No More Learning

Why then did he say above not, Thou wilt hear, but, hear Thou
that after the Church cried out, hear Tlwu, and was not heard, she perceived what must needs pass away to enable her to be heard Or that she was heard above, but doth not yet understand that she was heard, because she doth not yet
4. Because
(ver. 3. )
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26 God, how said to learn. Why He is not seen till ' morning:
Psalm see by Whom she hath been heard ; and what she now says, Y. In the morning Thou wilt hear, she would have thus taken, In the morning I shall understand that I have been heard ?
Ps. 3, 7. Such is that expression, Arise, O Lord, that is, make me arise. But this latter is taken of Christ's resurrection : but
Deut. 13' 3'
at all events that Scripture, The Lord your God proveth you, that He may know whether ye love Him, cannot be taken in any other sense, than, that ye by Him may know, and that it may be made evident to yourselves, what progress ye have
made in His love. I will stand by Thee, and will see. 5. In the morning "
What is, 1 will stand, but, I will not lie down ? " Now what else is to lie down, but to take rest on the earth, which
/ will stand by, he says, and will see. We must not then cleave to things earthly, if we would see God, Who is beheld by a clean heart. (Ver. 5, 6. ) For Thou art not a God Who hast pleasure
is a seeking happiness in earthly pleasures ?
in iniquity. The malignant man shall not dwell near Thee, nor shall the unrighteous abide before Thine eyes. Thou hast hated all that work iniquity, Thou wilt destroy all that speak a lie. The man of blood, and the crafty man, the Lord will abominate. Iniquity, malignity, lying, homicide,
craft, and all the like, are the night of which we speak: on the passing away of which, the morning dawns, that God may be seen. He has unfolded the reason, then, why he will stand by in the morning, and see : For, he says, Thou art not a God Who hast pleasure in iniquity. For if He were a God Who had pleasure in iniquity, He could be seen even by the iniquitous, so that He would not be seen in the morning,
that is, when the night of iniquity is over.
6. The malignant man shall not dwell near Thee : that
is, he shall not so see, as to cleave to Thee. Hence follows, Nor shall the unrighteous abide before Thine eyes. For their eyes, that is, their mind is beaten back by the light of truth, because of the darkness of their sins ; by the habitual
practice of which they are notable to sustain the brightness of right understanding. Therefore even they who see sometimes, that is, who understand the truth, are yet still unrighteous, they abide not therein through love of those things, which turn away from the truth. For they carry about with them
God's hatred of sinners. Alt lying displeases Him. 27
their night, that not only the habit, but even the love, Vbr. ft. of sinning. But this night shall pass away, that is,
they shall cease to sin, and this love and habit thereof be
put to flight, the morning dawus, so that they not only under stand, but also cleave to the truth.
7. Thou hast hated all that work iniquity. God's hatred may be understood from that form of expression, by which every sinner hates the truth. For seems that she too
hates those, whom she suffers not to abide in her. Now they do not abide, who cannot bear the truth. Thou tcilt destroy all that speak a lie. For this the opposite to truth. But lest any one should suppose that any substance or nature opposite to truth, let him understand that a lie has relation to that which not, not to that which is. For
that which be spoken, truth spoken but that which not be spoken, a lie. Therefore saith he, Thou wilt destroy all that speak a lie; because drawing back from
that which is, they turn aside to that which not. Many
lies indeed seem to be for some one's safety or advantage, spoken not in malice, but in kindness such was that of those midwives in Exodus, who gave a false report toExod. Pharaoh, to the end that the infants of the children
of^h. Israel might not be slain. But even these are praised notTrea-
for the fact, but for the disposition shewn since those who Lying"
only lie in this way, will attain in time to freedom from all and
_
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against lying. For in those that are perfect, not even these nesT. yjng.
are found. For to these said, Let there be in your Matt. mouth, yea, yea nay, nay whatsoever more, is of evil. 3'' Nor without reason written in another place, The mouth Wisdom
l.
that lieth slayeth the soul lest any should imagine that the perfect and spiritual man ought to lie for this temporal life, in the death of which no soul slain, neither his own, nor
But since one thing to lie, another to conceal the truth; (if indeed be one thing to say what false, another not to say what true,) haply one does not wish to give a man up even to this visible death, he should be prepared to conceal what true, not to say what false so that he may neither give him up, nor lie, lest he slay his own soul for another's body. But he cannot yet do this, let him at all events admit only lies of such necessity, that he may attain
another's.
