For most passages of this Psalm sound clearly, move us openly, and are easily understood ; but this title, I must confess, hath no slight obscurity : but the Lord will come to our aid, He will clear the cloud, and ye shall see the Psalm, and from its title
understand
it.
Augustine - Exposition on the Psalms - v4
Since he had said,
from the womb, as if with due precaution for our faith, that we might not think that Christ began from the time when He was born from a Virgin'Is womb : he instantly subjoined,
only before Abraham, but before heaven and earth ; He
Who said, Before Abraham was, I am : not before Abraham John 8, only, but before Adam: not only before Adam, but before all68'
the angels, before heaven and earth ; since all things were
made through Him: he added, lest thou, attending to the
day of our Lord's nativity, mightest think He commenced
from that time, Thy throne is established, O God. But what
God ? Thou art from everlasting : for which he uses am
oilwvo;, in the Greek version ; that word being sometimes
VOL. IV. Z
saying,
begotten thee; before that is en every thing
have begotten thee ; he meaneth, before
every spirit
Before the morning . star
have begotten thee : thus here also, when he had said, from thence, that is, from the day before the Sabbath, from that sixth age of the world, when our Lord Christ came, and was born in the flesh, because He deigned to become a man for us, He Who was God, not
338 Spiritual "Floods" lift up their voice in the Gospel.
Psalm used for an age, sometimes for everlasting. Therefore, '-O Thou Who seemest to be born from thence, Thou art from everlasting! But let not human birth be thought of, but Divine eternity. He began then from the time of His
Luke 2, birth ; He grew : ye have heard the Gospel. He chose 40. 52. (liscipieS, lje replenished them, His disciples began to preach. Perhaps this is w hat he speaketh of in the following
verse.
7. Ver. 3. The floods lift up their voices. What are
these floods, which have lift up their voices ? We heard them not : neither when our Lord was bom, did we hear rivers speak, nor when He was baptized, nor when He suffered; we heard not that rivers did speak. Read the Gospel, ye find not that rivers spoke. It is not enough that they spoke: They have lift up their voice: they have not only spoken, but bravely, mightily, in a lofty voice. What are those rivers which have spoken ? We have said, that we do not read of them in the Gospel : nevertheless, let us seek for them therein. For if we find them not there,
I could invent them for you. if I chose : but I should at once be not a faithfid steward,
but an impertinent fabulist. Let us seek in the Gospel : at the same time, let us ask what are the rivers which have lift up their voices. Jesus stood and cried, it is said in the Gospel. What did He cry ? Behold now the head of those rivers crieth out: the very source of life, whence the rivers are to flow, first lifted up His own voice. And what did
John 7, Jesus stand up and cry ? He that believeth on Me, as the 3/--39. Scripture llath said, out of his belli/ shall flow rivers of living water. The Evangelist subjoineth, But this spake
He of the Spirit, which they that believe on Him should receive: for the Holy Ghost was not yet given, because that Jesus was not yet glorified. But when Jesus was glorified in His resurrection, and ascension into heaven, as ye know, brethren ; after ten days had been fulfilled, on account of
Acts 2, some mystery, He sent His Holy Spirit, He filled His
*?
disciples. The Spirit itself was a mighty river, whence
many rivers were filled. Of that river the Psalmist saith in
where shall we find them ?
Ps. 46,4. another passage, The rivers of the flood thereof shall make glad the city of God. Rivers then were made to flow from
Raging of the ' waters of the world against Christ. ' 339
the belly of the disciples, when they received the Holy Ver.
:-- Holy Spirit. Whence did those rivers lift their voices? wherefore did they lift them up ? Because at first they
Spirit : themselves were rivers, when they had received that
feared. Peter was not yet a river, when aIt the question of
the maidservant he thrice denied Christ:
man. Here he lieth through fear: he lifteth not his voice 69~74, as yet: he is not yet the river. But when they were filled
with the Holy Spirit, the Jews sent for them, and enjoined
them not to preach at all, nor to teach in the name of Jesus.
But Peter and John said unto them, Whether it he right in Acts 4, the sight of God to hearken unto you more than unto God, 18-- 24'
judge ye. For we cannot but speak the things which we
have seen and heard. The floods, then, have lift up their
voice, from the voices of many waters. What is here written, pertaineth to that very lifting up of the voice ; Peter, standing up with the eleven, lifted up his voice, a<<dActs2, said unto them, Ye men of Judea ; and the rest of his I4, speech, in which he preacheth Jesus without fear wilh great confidence. For the floods have lift up their voice, from
the voice of many waters. For when the Apostles had
been dismissed from the council of the Jews, they came
to their own friends, and told them what the priests and
elders said unto them : but they on hearing lifted up their
voices with one accord unto the Lord, and said, Lord, it Acts 4, is Thou Who hast made heaven and earth, and the sea, and2*' all that in them is ; and the rest which floods lifting up their voices might say, (ver. 4. ) Wonderful are the hangings of the
sea. For when the disciples had lifted up their voices unto Him, many believed, and many received the Holy Spirit, and many rivers instead of few began to lift up their voice. Hence there followeth, from the voices of many waters, wonderful are the hangings of the sea ; that the waves of the world. When Christ had begun to be preached by so powerful voices, the sea became euraged, persecutions began to thicken. When therefore the rivers had lift up their voice, from the voices of many waters, wonderful were the hangings of the sea. To be hung aloft to be lifted up when the sea rages, the waves are hung as from above. Let the waves hang over as they choose let the sea roar as
do not know the Mat. 26,
z 2
;
it ;
is
is,
340 The Lord above the waves. His Testimony.
Psai,m chooseth ; the hangings of the sea indeed are mighty, mighty ^i1-' are the threatenings, mighty the persecutions ; but see what
followeth: but yet the Lord, Who dwelleth on high, is mightier. Let therefore the sea restrain itself, and sometime become calmed ; let peace be granted unto Christians. The sea was disturbed, the vessel was tossed ; the vessel is the Church : the sea, the world. The Lord came, He walked over the sea, and calmed the waves. How did the Lord walk over the sea ? Above the heads of those mighty foaming waves. Principalities and kings believed ; they were subdued unto Christ. Let us not therefore be frightened ; because
the hangings of the sea are mighty : for yet the Lord, Who dwelleth on high, is mightier.
8. Ver. 5. Thy testimonies, O Lord, are very surely believed. The Lord, Who dwelleth on high, is mightier than the mighty overhangings of the sea. Thy testimonies are very surely believed. Thy testimonies, because He had
John 16, said beforehand, These things "'
I
in Me ye might have peace. In the world ye shall have
tribulation. Because the world will give you tribulation, 1 tell you this. They began to suffer, and verified in them selves our Lord's predictions, and they became stronger. For w hen they saw that the sufferings were fulfilled in them, they hoped that the crowns would be fulfilled in them also ; and hence, mighty are the overhangings of the sea : but yet the Lord, Who dwelleth on high, is mightier. That in Me, He saith, ye may have peace. In the world ye shall have tribulation. What then are we doing ? The sea rageth, the waves arise, and roar in fury ; we suffer tribula tion ; do we not, possibly, fail ? Never ! The Lord, Who dwelleth on high, is mightier. Thus when He was saying.
That in Me ye might have peace ; but in the world ye shall have tribulation ; as if they asked, Dost Thou think the world will not overpower and Iextinguish us ? at once He added, but be of good cheer,
have overcome the world. If then He saith, / have overcome the world, cling unto Him
Who overcame the world, Who overcame the sea.
in Him, because the Lord, Who dwelleth on
mightier, and, Thy testimonies are very surely believed. And what is the end of all these ? Holiness becometh Thine
have spoken unto you, that
Rejoice high, is
Some impatient at the success of the wicked. 341
house, O Lord! Thine house, the whole of Thine house, not Ver. here and there : but the whole of Thine house, throughout -- the whole world. Why throughout the whole of the round world ? Because He hath set aright the round world, which Ps. 9t,, cannot be moved. The Lord's house will be strong: it will prevail throughout the whole world : many shall fall : but
that house standeth; many shall be disturbed, but that house shall not be moved. Holiness becometh Thine house, O Lord! For a short time only ? No. Unto length of days.
PSALM XCIV.
Delivered in another's Diocese, at the request of an assembly of Bishops, as appears from the conclusion.
