tllose four drachmas we are free from the claims of this world, by the four
Evangelists
we remain no longer debtors; for there the debt of all our sins paid.
Augustine - Exposition on the Psalms - v6
This also was done, the floor was wet, while the fleece was dry.
First, the fleece wet, the floor dry ; then the floor wet, the fleece dry.
What think ye,
ver. 5.
brethren, the floor meaneth ? Is it not the world? What the fleece? It is like the nation of the Jews in the midst of the world, which had the grace of sacraments, not indeed openly manifested, but hidden in a cloud, or in a veil, like the dew in the fleece. The time came when the dew was to be manifested in the floor ; it was manifested, no longer hidden. So came to pass what was said, Let all the kings of the earth praise Thee, O Lord, for they have heard all the words of Thy mouth. What is Israel, that thou wast hiding how long didst thou hide the fleece hath been wrung out, and the dew hath come forth from thee. Christ alone the sweetness of dew Him alone thou recognisest not in Scripture, for Whom Scripture was written. But yet, let all the kings of the earth praise Thee, Lord, for they have heard all the words Thy mouth.
10. And let them sing in the paths of the Lord, that great is the glory of the Lord. Let all the kings of the earth sing in the paths of the Lord. In what paths? Those that are spoken of above, in Thy mercy and Thy truth for all the paths of the Lord are mercy and truth.
Let not then the kings of the earth be proud, let them be humble. Then let them sing in the ways of the Lord, they be humble let them love, and they shall sing. We know travellers that sing; they sing, and hasten to reach the end of their journey. There are evil songs, such as belong to the old man to the new man belongeth new song. Let then the kings of the earth too walk in Thy paths, let them walk and sing in Thy paths. Sing what? that great the glory of the Lord, not of kings.
11. See how he willed that kings should sing on their way, humbly bearing the Lord, not lifting themselves up against the Lord. For they lift themselves up, what
ver. 6. follows? For the Ijord high, and hath respect unto the
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God regards not the proud, yet sees them. 185
lowly. Do kings then desire that He have respect unto Ver. them? Let them be humble. What then? if they lift ---1-- themselves up to pride, can they escape His eyes? Lest perchance, because thou hast heard, He hath respect unto
the lowly, thou choose to be proud, and say in thy soul, God hath respect unto the lowly, He hath not respect unto me, I will do what I will. For who seeth me? Man canuot see; God willeth not to see me, because I am not lowly, but He hath respect unto the lowly ; I do what I will. O foolish one ! wouldest thou say this, if thou knewest what thou oughtest to love ? Behold, even if God willeth not to see thee, dost thou not fear this very thing, that He << illeth not to see thee ? If thou salutest one greater than thyself, thy patron, and he be intent on something else, and see thee not, how doth thy soul grieve ? And yet if God see thee not, thinkest thou thyself safe ? Thy Saviour seeth thee not, the destroyer seeth thee. Yet God too Himself seeth thee. Think not that thou art not seen ; rather pray that thou mayest be found worthy to be seen by Him by Whom thou art seen. For it is said, the eyes of the Lord are over the righteous. Because they are not over the unrighteous,
let the unrighteous do what they will ; the eyes of the Lord P<<. 34, are over the righteous. Let him go on yet further; and His\%\ 16' ears are open to their prayers. The unrighteous then, who thought themselves safe because the eyes of the Lord were
not over them, do not they fear because His ears are not open to their prayers? Were it not better that both His eyes should be over us, and His ears open to our prayers ? But when thou doest those things over which thou wishest not the eyes of the Lord to be, thou winnest not indeed by thy prayers the ears of the Lord, and yet thou turnest not away from thee, by doing ill, the eyes of the Lord. For what follows? Great is the glory of the Lord: for the Lord is high, and hath respect unto the lowly : the lofty then, it seemeth, He hath not respect unto, for it is the lowly He respecteth. The lofty--what? He considereth from afar. What then gaineth the proud ? To be seen from afar, not to escape being seen. And think not that thou must needs be safe on that account, for that He seeth less clearly, Who seeth thee from afar. For thou indeed seest not clearly, what
1 86 Finding tribulation a test of our love of God.
Psalm thou seest from afar; God, although He see thee from afar, ? mvmseeth thee perfectly, yet is He not with thee. This thou gainest, not that thou art less perfectly seen, but that thou art not with Him by Whom thou art seen. But what doth the lowly gain r The Lord is nigh unto them that are of a contrite heart. Let the proud then lift himself up as much as he will, certainly God dwelleth on high, God is in
heaven : wishest thou that He come nigh to thee? Humble thyself. For the higher will He be above thee, the more
thou liftest thyself up. But the lofty He conxidereth
afar. If I walk in the midst of tribulation, Thou shalt ver. r. 12.
revive me. True it is : whatsoever tribulation thou art in, confess, call on Him; He freeth thee. He reviveth thee. Here however we ought the better to understand, the more closely we are united to God, and say to Him, quickly hear me. For he had said, The lofty He considereth from afar : but the lofty know not tribulation. They know not, I mean,
3- 4'
Iaid in another place, called on the name
tribulation and sorrow, and
Lord. For what great thing is
If thou hast any power, do thou find tribulation. And who
there, thou sayest, who findeth tribulation, or who so much as seeketh Art thou in the midst of tribulation, and knowest not Is this life small tribulation to thee If be not tribulation, not wandering be wander ing, either thou lovest thy country but little, or else without doubt thou sufferest tribulation. For who does not feel tribulation, that he not with that which he longs for? Whence then seemeth not to be tribulation to thee Because thou lovest not. Love the other life, and thou shalt see that this life tribulation, whatever prosperity shine with, whatever delights abound and overflow with since not yet have we that joy most safe and free from all temptation, which God reserveth for us in the end, without doubt tribulation. Let us understand then what tri bulation he meaneth here too, brethren. If walk in the midst of tribulation, Thou shalt revive me. Not as though he said, If perchance there shall any tribulation have befallen me, Thou shalt free me therefrom. ' But how
the tribulation find thee
of
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Ps. ii6. that tribulation of which it is s
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God's Hand over us in all. 187
If I walk in the midst of tribulation, Thou shall Ver.
saith he?
rerire me: that is, otherwise Thou wilt not revive me, unless ------
I
13. Thou hast stretched forth Thine hand over the wrath of mine enemies, and Thy right hand hath made me safe. Let mine enemies rage : what can they do ? They can take my money, strip, proscribe, banish me; afflict me with grief and tortures; at last, if they be allowed, even kill me: can they do aught more ? But Thou, O Lord, hast stretched
forth Thine hand over the wrath of mine enemies; over that
which mine enemies can do, Thou hast stretched forth Thine
hand. For mine enemies cannot separate me from Thee:
but Thou avengest me the more, the more Thou as yet delayest ; over the wrath of mine enemies, Thou hast stretched forth Thine hand. Let mine enemy rage as he
will, he cannot separate me from God : but Thou, O God,
as yet receivest me not, as yet weariest me in my wander
ings, as yet givest me not Thy joy and sweetness, as yet
hast not inebriated me with the plenteousness of Thine Vs. 36, house, as yet hast not given me to drink of the torrent ofS' 9' Thy pleasure. For with Thee is the well of life ; in Thy
light shall we see light. But, lo ! 1 have given * Thee the first-fruits of my spirit, and have believed in Thee, and
with my mind I serve the law of God : yet still we ourselves Rom. 7,
groan within ourselves, waiting for the adoption, the
demption of our bodies. This life hath God given to us sinners, wherein also it is needful that Adam be wearied in
the sweat and toil of his face, since the earth brought forth Gen. 3, to him thorns and thistles. Can any enemy lay more upon 1H' 19' him ? Thou hast stretched forth Thine hand over the wrath ofmine enemies : yet not to make me despair; for it follows,
and Thy right hand hath made me safe.
