No More Learning

Psalm possessed of great speed, all these things, as it were, promise Ex* II. thee safety from it : but they deceive, if God guard thee not ; Serm. a fang is a deceitful thing for safety. A horse also take -- figuratively, for any greatness of this world, any honour unto which thou ascendest proudly: the higher thou goest, not only so much the more lofty, but so much the more safe
thou thinkest thyself, but falsely ; for thou knowest not how he may cast thee down, dashed the more heavily, the
more loftily thou wast carried. A horse is a deceitful thing for safety: in the abundance of his strength shall he not be saved. And whereby shall he be saved ? Not by might, not by strength, not by power, not by glory, not by a horse. Whereby then ? Whither shall I go ? Where shall I find whence I may be saved. Seek not long, seek not far?
(Ver. 18. ) Behold, the Eyes of the Lord are upon them that fear Him. Ye see that these are the same whom He beholds from His habitation. Behold, the Eyes of the Lord
are upon them that fear Him, upon them that hope in His Mercy : not in their own merits, not in strength, not in forti tude, not in a horse, but in His Mercy.
25. Ver. 19. To deliver their souls from death. He promiseth eternal life. What in this our travel? doth He desert us? See what follows: And to keep them alive in
The time of famine is now, the time of plenty shall be hereafter. He who in the famine of this corruption deserteth us not, when made immortal, how shall He not satisfy us ! But while it is the time of famine, we must bear, we must endure, we must persevere even to the end. Now
? enrren-must all be run1, because both the way is plain, and we must
da sunt
consicler what we carry. The spectators in the amphitheatre are haply still in their madness, and sit in the sun : and we, even if we stand, are yet in the shade ; more useful and more beautiful is what we behold. Let us behold The Beautiful, and be beheld by The Beautiful. Let us behold in mind those things which are declared in the sense of the Divine Scriptures, and let us rejoice in such a spectacle. But who is our spectator? Behold, the Eyes of the Lord are upon them that fear Him ; upon them that hope in His Mercy. To deliver their souls from death, and to keep them alive in
famine.
famine.
Tlie weary encouraged. Present labour ofhearing. 389
26. But for endurance of travel, while there is famine, Ver. and while we wait by the way to be refreshed, lest we faint;. 0"--. what is imposed upon us ? or what ought we to profess ?
(Ver. 20. ) Our soul shall be patient for the Lord. Securely
shall it wait for Him mercifully promising, mercifully and
truly performing: and until He perform, what must we do ?
Our soul shall be patient for the Lord. But what if in that patience, we shall not endure? Nay, we shall surely endure,
For He is our Helper and Defender. He assisteth in battle,
He protecteth from the heat, He deserteth thee not, bear thou, endure thou. He that shall endure unto the end, the sameMnt. 24,
13"
rejoice ; here hunger and thirst, that there thou mayest feast.
28. He hath exhorted to all things, he hath filled us with the joy of hope, he hath proposed to us what we should love, in what only and by what only we should presume; after this cometh a prayer short and salutary. (Ver. 22. ) Let Thy Mercy, O Lord, be upon us. And upon what merit ? according as we have hoped in Thee. To some I have been burden
I perceive it : for some again I have finished my discourse even too soon, and this also I perceive. Let the weak pardon the stronger, and let the stronger pray for the weaker. Let us all be members in one body, from our Head let us grow. In Him is our hope, and in Him is our strength. Let us not hesitate to exact from our Lord God Mercy ; He willeth it to be exacted of Him. For He will not be troubled while it is exacted, or at all straitened, like one from whom thou seekest what he hath not, or of which he hath but little, and feareth to give lest he have too little. Wouldest thou know how God giveth thee Mercy ? Do thou give charity : let us see if it come to an end, while thou givest it. What richness then is there in the Most High Himself, if such can be in His Image !
z2
shall be saved.
