Strike not the
instrument
of music that it sound ; hang it up rather.
Augustine - Exposition on the Psalms - v6
6.
gods many and lords many,) but to us there is but one God,
the Father, of Whom are all things, and we in Him; and one Lord Jesus Christ, by Whom are all things, and we by Him ; to Whom we confess that His mercy endureth for
Lat. CxxxVJ.
psalm cxxxvll.
A Sermon to the People.
ever.
I think ye have not forgotten, that I brought to your notice, or rather to your recollection, that every one who is trained in the holy Church ought to know of what place we are citizens, and where we are wandering, and that the cause of our wandering is sin, the gift of our return, the remission of our sins, and our justification by the grace of God. Ye have heard and know that there are two cities, for the present outwardly mingled together, yet separated in heart, running together through the course of time until the end ; one whose end is everlasting peace, and it is called Jerusalem ; the other whose joy is peace in this world, and it is called Babylon. The meanings of these names too ye remember, that Jerusalem means ' vision of peace ;' Babylon, ' confusion. ' Jerusalem was held captive in Babylon, but not all, for the Angels too are its citizens. But as regards men predestined to the glory of God, to become by adoption
joint-heirs with Christ, whom He has redeemed from this very captivity by His own Blood, that this part, I say, of the citizens of Jerusalem are held captive in Babylon on account of sin, but first begin to go forth from thence in spirit by confession of sin and love of righteousness, and then afterwards at the end of the world are to be separated in body also ; this we set before you in that Psalm, which we first handled here with you, beloved, which begins thus :
Ps. 65, For Thee, O God, a hymn is meet in Sion, and to Thee shall 1. See
vol. iii. the vow be performed in Jerusalem. But to-day we have
P"
sung, By the waters Babylon we sat down and wept, when we remembered Sion. Observe, that in the former
it
25^.
of
Worldly men citizens of Babylon. 159
is said, For Thee, O God, a hymn is meet in Sion; but here, Ver.
----
2. What then are the waters of Babylon ? and what is
our sitting and weeping in remembrance of Sion ? For if
we be citizens of Sion, we not only chant this, but do it.
If we are citizens of Jerusalem, that is Sion, and in this life,
in the confusion of this world, in this Babylon, do not
dwell as citizens, but are detained as captives, it befits us
not only to chant these things, but also to do them, with affectionate regard, with religious longing for our ever
lasting city. This city too which is called Babylon hath
its lovers, who look for peace in this world, and hope for nothing beyond, but fix their whole joy in this, end it in
this, and we see them toil exceedingly for their earthly country: but whosoever live faithfully even therein, if they
seek not therein pride, and perishable elation, and hateful boasting, but exhibit true faith, such as they can, as long
they can, to whom they can, so far as they see earthly
things, and understand the nature of their citizenship, God suffereth them not to perish in Babylon ; He hath pre destinated them to be citizens of Jerusalem. He under- standeth their captivity, and sheweth to them another city,
for which they ought truly to sigh, for which they ought to
use every endeavour, to win which they ought to the utmost
of their power to urge their fellow-citizens, now their fellow- wanderers. Therefore saith the Lord Jesus Christ, He that Lukei6,
is faithful in that which is least, is faithful also in much ; I0' and again He saith, If ye have not been faithful in that which is another mans, who will give you that which is your own ?
3. However, brethren, observe the waters of Babylon. The waters of Babylon are all things which here are loved, and pass away. One man, for example, loveth to practise husbandry, to grow rich thereby, to employ his mind therein,
thence to gain pleasure : let him observe the issue, and see that what he hath loved is not a foundation of Jerusalem, but a stream of Babylon. Another saith, It is a grand thing to be a soldier : all husbandmen fear those who are soldiers,
By the waters of Babylon we sat down and wept, when we remembered Sion, that Sion where a hymn is meet for God.
ICO Worldly cares, streams of Babylon.
Psalm obey them, tremble at them : if I be a husbandman, I shall -- --' fear soldiers ; if a soldier, farmers will fear me. Madman ! Thou hast cast thyself headlong into another stream of
Babylon, and that still more boisterous and sweeping. Thou wishest to be feared by thine inferior ; fear Him that is greater than thou. He who fears thee may on a sudden become greater than thou, but never will He Whom thou oughtest to fear become less. To be a pleader, saith another, is a grand thing, ever to have clients hanging on the tongue of their eloquent advocate, and from his words looking for loss or gain, death or life, ruin or safety. Thou knowest not whither thou hast cast thyself; this too is another stream of Babylon, and its loud sound is the
din of the waters dashing against the rocks. Mark that it flows, it glides on ; and if thou markest that it flows and glides on, mark also that it carries things along with it. To traverse the seas, saith another, and to trade, is a grand thing, to know many lands, to make gains from every
never to be obnoxious in thy country to any powerful man, and to feed thy mind with the various habits of the nations thou visitest, and to return enriched with the increase of thy gains. This too is a stream of Babylon ; when will thy gains stop ? When wilt thou rely upon and be secure in the gains thou makest? The richer thou art, the more fearful wilt thou be. Once shipwrecked, thou wilt come forth stripped of all, and deservedly wilt thou bewail thyself in the rivers of Babylon, because thou wouldest not sit down and weep by the waters of Babylon.
4. But then other citizens of the holy Jerusalem, under standing their captivity, mark how the natural wishes and the various lusts of men hurry and drag them hither and thither, and drive them into the sea ; they see this, and they throw not themselves into the waters of Babylon, but sit down by the waters of Babylon, and by the waters of Babylon weep, either for those who are being carried away by them, or themselves whose deserts have placed them in Babylon, but sitting, that is, humbling themselves. By the waters of Babylon then we sat down and wept, when we re membered Sion. O holy Sion, where all stands firm and nothing flows ! Who hath thrown us headlong into this ?
quarter,
True Christians weep by the waters. 16" 1
Why have we left thy Founder and thy society ? Behold, Vsr. placed where all things are flowing and gliding away, scarce ----- one, if he can grasp the tree, shall be snatched from the stream and escape. Humbling ourselves then in our captivity,
let us sit by the waters of Babylon, let us not dare to plunge ourselves in those streams, nor to be proud and lifted
up in the evil and sadness of our captivity, but let us sit,
and so weep. Let us sit by the waters, not beneath the
waters, of Babylon; such be our humility, that it overwhelm
us not. Sit by the waters, not in the waters, not under the waters ; but yet sit, in humble fashion, talk not as thou wouldest in Jerusalem. There thou wilt stand ; for of
this very hope another Psalm speakcih, singing thus, Our Pa. 133,
feet shall stand in the courts of Jerusalem. There shalt2- thou be lifted up, if here by penitence and confession thou humble thyself. In the courts then of Jerusalem our feet shall stand, but by the waters of Babylon we sat down and wept, when we remembered thee, O Sion. For this reason is it meet that thou weep, for the remembrance of Sion.
5. For many weep with the weeping of Babylon, because they rejoice also with the joy of Babylon. When men rejoice at gains and weep at losses, both are of Babylon. Thou oughtest to weep, but in the remembrance of Sion. If thou weepest in the remembrance of Sion, thou oughtest to weep even when it is well with thee in Babylon. There
fore is it said
ps. 3" 4
116,
I in a certain Psalm, / trouble and sorrow ; found
upon the name the Lord. What meaneth of
then called
be by saying, /
tribulation, as though it were to be sought; he found
as though he had sought it. And when he had found
what gained he by finding it? He called upon the name
of the Lord. Much doth matter, whether thou findest tribulation, or art found tribulation. For he saith in another place, The sorrows of hell found me. What p? . 18,5. The sorrows of hell found me What is, found trouble
and sorrow When sadness suddenly overtaketh thee, through trouble in thy worldly affairs, wherein thou didst
delight, when suddenly sadness of her own accord findeth thee, befalleth thee from some point, whence thou didst not think thou couldest be saddened, aud thou art made sad,
VOL. VI. M
have
found
? He of some kind of speaketh
?
by it ?
/
is,
it, it,
Ki-2 The blessing of tribulation.