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28 . No He, where no duplicity. The false inherit not.
Psalm to be freed even from these, if they alone remain, and '--- receive the strength of the Holy Ghost, whereby he may despise all that must be suffered for the truth's sake. In fine, there are two kinds of lies, in which there is no great fault, and yet they are not without fault, either when we are in jest, or when we lie that we may do good. That first
kind, in jest, is for this reason not very hurtful, because there is no deception. For he to whom it is said knows that it is said for the sake of the jest. But the second kind is for this reason the more inoffensive, because it carries with it some kindly intention. And to say truth, that which has no duplicity, cannot even be called a lie. As
for example, sword be intrusted to any one, and he promises to return it, when he who intrusted to him shall demand it: he chance to require his sword when in fit of madness, clear must not be returned then, lest he kill either himself or others, until soundness of mind be restored to him. Here then no duplicity, because he, to whom the sword was intrusted, when he promised that he would return at the other's demand, did not imagine that he could require when in fit of madness. But even the Lord concealed the truth, when He said to the^isciples, not
Johni6, yet strong enough, have many things to say unto you, but
18'
ye cannot bear them now: and the Apostle Paul, when he iCor. 3, said, could not speak unto you as unto spiritual, but as unto carnal. Whence clear that not blameable,
sometimes not to speak what true. But to say what false, not found to have been allowed to the perfect.
8. The man blood, and the crafty man, the Lord will abominate. What he said above, Thou hast hated all that work iniquity, Thou wilt destroy all that speak a lie, may well seem to be repeated here so that one may refer the man blood to the worker iniquity, and the crafty man to the lie. For craft, when one thing done, another pretended. He used an apt word too, when he said, will abominate. For the disinherited are usually called abomi nated. Now this Psalm for her who receiveth the inhe ritance; and she adds the exulting joy of her hope, in saying,
(ver. 7. ) But in the multitude of Thy mercy, will enter into Thine house. In the multitude ofmercy perhaps he means
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God's Temple, the Church perfected. Manner of His Justice. 29
in the multitude of perfected and blessed men, of whom that V>>r. 7. city shall consist, of which the Church is now in travail, and
is bearing few by few. Now that many men regenerated
and perfected, are rightly called the multitude of God's
mercy, who can deny ; when it is most truly said, what is Pa. 8, 4. man that Thou art mindful of him, or the son of man that
Iwill enter into Thine house: as a stone
Thou visilest him?
into a building, I suppose, is the meaning. For what else is the house of God than the Temple of God, of which it is said, for the temple of God is holy, which temple ye are ? Of which building He is the corner-stone, Whom the Power and Wisdom of God coeternal with the Father assumed.
/ will worship at Thy holy temple, in Thy At fear.
l Cor. the temple, we understand as, near the temple. For heEph. 2
9.
does not say, 1 will worship in Thy holy temple; but, / will20. worship at Thy holy temple. It must be understood too to be spoken not of perfection, but of progress toward perfection :
so that the words, / will enter into Thine house, should sig nify perfection. But that this may come to a happy issue,
Iwill first, he says, worship at Thy holy temple. And per
haps on this account he added, in Thy fear; which is a
great defence to those that are advancing toward salvation.
But when any one shall have arrived there, in him comes to
pass that which is written, perfect love casteth out fear, l John
For they do not fear Him Who is now their friend, to whom
it is said, henceforth I will not call you servants, but friends, JotanlS, when they have been brought through to that which was
promised.