27. And what when thou hast endured, when thou hast
been patient, when thou hast come even to the end, what shall be given thee ? for what reward dost thou endure ?
why dost thou so long suffer such hardships?
For our heart shall rejoice in Him, and we have trusted in His Holy Name. Here hope, that there thou mayest
some ;
(Ver. 21. )
340 Charity even to Schismatics, who are lost Brethren.
Psalm 29. Therefore, Brethren, above all things I exhort you to
Exp. U. this charity, not only towards yourselves, but also toward
s -those who are without, whether they be still Pagans, not yet
iim.
believing in Christ, or divided from us, with us confessing
'TheDo. The Head, though severed from The Body.
' them, Brethren, as though our brethren. Will they, nill
they, our brethren they are. Then will they cease to be our
brethren, when they shall cease to say, Our Father. Of ls. 6G,5. some said the Prophet, To them who say unto you, Ye are X' not our brethren, say ye, Ye are our brethren. Look around, of whom could he say this ? whether of Pagans ? No : for we call not them brethren according to the Scriptures, and
the ecclesiastical mode of speaking. Of the Jews, who believed not in Christ ? Read the Apostle, and see that when he saith, Brethren, without any addition, he willeth to be
1 Cor. 7, understood none but Christians. A brother or sister i? not under bondage in such cases. When he spoke of marriage, he called a Christian man or woman, a brother or sister.
Rom. H, Again he saith, But why dost thou judge thy brother, or
why dost thou set at nought thy brother?
l Cor. 6, place, Ye do wrong and defraud, and that your brethren.
They then, who say, ye are not our brethren, call us Pagans. And therefore do they wish to rebaptize us, saying that we
have not that which
error, to deny that we are their brethren.
Prophet unto us, Say ye, Ye are our brethren ; except be cause we acknowledge in them that which we repeat not. They then, by not acknowledging our Baptism, deny that we
are their Brethren ; we, by not repeating theirs, but acknow ledging it ours, say unto them, Ye are our brethren. Let them say, Why seek ye us ? what would ye with us ? Let us answer, Ye are our brethren. Let them say, Depart from us, we have no concern with you. We certainly have concern with you : we confess one Christ : in one body, under one Head, we ought to be. Why then seekest thou me, saith one, if I am lost ? A great absurdity ! a great madness ! Wherefore should I seek thee, unless because thou art lost ? If then I am lost, saith he, how am I thy brother? That it
Lukeio. may be said to me of thee, For this thy brother was dead, and is alive again ; and was lost, and is found. Therefore,
they give. Whence followeth
But why said the
Let us lament
And in another
their
Prayer for their conversion. Diligent knocking. 341
Brethren, we adjure you by the very bowels of that Love, by Ver. Whose milk we are nourished, by Whose bread we are. strengthened, even by Christ our Lord, by His Mercy
I adjure you, (for it is time that we should shew toward
them great charily, abundant mercy in praying God for them, that He would give them again sober sense, that they may repent, and see that they have nothing at all to say contrary to the truth ; there remaineth to them nought but only the weakness of animosity, which is so much the more weak, as it thinketh that it hath more strength,) for the weak, for the carnally wise, for the animal, and carnal, yet for our brethren, celebrating the same Sacraments, though not with us, yet the same ; responding the same Amen, though not with us, yet the same ; for them pour forth the marrow of your charity unto God. For somewhat have we done in council for their
. good, which that I should explain to you now, the time sufficeth not. Wherefore I exhort you, that with more alacrity, and in greater numbers, (for our brethren, not now
present, will hear from you,) ye come together to-morrow at the Church of the Tricuas'.
'al. Tri- cilice.
PSALM XXXIV. Lat. XXXIII.
DISCOURSE THE FIRST.
On the Title of the Psalm.
