But just as, when Goliath has fallen, his sword drawn, that his head may be cut off with his own sword so, when the
unbelievers
believe, said to them, Ye
'Efh.
'Efh.
Augustine - Exposition on the Psalms - v6
36, to T1iee, not against Thee.
With Thee is the Fountain
for unto' Thee have 1 lifted up my soul.
lifted
vet. 9.
of life : to Thee have I lifted up my soul. I have brought it as a vesselIto the Fountain : fill me, therefore, for unto
up my soul.
16". Deliver me from mine enemies, O Lord, for unto Thee
have 1 fled for refuge. I who once fled from Thee, now flee to Thee. For Adam fled from the Face of God, and hid himself among the trees of Paradise, so that of him was
Tliee ha ve
lifted
Job 7,2. said in the Book of Job, As a servant that fleeth from his
LXX Lord, and findeth a shadow. He fled from the Face of his
Lord, and found a shadow ; for he fled to the shade among
the trees of Paradise. Woe to him, if he continue in the
Wisd. 5, shade, lest it be said afterward, All things are passed away
"''
like a shadow. Deliver me from mine enemies. I think Eph. 6, not here of men enemies. We wrestle not against flesh
and blood. But against whom ? Against principalities, against powers, against the rulers of the world. What world ? For he cannot mean earth and sky, for they rule not what they have not made. Rulers of the world. But
of what world ? This darkness. What darkness ?
Eph. 5, the wicked. For ye were sometime darkness, but now are ye light in the Lord. The rulers of this world, of this darkness, the rulers of the wicked; against these ye
wrestle. Great is your conflict, not to see your enemies, and yet to conquer. Against the rulers of this world, of this darkness, the devil, that is, and his angels; not the
John l, rulers of that world, whereof is said, the world was made 10.
Clearly
The peril of unworthily receiving Christ. 293
by Him, but that world whereof is said, the world knew Ver. Him not. IDeliver me from mine enemies, O Lord, for unto 9" 1Q'
From mine enemies, not
fled for refuge. from
Thee have
Judas, but from him who filled Judas. The one whom
I see, I endure ; the one whom I see not, I fight. For Judas received the sop, and Satan entered into him, that ThatJobnis, David might suffer persecution at the hands of his son.
How many Judases doth Satan fill, unworthily receiving the
sop to their damnation ! For whoso eateth and drinketh 1 Cor. unworthily, eateth and drinketh damnation unto himself. 11'"' Not evil is that which is given, but what is good is given to
the evil to damnation. It cannot be well with him who in
evil wise taketh whaIt is good.
have mine enemies, for Jled
Therefore, Deliver me from unto Thee For
whi
Ither should I flee ? Whither shall I
go up into heaven, Thou art there;
If if IfI
? Ps. 139, down to8'
go hell, Thou art there. What then remaineth ?
take wings as a dove, and fly to the farthest parts of the sea: that in hope dwell in the end of the world. For thither shall Thine hand guide me, and Thy right hand bring me. Deliver me from mine enemies, for unto Thee
have Jledfor refuge, Lord.
17. Teach me to do Thy will, for Thou art my God. ver. 10.
Glorious confession glorious rule For Thou, saith he, art
my God. To another will hasten to be re-made, another was made. Thou art my all, for Thou art my God. Shall seek a father to get an inheritance? Thou art my God, not only the Giver of mine inheritance, but
mine Inheritance itself. The Lord the portion of mine Ps. 16,5. inheritance. Shall seek patron, to obtain redemption
Thou art my God. Lastly, having been created, do desire to be re-created Thou art my God, my Creator, Who hast created me by Thy Word, and re-created me by Thy Word. But Thou createdst me by Thy Word, remaining God with* Thee Thou re-createdst me by Thy Word, made Flesh for our sakes. Teach Thou me then to do Thy will, for Thou
art my God. If Thou teach me not, shall do mine own will, and my God will abandon me. Teach me to do Thy will, for Thou art my God. Teach Thou me for cannot
be that Thou art my God, and yet am to be mine own
I for refuge.
go from Thy Spirit
my
by
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is
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294 Our own deserts, ill deserts; good deserts, from God.
Psalm master. See how grace is commended to us. This hold CxI'"r' fast, this drink in, this let none drive out of your hearts, lest
ye have a zeal of God, but not according to knowledge; lest, being ignorant of the righteousness of God, and going about to establish your own righteousness, ye submit not your selves to the righteousness of God. Ye recognise the words of the Apostle. Say then this, Teach me to do Thy will, for Thou art my God.
18. Thy good Spirit, not my bad one, Thy good Spirit shall lead me into the right land. For my bad spirit hath led me into a crooked land. And what have I deserved ? What can be reckoned as my good works without Thy aid, through which I might obtain and be worthy to be led by Thy Spirit into the right land. What are my works ? what
ver. 11. my deserts? For Thy Name's sake, O Lord, Thou shalt quicken me. Listen, then, with all your power, to the com mendation of Grace, whereby ye are saved without price. For Thy Name's sake, O Lord, Thou shalt quicken me.
Pa. 114, Not unto us, O Lord, not unto us, but unto Thy Name give the glory. For Thy Name's sake, O Lord, Thou shalt quicken me in Thy righteousness ; not in mine own : not because I have deserved, but because Thou hast mercy. For were I to shew mine own desert, nought should I deserve of Thee, save punishment. Thou hast pruned off from me mine own merits ; Thou hast grafted in Thine own gifts.
For Thy Name's sake, O Lord, Thou shall quicken me in
Thy righteousness. Thou shall bring forth my soul out of ver. 12. tribulation : and in Thy mercy shalt bring mine enemies to destruction : and Thou shalt destroy all them that afflict
Rom. ''
Lat. CxlIII.
PSALM CXLIV. Sermon to the People.
my soul; for I am Thy servant.
1. The title of this Psalm is brief in number of words, but heavy in the weight of its mysteries. To David himself against Goliath. This battle was fought in the time of our fathers, and ye, beloved, remember it with me from Holy Scripture. For when the aliens were fighting against the
David, a type of Christ; Goliath, of the devil. 29,0
people of God, one of them challenged a single adversary, Psalm Goliath challenged David: that in that contest the will of-0-- God for either party's success might be tested. But why
do we trouble ourselves about the victory, when we see the challenger and the challenged ? It was wickedness chal
lenging goodness, pride challenging humility ; lastly, it was the devil challenging Christ. Why wonder ye that the devil was vanquished ? The one was great in bodily stature ; the other small in stature, great in faith. Holy David took to him armour of war, to go forth against Goliath. This armour, through his age, and his smallness of stature, as we
have mentioned, he could not carry. He cast away what burdened him, but helped him not ; he took five stones from
the river, and put them in his shepherd's vessel'. Armed 1 vase in body with these, in spirit with the Name of God, he went forth, and conquered. This did that David ; but let us search for the hidden meaning. For we had set forth above,
that this title was brief in number of words, but heavy in weight of mysteries. But call to mind that sentence of the Apostle, All these things happened unto them in a figure, 1 Cor. that we seem not wantonly to seek for somewhat hidden,10'11- where it may be said that all is simply said without any depth of mystery. We have then authority which makes us eager to seek, watchful to trace out, attentive to hear, faithful
to believe, active to do. In David is Christ; but, as ye that are learned in His school arc wont to understand, Christ is both Head and Body. Hear not then any thing spoken in the person of Christ, as though it concerned not you, who are members of Christ. This being laid down as a foundation, see what followeth.