As we listened with much attention, while the Psalm was in reading, so let us listen attentively, while the Lord revealeth the mysteries which He hath deigned to obscure in this passage. For some mysteries in the Scriptures are shut up for this reason, not that they may be denied, but that they may be opened unto those who knock. If there fore ye knock with affection of piety, and sincere heartfelt love, He, Who seeth from what motives ye knock, will open unto you. It is known unto all of us, (and I wish we may not be among their number,) that many murmur against God's long-suffering, and grieve either that impious and wicked men live in this world, or that, they have great power ; and what is more, that the bad generally have great power against the good, and that the bad often oppress the good; that the wicked exult, while the good suffer; the
evil are. proud, while the good are humbled. Observing such things in the human race, (for they abound,) impatient and weak minds are perverted, as if they were good in vain ; since God averteth, or seemeth to avert, His eyes from the good works of the pious and faithful, and to promote the wicked in those pleasures which they love. Weak men, therefore, imagining that they live well in vain, are induced either to imitate the wickedness of those whom they see flourishing : or if either through bodily or mental weakness
LAT. XCIII.
Matt. 7, 7'
3J2 God does not really favour the wicked.
Psalm they are deterred from doing wrong by a fear of the penal XCIV' laws of the world; not because they love justice, but, to speak more openly, fearing the condemnation of men among men, they refrain indeed from wicked deeds, but
'refrain not from wicked thoughts. And among their wicked thoughts, the chief is the wickedness which leadeth them impiously to imagine that God is neglectful, and regard less of human affairs : and that He either holdeth in equal estimation the good and the wicked : or even, and this is a still more pernicious notion, that He persecuteth the good, and favoureth the wicked. He who thinketh thus, although he doth no harm to any man, doth the greatest to himself, and is impious against himself, and by his wickedness hurteth not God, but slayeth himself. Nor do they hurt men, because they who think thus, are cowards; but nevertheless, God seeth their murders, their adulteries, their deceits and robberies, and punisheth them in their thoughts. For He observeth their real desires, for His eye is not repelled by flesh, that it may not discern the will. Such men, if they find opportunities, do not become evil, but are shewn to be so : so that thou perceivest not the manifestation of a recent growth within them, but dost understand what was lying hid within their hearts. Within these few years, and almost yesterday, men saw this: and even men of slow apprehension acknowledged it. For there was a house here very powerful for a season, of which God had made a scourge for the human race, and the human race was thence chastened ; if it would recognise the scourge of
the Father, and fear the sentence of the Judge. Now while this house was great, many groaned beneath mur mured, censured, cursed, blasphemed. How do men narrow themselves, and how many are given up by that Divine
Bom. Judgment to the lusts of their own hearts! Those who murmured against that house suddenly became members of and from them men suffered such inflictions as they themselves before had complained of from men like unto themselves. Righteous therefore he, who, even when he
Ecclus. can do evil, doth not: of whom written, Who 31,10. 9. might offend, and hath not offended? or done evil, and hath
not done it? Who he? and we will call him blessed;
is
it
it is
is
it :
l,
it,
Some men's sins hidden now, not therefore unpunished. 343
harm as the lion : they do harm in different ways, but they wish to do harm alike. For the lion not only despiseth, but putteth to flight the dog when he barks: and cometh to the fold, and the dogs being struck dumb, he carrieth off what he can : the wolf dareth not to go among the barking of dogs. Did he therefore return more innocent, because he could not, through his fear of the dogs, carry off his prey ? God, therefore, teacheth innocence : that every man many be innocent, not from fear of punishment, but from love of justice; for then is he freely innocent, and truly innocent. But he who is innocent from fear, is not inno cent, even though he harm not him whom he wisheth to harm ; for he doth not hurt another by an evil deed, but himself much, through evil lusts. Hear the Scripture, as to
how he hurteth himself: He who loveth iniquity, hateth hisPs. n,5. own soul. And indeed men greatly err, when they imagine LXX- their own wickedness hurteth others, and not themselves. Suppose a man's iniquity reacheth others, so as to hurt the
body, to injure property, to get possession of a house, to steal a slave, to take away gold or silver, or any thing else that he has. So far, this wickedness doth affect an other. Does, therefore, thy iniquity injure another's body,
and not injure thy own soul ?
2. Against this simple and true doctrine, by which good
men are taught to love justice itself, and by so acting to wish to please God; and to understand, that their soul is by Him enlightened by a certain rational light, so that they may do what is just, and prefer that light of wisdom to all those things which are loved in the world : against this
doctrine men murmur as follows; and if they do not murmur aloud, yet they are gnawed in heart. What do they say then ? Am I really likely to please God by righteousness ? or do those righteous persons please Him, under Whose
for wonderful
things hath he done in his life. The Title. Scripture was speaking of those who have power to do
evil, but are innocent. For the wolf wishes to do as much
the wicked flourish ? They commit so much evil: and no harm happeneth unto them. Or if any evil happeneth to them ; what do they say unto thee, when thou beginnest to say to them, Behold how great sins hath he
government
344 A remedy for discontented thoughts.
Psalm done, what a punishment hath he received? what was the end XCIV' with him? They begin to think of the righteous, to whom
evils have happened, and oppose them to us, saying, If some evil happeneth to that man because he was wicked, why did it happen to this man, who lived so righteously? He who hath done so great works of charity, who hath (lone so many good deeds in the Church, why hath he experienced such a lot? why had he a fate, like that of the man who
j'hath done many evil deeds? They speak thus to shew that they do not evil, because they are not able, or because they dare not. For the tongue witnesseth, what the heart doth will : and, indeed, although the tongue were silent, itself overpowered by fear, God would see within what man was thinking of, even though it should escape another man. This Psalm therefore attempts to heal these silent thoughts, and even those which burst forth into words and acts, if they are disposed to be healed. Let them therefore listen, that they may be healed. And I wish that in the whole of the multitude which is now within these walls, and through us, heareth the word of God, there may be no such wounds that need a cure : I wish there may be none. Yet we are doing nothing superfluous in speaking of them, even if there are no wounds there. Let hearts be prepared for healing others, when they have begun to hear such things. For I suppose, that in every Christian, when he heareth a man speaking like this, if he is a true believer, and thoroughly trusteth in God, and his hope is in a future life, not in this world, nor in this life, and he heareth not in vain that he is to ' lift up his
" heart :' he laugheth at, and grieveth for those who murmur thus, and saith unto himself: God knoweth what He doeth, we cannot know His design, why He spareth the wicked for a season, or why the good suffer for a season ; yet it is enough for me to know this, that the good sufiereth for a time, and the wicked flourisheth for a time also. He there fore who is such, is safe : and he beareth patiently all the prosperity of the wicked, and the sufferings of the good, until this life be finished, until iniquity pass away. Such
pa. 94i a man is blessed, and God hath taught him from His law, 12. 13. an(l liall, given him patience in time of adversity, until the pit be digged up for the ungodly. But let him who is not as yet
Heathen and Christian names of days. The stars. 345
such, hear from us what pleasoth the Lord. But let Him Title. who seeth better the wound which He bath to heal, say more Himself within the heart.
3. The Psalm hath this title, that is, this inscription : A Psalm of David himself, on the fourth day of the week. This Psalm is about to teach patience in the sufferings of the righteous : it enjoineth patience against the prosperity of the wicked, and buildeth up patience. This is the drift of the whole of from beginning to end. Wherefore then hath such title, on the fourth of the week The first of the week the Lord's day the second, the second week day, which people of the world call the Moon's day: the third, the third week-day, which they term Mars' day. The fourth of the Sabbaths therefore the fourth week-day, which by Pagans styled Mercury's day, and also many Christians; but would not call so: and wish they would change for the better, and cease to do so for they have a phrase of their own, which they may use. For
these terms are not of universal use many nations have severally different names for them so that the mode of speech used by the Church better beseemeth the mouth of
Christian. Yet custom hath induced any person to utter that with his tongue which his heart doth disapprove, let him remember, that all those whose names the stars bear were men, and that the stars did not commence their exist ence in the sky, when those men began theirs, but were there long before but on account of some mortal services rendered unto mortals, those men in their own times, because they had great power, and were eminent in this life, since they were beloved by men, not on account of eternal life, but of temporal services, received divine honours. For then men of the old world, in being deceived and wishing to deceive, pointed to the stars in heaven, to Hatter those who had done them any good service in their affection for this life, saving, that that was the star of such a man,
this of another; while the man who had not beheld them before, so as to see that those stars were there before the birth of the man, were deceived into belief: and thus this vain opinion was conceived. This erroneous opinion the devil strengthened, Christ overthrew. According to our
by
;
a
it,
:
a :is
a
if
is
[ ;
I
it
is
?
is
is
it
:
346 Fourth day, symbolically, the time offorming Saints.
Psalm mode of speech, then, the fourth of the week is taken for -----the fourth day from the Lord's day. Attend, therefore,
beloved, to what this title meaueth. Here is a great mystery, and a truly hidden one.
