For the thought of a man shall confess to Tliee, and the remnants of the thought shall celebrate
solemnities
to Thee.
Augustine - Exposition on the Psalms - v4
By those
which Thou hast made eternal, by the same Thou hast pro
mised life eternal to the rest also. Thou enlightening mar vellously from the eternal mountains. Admirably with force
hath been said Thou : that no one may suppose that the mountains enlighten him. For many thinking that they were enlightened by the mere mountains, made to themselves
parties from the mountains; and the very mountains have
fallen downb, and they have been themselves broken in pieces.
Some have made for themselves a Donatus, some have Against made for themselves a Maximianus, some have made for*et? t? - themselves this or that teacher. Why do they count their salvation to be in men, not in God? O man, there hath come
to thee light through the mountains : but God doth enlighten
thee, not the mountains.
Thou, not the mountains.
b So Mss. according to Ben. without
Tariation, Ben. reads, ' ipsos montes which is not so good sense, ccncidetunt,' the very mountains they
Thou enlightening, he saith : Thou enlightening : from the
have cut away, or ' cut in pieces,'
10 None, however great, to be followed by himself.
Psalm eternal mountains indeed; but, Thou enlightening. Where- P^x'121forea*so'*Danot^erplace,aPsalmsaithwhat? /havelifted
1.
2.
'up mine eyes unto the mountains, whence there shall come help to me. What then, in the mountains is thy hope, and from thence to thee shall there come help? Hast thou stayed at the mountains ? Take heed what thou doest.
There is something above the mountains : above the moun tains is He at Whom the mountains tremble. / hare lifted up, he saith, mine eyes unto the mountains, whence there shall come help to me. But what followeth ? My help, he saith, is from the Lord, who hath made Heaven and earth. Unto the mountains indeed I have lifted up eyes, because through the mountains to me the Scriptures were displayed : but 1 have my heart in Him that doth enlighten all moun tains.
8. Therefore, brethren, for this purpose it hath been said, that no one of you should will to set his hope on man. Man is something, so long as he adhereth to Him by Whom man was made. For departing from Him, man is nothing, even when he adhereth to those (mountains). Do thou so take counsel through man, as that thou mayest consider Him that doth enlighten man. For even thou art able to draw near to Him, that doth speak to thee through man : for it is not so, that He hath made him to draw near unto Himself, and
rejecteth thee. And he that hath truly so drawn near unto God, that God dwelleth in him, is displeased with all those that do not set their hope on Him. Therefore there hath been given a sort of example. When men divided among themselves theIvery Apostles, and they fell Iunto schisms who
Apollos,
12- is, of Peter--over these the Apostle doth mourn, and he saith
Ibid. 13. to them,/* Christ divided? and he singled out himself to make light of among them ; Hath Paul been crucified for you, or in the name of Paul have ye been baptized? Behold a good mountain, seeking glory, not for himself, but for Him by Whom the mountains are enlightened. He was not willing to rely on himself; but upon Him on Whom he had over himself relied. Whosoever therefore shall have willed so to recommend himself to the people, as that if there shall have chanced for him any tumult, he brcaketh
am of Paul, I
l Cor. l, were saying, of
of
Cephas, that
up the people to
The true mountains refuse to stand by themselves. 1 1
follow after him, and divideth the Church Catholic for his Ver. own sake, is not of those mountains which the Most ----
But what is such an one ? One darkened by himself, not enlightened by the Lord. But
have been divided. But they have been divided? ; when
the people withdrew from the whole world and followed
after their name, they rejoiced, were elated, and were thrown down. They should have been humbled, and they would have been exalted: in like manner as the Apostle was
High doth enlighten.
how are these mountains proved? If there shall perchance have fallen out any tumult against the mountains in the Church, either by means of the popular seditions of carnal men, or by means of any false suspicions of men, a good mountain doth drive away from itself all them that for its own sake will to withdraw from unity. For thus it will remain in unity, if for its own sake unity herself shall not
Iath Paid been crucified for you? And humbled, saying, H
in another place, watered, but God hath 1 Cor. 3, planted, Apollos
given the increase. Tiierefore, neither he that planteth is any 6- thing, nor he that watereth, but God that giveth the increase.
were humble, in God were exalted. But they that in themselves are exalted, by God
are humbled. For he that exalteth himself shall be humbled; LukeU, and he that humbleth himself shall be exalted. Therefore11,
such men as regard their own pride are bitterly hostile to 1J"*1? *- peaceful men in the Church. These are willing to cement
peace, those stir up dissension among themselves. And what
saith another Psalm regarding them ? They that are bitter Ps. 66,7.
9. Ver. 5. There have been troubled all the unwise in
heart. There hath been preached the truth, there hath been declared life eternal ; it hath been declared that there is another life, which is not of this earth : men have despised the present life, and have loved the future life when enlight ened by the enlightened mountains. But the unwise in
c 4 Mw. ap. Ben. (and Oxf. ) have rejoiced.
Such mountains in themselves
shall not be exalted in themselves.
serve this,) Thou marvellously from the eternal mountains.
Thou enlightening, (ob
How have they been troubled ?
heart have been troubled.
When the Gospel is preached. And what is life eternal ?
And who is He that hath risen from the dead? The Athe- *ct"17'
12 The rich of this world at last find their hands empty.
Psalm njan8 wondered, when the Apostle Paul spake of the resur- -rectum of the dead, and thought that he spake but fables.
) Cor. 2, jlu(. because he said that there was another life which neither eye hath seen, nor ear heard, nor hath it gone up into the heart of man, therefore the unwise in heart were troubled. But what hath befallen them ? They have slept their sleep, and all men of riches have found nothing in their hands. They have loved things present, and have gone to sleep in the midst of things present: and so these very present things have become to them delightful : just as he that seeth in a dream himself to have found treasure, is so long rich as he waketh not. The dream hath made him rich, waking hath made him poor. Sleep perchance hath held him slumbering on the earth, and lying on the hard ground, poor and perchance a beggar; in sleep he hath seen himself to lie on an ivory or golden bed, and on feathers
1many
not understood how much of good might be done therewith. For if they had known of another life, there they would have laid up unto themselves the treasure which here was doomed to perish : like as Zacchaeus, the chief of the Publicans, saw that good1 when he received the LIord Jesus in his house, an(i ne saith, Tlie my goods
heaped up ; so long as he is sleeping, he is sleeping well, waking he hath found himself on the hard ground, whereon sleep had taken him. Such men also are these too : they have come into this life, and through temporal desires, they have as it were slumbered here ; and them riches, and vain pomps that fly away, have taken, and they have passed away : they have
Ior, if restore. This man was not in the emptiness of men dreaming, but in
'good. '
Luke19, t0 amj man
give to the and
I halfof po
have done any wrong,
fourfold
the faith of men awake. Therefore because the Lord had
come in as a Physician to a sick man, He hath proclaimed ibid. >>. 9. his salvation, and saith, To-day salvation to this house hath come, forasmuch as he also is a son of Abraham. In order
that ye might know how we by imitating his faith are the sons of Abraham : but the Jews who glory because of the flesh from the faith have degenerated. Therefore the men of riches have slept their sleep, and they have found nothing in their hands. They have slept in their desires, there delighteth them and passeth away that sleep, there passeth
They that 'mount horses' in pride, ' sleep' through judgment. 13
away this life, and they find nothing in their hands, because Vkr.