2. Ye know that the former people were laden with many
rites3 visible and corporeal, with circumcision, with that labo-2 sacra- rious priesthood of theirs, with the temple filled with types, mentls with manifold kinds of whole burnt-offerings and sacrifices.
These our David laid aside, as armour that weighed down,
but helped not. For if there had been a law given which Gal. 3, could have given life, verily righteousness should have been21'22' by the Law. To what purpose then was the Law ? It followeth ;
But Scripture hath concluded all under sin, that the promise
by faith of Jesus Christ might be given to all that believe.
206 The ' stones in the scrip,' the Law combined with Grace.
Psalm Finally, this David, that is, Christ, both Head and Body CxlrT' at the time of the revelation of the New Testament, at the
Rom. is, 10.
lb. 5, 5.
time when grace was to be put forward and recommended, what did He? He laid aside His armour, He took five stones: He laid aside, as we have said, the burdensome armour: He laid aside, that is, the rites of the Law, those rites of the Law which are not laid on the Gentiles, which we do not observe. For ye remember how much we read in the old Law, which we do not observe, yet understand to have been sent before, and set forth to signify somewhat; not that we cast away the Law of God, but that we celebrate not the rites of promise, now that the promise is fulfilled. For what they promised has come. For the grace of the new covenant which was veiled under the Law, is unveiled in the Gospel. We have removed the veil, and have seen what was veiled : we have seen it in the grace of our Lord Jesus Christ, our Head and Saviour, Who was crucified for us, at Whose crucifixion, moreover, the veil of the temple was rent in twain. Finally, He laid aside His armour, that is, the burden of the rites of the old Law, and took the Law itself. For the five stones signify the five Books of Moses.
He took then those five stones from the river. Ye know what the river is. For this mortal life glideth on, and what ever cometh into the world floweth by. They were then in the river, that is, in that former people, stones ; there they were useless, idle, profited nothing, the river flowed along over them. What did David, that the Law might be profit able? He received grace. For without grace the Law cannot be fulfilled. For love is the fulfilment of the Law : and wnere is ihis love p see ;f ;t come not from grace. The
?
love of God, saith the Apostle, is shed abroad in our hearts
by the Holy Spirit, Who is given unto us. Since then grace maketh the Law to be fulfilled, and grace is signified by milk ; for milk in the flesh is without price, where the mother seeketh not to receive, but busies herself to give ; where the mother giveth without price, and is saddened, if there be none to receive: how then doth David shew that the Law cannot work without grace, save when, wishing to unite those five stones, whereby was signified the Law in five Books, to grace, he placed them in his shepherd's vessel, into
' Fingers,' and ' hand,' unity in diversity. 297
which he had been wont to put the milk ? Armed with these, Ver. armed, that is, with grace, and so not trusting in himself, ---- but in his Lord, he went forth against the proud Goliath,
who vaunted himself, trusted in himself. He took one stone,
he cast he smote his enemy in the forehead, he slew him through that part of his body where he had not the sign of Christ. This you may further observe. He put five stones
in his scrip, he hurled but one. The five Books were chosen,
but unity conquered. For the fulfilment of the Law, as we Rom. mentioned a little above, love and the Apostle saith, 13, 10" Forbearing one another in love; endeavouring to keep unity
of spirit in the bond of peace. Then, having smitten and overthrown him, he took the enemy's sword, and with cut off his head. This our David also did, He overthrew the devil with his own weapons and when his great ones, whom he had in his power, by means of whom he slew other souls, believe, they turn their tongues against the devil, and so Goliath's head cut off with his own sword. We have handled the mystery of the title, as the briefness of the time allowed now let us see what the Psalm itself containeth.
3. Blessed be the Lord my God, Who teacheth my hands1'"- for battle, myfingers for war. These are our words, we
be the Body of Christ. Let us bless the Lord our God, Who teacheth our hands for battle, our fingers for war. our hands for battle, and
It seems a repetition of sentiment;
our fingers for war, are the same.
ence between hands and fingers
fingers work. Not then without reason do we take fingers
as put for hands. But still in the fingers we recognise the division of operation, yet still sort of unity. Behold that grace the Apostle saith, To one given the Spirit the Cor. word of wisdom to another the word knowledge theg^8' same Spirit to another faith the same Spirit to another gifts of healing by the same Spirit to another different kinds of tongues; to another prophecy to another discerning spirits: but all these worketh that one and the
self-same Spirit, dividing to every man severally as He will. To one, this to another, that there are diversities of operations all these worketh one and the self-same Spirit
Or there some differ Certainly both hands and
;
of
it,
;
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;
;
;
;
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;
by ;
by
of
is
; by
if
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a is
is :
is :
]?
;
298 We have to fight against the world without,
Psalm there is the root of unity. With these fingers then the 'Body of Christ fighteth, going forth to war, going forth to
battle.
4. Now to mention the various kinds of battles and wars
is, perhaps, a long task, and to wage them more easy than to
explain them. We have one warfare which the Apostle Eph. 6, recordeth ; we wrestle not against Jlesh and blood, that is, with men, at whose hands we seem to suffer annoyance ; not against those do we fight, but against principalities, and
powers, and rulers of the world. And, lest we should understand by the world the earth and sky, he shewed what he meant : of this darkness, he saith : the world, that is, not which was made by Him, for the world was made by Him, but the world which knew Him not, for the world knew Him not. This darkness is not in nature, but in will. For the soul of itself shineth not ; for humbly and truly doth the
Ps. 18, Psalmist sing, Thou, Lord, shall light my candle; my God, Ps. 3G 9. enlighten my darkness. And, with Thee is the Fountain of
Life : in Thy Light shall we see light : not in our light, 'luminabut in Thy Light. For our eyes too are called lights1, and yet, if light from without be wanting, even though they
be sound and open, they will remain in darkness. So then we wage war against the rulers of this darkness, the rulers, that of unbelievers, the devil and his angels, the wielders of that sword, wherewith the devil fighteth against the faith
ful.
But just as, when Goliath has fallen, his sword drawn, that his head may be cut off with his own sword so, when the unbelievers believe, said to them, Ye
'Efh. 5fi. were sometime darkness, but now are ye light in the Lord, Ye have fought in the hand of Goliath now in the Hand of the Lord cut off the head of Goliath.