10. Ver. 8. O Lord, lead me forth in Thy justice because of
mine enemies. He has here sufficiently plainly declared that he is on his onward road, that is, in progress toward perfection, not yet in perfection itself, when he desires eagerly that he may be led forth. But, in Thy justice, not in that which seems so to men. For to return evil for evil seems justice : but it is not His justice of Whom it is said, He maketh His sun to rise on the good and on the evil: for even when God
sinners, He does not inflict His evil on them, but leaves them to their own evil. Behold, the Psalmist says,P9. 7,H. he travailed with injustice, he hath conceived toil, and broughtforth iniquity: he hath opened a ditch, and digged
punishes
'
80 The way of God travelled within. False flattery of sinners.
Psalm it, and hath fallen into the pit which he wrought: his pains --:--shall be turned on his own head, and his iniquity shall descend on his own pate. When then God punishes, He
punishes as a judge those that transgress the law, not by bringing evil upon them from Himself, but driving them on to that which they have chosen, to fill up the sum of their misery. But man, when he returns evil for evil, does it with an evil will: and on this account is himself first evil, when he would punish evil.
11. Direct in Thy sight my way. Nothing is clearer, than that he here sets forth that time, in which he is journeying onward. For this is a way which is traversed not in any regions of the earth, but in the affections of the heart. In
Thy sight, he says, direct my way: that is, where no man sees; who are not to be trusted in their praise or blame. For they can in no wise judge of another man's conscience, wherein the way toward God is traversed. Hence it is added,
(ver. 9. ) for truth is not in their mouth. To whose judgment of course then there is no trusting, and therefore must we fly within to conscience, and the sight of God. Their heart is vain. How then can truth be in their mouth, whose heart is deceived by sin, and the punishment of sin? ' Whence men are called back by that voice, Wherefore do ye love vanity, andseek a lie?
12. Their throat is an open sepulchre. It may be referred to signify gluttony, for the sake of which men very often lie by flattery. And admirably has he said, an open sepulchre: for this gluttony is ever gaping with open mouth, not as sepulchres, which, on the reception of corpses, are closed up. This also may be understood hereby, that with lying and blind flattery men draw to themselves those, whom they entice to sin ; and as it were devour them, when they turn them to their own way of living. And when this happens to them, since by sin they die, those, by whom they are led along, are rightly called open sepulchres : for themselves too are in a manner lifeless, being destitute of the life of truth ; and they take in to themselves dead men, whom having slain by lying words and a vain heart, they turn unto themselves.
With their own tongues they dealt craftily: that with evil tongues. For this seems to be signified, when he says their
is,
Prophecy inform of wish. Great punishment for great sin. 31
own. For the evil have evil tongues, that they speak Ver. 9. evil, when they speak craftily. To whom the Lord saith,
How can ye, being evil, speak good things? Mat. 12,
13. Ver. 10. Judge them, God: let them fall from their
own thoughts. It prophecy, not curse. For he does not
wish that should come to pass but he perceives what will
come to pass. For this happens to them, not because he appears to have wished for but because they are such as
to deserve that should happen. For so also what he says afterwards, Let all that hope in Thee rejoice, he says by way
of prophecy since he perceives that they will rejoice. Likewise said prophetically, Stir up Thy strength, and Ps. 80,2. come: for he saw that He would come. Although the words,
let them fall from their own thoughts, may be taken thus
also, that may rather be believed to be a wish for their good
by the Psalmist, whilst they fall from their evil thoughts,
that is, that they may no more think evil. But what follows,
drive them out, forbids this interpretation. For can in no
wise be taken in favourable sense, that one driven out by
God. Wherefore understood to be said prophetically,
and not of ill will; when this said, which must necessarily happen to such as chose to persevere in those sins, which
have been mentioned. Let them, therefore, fa from their
own thoughts, is, let them fall by their self-accusing thoughts,
their own conscience also bearing witness, as the Apostle Rom. says, and their thoughts accusing or excusing, in the reve-
latum of the just judgment of God.
14. According to the multitude of their ungodlinesses drive them out: that is, drive them out far away. For this according to the multitude of their ungodlinesses', that they should be driven out far away. The ungodly then are driven
out from that inheritance, which possessed by knowing and seeing God as diseased eyes are driven out from the
shining of the light, when what gladness to others pain to them. Therefore these shall not stand in the morning,
and see. And that expression as great punishment, as
ver. 3.
that which said, But for me is good to cleave to the Ps. 73, <<o.