1. This Psalm seems indeed to have nothing obscure or
that needs an expounder in its text ; but its title makes us attentive, and requires that we should knock. But as it is
here written, that Blessed is the man who trusteth in Him.
let us all hope that He will open to us knocking. For He
would not exhort us to knock, if He would not open to us Matt. 7, knocking. For if it ever happens, that he who was purposing
to shut the door always, being compelled by weariness, at the
stroke of the knocker should rise and open, contrary to his
own purpose, lest he should suffer him long knocking ;Lukeil, how much more ought we to hope that He will quickly8.
342 David, envied by Saul, takes refuge with Achis.
Tsai. m open, Who saith, Knock, and it shall be opened unto you. Serm. I knock then with earnestness of heart unto the Lord God, l: that He may deign to reveal unto us this mystery ; do ye 'also, my Beloved, knock with me with earnestness of hearing, and with humhle praying for me. For it is, it must be
confessed, a hidden and great mystery.
2. For so is the Title of the Psalm, A Psalm of David,
when he changed his countenance before Abimelech, and he sent him auay, and he departed. We seek in the Scriptures, according to the histories which we have written concerning
1 Oxf. David, when ihis was done; as when1 we find the title of , ca^, , another Psalm, A Psalm of David, when he fled from. Ps. 3. Absalom his son. For we read in the Book of Kings, and j. 1"? find when David fled from the face of his son Absalom ; and
it is most true that it so happened, and because it happened it was written ; and although the Title of that Psalm is so written mysteriously, yet was it drawn from an event which
<>>.
So also I believe that what is here written, When he changed his countenance before Abimelech, and he sent him away, and he departed, is written in the Books of Kings, where every thing is written which pertaineth to the
actions of David : but we find not this, and yet we do find l Sam. somewhat, whence this appears to be drawn. For it is written, -- that when David fled from his persecutor Saul, he betook
himself to Achis, the king of Gath, that is, to the king of certain nation near to the kingdom of the Jews there he lay hid, that he might avoid the persecution of Saul. But his glory was still recent, whereby he earned envy for his good service, when he slew Goliath, and in one battle gave glory and security of government both to king and people. For Saul, although Goliath challenging, he quaked, yet Goliath being overthrown, began to be an enemy to him by whose hand he had destroyed his enemy, and envied the glory of David, chiefly because the people in their rejoicings, and the women in their dances, sang the glory of David, saying, that Saul had slain his thousands, and David his ten thousands. Hence being alarmed, because the youth through one battle had begun to have greater glory, and already in the praises
of all was preferred to the king, (as the nature of the plague of envy, and of worldly pride,) he began to envy and to per-
happened.
is
:
a
i5|
Achis being called Abimelech indicates mystery. 348
secute him. Then he, as I have said, betook himself to theiNTROD king of Gath, who was called Achis. But it was suggested
to the same king that he had with him one who had begun
to have great glory in the people of the Jews, and it was
said to him, Is not this David, to whom the women sang in the dances, saying, Saul hath slain his thousands, and David his ten thousands ? But if for this glory Saul had begun to envy him, was it not to be feared by David, lest the king also, with whom he had taken refuge, should wish to oppress a man whom he might have near him as an enemy, if he should keep him safe. And he feared him, and (as it is
written) he changed his countenance before them, and af fected, and drummed upon the doors of the city, and was carried in his own hands', and fell down at the doors of the
gate, and his spittle ran down over his beard. The king with whom he lay hid saw him, and said unto his men,
Wherefore have ye brought this mad fellow unto me? shall he come into my house ? And so he sent him away, expelling him ; and David departed safe thence through that feigning of madness. According then to this feigning of madness seemeth to agree to the real history what is here written, A Psalm of David, when he changed his countenance before Abimelech, and he sent him away, and he departed. But it was Achis, not Abimelech ; for the name only seemeth not to agree ; for the event is related almost in the very same
words in the Psalms, in which it is written in the Book of Kings. Therefore ought it the more to move us to enquire
of this mystery1, that the name is changed. For neither was1 sacra- that done without reason, however it was done, but because
it figured something : nor was this written without a reason,
even for the name being changed.