14. It may be understood in this way also, Thou hast
stretched forth Thine hand over the wrath of mine enemies;
* Dedi. Other Msa. dedisti, so aa gustine's comment on Ps. cixiv. 8. to refer to Rom. viii. 23. but the read- Above, p. 141.
ing in the text is confirmed by S. Au-
I walk in the midst of tribulation.
of tribulation, Thou shall retire me. laugh. Blessed are they that mourn. t/iidst of tribulation, Thou shall revive me.
If
walk in the
Woe to them that Luke 6, If I walk in the
midst
8'
1 88 God sometimes saves from temporal ill, always from eternal.
Psalm mine enemies were wroth ; Thou hast avenged me on mine j? >>*U2 enem'es- The wicked shall see it, and be grieved; he shall 10. gnash with his teeth, and melt away. Where be they that
said, ' Perish the name of Christians from off the earth ? ' Verily they either die, or are converted. Therefore, Thou hast stretched forth Thine hand over the wrath of mine
P<<. 4l ,5. enemies ; while it was said, as is written, Mine enemies speak evil of me ; when shall he die, and his name perish ? When shall the name of Christians be blotted out from the earth? While they say this, some believed, some perished, some remained fearful. How greatly did the wrath of the enemy rage, when the blood of the mariyrs was being shed ! how did they think that they were blotting out the name of Christians from off the earth ! Thou hast stretched forth
Thine hand over the wrath of mine enemies, and Thy right hand hath made me safe. Lo ! they who persecuted the martyrs seek the memorials of the marivrs, either to worship there, or to be inebriated there : still they seek. Thou hast stretched forth Thine hand over the wrath of mine enemies, and Thy right hand hath made me safe. According to my longing, Thy right hand hath made me safe. There is one kind of safety on the right hand, another on the left: tem poral and carnal safety on the left, everlasting safety with the Angels on the right. Therefore Christ, now that He is placed in immortality, is said to sit on the right hand of God. For God hath not in Himself right hand or left, but
by the right hand of God is expressed that happiness, which, since it cannot be shown to the eyes, is thus called. On this right hand of Thine Thou hast made me safe, not after
For Crispina was slain: did God then desert her? He made her not safe on the left hand, but He 2Mac. 7. did on the right. How great tortures did the Maccabees suffer? But the Three Children, while they walked in the
midst of the fire, praised God. The safety of the former was on the right hand, that of the latter on the left too. Sometimes then God saveth not His Saints on the left hand, on the right He always doth. The wicked for the most part He saveth on the left, on the right He doth not save them. For they who persecuted Crispina were sound in body: she was slain, they live: their safety is on the
temporal safety.
Explanation the money in the fish's mouth. 189
left hand, hers on the right: Thy right hand hath saved Ver.
me.
8-
15. Thou, Lord, shall recompense for me. I recompense ver. 8. not: Thou shalt recompense. Let mine enemies rage
their full : Thou shalt recompense what I cannot. Thou,
Lord, shalt recompense for me. Observe this in our Head
He suffered, He threatened not; but committed
to Him that judgeth righteously. What is, Thou, O Lord,
shalt recompense for me ? /, saith He, seek not Mine own John 8, glory; there is one that seeketh and judgeth. Dearly50' beloved, avenge noi'yourselves, saith the Apostle, but rather Rom. give place unto wrath ; for it is written, Venyeance is l2' 19" Mine, I will repay, saith the Lord. Thou, O Lord, shalt recompense for me.
16. There is here another sense not to be neglected, perhaps even to be preferred. Lord Christ, Thou shall repay for me. For I, if 1 repay, have seized ; Thou hast paid what Thou hast not seized. Lord, Thou shalt repay
for me. Behold Him repaying for us. They came to Mat. \7, Him, who exacted tribute: they used to demand as tribute 24~26- a didrachma, that is, two drachmas for one man ; they came
to the Lord to pay tribute ; or rather, not to Him, but to
His disciples, and they said to them, Doth not your Master pay tribute Y They came and told Him. Then said He, Of whom do the kings of the earth take tribute, of their
own children, or of strangers ? They answered, Of strangers. He saith, Then are the children free. Notwithstanding, He saith unto Peter, lest we should offend them, go thou to the sea, and cast an hook, and lake up the fish that first cometh up; and when thou hast opened his mouth, thou sluill find a staler, (that is, two didrachmas, for a stater is a weight equivalent to four drachmas,) that take, and give for Me and thee. Thou, Lord, shalt repag for me. Rightly have we the first fish taken by the hook, caught by the hook, the first that riseth from the sea, the First-begotten from the dead. In His mouth we find two didrachmas, that
Himself. For He hath left us an example, that we should 1 Pe'-2, . 21 -- 23.
follow His steps: Who did no sin, neither was guile found in His mouth : Who when He was reviled, reviled not again; saying, Thou, Lord, shalt recompense for me. When
Himself
Psalm xw
190 Our good works God's work in us.
four drachmas in His mouth we find the four Gospels.
tllose four drachmas we are free from the claims of this world, by the four Evangelists we remain no longer debtors; for there the debt of all our sins paid. He then hath
repaid for us, thanks to His mercy. He owed nothing: John u, He repaid not for Himself: He repaid for us. Behold,
30 31
Jer. 17, "'
He saith, the prince this world cometh, and shall find nothing in Me. What is, shall find nothing in Me? He shall find no sin in Me he hath not wherefore he should put Me to death. But that all may know, He saith, that
do the trill of My Father arise, let us go hence. suffer not of necessity, but of free-will, paying that owe not.
Thou, Lord, shalt repay for me.
17. Lord, Thy mercy is for everlasting. What should
long for? not man's day. have not toiledfrom following Thee, Lord, and the day man have not desired: Thou knoic est. Behold, the holy martyr Crispina had longed for man's day, she would have denied Christ. Longer would she live here, but for everlasting she would not live. She chose rather to live for everlasting, than for little longer to live
in this world. Finally, Lord, Thy mercy for everlasting not for time only do desire to be freed. Thy mercy
for everlasting, wherewith Thou hast freed the martyrs, and so hast quickly taken them from this life. Lord, Thy mercy is for everlasting.