Psalm then the sorrows of hell have found thee. For thou thoughtest CxxxVII . thyself aloft, whereas thou wast beneath; there hast thou
VC
found thyself beneath, where thou thoughtest thyself aloft. For thou hast found thyself grievously afflicted with sorrow, through sadness at some evil from a quarter where perchance thou hadst presumed thou wouldest not be made sad : the sorrows of hell have found thee. But when it is well with thee, when all earthly things smile on thee, none of thy loved ones hath died, no drought or hail or barrenness hath
assailed thy vineyard, thy cask hath not grown sour, thy cattle have not failed, thou hast not been dishonoured in any high position of this world wherein thou hast been placed, thy friends all around thee live and preserve their friendship for thee, dependents are not wanting, thy children
obey thee, thy slaves tremble before thee, thy wife liveth in harmony with thee, thy house is called happy,--then find tribulation, if in any way thou canst, that, having found tribulation thou mayest call on the name of the Lord. Perversely seemeth the word of God to teach that thou shouldest weep in joy, and rejoice in sorrow. Hear it
Rom. 5, rejoicing in sorrow, We glory, it saith, in tribulations. But see it weeping in joy, if it have found tribulation. Let each one mark his own happiness, wherein his soul hath exulted and puffed itself up in a manner with joy and elated itself, and said, ' I am happy. ' Let him mark whether that
ver. 2.
floweth not on, if he can be sure of it that it remaineth for ever. But if he be not certain, but seeth that that wherein he rejoices floweth, it is a stream of Babylon; let him sit down by it, and weep. He will sit down and weep, if he remember Sion. O for that peace which we shall see in the presence of God ! O for that holy equality with the Angels ! O for that vision, that fair sight ! Lo, in Babylon fair are the things which hold thee : let them not hold thee, let them not deceive thee. One thing is the solace of the captive, another the joy of the free. By the waters of Babylon we sat down and wept, when we remembered Sion.
6. On the willows in the midst thereof we hung up our instruments of music. The citizens of Jerusalem have their instruments of music, God's Scriptures, God's commands,
happiness
Reserve to be practised towards worldly men. 163
God's promises, meditation on the life to come; but while Ver. they are dwelling in the midst of Babylon, they hang up ----- their instruments of music on the willows thereof. Willows
are unfruitful trees, and here so placed, that no good what
ever can be understood of them : elsewhere perhaps there may. Here understand barren trees, growing by the waters of Babylon. These trees are watered by the waters of Babylon, and bring forth no fruit; just as there are men greedy, covetous, barren in good works, citizens of Babylon in such wise, that they are even trees of that region ; they are fed there by these pleasures oftransitory things, as though watered by the waters of Babylon. Thou seekest fruit of them, and no where findest it. When we suffer such men as these, we live among those who are in the midst of Babylon. For wide is the difference between the midst of Babylon and the outside of Babylon. There are some who are not in the
midst of that is, are not buried 'entirely in the lust of the1 totA, world and the delights thereof. But those who, to speak jiss', plainly and briefly, are thoroughly bad, are in the midst of Babylon, and are barren trees like the willows of Babylon. When we see them, and find them so barren, that with difficulty do we find in them ought whereby they may be
led on to true faith and good works, or to hope of future life, or to desire to be set free from captivity under mortality, then we know indeed the Scriptures which we should address to them but, because we find in them no fruit upon which to begin, we turn away our face from them, and say, As yet they have no taste nor capacity for them whatever we say to them, they will consider foolish and contrary. ' Therefore by deferring to apply the Scriptures to them, we hang up our instruments of music upon the willows. For we hold them not worthy to carry our instru ments. We do not therefore insert our instruments into them and bind them to them, but defer to use them, and so hang them up. For the willows are the unfruitful trees of Babylon, fed by temporal pleasures, as by the waters Babylon.
7. And see whether the Psalm do not agree with this. On the willows in the midst thereof we hung up our instruments music. For there they that led us captive
M
2
of
of
;
'
it,
;
a
1(,4 Mankind captives under sin.
Psalm demanded of us words of songs, and they that led us an-ay, cxx\-rii. gw hymn. They demanded of us words of songs and an
who led us captive. Who have led us captive, brethren ? Whom have we at some time or other expe rienced as our capturers. Jerusalem of old experienced captivity at the hands of the Babylonians, the Persians, the Chaldeans, and the men of those nations and regions, and that afterwards, not when these Psalms were composed. But we have already told you, beloved, that all things, which according to the letter befel that city, were our examples, and it can easily be proved that we are captives. For we breathe not the air of that our true liberty : we
Wi>>d. 7,enjoy not the purity of truth, and that wisdom, that remain -
2'r'
ing in herself maketh all things new. We are tempted by the delights of earthly things, and we struggle daily with the suggestions of unlawful pleasures; scarce do we breathe freely even in prayer : we understand that we are captives. But who led us captive? what men? what race? what king? If we are redeemed, we once were captives. Who hath re deemed us ? Christ. From whom hath He redeemed us ?
From the devil. The devil then and his angels led us captive: and they would not lead us, unless we consented. We were led captive. Who our capturers were, I have said. For they are the thieves who wounded the traveller who went down from Jerusalem to Jericho, and left him wounded
10'
(for Samaritan meaneth ' keeper,') whom the Jews found
hymn,
Luke) o, and half dead. Him He, our Keeper, that is, Samaiitan,
John 8, fault with, and said, Say we not well that Thou art a
4*'
Samaritan, and hast a devil? of which two objections, the one He rejected, the other He accepted : /, He an
swered, have not a devil: yet He said not,
Samaritan :' for had He not been our Samaritan, our Keeper, verily we had perished : -- this Samaritan then, I say, passing by, saw the man left by the thieves hurt and wounded, and, as ye know, took care of him. Just as sometimes under the name of thieves are described those who have inflicted on us the wounds of sins, so, through our consenting to being made captives, are they also called our capturers.
8. Those then who have led us captive, the devil and his angels, when have they spoken unto us, and when have they
'I
am not a
They are freed by Redemption. 165
asked of us the words of songs? what then do we under- Vfr. stand ? That, when those in whom the devil worketh ask ----- such things of us, he is to be understood to ask, who worketh in them. The Apostle saith, And you hath //eEph. 2,
quickened, who were dead in trespasses and sins ; wherein
in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit
that now- worketh in the children of disobedience : among
whom also we all had our conversation in times past. He sheweth that, having been redeemed, he has already begun
to come forth from Babylon. But still what saith he yet ?
That we contend with our enemies. And that we may not
wax wroth with men, who attack us with persecutions, the Apostle has diverted our efforts from hatred of men, and guided them to struggle with certain spirits, whom we see
not, and yet we contend with them. For he saith, 'FeEpb. 6,
wrestle not against flesh and blood, that is, against men, 12
but against principalities, against powers, against the rulers of the darkness of this world. What means he by
' this world V The lovers of this world. These he also calleth darkness, that is, unjust, wicked, unbelievers, sinners; whom, when they have come to believe, he congratulateth
after this fashion, saying, Ye were sometime darkness, but Eph. 5, now are ye light in the Lord. So then he has laid down 8"
that we wrestle with those principalities: they it is who have led us captive.
9. But, just as the devil entered into the heart of Judas, to make him betray his Lord, yet would not have entered, unless he had made room for him ; so many evil men from the midst of Babylon, by making room in their hearts for the devil and his angels, so that he may work in them and through them, sometimes ask us, and say to us, 'Explain to us the reason. ' So too the heathen generally ask us, ' Explain the reason why Christ came, and what benefit Christ hath been to the human race. Have not matters been worse upon earth since Christ came, and was it not better then with men than it is now? Let the Christians tell us, what good Christ hath brought, wherein they think human affairs more happy, for that Christ hath come. For thou seest that if the theatres and amphitheatres and
Kit) Worldly men cannot understand
Psalm circuses were safe and standing, if no part of Babylon were cx>:xV11, falling, if men were surrounded by abundance of pleasures,
Ps. 8.
and could sing and dance to lascivious strains, if the impure and whoremongers could indulge their rest in quiet and safety, if a man did not fear famine in his own house who cried out that the dancers should be clothed, if all this went on without discredit, without disturbance, and all these follies could be enjoyed without anxiety, these would be happy times, and Christ would have brought great happiness to human affairs. ' But, forasmuch as wickednesses are now being destroyed, in order that that earthly desire being up rooted, the love of Jerusalem may be planted in ; forasmuch as bitternesses are being mixed with this passing life, that men may long for the everlasting life; forasmuch as men are being disciplined with scourges, receiving a father's correction, that they may not hereafter receive a judge's sentence; Christ, they say, hath brought nothing good, Christ hath brought troubles. And thou beginnest to tell to one, how much good Christ hath done, and he receives it not. For thou settest before him the example of those who do as ye have just heard in the Gospel, who sell all that they have,
and give to the poor, that they may have treasure in heaven, and follow their Lord. Thou sayest to him, 'See what Christ hath brought ! How many do this, distribute their goods to the needy, and become poor not of necessity, but of free-will, following God, hoping for the kingdom of Heaven. ' He mocketh at such men as fools, and saith, ' Is this the good which Christ hath brought, that man lose his own goods, and giving to the needy, remain needy himself? ' What then wilt thou do? Thou takest not in the good things of Christ, for another hath filled thee who is the adversary of Christ, to whom thou hast given place in thine heart. Thou lookest back to former times, and those former times seem to thee to have been happier, which were like olives hanging on the tree, swayed by the wind, enjoying their wandeiing desires like a sort of liberty in the breeze. The time is come for the olive to be put into the press. For they ought not always to hang on the trees: now it is the end of the year. Not without reason are certain Psalms incribed, ' For the presses :' on the tree is liberty, in the
the blessings of the Gospel. 167 press, pressure. For when human affairs are being crushed Vm.