3. Surely, Brethren, ye see the depth of mysteries. If it be not mysterious that Goliath was slain by a stripling, it is not mysterious that he changed his countenance, and affected, and drummed, and fell down before the doors of the city, and the doors of the gate, and the spittle ran down over his beard. How can it be that this should not signify any
thing, when the Apostle saith openly, Now all these things i Cor.
'
happened unto them in a figure, and they are written for * ferebatur in manibxu suit. E. V. feigned himielfmad in their hands.
'
*? 10 3/
They did all eat the same spiritual meat ; if it signify nothing tnal llie sea was divided, and the people led through the midst, that they might escape the persecution of Pharaoh,
. . .
344 Other allegories The names interpreted.
Psalm our admonition, upon whom the ends of the world are come f
XXXIV. If the manna signify nothing, of which the Apostle saith, Serm.
ib. v. 1. when the Apostle saith: / would not have you ignorant, brethren, that all our fathers were under the cloud, and all
passed through the sea, and were all baptized unto Moses in the cloud, and in the sea. If it signify nothing that the rock being struck, the water flowed out, when the Apostle
ib. v. 4. saith, That Rock was Christ: if then these things signify nothing, however they happened : in short, nothing be signified by the two sons of Abraham, born according to the order of birth among men, and yet these two sons the
calleth the two Covenants, the Old, and the New, Gai.
saying, Which things are an allegory for these are the two
Apostle
.
24.
covenants; then these things signify nothing, which you see, by the authority of the Apostle, were done as figures of things to come we ought to think that this also signifieth nothing, which have just now related to you concerning
ai. David out of the Book of Kings. It doth not then1 signify then. ' notHlng, either that the name was changed, or that was
said, before Abimelech.
4. Attend with me; for all, that have now said, belongs
as were to the hand of the knocker the door not yet opened. knocked, when said these things; ye also knocked, when ye heard these things. Let us still knock by praying, that the Lord may open unto us. We have the interpretation of Hebrew names there have not been want ing learned men to translate for us names from the Hebrew into the Greek tongue, aud from thence into the Latin. Consulting then these names, we find they interpret Abi melech, The kingdom of my Father, and Achis, How it?
Let us attend to these names thence beginneth the door to be opened to us knocking. If thou askest, What Achis It answered, How it? How the expression of
one wondering and understanding not; Abimelech, The kingdom of my Father; David, Strong in hand. David
figure of Christ, as Goliath figure of the devil and as
David overthrew Goliath,
Christ that destroyeth the
it
;
I :
is is a
a
is
it
is
is
I
:
if,
it, is
;
; is
is
is
it
is ?
I
if
it
1
I
:
4,
Christ humble. Priesthood of Aaron and Melchizedek. 345
devil. But what is Christ, Who destroyeth the devil ? ivTnoD. Humility destroyeth pride. Therefore when I name Christ,
my Brethren, humility is most commended to us. For He
made a way for us through humility ; because through pride
we had departed from God, we could not return unto Him, but through humility; and we had none whom we might set before us to imitate. For all mortal men were swollen with pride ; and if there arose any man of humble spirit, as were the Prophets, and Patriarchs, the human race disdained to imitate humble men. Lest then man should disdain to imitate a humble man, God was made humble, that even so the pride of the human race might not disdain to follow the footsteps of God.
