One
We must be fruitful in return for Grace.
We must be fruitful in return for Grace.
Augustine - Exposition on the Psalms - v6
He Who numbereth the mul titude of the stars, Himself cannot be numbered.
Great is our Lord, and great is His power, and of His understanding is no numbering.
Who can expound this ?
who can worthily even imagine what is meant by, and of His understanding is no number?
And would that He may infuse Himself into you, and where we fail, in that He is mighty, He may Himself enlighten your minds, that ye may know what is the meaning of, of His understanding is no number.
For ye see, brethren, of the sand is there any number?
To us there is not, to
Mat. 10, God there is; by Whom the hairs of our head are num bered, by Him the sand also is numbered. Whatsoever then that is infinite this world containeth, though it be in finite to man, yet is not to God : too little is it to say, to God : even by the angels it is numbered. Of His under standing there is no number. His understanding surpasses all calculators ; it cannot be counted by us. Numbers
God not to be comprehended by human intellect. 369 themselves who numbereth ? Whatever is numbered, is v er.
numbered by numbers. If whatever is numbered, is num-
bered by numbers, of numbers there can be no number; numbers cannot by any means be numbered. What then
is there with God ? wherewith made He all things, and where made He all things, to Whom it is said, Thou hastViM. arrayed all things in measure, number, and weight ? Or n' 20' who can number, or measure, or weigh, measure and number
and weight themselves, w herein God hath ordered all things ? Therefore, of His understanding is no number. Let human
voices be hushed, human thoughts still : let them not
stretch themselves out to incomprehensible things, as though
they could comprehend them, but as though they were to partake of them, for partakers we shall be. We shall not be
this which we do contain, nor shall we contain the whole;
but we shall be partakers: for of Jerusalem, whose dispersions
He gathereth, somewhat great is said : Jerusalem is built as P>>. 122, a city, whose partaking is in the same. What meaneth he
by the same, save that which cannot be changed ? All
other created things may be this way or that, but He Who created cannot be this way or that. He then is the same, for
to Him is said, Thou shalt change them, and they shall be Ps. 102, changed; but Thou art the same, and Thy years shall not26'2^'
If then He is the same, and can in no degree be changed, by partaking of His divine nature, we too shall be immortal for ever. And this earnest is given us of the Son of God, as I have already said to you, holy brethren, that before we became partakers of His immortal nature, He should first become partaker of our mortal nature. But as He became mortal, not of His own substance, but of ours, so do we become immortal, not of our own substance, but of His. Partakers then we shall be: let none doubt it: Scripture saith it. And of what shall we be partakers, as though these were parts in God, as though God were divided into parts ? Who then can explain how many become partakers of one single substance ? Require not then that which I think ye see cannot filly be said : but return to the healing of the Saviour, bruise your heart ; let the darkness of your heart be crushed, obstinacy of soul bruised; let it be accused in evil, be born again in good.
VOL. vi. B b
8
fail.
370 We should not criticise Scripture, but believe it.
Psalm He will guide He will bind up where broken, He
- -- vu-
ver. 6.
will make perfectly sound and then those things will not
For good that he confess weakness, who desireth to attain
be impossible with us, which now are impossible.
to the divine nature. Of His understanding is no number. 12. What therefore thou shouldest do in this difficulty
of understanding, he sheweth thee, when he goeth on to say, The Lord taketh up the gentle. For example thou under-
standest not, thou failest to understand, canst not attain honour God's Scripture, honour God's Word, though be not plain in reverence wait for understanding. Be not wanton to accuse either the obscurity or seeming contra diction of Scripture. There nothing in contradictory somewhat there which obscure, not in order that may be denied thee, but that may exercise him that shall afterward receive it. When then obscure, that the Physician's doing, that thou mayest knock. He willed that thou shouldest be exercised in knocking He willed that He might open to thee when thou knockest. By knocking
thou shalt be exercised exercised, thou shalt be enlarged enlarged, thou shalt contain what given. Be not then indignant for that shut be mild, be gentle. Kick not against what dark, nor say, It were better said, were said thus. For how canst thou thus say, or judge how
be said It said as expedient be said. Let not the sick man seek to amend his remedies
the Physician knoweth how to temper them believe Him Who careth for thee. Therefore what cometh next The Lord taketh up the gentle. Resist not then against what God shutteth up be gentle, that He may take thee up. But thou resistest, hear what followeth but humbleth the sinners even to the ground. Many kinds of sinners are there. He humbleth the sinners even to the ground. What sinners, save the opposite to the gentle? In fact, by what he hath said, The Lord taketh up the gentle, but humbleth the sinners even to the ground, he intended certain sort of sinners to be understood, from the gentleness mentioned first. By sinners then in this place, we understand the
fierce, and those who are not gentle. Wherefore doth He humble them even to the earth They carp at
expedient
? ; it a is
;
if
:
it
it is
?
it
if
is
it is
it
: it is
is ?
;
; is
is
it ;
is
it
: it ;
it, is it
::
is
it is
is
it
:
it
it,
it
;
The Manichees blinded for their intellectual lrride.
objects of understanding, they shall perceive only things Veb,
- 13. This did He to men, who chose to ridicule the Law
earthly.
before they knew because they were not gentle. Under stand me, beloved. There arose certain most accursed
sect, the Manichees, who ridiculed
they had received and read them they chose to find fault with what they understood not, and by attacking and finding fault with what they understood not, they ensnared many. But they who chose to do this have been humbled even to the earth. They were not permitted to understand heavenly things: they savoured earthly things. All that thou hearest
in their fables nought but blasphemy and certain devices of bodily forms: for when they would understand God, they attained to the thought of this visible light, but could not advance beyond and they made such fields of light in the kingdom of God, as they saw our sun to be, looking on as a sort of product of that light. For all this which reached by means of the earth of the flesh, earth in God's eyes. For we have that whereby we see, hear, smell, taste, touch our flesh by means of those messengers, so to speak, which we call senses, perceives only corporeal things but things of the intellect and spirit, are taken in by the mind. Because then they ridiculed the obscurity of the Scriptures, which for this reason were shut, that they might be exercised in knocking, not that the Scriptures should be refused to babes, they were humbled even to the earth, so that they
could not any longer take in any thing save what per ceived by earth. And what mean by earth mean the flesh. For the flesh earth, and made of earth. What soever thou takest in by the eyes belongeth to earth what ever by the ear, whatever by the smell, whatever by the taste, whatever by the touch, pertaineth to the earth, for earth taken in. They therefore were not able to under stand His understanding of which there is no end, for
of His understanding is no end. Because they found fault with the Scriptures, which healthfully conceal understanding under certain mysteries, that the little ones may be ex
ercised and by this very finding fault being made ungentle, which the opposite to gentle, they were humbled even to
Bb2
the Scriptures when
371
is ;
it is
by
:
is
is I
;
a
:
is
is
it
?
I
:
is
is it,
it,
37i? The true road to knowledge is to humble one's self.
Psalm the earth, that they should not be able to perceive God Cx"'L1, Who is incorporeal, and that whatever thoughts they had of
ver. 7.
God, should be only corporeal thoughts.
