No More Learning

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that ' before, he saith, have been a blasphemer,I and a persecutor,
and injurious. He that saith, before
phemer, is he yet a blasphemer? In order that he might not
be a blasphemer was the first thought confessing: but in
have a
been blas
God glorified in the recollection of sin pardoned. 1 7
order that he might commemorate what was forgiven him, Vsn. there were the remnants of the thought, and through those -- same remnants of the thought he was celebrating solemnities.
15. For, my brethren, behold Christ hath renewed us, hath forgiven us all sins, and we have been converted: if we forget
what hath been forgiven us, and by Whom it hath been for
given, we forget the gift of the Saviour : but when we do not
forget the gift of the Saviour, is not Christ daily sacrificed
for us? Even once was Christ sacrificed for? us, when we believed ; then was thought ; but now there are the remnants
of thought, when we remember Who hath come to us, and
what He hath forgiven us ; by means of those very remnants
of thought, that is, by means of the memory herself, He is
daily so sacrificed for us1, as if He were daily renewing us, i "nohu That hath renewed us by His first grace. For now the Lord^1^' hath renewed us in Baptism, and we have become new men, tur. "
in hope indeed rejoicing, in order that in tribulation we may Rom. l-2, be patient: nevertheless, there ought not to escape from our1 memory that which hath been bestowed upon us. And if
now thy thought is not what it was : (for the first thought
was to depart from sin : but now thou dost not depart, but at that time didst depart :) be there remnants of thought, lest He escape from memory Who hath made whole. If thou shalt have forgotten that thou hast had a wound, thou wilt have no remnants of thought. For what think ye that David said? Behold, he speaketh in the person of all ! Holy David sinned grievously, Nathan the Prophet was sent to him, and rebuked
/
the first thought of him confessing. The thought of a man 12 ' 13
him ; and he confessed and said,
have sinned. This was
2 Sam.
shall confess to Thee. What were the remnants of thought ?
When he saith, And my sin is before me ever. What then Ps. 61,3. was the first thought? That he should depart from sin.
And if he hath already departed from sin, how is the sin of
him before him ever, except that that thought passed away,
but the remnants of thought do celebrate solemnities ? Let
us remember therefore, most dearly beloved brethren, we ask
you : let whosoever shall have been delivered from sin, remember what he was ; be there in him the remnants of
? ? Nohia Chrisius immolatur,' the M>>s. have not ' pro,' which is in the earlier Editions, Ben.
VOL. IV.
C
18 Vows good, ifnot made in rash confidence.
Psalm thought. For then he beareth another man to be healed, if lxiyl- he shall remember that himself was healed. Therefore let each call to mind what he was, and whether he is no longer so : and then he will succour him that still is what he is no longer. But if he vaunt eth himself as it were of his own
v- 6'
merits, and driveth from him sinners as though they were unworthy, and rageth without mercy; he hath mounted a horse, let him look that he sleep not. For, they have slept that have mounted horses. At that time he relinquished his horse, he humbled himself: let him not again mount a horse, that is, let him not again lift himself up unto pride. How is this to be done by him ? Provided that the remnants of
thought celebrate solemnities to God.
16. Ver. 11. Vow ye, and pay to the Lord our God. Let
each man vow what he is able, and pay it. Do not vow and not pay : but let every man vow, and pay what he can. Be ye not slow to vow: for ye will accomplish the vows by powers not your own. Ye will fail, if on yourselves ye rely: but ifon Himto Whom ye vow ye rely, ye will be safe to
Vow ye, and pay to the Lord our God. What ought we all in common to vow ? To believe in Him, to hope from Him for life eternal, to live godly according to a measure common to all. For there is a certain measure common to all men. To commit no theft is not a thing enjoined upon one devoted to continence ', and not enjoined upon the married
1 casti- muniali.
. . . .
pay.