5. But there was before, as ye know, the sacrifice of the
Jews, after the order of Aaron, with victims of cattle; and
that too was a mystery ; not yet was the sacrifice of the Body
and Blood of the Lord, which the faithful know, and those
who have read the Gospel ; which sacrifice is now diffused through the whole world. Set then before your eyes two sacrifices, both that after the order of Aaron, and this after
the order of Melchizedek. For it is written, The Lord hath Ps. iio, sworn and will not repent, Thou art a Priest for ever, after4'
the order of Melchizedek. Of whom is this said, Thou art a Priest for ever, after the order of Melchizedek ? Of our Lord Jesus Christ. Who was Melchizedek ? The King of Salem. Salem was before a city, the same which afterwards, as learned men have delivered, was called Jerusalem. Before then the Jews reigned there, there was this Priest Mel
chizedek, who is called in Genesis the Priest of the MostGen. l+i High God. The same met Abraham, when he delivered 18 ' Lot from the hand of his pursuers, and overthrew those by
whom he was held captive, and delivered his brother : after
the deliverance of his brother, Melchizedek met him. And so great a man was Melchizedek, that Abraham was blessed by him. He brought forth bread and wine, and blessed Abraham, and Abraham gave him tithes. See what he brought forth, and whom he blessed. And afterwards was it written, Thou art a Priest for ever, after the order of Melchizedek. David said this in the Spirit long after Abraham ; but in the time of Abraham lived Melchizedek.
346 The Word Incarnate humbled to be man's Food.
Psalm Of what other saith he, Thou art a Priest for ever, after the XXXIV order Melchizedek, but of Him, Whose Sacrifice know ?
Serm. 1?
of ye
6. Therefore was the sacrifice of Aaron taken away, and
began the Sacrifice after the order of Melchizedek. There fore some one, 1 know not who, changed his countenance. Who is this some one, I know not who ? It should not be said, I know not who, for our Lord Jesus Christ is well known. In His own Body and Blood He willed our health
Mat. 26, to be. But whereby commended He His Body and Blood ?
"
By His own humility; for unless He were humble, neither
could This be eaten nor That drunk. Consider His Highness ; John i , [n tne beginning was the Word, and the Word was with God, and the Word was God. Behold the food is from everlasting: but of It eat the Angels, of It eat the Hosts above, of It eat the Heavenly Spirits, and eating they are
filled, and yet remaineth That whole Which satisfieth them and uiaketh them glad. But what man could be capable of that food ? How could his heart be made fit enough for that food. Therefore behoved that table to become milk, and so to come even to babes. But how doth food become milk ? How is food changed into milk, except it be passed through flesh ? For the mother doth this : what the mother ealeth,
that eateth the infant : but because the infant is less fit to feed on bread, the same bread the mother incarnates, and through humility of her own breast and the juice of milk, of that very bread feeds the infant. How then did the Wisdom
ib. u. of God of that same Bread feed us? The Word was made flesh, and dwelt among us. See then humility ; in that man Ps. 78, ate the bread of Angels, as it is written, He gave them of the ' ' bread of Heaven. Man did eat Angels' food : that is, That Word by which the Angels live from everlasting, Which is
equal to the Father, did man eat: because, Being in the form of God, He thought it not robbery to be equal with God: Phil. 2, by That are the Angels filled. But He made Himself of no reputation, that man might eat Angels' food, and took upon
Him the form of a servant, and was made in the likeness of men; And being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the Cross: that so from His Cross might be commended unto us the Body and the Blood of the Lord, for a new
Christ unknown amongst the Jews, His father's kingdom. 347
sacrifice. Because He changed His Countenance beforeitnnoo. Abimelech, that is, before the kingdom of His Father. For
the kingdom of His Father was the kingdom of the Jews.
How the kingdom of His Father ? The kingdom of David,
the kingdom of Abraham. For the kingdom of God the
Father is rather the Church, than the people of the Jews :
but according to the flesh the kingdom of His Father was
the people of Israel. For it was said, And the Lord Go<</Luke l, shall give unto Him the throne of His father David. It is
shewn then that according to the flesh the father of the
make
Lord is David : but according to the Divinity, Christ is not
the Son but the Lord of David. The Jews indeed knew Christ according to the flesh, according to the Divinity they
knew Him not. Therefore He asked them a question, say
ing, What think ye of Christ? whose Son is He? They say Mat. 22, unto Him, The Son of David. He saith unto them, How ~ then doth David in spirit call Him Lord, saying, The Lord
said unto my Lord, Sit Thou on My right Hand, till I Thine enemies Thy footstool ? If David then call Him Lord, how is He his Son ? And they were not able to answer Him: because they knew not in the Lord Christ save what was
visible to the eyes, not what was understood in the heart. But if they had had within eyes as they had without, from that which they saw without they had understood the Son of David; from that which they understood within they had understood the Lord of David.