It not possible to preserve in the secundum multitudinem impietatum translation the cognate words, multi- eorum, ut multum expellantur/ tudinem and multum hoc est enim
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82 God bitter to the wicked. Thejoy ofGod's Indwelling.
Psalm Lord, is a great reward. To this punishment is opposed, j^-- Enter thou into the joy of Thy Lord; for similar to this 2i. *3o! expulsion Cast him into outer darkness.
15. Since they have embittered Thee, Lord: am, saith John He, the Bread which came down from heaven; again, lb' 27. Labour for the meat which wasteth not again, Taste and Ps. 34,s. see that the Lord is sweet. But to sinners the bread of
truth bitter. Whence they hate the month of him that speaketh the truth. These then have embittered God, who by sin have fallen into such state of sickliness, that the food of truth, in which healthy souls delight, as
were bitter as gall, they cannot bear.
16. Ver. 11. And let all rejoice that hope in Thee; those of
course to whose taste the Lord sweet. They trill exult for evermore, and Thou wilt dwell in them. This will be the ex ultation for evermore, when the just become the Temple of God, and He, their Indweller, will be their joy. And all that love Thy name shall glory in Thee as when what they love present for them to enjoy. And well said, in Thee, as
in possession of the inheritance, of which the title of the Psalm speaks: when they too are His inheritance, which intimated by, Thou wilt dwell in them.
From which good they are kept back, whom God, according to the multitude of their ungodlinesses, driveth out.
17. Ver. 12. ForThou wilt bless the just man. This
to glory in God, and to be inhabited by God. Such sancti- fication given to the just. But that they may be justified,
calling goes before which not of merit, but of the grace
Rom. of God. For all have sinned, and want the glory of God.
Rom. For whom He called, them He also justified and whom He
justified, them He also glorified. Since then calling not of our merit, but of the goodness and mercy of God, he went on to say, Lord, as with the shield of Thy good will Thou hast crowned us. For God's good will goes before our good
will, to call sinners to repentance. And these are the arms
whereby the enemy overcome, against whom
Bom. Who will bring accusation against God's elect? Again,
' God be for us, who can be against us Who spared not His Only Son, but delivered Him up for us all. For if, when we were enemies, Christ died for us; much
30.
32. ' Rom.
blessing,
said,
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The Church's Prayer in Ps. 5. Meaning of1 the Eighth. ' 33
more being reconciled, shall we be saved from wrath through Psalm Him. This is that unconquerable shield, whereby the enemy -- is driven back, when he suggests despair of our salvation through the multitude of tribulations and temptations.
18. The whole contents of the Psalm, then, are a prayer that she may be heard, from the words, hear my words, O Lord, unto, my King, and my God. Then follows a view of those things which hinder the sight of God, thaIt is, a knowledge that she1 is heard, from the words, because
i. e. the
shall1 pray unto Thee, O Lord, in the morning Thou wilt hear my voice, unto, Ihe man of blood and the crafty man the Lord
will abominate. Thirdly, she hopes that she, who is to be the house of God, even now begins to draw near to Him in fear, before Ithat perfection which casteth out fear, from the words, but in the multitude of Thy mercy, unto, / will worship at Thy holy temple in Thyfear. Fourthly, as she is progressing and advancing amongst those very things which she feels to hinder her, she prays that she may be
assisted within, where no man seeth, lest she be turned aside
by evil tongues, for the words, O Lord, lead me forth in Thy justice because of my enemies, unto, with their tongues they dealt craftily. Fifthly, is a prophecy of what punishment awaits the ungodly, when the just man shall scarcely be saved; and of what reward the just shall obtain, who, when they were called, came, and bore all things manfully, till they were brought to the end, from the words, judge them,
O God, unto the end of the Psalm.
PSALM VI.
To the end, in the hymns of the eighth >>, a Psalm to David.