,, woman : to commit no adultery is enjomed upon all men :
. ,,
not to love wine-bibbing, whereby the soul is swallowed up, and doth corrupt in herself the Temple of God, is enjoined to all alike : not to be proud, is enjoined to all men alike : not to slay man, not to hate a brother, not to lay a plot to destroy any one, is enjoined to all in common. The whole of this we all ought to vow. There are also vows proper for individuals: one voweth to God conjugal chastity, that he will know no other woman besides his wife': so also the woman, that she will know no other man besides her husband. Other men also vow, even though they have used such a marriage, that beyond this they will have no such thing, that they will neither desire nor admit the like: and these men have vowed a
1 The wife being living, and sup- case would be that of one already a posing he may survive. The following widower.
What were else lawful, is wrong if it break a vow. 1 9
greater vow than the former. Others vow even virginity from Ver. the beginning oflife, that they will even know no such thing ---- as those who having experienced have relinquished: and
these men have vowed the greatest vow. Others vow that
their house shall be a place of entertainment for all the Saints
that may come : a great vow they vow. Another voweth to relinquish all his goods to be distributed to the poor, and go
into a community, into a society of the Saints: a great vow he
doth vow. Vow ye, and pay to the Lord our God. Let
each one vow what he shall have willed to vow ; let him give
heed to this, that he pay what he hath vowed. If any man
doth look back with regard to what he hath vowed to God,
it is an evil. Some woman or other devoted to continence
hath willed to marry : what hath she willed ? The same as
any virgin. What hath she willed ? The same as her own mother. Hath she willed any evil thing ? Evil certainly. Why? Because already she had vowed to the Lord her God.
For what hath the Apostle Paul said concerning such? Though he saith that young widows may marry if they will : \ Tim. nevertheless he saith in a certain passage, but more blessed
she will be, if so she shall have remained, after my judgment. 7, 40. He sheweth that she is more blessed, if so she shall have re mained ; but nevertheless that she is not to be condemned,
if she shall have willed to marry. But what saith he con cerning certain who have vowed and have not paid? Having, 1 Tim.
2'
he saith, damnation, because the first faith they have made5' void. What is, the first faith they have made void ? They have vowed, and have not paid. Let no brother therefore, when placed in a monastery, say, I shall depart from the monastery : for neither are they alone that are in a mo nastery to attain unto the kingdom of Heaven, nor do those that arc not there not belong unto God. We answer him, but they have not vowed ; thou hast vowed, thou hast looked back. When the Lord was threatening them with the day of
judgment, He saith what? Remember Lot's wife. To allLuke
'
men He spake. For what did Lot's wife ? She was delivered
from Sodom, and being in the way she looked back. In
the place where she looked back, there she remained. For
she became a statue of salt, in order that by considering Geo. 19, her men might be seasoned, might have sense, might not be 20-
c2
20 Voluntary vows do not excuse pride or sin.
Psalm infatuated, might not look back, lest by giving a bad ex- --x-^ ample they should themselves remain and season others. For even now we are saying this to certain of our brethren,
whom perchance we may have seen as it were weak in the good they have purposed. And wilt thou be such an one as he was ? We put before them certain whohavelooked back. They
1fatui are savourless' in themselves, but they season others, inasmuch as they are mentioned, in order that fearing their example they may not look back. Vow ye, and pay to the Lord our God. For that wife of Lot to all doth belong. A married woman hath had the will to commit adultery ; from her place whither she had arrived she looked back. A widow who had vowed so to remain hath willed to marry, she hath willed the thing which was lawful to her who hath married, but to herself was not lawful, because from her place she hath looked back. There is a virgin devoted to continence, already dedicated to
1 Ori. God; let her have1 also the other gifts which truly do adorn 'habeat' virginity itself, and without which that virginity is unclean. For what if she be uncorrupt in body and corrupt in mind ? What is it that he hath said ? What if no one hath touched the body, but if perchance she be drunken, be proud,
be contentious, be talkative ? All these things God doth condemn. If before she had vowed, she had married, she would not have been condemned : she hath chosen some thing better, hath overcome that which was lawful for her; she is proud, and doth commit so many things un lawful. This I say, it is lawful for her to marry before that she voweth, to be proud is never lawful. O thou virgin of God, thou hast willed not to marry, which is lawful : thou dost exalt thyself, which is not lawful. Better is a virgin humble, than a married woman humble : but better is a married woman humble, than a virgin proud. But she that looked back upon marriage is condemned, not because she hath willed to marry ; but because she had already gone before, and is become the wife of Lot by looking back. Be ye not slow, that are able, whom God doth inspire to seize upon higher callings: for we do not say these things in order that ye may not vow, but in order that ye may vow and may pay : Vow ye, and pay to the Lord our God. Now because we have treated of these matters, thou perchance
Vow in God's strength. Who are " in circuit 0/ Him. " 01
wast willing to vow, and now art not willing to vow. Bat VEtt-
observe what the Psalm hath said to thee. It hath not said, Vow not ; but, Vow and pay. Because thou hast heard, pay, wilt thou not vow ? Therefore wast thou willing to vow, and
not lo pay ? Nay, do both. One thing is done by thy pro fession, another thing will be perfected by the aid of God. Look to Him Who doth guide thee, and thou wilt not look back to the place whence He is leading thee forth. He that guideth thee is walking before thee ; the place from whence He is guiding thee is behind thee. Love Him guiding, and He doth not condemn thee looking back : Vow ye, and pay lo the Lord our God.