4'
10. At this ye shout, at this ye rejoice, because now ye
can sit down by the waters of Babylon and weep. But
they who have led us captive, when they enter into the hearts of men, and ask us by the tongues of them whom
they possess, and say to us, Sing us the words of songs,
give us a reason for the coming of Christ; tell us what is another life: when they say, 1 will uot1 believe, give me a 1 nolo, reason why thou biddest me believe. Such an one I answer Msa. and say, ' Man, how is it that thou willest not that I bid
thee believe ? Thou art full of evil desires ; if I tell of those good things of Jerusalem, thou takest them not in ;
thou must be emptied of that wherewith thou art full, that
thou mayest be filled with that whereof thou art empty. '
Be not then ready to say ought to such an one: he is willow : he is barren wood.
Strike not the instrument of music that it sound ; hang it up rather. But he will say, 'Tell me, sing to me, shew me the reason. Art thou not willing for me to learn ? ' Thou hearest not with good intent ; thou knockest not so as to deserve that it be opened to thee. He hath filled thee who hath led me captive: he asketh of me by thee. He is cunning : he asketh craftily : he asketh not to learn, but to blame. Therefore I will not speak to him ; / will hang up my instrument of music.
11. But what will he yet say ? Sing us the words of songs: sing us a hymn: sing us one of the songs of Sion. What answer we ? Babylon beareth thee, Babylon con- taineth thee, Babylon nourisheth thee, Babylon speaks by
thy mouth, thou knowest not to take in save what glitters
for the present, thou knowest not how to meditate on things
of eternity, thou takest not in what thou askest. How shall ver. 4. we sing the Lord's song in a strange land? Truly,
and pressed, thou observest that avarice increaseth : observe also that self-denial increaseth. Wherefore art thou so blind that thou seest the lees flowing down the streets, but not the oil flowing into the vats ? Yet is not this without reason : for they who live ill, are generally known, they who turn to God and are cleansed from the filth of evil desires are hidden, for in the press, or rather out the press, the lees openly flow, the oil secretly strains off.
168 Christians must remember their true Home.
Psalm brethren, so it is. Begin to wish to preach the truth in cxxxvli. such 1I1easure as ye know and see how needful for you to endure such mockers, persecutors of the truth, full
of falsehood. Reply to them, when they ask of you what they cannot take in, and say in full confidence of your holy song, How shall we sing the LordCs song in a strange land
12. But take heed how thou dwellest among them, people of God, body of Christ, high-born band of wanderers, (for thy home not here, but elsewhere,) lest when thou lovest them who say to thee, Sing to us the words of songs, sing us an hymn, sing us one of the songs of Sion, and strivest for their friendship, and fearest to displease such men, Babylon begin to delight thee and thou forget Jerusalem. In fear then of this, see what the Psalmist subjoins, see what follows. For the man who sang thus, (and that man are we we choose,) endured all around him men who asked these questions and allured him with flattery, who chid with biting words and falsely praised him, who asked what they took not in, were unwilling to empty themselves of that wherewith they were full and being as were in danger
among crowds of such men, he lifted up his mind to the recollection of Sion, and his soul bound itself with a sort of oath, and said, If forget thee, O Jerusalem amid the speeches of those who hold me captive, amid the speeches of treacherous men, amid the speeches of men who ask with ill intent, asking, yet unwilling to learn.
13. Behold, of this number was that rich man, who asked
Mat. 19, the Lord, Good Master, what shall do that may attain
16'
eternal life Did he not in asking about eternal life, ask, as were, for a song of Sion Keep the commandments, said the Lord to him. And he in his pride, when he heard this, said, All these have kept from my youth. And the Lord spake to him one of the songs of Sion, and knew that he took not in but He gave us an example how that
many ask, as were, counsel concerning eternal life, and praise us so long as we answer what they ask. He gave from him lesson as though to bid us, that we should after ward say to such men, How shall we sing the Lord's song in a strange land? Behold, He saith, Wilt thou he perfect
Go and sell all that thou hast, and give to the poor, and
?
a
?
it
;
it
if
O is
I
?
I
;
it
I
I
it ,
O
it,
O
!
it is
The rich not to be high-minded. 169
thou shalt have treasure in Heaven, and come,follow Me. Vrr. That he may learn many of the songs of Sion, let him first -- cast out all hindrances, let him walk without encumbrance,
that he may have no burden to weigh him down, and he
shall learn somewhat of the songs of Sion. But he went away sorrowing. Let us say after him, How shall we sing the Lord's song in a strange land? He indeed went away, yet the Lord gave hope for the rich. For the disciples were saddened, and said, Who then can be saved? And He answered them, What is impossible for man, is easy for God. For the rich too have a sort of measure of their own, and have received a song of Sion, a song whereof the Apostle speaketh, Charge them that are rich in this world that they be not high-minded, nor trust in un certain riches, but in the living God, Who giveth us richly all things to enjoy. And adding what they ought to do, now he toucheth his instrument, and hangeth it not up: that they be rich in good works, ready to distribute, willing to communicate, laying np in store
for themselves a good foundation against the time to come, that they may lay hold on eternal life. Here is that one of the songs of Sion which the rich have received ; first of all, not to be high-minded. For riches puff up ; and whom they puff up, those streams sweep away. What then is enjoined to them ? Above all, not to be high-minded. What riches do, that let them beware of in riches; in riches let them beware of pride. For that is the very evil which riches bring to men not on their guard. For gold is not evil, which God hath made : but the avaricious man is evil, who leaveth the Creator, and turneth to the creature. This then let him first take care, that he be not proud ; let him sit by the waters of Babylon. For it is said to him, Be not high-minded ; therefore let him sit : nor trust in uncertain riches ; therefore let him sit by the waters of Babylon ; for if he trust in uncertain riches, he is carried away by a stream of Babylon. But if he humble himself, and be not proud, and trust not in uncertain riches, he sits by the waters, he sighs for the everlasting Jerusalem,
remembering Sion; and that he may reach Sion, he spendeth his riches. There thou hast the song which the rich have
170 The poor to be content.
Psalm received from among the songs of Sion. Let them work, cxxx let them touch their instrument, let them not be idle. When
they find one saying to them, ' What art thou doing ? Thou art wasting thy substance by spending so much: lay up store for thy children :' when they see that he takes it not in, and understand that it is a willow, let them not readily say, why they do so, or what they do, let them hanij up their instru ments on the willows of Babylon. But beside the willows let them sing, let them not rest, let them work. For they lose not what they spend. They trust their riches to a slave, and they are safe: they trust them to Christ, and are they lost?
J 4. Thou hast heard the song of Sion for the rich: hear iTim. 6, now the song of the poor. The same Paul saith, We
7_i0.
})r0uy1li nothing into this world, and it is certain we can carry nothing out: and having food and raiment, let us be therewith content. But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. These are waters of Babylon. For the love of money is the root of all evil, which while some coveted after they have erred from the faith, and pierced themselves through with many sorrows. Are then these songs contradictory ? They are not. See what is said to the rich : not to be high-minded; not to trust in uncertain riches; to do good; to distribute ; to lay up in store for themselves a good foundation for the time to come. But what is said to the poor? They who will be rich fall into temptation. He said not, ' They who are rich,' but, they who will be rich : for if they were already rich, they should hear the other song. The rich is bid to spend, the poor not to desire.