18. Despise not Tliou the works of Tliine own hands. say not, Lord, despise not the works of my hands of
mine own works boast not. sought, indeed, the Lord with my hands in the night season before Him, and have not been deceived but yet praise not the works of mine own hands; fear lest, when Thou shalt look into them, Thou find more sins in them than deserts. This only ask, this
say, this long to obtain, Despise not Thou the works of Thine own hands. Behold in me Thy Work, not mine: for mine Thou seest, Thou condemnest; Thine, Thou
seest, Thou crownest. For whatever good works there be of
mine, from Thee are they to me and so they are more Eph. Thine than mine. For hear from Thine Apostle, By
~ ' grace are ye saved through faith, and that not ofyourselves, the gift rf God; not of works, lest any man should
it is
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The Head and the Body one Christ. 191
boast : for we are His workmanship, created in Christ Jesus Veh.
'
PSALM CXXXIX. Lat. CxxxVIII
Sermon to the People.
1. We had prepared us a short Psalm, and had desired
the reader to chant it ; but he, through confusion at the
time, as it seems, has substituted another for it. We have chosen to follow the will of God in the reader's mistake,
rather than our own will by keeping our purpose. If then through its length we shall detain you somewhat longer
than usual, impute it not to us, but believe that God hath willed that we should labour not without fruit. For neither
in vain did we receive as our penalty for the first sin, that
in the sweat of our face we should eat bread : only take GeD. 3, heed that it be bread. But bread it is, if it be Christ. / am, l9" saith He, the living Bread that came down from Heaven. John c,
Whom we have manifested in the Gospel, Him let us seek41,
in the Prophets also. They see Him not there on whose
hearts the veil still remains, whereof ye heard, beloved, yes- 2 Cor. 3, terday. But forasmuch as for us the evening sacrifice of
the Lord's Cross hath rent the veil, so that the secrets of the Temple now lie open, so long as Christ is preached to us, though it be with labour and sweat, yet have we bread given us to eat.
2. But our Lord Jesus Christ speaketh in the Prophets, sometimes in the character of our Head, that Christ Himself, our Saviour, sitting at the right hand of the Father: but He also was for us born of Virgin, and suffered, as ye know, under Pontins Pilate by the shedding of His innocent blood, which our price, He hath redeemed us guilty from the captivity wherein we were held by the devil, for
giving us our trespasses, and with His Blood, which our price, blotting out the handwriting whereby we were held debtors. He the Ruler and Spouse and Redeemer of the
unto good works. Therefore whether in regard that we are men, or in regard that we have been changed and justified from our iniquity, Lord, despise not Thou the works of Thine own hands.
is
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;
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is,
192 The Church formed from Christ, as Eve from Adam.
Psalm Church, He our Head. And verily if He be a Head, He -xx -- bath a Body. But His Body is the Holy Church, which is l Cor. also His bride; to whom the Apostle saith, Ye are the Body
12, >7. 0y Christ, and members in particular. Whole Christ there fore is Head and Body, like an entire man : for the woman was both made of man and belongeth to man ; and it was
Gee 2, said of the first marriage, they twain shall be one flesh.
24'
speak concern ing Christ and the Church. He calls moreover Adam Rom. 5, himself the figure of Him that was to come: who is, saith he, the figure of Him that was to come. If then Adam be the figure of Him that was to come, just as Eve was made
'
Me? Let us hear then our Lord Jesus Christ speaking in prophecy. For the Psalms were sung long before the Lord
But this the Apostle explains as a mystery, that it was not said without meaning of those two persons, but because in them was already prefigured Christ and His Church. For thus the Apostle expoundeth it: they twainI, saith he, shall
be one flesh : this is a great mystery, but
from the side of Adam as he slept, so from the Side of. the Lord, as He slept, that is, as He was dying in His Passion, and was pierced on the Cross by the spear, flowed forth the Sacraments, whereby the Church was to be formed. For of that same coming Passion of His He speaketh in another
Ps. 3, 6. Psalm, / laid me down, and slept, and rose up again, for the Lord shall sustain Me. The sleep then meaneth the Passion. Eve was formed from the side of one sleeping, the Church from the side of One suffering. Our Lord Jesus Christ then speaketh in the Prophets, sometimes in His own Name, sometimes in ours, because He maketh Himself one with us ; as it is said, they twain shall be one
flesh. Wherefore also the Lord saith in the Gospel, speak ing of marriage, therefore they are no more twain, but one
One flesh, because of our mortality He took flesh ; not one divinity, for He is the Creator, we the creature. Whatsoever then our Lord speaketh in the person of the Flesh He took upon Him, belongeth both to that Head which hath already ascended into heaven, and to those members which still toil in their earthly wandering; for which toiling members, when Saul was persecuting them,
Acta 9, He cried from heaven, Saul, Saul, why persecuIest thou
flesh.
God both Father and Lord of Christ. 193
was born of Mary, yet not before He was Lord; for from Vrr. everlasting He was the Creator of all things, but in time He :-- was born of His creature. Let us believe that Godhead,
and, so far as we can, understand Him to be equal to the Father. But that Godhead equal to the Father, was made partaker of our mortal nature, not of His own store, but of
ours; that we too might be made partakers of His Divine Nature, not of our store, but of His.
3. Lord, Thou hast tried me, and known me. Let the <<r. 1. Lord Jesus Christ Himself say this; let Him too say, ' Lord,'
to the Father. For His Father is not His Lord, save because He hath deigned to be born according to the
flesh. He is Father of the God, Lord of the Man. Wouldest thou know to whom He is Father ? To the coequal Sou. The Apostle saith, Who, being in the form Phil. 2, of God, thought it not robbery to be equal with God. To6-'- this Form God is Father, the Form equal to Himself, the only-begotten Son, begotten of His Substance. But for
asmuch as for our sakes, that we might be re-made, and made partakers of His Divine Nature, being renewed unto life eternal, He was made partaker of our mortal nature, what saith the Apostle of Him, after that he had said,
Who, being in the form of God, thought it not robbery to
be equal with God? He saith, yet He emptied Himself,
and look upon Him the form of a servant, and was made
in the likeness of men, and was found in fashion as a man.
He was in the Form of God, equal to the Father; He took
upon Him the form of a servant, so as therein to be less
than the Father. Whence He saith both in the Gospel ;
both, / and the Father are one; and, For my Father isjohnio, greater than 1:1 and the Father are one, according to the
Form of God Tlie Father greater than according to 28. the form of servant. Therefore since He both Father and Lord, Father of the Form of God, Lord of the form of
servant, let Him then say, and let not us wonder or be offended that the only-begotten Son of God saith Lord, Thou hast proved me; and known me. Thou hast proved me, and known me not because He did not know before, but because He made Him known to others Thou hast proved me, he saith, and known me.
VOL. vi.
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194 ' Down -sitting, ' Confession : ' up-rising,' Justification.