--
they have put nothing in the hand of Christ. Wilt thou
find any thing in thy hands hereafter? Despise not now the
hand of the poor man ; and have regard to empty hands, if
thou wilt have full hands. For the Lord hath said, IwasM*t. 25,
hungry, and ye gave Me to eat; I
Me drink; I was a stranger, and ye took Me in, and the like. And they, When saw we Thee hungry, thirsty, or a stranger' ? And He saith to them, Inasmuch as to one of My least ones ye have done to Me ye have done it. To hunger in the
poor He hath willed, That rich in Heaven and thou man to man dost hesitate to give, although thou knowest that thou art giving to Christ that which thou givest, from Whom thou hast received whatever thou givest But they have slept their sleep, and all men of riches have found nothing in their hands.
10. Ver. 6. By Thy chiding, God of Jacob, there ha ve slept all men that have mounted horses. Who are they that have mounted horses They that would not be humble. To sit on horseback no sin but sin to lift up the neck of power against God, and to deem one's self to be in
was thirsty, and ye gave
some distinction. Because thou art rich, thou hast mounted;
God doth chide, and thou sleepest. Great the anger of
Him chiding, great the anger. Let your Love observe tho terrible thing. Chiding hath noise, the noise wont to make men wake. So great the force of God chiding, that
he said, By Thy chiding, God of Jacob, there have slept
all men that have mounted horses. Behold what sleep
that Pharaoh slept who mounted horses. For he was not awake in heart, because against chiding he had his heart Exod. hardened. For hardness of heart slumber. ask you, 14>> 8- my brethren, how they sleep, who, while the Gospel sounding, and the Amen, and the Hallelujah, throughout the whole world, yet will not condemn their old life, and wake
up unto new life. There was the Scripture of God in Judaea only, now throughout the whole world sung. In that one nation one God Who made all things was spoken of, as to be adored and worshipped; now where He unsaid? Christ hath risen again, though derided on the Cross that
Oxf. Mss. and minittered unto Thee. '
d
it,
?
is ? 0 is
is ;
it is
is I is
; ?
a
is
it
a is
a
;
O
is a
is
14 Men still sleep in spite of general warnings.
Psalm very Cross whereon He was derided, He hath now imprinted lxxyr. on the Drows of kingS: and men yet sleep. Better have we heard Him that saith, Arise thou that art sleeping, and rise up from the dead, and there shall enlighten thee Christ.
But who do hear Him? They that do not mount horses. Who are they that do not mount horses? They that do not boast and exalt themselves, as if on their honours and powers. By Thy chiding, O God ofJacob, there have slumbered they that have mounted horses.
11. Ver. 7. Thou art terrible, and who shall withstand Thee at that time by Thine anger ? Now they sleep, and perceive not Thee angry ; but for cause that they should sleep, He was angry. Now that which sleeping they perceived not, at the end they shall perceive. For there shall appear the Judge of quick and dead. And who shall withstand Thee at that time by Thine anger? For now they speak that which they will, and they dispute against God and say, who are the Christians ? or who is Christ ? or what fools are they that believe that which they see not, and relinquish the pleasures which they see, and follow the faith of things which
1 baiati? are not displayed to their eyes ! Ye sleep and snore ye Ps. 94, Speak against God, as much as ye are able. How long shall sinners, 0 Lord, how long shall sinners glory, they answer
and will speak iniquity? But when doth no one answer * Oxf. and no one speak, except when he turneth himself* against ? they,' himself? When shall they turn their teeth against themselves,
' them- wherewith now they bite us, wherewith now they tear us by deriding Christians, and by censuring the life of holy men ? They shall turn themselves against themselves at that time, when there shall happen to them that which is spoken of in
Wisd 6, the Book of Wisdom ; they shall say within themselves, doing
3'
penance, and through anguish of spirit groaning : when they shall have seen the glory of holy men, then they shall say, These are they whom sometime we had in derision. O ye that slumbered much, now indeed ye are awake, and in your own hands ye find nothing. Ye see how they have hands full of the glory of God, whom as if poor ye derided. Speak then to yourselves, inasmuch as ye do not withstand
the anger of God, neither with hand, nor with tongue, nor with word, nor with thought. For He shall appear manifest
In Judgment they will acknowledge they have erred. 15
to you, Whom ye thought worthy to be derided, when He was Ver. being proclaimed to you as to come. And what shall they -~ -- say ? Therefore we have strayedfrom the way of truth, and Ibld-T-6' the light ofrighteousness hath not shined upon us, and the
sun hath not risen upon us. How should the Sun of righte ousness hare riseu to them sleeping ? But by His anger and chiding they sleep. This perchance one will say, and ' I would not have mounted horse :' and then they shall them selves blame their horses. Hear them blaming their horses, whereon they have slept : therefore we have erred, saith the Scripture,/rom the way of truth, and the light of righte
ousness hath not shined upon us, and the sun hath not risen
upon us. What hath pride profited us, and the boasting q/Tbid. v. riches hath bestowed upon us what ? All things have passed
away like a shadow. Therefore thou hast awoke at length.
But better were it that thou hadst not mounted horse, when thou oughtest to have been awake ; and thou wouldest have heard the voice of Christ, and Christ would have enlightened thee. Thou art terrible, and who shall withstand Thee at
that lime, by Thine anger ? For what shall there be at that time ?
12. Ver. 8. From Heaven Thou hast hurled judgment : the earth hath trembled, and hath rested* She which now doth trouble herself, she which now speaketh, hath to fear at the end and to rest. Better had she now rested, that at the end she might have rejoiced.
13. The earth hath trembled and hath rested. When ?
When God arose unto judgment, that He might save all the meek in heart. Who are the meek in heart ? They that on snorting horses have not mounted, but in their humility have confessed their own sins. That He might save all the meek in heart.