--
17. All they that are in the circuit of Him shall offer gifts. Who are in the circuit of Him ? For where is He that He saith, All they that are in the circuit of Him ? If of God the Father thou think, where is He not That is every where present? If of the Son thou think after the form of the Divinity, He too with the Father is every where: for He is Himself the Wisdom of God, whereof hath been said, But she reacheth every where becauseofher ownpureness. But if the Son ye understand, in that He took upon Himself24, flesh, and was seen among men, and was crucified, and rose again, we know that He hath ascended into Heaven. Who are in the circuit of Him? Angels. Therefore do not we offer gifts ? For all they that are in the circuit of Him, he hath said, shall offer gifts. If our Lord were buried here upon earth, and His body were lying, like that of any Martyr or Apostle, we might observe in them that should be in the circuit of Him, either whatever nations might be about the very spot on all sides, or men resorting to the burial place with gifts; but now He hath ascended, He is above. What is this, All they that are in the circuit of Him shall offer gifts ? Meanwhile I will say to you what God doth admonish, what he may Himself have deigned to inspire in me out of these words : if any thing better shall have hereafter appeared, this also is yours ; for the truth is common to all.
It is neither mine, nor thine : it is not of this man or of that man : to all it is common. And perchance it is in the midst, in such sort that in the circuit thereof may be all they that love
the truth. For whatever is common to all is in the midst.
Wisd. r,
22 God takes away the spirit ofpride to give His own.
Psalm Why is it said to be in the midst ? Because it is at the same ----- distance from all, and at the same proximity to all. That
which is not in the middle, is as it were private. That which is public is set in the middle, in order that all they that come may use the same, may be enlightened. Let no one say, it is mine : lest he should be wanting to make his own share of that which is in the midst for all. What then is, All they that are in the circuit of Him shall offer gifts? All they that understand truth to be common to all, and who do not make it as it were their own by being proud concerning they shall offer gifts; because they have humility: but they that make as were their own that which common to all, as though were set in the middle, are endeavouring to lead men astray to a party, these shall not offer gifts for, all they that are in the circuit of Him shall offer gifts, to Him terrible: they shall offer gifts to Him terrible. Let therefore all men fear that are in the circuit of Him. For therefore they shall fear, and with trembling they shall praise because they are in the circuit of Him, to the end that all men may attain unto Him, and He may openly meet all, and openly enlighten all. This is, to stand in awe with others When thou hast made Him as were thine own, and no longer common, thou art
. con. '
scere
Ps. 2,11. exalted unto pride; though written, Serve ye the Lord
infear, and exult unto Him with trembling. Therefore they shall offer gifts, who are in the circuit of Him. For they are humble who know truth to be common to all.