Psalm 4. Thou hast known My down-sitting and Mine up-rising. xxxix. What here is down-sitting, what up-rising? He who sitteth,
humbleth himself. The Lord then sat in His Passion, up-rose in His Resurrection. Thou, he saith, hast known this; that is, Thou hast willed, Thou hast approved; ac cording to Thy will was it done. But if thou choosest to take the words of the Head in the person of the Body, let us too say, Thou hast known my down-sitting and mine up-rising. For man sitteth when he humbleth himself in penitence, he riseth up when his sins are forgiven, and he is lifted up to the hope of everlasting life. Wherefore it
Ps. 127, is said also in another Psalm, Rise up after ye hare sat
3-
down, ye that eat the bread of sorrow. Penitents eat the
bread of sorrow; as they sing in another Psalm, saying, Pa. 42, My tears have been my meat day and night. What then meaneth, Rise up after ye have sat down ? Lift not up yourselves, unless ye have first been humbled. For many wish to rise before they have sat down, they wish to appear righteous, before they have confessed that they are sinners.
ver. 1. 2.
If then thou take the verse in the person of our Head, under stand thus, Thou hast known My down-sitting, and Mine up-rising, that My Passion and My Resurrection in the person of the Body, Thou hast known my down-sitting and mine up-rising, before Thine eyes have confessed my sins, and by Thy grace have been justified.
5. Thou hast understood my thoughts from afar; Thou hast tracked out my path and my limit and all my ways Thou hast seen beforehand. What is, from afar While
am yet in my pilgrimage, before reach that, my true
country, Thou hast known my thoughts. Consider the
Lukeis, younger son in the parable, for he too was made the Body
11.
o? Qhrist, the Church which came in from the Gentiles. This younger son then had gone into far country for a certain father had two sons; the elder had not gone far away, but wrought in his fields, and signifieth the saints under the Law, who did the works and precepts of the Law. But the rest of the human race, which had turned aside to worship idols, had wandered into far country. What maketh thee so far from Him Who made thee, as the false god which thou hast made for thyself? The younger son
aI a
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The Prodigal Son explained. 195
then went into a far country, taking with him his substance, Ver. and, as we learn in the Gospel, wasted it, living prodigally "--:-- with harlots; and being in want, he joined himself to a certain great man of that country, who appointed him to
father.
feed his swine; and he would fain have filled himself with the husks they eat, and could not. After his toil and suffering and tribulation and want, he thought on his father, and desired to return, and said, / will arise, and go to my
I will arise, said he, for before he had sat. Here then thou mayest recognise him saying, Thou hast known my down-sitting and mine up-rising. I sat, in want; 1 arose, in longing for Thy Bread. Thou hast understood my thoughts from afar. For far indeed had 1 gone ; but where is not He whom I had left? Thou hast understood my thoughts from afar. Wherefore the Lord saith in the Gospel, that his father met him as he was coming. Truly; for he had understood his thoughts from afar. My path and my limit Thou hast tracked out. Mij path, he saith ; what, but a bad path, the path he had walked to leave his Father, as though he could be hid from His eyes when He would punish ? nay more, as though he would have been crushed in that want, or been set to feed swine, save that his Father willed to scourge him afar, that He might receive him again near. So then, like a runaway slave that is caught, when the lawful vengeance of God was following him, that
vengeance that punisheth our affections, whithersoever we go, and how far soever we have gone, like a runaway slave, I say, that is caught, he saith, Thou hast tracked out my path and my limit. What my path that by which
have gone. What is, my limit? that wherennto have reached. Thou hast tracked out my path and my limit. That limit of mine, far distant as was, was not far from Thine eyes. Far had gone, and yel Thou wast there.
Thou hast tracked out my path and my limit.
6. And all my ways Thou hast seen beforehand. He said
not, hast seen, but, hast seen beforehand. Before went
by them, before walked in them, Thou didst see them beforehand and Thou didst permit me in toil to go my ownways, that, desired not to toil, might return into
Thy ways. For there no deceit in my tongue. Whatrer. 3.
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19(i We must return from sin to God.
Psalm meant he by this? Lo, I confess to Thee, I have walked --:---in mine own way, I am become far from Thee, I have departed from Thee, with Whom it was well with me, and
vet. 4.
to my good it was ill with me without Thee. For, had it been well with me without Thee, perchance 1 had been unwilling to return to Thee. So he, confessing his sins, saying that the Body of Christ was justified, not in itself, but by His grace, said, There is no deceit in my tongue.
7. Behold Thou, Lord, hast known all my last doings, and the ancient ones. Thou hast known my latest doings, when I fed swine; Thou hast known my ancient doings, when I asked of Thee my portion of goods. Ancient doings were the beginnings to me of latest ills: ancient sin, when we fell; latest punishment, when we came into this toilsome and dangerous mortality. And would that this may be latest to us; it will be, if now we will to return. For there is another latest for certain wicked ones, to whom it shall be
Mat. 25, said, Go ye into everlasting fire, prepared for the devil and
4 1'
ver. 5.
his angels. And we, brethren, have heretofore abandoned God, let it be toil enough to us to have come into this mortality. Remember we our Father's Bread ; recollect we the bliss of our Father's Home ; delight we not in the husks of swine, the doctrines of devils. Behold Thou, Lord, hast known all my latest doings, and the ancient ones ; the latest, wherennto I have come ; the ancient, wherein I offended Thee. Thou hast fashioned me, and hast laid Thine hand upon me. Fashioned me, where ? In this mortality ; now, to the toils wherennto we all are born. For none is born, but God has fashioned him in his mother's womb; nor is there any creature, whereof God is not the Fashioner. But
Thou hast fashioned me in this toil, and laid Thine hand upon me, Thine avenging hand, putting down the proud. For thus healthfully hath He cast down the proud, that He may lift him up humble. Thou hast fashioned me, and laid
Thine hand upon me.
ver. 6.
8. Thy skill haIth displayed itself u onderfully in me : it hath
no small pleasure in the understanding thereof. Moses, the holy servant of God, with whom God spake by a cloud,--
waxed mighty:
shall not be able to attain unto it. Listen now and hear somewhat, which is obscure indeed, yet bringeth
God speaks through human means.
197
for, speaking after human fashion, He must needs speak to Ver. His servant through some work of His hands which He assumed, that is, not by His own substance, but by some
bodily work of His hands which He assumed, that through it those words might be spoken, and sound in human and mortal ears; for thus did God speak then, not as He speaketh in His own substance. For how doth He speak in His own substance ? The Word of God is God's speech : and the Word of God is Christ: that Word soundeth not and then passeth away, but ever unchangeably remaineth the Word, by Whom all things were made. To which Word (for He is also the Wisdom of God) it is said, Thou shall change them, and they shall be changed, but Thou art the same ; and in another place where Scripture is speaking of Wisdom
it saith, remaining in herself she maketh all things new; that abiding Wisdom then, if we may even say abiding; (but it is such because He changeth not, not because He moveth not ;) and that ever continueth in the same way, never varying in place or time, in no place otherwise than in any other place ; at no time otherwise than in all other time; He is the Speech of God. But the speech which was addressed to Moses, being addressed to man, was by syllables, by passing sounds; and they
would not be, had not God assumed one of the works of
His hand, such as might utter such discourse and words --
holy Moses, I say, knew that that speech of God was uttered by means of certain corporeal works of God's hand
which He assumed, and he longed and desired to see the
true appearance of God, and said to God, Who was convers
ing with him, If now I hare found grace in Thy sight, s/'<?
ver. 5.
brethren, the floor meaneth ? Is it not the world? What the fleece? It is like the nation of the Jews in the midst of the world, which had the grace of sacraments, not indeed openly manifested, but hidden in a cloud, or in a veil, like the dew in the fleece. The time came when the dew was to be manifested in the floor ; it was manifested, no longer hidden. So came to pass what was said, Let all the kings of the earth praise Thee, O Lord, for they have heard all the words of Thy mouth. What is Israel, that thou wast hiding how long didst thou hide the fleece hath been wrung out, and the dew hath come forth from thee. Christ alone the sweetness of dew Him alone thou recognisest not in Scripture, for Whom Scripture was written. But yet, let all the kings of the earth praise Thee, Lord, for they have heard all the words Thy mouth.