14. Ver. 10.
For the thought of a man shall confess to Tliee, and the remnants of the thought shall celebrate solemnities to Thee. The first is the thought, the latter are the remnants of the thought. What is the first thought ? That from whence we begin, that good thought whence thou wilt begin to confess. Confession uniteth us to Christ. But now the confession itself, that is, the first thought, doth produce in us the rem nants of the thought: and those very remnants of thought
(Ver. 9. )
16 Confession should leave remnants of thankful thought.
Psalm . shall celebrate solemnities to Thee. The thought of a man l**v1- shall confess to Thee, and the remnants of the thought shall celebrate solemnities to Thee. What is the thought which shall confess ? That which condemneth the former life, that whereunto that which it was is displeasing, in order that it
may be that which it was not, is itself the first thought. But because thus thou oughtest to withdraw from sins, with the first thought after having confessed to God, that it may not escape thy memory that thou hast been a sinner; in that thou hast been a sinner, thou dost celebrate solemnities to God. Furthermore it is to be understood as followeth. The first thought hath confession, and departure from the old life. But if thou shalt have forgotten from what sins thou hast been delivered, thou dost not render thanks to the Deliverer, and dost not celebrate solemnities to thy God. Behold the first confessing thought of Saul the Apostle, now Paul, who at first was Saul, when he heard a voice from Heaven ! While he was persecuting Christ, and was frantic against the
Christians, and was willing to bring them to be slaughtered
wheresoever he might find them, he heard a voice from Act>> 9, heaven, Saul, Saul, why persecutest thou Me? And being shined upon round about with the light, blindness having
smitten his eyes, that he might inwardly see, he put forth
lb. 6, 6. the first thought of obedience : when he heard, " /
2 Tim. 3' 8'
" what dost Thou bid me to do? " This is a thought con fessing: now he is calling upon the Lord Whom he persecuted. In what manner the remnants of the thought shall celebrate solemnities, in the case of Paul ye have heard, when the Apostle himself was being read ; Be thou mindful that Christ Jesus hath risen from the dead, of the seed of David, after my Gospel. What is, be thou mindful? ? Though effaced from thy memory be the thought, whereby at first thou hast confessed: be the remnant of the thought in the memory.
And see after what sort the same Paul doth / Apostle repeat
am Jesus Of Nazareth, Whom thou persecutest," " 0 Lord," he saith,
l Tim. in another place that which was bestowed upon him.
'
that ' before, he saith, have been a blasphemer,I and a persecutor,
and injurious. He that saith, before
phemer, is he yet a blasphemer? In order that he might not
be a blasphemer was the first thought confessing: but in
have a
been blas
God glorified in the recollection of sin pardoned. 1 7
order that he might commemorate what was forgiven him, Vsn. there were the remnants of the thought, and through those -- same remnants of the thought he was celebrating solemnities.
15. For, my brethren, behold Christ hath renewed us, hath forgiven us all sins, and we have been converted: if we forget
what hath been forgiven us, and by Whom it hath been for
given, we forget the gift of the Saviour : but when we do not
forget the gift of the Saviour, is not Christ daily sacrificed
for us? Even once was Christ sacrificed for? us, when we believed ; then was thought ; but now there are the remnants
of thought, when we remember Who hath come to us, and
what He hath forgiven us ; by means of those very remnants
of thought, that is, by means of the memory herself, He is
daily so sacrificed for us1, as if He were daily renewing us, i "nohu That hath renewed us by His first grace. For now the Lord^1^' hath renewed us in Baptism, and we have become new men, tur. "
in hope indeed rejoicing, in order that in tribulation we may Rom. l-2, be patient: nevertheless, there ought not to escape from our1 memory that which hath been bestowed upon us. And if
now thy thought is not what it was : (for the first thought
was to depart from sin : but now thou dost not depart, but at that time didst depart :) be there remnants of thought, lest He escape from memory Who hath made whole. If thou shalt have forgotten that thou hast had a wound, thou wilt have no remnants of thought. For what think ye that David said? Behold, he speaketh in the person of all ! Holy David sinned grievously, Nathan the Prophet was sent to him, and rebuked
/
the first thought of him confessing. The thought of a man 12 ' 13
him ; and he confessed and said,
have sinned. This was
2 Sam.
shall confess to Thee. What were the remnants of thought ?
When he saith, And my sin is before me ever. What then Ps. 61,3. was the first thought? That he should depart from sin.
And if he hath already departed from sin, how is the sin of
him before him ever, except that that thought passed away,
but the remnants of thought do celebrate solemnities ? Let
us remember therefore, most dearly beloved brethren, we ask
you : let whosoever shall have been delivered from sin, remember what he was ; be there in him the remnants of
? ? Nohia Chrisius immolatur,' the M>>s. have not ' pro,' which is in the earlier Editions, Ben.
VOL. IV.
C
18 Vows good, ifnot made in rash confidence.
Psalm thought. For then he beareth another man to be healed, if lxiyl- he shall remember that himself was healed. Therefore let each call to mind what he was, and whether he is no longer so : and then he will succour him that still is what he is no longer. But if he vaunt eth himself as it were of his own
v- 6'
merits, and driveth from him sinners as though they were unworthy, and rageth without mercy; he hath mounted a horse, let him look that he sleep not. For, they have slept that have mounted horses. At that time he relinquished his horse, he humbled himself: let him not again mount a horse, that is, let him not again lift himself up unto pride. How is this to be done by him ? Provided that the remnants of
thought celebrate solemnities to God.
16. Ver. 11. Vow ye, and pay to the Lord our God. Let
each man vow what he is able, and pay it. Do not vow and not pay : but let every man vow, and pay what he can. Be ye not slow to vow: for ye will accomplish the vows by powers not your own. Ye will fail, if on yourselves ye rely: but ifon Himto Whom ye vow ye rely, ye will be safe to
Vow ye, and pay to the Lord our God. What ought we all in common to vow ? To believe in Him, to hope from Him for life eternal, to live godly according to a measure common to all. For there is a certain measure common to all men. To commit no theft is not a thing enjoined upon one devoted to continence ', and not enjoined upon the married
1 casti- muniali.
. . . .
pay.
,, woman : to commit no adultery is enjomed upon all men :
. ,,
not to love wine-bibbing, whereby the soul is swallowed up, and doth corrupt in herself the Temple of God, is enjoined to all alike : not to be proud, is enjoined to all men alike : not to slay man, not to hate a brother, not to lay a plot to destroy any one, is enjoined to all in common. The whole of this we all ought to vow. There are also vows proper for individuals: one voweth to God conjugal chastity, that he will know no other woman besides his wife': so also the woman, that she will know no other man besides her husband. Other men also vow, even though they have used such a marriage, that beyond this they will have no such thing, that they will neither desire nor admit the like: and these men have vowed a
1 The wife being living, and sup- case would be that of one already a posing he may survive. The following widower.
What were else lawful, is wrong if it break a vow. 1 9
greater vow than the former. Others vow even virginity from Ver. the beginning oflife, that they will even know no such thing ---- as those who having experienced have relinquished: and
these men have vowed the greatest vow. Others vow that
their house shall be a place of entertainment for all the Saints
that may come : a great vow they vow. Another voweth to relinquish all his goods to be distributed to the poor, and go
into a community, into a society of the Saints: a great vow he
doth vow. Vow ye, and pay to the Lord our God. Let
each one vow what he shall have willed to vow ; let him give
heed to this, that he pay what he hath vowed. If any man
doth look back with regard to what he hath vowed to God,
it is an evil. Some woman or other devoted to continence
hath willed to marry : what hath she willed ? The same as
any virgin. What hath she willed ? The same as her own mother. Hath she willed any evil thing ? Evil certainly. Why? Because already she had vowed to the Lord her God.