5. This one battle another each one hath in himself. This sort of warfare was just now read out of the Apostolic Gal. Epistle The flesh lusfeth against the spirit, and the spirit
against the flesh, so that ye cannot do the things that ye would. This also grievous warfare, and, what more distressing, inward. And in this warfare each one who victorious, will forthwith conquer enemies whom he doth not see. For the devil and his angels tempt not, save the fleshly part which ruleth in thee. For how do we conquer
is
; is
is a
:
is
1
5,
:
is
is,
;
it is
and lusts within us. 299
those enemies whom we see not, save because we do per- Vbr. ceive the motions of our flesh within ? With the battling --^-- with these we strike down those. Avarice ruleth in the love
of money ; to the avarice that ruleth within thee, the devil
from without proposeth gain by means of deceit. For often thou attainest not to gain, unless thou art guilty of deceit. He then from without setteth that before thy avarice, which within thou hast not conquered, thou hast not tamed, thou hast not subjected to thee ; he setteth before as an evil master of the games before his wrestler, deceit and gain, a work and reward: Do the one, and take the other. ' But if thou tramplest upon avarice that rule thee not within, which thou perceiving couquerest, (for the devil lying in wait for thee thou perceivest not,) then thou hast overcome avarice, thou observest Another setting before thee work and reward. What did the other propose Deceit and gain. What doth this one propose? Innocence and crown.
Do, and take,' saith both the one and the other. Now
if thou, battling within, art not conquered by avarice, but
the conqueror of avarice, thou observest the one, conquerest
the other. For thou discernest both, and sayest, On the
one side see work and a reward, on the other bait
and hook. ' For thou sayest nothing within thyself, which
doth not concern thyself. For through sin art thou divided against thyself. Thou hast within thee the stock of concupiscence which transmittetb1. Thou hast in thee'tra- wherewith to fight. Thou hast what to overcome. But thou dacem hast also Whom to invoke, to aid thee in thy fight, and crown thee when victor, even Him Who made thee when
thou wast not.
6. Thou sayest, How shall conquer Behold, the Apostle himself setteth forth as most difficult battle; and how toilsome, or, may be, impossible, understand
not, he himself sheweth. Theflesh, he saith, lusteth against Gal. the spirit, and the spirit against the Jlesh, so that ye cannot
do the things that ye would. How dost thou bid me conquer, when he saith, so that ye cannot do the things that ye would? Askest thou how? Mark the grace of the shepherd's vessel put the stone from the river in the receptacle of milk. Behold too say to thee, yea rather
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Psalm the Truth itself saith to thee, Certainly thou doest not what Cx"T" thou wishest, while the flesh fighteth against thy spirit. If for this battle thou reliest on thyself, thou hast need to
be warned, lest thou have heard in vain, Sing unto God our Helper. For if by thyself thou couldest fulfil all, thou wouldest have no need of an Helper. Again, if thou thyself of thine own will didst nothing, he would not be called an Helper, for an helper helpeth one who doeth somewhat. Finally, when he had said, The flesh lusteth against the spirit and the spirit against the Jlesh, so that ye cannot do the things that ye would, and had set thee before thyself, as failing in thyself, he forthwith sent thee to an Helper:
Gal. 6, out if yC he led by the Spirit, ye are no longer under the Law. For he who is under the Law, fulfilleth not the Law, but is oppressed by the Law, as David was under his armour. If then thou art led by the Spirit, see Who will help thee, that thou mayest fulfil what thou wilt. Thy Helper, thy Champion, thy Hope, Who teacheth thine hands for battle, and thy fingers for war. For the works of the flesh, saith he, are manifest, which are these: forni cation, uncleanness, idolatry, sensuality, witchcraft, conten tions, quarrels, drunkenness, revelIlings, and such like: of
of God. For one thing thou hast need of when thou fightest; another, when thou conquerest; another, when thou hast peace and rest. Listen while I illustrate this by a few examples. Some gain is suggested to thee : it delighteth thee : it involveth deceit, but it is a great gain : it delighteth thee, yet thou consentest not: here is the battle: still it is urged on thee, still it is pressed on thee : still thou deliberatest : he then who fighteth is in danger. We have seen the battle, let us see the other matters. He hath despised justice, so as to commit deceit ; he is conquered : he hath despised gain, to obey righteousness; he hath conquered. In these three, I grieve for the conquered, I fear for the combatant, I rejoice with the conqueror. But even he who hath conquered, hath he altogether achieved in himself that money tempt him not at all, that it excite in him no delight, however easy of conquest, however cou
Ps. 81, 1
ib. 19,
the which I tell you before, as
have also told you in times past, that they who do such things shall not inherit the
kingdom
We must be subject to God, that ourflesh may be subject to ws. 30 1
temptible, however it be one that he not only doth not Vrk. consent to, but doth not even deign to fight with ? Yet ----- there is in him some slight irritation of delight. That irritation and that enemy now neither fight nor reign : yet
they are there, and tarry as it were in the mortal flesh,
which shall not be the case hereafter. For the whole shall
be led in trinmph, but hereafter : now the body is dead Rom. 8, because of sin : (and therefore in that body sin is, though 10'
sin reigneth not:) but the Spirit is life, because of righte ousness. But if He that raised up Christ from the dead
dwell in you, He that raised up Christ from the dead shall
also quicken your mortal bodies, through His Spirit, which dwelleth in you. Then shall there beno longer ought to irritate or to fight : all shall yield in peace : for no longer
do two contrary natures fight against one another, but they
are as husband and wife in a house. If they disagree, there is trouble, irksome and perilous: if the husband be con quered, and the wife rule, that is a perverse peace : if the wife submit, and the husband rule, that is a right peace: yet is she not another substance of another nature, for out of man was woman made, for her husband. Thy flesh is thy wife, thy handmaid: lay on her what thou wilt, thou must needs subject her; and if thou fightest, fight that she may benefit thee. For this is expedient, that the lower be sub
jected to the higher ; that he too who wisheth what is lower than himself to be subjected to himself, may himself be subjected to Him that is higher than himself. Observe order, seek peace. Do thou be subject to God, thy flesh to thee. What more righteous, what more beautiful ? Thou to Him that is greater, he that is less to thee : obey thou Him that made thee, that that may obey thee which was made for thee. For we know not nor commend this order, ' Thy flesh to thee, and thou to God,' but, * thou to God, and thy flesh to thee. ' But if thou despisest ' Thou to God,' never wilt thou bring about ' Thy flesh to thee. ' Thou that obeyest not God shall be tormented by a slave. If thou dost not first submit to God that thy flesh may then submit to thee, wilt thou be able to say these words, Blessed be the Lord my God, Who teacheth my hands for battle, my
fingersfor war? Thou wishest to fight without instruction;
302 God forgives, if we forgive; gives, if we give.
Psalm thou wilt be conquered and condemned. First then submit ? ? H! " thyself to God, then, with Him to teach thee and aid thee, fight, and say, Who teacheth my hands for battle, and my
fingers for war.