For most passages of this Psalm sound clearly, move us openly, and are easily understood ; but this title, I must confess, hath no slight obscurity : but the Lord will come to our aid, He will clear the cloud, and ye shall see the Psalm, and from its title understand it. For it hath at its commencement the words, A Psalm of David himself, on the fourth of the week. The title is on the threshold, it is fixed upon the door-posts. Men choose to notice the name, and thus to enter the house. Let us therefore recall from the holy Scripture in Genesis, what was created on the first day; we find light: what was created on the second day ; we find the firmament, which God called heaven : what was created on the third day ; we
find the form of earth and sea, and their separation, that all the gathering together of the waters was called sea, and all that was dry, the earth. On the fourth day, the Lord made
Gen. l, the lights in heaven: Tlie sun to rule the day: the moon and pTi39 stars to govern the night : this was the work of the fourth
8. 9.
day. What then is the reason that the Psalm hath taken its title from the fourth day: the Psalm in which patience is enjoined against the prosperity of the wicked, and the suffer ings of the good. Thou findest the Apostle Paul speaking.
Philipp. Do all things without murmurings and disputings : that ye
'
may be blameless and harmless, the sons of God, uiUiont rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world, holdingforth the word of life. The comparison from the light is applied to the saints, that they may dwell without murmurings in the midst of a crooked and perverse nation.
4. But that no one may imagine that the lights of heaven are to be worshipped and adored, because a likeness hath from them been drawn to signify the saints : let us first explain, in Christ's name, how unreasonable it is to suppose that thou shouldest adore the sun, moon, stars, or heaven, because some figure of likeness applied to the saints hath
been derived from them : since there are many things of which a similitude has been adopted to denote the saints,
Creatures not to be worshipped for similitudes. 347
which are not worshipped. For if thou thinkest that every Title. thing which supplieth a similitude for the saints, ought to
be adored ; adore the mountains and hills, because it is said,
The mountains skipped like rams, and the little hills like Pi- 114, young sheep. Thou speakest of the saints : I of Christ4, Himself. Worship the lion; for it is written, The lionB. ev. 5, of the tribe of Judah hath prevailed: worship the rock;"'
for it is written, For that rock was Christ. But if thou l Cor. dost not in Christ worship those earthly things, although 10' 4, they have supplied certain similitudes; from whatever part
of creation an emblem may have been drawn to signify the saints, understand thou the likeness in the creature, and worship the Maker of the creature. Our Lord Jesus Christ
is called the sun: is it this sun which even the minutest Wisd. 6, animals discern in common with ourselves ? No. But it is 6-
that of which it is said, That was the true light, which John 1, lighteth every man which cometh into the world. For that light 9- lighteneth not man only, but also beasts of burden, and cattle,
and all animals; but that which lighteneth every man, light eneth him in the heart, where alone he hath understanding.
5. Understand therefore, beloved, when the Apostle said, In the midst of a crooked and perverse nation, that is, amid the wicked, among whom ye shine as lights in the world, holding
forth the word oflife: in a certain way he hath warned us
how to interpret this Psalm, and how to understand its title.
For such Saints in whom is the word of life, on account of
the conversation which they have in heaven, despise all the iniquities which are happening on earth : and as the heavenly luminaries traverse their onward course by day and by night,
and keep their path surely, while so great evils are taking
place, nor do the stars fixed above in heaven deviate, engaged in tracking their heavenly paths, as their Creator
hath ordered and appointed for them : so ought the Saints,
if their hearts are fixed in heaven, if they hear not in vain,
and respond that they ' lift up their heart,' if they imitate
him who said, for our conversation is in heaven ; because Phil. 3, then they dwell in the regions above, and think of things20, above, as it is said, For where your treasure is, there will Matt. 6, your heart be also; from those very thoughts of things21, above, they become patient ; and for all that is going on on
348 Hearts fixed above, like stars, look down unmoved.
Psalm earth they care no more, while they are traversing their own J. course, than the luminaries of heaven care for aught save
how they do their work of days and nights, although
see so great evils constantly happening on earth. Yet perhaps it is easy for the righteous to bear those iniquities of the wicked which do not affect themselves : but as they bear those of which others are the victims, so let them bear what is aimed against themselves. For they ought to endure them not only because others are the sufferers : and if they suffer themselves, they ought not to lose their long-suffering. For he who hath lost this, hath fallen from heaven : but he who hath his heart fixed in heaven, it is but his earth that suffereth on earth. How many things do men invent of the luminaries themselves, and yet they bear them with patience ; even as the righteous ought to endure all the false charges that can be brought against themselves. For in stance, the very thing I spoke of above, that this star is Mercury's, that Saturn's, this again Jupiter's: all this is a reproach unto the stars. What ? They when they hear such reproaches, are they moved at all, or do they cease to persevere in their course ? Thus then a man who in a nation crooked and perverse hath the word of God, is like a star that shineth in heaven. In what numbers1 do they who think they are honouring the sun, speak falsely concerning it?
they
1 al.
things They who say, Christ is the sun, lie concerning the sun. The sun knoweth that Christ is its Lord and Creator. And if it can be angry, it is more bitterly indignant against one who falsely honoureth than against one who revileth
for to good servant injury to his Lord worse than con tumely against himself. How falsely do some speak of the stars themselves Yet they bear they endure, they move not. Why because they are in heaven. But what heaven Let us not pass over even this what lies do men tell, when they see the moon becoming darkened, and say, the wicked are drawing her down Since at certain seasons she hath her eclipse according to the appointment of God. Yet she, who in heaven, rogardeth not those words of men. But what this, in heaven she in the firmament of heaven. He therefore, whose heart in the firmament of the book of God, regardeth not these things. For heaven,
is
is
?
? is is
it, :
?
a ?
?
it is ;
is
it,
The Law 0/ God a firmament above the earth. 349
that is, the firmament, is figuratively taken for the book of Title. the Law. Thus it is somewhere written, Thou spreadest out Ps. 104, the heavens as a skin. If it is spread out like a skin, it is ' spread out as a book, that it may be read. But after its
season hath elapsed, it is not read. For the law is read, because we have not as yet reached that Wisdom which filleth the hearts and minds of those who look upon it: and there will be no need for us to have any thing read to us when there. For in what is read to us, syllables sound and pass away : that light of Truth passeth not away, but remaining stedfast satisfieth the hearts of those who wituess
it ; as it is said, They shall be satisfied with the plenteous- Ps. 36, ness of Thy house: and Thou shalt give them drink of 77<y8~10' pleasures, as out of the river ; for with Thee is the well of
And behold the well itself: and in Thy light, he addeth, shall we see light. For reading is only neces
'
life.
as long as we know in part, and prophesy in l Cor.
sary,
part, as the Apostle saith ; but when that which is perfect
is come, then that which is in part shall be done away.
For it is not thus in that city of Jerusalem, where the
angels dwell, apart from which we are now wandering,
and groaning in our pilgrimage ; for we groan if we know
we are but pilgrims : since a man hateth his country
much indeed, if he thinketh himself happy while he wandereth ; -- is the Gospel, or the Apostle a, read in that
city wherein are the angels ? They feed upon the Word of
God : in order for which Word of God to sound forth unto
us for a season, The Word was made flesh, and dwelt John 1, among us. Nevertheless, the written law itself is our firma- li'
ment; if our heart be there, it is not plucked up by the wickednesses of men. It is therefore said, Thou spreadest
out the heaven as a skin. But when the season of need for the
books passeth away, what is written, The heavens shall be rolled Is. 34,4. together as a scroll ? He therefore whose heart is on high,
hath a light in his own heart : he shineth in heaven, and is not overcome by the darkness. For the darkness is beneath : but iniquity is darkness ; not a darkness that cannot change. We have spoken of this yesterday. But those who to- day are darkness, may be, if they choose, ? i. e. the Epistle in the Service for Holy Communion.