For what hath the Apostle Paul said concerning such? Though he saith that young widows may marry if they will : \ Tim. nevertheless he saith in a certain passage, but more blessed
she will be, if so she shall have remained, after my judgment. 7, 40. He sheweth that she is more blessed, if so she shall have re mained ; but nevertheless that she is not to be condemned,
if she shall have willed to marry. But what saith he con cerning certain who have vowed and have not paid? Having, 1 Tim.
2'
he saith, damnation, because the first faith they have made5' void. What is, the first faith they have made void ? They have vowed, and have not paid. Let no brother therefore, when placed in a monastery, say, I shall depart from the monastery : for neither are they alone that are in a mo nastery to attain unto the kingdom of Heaven, nor do those that arc not there not belong unto God. We answer him, but they have not vowed ; thou hast vowed, thou hast looked back. When the Lord was threatening them with the day of
judgment, He saith what? Remember Lot's wife. To allLuke
'
men He spake. For what did Lot's wife ? She was delivered
from Sodom, and being in the way she looked back. In
the place where she looked back, there she remained. For
she became a statue of salt, in order that by considering Geo. 19, her men might be seasoned, might have sense, might not be 20-
c2
20 Voluntary vows do not excuse pride or sin.
Psalm infatuated, might not look back, lest by giving a bad ex- --x-^ ample they should themselves remain and season others. For even now we are saying this to certain of our brethren,
whom perchance we may have seen as it were weak in the good they have purposed. And wilt thou be such an one as he was ? We put before them certain whohavelooked back. They
1fatui are savourless' in themselves, but they season others, inasmuch as they are mentioned, in order that fearing their example they may not look back. Vow ye, and pay to the Lord our God. For that wife of Lot to all doth belong. A married woman hath had the will to commit adultery ; from her place whither she had arrived she looked back. A widow who had vowed so to remain hath willed to marry, she hath willed the thing which was lawful to her who hath married, but to herself was not lawful, because from her place she hath looked back. There is a virgin devoted to continence, already dedicated to
1 Ori. God; let her have1 also the other gifts which truly do adorn 'habeat' virginity itself, and without which that virginity is unclean. For what if she be uncorrupt in body and corrupt in mind ? What is it that he hath said ? What if no one hath touched the body, but if perchance she be drunken, be proud,
be contentious, be talkative ? All these things God doth condemn. If before she had vowed, she had married, she would not have been condemned : she hath chosen some thing better, hath overcome that which was lawful for her; she is proud, and doth commit so many things un lawful. This I say, it is lawful for her to marry before that she voweth, to be proud is never lawful. O thou virgin of God, thou hast willed not to marry, which is lawful : thou dost exalt thyself, which is not lawful. Better is a virgin humble, than a married woman humble : but better is a married woman humble, than a virgin proud. But she that looked back upon marriage is condemned, not because she hath willed to marry ; but because she had already gone before, and is become the wife of Lot by looking back. Be ye not slow, that are able, whom God doth inspire to seize upon higher callings: for we do not say these things in order that ye may not vow, but in order that ye may vow and may pay : Vow ye, and pay to the Lord our God. Now because we have treated of these matters, thou perchance
Vow in God's strength. Who are " in circuit 0/ Him. " 01
wast willing to vow, and now art not willing to vow. Bat VEtt-
observe what the Psalm hath said to thee. It hath not said, Vow not ; but, Vow and pay. Because thou hast heard, pay, wilt thou not vow ? Therefore wast thou willing to vow, and
not lo pay ? Nay, do both. One thing is done by thy pro fession, another thing will be perfected by the aid of God. Look to Him Who doth guide thee, and thou wilt not look back to the place whence He is leading thee forth. He that guideth thee is walking before thee ; the place from whence He is guiding thee is behind thee. Love Him guiding, and He doth not condemn thee looking back : Vow ye, and pay lo the Lord our God.
--
17. All they that are in the circuit of Him shall offer gifts. Who are in the circuit of Him ? For where is He that He saith, All they that are in the circuit of Him ? If of God the Father thou think, where is He not That is every where present? If of the Son thou think after the form of the Divinity, He too with the Father is every where: for He is Himself the Wisdom of God, whereof hath been said, But she reacheth every where becauseofher ownpureness. But if the Son ye understand, in that He took upon Himself24, flesh, and was seen among men, and was crucified, and rose again, we know that He hath ascended into Heaven. Who are in the circuit of Him? Angels. Therefore do not we offer gifts ? For all they that are in the circuit of Him, he hath said, shall offer gifts. If our Lord were buried here upon earth, and His body were lying, like that of any Martyr or Apostle, we might observe in them that should be in the circuit of Him, either whatever nations might be about the very spot on all sides, or men resorting to the burial place with gifts; but now He hath ascended, He is above. What is this, All they that are in the circuit of Him shall offer gifts ? Meanwhile I will say to you what God doth admonish, what he may Himself have deigned to inspire in me out of these words : if any thing better shall have hereafter appeared, this also is yours ; for the truth is common to all.
It is neither mine, nor thine : it is not of this man or of that man : to all it is common. And perchance it is in the midst, in such sort that in the circuit thereof may be all they that love
the truth. For whatever is common to all is in the midst.
Wisd. r,
22 God takes away the spirit ofpride to give His own.
Psalm Why is it said to be in the midst ? Because it is at the same ----- distance from all, and at the same proximity to all. That
which is not in the middle, is as it were private. That which is public is set in the middle, in order that all they that come may use the same, may be enlightened. Let no one say, it is mine : lest he should be wanting to make his own share of that which is in the midst for all. What then is, All they that are in the circuit of Him shall offer gifts? All they that understand truth to be common to all, and who do not make it as it were their own by being proud concerning they shall offer gifts; because they have humility: but they that make as were their own that which common to all, as though were set in the middle, are endeavouring to lead men astray to a party, these shall not offer gifts for, all they that are in the circuit of Him shall offer gifts, to Him terrible: they shall offer gifts to Him terrible. Let therefore all men fear that are in the circuit of Him. For therefore they shall fear, and with trembling they shall praise because they are in the circuit of Him, to the end that all men may attain unto Him, and He may openly meet all, and openly enlighten all. This is, to stand in awe with others When thou hast made Him as were thine own, and no longer common, thou art
. con. '
scere
Ps. 2,11. exalted unto pride; though written, Serve ye the Lord
infear, and exult unto Him with trembling. Therefore they shall offer gifts, who are in the circuit of Him. For they are humble who know truth to be common to all.