10. And let them sing in the paths of the Lord, that great is the glory of the Lord. Let all the kings of the earth sing in the paths of the Lord. In what paths? Those that are spoken of above, in Thy mercy and Thy truth for all the paths of the Lord are mercy and truth.
Let not then the kings of the earth be proud, let them be humble. Then let them sing in the ways of the Lord, they be humble let them love, and they shall sing. We know travellers that sing; they sing, and hasten to reach the end of their journey. There are evil songs, such as belong to the old man to the new man belongeth new song. Let then the kings of the earth too walk in Thy paths, let them walk and sing in Thy paths. Sing what? that great the glory of the Lord, not of kings.
11. See how he willed that kings should sing on their way, humbly bearing the Lord, not lifting themselves up against the Lord. For they lift themselves up, what
ver. 6. follows? For the Ijord high, and hath respect unto the
is ; if
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if
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God regards not the proud, yet sees them. 185
lowly. Do kings then desire that He have respect unto Ver. them? Let them be humble. What then? if they lift ---1-- themselves up to pride, can they escape His eyes? Lest perchance, because thou hast heard, He hath respect unto
the lowly, thou choose to be proud, and say in thy soul, God hath respect unto the lowly, He hath not respect unto me, I will do what I will. For who seeth me? Man canuot see; God willeth not to see me, because I am not lowly, but He hath respect unto the lowly ; I do what I will. O foolish one ! wouldest thou say this, if thou knewest what thou oughtest to love ? Behold, even if God willeth not to see thee, dost thou not fear this very thing, that He << illeth not to see thee ? If thou salutest one greater than thyself, thy patron, and he be intent on something else, and see thee not, how doth thy soul grieve ? And yet if God see thee not, thinkest thou thyself safe ? Thy Saviour seeth thee not, the destroyer seeth thee. Yet God too Himself seeth thee. Think not that thou art not seen ; rather pray that thou mayest be found worthy to be seen by Him by Whom thou art seen. For it is said, the eyes of the Lord are over the righteous. Because they are not over the unrighteous,
let the unrighteous do what they will ; the eyes of the Lord P<<. 34, are over the righteous. Let him go on yet further; and His\%\ 16' ears are open to their prayers. The unrighteous then, who thought themselves safe because the eyes of the Lord were
not over them, do not they fear because His ears are not open to their prayers? Were it not better that both His eyes should be over us, and His ears open to our prayers ? But when thou doest those things over which thou wishest not the eyes of the Lord to be, thou winnest not indeed by thy prayers the ears of the Lord, and yet thou turnest not away from thee, by doing ill, the eyes of the Lord. For what follows? Great is the glory of the Lord: for the Lord is high, and hath respect unto the lowly : the lofty then, it seemeth, He hath not respect unto, for it is the lowly He respecteth. The lofty--what? He considereth from afar. What then gaineth the proud ? To be seen from afar, not to escape being seen. And think not that thou must needs be safe on that account, for that He seeth less clearly, Who seeth thee from afar. For thou indeed seest not clearly, what
1 86 Finding tribulation a test of our love of God.
Psalm thou seest from afar; God, although He see thee from afar, ? mvmseeth thee perfectly, yet is He not with thee. This thou gainest, not that thou art less perfectly seen, but that thou art not with Him by Whom thou art seen. But what doth the lowly gain r The Lord is nigh unto them that are of a contrite heart. Let the proud then lift himself up as much as he will, certainly God dwelleth on high, God is in
heaven : wishest thou that He come nigh to thee? Humble thyself. For the higher will He be above thee, the more
thou liftest thyself up. But the lofty He conxidereth
afar. If I walk in the midst of tribulation, Thou shalt ver. r. 12.
revive me. True it is : whatsoever tribulation thou art in, confess, call on Him; He freeth thee. He reviveth thee. Here however we ought the better to understand, the more closely we are united to God, and say to Him, quickly hear me. For he had said, The lofty He considereth from afar : but the lofty know not tribulation. They know not, I mean,
3- 4'
Iaid in another place, called on the name
tribulation and sorrow, and
Lord. For what great thing is
If thou hast any power, do thou find tribulation. And who
there, thou sayest, who findeth tribulation, or who so much as seeketh Art thou in the midst of tribulation, and knowest not Is this life small tribulation to thee If be not tribulation, not wandering be wander ing, either thou lovest thy country but little, or else without doubt thou sufferest tribulation. For who does not feel tribulation, that he not with that which he longs for? Whence then seemeth not to be tribulation to thee Because thou lovest not. Love the other life, and thou shalt see that this life tribulation, whatever prosperity shine with, whatever delights abound and overflow with since not yet have we that joy most safe and free from all temptation, which God reserveth for us in the end, without doubt tribulation. Let us understand then what tri bulation he meaneth here too, brethren. If walk in the midst of tribulation, Thou shalt revive me. Not as though he said, If perchance there shall any tribulation have befallen me, Thou shalt free me therefrom. ' But how
the tribulation find thee
of
from
Ps. ii6. that tribulation of which it is s
/ found
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it is
it
is
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is it
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God's Hand over us in all. 187
If I walk in the midst of tribulation, Thou shall Ver.
saith he?
rerire me: that is, otherwise Thou wilt not revive me, unless ------
I
13. Thou hast stretched forth Thine hand over the wrath of mine enemies, and Thy right hand hath made me safe. Let mine enemies rage : what can they do ? They can take my money, strip, proscribe, banish me; afflict me with grief and tortures; at last, if they be allowed, even kill me: can they do aught more ? But Thou, O Lord, hast stretched
forth Thine hand over the wrath of mine enemies; over that
which mine enemies can do, Thou hast stretched forth Thine
hand. For mine enemies cannot separate me from Thee:
but Thou avengest me the more, the more Thou as yet delayest ; over the wrath of mine enemies, Thou hast stretched forth Thine hand. Let mine enemy rage as he
will, he cannot separate me from God : but Thou, O God,
as yet receivest me not, as yet weariest me in my wander
ings, as yet givest me not Thy joy and sweetness, as yet
hast not inebriated me with the plenteousness of Thine Vs. 36, house, as yet hast not given me to drink of the torrent ofS' 9' Thy pleasure. For with Thee is the well of life ; in Thy
light shall we see light. But, lo ! 1 have given * Thee the first-fruits of my spirit, and have believed in Thee, and
with my mind I serve the law of God : yet still we ourselves Rom. 7,
groan within ourselves, waiting for the adoption, the
demption of our bodies. This life hath God given to us sinners, wherein also it is needful that Adam be wearied in
the sweat and toil of his face, since the earth brought forth Gen. 3, to him thorns and thistles. Can any enemy lay more upon 1H' 19' him ? Thou hast stretched forth Thine hand over the wrath ofmine enemies : yet not to make me despair; for it follows,
and Thy right hand hath made me safe.