18. To whom shall they offer gifts (Ver. 12. ) To Him terrible, and to Him that taketh away the spirit of princes. For the spirits of princes are proud spirits. They then are not His Spirits; for they know any thing, their own they will to be, not public but, that Which setteth Himself
forth as equal toward all men, that setteth Himself in the midst, in order that all men may take as much as they can,
whatever they can not of what
God's, and therefore of their own because they have become His. Therefore they must needs be humble they have lost their own spirit, and they have the Spirit of God. By whom have they lost their spirit? By Him that doth take away the spirit of princes. Inasmuch as to Him said in another
29 3o4'place' T/ioU shalt take away the "I*TM1 of them, and they
any man's, but of what
is
it,
:
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is
it it
it
if ;
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it is
is
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True 'kings ofthe earth' rule their bodies, fear God. 23
shall fail, and shall be turned into their dust. Thou shall sendforth Thy Spirit, and they shall be created: and Thou ------ shalt renew the face of the earth. Some one hath understood something, his own he willeth it to be, as yet he hath his own
spirit; it is good for him that he lose his spirit, and have the
Spirit of God : as yet among the princes he is proud ; it is
good that he return to his dust, and say, Remember, O Lord, Ps. 103, that dust we are. For if thou shalt have confessed thyself
dust, God out of dust doth make' man. All they that are in
the circuit of Him do offer gifts. All humble men do confess
to Him, and do adore Him. To Him terrible they offer gifts. Ps. 2,11* Whence to Him terrible exult ye with trembling: and to
Him that taketh away the spirit ofprinces: that that
taketh away the haughtiness of proud men. To Him terrible among the kings of the earth. Terrible are the kings of the
earth, but He above all, that doth terrify the kings of the
earth. Be thou king of the earth, and God will be to thee terrible. How, wilt thou say, shall be king of the earth
Rule the earth, and thou wilt be a king of the earth. Do
not therefore with desire of empire set before thine eyes exceeding wide provinces, where thou mayest spread abroad
thy kingdoms; rule thou the earth which thou bearest. Hear
the Apostle ruling the earth do not so fight as beating Cor. 9, air, but chasten my body, and bring into captivity, lest26' 2^'
perchance preaching to other men, myself become a repro bate. Therefore, my brethren, be ye in the circuit of Him, so that by whomsoever the truth shall have sounded to you, ye may not ascribe to him through whom soundeth but
may be in the midst for all, because equally present to all.
And be ye humble, lest even ye yourselves take unto your own use whatever of His good ye shall have under stood. For as for us too, that which we have understood the better yours and that which ye have understood the better ours in order that in the circuit of Him we may be, and may be humble. And so losing our own spirit, let us offer gifts to Him terrible above all the kings of the earth, that is, above all men ruling their flesh, but subject to their Creator.
or, make thee man,' (three Mss. ap. Ben. te. ')
Ver.
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if ;
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Lat. lxxrt.
psalm lxxvii. EXPOSITION. Sermon to the Commonalty.
4
righteousness to every man that believeth. Idithun is inter preted leaping over those men, Asaph is interpreted a
SO
admonished and taught Philip, how every man that did discern Christ, even in Him had an end : for that HeI and
21
1. This Psalm's lintel is thus inscribed: Unto the end.
for Idilhun, a Psalm to Asaph himself. , What, Unto the
Rom. io. entf, is, ye know. For the end of the law is Christ, for
Here therefore there is speaking a congre gation, that leapeth over, in order that it may reach the End, which is Christ Jesus. What things therefore must be leaped over, in order that we may be able to reach that End,
where no longer we shall have any thing to leap over, the very text of the Psalm doth point out. For it is our duly to be alway leaping over whatever doth impede us, what soever doth entangle us, whatsoever doth bind us as it were
with birdlime, and weigh us down with a load, until we reach unto that which is sufficient, beyond which there is nothing, beneath which are all things, and out of which are all things. For Philip was desiring to behold the Father Himself, and
congregation.