2.
exercise himself day and night. And there he is called blessed, that hath not walked in the counsel of the ungodly, nor stood in the way of sinners: and hath not sat in the seat of the scornful: but his delight is in the law of the Lord. Behold a luminary in heaven : and in His law will he exercise himself day and night. Doth he wish to bear all things patiently ? Let him not come down from heaven, and let him exercise himself in His law day and night. His heart is then in heaven: if his heart is in heaven, all the wickedness which taketh place for a season upon earth, all the successes of the wicked, all the sufferings of the righteous, to him who exerciseth himself day and night in the law of God, are as nought; patiently he endureth all, and blessed shall he be, instructed by the Lord. How is he in the firmament of heaven ? because the law is a firma ment. Blessed is the man whom Thou chastenest, O Lord, and teachest him in Thy law ; that Thou mayest give him patience in time of adversity: until the pit be digged up for the ungodly. Attend therefore to the lights of heaven, how they go forth, and set, and return, and move on in their courses ; how they distinguish day from night, revolve years and seasons ; while such evils are happening on earth, yet they have rest in heaven. What is it then that God teacheth us ? Let us now attend to the Psalm.
7. Ver. 1. The Lord is the God of vengeance; the God of
350 Fixedness of heart in heaven gives patience on earth.
Psalm to-morrow, light : those who have come here in darkness, XCIV . .
'may at this moment, if they wish, become light. For the
Apostle saith openly, that no man might imagine that sins
Ephes. are natural, and cannot be changed : for ye were sometimes
5' 8-
darkness, but now are ye light in the Lord ; walk as children of light. Light, he saith, in the Lord, not in yourselves. The heart is therefore in the book: if in the book, it is in the firmament of heaven. If the heart be there, let it shine thence, and it shall not be moved by the wickedness in the world beneath ; not because it is there in heaven in the flesh, but because it is there by its con versation, as it is said, but our conversation is in heaven. Thou canst not imagine that city, because thou seest it not as yet. Dost thou wish to imagine heaven 1 Think of the
Ps. 1,1. book of God. Hear the Psalm; and in His law will he
God is the ' God of vengeance] but longsuffering. 351 vengeance hath dealt confidently. Dost thou think that He vsr.
doth not punish ? The God of vengeance, punisheth. The God of vengeance? The God of punishments.
What Thou jet do
'---
murmurest surely because the bad are not punished
not murmur, lest thou be among those who are punished. That man hath committed theft, and liveth thou mur murest against God, because he who committed theft on thee dieth not. See thou do not still commit theft thou dost not now, see whether thou hast at any time. If thou art now day, remember thy night: thou art now fixed in heaven, bear in mind thy earth. Perhaps thou findest that thou wast at some time thief; and perhaps that some other person was incensed, because thou also didst live, though a thief, and hadst not died but as thou, when thou didst commit the sin, didst live for this reason, that thou mightest not repeat it; do not, because thou hast passed over, wish to overthrow the bridge of God's compassion. Art thou ignorant that many are yet to pass where thou too hast passed? Wouldest thou now live to murmur, he who before murmured against thee had been heard against thee Nevertheless, even now, thou desirest God's vengeance against the wicked, that the thief may die, and thou mur
murest against God, because the thief dieth not. Weigh in
the balance of equity the thief and the blasphemer thou
now sayest that thou art not thief, but in murmuring against God, thou art blasphemer. The thief watcheth for man's sleep, that he may seize something: and thou sayest that
God asleep, and seeth not man. Therefore, thou wouldest have another correct his hand, do thou first correct
thy tongue thou wouldest have him correct his heart towards man, correct thy heart towards God; lest perchance, when
thou desirest the vengeance of God, come, find thee
first. For He will come: He will come, and will judge those
who continue in their wickedness, ungrateful for the pro longation of His mercy, for His longsuffering, treasuring up
unto themselves wrath against the day of wrath, and re velation of the righteous judgment of God, Who will render
to every man according to his deeds because, The Lord Rom. the God vengeance, therefore hath He dealt confidently.
For He spared no man, when He was speaking here the
of
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352 Our Lord spoke boldly in behalf of the ' poor. '
Psalm Lord Himself was in the weakness of the flesh, but in X C l V-'strength of speech. He respected not the persons of the Jewish rulers. What words did He address unto them ?
and, as it is written, truly in confidence, because it is said inr Ps. 12,6. the Psalms of Him, Now for the comfortless troubles' sake of
I will up, saith the Lord. Who are the needy? Who are the poor? Those who have no hope except in Him, in whom alone hope reposed is never deceived. Observe- this, my brethren, when the needy are mentioned in Scripture, they do not seem to be meant only who have nothing. For thou
the needy, and because of the deep sighing of the poor,
findest a poor man, who when he suff'ereth any injury, applieth to no one but his patron, in whose mansion he
dwells, whose inmate, tenant, client he is; and declareth that he hath suffered an indignity because he belongcth to him : his heart is in the man, his hope is in the man, ashes in ashes. But there are others that are opulent, and supported by the honours of mankind in this life: who yet neither place their hopes in their money, nor place their hopes in their estates, nor place their hope in their household, nor in the splendour of a transitory dignity; but their whole hope they repose in Him, Who hath no successor, Who cannot die, Who cannot be deceived, and cannot deceive ; such men, although they seem to have many
things in this life, yet use them well for the support of the indigent ; they are counted among the Lord's poor. For they see that they are living in peril in this life ; they feel that they are pilgrims ; they dwell amid their opulence, like the traveller in the inn, who is to pass onward, not to remain as its possessor. What then saith the Lord ? For
the comfortless troub^ sake of the needy, and because of the deep sighing of the poor, I will up, saith the Lord, and will set him in safety. Our safety is our Saviour: in Him He would place the hope of all the needy and poor. And what saith He? / will deal confidently in Him, What meancth this? He will not fear, will not spare the lusts and vices of men. Truly, as a faithful physician, with the healing knife of preaching in His hand, He hath cut away all our wounded parts. Therefore such as He was pro
and preached beforehand, such was He found.
perhaps
phesied
Why
He rebuked the Rulers, to warn them of Judgment. 353
He was speaking on the Mount, when He said, Blessed are Ver. the poor in spirit, for theirs is the kingdom of heaven. Ma*' There they are called blessed, who are persecuted for10--12. ' righteousness' sake; for theirs said in this very sermon)
t* the kingdom qf heaven. And that He might make them
lights that is, patiently enduring all those iniquities which see p. are transitory, He added, Blessed shall ye be, when men347'50' shall revile you, and persecute you, and say all manner
of evil against you. Rejoice, and be exceeding glad; for
great is your reward in heaven. Further on in the sermon,
when He was beginning to teach them, although the crowd surrounded Him, He said things to His disciples, which
would strike the very face of the Pharisees and Jews, who
had kind of supremacy as interpreters of all the Scripture,
who appeared to themselves righteous, or imagined that
they seemed so, before whose supremacy the people seemed
to bow in subjection. He spared them not, saying, WhenfAa. a. 6, ye pray, ye shall not be as the hypocrites are for they love 6'
to pray standing in the synagogues and in the corners of the streets, that they may be seen of men; and so forth. He touched all; He feared no man. And when He had finished
the whole sermon, the Gospel concludeth respecting Him
thus, // came to pass, when Jesus had ended these sayings, Matt. the people were astonished at His doctrine; for He taught29' w' them as one having authority, and not as the Scribes. How
great things then did He, of Whom said, He taught
them as one having authority, say unto them? Woe unto you, Mat. 23, Scribes and Pharisees, hypocrites What great things did 13' 16' He say unto them, before their face He feared no one.
Because He the God of vengeance. For this reason He spared them not in words, that they might remain for Him after to spare them in judgment; because they were unwilling to accept the healing of His word, they would afterwards incur their Judge's doom. Wherefore Because He hath said, The Lord is the God of vengeance, the God of vengeance hath dealt confidently; that is, He hath spared no man in word. He who spared not in word when about to suffer, will He spare in judgment when about to judge? He who in His humility feared no man, will He fear any man in His glory From His dealing thus con-
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354 Christ, exalted after suffering, teaches Patience.
fidently in time past, imagine how He will deal at the end of time. Murmur not then against God, Who seemeth to spare the wicked ; hut be thou good, and perhaps for a season He may not spare thee the rod, that He may in the end spare thee in judgment. The Lord is the God of vengeance, the God of vengeance hath dealt confidently.