18.
which Thou hast made eternal, by the same Thou hast pro
mised life eternal to the rest also. Thou enlightening mar vellously from the eternal mountains. Admirably with force
hath been said Thou : that no one may suppose that the mountains enlighten him. For many thinking that they were enlightened by the mere mountains, made to themselves
parties from the mountains; and the very mountains have
fallen downb, and they have been themselves broken in pieces.
Some have made for themselves a Donatus, some have Against made for themselves a Maximianus, some have made for*et? t? - themselves this or that teacher. Why do they count their salvation to be in men, not in God? O man, there hath come
to thee light through the mountains : but God doth enlighten
thee, not the mountains.
Thou, not the mountains.
b So Mss. according to Ben. without
Tariation, Ben. reads, ' ipsos montes which is not so good sense, ccncidetunt,' the very mountains they
Thou enlightening, he saith : Thou enlightening : from the
have cut away, or ' cut in pieces,'
10 None, however great, to be followed by himself.
Psalm eternal mountains indeed; but, Thou enlightening. Where- P^x'121forea*so'*Danot^erplace,aPsalmsaithwhat? /havelifted
1.
2.
'up mine eyes unto the mountains, whence there shall come help to me. What then, in the mountains is thy hope, and from thence to thee shall there come help? Hast thou stayed at the mountains ? Take heed what thou doest.
There is something above the mountains : above the moun tains is He at Whom the mountains tremble. / hare lifted up, he saith, mine eyes unto the mountains, whence there shall come help to me. But what followeth ? My help, he saith, is from the Lord, who hath made Heaven and earth. Unto the mountains indeed I have lifted up eyes, because through the mountains to me the Scriptures were displayed : but 1 have my heart in Him that doth enlighten all moun tains.
8. Therefore, brethren, for this purpose it hath been said, that no one of you should will to set his hope on man. Man is something, so long as he adhereth to Him by Whom man was made. For departing from Him, man is nothing, even when he adhereth to those (mountains). Do thou so take counsel through man, as that thou mayest consider Him that doth enlighten man. For even thou art able to draw near to Him, that doth speak to thee through man : for it is not so, that He hath made him to draw near unto Himself, and
rejecteth thee. And he that hath truly so drawn near unto God, that God dwelleth in him, is displeased with all those that do not set their hope on Him. Therefore there hath been given a sort of example. When men divided among themselves theIvery Apostles, and they fell Iunto schisms who
Apollos,
12- is, of Peter--over these the Apostle doth mourn, and he saith
Ibid. 13. to them,/* Christ divided? and he singled out himself to make light of among them ; Hath Paul been crucified for you, or in the name of Paul have ye been baptized? Behold a good mountain, seeking glory, not for himself, but for Him by Whom the mountains are enlightened. He was not willing to rely on himself; but upon Him on Whom he had over himself relied. Whosoever therefore shall have willed so to recommend himself to the people, as that if there shall have chanced for him any tumult, he brcaketh
am of Paul, I
l Cor. l, were saying, of
of
Cephas, that
up the people to
The true mountains refuse to stand by themselves. 1 1
follow after him, and divideth the Church Catholic for his Ver. own sake, is not of those mountains which the Most ----
But what is such an one ? One darkened by himself, not enlightened by the Lord. But
have been divided. But they have been divided? ; when
the people withdrew from the whole world and followed
after their name, they rejoiced, were elated, and were thrown down. They should have been humbled, and they would have been exalted: in like manner as the Apostle was
High doth enlighten.
how are these mountains proved? If there shall perchance have fallen out any tumult against the mountains in the Church, either by means of the popular seditions of carnal men, or by means of any false suspicions of men, a good mountain doth drive away from itself all them that for its own sake will to withdraw from unity. For thus it will remain in unity, if for its own sake unity herself shall not
Iath Paid been crucified for you? And humbled, saying, H
in another place, watered, but God hath 1 Cor. 3, planted, Apollos
given the increase. Tiierefore, neither he that planteth is any 6- thing, nor he that watereth, but God that giveth the increase.
were humble, in God were exalted. But they that in themselves are exalted, by God
are humbled. For he that exalteth himself shall be humbled; LukeU, and he that humbleth himself shall be exalted. Therefore11,
such men as regard their own pride are bitterly hostile to 1J"*1? *- peaceful men in the Church. These are willing to cement
peace, those stir up dissension among themselves. And what
saith another Psalm regarding them ? They that are bitter Ps. 66,7.
9. Ver. 5. There have been troubled all the unwise in
heart. There hath been preached the truth, there hath been declared life eternal ; it hath been declared that there is another life, which is not of this earth : men have despised the present life, and have loved the future life when enlight ened by the enlightened mountains. But the unwise in
c 4 Mw. ap. Ben. (and Oxf. ) have rejoiced.
Such mountains in themselves
shall not be exalted in themselves.
serve this,) Thou marvellously from the eternal mountains.
Thou enlightening, (ob
How have they been troubled ?
heart have been troubled.
When the Gospel is preached. And what is life eternal ?
And who is He that hath risen from the dead? The Athe- *ct"17'
12 The rich of this world at last find their hands empty.
Psalm njan8 wondered, when the Apostle Paul spake of the resur- -rectum of the dead, and thought that he spake but fables.
) Cor. 2, jlu(. because he said that there was another life which neither eye hath seen, nor ear heard, nor hath it gone up into the heart of man, therefore the unwise in heart were troubled. But what hath befallen them ? They have slept their sleep, and all men of riches have found nothing in their hands. They have loved things present, and have gone to sleep in the midst of things present: and so these very present things have become to them delightful : just as he that seeth in a dream himself to have found treasure, is so long rich as he waketh not. The dream hath made him rich, waking hath made him poor. Sleep perchance hath held him slumbering on the earth, and lying on the hard ground, poor and perchance a beggar; in sleep he hath seen himself to lie on an ivory or golden bed, and on feathers
1many
not understood how much of good might be done therewith. For if they had known of another life, there they would have laid up unto themselves the treasure which here was doomed to perish : like as Zacchaeus, the chief of the Publicans, saw that good1 when he received the LIord Jesus in his house, an(i ne saith, Tlie my goods
heaped up ; so long as he is sleeping, he is sleeping well, waking he hath found himself on the hard ground, whereon sleep had taken him. Such men also are these too : they have come into this life, and through temporal desires, they have as it were slumbered here ; and them riches, and vain pomps that fly away, have taken, and they have passed away : they have
Ior, if restore. This man was not in the emptiness of men dreaming, but in
'good. '
Luke19, t0 amj man
give to the and
I halfof po
have done any wrong,
fourfold
the faith of men awake. Therefore because the Lord had
come in as a Physician to a sick man, He hath proclaimed ibid. >>. 9. his salvation, and saith, To-day salvation to this house hath come, forasmuch as he also is a son of Abraham. In order
that ye might know how we by imitating his faith are the sons of Abraham : but the Jews who glory because of the flesh from the faith have degenerated. Therefore the men of riches have slept their sleep, and they have found nothing in their hands. They have slept in their desires, there delighteth them and passeth away that sleep, there passeth
They that 'mount horses' in pride, ' sleep' through judgment. 13
away this life, and they find nothing in their hands, because Vkr.