15. But while ye live among such as these, who take not in a song of Sion, hang up, as 1 have said, your instru ments upon the willows in the midst thereof: defer what ye are about to say. If they begin to be fruitful trees, if the trees are changed, and will bear good fruit ; now then it is lawful for us to sing to the ears of them that listen. But while they among whom ye live drown you with clamour, ask with ill purpose, resist the truth, bind yourselves not to be willing to please them, lest ye forget Jerusalem. And
let your one soul, made one out of many by the peace of
The ' right hand' means everlasting Life. 171
Christ, let captive Jerusalem, dwelling here on earth, say, Ver. If I forget thee, O Jerusalem, let my right hand forget me. Vehemently hath she bound herself, my brethren, let my
right hand forget me, sternly hath she tied herself down. Our right hand is life everlasting, our left, life in this world. Whatsoever thou doest for the sake of life everlasting, thy right hand doeth. If in thy works thou mingle with the love of everlasting life desire for the life of this world,
or man's praise, or any worldly advantage, thy left hand knoweth what thy right hand doeth. And thou knowest
that it is enjoined in the Gospel, let not thy left hand know Matt. 6, what thy right hand doeth. Therefore saith she, If I forget
thee, O Jerusalem, let my right hand forget me. And truly so it happens: it is a prophecy she has uttered, not a wish. To them who forget Jerusalem, this happeneth which she hath said, their right hand forgetteth them. For life ever lasting abideth in itself: they abide in delights of this world, and make that to be right to them, which is left.
Listen to this, brethren : for the right hand's sake let
me press this upon you, for the salvation of all. Ye re member perhaps that I once spoke in this place of some fid. on
121'
who make what is left to be right, that is, who consider worldly goods of more value (than everlasting goods), and consider happiness to consist in these, not knowing what
true happiness, the true right hand. These Scripture calleth
strange children, as though they were citizens not of Jeru
salem, but of Babylon; for the Psalmist saith in certain
place, Lord, save me from the hand of strange children, P>>. hj, whose mouth talketh of vanity, and their right hand is'1'9'
right hand of iniquity. For he goeth on and saith, Their sons are like strong young vine trees, their daughters
polished like unto the temple: their garners are full and plenteous with all manner of store, their sheep bring forth thousands and ten thousands in our streets: their oxen are strong to labour, there is no decay, no leading into captivity, and no complaining in their streets. Is sin then to enjoy such happiness as this No but to make the right hand when the left. And therefore what goeth he on to say They called the people blessed that are in
such a case. Behold how their mouth hath spoken vanity ib. n.
:
is
5"*'
?
it is
?
:
it it
a
a
172 We are to remember Jerusalem.
Psalm they have called the people blessed that are in such a case. cx*xTIIThou indeed art a citizen of Jerusalem, who forget test not Jerusalem, lest thy right hand forget thee : lo ! they
who hare spoken vanity have called the people blessed who are in such a case; sing thou to me a song of Sion. Blessed, saith he, is the people that hath the Lord for their God. Ask your hearts, brethren, whether ye long for the
good things of God, whether ye long for that city, Jeru salem, whether ye desire everlasting life. Let all that
be to you on the left hand, let that be on the right which ye will have for ever: and, if ye have that which is left, presume not therenpon. Dost
earthly happiness
thou not chide him, who chooses to eat with the left hand? If thou thinkest that a wrong is done to thy table when a guest eats with the left, how can it but be a wrong to the Table of God, if thou makes t what is right to be left,
I O Jerusalem, let my right hand forget me.
and what is left, right ? What then ?
If
forget thee,
17. Let my tongue cleave to my jaws, if I
remember not thee. That is, let me be dumb, he saith, if 1 remember
not thee. For what word, what sound doth he utter, who uttereth not songs of Sion ? That is our tongue, the song of Jerusalem. The song of the love of this world is a strange tongue, a barbarous tongue, which we have learnt in our captivity. Dumb then will he be to God, who forgetteth Jerusalem. And it is not enough to remember: for her enemies too remember her, desiring to overthrow her. 'What is that city? ' say they; 'who are the Chris tians? what sort of men are the Christians? would
they were not Christians. ' Now the captive band hath conquered its capturers; still they murmur, and rage, and desire to slay the holy city that dwells as a stranger among them ; just as Pharaoh desired to destroy the people, when he slew the male children, and left the female : he strangled, that is, the virtues; the lusts he nurtured. Not enough then is it to remember: take heed how thou rememberest. For some
things we remember in hate, some in love. And so, when
he had said, //' / forget thee, O Jerusalem, let my righI t
hand forget me: let my tongue cleave to my jaws, if remember not thee; he added at once, if I prefer not
The children of Edom, carnal men. 173
Jerusalem in the height of my joy. For there is the Ver. height of joy where we enjoy God, where we are safe of 6' - united brotherhood, and the union of citizenship. There no tempter shall assail us, no one be able so much as to urge
us on to any allurement: there nought will delight us but good : there all want w ill die, there perfect bliss will dawn
I
18. Then he lurneth to God in prayer against the enemies
on us.
If
prefer not Jerusalem in the height
of my joy.
of that city. Remember, O Lord, the children of Edom.
Edom is the same who is also called Esau: for ye heard
just now the words of the Apostle read, Jacob have I loved, Rom. 9,
Ihaled. Two sons were there in one womb,13'
but Esau have
both twins, in the womb of Rebecca, sons of Isaac, grandsons
of Abraham : both were born ; one to inheritance, the other
to disinheritance. But Esau was his brother's enemy, be
cause he, the younger, forestalled his blessing, and the pro
phecy was fulfilled, the younger shall serve the elder. WhoGen. 25, then the elder is, and who the younger, and who lhe elder23- that shall serve the younger, we now understand. Elder seemed to be the people of the Jews, younger in point of
time the Christians. And see how the elder serveth the younger. They carry our Scriptures, we live by their Scriptures. But that ye may understand the elder and younger generally of all mankind, the elder meaneth the carnal man, the younger the spiritual man, for first is the carnal, afterward the spiritual. Thou findest the Apostle saying clearly, The first man is of the earth, earthy ; the second Man is the Lord from heaven. As is the earthy,
such are they also that are earthy ; and as is the Heavenly,
such are they also that are heavenly. And as we have
borne the image of the earthy, ire shall also bear the image
of the heavenly. But above this he had said, Howbeit,
that was not first which is spiritual, but that which is natural, and afterward that which is spiritual. By natural
he meaneth the same as he also calleth carnal. Man, when
he is born, is at first natural, carnal. If he turn from his captivity in Babylon to return to Jerusalem, he is renewed,
and there happeneth a renewal according to the new and
inner man, which is younger in time, greater in power.
Esau then signifieth all the carnal, Jacob all the spiritual :
174 We are to pray to be delivered from them.
Psalm the younger the elect, the elder the reprobate. Doth he ? -- -- wish himself too to be of the elect? Let him become a
younger son. Moreover, he is called Edom, from a certain red pottage of lentils, a red kind of food. Well boiled were the bruised lentils : Esau desired them of his brother Jacob, and, overcome by lust for eating those lentils, yielded to him his birthright. Jacob gave up the pleasant food, received the honour of preeminence. Hence, by a kind of bargain between them, it came to pass that the younger became the elder, the elder the younger, and the elder served the
And the elder was called Edom, which meaneth, according to them who know that language, 'blood,' for in Carthaginian too, blood is called ' Edom. ' Wonder not: all
l Cor. carnal men belong to blood. Flesh and blood shall not 15, 50. i? /,erit the kingdom of God. To that Edom belougeth not :
Jacob belongeth, who gave up fleshly food, and received spiritual honour. So the other became his enemy. All carnal persons are enemies to spiritual persons, for all such, desiring present things, persecute those whom they see to long for things eternal. Against these the Psalmist, looking back to Jerusalem, and beseeching God that he may be delivered from captivity, saith --what? Remember, O Lord, the children of Edom. Deliver us from carnal men, from those who imitate Esau, who are elder brethren, yet enemies. They were first-born, but the last-born have won the pre eminence, for the lust of the flesh hath cast down the former, the contempt of lust hath lifted up the latter. The other
live, and envy, and persecute.
19. Remember, O Lord, the children of Edom in the day
of Jerusalem. The day of Jerusalem, wherein it was tried, wherein it was held captive, or the day of Jerusalem's happiness, wherein it is freed, wherein it reaches its goal, wherein it is made partaker of eternity ? Remember, saith he, O Lord, forget not, the children of Edom. Which ?
Those who said, Rase it, rase it, even to the foundation thereof. Remember then, it means, that day wherein they willed to overthrow Jerusalem. For how great persecutions
hath the Church suffered ! How did the children of Edom, that is, carnal men, servants of the devil and his angels, who worshipped stocks and stones, and followed the lusts of the
younger.
Evil lusts to be destroyed. 175
flesh, how did they say, ' Extirpate the Christians, destroy Vbr. the Christians, let not one remain, overthrow them even to -- the foundation ! ' Have not these things been said ? And
when they were said, the persecutors were rejected, the martyrs crowned. They said, Rase it, rase it, even to the
foundation thereof. The sons of Edom say, ' Rase rase it:' God saith, 'Serve. ' Whose w ords can prevail, save God's, Who sailb, Tlie elder shall serve the younger Rase rase
even to the foundation thereof.