8. Ver. 2. And because He dealt confidently, they endured not His confidence: and because He came humble, and in mortal flesh, and to die, not to do as sinners, but to suffer as sinners : when He had come for these reasons, and had dealt confidently, and they could not bear His confidence of speech, what did they do ? They seized Him, they scourged, mocked, buffeted, besmeared Him with spitting, crowned Him with thorns, lifted Him up on the Cross, at last slew Him. And what followed, because He dealt confidently ? Be exalted, Thou Judge of the world. Because they im prisoned Him when humble, thinkest thou they will imprison Him when exalted ? Because they judged Him when mortal, will they not be judged by Him when immortal ? What then saith He ?
from the womb, as if with due precaution for our faith, that we might not think that Christ began from the time when He was born from a Virgin'Is womb : he instantly subjoined,
only before Abraham, but before heaven and earth ; He
Who said, Before Abraham was, I am : not before Abraham John 8, only, but before Adam: not only before Adam, but before all68'
the angels, before heaven and earth ; since all things were
made through Him: he added, lest thou, attending to the
day of our Lord's nativity, mightest think He commenced
from that time, Thy throne is established, O God. But what
God ? Thou art from everlasting : for which he uses am
oilwvo;, in the Greek version ; that word being sometimes
VOL. IV. Z
saying,
begotten thee; before that is en every thing
have begotten thee ; he meaneth, before
every spirit
Before the morning . star
have begotten thee : thus here also, when he had said, from thence, that is, from the day before the Sabbath, from that sixth age of the world, when our Lord Christ came, and was born in the flesh, because He deigned to become a man for us, He Who was God, not
338 Spiritual "Floods" lift up their voice in the Gospel.
Psalm used for an age, sometimes for everlasting. Therefore, '-O Thou Who seemest to be born from thence, Thou art from everlasting! But let not human birth be thought of, but Divine eternity. He began then from the time of His
Luke 2, birth ; He grew : ye have heard the Gospel. He chose 40. 52. (liscipieS, lje replenished them, His disciples began to preach. Perhaps this is w hat he speaketh of in the following
verse.
7. Ver. 3. The floods lift up their voices. What are
these floods, which have lift up their voices ? We heard them not : neither when our Lord was bom, did we hear rivers speak, nor when He was baptized, nor when He suffered; we heard not that rivers did speak. Read the Gospel, ye find not that rivers spoke. It is not enough that they spoke: They have lift up their voice: they have not only spoken, but bravely, mightily, in a lofty voice. What are those rivers which have spoken ? We have said, that we do not read of them in the Gospel : nevertheless, let us seek for them therein. For if we find them not there,
I could invent them for you. if I chose : but I should at once be not a faithfid steward,
but an impertinent fabulist. Let us seek in the Gospel : at the same time, let us ask what are the rivers which have lift up their voices. Jesus stood and cried, it is said in the Gospel. What did He cry ? Behold now the head of those rivers crieth out: the very source of life, whence the rivers are to flow, first lifted up His own voice. And what did
John 7, Jesus stand up and cry ? He that believeth on Me, as the 3/--39. Scripture llath said, out of his belli/ shall flow rivers of living water. The Evangelist subjoineth, But this spake
He of the Spirit, which they that believe on Him should receive: for the Holy Ghost was not yet given, because that Jesus was not yet glorified. But when Jesus was glorified in His resurrection, and ascension into heaven, as ye know, brethren ; after ten days had been fulfilled, on account of
Acts 2, some mystery, He sent His Holy Spirit, He filled His
*?
disciples. The Spirit itself was a mighty river, whence
many rivers were filled. Of that river the Psalmist saith in
where shall we find them ?
Ps. 46,4. another passage, The rivers of the flood thereof shall make glad the city of God. Rivers then were made to flow from
Raging of the ' waters of the world against Christ. ' 339
the belly of the disciples, when they received the Holy Ver.
:-- Holy Spirit. Whence did those rivers lift their voices? wherefore did they lift them up ? Because at first they
Spirit : themselves were rivers, when they had received that
feared. Peter was not yet a river, when aIt the question of
the maidservant he thrice denied Christ:
man. Here he lieth through fear: he lifteth not his voice 69~74, as yet: he is not yet the river. But when they were filled
with the Holy Spirit, the Jews sent for them, and enjoined
them not to preach at all, nor to teach in the name of Jesus.
But Peter and John said unto them, Whether it he right in Acts 4, the sight of God to hearken unto you more than unto God, 18-- 24'
judge ye. For we cannot but speak the things which we
have seen and heard. The floods, then, have lift up their
voice, from the voices of many waters. What is here written, pertaineth to that very lifting up of the voice ; Peter, standing up with the eleven, lifted up his voice, a<<dActs2, said unto them, Ye men of Judea ; and the rest of his I4, speech, in which he preacheth Jesus without fear wilh great confidence. For the floods have lift up their voice, from
the voice of many waters. For when the Apostles had
been dismissed from the council of the Jews, they came
to their own friends, and told them what the priests and
elders said unto them : but they on hearing lifted up their
voices with one accord unto the Lord, and said, Lord, it Acts 4, is Thou Who hast made heaven and earth, and the sea, and2*' all that in them is ; and the rest which floods lifting up their voices might say, (ver. 4. ) Wonderful are the hangings of the
sea. For when the disciples had lifted up their voices unto Him, many believed, and many received the Holy Spirit, and many rivers instead of few began to lift up their voice. Hence there followeth, from the voices of many waters, wonderful are the hangings of the sea ; that the waves of the world. When Christ had begun to be preached by so powerful voices, the sea became euraged, persecutions began to thicken. When therefore the rivers had lift up their voice, from the voices of many waters, wonderful were the hangings of the sea. To be hung aloft to be lifted up when the sea rages, the waves are hung as from above. Let the waves hang over as they choose let the sea roar as
do not know the Mat. 26,
z 2
;
it ;
is
is,
340 The Lord above the waves. His Testimony.
Psai,m chooseth ; the hangings of the sea indeed are mighty, mighty ^i1-' are the threatenings, mighty the persecutions ; but see what
followeth: but yet the Lord, Who dwelleth on high, is mightier. Let therefore the sea restrain itself, and sometime become calmed ; let peace be granted unto Christians. The sea was disturbed, the vessel was tossed ; the vessel is the Church : the sea, the world. The Lord came, He walked over the sea, and calmed the waves. How did the Lord walk over the sea ? Above the heads of those mighty foaming waves. Principalities and kings believed ; they were subdued unto Christ. Let us not therefore be frightened ; because
the hangings of the sea are mighty : for yet the Lord, Who dwelleth on high, is mightier.
8. Ver. 5. Thy testimonies, O Lord, are very surely believed. The Lord, Who dwelleth on high, is mightier than the mighty overhangings of the sea. Thy testimonies are very surely believed. Thy testimonies, because He had
John 16, said beforehand, These things "'
I
in Me ye might have peace. In the world ye shall have
tribulation. Because the world will give you tribulation, 1 tell you this. They began to suffer, and verified in them selves our Lord's predictions, and they became stronger. For w hen they saw that the sufferings were fulfilled in them, they hoped that the crowns would be fulfilled in them also ; and hence, mighty are the overhangings of the sea : but yet the Lord, Who dwelleth on high, is mightier. That in Me, He saith, ye may have peace. In the world ye shall have tribulation. What then are we doing ? The sea rageth, the waves arise, and roar in fury ; we suffer tribula tion ; do we not, possibly, fail ? Never ! The Lord, Who dwelleth on high, is mightier. Thus when He was saying.
That in Me ye might have peace ; but in the world ye shall have tribulation ; as if they asked, Dost Thou think the world will not overpower and Iextinguish us ? at once He added, but be of good cheer,
have overcome the world. If then He saith, / have overcome the world, cling unto Him
Who overcame the world, Who overcame the sea.
in Him, because the Lord, Who dwelleth on
mightier, and, Thy testimonies are very surely believed. And what is the end of all these ? Holiness becometh Thine
have spoken unto you, that
Rejoice high, is
Some impatient at the success of the wicked. 341
house, O Lord! Thine house, the whole of Thine house, not Ver. here and there : but the whole of Thine house, throughout -- the whole world. Why throughout the whole of the round world ? Because He hath set aright the round world, which Ps. 9t,, cannot be moved. The Lord's house will be strong: it will prevail throughout the whole world : many shall fall : but
that house standeth; many shall be disturbed, but that house shall not be moved. Holiness becometh Thine house, O Lord! For a short time only ? No. Unto length of days.
PSALM XCIV.
Delivered in another's Diocese, at the request of an assembly of Bishops, as appears from the conclusion.