--
they have put nothing in the hand of Christ. Wilt thou
find any thing in thy hands hereafter? Despise not now the
hand of the poor man ; and have regard to empty hands, if
thou wilt have full hands. For the Lord hath said, IwasM*t. 25,
hungry, and ye gave Me to eat; I
Me drink; I was a stranger, and ye took Me in, and the like. And they, When saw we Thee hungry, thirsty, or a stranger' ? And He saith to them, Inasmuch as to one of My least ones ye have done to Me ye have done it. To hunger in the
poor He hath willed, That rich in Heaven and thou man to man dost hesitate to give, although thou knowest that thou art giving to Christ that which thou givest, from Whom thou hast received whatever thou givest But they have slept their sleep, and all men of riches have found nothing in their hands.
10. Ver. 6. By Thy chiding, God of Jacob, there ha ve slept all men that have mounted horses. Who are they that have mounted horses They that would not be humble. To sit on horseback no sin but sin to lift up the neck of power against God, and to deem one's self to be in
was thirsty, and ye gave
some distinction. Because thou art rich, thou hast mounted;
God doth chide, and thou sleepest. Great the anger of
Him chiding, great the anger. Let your Love observe tho terrible thing. Chiding hath noise, the noise wont to make men wake. So great the force of God chiding, that
he said, By Thy chiding, God of Jacob, there have slept
all men that have mounted horses. Behold what sleep
that Pharaoh slept who mounted horses. For he was not awake in heart, because against chiding he had his heart Exod. hardened. For hardness of heart slumber. ask you, 14>> 8- my brethren, how they sleep, who, while the Gospel sounding, and the Amen, and the Hallelujah, throughout the whole world, yet will not condemn their old life, and wake
up unto new life. There was the Scripture of God in Judaea only, now throughout the whole world sung. In that one nation one God Who made all things was spoken of, as to be adored and worshipped; now where He unsaid? Christ hath risen again, though derided on the Cross that
Oxf. Mss. and minittered unto Thee. '
d
it,
?
is ? 0 is
is ;
it is
is I is
; ?
a
is
it
a is
a
;
O
is a
is
14 Men still sleep in spite of general warnings.
Psalm very Cross whereon He was derided, He hath now imprinted lxxyr. on the Drows of kingS: and men yet sleep. Better have we heard Him that saith, Arise thou that art sleeping, and rise up from the dead, and there shall enlighten thee Christ.
But who do hear Him? They that do not mount horses. Who are they that do not mount horses? They that do not boast and exalt themselves, as if on their honours and powers. By Thy chiding, O God ofJacob, there have slumbered they that have mounted horses.
11. Ver. 7. Thou art terrible, and who shall withstand Thee at that time by Thine anger ? Now they sleep, and perceive not Thee angry ; but for cause that they should sleep, He was angry. Now that which sleeping they perceived not, at the end they shall perceive. For there shall appear the Judge of quick and dead. And who shall withstand Thee at that time by Thine anger? For now they speak that which they will, and they dispute against God and say, who are the Christians ? or who is Christ ? or what fools are they that believe that which they see not, and relinquish the pleasures which they see, and follow the faith of things which
1 baiati? are not displayed to their eyes ! Ye sleep and snore ye Ps. 94, Speak against God, as much as ye are able. How long shall sinners, 0 Lord, how long shall sinners glory, they answer
and will speak iniquity? But when doth no one answer * Oxf. and no one speak, except when he turneth himself* against ? they,' himself? When shall they turn their teeth against themselves,
' them- wherewith now they bite us, wherewith now they tear us by deriding Christians, and by censuring the life of holy men ? They shall turn themselves against themselves at that time, when there shall happen to them that which is spoken of in
Wisd 6, the Book of Wisdom ; they shall say within themselves, doing
3'
penance, and through anguish of spirit groaning : when they shall have seen the glory of holy men, then they shall say, These are they whom sometime we had in derision. O ye that slumbered much, now indeed ye are awake, and in your own hands ye find nothing. Ye see how they have hands full of the glory of God, whom as if poor ye derided. Speak then to yourselves, inasmuch as ye do not withstand
the anger of God, neither with hand, nor with tongue, nor with word, nor with thought. For He shall appear manifest
In Judgment they will acknowledge they have erred. 15
to you, Whom ye thought worthy to be derided, when He was Ver. being proclaimed to you as to come. And what shall they -~ -- say ? Therefore we have strayedfrom the way of truth, and Ibld-T-6' the light ofrighteousness hath not shined upon us, and the
sun hath not risen upon us. How should the Sun of righte ousness hare riseu to them sleeping ? But by His anger and chiding they sleep. This perchance one will say, and ' I would not have mounted horse :' and then they shall them selves blame their horses. Hear them blaming their horses, whereon they have slept : therefore we have erred, saith the Scripture,/rom the way of truth, and the light of righte
ousness hath not shined upon us, and the sun hath not risen
upon us. What hath pride profited us, and the boasting q/Tbid. v. riches hath bestowed upon us what ? All things have passed
away like a shadow. Therefore thou hast awoke at length.
But better were it that thou hadst not mounted horse, when thou oughtest to have been awake ; and thou wouldest have heard the voice of Christ, and Christ would have enlightened thee. Thou art terrible, and who shall withstand Thee at
that lime, by Thine anger ? For what shall there be at that time ?
12. Ver. 8. From Heaven Thou hast hurled judgment : the earth hath trembled, and hath rested* She which now doth trouble herself, she which now speaketh, hath to fear at the end and to rest. Better had she now rested, that at the end she might have rejoiced.
13. The earth hath trembled and hath rested. When ?
When God arose unto judgment, that He might save all the meek in heart. Who are the meek in heart ? They that on snorting horses have not mounted, but in their humility have confessed their own sins. That He might save all the meek in heart.