14. It may be understood in this way also, Thou hast
stretched forth Thine hand over the wrath of mine enemies;
* Dedi. Other Msa. dedisti, so aa gustine's comment on Ps. cixiv. 8. to refer to Rom. viii. 23. but the read- Above, p. 141.
ing in the text is confirmed by S. Au-
I walk in the midst of tribulation.
of tribulation, Thou shall retire me. laugh. Blessed are they that mourn. t/iidst of tribulation, Thou shall revive me.
If
walk in the
Woe to them that Luke 6, If I walk in the
midst
8'
1 88 God sometimes saves from temporal ill, always from eternal.
Psalm mine enemies were wroth ; Thou hast avenged me on mine j? >>*U2 enem'es- The wicked shall see it, and be grieved; he shall 10. gnash with his teeth, and melt away. Where be they that
said, ' Perish the name of Christians from off the earth ? ' Verily they either die, or are converted. Therefore, Thou hast stretched forth Thine hand over the wrath of mine
P<<. 4l ,5. enemies ; while it was said, as is written, Mine enemies speak evil of me ; when shall he die, and his name perish ? When shall the name of Christians be blotted out from the earth? While they say this, some believed, some perished, some remained fearful. How greatly did the wrath of the enemy rage, when the blood of the mariyrs was being shed ! how did they think that they were blotting out the name of Christians from off the earth ! Thou hast stretched forth
Thine hand over the wrath of mine enemies, and Thy right hand hath made me safe. Lo ! they who persecuted the martyrs seek the memorials of the marivrs, either to worship there, or to be inebriated there : still they seek. Thou hast stretched forth Thine hand over the wrath of mine enemies, and Thy right hand hath made me safe. According to my longing, Thy right hand hath made me safe. There is one kind of safety on the right hand, another on the left: tem poral and carnal safety on the left, everlasting safety with the Angels on the right. Therefore Christ, now that He is placed in immortality, is said to sit on the right hand of God. For God hath not in Himself right hand or left, but
by the right hand of God is expressed that happiness, which, since it cannot be shown to the eyes, is thus called. On this right hand of Thine Thou hast made me safe, not after
For Crispina was slain: did God then desert her? He made her not safe on the left hand, but He 2Mac. 7. did on the right. How great tortures did the Maccabees suffer? But the Three Children, while they walked in the
midst of the fire, praised God. The safety of the former was on the right hand, that of the latter on the left too. Sometimes then God saveth not His Saints on the left hand, on the right He always doth. The wicked for the most part He saveth on the left, on the right He doth not save them. For they who persecuted Crispina were sound in body: she was slain, they live: their safety is on the
temporal safety.
Explanation the money in the fish's mouth. 189
left hand, hers on the right: Thy right hand hath saved Ver.
me.
8-
15. Thou, Lord, shall recompense for me. I recompense ver. 8. not: Thou shalt recompense. Let mine enemies rage
their full : Thou shalt recompense what I cannot. Thou,
Lord, shalt recompense for me. Observe this in our Head
He suffered, He threatened not; but committed
to Him that judgeth righteously. What is, Thou, O Lord,
shalt recompense for me ? /, saith He, seek not Mine own John 8, glory; there is one that seeketh and judgeth. Dearly50' beloved, avenge noi'yourselves, saith the Apostle, but rather Rom. give place unto wrath ; for it is written, Venyeance is l2' 19" Mine, I will repay, saith the Lord. Thou, O Lord, shalt recompense for me.
16. There is here another sense not to be neglected, perhaps even to be preferred. Lord Christ, Thou shall repay for me. For I, if 1 repay, have seized ; Thou hast paid what Thou hast not seized. Lord, Thou shalt repay
for me. Behold Him repaying for us. They came to Mat. \7, Him, who exacted tribute: they used to demand as tribute 24~26- a didrachma, that is, two drachmas for one man ; they came
to the Lord to pay tribute ; or rather, not to Him, but to
His disciples, and they said to them, Doth not your Master pay tribute Y They came and told Him. Then said He, Of whom do the kings of the earth take tribute, of their
own children, or of strangers ? They answered, Of strangers. He saith, Then are the children free. Notwithstanding, He saith unto Peter, lest we should offend them, go thou to the sea, and cast an hook, and lake up the fish that first cometh up; and when thou hast opened his mouth, thou sluill find a staler, (that is, two didrachmas, for a stater is a weight equivalent to four drachmas,) that take, and give for Me and thee. Thou, Lord, shalt repag for me. Rightly have we the first fish taken by the hook, caught by the hook, the first that riseth from the sea, the First-begotten from the dead. In His mouth we find two didrachmas, that
Himself. For He hath left us an example, that we should 1 Pe'-2, . 21 -- 23.
follow His steps: Who did no sin, neither was guile found in His mouth : Who when He was reviled, reviled not again; saying, Thou, Lord, shalt recompense for me. When
Himself
Psalm xw
190 Our good works God's work in us.
four drachmas in His mouth we find the four Gospels.
tllose four drachmas we are free from the claims of this world, by the four Evangelists we remain no longer debtors; for there the debt of all our sins paid. He then hath
repaid for us, thanks to His mercy. He owed nothing: John u, He repaid not for Himself: He repaid for us. Behold,
30 31
Jer. 17, "'
He saith, the prince this world cometh, and shall find nothing in Me. What is, shall find nothing in Me? He shall find no sin in Me he hath not wherefore he should put Me to death. But that all may know, He saith, that
do the trill of My Father arise, let us go hence. suffer not of necessity, but of free-will, paying that owe not.
Thou, Lord, shalt repay for me.
17. Lord, Thy mercy is for everlasting. What should
long for? not man's day. have not toiledfrom following Thee, Lord, and the day man have not desired: Thou knoic est. Behold, the holy martyr Crispina had longed for man's day, she would have denied Christ. Longer would she live here, but for everlasting she would not live. She chose rather to live for everlasting, than for little longer to live
in this world. Finally, Lord, Thy mercy for everlasting not for time only do desire to be freed. Thy mercy
for everlasting, wherewith Thou hast freed the martyrs, and so hast quickly taken them from this life. Lord, Thy mercy is for everlasting.