1. Of the eighth, seems here obscure. For the rest of this title is more clear. Now it has seemed to some to intimate the day of judgment, that is, the time of the coming of our Lord, when He will come to judge the quick and dead. Which coming, it is believed, is to be, after reckoning the
years from Adam, seven thousand years : so as that seven thousand years should pass as seven days, and afterwards
a LXX. <<ri{ ris iyiim. D
84 Time of Judgment secret. Eight follows four and three.
Psalm that time arrive as it were the eighth day. But since it has ' been said by the Lord, It is not yours to know the times,
7. which the Father hath put in His own power : and, But of
^e day and that hour knoweth no man, no, neither angel,
nor Power, neither the Son, but the Father alone: and again,
18*83
l Thess. that which is written, that the day of the Lord cometh as a
' '
Dent, 13' 3'
thief, shews clearly enough that no man should arrogate to himself the knowledge of that time, by any computation of
For if that day is to come after seven thousand years, every man could learn its advent by reckoning the years. What comes then of the Son's even not knowing this? Which of course is said with this meaning, that men do not learn this by the Son, not that He by Himself doth not know it: according to that form of speech, the Lord your Godtrieth you that He may know; that is, that He may make you know:
years.
Pa. 3, 7. and, arise, O Lord; that is, make us arise. When therefore the Son is thus said not to know this day ; not because He knoweth it not, but because He causeth those to know it not, for whom it is not expedient to know that He doth not shew to them what does that strange presumption mean, which, by reckoning up of years, expects the day of the Lord as most certain after seven thousand years
2. Be we then willingly ignorant of that which the Lord would not have us know and let us inquire what this title, of the eighth, means. The day of judgment may indeed, even without any rash computation of years, be understood by the eighth, for that immediately after the end of this world, life eternal being attained, the souls of the righteous will not then be subject unto times: and, since all times have their revolution in repetition of those seven days, that peradventure called the eighth day, which will not have this variety. There another reason, which may be here not unreasonably accepted, why the judgment should be called the eighth, because will take place after two generations, one relating to the body, the other to the soul. For from Adam unto Moses the human race lived of the
body, that is, according to the flesh which called the
outward and the old man, and to which the Old Testament 2^ph. was given, that might prefigure the spiritual things to come by operations, albeit religious, yet carnal. Through this
Rom.
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Four denotes the body, three the soul. 35
entire season, when men lived according to the body, death Title. reigned, as the Apostle saith, even over those that had not ff"". 5, sinned. Now it reigned after the similitude of Adam's trans
gression, as the same Apostle saith ; for it must be taken of
the period up to Moses, up to which time the works of the
law, that is, those sacraments of carnal observance, held even
those bound, for the sake of a certain mystery, who were sub
ject to the One God. But from the coming of the Lord, from Whom there was a transition from the circumcision of the
flesh to the circumcision of the heart, the call was made,
that man should live according to the soul, that is, according
to the inner man, who is also called the new man by reason Col. 3, oi the new birth and the renewing of spiritual conversation.
Now it is plain that the number four has relation to
the body, from the four well-known elements of which it consists, and the four qualities, of dry, humid, warm, cold. Hence too it is administered by four seasons, spring, sum
mer, autumn, winter. All this is very well known. For of
the number four relating to the body we have treated else
where somewhat subtilly, but obscurely : which must be avoided in this discourse, which we would have accom modated to the unlearned. But that the number three has relation to the mind may be understood from this, that we
are commanded to love God after a threefold manner, with Pe"1, the whole heart, with the whole soul, with the whole mind : Mat. 22, of each of which severally we must treat, not in the Psalms,37. but in the Gospels : for the present, for proof of the relation
of the number three to the mind, I think what has been said
Those numbers then of the body which have relation to the old man and the Old Testament, being past and gone, the numbers too of the soul, which have relation to the new man and the New Testament, being past and gone, a septenary so to say being passed ; because every thing is done in time, four having been distributed to the
body, three to the mind ; the eighth will come, the day of judgment : which assigning to deserts their due, will transfer at once the saint, not to temporal works, but to eternal life ;
but will condemn the ungodly to eternal punishment.
3. In fear of which condemnation the Church prays in this Psalm, and says, (ver. Reprove me not, Lord, in Thine
d2
enough.
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36 Anger how ascribed to God. Chastening how deprecated.
Psalm anger. The Apostle too mentions the anger of the judg- . 5 --^ ment; Thou ireasurest up unto thyself, he says, anger
,5.