7. And when thou battlest, because while thou battlest
thou art in danger, say what followeth when thou art set in the peril of battle. My Mercy. I shall not then be conquered. What is this, My Mercy ? Does it mean, ' Thou shewest mercy to me, and in me manifestest Thyself merciful,' or, ' Thou hast given to me that I too myself should be merciful ? ' For by nothing is our enemy so conquered, as when we are merciful. He is ever preparing accusations for our judgment, and he cannot bring false charges against us, because He is not one before Whom he can bring them. For if he had to do with us before a man as judge, he might deceive him by lies, and overwhelm us by false accusations ; but because we have to plead with him before a Judge, Who cannot be deceived, therefore he aimeth to lead us astray to sin, that he may have true charges to bring against us. And when it happeneth that human frailty yieldeth to his deceits, let the work of humility follow in confession, let it be exercised in works of mercy and kindness. All is blotted out, when with true heart and full confidence we say to
Matt. 6, Him Who seeth, Forgive us, as we also forgive. Say with thy whole heart, say with entire confidence, say without anxiety, Forgive us, as we also forgive: or forgive not, if we forgive not. For although thou sayest not, ' Forgive not, if we forgive not,' certainly He forgiveth not, if we do not forgive. For He will not be a false Promiser, that thou mayest be an unpunished sinner. Wilt thou, saith He, that I forgive ? Do thou forgive. There is another work of mercy : Wilt thou that I give ? Do thou give. They are both set down in one place in the Gospel, Forgive, and
Luke 6,
37*38* it shall be forgiven to you: give, and it shall be given.
Somewhat, saith He, I have against thee; somewhat hast thou against another: forgive, and I forgive. Somewhat thou seekest from Me; somewhat another seeketh from thee : give, and I give. And what forgiveth, what giveth ? is it not charity ? And whence is charity, save by the Holy Ghost, Which is given unto us. If then by works of mercy
Godjust in shewing mercy to the merciful. 303
our enemy is conquered, and we could not have works of Vrr- mercy unless we had charity, and charity we could have ------ none unless we received it by the Holy Ghost; He then teacheth our hands for battle, and our fingers for war:
to Him rightly do we say, My Mercy, from whom we have
also that we are merciful: for he shall have judgment Jame<<2, without mercy, that hath shewed no mercy. 13"
8. Think ye that works of mercy are of small importance? I will say somewhat about them too. Regard first that sentence taken out of Holy Scripture, which I have just reminded you of, he shall have judgment without mercy, who hath shewed no mercy. Without mercy shall he be
judged, who hath not shewed mercy before he be judged. What then ? what followeth ? But mercy rejoiceth over judgment. What is this, brethren ? what mercy rejoiceth
over judgment? Mercy set above judgment: on whom soever shall be found works of mercy, though he have, may be, what in judgment may be punished, yet by the stream of mercy the fire of sin quenched. For mercy rejoiceth over judgment. What then when God helpeth such, when He freeth them, when He pardoneth them, He unjust? God forbid. Here too He just. Mercy taketh not away justice from Him, nor justice, mercy. See whether He not just Forgive, and forgive give, and
See He not just with what measure ye mete, t/Matt. shall be meted to you again. For thus far with what measure for the measure not of the same kind but thus
far the same measure, Forgive, and forgive. Thou hast with thee the measure of giving pardon thou shalt find
with Me the measure of receiving pardon thou hast with
thee the measure of giving what thou hast thou shalt find with Me the measure of receiving what thou hast not.
9. My Mercy and my Refuge, my Upholder and myver. i. Deliverer. Much toileth this combatant, having his flesh lusting against his spirit. Keep what thou hast. Then
shalt thou have in full what thou wishest, when death shall Cor. have been swallowed up in victory when this mortal body
has been raised, and changed into the condition of the angels, and rises aloft to heavenly quality. The dead in Thesa. Christ, saith he, shall rise first then we that are alive and4'16'17.
give.
;
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304 If we fight now, we shall have rest hereafter.
Psalm remain, when the Lord cometh, shall he caught up together Cxl-- with them in the clouds, to meet the Lord in the air ; and so shall we be ever with the Lord. Then shall death he
Ps. 34,
swallowed up in victory. O death, where is thy strife*? where, O death, is thy sting ? For there will not be left, either in the mind or in the body, ought to rebel against the love of God. Then will be full victory, full peace. Of this it is said to us while battling, Come, ye children, and hearken unto me ; I will teach you the fear of the Lord. Ye are in battle, ye are contending in strife, and yet ye seek some sort of rest. What man is he that lusteth to live, and would fain see good days? Who is there who doth not say, ' I do? ' There is life, there are good days, where nought lusteth against the spirit, where it is not said, ' Fight,' but, ' Rejoice. ' But who is he that lusteth for these days ? Every man
ver. 3.
Upholder, lest 1 fall ; my Deliverer, lest I stick ; my Pro tector, lest I be stricken. In all these things, in all my toil, in all my battles, in all my difficulties, in Him have I hoped, Who subdueth my people under me. Behold, our Head speaketh together with us.
10. Lord, what is man, that Thou hast become known unto him ? All is included in that Thou hast become known unto him. What is man, that Thou hast become known unto him; or the son of man, that Thou valuest him? Thou
>> Contentio. The old Version must have translated the Greek word hmos, as if it were vcmos.
saith, ' I do. ' Hear what followeth. I see that thou art toiling, I see that thou art engaged in battle, and in danger ; hear what followeth ; He is teaching thy hands for
certainly
lb-i3,4. battle, and thy fingers for war. Keep thy tongue from evil, and thy lips that they speak no guile: depart from evil, and do good. For how wilt thou be able to do good, unless thou first depart from evil ? What good to ask thee to clothe, when as yet thou strippest ? What good to ask thee to give, when as yet thou plunderest? Depart from evil, and do good : let not the poor first weep under thee, that the poor may rejoice through thee. Depart from evil, and do good. For what reward, since now thou art fighting ? Seek peace, and ensue it. Learn and say, My Mercy and my Refuge, mine Upholder and my Deliverer, my Protector: mine
God's great regard for man. 305
valuest him, that Thou makest him of such importance, Vir, Thou countest him of such price, Thou knowest under what--- -- Thou placest him, over what Thou placest him. For valuing
considering the price of thing. How greatly did He value man, Who for him shed the blood of His only- begotten Son What man, that Thou hast become known
unto him? To whom hast Thou become known? Who
art Thou, that hast become known What is the son of man, that Thou valuest him that Thou countest him of
so great price, that Thou valuest him at so much, that Thou shewest him to be somewhat precious? For God valueth
not man in the same way as one man valueth another: he, when he findeth slave for sale, giveth higher price for
horse than for a man. Consider how greatly He valued
thee, that thou mayest be able to say, God be for us, who 'Rom. can be against us? And how greatly did He value thee,81"33"
Who spared not His own Son, but gave Him up for us all
How shall He not also with Him freely give us all things
He Who giveth this food to the combatant, what keepeth
He in store for the conqueror? am, saith He, the living John Bread, Who came down from heaven. This the Food of41,
combatants, brought from the granaries of heaven, where
with the angels are fed for man did eat angels' food. Butps. after this warfare and food, what keepeth He in store? what20'
will He give to the conquerors, save what said in another
Psalm One thing have desired of the Lord, which will Ps. 27,4. require; that may dwell in the house of the Lord all the
days of my life, and that may be protected, His temple.