14. Ver. 10.
For the thought of a man shall confess to Tliee, and the remnants of the thought shall celebrate solemnities to Thee. The first is the thought, the latter are the remnants of the thought. What is the first thought ? That from whence we begin, that good thought whence thou wilt begin to confess. Confession uniteth us to Christ. But now the confession itself, that is, the first thought, doth produce in us the rem nants of the thought: and those very remnants of thought
(Ver. 9. )
16 Confession should leave remnants of thankful thought.
Psalm . shall celebrate solemnities to Thee. The thought of a man l**v1- shall confess to Thee, and the remnants of the thought shall celebrate solemnities to Thee. What is the thought which shall confess ? That which condemneth the former life, that whereunto that which it was is displeasing, in order that it
may be that which it was not, is itself the first thought. But because thus thou oughtest to withdraw from sins, with the first thought after having confessed to God, that it may not escape thy memory that thou hast been a sinner; in that thou hast been a sinner, thou dost celebrate solemnities to God. Furthermore it is to be understood as followeth. The first thought hath confession, and departure from the old life. But if thou shalt have forgotten from what sins thou hast been delivered, thou dost not render thanks to the Deliverer, and dost not celebrate solemnities to thy God. Behold the first confessing thought of Saul the Apostle, now Paul, who at first was Saul, when he heard a voice from Heaven ! While he was persecuting Christ, and was frantic against the
Christians, and was willing to bring them to be slaughtered
wheresoever he might find them, he heard a voice from Act>> 9, heaven, Saul, Saul, why persecutest thou Me? And being shined upon round about with the light, blindness having
smitten his eyes, that he might inwardly see, he put forth
lb. 6, 6. the first thought of obedience : when he heard, " /
2 Tim. 3' 8'
" what dost Thou bid me to do? " This is a thought con fessing: now he is calling upon the Lord Whom he persecuted. In what manner the remnants of the thought shall celebrate solemnities, in the case of Paul ye have heard, when the Apostle himself was being read ; Be thou mindful that Christ Jesus hath risen from the dead, of the seed of David, after my Gospel. What is, be thou mindful? ? Though effaced from thy memory be the thought, whereby at first thou hast confessed: be the remnant of the thought in the memory.
And see after what sort the same Paul doth / Apostle repeat
am Jesus Of Nazareth, Whom thou persecutest," " 0 Lord," he saith,
l Tim. in another place that which was bestowed upon him.
'
that ' before, he saith, have been a blasphemer,I and a persecutor,
and injurious. He that saith, before
phemer, is he yet a blasphemer? In order that he might not
be a blasphemer was the first thought confessing: but in
have a
been blas
God glorified in the recollection of sin pardoned. 1 7
order that he might commemorate what was forgiven him, Vsn. there were the remnants of the thought, and through those -- same remnants of the thought he was celebrating solemnities.
15. For, my brethren, behold Christ hath renewed us, hath forgiven us all sins, and we have been converted: if we forget
what hath been forgiven us, and by Whom it hath been for
given, we forget the gift of the Saviour : but when we do not
forget the gift of the Saviour, is not Christ daily sacrificed
for us? Even once was Christ sacrificed for? us, when we believed ; then was thought ; but now there are the remnants
of thought, when we remember Who hath come to us, and
what He hath forgiven us ; by means of those very remnants
of thought, that is, by means of the memory herself, He is
daily so sacrificed for us1, as if He were daily renewing us, i "nohu That hath renewed us by His first grace. For now the Lord^1^' hath renewed us in Baptism, and we have become new men, tur. "
in hope indeed rejoicing, in order that in tribulation we may Rom. l-2, be patient: nevertheless, there ought not to escape from our1 memory that which hath been bestowed upon us. And if
now thy thought is not what it was : (for the first thought
was to depart from sin : but now thou dost not depart, but at that time didst depart :) be there remnants of thought, lest He escape from memory Who hath made whole. If thou shalt have forgotten that thou hast had a wound, thou wilt have no remnants of thought. For what think ye that David said? Behold, he speaketh in the person of all ! Holy David sinned grievously, Nathan the Prophet was sent to him, and rebuked
/
the first thought of him confessing. The thought of a man 12 ' 13
him ; and he confessed and said,
have sinned. This was
2 Sam.
shall confess to Thee. What were the remnants of thought ?
When he saith, And my sin is before me ever. What then Ps. 61,3. was the first thought? That he should depart from sin.
And if he hath already departed from sin, how is the sin of
him before him ever, except that that thought passed away,
but the remnants of thought do celebrate solemnities ? Let
us remember therefore, most dearly beloved brethren, we ask
you : let whosoever shall have been delivered from sin, remember what he was ; be there in him the remnants of
? ? Nohia Chrisius immolatur,' the M>>s. have not ' pro,' which is in the earlier Editions, Ben.
VOL. IV.
C
18 Vows good, ifnot made in rash confidence.
Psalm thought. For then he beareth another man to be healed, if lxiyl- he shall remember that himself was healed. Therefore let each call to mind what he was, and whether he is no longer so : and then he will succour him that still is what he is no longer. But if he vaunt eth himself as it were of his own
v- 6'
merits, and driveth from him sinners as though they were unworthy, and rageth without mercy; he hath mounted a horse, let him look that he sleep not. For, they have slept that have mounted horses. At that time he relinquished his horse, he humbled himself: let him not again mount a horse, that is, let him not again lift himself up unto pride. How is this to be done by him ? Provided that the remnants of
thought celebrate solemnities to God.
16. Ver. 11. Vow ye, and pay to the Lord our God. Let
each man vow what he is able, and pay it. Do not vow and not pay : but let every man vow, and pay what he can. Be ye not slow to vow: for ye will accomplish the vows by powers not your own. Ye will fail, if on yourselves ye rely: but ifon Himto Whom ye vow ye rely, ye will be safe to
Vow ye, and pay to the Lord our God. What ought we all in common to vow ? To believe in Him, to hope from Him for life eternal, to live godly according to a measure common to all. For there is a certain measure common to all men. To commit no theft is not a thing enjoined upon one devoted to continence ', and not enjoined upon the married
1 casti- muniali.
. . . .
pay.
,, woman : to commit no adultery is enjomed upon all men :
. ,,
not to love wine-bibbing, whereby the soul is swallowed up, and doth corrupt in herself the Temple of God, is enjoined to all alike : not to be proud, is enjoined to all men alike : not to slay man, not to hate a brother, not to lay a plot to destroy any one, is enjoined to all in common. The whole of this we all ought to vow. There are also vows proper for individuals: one voweth to God conjugal chastity, that he will know no other woman besides his wife': so also the woman, that she will know no other man besides her husband. Other men also vow, even though they have used such a marriage, that beyond this they will have no such thing, that they will neither desire nor admit the like: and these men have vowed a
1 The wife being living, and sup- case would be that of one already a posing he may survive. The following widower.
What were else lawful, is wrong if it break a vow. 1 9
greater vow than the former. Others vow even virginity from Ver. the beginning oflife, that they will even know no such thing ---- as those who having experienced have relinquished: and
these men have vowed the greatest vow. Others vow that
their house shall be a place of entertainment for all the Saints
that may come : a great vow they vow. Another voweth to relinquish all his goods to be distributed to the poor, and go
into a community, into a society of the Saints: a great vow he
doth vow. Vow ye, and pay to the Lord our God. Let
each one vow what he shall have willed to vow ; let him give
heed to this, that he pay what he hath vowed. If any man
doth look back with regard to what he hath vowed to God,
it is an evil. Some woman or other devoted to continence
hath willed to marry : what hath she willed ? The same as
any virgin. What hath she willed ? The same as her own mother. Hath she willed any evil thing ? Evil certainly. Why? Because already she had vowed to the Lord her God.