As we listened with much attention, while the Psalm was in reading, so let us listen attentively, while the Lord revealeth the mysteries which He hath deigned to obscure in this passage. For some mysteries in the Scriptures are shut up for this reason, not that they may be denied, but that they may be opened unto those who knock. If there fore ye knock with affection of piety, and sincere heartfelt love, He, Who seeth from what motives ye knock, will open unto you. It is known unto all of us, (and I wish we may not be among their number,) that many murmur against God's long-suffering, and grieve either that impious and wicked men live in this world, or that, they have great power ; and what is more, that the bad generally have great power against the good, and that the bad often oppress the good; that the wicked exult, while the good suffer; the
evil are. proud, while the good are humbled. Observing such things in the human race, (for they abound,) impatient and weak minds are perverted, as if they were good in vain ; since God averteth, or seemeth to avert, His eyes from the good works of the pious and faithful, and to promote the wicked in those pleasures which they love. Weak men, therefore, imagining that they live well in vain, are induced either to imitate the wickedness of those whom they see flourishing : or if either through bodily or mental weakness
LAT. XCIII.
Matt. 7, 7'
3J2 God does not really favour the wicked.
Psalm they are deterred from doing wrong by a fear of the penal XCIV' laws of the world; not because they love justice, but, to speak more openly, fearing the condemnation of men among men, they refrain indeed from wicked deeds, but
'refrain not from wicked thoughts. And among their wicked thoughts, the chief is the wickedness which leadeth them impiously to imagine that God is neglectful, and regard less of human affairs : and that He either holdeth in equal estimation the good and the wicked : or even, and this is a still more pernicious notion, that He persecuteth the good, and favoureth the wicked. He who thinketh thus, although he doth no harm to any man, doth the greatest to himself, and is impious against himself, and by his wickedness hurteth not God, but slayeth himself. Nor do they hurt men, because they who think thus, are cowards; but nevertheless, God seeth their murders, their adulteries, their deceits and robberies, and punisheth them in their thoughts. For He observeth their real desires, for His eye is not repelled by flesh, that it may not discern the will. Such men, if they find opportunities, do not become evil, but are shewn to be so : so that thou perceivest not the manifestation of a recent growth within them, but dost understand what was lying hid within their hearts. Within these few years, and almost yesterday, men saw this: and even men of slow apprehension acknowledged it. For there was a house here very powerful for a season, of which God had made a scourge for the human race, and the human race was thence chastened ; if it would recognise the scourge of
the Father, and fear the sentence of the Judge. Now while this house was great, many groaned beneath mur mured, censured, cursed, blasphemed. How do men narrow themselves, and how many are given up by that Divine
Bom. Judgment to the lusts of their own hearts! Those who murmured against that house suddenly became members of and from them men suffered such inflictions as they themselves before had complained of from men like unto themselves. Righteous therefore he, who, even when he
Ecclus. can do evil, doth not: of whom written, Who 31,10. 9. might offend, and hath not offended? or done evil, and hath
not done it? Who he? and we will call him blessed;
is
it
it is
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it :
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Some men's sins hidden now, not therefore unpunished. 343
harm as the lion : they do harm in different ways, but they wish to do harm alike. For the lion not only despiseth, but putteth to flight the dog when he barks: and cometh to the fold, and the dogs being struck dumb, he carrieth off what he can : the wolf dareth not to go among the barking of dogs. Did he therefore return more innocent, because he could not, through his fear of the dogs, carry off his prey ? God, therefore, teacheth innocence : that every man many be innocent, not from fear of punishment, but from love of justice; for then is he freely innocent, and truly innocent. But he who is innocent from fear, is not inno cent, even though he harm not him whom he wisheth to harm ; for he doth not hurt another by an evil deed, but himself much, through evil lusts. Hear the Scripture, as to
how he hurteth himself: He who loveth iniquity, hateth hisPs. n,5. own soul. And indeed men greatly err, when they imagine LXX- their own wickedness hurteth others, and not themselves. Suppose a man's iniquity reacheth others, so as to hurt the
body, to injure property, to get possession of a house, to steal a slave, to take away gold or silver, or any thing else that he has. So far, this wickedness doth affect an other. Does, therefore, thy iniquity injure another's body,
and not injure thy own soul ?
2. Against this simple and true doctrine, by which good
men are taught to love justice itself, and by so acting to wish to please God; and to understand, that their soul is by Him enlightened by a certain rational light, so that they may do what is just, and prefer that light of wisdom to all those things which are loved in the world : against this
doctrine men murmur as follows; and if they do not murmur aloud, yet they are gnawed in heart. What do they say then ? Am I really likely to please God by righteousness ? or do those righteous persons please Him, under Whose
for wonderful
things hath he done in his life. The Title. Scripture was speaking of those who have power to do
evil, but are innocent. For the wolf wishes to do as much
the wicked flourish ? They commit so much evil: and no harm happeneth unto them. Or if any evil happeneth to them ; what do they say unto thee, when thou beginnest to say to them, Behold how great sins hath he
government
344 A remedy for discontented thoughts.
Psalm done, what a punishment hath he received? what was the end XCIV' with him? They begin to think of the righteous, to whom
evils have happened, and oppose them to us, saying, If some evil happeneth to that man because he was wicked, why did it happen to this man, who lived so righteously? He who hath done so great works of charity, who hath (lone so many good deeds in the Church, why hath he experienced such a lot? why had he a fate, like that of the man who
j'hath done many evil deeds? They speak thus to shew that they do not evil, because they are not able, or because they dare not. For the tongue witnesseth, what the heart doth will : and, indeed, although the tongue were silent, itself overpowered by fear, God would see within what man was thinking of, even though it should escape another man. This Psalm therefore attempts to heal these silent thoughts, and even those which burst forth into words and acts, if they are disposed to be healed. Let them therefore listen, that they may be healed. And I wish that in the whole of the multitude which is now within these walls, and through us, heareth the word of God, there may be no such wounds that need a cure : I wish there may be none. Yet we are doing nothing superfluous in speaking of them, even if there are no wounds there. Let hearts be prepared for healing others, when they have begun to hear such things. For I suppose, that in every Christian, when he heareth a man speaking like this, if he is a true believer, and thoroughly trusteth in God, and his hope is in a future life, not in this world, nor in this life, and he heareth not in vain that he is to ' lift up his
" heart :' he laugheth at, and grieveth for those who murmur thus, and saith unto himself: God knoweth what He doeth, we cannot know His design, why He spareth the wicked for a season, or why the good suffer for a season ; yet it is enough for me to know this, that the good sufiereth for a time, and the wicked flourisheth for a time also. He there fore who is such, is safe : and he beareth patiently all the prosperity of the wicked, and the sufferings of the good, until this life be finished, until iniquity pass away. Such
pa. 94i a man is blessed, and God hath taught him from His law, 12. 13. an(l liall, given him patience in time of adversity, until the pit be digged up for the ungodly. But let him who is not as yet
Heathen and Christian names of days. The stars. 345
such, hear from us what pleasoth the Lord. But let Him Title. who seeth better the wound which He bath to heal, say more Himself within the heart.
3. The Psalm hath this title, that is, this inscription : A Psalm of David himself, on the fourth day of the week. This Psalm is about to teach patience in the sufferings of the righteous : it enjoineth patience against the prosperity of the wicked, and buildeth up patience. This is the drift of the whole of from beginning to end. Wherefore then hath such title, on the fourth of the week The first of the week the Lord's day the second, the second week day, which people of the world call the Moon's day: the third, the third week-day, which they term Mars' day. The fourth of the Sabbaths therefore the fourth week-day, which by Pagans styled Mercury's day, and also many Christians; but would not call so: and wish they would change for the better, and cease to do so for they have a phrase of their own, which they may use. For
these terms are not of universal use many nations have severally different names for them so that the mode of speech used by the Church better beseemeth the mouth of
Christian. Yet custom hath induced any person to utter that with his tongue which his heart doth disapprove, let him remember, that all those whose names the stars bear were men, and that the stars did not commence their exist ence in the sky, when those men began theirs, but were there long before but on account of some mortal services rendered unto mortals, those men in their own times, because they had great power, and were eminent in this life, since they were beloved by men, not on account of eternal life, but of temporal services, received divine honours. For then men of the old world, in being deceived and wishing to deceive, pointed to the stars in heaven, to Hatter those who had done them any good service in their affection for this life, saving, that that was the star of such a man,
this of another; while the man who had not beheld them before, so as to see that those stars were there before the birth of the man, were deceived into belief: and thus this vain opinion was conceived. This erroneous opinion the devil strengthened, Christ overthrew. According to our
by
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it
is
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346 Fourth day, symbolically, the time offorming Saints.