14. God then humbleth sinners, even to the earth. What
then ought we to do, if we would not be humbled even to the earth ? For it is a great thing to advance to things of the understanding, it is a great thing to advance to things
spiritual, it is a great thing for the heart to advance so far as to know that there is somewhat which is neither extended through space, nor varied in time. For what is the appear ance of wisdom ? who imagineth it? Is it long? is it square? is it round? is it now here, and now there? One man thinketh of wisdom in the east, another thinketh of it in the west ; if they think of it aright, set as they are in such utterly different places, to both it is entirely present. What is this? who can take it in ? Who can take in this substance, this divine and unchangeable nature ? Be not in haste ; thou wilt be able to take it in. Begin to the Lord in confession. Begin with this, if thou wouldest arrive at a clear under standing of the truth. If thou wilt be brought from the road of faith to the profession of the reality, begin in con fession. First accuse thyself: accuse thyself, praise God.
Call on Him, Whom as yet thou knowest not, to come and be known ; not to come to thee Himself, but to lead thee to Him. For how can He come thither, whence He never departeth ? For this is the very perfection of wisdom ; it is every where, yet it is far from the wicked. It is, I say, every where ; yet is it far from the evil who are every where.
From whom, I ask you, is that far off which is every where ? How think ye, save because they lie in their unlikeness,
driving out in themselves the likeness of God ?
become unlike, they have withdrawn : when refashioned, let them return. Whence, saith he, shall we be refashioned ?
when shall we be refashioned ? Begin to the Lord in
What after confession ? Let good works follow. Sing unto our God upon the harp. What is, Upon the harp? As I have already explained, just like the Psalm upon the psaltery, so also is the harp : not with voice only, but with works. Sing unto our God upon the harp.
15. Behold, ye confess, ye work works of mercy; sing
confession.
Having
God made Scripture obscure, that we may study it the more. 373
unto our God.
with clouds. What is, Who covereth the heaven with " 8' --
What God? Who covereth the heaven Ver.
clouds? Who hideth Scripture under figures and sacra ments. He Who humbleth sinners even to the earth, He Who taketh up the gentle, covereth the heaven with clouds. Who then can see the heaven, which is covered with clouds ? Fear not: hear what followeth. Who covereth the heaven with clouds, Who prepareth rain for the earth. Who
covereth the heaven with clouds: now thou art alarmed, because thou canst not see the heaven : when it hath rained thou shalt gather fruit, and shalt see clear sky. He covereth the heaven with clouds, Who prepareth rain for the earth : perhaps our God hath done this. For had we not the obscurity of Scripture as an occasion, we should not say to you those things wherein ye rejoice. This then perhaps is the rain whereat ye rejoice. It would not be possible for it to be expressed to you by our tongue, were it not that God covereth with clouds of figures the heaven of the Scriptures. For this purpose then doth He cover the heaven with clouds, that He may prepare rain for the earth. For this purpose willed He that the words of the Prophets should be obscure, that the servants of God might afterwards have that by inter preting which they might flow over the ears and hearts of men, that they might receive from the clouds of God the fatness of spiritual joy. Who covereth the heaven with clouds, Who prepareth rain for the earth.
16. Who maketh grass to grow upon the monntains, and herb for the service of men. Behold the fruit of the rain.
Who maketh, saith he, grass to grow upon the mountains.
Doth it not also grow upon the low ground ? Yes, but it is
a great thing that it groweth on the mountains. By moun
tains he meaneth the high ones of the world : by mountains understand in this place, those who are endowed with some
great dignity. And it is not wonderful that a certain widow Marki2 , cast two mites into the treasury; that the earth brought
forth grass over the low ground : the mountain also brought
forth even Zacchens the chief of the publicans. This wasLukeii), more wonderful, that the mountains brought forth grass.
For the more men are exalted, the more grasping are they ;
and the greater they are in this world, the more do they love
5'
sown unto you spiritual things, is it a great thing ifwe reap your carnal things ? yet said, that he was a servant. For we are your servants, brethren. Let none of us speak of himself, as though he were greater than you. We shall be
374 God's Grace can soften all hearts.
Psalm their riches. And so the man went away sorrowful, who
asked of the Lord counsel about eternal life, and Icalled
16. &c. Him Good Master, What shall I saying,
^/"^'In Mat. 19,
may commandments. Which ? The commandments of the Law,
do that
have eternal life? And the Lord said to Him, Keep the
I
it is not any thing carnal which is gained by them. Hear
what thou buyest with these worthless things. For thus 1 Cor. 9,saith the Apostle, shewing that these things are grass: ifwe 1 1 have sown unto you spiritual things, is it a great thing if
we reap your carnal things ? Hear also that carnal things Is. 40, 6. are grass. All flesh is grass, and all the glory thereof is as the flower of grass. He then went away sorrowful : and the Mat. 19, Lord said, How hard is it for a rich man to enter into the
23 kingdom of heaven ! This then is great, that He maketh grass to grow upon the mountains. And how maketh He grass to grow upon the mountains, if that rich man, when he had heard that he ought to give to the poor, went away sorrowful ? How did He afterwards answer the Apostles
ib. 26. when they were saddened ? The things which are difficult with men, are easy with God. He then maketh the grass to grow upon the mountains, to Whom all things are easy. For nothing could be more barren than the hard mountains. He raineth, Who maketh the grass to grow upon the moun tains, and herb for the service of men. What service? Listen to Paul himself. And ourselves, saith he, your
2 Cor. 4, servants for Jesus ChrisCs sake. He who said, If we have
said He. All these have
thing, said He, thou lackest. Wilt thou be perfect? Go and sell all that thou hast, and give to the poor, and thou shall have treasure in heaven, and come, follow Me. What said the Lord ? Behold, thou art a mountain ; receive rain, give forth grass. For what is it that thou wilt give ? Is it not grass ? For all that is given to the Church for the needs of God's servants by the rich, what is it but grass ? For they are carnal things, which appear but for a time : but
Mat. 20, greater if we are more humble. But whosoever will be 26.
kept
from
my youth.
One
We must be fruitful in return for Grace. 375
great among you, the Lord's saying,) shall be your vEr. servant. Therefore, He maketh the grass to grow upon the ---- mountains, and herb for the service of men. Paul the Apostle, indeed, living by his own labour, refused even to receive the grass of the mountains; he chose to want; nevertheless, the mountains gave grass. Because he chose
not to receive, ought the mountains
and so to remain barren Fruit due to the rain, food
due to the servant, as the Lord saith, Eat such things as Lnkelo, they give you: and that they should not think that they'"8' gave ought of their own, He added, for the labourer is worthy of his hire.
17. Therefore, brethren, since has been given to me
to say somewhat to you upon this opportunity, specially
since we who speak to you seek no such things from you,
and therefore speak the more freely (though even we did
seek, we should be seeking your profit, and not your riches,
but your righteousness;) yet warn you in few words, since
we have already said much, and our discourse must at length come to an end ye would not be barren, repay
the rain by fruitfulness, lest hereafter your barrenness be condemned for the Lord threaleneth the barren and thorn- Heb. bearing land with fire, even as He prepared His granary8'
for the fruitful take heed to exact of yourselves be your
own exactors. Christ silently exacteth and louder His
Voice though He be silent, in that He not silent in the Gospel. For He not truly silent, since He saith, Make i. ukeie, to yourselves friends of the Mammon of unrighteousness,9-
that they too may receive you into everlasting habitations.