18. Despise not Tliou the works of Tliine own hands. say not, Lord, despise not the works of my hands of
mine own works boast not. sought, indeed, the Lord with my hands in the night season before Him, and have not been deceived but yet praise not the works of mine own hands; fear lest, when Thou shalt look into them, Thou find more sins in them than deserts. This only ask, this
say, this long to obtain, Despise not Thou the works of Thine own hands. Behold in me Thy Work, not mine: for mine Thou seest, Thou condemnest; Thine, Thou
seest, Thou crownest. For whatever good works there be of
mine, from Thee are they to me and so they are more Eph. Thine than mine. For hear from Thine Apostle, By
~ ' grace are ye saved through faith, and that not ofyourselves, the gift rf God; not of works, lest any man should
it is
2, I I I is
I
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The Head and the Body one Christ. 191
boast : for we are His workmanship, created in Christ Jesus Veh.
'
PSALM CXXXIX. Lat. CxxxVIII
Sermon to the People.
1. We had prepared us a short Psalm, and had desired
the reader to chant it ; but he, through confusion at the
time, as it seems, has substituted another for it. We have chosen to follow the will of God in the reader's mistake,
rather than our own will by keeping our purpose. If then through its length we shall detain you somewhat longer
than usual, impute it not to us, but believe that God hath willed that we should labour not without fruit. For neither
in vain did we receive as our penalty for the first sin, that
in the sweat of our face we should eat bread : only take GeD. 3, heed that it be bread. But bread it is, if it be Christ. / am, l9" saith He, the living Bread that came down from Heaven. John c,
Whom we have manifested in the Gospel, Him let us seek41,
in the Prophets also. They see Him not there on whose
hearts the veil still remains, whereof ye heard, beloved, yes- 2 Cor. 3, terday. But forasmuch as for us the evening sacrifice of
the Lord's Cross hath rent the veil, so that the secrets of the Temple now lie open, so long as Christ is preached to us, though it be with labour and sweat, yet have we bread given us to eat.
2. But our Lord Jesus Christ speaketh in the Prophets, sometimes in the character of our Head, that Christ Himself, our Saviour, sitting at the right hand of the Father: but He also was for us born of Virgin, and suffered, as ye know, under Pontins Pilate by the shedding of His innocent blood, which our price, He hath redeemed us guilty from the captivity wherein we were held by the devil, for
giving us our trespasses, and with His Blood, which our price, blotting out the handwriting whereby we were held debtors. He the Ruler and Spouse and Redeemer of the
unto good works. Therefore whether in regard that we are men, or in regard that we have been changed and justified from our iniquity, Lord, despise not Thou the works of Thine own hands.
is
is
is
;
a
is,
192 The Church formed from Christ, as Eve from Adam.
Psalm Church, He our Head. And verily if He be a Head, He -xx -- bath a Body. But His Body is the Holy Church, which is l Cor. also His bride; to whom the Apostle saith, Ye are the Body
12, >7. 0y Christ, and members in particular. Whole Christ there fore is Head and Body, like an entire man : for the woman was both made of man and belongeth to man ; and it was
Gee 2, said of the first marriage, they twain shall be one flesh.
24'
speak concern ing Christ and the Church. He calls moreover Adam Rom. 5, himself the figure of Him that was to come: who is, saith he, the figure of Him that was to come. If then Adam be the figure of Him that was to come, just as Eve was made
'
Me? Let us hear then our Lord Jesus Christ speaking in prophecy. For the Psalms were sung long before the Lord
But this the Apostle explains as a mystery, that it was not said without meaning of those two persons, but because in them was already prefigured Christ and His Church. For thus the Apostle expoundeth it: they twainI, saith he, shall
be one flesh : this is a great mystery, but
from the side of Adam as he slept, so from the Side of. the Lord, as He slept, that is, as He was dying in His Passion, and was pierced on the Cross by the spear, flowed forth the Sacraments, whereby the Church was to be formed. For of that same coming Passion of His He speaketh in another
Ps. 3, 6. Psalm, / laid me down, and slept, and rose up again, for the Lord shall sustain Me. The sleep then meaneth the Passion. Eve was formed from the side of one sleeping, the Church from the side of One suffering. Our Lord Jesus Christ then speaketh in the Prophets, sometimes in His own Name, sometimes in ours, because He maketh Himself one with us ; as it is said, they twain shall be one
flesh. Wherefore also the Lord saith in the Gospel, speak ing of marriage, therefore they are no more twain, but one
One flesh, because of our mortality He took flesh ; not one divinity, for He is the Creator, we the creature. Whatsoever then our Lord speaketh in the person of the Flesh He took upon Him, belongeth both to that Head which hath already ascended into heaven, and to those members which still toil in their earthly wandering; for which toiling members, when Saul was persecuting them,
Acta 9, He cried from heaven, Saul, Saul, why persecuIest thou
flesh.
God both Father and Lord of Christ. 193
was born of Mary, yet not before He was Lord; for from Vrr. everlasting He was the Creator of all things, but in time He :-- was born of His creature. Let us believe that Godhead,
and, so far as we can, understand Him to be equal to the Father. But that Godhead equal to the Father, was made partaker of our mortal nature, not of His own store, but of
ours; that we too might be made partakers of His Divine Nature, not of our store, but of His.
3. Lord, Thou hast tried me, and known me. Let the <<r. 1. Lord Jesus Christ Himself say this; let Him too say, ' Lord,'
to the Father. For His Father is not His Lord, save because He hath deigned to be born according to the
flesh. He is Father of the God, Lord of the Man. Wouldest thou know to whom He is Father ? To the coequal Sou. The Apostle saith, Who, being in the form Phil. 2, of God, thought it not robbery to be equal with God. To6-'- this Form God is Father, the Form equal to Himself, the only-begotten Son, begotten of His Substance. But for
asmuch as for our sakes, that we might be re-made, and made partakers of His Divine Nature, being renewed unto life eternal, He was made partaker of our mortal nature, what saith the Apostle of Him, after that he had said,
Who, being in the form of God, thought it not robbery to
be equal with God? He saith, yet He emptied Himself,
and look upon Him the form of a servant, and was made
in the likeness of men, and was found in fashion as a man.
He was in the Form of God, equal to the Father; He took
upon Him the form of a servant, so as therein to be less
than the Father. Whence He saith both in the Gospel ;
both, / and the Father are one; and, For my Father isjohnio, greater than 1:1 and the Father are one, according to the
Form of God Tlie Father greater than according to 28. the form of servant. Therefore since He both Father and Lord, Father of the Form of God, Lord of the form of
servant, let Him then say, and let not us wonder or be offended that the only-begotten Son of God saith Lord, Thou hast proved me; and known me. Thou hast proved me, and known me not because He did not know before, but because He made Him known to others Thou hast proved me, he saith, and known me.
VOL. vi.
o
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194 ' Down -sitting, ' Confession : ' up-rising,' Justification.