Psalm mode of speech, then, the fourth of the week is taken for -----the fourth day from the Lord's day. Attend, therefore,
beloved, to what this title meaueth. Here is a great mystery, and a truly hidden one.
For most passages of this Psalm sound clearly, move us openly, and are easily understood ; but this title, I must confess, hath no slight obscurity : but the Lord will come to our aid, He will clear the cloud, and ye shall see the Psalm, and from its title understand it. For it hath at its commencement the words, A Psalm of David himself, on the fourth of the week. The title is on the threshold, it is fixed upon the door-posts. Men choose to notice the name, and thus to enter the house. Let us therefore recall from the holy Scripture in Genesis, what was created on the first day; we find light: what was created on the second day ; we find the firmament, which God called heaven : what was created on the third day ; we
find the form of earth and sea, and their separation, that all the gathering together of the waters was called sea, and all that was dry, the earth. On the fourth day, the Lord made
Gen. l, the lights in heaven: Tlie sun to rule the day: the moon and pTi39 stars to govern the night : this was the work of the fourth
8. 9.
day. What then is the reason that the Psalm hath taken its title from the fourth day: the Psalm in which patience is enjoined against the prosperity of the wicked, and the suffer ings of the good. Thou findest the Apostle Paul speaking.
Philipp. Do all things without murmurings and disputings : that ye
'
may be blameless and harmless, the sons of God, uiUiont rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world, holdingforth the word of life. The comparison from the light is applied to the saints, that they may dwell without murmurings in the midst of a crooked and perverse nation.
4. But that no one may imagine that the lights of heaven are to be worshipped and adored, because a likeness hath from them been drawn to signify the saints : let us first explain, in Christ's name, how unreasonable it is to suppose that thou shouldest adore the sun, moon, stars, or heaven, because some figure of likeness applied to the saints hath
been derived from them : since there are many things of which a similitude has been adopted to denote the saints,
Creatures not to be worshipped for similitudes. 347
which are not worshipped. For if thou thinkest that every Title. thing which supplieth a similitude for the saints, ought to
be adored ; adore the mountains and hills, because it is said,
The mountains skipped like rams, and the little hills like Pi- 114, young sheep. Thou speakest of the saints : I of Christ4, Himself. Worship the lion; for it is written, The lionB. ev. 5, of the tribe of Judah hath prevailed: worship the rock;"'
for it is written, For that rock was Christ. But if thou l Cor. dost not in Christ worship those earthly things, although 10' 4, they have supplied certain similitudes; from whatever part
of creation an emblem may have been drawn to signify the saints, understand thou the likeness in the creature, and worship the Maker of the creature. Our Lord Jesus Christ
is called the sun: is it this sun which even the minutest Wisd. 6, animals discern in common with ourselves ? No. But it is 6-
that of which it is said, That was the true light, which John 1, lighteth every man which cometh into the world. For that light 9- lighteneth not man only, but also beasts of burden, and cattle,
and all animals; but that which lighteneth every man, light eneth him in the heart, where alone he hath understanding.
5. Understand therefore, beloved, when the Apostle said, In the midst of a crooked and perverse nation, that is, amid the wicked, among whom ye shine as lights in the world, holding
forth the word oflife: in a certain way he hath warned us
how to interpret this Psalm, and how to understand its title.
For such Saints in whom is the word of life, on account of
the conversation which they have in heaven, despise all the iniquities which are happening on earth : and as the heavenly luminaries traverse their onward course by day and by night,
and keep their path surely, while so great evils are taking
place, nor do the stars fixed above in heaven deviate, engaged in tracking their heavenly paths, as their Creator
hath ordered and appointed for them : so ought the Saints,
if their hearts are fixed in heaven, if they hear not in vain,
and respond that they ' lift up their heart,' if they imitate
him who said, for our conversation is in heaven ; because Phil. 3, then they dwell in the regions above, and think of things20, above, as it is said, For where your treasure is, there will Matt. 6, your heart be also; from those very thoughts of things21, above, they become patient ; and for all that is going on on
348 Hearts fixed above, like stars, look down unmoved.
Psalm earth they care no more, while they are traversing their own J. course, than the luminaries of heaven care for aught save
how they do their work of days and nights, although
see so great evils constantly happening on earth. Yet perhaps it is easy for the righteous to bear those iniquities of the wicked which do not affect themselves : but as they bear those of which others are the victims, so let them bear what is aimed against themselves. For they ought to endure them not only because others are the sufferers : and if they suffer themselves, they ought not to lose their long-suffering. For he who hath lost this, hath fallen from heaven : but he who hath his heart fixed in heaven, it is but his earth that suffereth on earth. How many things do men invent of the luminaries themselves, and yet they bear them with patience ; even as the righteous ought to endure all the false charges that can be brought against themselves. For in stance, the very thing I spoke of above, that this star is Mercury's, that Saturn's, this again Jupiter's: all this is a reproach unto the stars. What ? They when they hear such reproaches, are they moved at all, or do they cease to persevere in their course ? Thus then a man who in a nation crooked and perverse hath the word of God, is like a star that shineth in heaven. In what numbers1 do they who think they are honouring the sun, speak falsely concerning it?
they
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things They who say, Christ is the sun, lie concerning the sun. The sun knoweth that Christ is its Lord and Creator. And if it can be angry, it is more bitterly indignant against one who falsely honoureth than against one who revileth
for to good servant injury to his Lord worse than con tumely against himself. How falsely do some speak of the stars themselves Yet they bear they endure, they move not. Why because they are in heaven. But what heaven Let us not pass over even this what lies do men tell, when they see the moon becoming darkened, and say, the wicked are drawing her down Since at certain seasons she hath her eclipse according to the appointment of God. Yet she, who in heaven, rogardeth not those words of men. But what this, in heaven she in the firmament of heaven. He therefore, whose heart in the firmament of the book of God, regardeth not these things. For heaven,
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The Law 0/ God a firmament above the earth. 349
that is, the firmament, is figuratively taken for the book of Title. the Law. Thus it is somewhere written, Thou spreadest out Ps. 104, the heavens as a skin. If it is spread out like a skin, it is ' spread out as a book, that it may be read. But after its
season hath elapsed, it is not read. For the law is read, because we have not as yet reached that Wisdom which filleth the hearts and minds of those who look upon it: and there will be no need for us to have any thing read to us when there. For in what is read to us, syllables sound and pass away : that light of Truth passeth not away, but remaining stedfast satisfieth the hearts of those who wituess
it ; as it is said, They shall be satisfied with the plenteous- Ps. 36, ness of Thy house: and Thou shalt give them drink of 77<y8~10' pleasures, as out of the river ; for with Thee is the well of
And behold the well itself: and in Thy light, he addeth, shall we see light. For reading is only neces
'
life.
as long as we know in part, and prophesy in l Cor.
sary,
part, as the Apostle saith ; but when that which is perfect
is come, then that which is in part shall be done away.
For it is not thus in that city of Jerusalem, where the
angels dwell, apart from which we are now wandering,
and groaning in our pilgrimage ; for we groan if we know
we are but pilgrims : since a man hateth his country
much indeed, if he thinketh himself happy while he wandereth ; -- is the Gospel, or the Apostle a, read in that
city wherein are the angels ? They feed upon the Word of
God : in order for which Word of God to sound forth unto
us for a season, The Word was made flesh, and dwelt John 1, among us. Nevertheless, the written law itself is our firma- li'
ment; if our heart be there, it is not plucked up by the wickednesses of men. It is therefore said, Thou spreadest
out the heaven as a skin. But when the season of need for the
books passeth away, what is written, The heavens shall be rolled Is. 34,4. together as a scroll ? He therefore whose heart is on high,
hath a light in his own heart : he shineth in heaven, and is not overcome by the darkness. For the darkness is beneath : but iniquity is darkness ; not a darkness that cannot change. We have spoken of this yesterday. But those who to- day are darkness, may be, if they choose, ? i. e. the Epistle in the Service for Holy Communion.
2.
exercise himself day and night. And there he is called blessed, that hath not walked in the counsel of the ungodly, nor stood in the way of sinners: and hath not sat in the seat of the scornful: but his delight is in the law of the Lord. Behold a luminary in heaven : and in His law will he exercise himself day and night. Doth he wish to bear all things patiently ? Let him not come down from heaven, and let him exercise himself in His law day and night. His heart is then in heaven: if his heart is in heaven, all the wickedness which taketh place for a season upon earth, all the successes of the wicked, all the sufferings of the righteous, to him who exerciseth himself day and night in the law of God, are as nought; patiently he endureth all, and blessed shall he be, instructed by the Lord. How is he in the firmament of heaven ? because the law is a firma ment. Blessed is the man whom Thou chastenest, O Lord, and teachest him in Thy law ; that Thou mayest give him patience in time of adversity: until the pit be digged up for the ungodly. Attend therefore to the lights of heaven, how they go forth, and set, and return, and move on in their courses ; how they distinguish day from night, revolve years and seasons ; while such evils are happening on earth, yet they have rest in heaven. What is it then that God teacheth us ? Let us now attend to the Psalm.