John 14, he said to the Lord Jesus Christ, Shew to us the Father, and it sufficeth us: as though he must leap over every other thing, until he should have reached the Father, where at length he would securely stand, and would have nothing else to desire. For this is the m/eaning of, it sufficeth. But
and the Father One, Johnio, He that had most trulv said, are
Johni4,the Father are one. So long a time, He saith, am
you, and have ye not seen Me? Philip, he that hath seen Me, hath seen the Father also. Whosoever therefore would perceive, imitate, hold the mind of this Psalm, let him leap over all carnal desires, and let him trample on this world's
pomp and seduction, and propose to himself no other thing whereat to stay, but Him, out of Whom are all things. In
with
True ' crying to God' is seeking Himfor Himself. 25
have
all which things he doth himself toil until he attain unto the Ver. End. What then doth this man that leapeth over intimate L to us ?
2. Ver. 1. With my voice, he saith, to the Lord I cried. But many men cry unto the Lord for the sake of getting riches and avoiding losses, for the safety of their friends, for the security of their house, for temporal felicity, for secular dignity, lastly, even for mere soundness of body,
which is the inheritance1 of the poor man. For such and'patri- such like things many men do cry unto the Lord ; scarce one mon,um for the sake of the Lord Himself. For an easy thing it is for
a man to desire any thing of the Lord, and not to desire the
Lord Himself ; as if forsooth that which He giveth could be sweeter than Himself that giveth. Whosoever therefore doth cry unto the Lord for the sake of any other thing, is not yet one that leapeth over. But here the leaper over saith what ?
With my voice unto the Lord Ihave cried. And in order
that thou mayest not determine that the voice of the same wherewith he hath cried unto the Lord hath been sent forth
for the sake of any thing else but the Lord Himself, he con
tinued! and saith, And my voice is unto God. For there is
being sent forth a voice wherewith we may cry unto God,
and that same voice is unto another thing, not unto God.
For the voice is unto that thing for the sake of which it is uttered. But this man that did love God gratis, who did sacrifice to God voluntarily, who had leaped over whatever v>>Mfi. is below, and had seen no other thing above him, whereunto
he might pour forth his soul, save Him out of Whom and
through Whom and in Whom he had been
made that same voice of his to be unto Him unto Whom he
had cried with his voice : My voice, he saith, is unto God.
And is it without cause ? See what followeth : and He doth hearken to me. He doth indeed hearken to thee at the time when thou dost seek Himself, not when through Himself
thou dost seek any other thing. It hath been said of some
men, They cried, and there was no one to save them; to thePs. 18,
Lord, and He hearkened not unto them. For why? Be-41- cause the voice of them was not unto the Lord. This the Scripture doth express in another place, where it saith ofPs. 14,4.
such men, On the Lord they have not called. Unto Him
created, had
26 How God is sought ' in tribulation,' ' with hands,' ' by night '
P>>alm they have not ceased to cry, and yet upon the Lord they have not called. What is, upon the Lord they have not Unse called? They have not called the Lord unto themselves':
non to- ^e liave not invited the Lord to their heart, they would not
J
have themselves inhabited by the Lord. And therefore what
hath befallen them ? They have trembled with fear where
cave- runt,
Joh l, so that after the loss of temporal things they could say, As
2l-
fear was not. They have trembled about the loss of things
present, for the reason that they were not full of Him, upon
Whom they have not called. They have not loved gratis,
it hath pleased the Lord, so hath been done, be the name of the Lord blessed. Therefore this man saith, My voice is unto the Lord, and He doth hearken unto vie. Let him shew us how this cometh to pass. I
3. Ver. 2. In the day of tribulation
God. Who art thou that doest this thing? In the day of
thy tribulation take heed what thou seekest out. If a jail
be the cause of tribulation, thou seekest to get forth from jail : if fever be the cause of tribulation, thou seekest health : if hunger be the cause of tribulation, thou seekest fulness: if losses be the cause of tribulation, thou seekest gain : if expatriation be the cause of tribulation, thou seekest the home of thy flesh. And why should I name all things, or when could I name all things? Dost thou wish to be one leaping over ? In the day of thy tribulation seek out God :
not through God some other thing, but out of tribulation God, that to this end God may take away tribulation, that thou mayest withouIt anxiety cleave unto God. In the day of my tribulationI
have sought out God: not any other have sought out. And how hast thou sought out? With my hands in the night before Him. Declare this thing again : let us see, perceive, imitate, if we can. In the day of thy tribulation thou hast sought out what? God. How hast thou sought out ? With my hands.