20.
the Father, of Whom are all things, and we in Him; and one Lord Jesus Christ, by Whom are all things, and we by Him ; to Whom we confess that His mercy endureth for
Lat. CxxxVJ.
psalm cxxxvll.
A Sermon to the People.
ever.
I think ye have not forgotten, that I brought to your notice, or rather to your recollection, that every one who is trained in the holy Church ought to know of what place we are citizens, and where we are wandering, and that the cause of our wandering is sin, the gift of our return, the remission of our sins, and our justification by the grace of God. Ye have heard and know that there are two cities, for the present outwardly mingled together, yet separated in heart, running together through the course of time until the end ; one whose end is everlasting peace, and it is called Jerusalem ; the other whose joy is peace in this world, and it is called Babylon. The meanings of these names too ye remember, that Jerusalem means ' vision of peace ;' Babylon, ' confusion. ' Jerusalem was held captive in Babylon, but not all, for the Angels too are its citizens. But as regards men predestined to the glory of God, to become by adoption
joint-heirs with Christ, whom He has redeemed from this very captivity by His own Blood, that this part, I say, of the citizens of Jerusalem are held captive in Babylon on account of sin, but first begin to go forth from thence in spirit by confession of sin and love of righteousness, and then afterwards at the end of the world are to be separated in body also ; this we set before you in that Psalm, which we first handled here with you, beloved, which begins thus :
Ps. 65, For Thee, O God, a hymn is meet in Sion, and to Thee shall 1. See
vol. iii. the vow be performed in Jerusalem. But to-day we have
P"
sung, By the waters Babylon we sat down and wept, when we remembered Sion. Observe, that in the former
it
25^.
of
Worldly men citizens of Babylon. 159
is said, For Thee, O God, a hymn is meet in Sion; but here, Ver.
----
2. What then are the waters of Babylon ? and what is
our sitting and weeping in remembrance of Sion ? For if
we be citizens of Sion, we not only chant this, but do it.
If we are citizens of Jerusalem, that is Sion, and in this life,
in the confusion of this world, in this Babylon, do not
dwell as citizens, but are detained as captives, it befits us
not only to chant these things, but also to do them, with affectionate regard, with religious longing for our ever
lasting city. This city too which is called Babylon hath
its lovers, who look for peace in this world, and hope for nothing beyond, but fix their whole joy in this, end it in
this, and we see them toil exceedingly for their earthly country: but whosoever live faithfully even therein, if they
seek not therein pride, and perishable elation, and hateful boasting, but exhibit true faith, such as they can, as long
they can, to whom they can, so far as they see earthly
things, and understand the nature of their citizenship, God suffereth them not to perish in Babylon ; He hath pre destinated them to be citizens of Jerusalem. He under- standeth their captivity, and sheweth to them another city,
for which they ought truly to sigh, for which they ought to
use every endeavour, to win which they ought to the utmost
of their power to urge their fellow-citizens, now their fellow- wanderers. Therefore saith the Lord Jesus Christ, He that Lukei6,
is faithful in that which is least, is faithful also in much ; I0' and again He saith, If ye have not been faithful in that which is another mans, who will give you that which is your own ?
3. However, brethren, observe the waters of Babylon. The waters of Babylon are all things which here are loved, and pass away. One man, for example, loveth to practise husbandry, to grow rich thereby, to employ his mind therein,
thence to gain pleasure : let him observe the issue, and see that what he hath loved is not a foundation of Jerusalem, but a stream of Babylon. Another saith, It is a grand thing to be a soldier : all husbandmen fear those who are soldiers,
By the waters of Babylon we sat down and wept, when we remembered Sion, that Sion where a hymn is meet for God.
ICO Worldly cares, streams of Babylon.
Psalm obey them, tremble at them : if I be a husbandman, I shall -- --' fear soldiers ; if a soldier, farmers will fear me. Madman ! Thou hast cast thyself headlong into another stream of
Babylon, and that still more boisterous and sweeping. Thou wishest to be feared by thine inferior ; fear Him that is greater than thou. He who fears thee may on a sudden become greater than thou, but never will He Whom thou oughtest to fear become less. To be a pleader, saith another, is a grand thing, ever to have clients hanging on the tongue of their eloquent advocate, and from his words looking for loss or gain, death or life, ruin or safety. Thou knowest not whither thou hast cast thyself; this too is another stream of Babylon, and its loud sound is the
din of the waters dashing against the rocks. Mark that it flows, it glides on ; and if thou markest that it flows and glides on, mark also that it carries things along with it. To traverse the seas, saith another, and to trade, is a grand thing, to know many lands, to make gains from every
never to be obnoxious in thy country to any powerful man, and to feed thy mind with the various habits of the nations thou visitest, and to return enriched with the increase of thy gains. This too is a stream of Babylon ; when will thy gains stop ? When wilt thou rely upon and be secure in the gains thou makest? The richer thou art, the more fearful wilt thou be. Once shipwrecked, thou wilt come forth stripped of all, and deservedly wilt thou bewail thyself in the rivers of Babylon, because thou wouldest not sit down and weep by the waters of Babylon.
4. But then other citizens of the holy Jerusalem, under standing their captivity, mark how the natural wishes and the various lusts of men hurry and drag them hither and thither, and drive them into the sea ; they see this, and they throw not themselves into the waters of Babylon, but sit down by the waters of Babylon, and by the waters of Babylon weep, either for those who are being carried away by them, or themselves whose deserts have placed them in Babylon, but sitting, that is, humbling themselves. By the waters of Babylon then we sat down and wept, when we re membered Sion. O holy Sion, where all stands firm and nothing flows ! Who hath thrown us headlong into this ?
quarter,
True Christians weep by the waters. 16" 1
Why have we left thy Founder and thy society ? Behold, Vsr. placed where all things are flowing and gliding away, scarce ----- one, if he can grasp the tree, shall be snatched from the stream and escape. Humbling ourselves then in our captivity,
let us sit by the waters of Babylon, let us not dare to plunge ourselves in those streams, nor to be proud and lifted
up in the evil and sadness of our captivity, but let us sit,
and so weep. Let us sit by the waters, not beneath the
waters, of Babylon; such be our humility, that it overwhelm
us not. Sit by the waters, not in the waters, not under the waters ; but yet sit, in humble fashion, talk not as thou wouldest in Jerusalem. There thou wilt stand ; for of
this very hope another Psalm speakcih, singing thus, Our Pa. 133,
feet shall stand in the courts of Jerusalem. There shalt2- thou be lifted up, if here by penitence and confession thou humble thyself. In the courts then of Jerusalem our feet shall stand, but by the waters of Babylon we sat down and wept, when we remembered thee, O Sion. For this reason is it meet that thou weep, for the remembrance of Sion.
5. For many weep with the weeping of Babylon, because they rejoice also with the joy of Babylon. When men rejoice at gains and weep at losses, both are of Babylon. Thou oughtest to weep, but in the remembrance of Sion. If thou weepest in the remembrance of Sion, thou oughtest to weep even when it is well with thee in Babylon. There
fore is it said
ps. 3" 4
116,
I in a certain Psalm, / trouble and sorrow ; found
upon the name the Lord. What meaneth of
then called
be by saying, /
tribulation, as though it were to be sought; he found
as though he had sought it. And when he had found
what gained he by finding it? He called upon the name
of the Lord. Much doth matter, whether thou findest tribulation, or art found tribulation. For he saith in another place, The sorrows of hell found me. What p? . 18,5. The sorrows of hell found me What is, found trouble
and sorrow When sadness suddenly overtaketh thee, through trouble in thy worldly affairs, wherein thou didst
delight, when suddenly sadness of her own accord findeth thee, befalleth thee from some point, whence thou didst not think thou couldest be saddened, aud thou art made sad,
VOL. VI. M
have
found
? He of some kind of speaketh
?
by it ?
/
is,
it, it,
Ki-2 The blessing of tribulation.