He not silent; hear His Voice. For none can exact of
you: unless perhaps there need of exacting, that they
who serve you in the Gospel, ask of you. If come to
this, that they have to ask, take heed lest what ye ask of
God, ye ask in vain. Be then your own exactors, lest they
who serve you in the Gospel, do not say be compelled to
ask of you, for perhaps they ask not even when compelled,
but by their silence accuse you. Wherefore written,
Blessed is he who understandeth concerning the poor and Ps. 4l,i.
needy. When he saith, who understandeth concerning the poor and needy, he waiteth not for him to ask. Understand
therefore not to give,
it is
it
; is
if
I
if
is I
is
is
(it ; ? is
is ;
; :
6,
:
it is
is
370 We must give to Christ's Treasury.
Psalm concerning him. One needy man seeketh thee, another >xI,WI-. needy man thou oughtest to seek. Both are said, my Luke 6, brethren: just now has been read, Give to every one that
asketh of thee; and in another place Scripture* saith, Let alms sweat in thy hand, till thou findest a righteous man to whom to give it. One there is who seeketh thee, another thou oughtest to seek. Leave not indeed him who seeketh thee empty, for, give to every one that asketh of thee ; yet still there is another whom thou oughtest to seek ; let alms sweat in thine hand, till thou findest a righteous man to whom to give it Ye will never do this, unless ye have somewhat set aside from your substance, each what pleaseth him according to the needs of his family, as a sort of debt to be paid to the treasury. If Christ have not a state1 of His own, ueither hath He a treasury*. For know ye what ' fiscus' means ? ' Fiscus' is a bag, and from the
1 rem-
Think not that fiscus is a kind of dragon, because men are alarmed when they hear of the collector of the fiscus : the ' hscus' is the public purse. The Lord had one here on earth when He had the bag : and the bag was entrusted to Judas. The Lord endured Judas, who was both a traitor and a thief, in him shewing to all the world His long- suffering; yet they who contributed, contributed to the Lord's treasury. Unless perchance ye think that the Lord went and sought, or was in need when Angels served Him, and He fed so many thousands with five loaves. Wherefore then willed He to want, save to shew an example to the mountains to bring forth grass, that they should not repay the rain with barrenness. Cut off then and prune off some
fixed b sum either from thy yearly profits or thy daily gains, else thou seemest as it were to give of thy capital, and thy hand must needs hesitate, when thou puttest it forth to that which thou hast not vowed. Cut off some part of thy income ; a tenth if thou choosest, though that iIs but little.
'am!
3 fiscus. same source come also the words ' fiscella,' and ' fiscina. '
I ukel8, For it is said that the Pharisees gave I
fast twice And what
l1'
in the week, I give tithes of all that
a tenth ; possess.
" The Benedictine Editors were unnhle to identify this text.
1e AHquid fixum; nthi r Ms? , fisoo,
which suits the context better ;" prune off somewhat for the treasury. " i. e. Christ's treasury, spoken of above.
The 'young of the ravens' are Christians. 377
saith the Lord ? Except your righteousness exceed the Ver. righteousness of the Scribes and Pharisees, ye shall not
enter into the kingdom of heaven. He whose righteousness 20. thou oughtest to exceed, giveth a tenth: thou givest not
even a thousandth. How wilt thou surpass him whom thou malcbest not ? Who covereth the heaven with clouds, Who prelmreth rain for the earth; Who maketh the grass to
grow upon the mountains, and herb for the service of men.
18. And giveth unto the cattle their food. These are the ver. 9.
cattle he meaneth, even God's flocks. God defraudeth not
His flock of their food through men, for whose service He maketh the grass to grow. Whence the Apostle saith, Who l Cor. 9,
feedeth a flock, and eateth not of the milk of the flock ? Who giveth unto the cattle their food, and to the young of
the ravens that call upon Him. Shall we perchance think this, that the ravens call upon God to give them their food ? Think not that the unreasoning creature calls upon God : no creature knows how to call upon God, save the reasonable alone. Consider it as spoken in a figure, lest thou think, as some evil men say, that the souls of men migrate into cattle, dogs, swine, ravens. Give this no place in your hearts or in your faith. The soul of man is made after the image of God: He will not give His image to dog or swine. What is then, And to the young of the ravens that call upon Him ? Who are the young of the ravens ? The Israelites used to say that they alone were righteous, because to them the Law had been given : all other men of every nation they used to call sinners. And in truth all nations were given up to sin, to idolatry, to the worship of stones and stocks : but did they continue so ? Although the ravens themselves, our fathers, did not, yet we, the young of the ravens, do call upon God. He giveth to the cattle their food, and to
the young of the ravens who call upon Him. They are
the young of the ravens, to whom Peter saith, Forasmuch 1 Pet. 1, as ye were not redeemed with corruptible silver and gold, 18,
from ymtr vain conversation received by tradition from your fathers. For the young of the ravens, who seemed to worship the images of their forefathers, have advanced, and turned to God. And now thou hearest the young of the
ravens calling upon the one God. What then ? Sayest
378 We must be humble, and fear God,
Psalm thou to the young of the ravens, ' hast thou left thy father V CxlVn" Plainly I have, saith he ; for he is a raven who calls not upon God, I, the young of the raven, do call upon God.
ver. to.
And to the young of the ravens who call upon Him.
19. In the power of an horse He will not take pleasure. The power of an horse is pride. For the horse seemeth
adapted as it were to bear a man aloft, that he may be more uplifted as he goes. And in truth he has a neck which typifieth a sort of pride. Let not men exalt them selves upon their worth, let them not think themselves uplifted by their distinctions ; let them beware lest they be thrown by an untamed horse. For see what is said in
Ps. 20,7. another Psalm, Some in chariots and some in horses, but we will exult in the Name of the Lord our God. What therefore happeneth to them? See what followeth, They have been bound and fallen, but we are risen and stand upright. In the power of an horse He will not take
Ps. 84,
observe the young of the raven, saying, /
pleasure: nor in the tabernacle of a man will He delight. In the tabernacle, saith he, of a man. For the tabernacle of the Lord is the Holy Church spread throughout the whole world. Heretics, separating themselves from the Church's tabernacles, have setup tabernacles for themselves; in the tabernacle of a man God will not delight. But
have chosen to be cast away in the house of the Lord, rather than to dwell in the tents of sinners. For if perchance it be the lot of any,
who is good and pious, who confesseth his own weakness, who is the young of a raven that calleth on God, not to enjoy worldly distinction, he goeth not out of the Church, he setteth not up for himself a tent outside the Ch/urch,
wherein God will not delight. But what saith he ?
have chosen to be cast away in the house of God, rather than to dwell in the tents of sinners. For in the tabernacle of a
man will He not delight.