7. Therefore He changed His Countenance before Abimelech. What is, before Abimelech i Before the kingdom of His Father. What is, before the kingdom of His Father ? Before the Jews. And He sent him away, and He departed. Whom did He send away ? Even the people of the Jews He sent away, and He departed. Thou seekest now Christ among the Jews, and findest Him not. Wherefore did He send away, and depart? Because He changed His coun tenance. For they cleaving to the sacrifice after the order
of Aaron, held not the Sacrifice after the order of Melchizedek ; Heb. 7, and so lost Christ, and the Gentiles began to have Him, to11, whom He had not before sent Preachers. For to them, He
had sent Preachers: David himself, Abraham, Isaac, and Jacob; Isaiah, Jeremiah, and the other Prophets had He sent,
348 Christ quitted those who questioned, How is it?
Psalm and a few thereby learned knowledge, but they a very few in
Sufim. comparison of them that perished, for they were many. For h we read that there were thousands. For it is written, A
? n , ' remnant shall be saved. But now thou lookest for circum- is. 11, c;secl Christians, and findost not. But there were of the
. . '
11; 24,
13. Circumcision, in the primitive times of the faith, many
thousands of Christians. Thou lookest for them now, and
findest not. Rightly thou findest not, for He changed His 'dimisit Countenance before Abimelech, and He quitted1 him, and
He departed. And before Achis He changed His coun tenance, and He quitted him, and He departed. For therefore were the names changed, that the change of names might excite our attention to the signification of the mystery: lest we should think that nothing is told or related in the Scriptures of the Psalms, save what is found in the Books
of Kings to have been done : and should not seek there figures of things to come, but take them as histories of things past. Therefore when the names are changed, what is said to thee? Here is something shut up; knock; abide not in the letter, for the letter killeth : but desire the Spirit, for
2Cor. 3, the Spirit giveth life: the understanding of the Spirit saveth him that believeth.
8. How then He quitted king Achis, hear now, my Brethren.
I said that Achis is interpreted, How is it?
Recollect the Gospel; when our Lord Jesus Christ spoke concern- John 6, ing His Body, He said, Except a man eat My Flesh, and
'drink My Blood, he shall have no life in him. For My Flesh is meat indeed, and My Blood is drink indeed. And His Disciples who followed Him feared, and were shocked at His discourse; and understanding it not, they thought that our Lord Jesus Christ said some hard thing, as if they were to eat His Flesh, and to drink His Blood which they saw; and could not endure saying as were, How For error and ignorance and folly are in the person of king Achis. For when said, How
where something not understood, there
ignorance. There was then, in them, the kingdom of igno rance, as were king Achis that is, the kingdom of error prevailed over them. But He said, Except a man eat My Flesh, and drink My Blood
something not understood
the darkness of
because He had changed His
:
it, is
it
is
:
it,
it
is
is is
;
it
is
it ?
He seemed to the unbelieving as one mad. 349
Countenance, it seemed like raving and madness, that He Introp. should give to men His Flesh to be eaten, and His Blood to
be drunk. Therefore David was thought, as it were, mad,
when Achis himself said, Wherefore have ye brought this
mad fellow unto me ? Doth not this seem madness, Eat My
Flesh and drink My Blood? And He saying, Whoso eateth not John 6,
My Flesh and drinketh not My Blood, shall have no life in
him, seemeth to be mad. But to king Achis He seemeth
to be mad, that is, to the foolish and ignorant. Therefore
He quitted them, and departed: understanding fled from
their heart, lest they should be able to comprehend Him.