Psalm then the sorrows of hell have found thee. For thou thoughtest CxxxVII . thyself aloft, whereas thou wast beneath; there hast thou
VC
found thyself beneath, where thou thoughtest thyself aloft. For thou hast found thyself grievously afflicted with sorrow, through sadness at some evil from a quarter where perchance thou hadst presumed thou wouldest not be made sad : the sorrows of hell have found thee. But when it is well with thee, when all earthly things smile on thee, none of thy loved ones hath died, no drought or hail or barrenness hath
assailed thy vineyard, thy cask hath not grown sour, thy cattle have not failed, thou hast not been dishonoured in any high position of this world wherein thou hast been placed, thy friends all around thee live and preserve their friendship for thee, dependents are not wanting, thy children
obey thee, thy slaves tremble before thee, thy wife liveth in harmony with thee, thy house is called happy,--then find tribulation, if in any way thou canst, that, having found tribulation thou mayest call on the name of the Lord. Perversely seemeth the word of God to teach that thou shouldest weep in joy, and rejoice in sorrow. Hear it
Rom. 5, rejoicing in sorrow, We glory, it saith, in tribulations. But see it weeping in joy, if it have found tribulation. Let each one mark his own happiness, wherein his soul hath exulted and puffed itself up in a manner with joy and elated itself, and said, ' I am happy. ' Let him mark whether that
ver. 2.
floweth not on, if he can be sure of it that it remaineth for ever. But if he be not certain, but seeth that that wherein he rejoices floweth, it is a stream of Babylon; let him sit down by it, and weep. He will sit down and weep, if he remember Sion. O for that peace which we shall see in the presence of God ! O for that holy equality with the Angels ! O for that vision, that fair sight ! Lo, in Babylon fair are the things which hold thee : let them not hold thee, let them not deceive thee. One thing is the solace of the captive, another the joy of the free. By the waters of Babylon we sat down and wept, when we remembered Sion.
6. On the willows in the midst thereof we hung up our instruments of music. The citizens of Jerusalem have their instruments of music, God's Scriptures, God's commands,
happiness
Reserve to be practised towards worldly men. 163
God's promises, meditation on the life to come; but while Ver. they are dwelling in the midst of Babylon, they hang up ----- their instruments of music on the willows thereof. Willows
are unfruitful trees, and here so placed, that no good what
ever can be understood of them : elsewhere perhaps there may. Here understand barren trees, growing by the waters of Babylon. These trees are watered by the waters of Babylon, and bring forth no fruit; just as there are men greedy, covetous, barren in good works, citizens of Babylon in such wise, that they are even trees of that region ; they are fed there by these pleasures oftransitory things, as though watered by the waters of Babylon. Thou seekest fruit of them, and no where findest it. When we suffer such men as these, we live among those who are in the midst of Babylon. For wide is the difference between the midst of Babylon and the outside of Babylon. There are some who are not in the
midst of that is, are not buried 'entirely in the lust of the1 totA, world and the delights thereof. But those who, to speak jiss', plainly and briefly, are thoroughly bad, are in the midst of Babylon, and are barren trees like the willows of Babylon. When we see them, and find them so barren, that with difficulty do we find in them ought whereby they may be
led on to true faith and good works, or to hope of future life, or to desire to be set free from captivity under mortality, then we know indeed the Scriptures which we should address to them but, because we find in them no fruit upon which to begin, we turn away our face from them, and say, As yet they have no taste nor capacity for them whatever we say to them, they will consider foolish and contrary. ' Therefore by deferring to apply the Scriptures to them, we hang up our instruments of music upon the willows. For we hold them not worthy to carry our instru ments. We do not therefore insert our instruments into them and bind them to them, but defer to use them, and so hang them up. For the willows are the unfruitful trees of Babylon, fed by temporal pleasures, as by the waters Babylon.
7. And see whether the Psalm do not agree with this. On the willows in the midst thereof we hung up our instruments music. For there they that led us captive
M
2
of
of
;
'
it,
;
a
1(,4 Mankind captives under sin.
Psalm demanded of us words of songs, and they that led us an-ay, cxx\-rii. gw hymn. They demanded of us words of songs and an
who led us captive. Who have led us captive, brethren ? Whom have we at some time or other expe rienced as our capturers. Jerusalem of old experienced captivity at the hands of the Babylonians, the Persians, the Chaldeans, and the men of those nations and regions, and that afterwards, not when these Psalms were composed. But we have already told you, beloved, that all things, which according to the letter befel that city, were our examples, and it can easily be proved that we are captives. For we breathe not the air of that our true liberty : we
Wi>>d. 7,enjoy not the purity of truth, and that wisdom, that remain -
2'r'
ing in herself maketh all things new. We are tempted by the delights of earthly things, and we struggle daily with the suggestions of unlawful pleasures; scarce do we breathe freely even in prayer : we understand that we are captives. But who led us captive? what men? what race? what king? If we are redeemed, we once were captives. Who hath re deemed us ? Christ. From whom hath He redeemed us ?
From the devil. The devil then and his angels led us captive: and they would not lead us, unless we consented. We were led captive. Who our capturers were, I have said. For they are the thieves who wounded the traveller who went down from Jerusalem to Jericho, and left him wounded
10'
(for Samaritan meaneth ' keeper,') whom the Jews found
hymn,
Luke) o, and half dead. Him He, our Keeper, that is, Samaiitan,
John 8, fault with, and said, Say we not well that Thou art a
4*'
Samaritan, and hast a devil? of which two objections, the one He rejected, the other He accepted : /, He an
swered, have not a devil: yet He said not,
Samaritan :' for had He not been our Samaritan, our Keeper, verily we had perished : -- this Samaritan then, I say, passing by, saw the man left by the thieves hurt and wounded, and, as ye know, took care of him. Just as sometimes under the name of thieves are described those who have inflicted on us the wounds of sins, so, through our consenting to being made captives, are they also called our capturers.
8. Those then who have led us captive, the devil and his angels, when have they spoken unto us, and when have they
'I
am not a
They are freed by Redemption. 165
asked of us the words of songs? what then do we under- Vfr. stand ? That, when those in whom the devil worketh ask ----- such things of us, he is to be understood to ask, who worketh in them. The Apostle saith, And you hath //eEph. 2,
quickened, who were dead in trespasses and sins ; wherein
in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit
that now- worketh in the children of disobedience : among
whom also we all had our conversation in times past. He sheweth that, having been redeemed, he has already begun
to come forth from Babylon. But still what saith he yet ?
That we contend with our enemies. And that we may not
wax wroth with men, who attack us with persecutions, the Apostle has diverted our efforts from hatred of men, and guided them to struggle with certain spirits, whom we see
not, and yet we contend with them. For he saith, 'FeEpb. 6,
wrestle not against flesh and blood, that is, against men, 12
but against principalities, against powers, against the rulers of the darkness of this world. What means he by
' this world V The lovers of this world. These he also calleth darkness, that is, unjust, wicked, unbelievers, sinners; whom, when they have come to believe, he congratulateth
after this fashion, saying, Ye were sometime darkness, but Eph. 5, now are ye light in the Lord. So then he has laid down 8"
that we wrestle with those principalities: they it is who have led us captive.
9. But, just as the devil entered into the heart of Judas, to make him betray his Lord, yet would not have entered, unless he had made room for him ; so many evil men from the midst of Babylon, by making room in their hearts for the devil and his angels, so that he may work in them and through them, sometimes ask us, and say to us, 'Explain to us the reason. ' So too the heathen generally ask us, ' Explain the reason why Christ came, and what benefit Christ hath been to the human race. Have not matters been worse upon earth since Christ came, and was it not better then with men than it is now? Let the Christians tell us, what good Christ hath brought, wherein they think human affairs more happy, for that Christ hath come. For thou seest that if the theatres and amphitheatres and
Kit) Worldly men cannot understand
Psalm circuses were safe and standing, if no part of Babylon were cx>:xV11, falling, if men were surrounded by abundance of pleasures,
Ps. 8.
and could sing and dance to lascivious strains, if the impure and whoremongers could indulge their rest in quiet and safety, if a man did not fear famine in his own house who cried out that the dancers should be clothed, if all this went on without discredit, without disturbance, and all these follies could be enjoyed without anxiety, these would be happy times, and Christ would have brought great happiness to human affairs. ' But, forasmuch as wickednesses are now being destroyed, in order that that earthly desire being up rooted, the love of Jerusalem may be planted in ; forasmuch as bitternesses are being mixed with this passing life, that men may long for the everlasting life; forasmuch as men are being disciplined with scourges, receiving a father's correction, that they may not hereafter receive a judge's sentence; Christ, they say, hath brought nothing good, Christ hath brought troubles. And thou beginnest to tell to one, how much good Christ hath done, and he receives it not. For thou settest before him the example of those who do as ye have just heard in the Gospel, who sell all that they have,
and give to the poor, that they may have treasure in heaven, and follow their Lord. Thou sayest to him, 'See what Christ hath brought ! How many do this, distribute their goods to the needy, and become poor not of necessity, but of free-will, following God, hoping for the kingdom of Heaven. ' He mocketh at such men as fools, and saith, ' Is this the good which Christ hath brought, that man lose his own goods, and giving to the needy, remain needy himself? ' What then wilt thou do? Thou takest not in the good things of Christ, for another hath filled thee who is the adversary of Christ, to whom thou hast given place in thine heart. Thou lookest back to former times, and those former times seem to thee to have been happier, which were like olives hanging on the tree, swayed by the wind, enjoying their wandeiing desires like a sort of liberty in the breeze. The time is come for the olive to be put into the press. For they ought not always to hang on the trees: now it is the end of the year. Not without reason are certain Psalms incribed, ' For the presses :' on the tree is liberty, in the
the blessings of the Gospel. 167 press, pressure. For when human affairs are being crushed Vm.