ver. li. 20. But what addeth he? The Lord will delight in
them that fear Him, and in them that hope in His mercy. The Lord delighteth in them that fear Him. But is the Lord feared in the same way as a robber ? For a robber is feared, and a wild beast is feared, and an unjust and powerful man is much feared. The Lord will delight in them
yet trust in His Mercy. 379
that fear Him. Fear Him, how ? And in them that hope Ver. in His mercy. Behold, Judas, who betrayed our Lord, - feared, but he did not hope in His mercy. For afterward
he repented of having betrayed the Lord, and he said,
/ have sinned, in that I have betrayed the innocent blood. Mat. 2? , It is well indeed that thou hast feared, but only if thou4' trustedst in His mercy, Whom thou hast feared. He in despair went and hanged himself. In such wise then fear
the Lord, that thou trust in His mercy. If thou fearest a robber, thou hopest for help from another, not from him whom thou fearest: thou askest aid from him whom thou fearest not, against him whom thou fearest. If thou fearest God in this wise, and fearest Him because thou art a sinner, from whom wilt thou get aid against God ? Whither wilt thou go? What wilt thou do? Wilt thou flee from Him r flee to Him. Wilt thou flee from His wrath ? flee to His ruth. And thou wilt make Him ruthful, if thou hope in His mercy, and so avoid sin for the future, as to pray to Him for past sins, that they may be forgiven thee by the Lord, to Whom belongeth honour, and the kingdom, with
the Father and the Holy Spirit for ever. Amen.
PSALM CXLVII. Part II. Lat. CxlVII.
EXPOSITION.
Sermon to the people, wherein he argueth against the games and shows, and also against the Donatists.
1. Ye remember, beloved, that we put off till to-day the discussion of the Psalm which we have just sung. For it is
the very Psalm which was read on the Lord's Day, and which
we had undertaken to handle. But at that time we were moved by the Gospel which was read, and, through the greatness of our fear, and for your greater profit, we dwelt
upon the Lord's commending to us the last day, and how
He willed that we should with care and watching look
out for His coming, frightening us by an example, that He
may not condemn us in the judgment, saying, that the coming of the Son of Man should be as it was m the days of Lake\7, Noe : they did eat, they drank, they bought, they sold, they 26- 27,
380 The importance of preparing for the Day of Judgment.
Psalm married wives, they were given in marriage, until Noe ^YiL entered into the Ark, and the flood came, and destroyed them all. In our anxiety then, and through great fear
which shook us, (for who, if he believes, would not fear ? ) we dwelt, so far as we could, on this, speaking at length in our discourse, how you and all of us should act and live, so that we may be able not only to await that day without dread, but even to long for it. For, if we love Christ, surely we ought to long for His coming. For it is a contradiction, and cannot, I think, be true, to fear the coming of Him
Whom thou lovest ; to pray, Thy kingdom come, and to fear lest thou be heard. And whence is this fear of the Judge's coming? Is He unjust? is He spiteful? is He envious? lastly, doth He wait to hear thy cause from another, so that
perhaps he whom thou hast instructed, either may cheat thee by making but a sham defence, or, through deficiency
of eloquence and ability, may be unable to prove in words thy goodness and innocence? It is none of these. Who is it then that is to come ? wherefore dost thou not rejoice ? Who is coming to judge thee, save He, Who came to be judged for thee? Thou needest not fear the accuser, of
John 12, whom He Himself said, Now is the prince of this world cast 11 out. Thou needest not fear the weakness of thy advocate, for He is now thy Advocate, Who then will be thy Judge.
He will be there, and thou, and thy case : the statement of thy case will be the testimony of thy conscience. Who soever then thou art that fearest thy Judge that is to be, amend at once thy conscience that is now. Is it too little for thee, that He will not require what is past ? No space of time will then be left, when He shall judge: now how great a space is left while He enjoineth ! Then it will no longer be possible to amend : now, who hindereth thee ?
While we were earnestly commending this to you on the Lord's Day, because this, I might almost say this alone, is really needful to be spoken, a considerable space of time passed, and we were compelled to defer to this day the Psalm which we had undertaken to handle. Now it is before us: let us give heed to or rather to God, Who in His mercy has deigned to dispense to us these discourses in His Spirit, as He Himself knows to be expedient for
it,
Part of the Psalm difficult. 381
our infirmities. For doth ever a sick man dare to give Vrr. counsel to his Physician ? I'LL""
2. While it was being read, ye all of you, I imagine, or
many at all events, observed that it containeth several verses,
for the opening of which we must needs knock : specially
when he has heard this, taketh it literally, he has indeed
thought of works of God : for who giveth snow, save God ?
who scattereth mist, save God ? who hardeneth crystal, save
He ? and each of these has a fitting similitude set over
against it : for wool is not unlike snow, nor ashes unlike
mist, nor morsels of bread to the cleanness and whiteness
of white crystal. For crystal is in appearance like glass,
where it saith, mist like ashes :
Who giveth snow like wool, Who scatterethv. \6. n. Who sendeth forth His crystal like morsels
of bread: Who can stand before His cold? For if any,
but it is white.
Now, with regard to this crystal, it is told by those who know, (and therefore we ought not to doubt
for Scripture, which most worthy of belief, giveth testimony thereto,) told, say, that crystal, being made of snow, which has hardened through many years and never melted, becomes so solid, that cannot easily be melted. Summer at its coming easily melteth the snow of the pre ceding winter, for hath not yet antiquity besides to increase its hardness. But when
many snows for many years have fallen upon one another, and their abundance
has become too great for the power of the summer to master, mean not one summer, but many, and especially in these parts, that is, in the north, where even in summer the sun not found extremely hot,) then this abiding and lasting hardness creates this which called crystal. Ob serve, beloved. What then crystal snow hardened by frost for many years, so that cannot easily be melted either by sun or fire. have explained this at somewhat
greater length, because many are ignorant of and they who happen to know ought not to consider statement of what they know burdensome, seeing brought forward
not for their sake, but for the sake of those who know not. When then ye heard the Reader sounding out these words, doubt not that different thoughts presented them selves to you; that some said, and said truly, Great are the
I
is
(I
it
it is
It is
it
it
it is
a
it,
I
is
is it
it
?
is
I
it,
382 The presumption of criticising Holy Scripture.
Psalm works of the Lord, whereof but a small portion, and that an cxlto. eartli|y one, and known to almost all, has been here men
tioned, how God snows, how He scattereth mist, how He maketh the crystal solid : others said to themselves, Thinkest thou that all this is set down without reason in Scripture, or that this means nothing more than it sounds ? Is not somewhat suggested to us by the snow and the wool, by the mist and ashes, by the crystal and bread? But why hath Scripture willed to speak thus, by certain darknesses, so to speak, of similitudes ? how much better for it to speak more openly ? why have I so much as to seek or hesitate what these words mean ? why am I at fault when I hear them ? why when I have heard a Psalm do 1 generally go away never the wiser? This is which said a little above, Suffer thyself to be cured thus art thou to be healed. ' Very proud and presumptuous that sick man, who dares to advise his physician, even though he be but
man. Shall the sick man dare to give advice to the physiciau When mau sick, and God curing him, a great beginning of reverence and soundness, before thou knowest wherefore thing has been said, to believe that was right for to be said in the way in which has been said. For this reverence will make thee capable of seeking what said, of finding when thou hast sought, of rejoicing when thou hast found. Let us have then this sympathy of your prayers with our Lord God may He deign, if not for our sakes yet for yours, to give unto us what here lieth hidden.