What is man, that Thou hast made Thyself known unto him or the son of man, that Thou valuest him
11. Man made like unto vanity: and yet Thou hastver. 4.
for unto' Thee have 1 lifted up my soul.
lifted
vet. 9.
of life : to Thee have I lifted up my soul. I have brought it as a vesselIto the Fountain : fill me, therefore, for unto
up my soul.
16". Deliver me from mine enemies, O Lord, for unto Thee
have 1 fled for refuge. I who once fled from Thee, now flee to Thee. For Adam fled from the Face of God, and hid himself among the trees of Paradise, so that of him was
Tliee ha ve
lifted
Job 7,2. said in the Book of Job, As a servant that fleeth from his
LXX Lord, and findeth a shadow. He fled from the Face of his
Lord, and found a shadow ; for he fled to the shade among
the trees of Paradise. Woe to him, if he continue in the
Wisd. 5, shade, lest it be said afterward, All things are passed away
"''
like a shadow. Deliver me from mine enemies. I think Eph. 6, not here of men enemies. We wrestle not against flesh
and blood. But against whom ? Against principalities, against powers, against the rulers of the world. What world ? For he cannot mean earth and sky, for they rule not what they have not made. Rulers of the world. But
of what world ? This darkness. What darkness ?
Eph. 5, the wicked. For ye were sometime darkness, but now are ye light in the Lord. The rulers of this world, of this darkness, the rulers of the wicked; against these ye
wrestle. Great is your conflict, not to see your enemies, and yet to conquer. Against the rulers of this world, of this darkness, the devil, that is, and his angels; not the
John l, rulers of that world, whereof is said, the world was made 10.
Clearly
The peril of unworthily receiving Christ. 293
by Him, but that world whereof is said, the world knew Ver. Him not. IDeliver me from mine enemies, O Lord, for unto 9" 1Q'
From mine enemies, not
fled for refuge. from
Thee have
Judas, but from him who filled Judas. The one whom
I see, I endure ; the one whom I see not, I fight. For Judas received the sop, and Satan entered into him, that ThatJobnis, David might suffer persecution at the hands of his son.
How many Judases doth Satan fill, unworthily receiving the
sop to their damnation ! For whoso eateth and drinketh 1 Cor. unworthily, eateth and drinketh damnation unto himself. 11'"' Not evil is that which is given, but what is good is given to
the evil to damnation. It cannot be well with him who in
evil wise taketh whaIt is good.
have mine enemies, for Jled
Therefore, Deliver me from unto Thee For
whi
Ither should I flee ? Whither shall I
go up into heaven, Thou art there;
If if IfI
? Ps. 139, down to8'
go hell, Thou art there. What then remaineth ?
take wings as a dove, and fly to the farthest parts of the sea: that in hope dwell in the end of the world. For thither shall Thine hand guide me, and Thy right hand bring me. Deliver me from mine enemies, for unto Thee
have Jledfor refuge, Lord.
17. Teach me to do Thy will, for Thou art my God. ver. 10.
Glorious confession glorious rule For Thou, saith he, art
my God. To another will hasten to be re-made, another was made. Thou art my all, for Thou art my God. Shall seek a father to get an inheritance? Thou art my God, not only the Giver of mine inheritance, but
mine Inheritance itself. The Lord the portion of mine Ps. 16,5. inheritance. Shall seek patron, to obtain redemption
Thou art my God. Lastly, having been created, do desire to be re-created Thou art my God, my Creator, Who hast created me by Thy Word, and re-created me by Thy Word. But Thou createdst me by Thy Word, remaining God with* Thee Thou re-createdst me by Thy Word, made Flesh for our sakes. Teach Thou me then to do Thy will, for Thou
art my God. If Thou teach me not, shall do mine own will, and my God will abandon me. Teach me to do Thy will, for Thou art my God. Teach Thou me for cannot
be that Thou art my God, and yet am to be mine own
I for refuge.
go from Thy Spirit
my
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294 Our own deserts, ill deserts; good deserts, from God.
Psalm master. See how grace is commended to us. This hold CxI'"r' fast, this drink in, this let none drive out of your hearts, lest
ye have a zeal of God, but not according to knowledge; lest, being ignorant of the righteousness of God, and going about to establish your own righteousness, ye submit not your selves to the righteousness of God. Ye recognise the words of the Apostle. Say then this, Teach me to do Thy will, for Thou art my God.
18. Thy good Spirit, not my bad one, Thy good Spirit shall lead me into the right land. For my bad spirit hath led me into a crooked land. And what have I deserved ? What can be reckoned as my good works without Thy aid, through which I might obtain and be worthy to be led by Thy Spirit into the right land. What are my works ? what
ver. 11. my deserts? For Thy Name's sake, O Lord, Thou shalt quicken me. Listen, then, with all your power, to the com mendation of Grace, whereby ye are saved without price. For Thy Name's sake, O Lord, Thou shalt quicken me.
Pa. 114, Not unto us, O Lord, not unto us, but unto Thy Name give the glory. For Thy Name's sake, O Lord, Thou shalt quicken me in Thy righteousness ; not in mine own : not because I have deserved, but because Thou hast mercy. For were I to shew mine own desert, nought should I deserve of Thee, save punishment. Thou hast pruned off from me mine own merits ; Thou hast grafted in Thine own gifts.
For Thy Name's sake, O Lord, Thou shall quicken me in
Thy righteousness. Thou shall bring forth my soul out of ver. 12. tribulation : and in Thy mercy shalt bring mine enemies to destruction : and Thou shalt destroy all them that afflict
Rom. ''
Lat. CxlIII.
PSALM CXLIV. Sermon to the People.
my soul; for I am Thy servant.
1. The title of this Psalm is brief in number of words, but heavy in the weight of its mysteries. To David himself against Goliath. This battle was fought in the time of our fathers, and ye, beloved, remember it with me from Holy Scripture. For when the aliens were fighting against the
David, a type of Christ; Goliath, of the devil. 29,0
people of God, one of them challenged a single adversary, Psalm Goliath challenged David: that in that contest the will of-0-- God for either party's success might be tested. But why
do we trouble ourselves about the victory, when we see the challenger and the challenged ? It was wickedness chal
lenging goodness, pride challenging humility ; lastly, it was the devil challenging Christ. Why wonder ye that the devil was vanquished ? The one was great in bodily stature ; the other small in stature, great in faith. Holy David took to him armour of war, to go forth against Goliath. This armour, through his age, and his smallness of stature, as we
have mentioned, he could not carry. He cast away what burdened him, but helped him not ; he took five stones from
the river, and put them in his shepherd's vessel'. Armed 1 vase in body with these, in spirit with the Name of God, he went forth, and conquered. This did that David ; but let us search for the hidden meaning. For we had set forth above,
that this title was brief in number of words, but heavy in weight of mysteries. But call to mind that sentence of the Apostle, All these things happened unto them in a figure, 1 Cor. that we seem not wantonly to seek for somewhat hidden,10'11- where it may be said that all is simply said without any depth of mystery. We have then authority which makes us eager to seek, watchful to trace out, attentive to hear, faithful
to believe, active to do. In David is Christ; but, as ye that are learned in His school arc wont to understand, Christ is both Head and Body. Hear not then any thing spoken in the person of Christ, as though it concerned not you, who are members of Christ. This being laid down as a foundation, see what followeth.