4'
10. At this ye shout, at this ye rejoice, because now ye
can sit down by the waters of Babylon and weep. But
they who have led us captive, when they enter into the hearts of men, and ask us by the tongues of them whom
they possess, and say to us, Sing us the words of songs,
give us a reason for the coming of Christ; tell us what is another life: when they say, 1 will uot1 believe, give me a 1 nolo, reason why thou biddest me believe. Such an one I answer Msa. and say, ' Man, how is it that thou willest not that I bid
thee believe ? Thou art full of evil desires ; if I tell of those good things of Jerusalem, thou takest them not in ;
thou must be emptied of that wherewith thou art full, that
thou mayest be filled with that whereof thou art empty. '
Be not then ready to say ought to such an one: he is willow : he is barren wood.
Strike not the instrument of music that it sound ; hang it up rather. But he will say, 'Tell me, sing to me, shew me the reason. Art thou not willing for me to learn ? ' Thou hearest not with good intent ; thou knockest not so as to deserve that it be opened to thee. He hath filled thee who hath led me captive: he asketh of me by thee. He is cunning : he asketh craftily : he asketh not to learn, but to blame. Therefore I will not speak to him ; / will hang up my instrument of music.
11. But what will he yet say ? Sing us the words of songs: sing us a hymn: sing us one of the songs of Sion. What answer we ? Babylon beareth thee, Babylon con- taineth thee, Babylon nourisheth thee, Babylon speaks by
thy mouth, thou knowest not to take in save what glitters
for the present, thou knowest not how to meditate on things
of eternity, thou takest not in what thou askest. How shall ver. 4. we sing the Lord's song in a strange land? Truly,
and pressed, thou observest that avarice increaseth : observe also that self-denial increaseth. Wherefore art thou so blind that thou seest the lees flowing down the streets, but not the oil flowing into the vats ? Yet is not this without reason : for they who live ill, are generally known, they who turn to God and are cleansed from the filth of evil desires are hidden, for in the press, or rather out the press, the lees openly flow, the oil secretly strains off.
168 Christians must remember their true Home.
Psalm brethren, so it is. Begin to wish to preach the truth in cxxxvli. such 1I1easure as ye know and see how needful for you to endure such mockers, persecutors of the truth, full
of falsehood. Reply to them, when they ask of you what they cannot take in, and say in full confidence of your holy song, How shall we sing the LordCs song in a strange land
12. But take heed how thou dwellest among them, people of God, body of Christ, high-born band of wanderers, (for thy home not here, but elsewhere,) lest when thou lovest them who say to thee, Sing to us the words of songs, sing us an hymn, sing us one of the songs of Sion, and strivest for their friendship, and fearest to displease such men, Babylon begin to delight thee and thou forget Jerusalem. In fear then of this, see what the Psalmist subjoins, see what follows. For the man who sang thus, (and that man are we we choose,) endured all around him men who asked these questions and allured him with flattery, who chid with biting words and falsely praised him, who asked what they took not in, were unwilling to empty themselves of that wherewith they were full and being as were in danger
among crowds of such men, he lifted up his mind to the recollection of Sion, and his soul bound itself with a sort of oath, and said, If forget thee, O Jerusalem amid the speeches of those who hold me captive, amid the speeches of treacherous men, amid the speeches of men who ask with ill intent, asking, yet unwilling to learn.
13. Behold, of this number was that rich man, who asked
Mat. 19, the Lord, Good Master, what shall do that may attain
16'
eternal life Did he not in asking about eternal life, ask, as were, for a song of Sion Keep the commandments, said the Lord to him. And he in his pride, when he heard this, said, All these have kept from my youth. And the Lord spake to him one of the songs of Sion, and knew that he took not in but He gave us an example how that
many ask, as were, counsel concerning eternal life, and praise us so long as we answer what they ask. He gave from him lesson as though to bid us, that we should after ward say to such men, How shall we sing the Lord's song in a strange land? Behold, He saith, Wilt thou he perfect
Go and sell all that thou hast, and give to the poor, and
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The rich not to be high-minded. 169
thou shalt have treasure in Heaven, and come,follow Me. Vrr. That he may learn many of the songs of Sion, let him first -- cast out all hindrances, let him walk without encumbrance,
that he may have no burden to weigh him down, and he
shall learn somewhat of the songs of Sion. But he went away sorrowing. Let us say after him, How shall we sing the Lord's song in a strange land? He indeed went away, yet the Lord gave hope for the rich. For the disciples were saddened, and said, Who then can be saved? And He answered them, What is impossible for man, is easy for God. For the rich too have a sort of measure of their own, and have received a song of Sion, a song whereof the Apostle speaketh, Charge them that are rich in this world that they be not high-minded, nor trust in un certain riches, but in the living God, Who giveth us richly all things to enjoy. And adding what they ought to do, now he toucheth his instrument, and hangeth it not up: that they be rich in good works, ready to distribute, willing to communicate, laying np in store
for themselves a good foundation against the time to come, that they may lay hold on eternal life. Here is that one of the songs of Sion which the rich have received ; first of all, not to be high-minded. For riches puff up ; and whom they puff up, those streams sweep away. What then is enjoined to them ? Above all, not to be high-minded. What riches do, that let them beware of in riches; in riches let them beware of pride. For that is the very evil which riches bring to men not on their guard. For gold is not evil, which God hath made : but the avaricious man is evil, who leaveth the Creator, and turneth to the creature. This then let him first take care, that he be not proud ; let him sit by the waters of Babylon. For it is said to him, Be not high-minded ; therefore let him sit : nor trust in uncertain riches ; therefore let him sit by the waters of Babylon ; for if he trust in uncertain riches, he is carried away by a stream of Babylon. But if he humble himself, and be not proud, and trust not in uncertain riches, he sits by the waters, he sighs for the everlasting Jerusalem,
remembering Sion; and that he may reach Sion, he spendeth his riches. There thou hast the song which the rich have
170 The poor to be content.
Psalm received from among the songs of Sion. Let them work, cxxx let them touch their instrument, let them not be idle. When
they find one saying to them, ' What art thou doing ? Thou art wasting thy substance by spending so much: lay up store for thy children :' when they see that he takes it not in, and understand that it is a willow, let them not readily say, why they do so, or what they do, let them hanij up their instru ments on the willows of Babylon. But beside the willows let them sing, let them not rest, let them work. For they lose not what they spend. They trust their riches to a slave, and they are safe: they trust them to Christ, and are they lost?
J 4. Thou hast heard the song of Sion for the rich: hear iTim. 6, now the song of the poor. The same Paul saith, We
7_i0.
})r0uy1li nothing into this world, and it is certain we can carry nothing out: and having food and raiment, let us be therewith content. But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. These are waters of Babylon. For the love of money is the root of all evil, which while some coveted after they have erred from the faith, and pierced themselves through with many sorrows. Are then these songs contradictory ? They are not. See what is said to the rich : not to be high-minded; not to trust in uncertain riches; to do good; to distribute ; to lay up in store for themselves a good foundation for the time to come. But what is said to the poor? They who will be rich fall into temptation. He said not, ' They who are rich,' but, they who will be rich : for if they were already rich, they should hear the other song. The rich is bid to spend, the poor not to desire.