Mat. 10, God there is; by Whom the hairs of our head are num bered, by Him the sand also is numbered. Whatsoever then that is infinite this world containeth, though it be in finite to man, yet is not to God : too little is it to say, to God : even by the angels it is numbered. Of His under standing there is no number. His understanding surpasses all calculators ; it cannot be counted by us. Numbers
God not to be comprehended by human intellect. 369 themselves who numbereth ? Whatever is numbered, is v er.
numbered by numbers. If whatever is numbered, is num-
bered by numbers, of numbers there can be no number; numbers cannot by any means be numbered. What then
is there with God ? wherewith made He all things, and where made He all things, to Whom it is said, Thou hastViM. arrayed all things in measure, number, and weight ? Or n' 20' who can number, or measure, or weigh, measure and number
and weight themselves, w herein God hath ordered all things ? Therefore, of His understanding is no number. Let human
voices be hushed, human thoughts still : let them not
stretch themselves out to incomprehensible things, as though
they could comprehend them, but as though they were to partake of them, for partakers we shall be. We shall not be
this which we do contain, nor shall we contain the whole;
but we shall be partakers: for of Jerusalem, whose dispersions
He gathereth, somewhat great is said : Jerusalem is built as P>>. 122, a city, whose partaking is in the same. What meaneth he
by the same, save that which cannot be changed ? All
other created things may be this way or that, but He Who created cannot be this way or that. He then is the same, for
to Him is said, Thou shalt change them, and they shall be Ps. 102, changed; but Thou art the same, and Thy years shall not26'2^'
If then He is the same, and can in no degree be changed, by partaking of His divine nature, we too shall be immortal for ever. And this earnest is given us of the Son of God, as I have already said to you, holy brethren, that before we became partakers of His immortal nature, He should first become partaker of our mortal nature. But as He became mortal, not of His own substance, but of ours, so do we become immortal, not of our own substance, but of His. Partakers then we shall be: let none doubt it: Scripture saith it. And of what shall we be partakers, as though these were parts in God, as though God were divided into parts ? Who then can explain how many become partakers of one single substance ? Require not then that which I think ye see cannot filly be said : but return to the healing of the Saviour, bruise your heart ; let the darkness of your heart be crushed, obstinacy of soul bruised; let it be accused in evil, be born again in good.
VOL. vi. B b
8
fail.
370 We should not criticise Scripture, but believe it.
Psalm He will guide He will bind up where broken, He
- -- vu-
ver. 6.
will make perfectly sound and then those things will not
For good that he confess weakness, who desireth to attain
be impossible with us, which now are impossible.
to the divine nature. Of His understanding is no number. 12. What therefore thou shouldest do in this difficulty
of understanding, he sheweth thee, when he goeth on to say, The Lord taketh up the gentle. For example thou under-
standest not, thou failest to understand, canst not attain honour God's Scripture, honour God's Word, though be not plain in reverence wait for understanding. Be not wanton to accuse either the obscurity or seeming contra diction of Scripture. There nothing in contradictory somewhat there which obscure, not in order that may be denied thee, but that may exercise him that shall afterward receive it. When then obscure, that the Physician's doing, that thou mayest knock. He willed that thou shouldest be exercised in knocking He willed that He might open to thee when thou knockest. By knocking
thou shalt be exercised exercised, thou shalt be enlarged enlarged, thou shalt contain what given. Be not then indignant for that shut be mild, be gentle. Kick not against what dark, nor say, It were better said, were said thus. For how canst thou thus say, or judge how
be said It said as expedient be said. Let not the sick man seek to amend his remedies
the Physician knoweth how to temper them believe Him Who careth for thee. Therefore what cometh next The Lord taketh up the gentle. Resist not then against what God shutteth up be gentle, that He may take thee up. But thou resistest, hear what followeth but humbleth the sinners even to the ground. Many kinds of sinners are there. He humbleth the sinners even to the ground. What sinners, save the opposite to the gentle? In fact, by what he hath said, The Lord taketh up the gentle, but humbleth the sinners even to the ground, he intended certain sort of sinners to be understood, from the gentleness mentioned first. By sinners then in this place, we understand the
fierce, and those who are not gentle. Wherefore doth He humble them even to the earth They carp at
expedient
? ; it a is
;
if
:
it
it is
?
it
if
is
it is
it
: it is
is ?
;
; is
is
it ;
is
it
: it ;
it, is it
::
is
it is
is
it
:
it
it,
it
;
The Manichees blinded for their intellectual lrride.
objects of understanding, they shall perceive only things Veb,
- 13. This did He to men, who chose to ridicule the Law
earthly.
before they knew because they were not gentle. Under stand me, beloved. There arose certain most accursed
sect, the Manichees, who ridiculed
they had received and read them they chose to find fault with what they understood not, and by attacking and finding fault with what they understood not, they ensnared many. But they who chose to do this have been humbled even to the earth. They were not permitted to understand heavenly things: they savoured earthly things. All that thou hearest
in their fables nought but blasphemy and certain devices of bodily forms: for when they would understand God, they attained to the thought of this visible light, but could not advance beyond and they made such fields of light in the kingdom of God, as they saw our sun to be, looking on as a sort of product of that light. For all this which reached by means of the earth of the flesh, earth in God's eyes. For we have that whereby we see, hear, smell, taste, touch our flesh by means of those messengers, so to speak, which we call senses, perceives only corporeal things but things of the intellect and spirit, are taken in by the mind. Because then they ridiculed the obscurity of the Scriptures, which for this reason were shut, that they might be exercised in knocking, not that the Scriptures should be refused to babes, they were humbled even to the earth, so that they
could not any longer take in any thing save what per ceived by earth. And what mean by earth mean the flesh. For the flesh earth, and made of earth. What soever thou takest in by the eyes belongeth to earth what ever by the ear, whatever by the smell, whatever by the taste, whatever by the touch, pertaineth to the earth, for earth taken in. They therefore were not able to under stand His understanding of which there is no end, for
of His understanding is no end. Because they found fault with the Scriptures, which healthfully conceal understanding under certain mysteries, that the little ones may be ex
ercised and by this very finding fault being made ungentle, which the opposite to gentle, they were humbled even to
Bb2
the Scriptures when
371
is ;
it is
by
:
is
is I
;
a
:
is
is
it
?
I
:
is
is it,
it,
37i? The true road to knowledge is to humble one's self.
Psalm the earth, that they should not be able to perceive God Cx"'L1, Who is incorporeal, and that whatever thoughts they had of
ver. 7.
God, should be only corporeal thoughts.