thing, but God
When hast thou sought out ? By night. Where hast thou sought out ? I Him. And with what profit hast thou
have not been deceived. Let us there fore view all, my brethren, examine all, question all : both what is the tribulation wherein this man hath sought out
God, and what is it ' with hands' to seek God, and what is
Before sought out ? And
have sought out
Our whole life here is tribulation, because temptation. 27
'by night,' and what is 'before Him:' and thenIthere Ver.
followeth that which all men do understaI
nd, and
have
not been deceived. For what is, and
deceived ? I have found that which I was seeking.
4. Tribulation must not be thought to be this or that in particular. For every individual that doth not yet leap over, thinketh that as yet to be no tribulation, unless it be a thing
which may have befallen this life of some sad occasion : but
this man, that leapeth over, doth count this whole life to be
his tribulation. For so much he doth love his supernal country, that the earthly pilgrimage is of itself the greatest tribulation. For how can this life be otherwise than a tri bulation, I pray you? how can that not be a tribulation,
the whole whereof hath been called a temptation 1 ? Thou ' or trial hast it written in the book of Job, is not human life a tempt- Joh7, 1. ation upon earth ? Hath he said, human life is tempted upon
earth ? Nay, but life itself is a temptation. If therefore temptation, it must surely be a tribulation. In this tribula
tion therefore, that is to say in this life, this man that leapeth
over hath sought out God. How ? With my hands, he
saith. What with my hands? With my works. For he
was not seeking any thing corporeal, so that he might find
and handle something which he had lost, so that he might
seek with hands coin, gold, silver, vesture, in short every
thing which can be held in the hands. Howbeit, even our
Lord Jesus Christ Himself willed Himself to be sought after
with hands, when to His doubting disciple He shewed theJolin20, scars. But when He had cried out touching the scars of27' His wounds, My Lord and my God did he not hear, Because
thou hast seen*, thou hast believed; blessed are they hat seen have not seen, and have believed If then he seeking Christ
with hands, earned to hear, that was a reproach to him so
to have sought Him we that have been called blessed,
that have not seen and have believed, shall we seek with hands3? What then, to us belongeth not the seeking withsrjxf. hands It belongeth to us, as have said, to seek with Jiff- works. When so? In the night. What in the night 'shall In this age. For night until there shine forth day inwe &0' the glorified advent of our Lord Jesus Christ. For would ye
see how night Unless we had here had lantern, wc
----- have not been
it is
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it
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:
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is,
28 This life is a ' night,' and needs a ' lantern' to light it.
Psai. m should have remained in darkness. For Peter saith, We too lxxvii have more sure the prophetic discourse, whereunto ye do well
to give heed, as to a lantern shining in a dark place, until day shine, and the day-alar arise in your hearts. There is therefore to come day after this night, meanwhile in this night a lantern is not wanting. And this is perchance what we are now doing: by explaining these passages, we are bringing in a lantern, in order that we may rejoice in this night. Which indeed ought alway to be burning in your
iT^ess. houses. For to such men is said, The Spirit quench ye not.
'
2Yeu~ I, 19.