And what said they ? As it were, How is it ? which is inter preted, Achis. For they said, How can this Man give us His John 6, Flesh to eat? They thought the Lord a mad fellow, and that
He knew not what He spoke, and that He was insane. But He Who knew what He said, in that change of His Countenance, and in that seeming raving and madness, de clared mysteries, and ' affected, and drummed upon the doors ofthe city. '
9. Now must we enquire what that also may be, He affected, and drummed upon the doors. Not without reason is it said, He fell down at the doors of the gate : not without reason is it said, His spittle ran down upon His beard; these things are not said in vain. With the wages of under standing, a long discourse ought not to be burdensome. Ye know, my Brethren, that those same Jews, before whom He changed His Countenance, and sent them away, and departed, this day rest. If they who lost Christ, whom He sent away,
and departed, have a vain rest ; we have a fruitful rest, that we may understand Christ, Who sent them away, and came unto us. All things are not done in vain ; neither were they in that madness of David, of which it is said, He affected, and drummed upon the gates of the city, and was carried in
His own hands, and fell down at the doors of the gate, and His spittle ran down over His beard. He affected: what is, He affected ? He had an affection. What is it to have an affection? He had compassion on our infirmities, and there fore would He to take upon Himself the same flesh, that therein He might destroy death. Having then compassion on us, He was said to affect. Therefore doth the Apostle
'
31.
350 Christ l drumming on the doors,' ' borne in His Own Hands
. merciful; where is affection, there is mercy. Where is 'mercy? He had mercy on us from above: for if He had refused to empty himself, remaining in that Form in which
He was equal with the Father from everlasting, we had always remained in death: but that He might deliver us from everlasting death, to which the sin of pride had brought us, He humbled Himself, being made obedient unto death, even the death of the Cross. Therefore He affected, because He came even to the death of the Cross. And because whoever is crucified is extended on wood; and that to make a drum, flesh, that skin, extended on wood, therefore
said, He drummed, that is, He was crucified, He was extended on wood. He affected, that He had affection for
Psalm reprove those who are hard and without affection. For re- XXXIV
Serm. proving some he saith, Without natural affection, un-
'
Johnio. us, that He might lay down His life for His sheep. He drummed: How? upon the doors of the city. The door that which opened to us, that we may believe in God. We had closed the door against Christ, and had opened
to the devil. Against Life Eternal had we our hearts closed. But He, the Lord our God, because we men had our hearts closed against life eternal, and would not see the Word, Which Angels see, with His Cross opened the hearts of mortal men, that is, He drummed against the doors the city.
10. And was carried in His Own Hands: how indeed this could be done in case of man, who, Brethren, can understand For who carried in his own hands? ' In the hands of others can man be carried, in his own hands
no man carried. How this may be understood of David according to the letter, we find not but in Christ we find. For Christ was carried in His Own Hands, when commending
Mat. 26, His Own Body, He said, This is My Body. For That Body He carried" in His Own Hands. This the Humility of our Lord Jesus Christ, this much commended unto men. According to this He exhorteth us, Brethren, to live that
is, that we should imitate His Humility that we should slay Goliath, and holding Christ, should conquer pride. For, He
? So Oxf. Mss. but Ed. Ben. notes That in His own hands. ' Ferebat that aU his Mss. read, He carried illud in manibus suis. '
'
'
;
;
is,
is
is
a
is
is, is
a ;'
is
it is
?
is
of
it is
falling dotcn alihe gate' H isstrength
fell down at the doors of the gate.
Cast Himself down unto humility.
the gate ? At the beginning of faith, whereby we are saved.
For none beginneth but from the beginning of faith, as it is
said in the Song of Songs, Thou shall come, and shall pass So! . through from the beginning of faith.