14. God then humbleth sinners, even to the earth. What
then ought we to do, if we would not be humbled even to the earth ? For it is a great thing to advance to things of the understanding, it is a great thing to advance to things
spiritual, it is a great thing for the heart to advance so far as to know that there is somewhat which is neither extended through space, nor varied in time. For what is the appear ance of wisdom ? who imagineth it? Is it long? is it square? is it round? is it now here, and now there? One man thinketh of wisdom in the east, another thinketh of it in the west ; if they think of it aright, set as they are in such utterly different places, to both it is entirely present. What is this? who can take it in ? Who can take in this substance, this divine and unchangeable nature ? Be not in haste ; thou wilt be able to take it in. Begin to the Lord in confession. Begin with this, if thou wouldest arrive at a clear under standing of the truth. If thou wilt be brought from the road of faith to the profession of the reality, begin in con fession. First accuse thyself: accuse thyself, praise God.
Call on Him, Whom as yet thou knowest not, to come and be known ; not to come to thee Himself, but to lead thee to Him. For how can He come thither, whence He never departeth ? For this is the very perfection of wisdom ; it is every where, yet it is far from the wicked. It is, I say, every where ; yet is it far from the evil who are every where.
From whom, I ask you, is that far off which is every where ? How think ye, save because they lie in their unlikeness,
driving out in themselves the likeness of God ?
become unlike, they have withdrawn : when refashioned, let them return. Whence, saith he, shall we be refashioned ?
when shall we be refashioned ? Begin to the Lord in
What after confession ? Let good works follow. Sing unto our God upon the harp. What is, Upon the harp? As I have already explained, just like the Psalm upon the psaltery, so also is the harp : not with voice only, but with works. Sing unto our God upon the harp.
15. Behold, ye confess, ye work works of mercy; sing
confession.
Having
God made Scripture obscure, that we may study it the more. 373
unto our God.
with clouds. What is, Who covereth the heaven with " 8' --
What God? Who covereth the heaven Ver.
clouds? Who hideth Scripture under figures and sacra ments. He Who humbleth sinners even to the earth, He Who taketh up the gentle, covereth the heaven with clouds. Who then can see the heaven, which is covered with clouds ? Fear not: hear what followeth. Who covereth the heaven with clouds, Who prepareth rain for the earth. Who
covereth the heaven with clouds: now thou art alarmed, because thou canst not see the heaven : when it hath rained thou shalt gather fruit, and shalt see clear sky. He covereth the heaven with clouds, Who prepareth rain for the earth : perhaps our God hath done this. For had we not the obscurity of Scripture as an occasion, we should not say to you those things wherein ye rejoice. This then perhaps is the rain whereat ye rejoice. It would not be possible for it to be expressed to you by our tongue, were it not that God covereth with clouds of figures the heaven of the Scriptures. For this purpose then doth He cover the heaven with clouds, that He may prepare rain for the earth. For this purpose willed He that the words of the Prophets should be obscure, that the servants of God might afterwards have that by inter preting which they might flow over the ears and hearts of men, that they might receive from the clouds of God the fatness of spiritual joy. Who covereth the heaven with clouds, Who prepareth rain for the earth.
16. Who maketh grass to grow upon the monntains, and herb for the service of men. Behold the fruit of the rain.
Who maketh, saith he, grass to grow upon the mountains.
Doth it not also grow upon the low ground ? Yes, but it is
a great thing that it groweth on the mountains. By moun
tains he meaneth the high ones of the world : by mountains understand in this place, those who are endowed with some
great dignity. And it is not wonderful that a certain widow Marki2 , cast two mites into the treasury; that the earth brought
forth grass over the low ground : the mountain also brought
forth even Zacchens the chief of the publicans. This wasLukeii), more wonderful, that the mountains brought forth grass.
For the more men are exalted, the more grasping are they ;
and the greater they are in this world, the more do they love
5'
sown unto you spiritual things, is it a great thing ifwe reap your carnal things ? yet said, that he was a servant. For we are your servants, brethren. Let none of us speak of himself, as though he were greater than you. We shall be
374 God's Grace can soften all hearts.
Psalm their riches. And so the man went away sorrowful, who
asked of the Lord counsel about eternal life, and Icalled
16. &c. Him Good Master, What shall I saying,
^/"^'In Mat. 19,
may commandments. Which ? The commandments of the Law,
do that
have eternal life? And the Lord said to Him, Keep the
I
it is not any thing carnal which is gained by them. Hear
what thou buyest with these worthless things. For thus 1 Cor. 9,saith the Apostle, shewing that these things are grass: ifwe 1 1 have sown unto you spiritual things, is it a great thing if
we reap your carnal things ? Hear also that carnal things Is. 40, 6. are grass. All flesh is grass, and all the glory thereof is as the flower of grass. He then went away sorrowful : and the Mat. 19, Lord said, How hard is it for a rich man to enter into the
23 kingdom of heaven ! This then is great, that He maketh grass to grow upon the mountains. And how maketh He grass to grow upon the mountains, if that rich man, when he had heard that he ought to give to the poor, went away sorrowful ? How did He afterwards answer the Apostles
ib. 26. when they were saddened ? The things which are difficult with men, are easy with God. He then maketh the grass to grow upon the mountains, to Whom all things are easy. For nothing could be more barren than the hard mountains. He raineth, Who maketh the grass to grow upon the moun tains, and herb for the service of men. What service? Listen to Paul himself. And ourselves, saith he, your
2 Cor. 4, servants for Jesus ChrisCs sake. He who said, If we have
said He. All these have
thing, said He, thou lackest. Wilt thou be perfect? Go and sell all that thou hast, and give to the poor, and thou shall have treasure in heaven, and come, follow Me. What said the Lord ? Behold, thou art a mountain ; receive rain, give forth grass. For what is it that thou wilt give ? Is it not grass ? For all that is given to the Church for the needs of God's servants by the rich, what is it but grass ? For they are carnal things, which appear but for a time : but
Mat. 20, greater if we are more humble. But whosoever will be 26.
kept
from
my youth.
One
We must be fruitful in return for Grace. 375
great among you, the Lord's saying,) shall be your vEr. servant. Therefore, He maketh the grass to grow upon the ---- mountains, and herb for the service of men. Paul the Apostle, indeed, living by his own labour, refused even to receive the grass of the mountains; he chose to want; nevertheless, the mountains gave grass. Because he chose
not to receive, ought the mountains
and so to remain barren Fruit due to the rain, food
due to the servant, as the Lord saith, Eat such things as Lnkelo, they give you: and that they should not think that they'"8' gave ought of their own, He added, for the labourer is worthy of his hire.
17. Therefore, brethren, since has been given to me
to say somewhat to you upon this opportunity, specially
since we who speak to you seek no such things from you,
and therefore speak the more freely (though even we did
seek, we should be seeking your profit, and not your riches,
but your righteousness;) yet warn you in few words, since
we have already said much, and our discourse must at length come to an end ye would not be barren, repay
the rain by fruitfulness, lest hereafter your barrenness be condemned for the Lord threaleneth the barren and thorn- Heb. bearing land with fire, even as He prepared His granary8'
for the fruitful take heed to exact of yourselves be your
own exactors. Christ silently exacteth and louder His
Voice though He be silent, in that He not silent in the Gospel. For He not truly silent, since He saith, Make i. ukeie, to yourselves friends of the Mammon of unrighteousness,9-
that they too may receive you into everlasting habitations.