2. Ye know that the former people were laden with many
rites3 visible and corporeal, with circumcision, with that labo-2 sacra- rious priesthood of theirs, with the temple filled with types, mentls with manifold kinds of whole burnt-offerings and sacrifices.
These our David laid aside, as armour that weighed down,
but helped not. For if there had been a law given which Gal. 3, could have given life, verily righteousness should have been21'22' by the Law. To what purpose then was the Law ? It followeth ;
But Scripture hath concluded all under sin, that the promise
by faith of Jesus Christ might be given to all that believe.
206 The ' stones in the scrip,' the Law combined with Grace.
Psalm Finally, this David, that is, Christ, both Head and Body CxlrT' at the time of the revelation of the New Testament, at the
Rom. is, 10.
lb. 5, 5.
time when grace was to be put forward and recommended, what did He? He laid aside His armour, He took five stones: He laid aside, as we have said, the burdensome armour: He laid aside, that is, the rites of the Law, those rites of the Law which are not laid on the Gentiles, which we do not observe. For ye remember how much we read in the old Law, which we do not observe, yet understand to have been sent before, and set forth to signify somewhat; not that we cast away the Law of God, but that we celebrate not the rites of promise, now that the promise is fulfilled. For what they promised has come. For the grace of the new covenant which was veiled under the Law, is unveiled in the Gospel. We have removed the veil, and have seen what was veiled : we have seen it in the grace of our Lord Jesus Christ, our Head and Saviour, Who was crucified for us, at Whose crucifixion, moreover, the veil of the temple was rent in twain. Finally, He laid aside His armour, that is, the burden of the rites of the old Law, and took the Law itself. For the five stones signify the five Books of Moses.
He took then those five stones from the river. Ye know what the river is. For this mortal life glideth on, and what ever cometh into the world floweth by. They were then in the river, that is, in that former people, stones ; there they were useless, idle, profited nothing, the river flowed along over them. What did David, that the Law might be profit able? He received grace. For without grace the Law cannot be fulfilled. For love is the fulfilment of the Law : and wnere is ihis love p see ;f ;t come not from grace. The
?
love of God, saith the Apostle, is shed abroad in our hearts
by the Holy Spirit, Who is given unto us. Since then grace maketh the Law to be fulfilled, and grace is signified by milk ; for milk in the flesh is without price, where the mother seeketh not to receive, but busies herself to give ; where the mother giveth without price, and is saddened, if there be none to receive: how then doth David shew that the Law cannot work without grace, save when, wishing to unite those five stones, whereby was signified the Law in five Books, to grace, he placed them in his shepherd's vessel, into
' Fingers,' and ' hand,' unity in diversity. 297
which he had been wont to put the milk ? Armed with these, Ver. armed, that is, with grace, and so not trusting in himself, ---- but in his Lord, he went forth against the proud Goliath,
who vaunted himself, trusted in himself. He took one stone,
he cast he smote his enemy in the forehead, he slew him through that part of his body where he had not the sign of Christ. This you may further observe. He put five stones
in his scrip, he hurled but one. The five Books were chosen,
but unity conquered. For the fulfilment of the Law, as we Rom. mentioned a little above, love and the Apostle saith, 13, 10" Forbearing one another in love; endeavouring to keep unity
of spirit in the bond of peace. Then, having smitten and overthrown him, he took the enemy's sword, and with cut off his head. This our David also did, He overthrew the devil with his own weapons and when his great ones, whom he had in his power, by means of whom he slew other souls, believe, they turn their tongues against the devil, and so Goliath's head cut off with his own sword. We have handled the mystery of the title, as the briefness of the time allowed now let us see what the Psalm itself containeth.
3. Blessed be the Lord my God, Who teacheth my hands1'"- for battle, myfingers for war. These are our words, we
be the Body of Christ. Let us bless the Lord our God, Who teacheth our hands for battle, our fingers for war. our hands for battle, and
It seems a repetition of sentiment;
our fingers for war, are the same.
ence between hands and fingers
fingers work. Not then without reason do we take fingers
as put for hands. But still in the fingers we recognise the division of operation, yet still sort of unity. Behold that grace the Apostle saith, To one given the Spirit the Cor. word of wisdom to another the word knowledge theg^8' same Spirit to another faith the same Spirit to another gifts of healing by the same Spirit to another different kinds of tongues; to another prophecy to another discerning spirits: but all these worketh that one and the
self-same Spirit, dividing to every man severally as He will. To one, this to another, that there are diversities of operations all these worketh one and the self-same Spirit
Or there some differ Certainly both hands and
;
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298 We have to fight against the world without,
Psalm there is the root of unity. With these fingers then the 'Body of Christ fighteth, going forth to war, going forth to
battle.
4. Now to mention the various kinds of battles and wars
is, perhaps, a long task, and to wage them more easy than to
explain them. We have one warfare which the Apostle Eph. 6, recordeth ; we wrestle not against Jlesh and blood, that is, with men, at whose hands we seem to suffer annoyance ; not against those do we fight, but against principalities, and
powers, and rulers of the world. And, lest we should understand by the world the earth and sky, he shewed what he meant : of this darkness, he saith : the world, that is, not which was made by Him, for the world was made by Him, but the world which knew Him not, for the world knew Him not. This darkness is not in nature, but in will. For the soul of itself shineth not ; for humbly and truly doth the
Ps. 18, Psalmist sing, Thou, Lord, shall light my candle; my God, Ps. 3G 9. enlighten my darkness. And, with Thee is the Fountain of
Life : in Thy Light shall we see light : not in our light, 'luminabut in Thy Light. For our eyes too are called lights1, and yet, if light from without be wanting, even though they
be sound and open, they will remain in darkness. So then we wage war against the rulers of this darkness, the rulers, that of unbelievers, the devil and his angels, the wielders of that sword, wherewith the devil fighteth against the faith
ful.
But just as, when Goliath has fallen, his sword drawn, that his head may be cut off with his own sword so, when the unbelievers believe, said to them, Ye
'Efh. 5fi. were sometime darkness, but now are ye light in the Lord, Ye have fought in the hand of Goliath now in the Hand of the Lord cut off the head of Goliath.