' against the day of the anger of the just judgment of God. In which he would not be reproved, whosoever longs to be healed in this life. Nor in Thy rage chasten me. Chasten, seems rather too mild a word ; for it availeth toward amend ment. For for him who is reproved, that is, accused, it is to be feared lest his end be condemnation. But since rage
seems to be more than anger, it may be a difficulty, why that which is milder, namely, chastening, is joined to that which is more severe, namely, rage. But I suppose that one and the same thing is signified by the two words. For in the Greek 8vinbe, which is in the first verse, means the same as ogyr), which is in the second verse. But when the Latins themselves too wished to use two distinct words, they looked out for what was akin to anger, and rage was used. Hence copies vary. For in some anger is found first, and then rage: in others, for rage, indignation or choler is used. But whatever the reading, it is an emotion of the soul urging to the infliction of punishment. Yet this emotion must not be attributed to God, as if to a soul, of Whom it is said,
furor
Wis. 12, but Thou, O Lord of power, judgest with tranquillity. Now that which is tranquil, is not disturbed. Disturbance then does not attach to God as judge : but what is done by His ministers, in that it is done by His laws, is called His anger. In which anger, the soul, which now prays, would not only not be reproved, but not even chastened, that is, amended or instructed. For in the Greek it is, wafSsuo-jjf, that is, instruct. Now in the day of judgment all are reproved that hold not the foundation, which is Christ. But
they are amended, that is, purged, who upon this foundation
l Cor. 3, build wood, hay, stubble. For they shall suffer
vs.
loss, but shall be saved, as fire. What then does he pray, who would not be either reproved or amended in the anger of the
Lord? what else but that he may be healed? For where sound health is, neither death to be dreaded, nor the physician's hand with caustics or the knife.
4. He proceeds accordingly to say, (ver. 2. ) Pity me, Lord, for lam weak: heal me, Lord, for my bones are troubled,
that is, the support of my soul, or strength
for this the
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Slow recovery a caution against fresh transgression. 37
meaning of bones. The soul therefore says, that her strength Ver. 4. is troubled, when she speaks of bones. For it is not to be supposed, that the soul has bones, such as we see in the body. Wherefore, what follows tends to explain it, (ver. 3. ) and my
soul is troubled exceedingly, lest because he mentioned bones, they should be understood as of the body. And Thou, O Lord, how long ? Who does not see represented here a soul struggling with her diseases ; but long kept back by the physician, that she may be convinced what evils she has plunged herself into through sin ? For what is easily healed, is not much avoided : but from the difficulty
of the healing, there will be the more careful keeping of recovered health. God then, to Whom it is said, And Thou,
O Lord, how long? must not be deemed as if cruel: but as
a kind convincer of the soul, what evil she hath procured
for herself. For this soul does not yet pray so perfectly, as
that it can be said to hIer, Whilst thou art yet speaking /Is. 65, will say, Behold, here
am. That she may at the same time also come to know, if they who do turn meet with so great difficulty, how great punishment is prepared for the
ungodly, who will not turn to God: as it is written in another place, If the righteous scarcely be saved, where shall l Pet.
' 18"
herself she prays that God too would turn to her: as it is said,
Turn ye unto Me, and I will turn unto you, saith the Lord. Zech. 1, Or is it to be understood according to that way of speaking,3' Turn, O Ixird, that is, make me turn, since the soul in this
her turning feels difficulty and toil ? For our perfected turn
ing findeth God ready, as says the Prophet, We shall findHosen
' ' x.
made us lose Him; He was in this world, it is said, and the John 1, world was made by Him, and the world knew Him not. 10-
If, then, He was in this world, and the world knew Him not,
our impurity doth not endure the sight of Him. But whilst
we are turning ourselves, that is, by changing our old life are fashioning our spirit; we feel it hard and toilsome to be wrested back from the darkness of earthly lusts, to the serene and quiet and tranquillity of the divine light.
the sinner and ungodly appear?
5. Ver. 4. Turn, O Lord, and deliver my soul. Turning
Him ready as the dawn. Since it was not His absence Who is every where present, but our turning away that
And.