He not silent; hear His Voice. For none can exact of
you: unless perhaps there need of exacting, that they
who serve you in the Gospel, ask of you. If come to
this, that they have to ask, take heed lest what ye ask of
God, ye ask in vain. Be then your own exactors, lest they
who serve you in the Gospel, do not say be compelled to
ask of you, for perhaps they ask not even when compelled,
but by their silence accuse you. Wherefore written,
Blessed is he who understandeth concerning the poor and Ps. 4l,i.
needy. When he saith, who understandeth concerning the poor and needy, he waiteth not for him to ask. Understand
therefore not to give,
it is
it
; is
if
I
if
is I
is
is
(it ; ? is
is ;
; :
6,
:
it is
is
370 We must give to Christ's Treasury.
Psalm concerning him. One needy man seeketh thee, another >xI,WI-. needy man thou oughtest to seek. Both are said, my Luke 6, brethren: just now has been read, Give to every one that
asketh of thee; and in another place Scripture* saith, Let alms sweat in thy hand, till thou findest a righteous man to whom to give it. One there is who seeketh thee, another thou oughtest to seek. Leave not indeed him who seeketh thee empty, for, give to every one that asketh of thee ; yet still there is another whom thou oughtest to seek ; let alms sweat in thine hand, till thou findest a righteous man to whom to give it Ye will never do this, unless ye have somewhat set aside from your substance, each what pleaseth him according to the needs of his family, as a sort of debt to be paid to the treasury. If Christ have not a state1 of His own, ueither hath He a treasury*. For know ye what ' fiscus' means ? ' Fiscus' is a bag, and from the
1 rem-
Think not that fiscus is a kind of dragon, because men are alarmed when they hear of the collector of the fiscus : the ' hscus' is the public purse. The Lord had one here on earth when He had the bag : and the bag was entrusted to Judas. The Lord endured Judas, who was both a traitor and a thief, in him shewing to all the world His long- suffering; yet they who contributed, contributed to the Lord's treasury. Unless perchance ye think that the Lord went and sought, or was in need when Angels served Him, and He fed so many thousands with five loaves. Wherefore then willed He to want, save to shew an example to the mountains to bring forth grass, that they should not repay the rain with barrenness. Cut off then and prune off some
fixed b sum either from thy yearly profits or thy daily gains, else thou seemest as it were to give of thy capital, and thy hand must needs hesitate, when thou puttest it forth to that which thou hast not vowed. Cut off some part of thy income ; a tenth if thou choosest, though that iIs but little.
'am!
3 fiscus. same source come also the words ' fiscella,' and ' fiscina. '
I ukel8, For it is said that the Pharisees gave I
fast twice And what
l1'
in the week, I give tithes of all that
a tenth ; possess.
" The Benedictine Editors were unnhle to identify this text.
1e AHquid fixum; nthi r Ms? , fisoo,
which suits the context better ;" prune off somewhat for the treasury. " i. e. Christ's treasury, spoken of above.
The 'young of the ravens' are Christians. 377
saith the Lord ? Except your righteousness exceed the Ver. righteousness of the Scribes and Pharisees, ye shall not
enter into the kingdom of heaven. He whose righteousness 20. thou oughtest to exceed, giveth a tenth: thou givest not
even a thousandth. How wilt thou surpass him whom thou malcbest not ? Who covereth the heaven with clouds, Who prelmreth rain for the earth; Who maketh the grass to
grow upon the mountains, and herb for the service of men.
18. And giveth unto the cattle their food. These are the ver. 9.
cattle he meaneth, even God's flocks. God defraudeth not
His flock of their food through men, for whose service He maketh the grass to grow. Whence the Apostle saith, Who l Cor. 9,
feedeth a flock, and eateth not of the milk of the flock ? Who giveth unto the cattle their food, and to the young of
the ravens that call upon Him. Shall we perchance think this, that the ravens call upon God to give them their food ? Think not that the unreasoning creature calls upon God : no creature knows how to call upon God, save the reasonable alone. Consider it as spoken in a figure, lest thou think, as some evil men say, that the souls of men migrate into cattle, dogs, swine, ravens. Give this no place in your hearts or in your faith. The soul of man is made after the image of God: He will not give His image to dog or swine. What is then, And to the young of the ravens that call upon Him ? Who are the young of the ravens ? The Israelites used to say that they alone were righteous, because to them the Law had been given : all other men of every nation they used to call sinners. And in truth all nations were given up to sin, to idolatry, to the worship of stones and stocks : but did they continue so ? Although the ravens themselves, our fathers, did not, yet we, the young of the ravens, do call upon God. He giveth to the cattle their food, and to
the young of the ravens who call upon Him. They are
the young of the ravens, to whom Peter saith, Forasmuch 1 Pet. 1, as ye were not redeemed with corruptible silver and gold, 18,
from ymtr vain conversation received by tradition from your fathers. For the young of the ravens, who seemed to worship the images of their forefathers, have advanced, and turned to God. And now thou hearest the young of the
ravens calling upon the one God. What then ? Sayest
378 We must be humble, and fear God,
Psalm thou to the young of the ravens, ' hast thou left thy father V CxlVn" Plainly I have, saith he ; for he is a raven who calls not upon God, I, the young of the raven, do call upon God.
ver. to.
And to the young of the ravens who call upon Him.
19. In the power of an horse He will not take pleasure. The power of an horse is pride. For the horse seemeth
adapted as it were to bear a man aloft, that he may be more uplifted as he goes. And in truth he has a neck which typifieth a sort of pride. Let not men exalt them selves upon their worth, let them not think themselves uplifted by their distinctions ; let them beware lest they be thrown by an untamed horse. For see what is said in
Ps. 20,7. another Psalm, Some in chariots and some in horses, but we will exult in the Name of the Lord our God. What therefore happeneth to them? See what followeth, They have been bound and fallen, but we are risen and stand upright. In the power of an horse He will not take
Ps. 84,
observe the young of the raven, saying, /
pleasure: nor in the tabernacle of a man will He delight. In the tabernacle, saith he, of a man. For the tabernacle of the Lord is the Holy Church spread throughout the whole world. Heretics, separating themselves from the Church's tabernacles, have setup tabernacles for themselves; in the tabernacle of a man God will not delight. But
have chosen to be cast away in the house of the Lord, rather than to dwell in the tents of sinners. For if perchance it be the lot of any,
who is good and pious, who confesseth his own weakness, who is the young of a raven that calleth on God, not to enjoy worldly distinction, he goeth not out of the Church, he setteth not up for himself a tent outside the Ch/urch,
wherein God will not delight. But what saith he ?
have chosen to be cast away in the house of God, rather than to dwell in the tents of sinners. For in the tabernacle of a
man will He not delight.