15. But while ye live among such as these, who take not in a song of Sion, hang up, as 1 have said, your instru ments upon the willows in the midst thereof: defer what ye are about to say. If they begin to be fruitful trees, if the trees are changed, and will bear good fruit ; now then it is lawful for us to sing to the ears of them that listen. But while they among whom ye live drown you with clamour, ask with ill purpose, resist the truth, bind yourselves not to be willing to please them, lest ye forget Jerusalem. And
let your one soul, made one out of many by the peace of
The ' right hand' means everlasting Life. 171
Christ, let captive Jerusalem, dwelling here on earth, say, Ver. If I forget thee, O Jerusalem, let my right hand forget me. Vehemently hath she bound herself, my brethren, let my
right hand forget me, sternly hath she tied herself down. Our right hand is life everlasting, our left, life in this world. Whatsoever thou doest for the sake of life everlasting, thy right hand doeth. If in thy works thou mingle with the love of everlasting life desire for the life of this world,
or man's praise, or any worldly advantage, thy left hand knoweth what thy right hand doeth. And thou knowest
that it is enjoined in the Gospel, let not thy left hand know Matt. 6, what thy right hand doeth. Therefore saith she, If I forget
thee, O Jerusalem, let my right hand forget me. And truly so it happens: it is a prophecy she has uttered, not a wish. To them who forget Jerusalem, this happeneth which she hath said, their right hand forgetteth them. For life ever lasting abideth in itself: they abide in delights of this world, and make that to be right to them, which is left.
Listen to this, brethren : for the right hand's sake let
me press this upon you, for the salvation of all. Ye re member perhaps that I once spoke in this place of some fid. on
121'
who make what is left to be right, that is, who consider worldly goods of more value (than everlasting goods), and consider happiness to consist in these, not knowing what
true happiness, the true right hand. These Scripture calleth
strange children, as though they were citizens not of Jeru
salem, but of Babylon; for the Psalmist saith in certain
place, Lord, save me from the hand of strange children, P>>. hj, whose mouth talketh of vanity, and their right hand is'1'9'
right hand of iniquity. For he goeth on and saith, Their sons are like strong young vine trees, their daughters
polished like unto the temple: their garners are full and plenteous with all manner of store, their sheep bring forth thousands and ten thousands in our streets: their oxen are strong to labour, there is no decay, no leading into captivity, and no complaining in their streets. Is sin then to enjoy such happiness as this No but to make the right hand when the left. And therefore what goeth he on to say They called the people blessed that are in
such a case. Behold how their mouth hath spoken vanity ib. n.
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172 We are to remember Jerusalem.
Psalm they have called the people blessed that are in such a case. cx*xTIIThou indeed art a citizen of Jerusalem, who forget test not Jerusalem, lest thy right hand forget thee : lo ! they
who hare spoken vanity have called the people blessed who are in such a case; sing thou to me a song of Sion. Blessed, saith he, is the people that hath the Lord for their God. Ask your hearts, brethren, whether ye long for the
good things of God, whether ye long for that city, Jeru salem, whether ye desire everlasting life. Let all that
be to you on the left hand, let that be on the right which ye will have for ever: and, if ye have that which is left, presume not therenpon. Dost
earthly happiness
thou not chide him, who chooses to eat with the left hand? If thou thinkest that a wrong is done to thy table when a guest eats with the left, how can it but be a wrong to the Table of God, if thou makes t what is right to be left,
I O Jerusalem, let my right hand forget me.
and what is left, right ? What then ?
If
forget thee,
17. Let my tongue cleave to my jaws, if I
remember not thee. That is, let me be dumb, he saith, if 1 remember
not thee. For what word, what sound doth he utter, who uttereth not songs of Sion ? That is our tongue, the song of Jerusalem. The song of the love of this world is a strange tongue, a barbarous tongue, which we have learnt in our captivity. Dumb then will he be to God, who forgetteth Jerusalem. And it is not enough to remember: for her enemies too remember her, desiring to overthrow her. 'What is that city? ' say they; 'who are the Chris tians? what sort of men are the Christians? would
they were not Christians. ' Now the captive band hath conquered its capturers; still they murmur, and rage, and desire to slay the holy city that dwells as a stranger among them ; just as Pharaoh desired to destroy the people, when he slew the male children, and left the female : he strangled, that is, the virtues; the lusts he nurtured. Not enough then is it to remember: take heed how thou rememberest. For some
things we remember in hate, some in love. And so, when
he had said, //' / forget thee, O Jerusalem, let my righI t
hand forget me: let my tongue cleave to my jaws, if remember not thee; he added at once, if I prefer not
The children of Edom, carnal men. 173
Jerusalem in the height of my joy. For there is the Ver. height of joy where we enjoy God, where we are safe of 6' - united brotherhood, and the union of citizenship. There no tempter shall assail us, no one be able so much as to urge
us on to any allurement: there nought will delight us but good : there all want w ill die, there perfect bliss will dawn
I
18. Then he lurneth to God in prayer against the enemies
on us.
If
prefer not Jerusalem in the height
of my joy.
of that city. Remember, O Lord, the children of Edom.
Edom is the same who is also called Esau: for ye heard
just now the words of the Apostle read, Jacob have I loved, Rom. 9,
Ihaled. Two sons were there in one womb,13'
but Esau have
both twins, in the womb of Rebecca, sons of Isaac, grandsons
of Abraham : both were born ; one to inheritance, the other
to disinheritance. But Esau was his brother's enemy, be
cause he, the younger, forestalled his blessing, and the pro
phecy was fulfilled, the younger shall serve the elder. WhoGen. 25, then the elder is, and who the younger, and who lhe elder23- that shall serve the younger, we now understand. Elder seemed to be the people of the Jews, younger in point of
time the Christians. And see how the elder serveth the younger. They carry our Scriptures, we live by their Scriptures. But that ye may understand the elder and younger generally of all mankind, the elder meaneth the carnal man, the younger the spiritual man, for first is the carnal, afterward the spiritual. Thou findest the Apostle saying clearly, The first man is of the earth, earthy ; the second Man is the Lord from heaven. As is the earthy,
such are they also that are earthy ; and as is the Heavenly,
such are they also that are heavenly. And as we have
borne the image of the earthy, ire shall also bear the image
of the heavenly. But above this he had said, Howbeit,
that was not first which is spiritual, but that which is natural, and afterward that which is spiritual. By natural
he meaneth the same as he also calleth carnal. Man, when
he is born, is at first natural, carnal. If he turn from his captivity in Babylon to return to Jerusalem, he is renewed,
and there happeneth a renewal according to the new and
inner man, which is younger in time, greater in power.
Esau then signifieth all the carnal, Jacob all the spiritual :
174 We are to pray to be delivered from them.
Psalm the younger the elect, the elder the reprobate. Doth he ? -- -- wish himself too to be of the elect? Let him become a
younger son. Moreover, he is called Edom, from a certain red pottage of lentils, a red kind of food. Well boiled were the bruised lentils : Esau desired them of his brother Jacob, and, overcome by lust for eating those lentils, yielded to him his birthright. Jacob gave up the pleasant food, received the honour of preeminence. Hence, by a kind of bargain between them, it came to pass that the younger became the elder, the elder the younger, and the elder served the
And the elder was called Edom, which meaneth, according to them who know that language, 'blood,' for in Carthaginian too, blood is called ' Edom. ' Wonder not: all
l Cor. carnal men belong to blood. Flesh and blood shall not 15, 50. i? /,erit the kingdom of God. To that Edom belougeth not :
Jacob belongeth, who gave up fleshly food, and received spiritual honour. So the other became his enemy. All carnal persons are enemies to spiritual persons, for all such, desiring present things, persecute those whom they see to long for things eternal. Against these the Psalmist, looking back to Jerusalem, and beseeching God that he may be delivered from captivity, saith --what? Remember, O Lord, the children of Edom. Deliver us from carnal men, from those who imitate Esau, who are elder brethren, yet enemies. They were first-born, but the last-born have won the pre eminence, for the lust of the flesh hath cast down the former, the contempt of lust hath lifted up the latter. The other
live, and envy, and persecute.
19. Remember, O Lord, the children of Edom in the day
of Jerusalem. The day of Jerusalem, wherein it was tried, wherein it was held captive, or the day of Jerusalem's happiness, wherein it is freed, wherein it reaches its goal, wherein it is made partaker of eternity ? Remember, saith he, O Lord, forget not, the children of Edom. Which ?
Those who said, Rase it, rase it, even to the foundation thereof. Remember then, it means, that day wherein they willed to overthrow Jerusalem. For how great persecutions
hath the Church suffered ! How did the children of Edom, that is, carnal men, servants of the devil and his angels, who worshipped stocks and stones, and followed the lusts of the
younger.
Evil lusts to be destroyed. 175
flesh, how did they say, ' Extirpate the Christians, destroy Vbr. the Christians, let not one remain, overthrow them even to -- the foundation ! ' Have not these things been said ? And
when they were said, the persecutors were rejected, the martyrs crowned. They said, Rase it, rase it, even to the
foundation thereof. The sons of Edom say, ' Rase rase it:' God saith, 'Serve. ' Whose w ords can prevail, save God's, Who sailb, Tlie elder shall serve the younger Rase rase
even to the foundation thereof.
20.