Psalm 4. Thou hast known My down-sitting and Mine up-rising. xxxix. What here is down-sitting, what up-rising? He who sitteth,
humbleth himself. The Lord then sat in His Passion, up-rose in His Resurrection. Thou, he saith, hast known this; that is, Thou hast willed, Thou hast approved; ac cording to Thy will was it done. But if thou choosest to take the words of the Head in the person of the Body, let us too say, Thou hast known my down-sitting and mine up-rising. For man sitteth when he humbleth himself in penitence, he riseth up when his sins are forgiven, and he is lifted up to the hope of everlasting life. Wherefore it
Ps. 127, is said also in another Psalm, Rise up after ye hare sat
3-
down, ye that eat the bread of sorrow. Penitents eat the
bread of sorrow; as they sing in another Psalm, saying, Pa. 42, My tears have been my meat day and night. What then meaneth, Rise up after ye have sat down ? Lift not up yourselves, unless ye have first been humbled. For many wish to rise before they have sat down, they wish to appear righteous, before they have confessed that they are sinners.
ver. 1. 2.
If then thou take the verse in the person of our Head, under stand thus, Thou hast known My down-sitting, and Mine up-rising, that My Passion and My Resurrection in the person of the Body, Thou hast known my down-sitting and mine up-rising, before Thine eyes have confessed my sins, and by Thy grace have been justified.
5. Thou hast understood my thoughts from afar; Thou hast tracked out my path and my limit and all my ways Thou hast seen beforehand. What is, from afar While
am yet in my pilgrimage, before reach that, my true
country, Thou hast known my thoughts. Consider the
Lukeis, younger son in the parable, for he too was made the Body
11.
o? Qhrist, the Church which came in from the Gentiles. This younger son then had gone into far country for a certain father had two sons; the elder had not gone far away, but wrought in his fields, and signifieth the saints under the Law, who did the works and precepts of the Law. But the rest of the human race, which had turned aside to worship idols, had wandered into far country. What maketh thee so far from Him Who made thee, as the false god which thou hast made for thyself? The younger son
aI a
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The Prodigal Son explained. 195
then went into a far country, taking with him his substance, Ver. and, as we learn in the Gospel, wasted it, living prodigally "--:-- with harlots; and being in want, he joined himself to a certain great man of that country, who appointed him to
father.
feed his swine; and he would fain have filled himself with the husks they eat, and could not. After his toil and suffering and tribulation and want, he thought on his father, and desired to return, and said, / will arise, and go to my
I will arise, said he, for before he had sat. Here then thou mayest recognise him saying, Thou hast known my down-sitting and mine up-rising. I sat, in want; 1 arose, in longing for Thy Bread. Thou hast understood my thoughts from afar. For far indeed had 1 gone ; but where is not He whom I had left? Thou hast understood my thoughts from afar. Wherefore the Lord saith in the Gospel, that his father met him as he was coming. Truly; for he had understood his thoughts from afar. My path and my limit Thou hast tracked out. Mij path, he saith ; what, but a bad path, the path he had walked to leave his Father, as though he could be hid from His eyes when He would punish ? nay more, as though he would have been crushed in that want, or been set to feed swine, save that his Father willed to scourge him afar, that He might receive him again near. So then, like a runaway slave that is caught, when the lawful vengeance of God was following him, that
vengeance that punisheth our affections, whithersoever we go, and how far soever we have gone, like a runaway slave, I say, that is caught, he saith, Thou hast tracked out my path and my limit. What my path that by which
have gone. What is, my limit? that wherennto have reached. Thou hast tracked out my path and my limit. That limit of mine, far distant as was, was not far from Thine eyes. Far had gone, and yel Thou wast there.
Thou hast tracked out my path and my limit.
6. And all my ways Thou hast seen beforehand. He said
not, hast seen, but, hast seen beforehand. Before went
by them, before walked in them, Thou didst see them beforehand and Thou didst permit me in toil to go my ownways, that, desired not to toil, might return into
Thy ways. For there no deceit in my tongue. Whatrer. 3.
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if I
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19(i We must return from sin to God.
Psalm meant he by this? Lo, I confess to Thee, I have walked --:---in mine own way, I am become far from Thee, I have departed from Thee, with Whom it was well with me, and
vet. 4.
to my good it was ill with me without Thee. For, had it been well with me without Thee, perchance 1 had been unwilling to return to Thee. So he, confessing his sins, saying that the Body of Christ was justified, not in itself, but by His grace, said, There is no deceit in my tongue.
7. Behold Thou, Lord, hast known all my last doings, and the ancient ones. Thou hast known my latest doings, when I fed swine; Thou hast known my ancient doings, when I asked of Thee my portion of goods. Ancient doings were the beginnings to me of latest ills: ancient sin, when we fell; latest punishment, when we came into this toilsome and dangerous mortality. And would that this may be latest to us; it will be, if now we will to return. For there is another latest for certain wicked ones, to whom it shall be
Mat. 25, said, Go ye into everlasting fire, prepared for the devil and
4 1'
ver. 5.
his angels. And we, brethren, have heretofore abandoned God, let it be toil enough to us to have come into this mortality. Remember we our Father's Bread ; recollect we the bliss of our Father's Home ; delight we not in the husks of swine, the doctrines of devils. Behold Thou, Lord, hast known all my latest doings, and the ancient ones ; the latest, wherennto I have come ; the ancient, wherein I offended Thee. Thou hast fashioned me, and hast laid Thine hand upon me. Fashioned me, where ? In this mortality ; now, to the toils wherennto we all are born. For none is born, but God has fashioned him in his mother's womb; nor is there any creature, whereof God is not the Fashioner. But
Thou hast fashioned me in this toil, and laid Thine hand upon me, Thine avenging hand, putting down the proud. For thus healthfully hath He cast down the proud, that He may lift him up humble. Thou hast fashioned me, and laid
Thine hand upon me.
ver. 6.
8. Thy skill haIth displayed itself u onderfully in me : it hath
no small pleasure in the understanding thereof. Moses, the holy servant of God, with whom God spake by a cloud,--
waxed mighty:
shall not be able to attain unto it. Listen now and hear somewhat, which is obscure indeed, yet bringeth
God speaks through human means.
197
for, speaking after human fashion, He must needs speak to Ver. His servant through some work of His hands which He assumed, that is, not by His own substance, but by some
bodily work of His hands which He assumed, that through it those words might be spoken, and sound in human and mortal ears; for thus did God speak then, not as He speaketh in His own substance. For how doth He speak in His own substance ? The Word of God is God's speech : and the Word of God is Christ: that Word soundeth not and then passeth away, but ever unchangeably remaineth the Word, by Whom all things were made. To which Word (for He is also the Wisdom of God) it is said, Thou shall change them, and they shall be changed, but Thou art the same ; and in another place where Scripture is speaking of Wisdom
it saith, remaining in herself she maketh all things new; that abiding Wisdom then, if we may even say abiding; (but it is such because He changeth not, not because He moveth not ;) and that ever continueth in the same way, never varying in place or time, in no place otherwise than in any other place ; at no time otherwise than in all other time; He is the Speech of God. But the speech which was addressed to Moses, being addressed to man, was by syllables, by passing sounds; and they
would not be, had not God assumed one of the works of
His hand, such as might utter such discourse and words --
holy Moses, I say, knew that that speech of God was uttered by means of certain corporeal works of God's hand
which He assumed, and he longed and desired to see the
true appearance of God, and said to God, Who was convers
ing with him, If now I hare found grace in Thy sight, s/'<?