5. This one battle another each one hath in himself. This sort of warfare was just now read out of the Apostolic Gal. Epistle The flesh lusfeth against the spirit, and the spirit
against the flesh, so that ye cannot do the things that ye would. This also grievous warfare, and, what more distressing, inward. And in this warfare each one who victorious, will forthwith conquer enemies whom he doth not see. For the devil and his angels tempt not, save the fleshly part which ruleth in thee. For how do we conquer
is
; is
is a
:
is
1
5,
:
is
is,
;
it is
and lusts within us. 299
those enemies whom we see not, save because we do per- Vbr. ceive the motions of our flesh within ? With the battling --^-- with these we strike down those. Avarice ruleth in the love
of money ; to the avarice that ruleth within thee, the devil
from without proposeth gain by means of deceit. For often thou attainest not to gain, unless thou art guilty of deceit. He then from without setteth that before thy avarice, which within thou hast not conquered, thou hast not tamed, thou hast not subjected to thee ; he setteth before as an evil master of the games before his wrestler, deceit and gain, a work and reward: Do the one, and take the other. ' But if thou tramplest upon avarice that rule thee not within, which thou perceiving couquerest, (for the devil lying in wait for thee thou perceivest not,) then thou hast overcome avarice, thou observest Another setting before thee work and reward. What did the other propose Deceit and gain. What doth this one propose? Innocence and crown.
Do, and take,' saith both the one and the other. Now
if thou, battling within, art not conquered by avarice, but
the conqueror of avarice, thou observest the one, conquerest
the other. For thou discernest both, and sayest, On the
one side see work and a reward, on the other bait
and hook. ' For thou sayest nothing within thyself, which
doth not concern thyself. For through sin art thou divided against thyself. Thou hast within thee the stock of concupiscence which transmittetb1. Thou hast in thee'tra- wherewith to fight. Thou hast what to overcome. But thou dacem hast also Whom to invoke, to aid thee in thy fight, and crown thee when victor, even Him Who made thee when
thou wast not.
6. Thou sayest, How shall conquer Behold, the Apostle himself setteth forth as most difficult battle; and how toilsome, or, may be, impossible, understand
not, he himself sheweth. Theflesh, he saith, lusteth against Gal. the spirit, and the spirit against the Jlesh, so that ye cannot
do the things that ye would. How dost thou bid me conquer, when he saith, so that ye cannot do the things that ye would? Askest thou how? Mark the grace of the shepherd's vessel put the stone from the river in the receptacle of milk. Behold too say to thee, yea rather
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Psalm the Truth itself saith to thee, Certainly thou doest not what Cx"T" thou wishest, while the flesh fighteth against thy spirit. If for this battle thou reliest on thyself, thou hast need to
be warned, lest thou have heard in vain, Sing unto God our Helper. For if by thyself thou couldest fulfil all, thou wouldest have no need of an Helper. Again, if thou thyself of thine own will didst nothing, he would not be called an Helper, for an helper helpeth one who doeth somewhat. Finally, when he had said, The flesh lusteth against the spirit and the spirit against the Jlesh, so that ye cannot do the things that ye would, and had set thee before thyself, as failing in thyself, he forthwith sent thee to an Helper:
Gal. 6, out if yC he led by the Spirit, ye are no longer under the Law. For he who is under the Law, fulfilleth not the Law, but is oppressed by the Law, as David was under his armour. If then thou art led by the Spirit, see Who will help thee, that thou mayest fulfil what thou wilt. Thy Helper, thy Champion, thy Hope, Who teacheth thine hands for battle, and thy fingers for war. For the works of the flesh, saith he, are manifest, which are these: forni cation, uncleanness, idolatry, sensuality, witchcraft, conten tions, quarrels, drunkenness, revelIlings, and such like: of
of God. For one thing thou hast need of when thou fightest; another, when thou conquerest; another, when thou hast peace and rest. Listen while I illustrate this by a few examples. Some gain is suggested to thee : it delighteth thee : it involveth deceit, but it is a great gain : it delighteth thee, yet thou consentest not: here is the battle: still it is urged on thee, still it is pressed on thee : still thou deliberatest : he then who fighteth is in danger. We have seen the battle, let us see the other matters. He hath despised justice, so as to commit deceit ; he is conquered : he hath despised gain, to obey righteousness; he hath conquered. In these three, I grieve for the conquered, I fear for the combatant, I rejoice with the conqueror. But even he who hath conquered, hath he altogether achieved in himself that money tempt him not at all, that it excite in him no delight, however easy of conquest, however cou
Ps. 81, 1
ib. 19,
the which I tell you before, as
have also told you in times past, that they who do such things shall not inherit the
kingdom
We must be subject to God, that ourflesh may be subject to ws. 30 1
temptible, however it be one that he not only doth not Vrk. consent to, but doth not even deign to fight with ? Yet ----- there is in him some slight irritation of delight. That irritation and that enemy now neither fight nor reign : yet
they are there, and tarry as it were in the mortal flesh,
which shall not be the case hereafter. For the whole shall
be led in trinmph, but hereafter : now the body is dead Rom. 8, because of sin : (and therefore in that body sin is, though 10'
sin reigneth not:) but the Spirit is life, because of righte ousness. But if He that raised up Christ from the dead
dwell in you, He that raised up Christ from the dead shall
also quicken your mortal bodies, through His Spirit, which dwelleth in you. Then shall there beno longer ought to irritate or to fight : all shall yield in peace : for no longer
do two contrary natures fight against one another, but they
are as husband and wife in a house. If they disagree, there is trouble, irksome and perilous: if the husband be con quered, and the wife rule, that is a perverse peace : if the wife submit, and the husband rule, that is a right peace: yet is she not another substance of another nature, for out of man was woman made, for her husband. Thy flesh is thy wife, thy handmaid: lay on her what thou wilt, thou must needs subject her; and if thou fightest, fight that she may benefit thee. For this is expedient, that the lower be sub
jected to the higher ; that he too who wisheth what is lower than himself to be subjected to himself, may himself be subjected to Him that is higher than himself. Observe order, seek peace. Do thou be subject to God, thy flesh to thee. What more righteous, what more beautiful ? Thou to Him that is greater, he that is less to thee : obey thou Him that made thee, that that may obey thee which was made for thee. For we know not nor commend this order, ' Thy flesh to thee, and thou to God,' but, * thou to God, and thy flesh to thee. ' But if thou despisest ' Thou to God,' never wilt thou bring about ' Thy flesh to thee. ' Thou that obeyest not God shall be tormented by a slave. If thou dost not first submit to God that thy flesh may then submit to thee, wilt thou be able to say these words, Blessed be the Lord my God, Who teacheth my hands for battle, my
fingersfor war? Thou wishest to fight without instruction;
302 God forgives, if we forgive; gives, if we give.
Psalm thou wilt be conquered and condemned. First then submit ? ? H! " thyself to God, then, with Him to teach thee and aid thee, fight, and say, Who teacheth my hands for battle, and my
fingers for war.