'
And as though explaining what he was saying, he continueth and saith, Prophecy despise ye not : that is, let the lantern alway shine in you. And even this light by comparison with a sort of ineffable day is called night. For the very life of believers by comparison with the life of unbelievers is day. But how it is night we have already said, and have shewn it by the testimony of Peter the Apostle : who indeed hath also called it night, and concerning that same light bath admonished us to give heed thereto, that to the Prophetic discourse, until day shine, and the day-star arise in our hearts. But how now the life of the faithful day in com-
Rom. parison to the life of the ungodly, Paul sheweth Let us cast l3' i2- away, he saith, the works of darkness, and put on armour
light as in the day let us walk honestly. Therefore living honestly, in comparison of the life of ungodly men, we are in day. But this day of the life of the faithful doth not suffice for this Idithun he would leap over even this day until he come to that day, where he may fear no more
Joh temptation of night. For here although the life of believers be day, yet human life temptation upon earth. Night and day --day in comparison with unbelievers, night in com parison with the Angels. For the Angels have day, which we have not yet. Already we have one that unbelievers have not: but not yet have believers that which Angels have but they will have, at the time when they will be equal to the
Mat. 22, Angels of God, that which hath been promised to them in
30'
the Resurrection. In this then which now day and yet night night in comparison with the future day for which we
yearn, day in comparison with the past night which we have renounced in this night then, say, let us seek God with
; :
;
I
is
is, is
a :
:
is
7,
: a
;
of
Weariness of the godly is from surrounding sin. 20
out hands. Let not works cease, let us seek God, be there no Ver. idle yearning. If we are in the way, let us expend our means --
in order that we may be able to reach the end. With hands
let us seek God. Even though in night we are seeking Him Whom with hands we are seeking, we are not being deceived, because before Himself we are seeking. What is, before Himself? Do not your righteousness before men, that ye may Matt. 6, be seen of them : otherwise ye will hare no reward in your Father's House. When then thou doest an almsdeed, He
saiih, (these are the hands seeking God,) sound not trumpet before thee, as hypocrites do: but let thy almsdeed be in secret : and thy Father, which seeth in secret, shall reward thee. I Therefore, with my hands in the night before Him, and have not been deceived.
5. How great things, however, this Idithun hath endured in this earth and in this night, and how he hath need, in a manner, to leap over from tribulations assailing and stinging him from below--how needful it was to leap over, let us hear most earnestly. (Ver. 2. ) My soul hath refused to be com
So great weariness did here possess me, that my
soul did close the door against all comfort. Whence such weariness to him ? It may be that his vineyard hath been
bailed on, or his olive hath yielded no fruit, or the vintage
hath been interrupted by rain. Whence the weariness to
him ? Hear this out of another Psalm. For therein is the
voice of the same : weariness hath bowed me down, because ps. 119, of sinners forsaking Thy law. He saith then that he was63, overcome with so great weariness because of this sort of evil
thing; so as that his soul refused to be comforted. Weariness
had well nigh swallowed him up, and sorrow had ingulfed
him altogether beyond remedy, he refuseth to be comforted.
What then remained ?
6. In the first place, see whence he is comforted. Had he
not waited for one who might condole with him, and had notps. 68 found ? For whither should he turn him for comfort, whom 20- weariness had possessed because of sinners forsaking the law
of God ? Whither should he turn him ? To any man of God ? Already perchance he had found in many men great tribula
tion, the more he had relied on any delight from them. For sometimes men seem to be just, and we rejoice because of
forted.
30 Remembrance of God a joy amid disappointments.
lxxvh tnem : and we must needs rejoice : inasmuch as love cannot be without joy at such an one : but in these things wherein man hath rejoiced, if perchance any thing perverse shall have fallen out, as is often the case, in proportion as the
joy was great therein before, so the sorrow which ariseth is great, so that henceforth man feareth to give rein to his joys, feareth to trust himself to gladness, lest it may be that the more he hath joyed, the more he may pine, if any mischance shall have arisen. Smitten therefore with abundant scandals, like as it were with many wounds, he hath closed his door against human comfort, and his soul hath refused /to be comforted. And whence Ilife ? Whence respite ? have
Ephes. ''
7. With weariness he had pined away ; by calling to mind God, he had been delighted, again in babbling he had fainted : what followeth ? (Ver. 4. ) All mine enemies have anticipated watches. All mine enemies have kept watch over me ; they have exceeded in keeping watch over me ; in watching they have been beforehand with me. Where do they not lay traps ? Have not mine enemies anticipated all watches ? For who are these enemies, but they of whom the Apostle saith, Ye have not wrestling against Jiesh and blood, but against principalities, and powers, and rulers of the world of this darkness, against spiritual things of naugh tiness in heavenly places f Therefore against the devil
have been delighted.