ver. li. 20. But what addeth he? The Lord will delight in
them that fear Him, and in them that hope in His mercy. The Lord delighteth in them that fear Him. But is the Lord feared in the same way as a robber ? For a robber is feared, and a wild beast is feared, and an unjust and powerful man is much feared. The Lord will delight in them
yet trust in His Mercy. 379
that fear Him. Fear Him, how ? And in them that hope Ver. in His mercy. Behold, Judas, who betrayed our Lord, - feared, but he did not hope in His mercy. For afterward
he repented of having betrayed the Lord, and he said,
/ have sinned, in that I have betrayed the innocent blood. Mat. 2? , It is well indeed that thou hast feared, but only if thou4' trustedst in His mercy, Whom thou hast feared. He in despair went and hanged himself. In such wise then fear
the Lord, that thou trust in His mercy. If thou fearest a robber, thou hopest for help from another, not from him whom thou fearest: thou askest aid from him whom thou fearest not, against him whom thou fearest. If thou fearest God in this wise, and fearest Him because thou art a sinner, from whom wilt thou get aid against God ? Whither wilt thou go? What wilt thou do? Wilt thou flee from Him r flee to Him. Wilt thou flee from His wrath ? flee to His ruth. And thou wilt make Him ruthful, if thou hope in His mercy, and so avoid sin for the future, as to pray to Him for past sins, that they may be forgiven thee by the Lord, to Whom belongeth honour, and the kingdom, with
the Father and the Holy Spirit for ever. Amen.
PSALM CXLVII. Part II. Lat. CxlVII.
EXPOSITION.
Sermon to the people, wherein he argueth against the games and shows, and also against the Donatists.
1. Ye remember, beloved, that we put off till to-day the discussion of the Psalm which we have just sung. For it is
the very Psalm which was read on the Lord's Day, and which
we had undertaken to handle. But at that time we were moved by the Gospel which was read, and, through the greatness of our fear, and for your greater profit, we dwelt
upon the Lord's commending to us the last day, and how
He willed that we should with care and watching look
out for His coming, frightening us by an example, that He
may not condemn us in the judgment, saying, that the coming of the Son of Man should be as it was m the days of Lake\7, Noe : they did eat, they drank, they bought, they sold, they 26- 27,
380 The importance of preparing for the Day of Judgment.
Psalm married wives, they were given in marriage, until Noe ^YiL entered into the Ark, and the flood came, and destroyed them all. In our anxiety then, and through great fear
which shook us, (for who, if he believes, would not fear ? ) we dwelt, so far as we could, on this, speaking at length in our discourse, how you and all of us should act and live, so that we may be able not only to await that day without dread, but even to long for it. For, if we love Christ, surely we ought to long for His coming. For it is a contradiction, and cannot, I think, be true, to fear the coming of Him
Whom thou lovest ; to pray, Thy kingdom come, and to fear lest thou be heard. And whence is this fear of the Judge's coming? Is He unjust? is He spiteful? is He envious? lastly, doth He wait to hear thy cause from another, so that
perhaps he whom thou hast instructed, either may cheat thee by making but a sham defence, or, through deficiency
of eloquence and ability, may be unable to prove in words thy goodness and innocence? It is none of these. Who is it then that is to come ? wherefore dost thou not rejoice ? Who is coming to judge thee, save He, Who came to be judged for thee? Thou needest not fear the accuser, of
John 12, whom He Himself said, Now is the prince of this world cast 11 out. Thou needest not fear the weakness of thy advocate, for He is now thy Advocate, Who then will be thy Judge.
He will be there, and thou, and thy case : the statement of thy case will be the testimony of thy conscience. Who soever then thou art that fearest thy Judge that is to be, amend at once thy conscience that is now. Is it too little for thee, that He will not require what is past ? No space of time will then be left, when He shall judge: now how great a space is left while He enjoineth ! Then it will no longer be possible to amend : now, who hindereth thee ?
While we were earnestly commending this to you on the Lord's Day, because this, I might almost say this alone, is really needful to be spoken, a considerable space of time passed, and we were compelled to defer to this day the Psalm which we had undertaken to handle. Now it is before us: let us give heed to or rather to God, Who in His mercy has deigned to dispense to us these discourses in His Spirit, as He Himself knows to be expedient for
it,
Part of the Psalm difficult. 381
our infirmities. For doth ever a sick man dare to give Vrr. counsel to his Physician ? I'LL""
2. While it was being read, ye all of you, I imagine, or
many at all events, observed that it containeth several verses,
for the opening of which we must needs knock : specially
when he has heard this, taketh it literally, he has indeed
thought of works of God : for who giveth snow, save God ?
who scattereth mist, save God ? who hardeneth crystal, save
He ? and each of these has a fitting similitude set over
against it : for wool is not unlike snow, nor ashes unlike
mist, nor morsels of bread to the cleanness and whiteness
of white crystal. For crystal is in appearance like glass,
where it saith, mist like ashes :
Who giveth snow like wool, Who scatterethv. \6. n. Who sendeth forth His crystal like morsels
of bread: Who can stand before His cold? For if any,
but it is white.
Now, with regard to this crystal, it is told by those who know, (and therefore we ought not to doubt
for Scripture, which most worthy of belief, giveth testimony thereto,) told, say, that crystal, being made of snow, which has hardened through many years and never melted, becomes so solid, that cannot easily be melted. Summer at its coming easily melteth the snow of the pre ceding winter, for hath not yet antiquity besides to increase its hardness. But when
many snows for many years have fallen upon one another, and their abundance
has become too great for the power of the summer to master, mean not one summer, but many, and especially in these parts, that is, in the north, where even in summer the sun not found extremely hot,) then this abiding and lasting hardness creates this which called crystal. Ob serve, beloved. What then crystal snow hardened by frost for many years, so that cannot easily be melted either by sun or fire. have explained this at somewhat
greater length, because many are ignorant of and they who happen to know ought not to consider statement of what they know burdensome, seeing brought forward
not for their sake, but for the sake of those who know not. When then ye heard the Reader sounding out these words, doubt not that different thoughts presented them selves to you; that some said, and said truly, Great are the
I
is
(I
it
it is
It is
it
it
it is
a
it,
I
is
is it
it
?
is
I
it,
382 The presumption of criticising Holy Scripture.
Psalm works of the Lord, whereof but a small portion, and that an cxlto. eartli|y one, and known to almost all, has been here men
tioned, how God snows, how He scattereth mist, how He maketh the crystal solid : others said to themselves, Thinkest thou that all this is set down without reason in Scripture, or that this means nothing more than it sounds ? Is not somewhat suggested to us by the snow and the wool, by the mist and ashes, by the crystal and bread? But why hath Scripture willed to speak thus, by certain darknesses, so to speak, of similitudes ? how much better for it to speak more openly ? why have I so much as to seek or hesitate what these words mean ? why am I at fault when I hear them ? why when I have heard a Psalm do 1 generally go away never the wiser? This is which said a little above, Suffer thyself to be cured thus art thou to be healed. ' Very proud and presumptuous that sick man, who dares to advise his physician, even though he be but
man. Shall the sick man dare to give advice to the physiciau When mau sick, and God curing him, a great beginning of reverence and soundness, before thou knowest wherefore thing has been said, to believe that was right for to be said in the way in which has been said. For this reverence will make thee capable of seeking what said, of finding when thou hast sought, of rejoicing when thou hast found. Let us have then this sympathy of your prayers with our Lord God may He deign, if not for our sakes yet for yours, to give unto us what here lieth hidden.