38 Turning needs God's help, to escape the hopeless state. Psai. m in such difficulty we say, Turn, O Lord, that is, help us,
TI.
that that turning may be perfected in us, which findeth Thee ready, and offering Thyself for the fruition of them that love Thee. And hence after he said, Turn, O Lord,he added, and deliver my soul: cleaving as it were to the entanglements of this world, and suffering, in the very act of turning, from the thorns, as it were, of rending and tearing desires. Make me whole, he says,/or Thy piti/s sake. He knows that it is not of his own merits that he is healed : for to him sinning, and transgressing a given command, was just condemnation due. Heal me therefore, he says, not for my merit's sake, but for Thy pity's sake.
6. Ver. 5. For in death there is no one that is mindful of Thee. He knows too that now is the time for turning unto God : for when this life shall have passed away, there remaineth
Lukeie. but a retribution of our deserts. But in hell who shall con fess to Thee ? That rich man, of whom the Lord speaks, who saw Lazarus in rest, but bewailed himself in torments, confessed in hell, yea so as to wish even to have his brethren warned, that they might keep themselves from sin, because of
the punishment which is not believed to be in hell. Although therefore to no purpose, yet he confessed that those torments had deservedly lighted upon him ; since he even wished his brethren to be instructed, lest they should fall into the same. What then is, But in hell who will confess to Thee ? Is hell to be understood as that place, whither the ungodly will be cast down after the judgment, when by reason of that deeper darkness they will no more see any light of God, to Whom they may confess aught? For as yet that rich man by raising his eyes, although a vast gulf lay between, could still see Lazarus established in rest : by comparing himself with whom, he was driven to a confession of his own deserts.
It may be understood also, as if the Psalmist calls sin, that is committed in contempt of God's law, death : so as that we should give the name of death to the sting of death, because it procures death. For the sting ofdeath is sin. In which
l Cor.
15, 56. death this is to be unmindful of God, to despise His law
and commandments: so that by hell the Psalmist would
mean, that blindness of soul, which overtakes and enwraps
Bom. l, the sinner, that is, the dying. As they did not think good, 28.
The 'couch' of sinful weakness to be washed with tears. 39
the Apostle says, to retain God in their knowledge, Ood gave Vku. 6. them over to a reprobate mind. From this death, and this
hell, the soul earnestly prays that she may be kept safe,
whilst she strives to turn to God, and feels heIr difficulties.
have
7. Wherefore he goes on to say, (ver. C. ) laboured
in my groaning. And as if this availed but little, he adds, /will wash each night my couch. That is here called a couch, where the sick and weak soul rests, that is, in bodily gratification and in every worldly pleasure. Which pleasure, whoso endeavours to withdraw himself from washes with tears. For he sees that he already condemns carnal lusts
and yet his weakness held by the pleasure, and willingly
lies down therein, from whence none but the soul that
made whole can rise. As for what he says, each night, he would perhaps have taken thus: that he who, ready in spirit, perceives some light of truth, and yet, through weakness
of the flesh, rests sometime in the pleasure of this world, compelled to suffer as were days and nights in an alterna
tion of feeling: as when he says, With the mind serve the Rom. law of God, he feels as were day again when he says,
but with the flesh the law of sin, he declines into night: until all night passeth away, and that one day comes, of
said, In the morning will stand Thee, andPt. 5,3. For then he will stand, but now he lies down,
on his couch; which he will wash each night,
which
will see.
when he
that with so great abundance of tears he may obtain the most assured remedy from the mercy of God. will drench my bed with tears. It repetition. For when he says, with tears, he shews with what meaning he said above, will wash. For we take bed here to be the same as couch above.
will drench, something more than, will wash: since any thing may be washed superficially, but drenching penetrates to the more inward parts which here signifies weeping to the very bottom of the heart. Now the variety of tenses which he uses the past, when he said,
have laboured in my groaning; and the future, when he said, will wash each night my couch; the future again, will drench my bed with tears this shews what every man
ought to say to himself, when he labours in groaning to no
Although,
I /
/
/
is
it is
;
;
I
;
;
/ /
I
is is;
it,
is
is a
it it is it
by I
"
7,
40 Darkness of sin. The soul beset with enemies.
Psalm purpose. As if he should say, It hath not profited when -- I have done this, therefore I will do the other.
8.