7. Ver. 1. The Lord is the God of vengeance; the God of
350 Fixedness of heart in heaven gives patience on earth.
Psalm to-morrow, light : those who have come here in darkness, XCIV . .
'may at this moment, if they wish, become light. For the
Apostle saith openly, that no man might imagine that sins
Ephes. are natural, and cannot be changed : for ye were sometimes
5' 8-
darkness, but now are ye light in the Lord ; walk as children of light. Light, he saith, in the Lord, not in yourselves. The heart is therefore in the book: if in the book, it is in the firmament of heaven. If the heart be there, let it shine thence, and it shall not be moved by the wickedness in the world beneath ; not because it is there in heaven in the flesh, but because it is there by its con versation, as it is said, but our conversation is in heaven. Thou canst not imagine that city, because thou seest it not as yet. Dost thou wish to imagine heaven 1 Think of the
Ps. 1,1. book of God. Hear the Psalm; and in His law will he
God is the ' God of vengeance] but longsuffering. 351 vengeance hath dealt confidently. Dost thou think that He vsr.
doth not punish ? The God of vengeance, punisheth. The God of vengeance? The God of punishments.
What Thou jet do
'---
murmurest surely because the bad are not punished
not murmur, lest thou be among those who are punished. That man hath committed theft, and liveth thou mur murest against God, because he who committed theft on thee dieth not. See thou do not still commit theft thou dost not now, see whether thou hast at any time. If thou art now day, remember thy night: thou art now fixed in heaven, bear in mind thy earth. Perhaps thou findest that thou wast at some time thief; and perhaps that some other person was incensed, because thou also didst live, though a thief, and hadst not died but as thou, when thou didst commit the sin, didst live for this reason, that thou mightest not repeat it; do not, because thou hast passed over, wish to overthrow the bridge of God's compassion. Art thou ignorant that many are yet to pass where thou too hast passed? Wouldest thou now live to murmur, he who before murmured against thee had been heard against thee Nevertheless, even now, thou desirest God's vengeance against the wicked, that the thief may die, and thou mur
murest against God, because the thief dieth not. Weigh in
the balance of equity the thief and the blasphemer thou
now sayest that thou art not thief, but in murmuring against God, thou art blasphemer. The thief watcheth for man's sleep, that he may seize something: and thou sayest that
God asleep, and seeth not man. Therefore, thou wouldest have another correct his hand, do thou first correct
thy tongue thou wouldest have him correct his heart towards man, correct thy heart towards God; lest perchance, when
thou desirest the vengeance of God, come, find thee
first. For He will come: He will come, and will judge those
who continue in their wickedness, ungrateful for the pro longation of His mercy, for His longsuffering, treasuring up
unto themselves wrath against the day of wrath, and re velation of the righteous judgment of God, Who will render
to every man according to his deeds because, The Lord Rom. the God vengeance, therefore hath He dealt confidently.
For He spared no man, when He was speaking here the
of
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352 Our Lord spoke boldly in behalf of the ' poor. '
Psalm Lord Himself was in the weakness of the flesh, but in X C l V-'strength of speech. He respected not the persons of the Jewish rulers. What words did He address unto them ?
and, as it is written, truly in confidence, because it is said inr Ps. 12,6. the Psalms of Him, Now for the comfortless troubles' sake of
I will up, saith the Lord. Who are the needy? Who are the poor? Those who have no hope except in Him, in whom alone hope reposed is never deceived. Observe- this, my brethren, when the needy are mentioned in Scripture, they do not seem to be meant only who have nothing. For thou
the needy, and because of the deep sighing of the poor,
findest a poor man, who when he suff'ereth any injury, applieth to no one but his patron, in whose mansion he
dwells, whose inmate, tenant, client he is; and declareth that he hath suffered an indignity because he belongcth to him : his heart is in the man, his hope is in the man, ashes in ashes. But there are others that are opulent, and supported by the honours of mankind in this life: who yet neither place their hopes in their money, nor place their hopes in their estates, nor place their hope in their household, nor in the splendour of a transitory dignity; but their whole hope they repose in Him, Who hath no successor, Who cannot die, Who cannot be deceived, and cannot deceive ; such men, although they seem to have many
things in this life, yet use them well for the support of the indigent ; they are counted among the Lord's poor. For they see that they are living in peril in this life ; they feel that they are pilgrims ; they dwell amid their opulence, like the traveller in the inn, who is to pass onward, not to remain as its possessor. What then saith the Lord ? For
the comfortless troub^ sake of the needy, and because of the deep sighing of the poor, I will up, saith the Lord, and will set him in safety. Our safety is our Saviour: in Him He would place the hope of all the needy and poor. And what saith He? / will deal confidently in Him, What meancth this? He will not fear, will not spare the lusts and vices of men. Truly, as a faithful physician, with the healing knife of preaching in His hand, He hath cut away all our wounded parts. Therefore such as He was pro
and preached beforehand, such was He found.
perhaps
phesied
Why
He rebuked the Rulers, to warn them of Judgment. 353
He was speaking on the Mount, when He said, Blessed are Ver. the poor in spirit, for theirs is the kingdom of heaven. Ma*' There they are called blessed, who are persecuted for10--12. ' righteousness' sake; for theirs said in this very sermon)
t* the kingdom qf heaven. And that He might make them
lights that is, patiently enduring all those iniquities which see p. are transitory, He added, Blessed shall ye be, when men347'50' shall revile you, and persecute you, and say all manner
of evil against you. Rejoice, and be exceeding glad; for
great is your reward in heaven. Further on in the sermon,
when He was beginning to teach them, although the crowd surrounded Him, He said things to His disciples, which
would strike the very face of the Pharisees and Jews, who
had kind of supremacy as interpreters of all the Scripture,
who appeared to themselves righteous, or imagined that
they seemed so, before whose supremacy the people seemed
to bow in subjection. He spared them not, saying, WhenfAa. a. 6, ye pray, ye shall not be as the hypocrites are for they love 6'
to pray standing in the synagogues and in the corners of the streets, that they may be seen of men; and so forth. He touched all; He feared no man. And when He had finished
the whole sermon, the Gospel concludeth respecting Him
thus, // came to pass, when Jesus had ended these sayings, Matt. the people were astonished at His doctrine; for He taught29' w' them as one having authority, and not as the Scribes. How
great things then did He, of Whom said, He taught
them as one having authority, say unto them? Woe unto you, Mat. 23, Scribes and Pharisees, hypocrites What great things did 13' 16' He say unto them, before their face He feared no one.
Because He the God of vengeance. For this reason He spared them not in words, that they might remain for Him after to spare them in judgment; because they were unwilling to accept the healing of His word, they would afterwards incur their Judge's doom. Wherefore Because He hath said, The Lord is the God of vengeance, the God of vengeance hath dealt confidently; that is, He hath spared no man in word. He who spared not in word when about to suffer, will He spare in judgment when about to judge? He who in His humility feared no man, will He fear any man in His glory From His dealing thus con-
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354 Christ, exalted after suffering, teaches Patience.
fidently in time past, imagine how He will deal at the end of time. Murmur not then against God, Who seemeth to spare the wicked ; hut be thou good, and perhaps for a season He may not spare thee the rod, that He may in the end spare thee in judgment. The Lord is the God of vengeance, the God of vengeance hath dealt confidently.
8. Ver. 2. And because He dealt confidently, they endured not His confidence: and because He came humble, and in mortal flesh, and to die, not to do as sinners, but to suffer as sinners : when He had come for these reasons, and had dealt confidently, and they could not bear His confidence of speech, what did they do ? They seized Him, they scourged, mocked, buffeted, besmeared Him with spitting, crowned Him with thorns, lifted Him up on the Cross, at last slew Him. And what followed, because He dealt confidently ? Be exalted, Thou Judge of the world. Because they im prisoned Him when humble, thinkest thou they will imprison Him when exalted ? Because they judged Him when mortal, will they not be judged by Him when immortal ? What then saith He ?