For what hath the Apostle Paul said concerning such? Though he saith that young widows may marry if they will : \ Tim. nevertheless he saith in a certain passage, but more blessed
she will be, if so she shall have remained, after my judgment. 7, 40. He sheweth that she is more blessed, if so she shall have re mained ; but nevertheless that she is not to be condemned,
if she shall have willed to marry. But what saith he con cerning certain who have vowed and have not paid? Having, 1 Tim.
2'
he saith, damnation, because the first faith they have made5' void. What is, the first faith they have made void ? They have vowed, and have not paid. Let no brother therefore, when placed in a monastery, say, I shall depart from the monastery : for neither are they alone that are in a mo nastery to attain unto the kingdom of Heaven, nor do those that arc not there not belong unto God. We answer him, but they have not vowed ; thou hast vowed, thou hast looked back. When the Lord was threatening them with the day of
judgment, He saith what? Remember Lot's wife. To allLuke
'
men He spake. For what did Lot's wife ? She was delivered
from Sodom, and being in the way she looked back. In
the place where she looked back, there she remained. For
she became a statue of salt, in order that by considering Geo. 19, her men might be seasoned, might have sense, might not be 20-
c2
20 Voluntary vows do not excuse pride or sin.
Psalm infatuated, might not look back, lest by giving a bad ex- --x-^ ample they should themselves remain and season others. For even now we are saying this to certain of our brethren,
whom perchance we may have seen as it were weak in the good they have purposed. And wilt thou be such an one as he was ? We put before them certain whohavelooked back. They
1fatui are savourless' in themselves, but they season others, inasmuch as they are mentioned, in order that fearing their example they may not look back. Vow ye, and pay to the Lord our God. For that wife of Lot to all doth belong. A married woman hath had the will to commit adultery ; from her place whither she had arrived she looked back. A widow who had vowed so to remain hath willed to marry, she hath willed the thing which was lawful to her who hath married, but to herself was not lawful, because from her place she hath looked back. There is a virgin devoted to continence, already dedicated to
1 Ori. God; let her have1 also the other gifts which truly do adorn 'habeat' virginity itself, and without which that virginity is unclean. For what if she be uncorrupt in body and corrupt in mind ? What is it that he hath said ? What if no one hath touched the body, but if perchance she be drunken, be proud,
be contentious, be talkative ? All these things God doth condemn. If before she had vowed, she had married, she would not have been condemned : she hath chosen some thing better, hath overcome that which was lawful for her; she is proud, and doth commit so many things un lawful. This I say, it is lawful for her to marry before that she voweth, to be proud is never lawful. O thou virgin of God, thou hast willed not to marry, which is lawful : thou dost exalt thyself, which is not lawful. Better is a virgin humble, than a married woman humble : but better is a married woman humble, than a virgin proud. But she that looked back upon marriage is condemned, not because she hath willed to marry ; but because she had already gone before, and is become the wife of Lot by looking back. Be ye not slow, that are able, whom God doth inspire to seize upon higher callings: for we do not say these things in order that ye may not vow, but in order that ye may vow and may pay : Vow ye, and pay to the Lord our God. Now because we have treated of these matters, thou perchance
Vow in God's strength. Who are " in circuit 0/ Him. " 01
wast willing to vow, and now art not willing to vow. Bat VEtt-
observe what the Psalm hath said to thee. It hath not said, Vow not ; but, Vow and pay. Because thou hast heard, pay, wilt thou not vow ? Therefore wast thou willing to vow, and
not lo pay ? Nay, do both. One thing is done by thy pro fession, another thing will be perfected by the aid of God. Look to Him Who doth guide thee, and thou wilt not look back to the place whence He is leading thee forth. He that guideth thee is walking before thee ; the place from whence He is guiding thee is behind thee. Love Him guiding, and He doth not condemn thee looking back : Vow ye, and pay lo the Lord our God.
--
17. All they that are in the circuit of Him shall offer gifts. Who are in the circuit of Him ? For where is He that He saith, All they that are in the circuit of Him ? If of God the Father thou think, where is He not That is every where present? If of the Son thou think after the form of the Divinity, He too with the Father is every where: for He is Himself the Wisdom of God, whereof hath been said, But she reacheth every where becauseofher ownpureness. But if the Son ye understand, in that He took upon Himself24, flesh, and was seen among men, and was crucified, and rose again, we know that He hath ascended into Heaven. Who are in the circuit of Him? Angels. Therefore do not we offer gifts ? For all they that are in the circuit of Him, he hath said, shall offer gifts. If our Lord were buried here upon earth, and His body were lying, like that of any Martyr or Apostle, we might observe in them that should be in the circuit of Him, either whatever nations might be about the very spot on all sides, or men resorting to the burial place with gifts; but now He hath ascended, He is above. What is this, All they that are in the circuit of Him shall offer gifts ? Meanwhile I will say to you what God doth admonish, what he may Himself have deigned to inspire in me out of these words : if any thing better shall have hereafter appeared, this also is yours ; for the truth is common to all.
It is neither mine, nor thine : it is not of this man or of that man : to all it is common. And perchance it is in the midst, in such sort that in the circuit thereof may be all they that love
the truth. For whatever is common to all is in the midst.
Wisd. r,
22 God takes away the spirit ofpride to give His own.
Psalm Why is it said to be in the midst ? Because it is at the same ----- distance from all, and at the same proximity to all. That
which is not in the middle, is as it were private. That which is public is set in the middle, in order that all they that come may use the same, may be enlightened. Let no one say, it is mine : lest he should be wanting to make his own share of that which is in the midst for all. What then is, All they that are in the circuit of Him shall offer gifts? All they that understand truth to be common to all, and who do not make it as it were their own by being proud concerning they shall offer gifts; because they have humility: but they that make as were their own that which common to all, as though were set in the middle, are endeavouring to lead men astray to a party, these shall not offer gifts for, all they that are in the circuit of Him shall offer gifts, to Him terrible: they shall offer gifts to Him terrible. Let therefore all men fear that are in the circuit of Him. For therefore they shall fear, and with trembling they shall praise because they are in the circuit of Him, to the end that all men may attain unto Him, and He may openly meet all, and openly enlighten all. This is, to stand in awe with others When thou hast made Him as were thine own, and no longer common, thou art
. con. '
scere
Ps. 2,11. exalted unto pride; though written, Serve ye the Lord
infear, and exult unto Him with trembling. Therefore they shall offer gifts, who are in the circuit of Him. For they are humble who know truth to be common to all.
18.