7. And when thou battlest, because while thou battlest
thou art in danger, say what followeth when thou art set in the peril of battle. My Mercy. I shall not then be conquered. What is this, My Mercy ? Does it mean, ' Thou shewest mercy to me, and in me manifestest Thyself merciful,' or, ' Thou hast given to me that I too myself should be merciful ? ' For by nothing is our enemy so conquered, as when we are merciful. He is ever preparing accusations for our judgment, and he cannot bring false charges against us, because He is not one before Whom he can bring them. For if he had to do with us before a man as judge, he might deceive him by lies, and overwhelm us by false accusations ; but because we have to plead with him before a Judge, Who cannot be deceived, therefore he aimeth to lead us astray to sin, that he may have true charges to bring against us. And when it happeneth that human frailty yieldeth to his deceits, let the work of humility follow in confession, let it be exercised in works of mercy and kindness. All is blotted out, when with true heart and full confidence we say to
Matt. 6, Him Who seeth, Forgive us, as we also forgive. Say with thy whole heart, say with entire confidence, say without anxiety, Forgive us, as we also forgive: or forgive not, if we forgive not. For although thou sayest not, ' Forgive not, if we forgive not,' certainly He forgiveth not, if we do not forgive. For He will not be a false Promiser, that thou mayest be an unpunished sinner. Wilt thou, saith He, that I forgive ? Do thou forgive. There is another work of mercy : Wilt thou that I give ? Do thou give. They are both set down in one place in the Gospel, Forgive, and
Luke 6,
37*38* it shall be forgiven to you: give, and it shall be given.
Somewhat, saith He, I have against thee; somewhat hast thou against another: forgive, and I forgive. Somewhat thou seekest from Me; somewhat another seeketh from thee : give, and I give. And what forgiveth, what giveth ? is it not charity ? And whence is charity, save by the Holy Ghost, Which is given unto us. If then by works of mercy
Godjust in shewing mercy to the merciful. 303
our enemy is conquered, and we could not have works of Vrr- mercy unless we had charity, and charity we could have ------ none unless we received it by the Holy Ghost; He then teacheth our hands for battle, and our fingers for war:
to Him rightly do we say, My Mercy, from whom we have
also that we are merciful: for he shall have judgment Jame<<2, without mercy, that hath shewed no mercy. 13"
8. Think ye that works of mercy are of small importance? I will say somewhat about them too. Regard first that sentence taken out of Holy Scripture, which I have just reminded you of, he shall have judgment without mercy, who hath shewed no mercy. Without mercy shall he be
judged, who hath not shewed mercy before he be judged. What then ? what followeth ? But mercy rejoiceth over judgment. What is this, brethren ? what mercy rejoiceth
over judgment? Mercy set above judgment: on whom soever shall be found works of mercy, though he have, may be, what in judgment may be punished, yet by the stream of mercy the fire of sin quenched. For mercy rejoiceth over judgment. What then when God helpeth such, when He freeth them, when He pardoneth them, He unjust? God forbid. Here too He just. Mercy taketh not away justice from Him, nor justice, mercy. See whether He not just Forgive, and forgive give, and
See He not just with what measure ye mete, t/Matt. shall be meted to you again. For thus far with what measure for the measure not of the same kind but thus
far the same measure, Forgive, and forgive. Thou hast with thee the measure of giving pardon thou shalt find
with Me the measure of receiving pardon thou hast with
thee the measure of giving what thou hast thou shalt find with Me the measure of receiving what thou hast not.
9. My Mercy and my Refuge, my Upholder and myver. i. Deliverer. Much toileth this combatant, having his flesh lusting against his spirit. Keep what thou hast. Then
shalt thou have in full what thou wishest, when death shall Cor. have been swallowed up in victory when this mortal body
has been raised, and changed into the condition of the angels, and rises aloft to heavenly quality. The dead in Thesa. Christ, saith he, shall rise first then we that are alive and4'16'17.
give.
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304 If we fight now, we shall have rest hereafter.
Psalm remain, when the Lord cometh, shall he caught up together Cxl-- with them in the clouds, to meet the Lord in the air ; and so shall we be ever with the Lord. Then shall death he
Ps. 34,
swallowed up in victory. O death, where is thy strife*? where, O death, is thy sting ? For there will not be left, either in the mind or in the body, ought to rebel against the love of God. Then will be full victory, full peace. Of this it is said to us while battling, Come, ye children, and hearken unto me ; I will teach you the fear of the Lord. Ye are in battle, ye are contending in strife, and yet ye seek some sort of rest. What man is he that lusteth to live, and would fain see good days? Who is there who doth not say, ' I do? ' There is life, there are good days, where nought lusteth against the spirit, where it is not said, ' Fight,' but, ' Rejoice. ' But who is he that lusteth for these days ? Every man
ver. 3.
Upholder, lest 1 fall ; my Deliverer, lest I stick ; my Pro tector, lest I be stricken. In all these things, in all my toil, in all my battles, in all my difficulties, in Him have I hoped, Who subdueth my people under me. Behold, our Head speaketh together with us.
10. Lord, what is man, that Thou hast become known unto him ? All is included in that Thou hast become known unto him. What is man, that Thou hast become known unto him; or the son of man, that Thou valuest him? Thou
>> Contentio. The old Version must have translated the Greek word hmos, as if it were vcmos.
saith, ' I do. ' Hear what followeth. I see that thou art toiling, I see that thou art engaged in battle, and in danger ; hear what followeth ; He is teaching thy hands for
certainly
lb-i3,4. battle, and thy fingers for war. Keep thy tongue from evil, and thy lips that they speak no guile: depart from evil, and do good. For how wilt thou be able to do good, unless thou first depart from evil ? What good to ask thee to clothe, when as yet thou strippest ? What good to ask thee to give, when as yet thou plunderest? Depart from evil, and do good : let not the poor first weep under thee, that the poor may rejoice through thee. Depart from evil, and do good. For what reward, since now thou art fighting ? Seek peace, and ensue it. Learn and say, My Mercy and my Refuge, mine Upholder and my Deliverer, my Protector: mine
God's great regard for man. 305
valuest him, that Thou makest him of such importance, Vir, Thou countest him of such price, Thou knowest under what--- -- Thou placest him, over what Thou placest him. For valuing
considering the price of thing. How greatly did He value man, Who for him shed the blood of His only- begotten Son What man, that Thou hast become known
unto him? To whom hast Thou become known? Who
art Thou, that hast become known What is the son of man, that Thou valuest him that Thou countest him of
so great price, that Thou valuest him at so much, that Thou shewest him to be somewhat precious? For God valueth
not man in the same way as one man valueth another: he, when he findeth slave for sale, giveth higher price for
horse than for a man. Consider how greatly He valued
thee, that thou mayest be able to say, God be for us, who 'Rom. can be against us? And how greatly did He value thee,81"33"
Who spared not His own Son, but gave Him up for us all
How shall He not also with Him freely give us all things
He Who giveth this food to the combatant, what keepeth
He in store for the conqueror? am, saith He, the living John Bread, Who came down from heaven. This the Food of41,
combatants, brought from the granaries of heaven, where
with the angels are fed for man did eat angels' food. Butps. after this warfare and food, what keepeth He in store? what20'
will He give to the conquerors, save what said in another
Psalm One thing have desired of the Lord, which will Ps. 27,4. require; that may dwell in the house of the Lord all the
days of my life, and that may be protected, His temple.
What is man, that Thou hast made Thyself known unto him or the son of man, that Thou valuest him
11. Man made like unto vanity: and yet Thou hastver. 4.
