He maketh the devices of the people of none effect, and reproveth the
counsels
of princes.
Augustine - Exposition on the Psalms - v1
When then it had been said, The earth is full of the Mercy of the Lord; as if thou hadst asked, Whence is the earth made full of the Mercy of the Lord ?
First were the Heavens sent to scatter the Mercy of the Lord over the earth, ancFthat too over the whole earth.
For see what is elsewhere said concerning the Heavens themselves, The Heavens declare the glory of God, and the Firmament sheweth His handy-work.
What are the Heavens, that is the Firmament, Day unto day uttereth speech, and night unto night sheweth knowledge.
prolonged.
understand.
They, the Apostles, filted Earth with tidings of Mercy. 325 There is no cessation, no silence. But where have they Ver.
',--
pi. eached, and how far have they preached ? There is no speech
nor language, where their voice is not heard, but this relateth
to that, that they spake in the tongues of all men in one place. Acts 2, Speaking in the tongues of all men, they fulfilled that which
was said, There is no speech nor language where their voice
is not heard. But I ask, that same voice in the tongues of
all men, how far hath it reached ? what places hath it filled ?
Hear then what follows, Their sound is gone out through all
the earth, and their words to the end of the world. Of whom but of those Heavens that declare the glory of God ? If then their sound hath gone out into all the earth, and their words to the end of the world, what they have preached to us let Him declare Who sent them. He declareth plainly, faithfully He declareth : because even before they came to pass He predicted that they would be, He, all Whose works are in faith. For He rose again from the dead, and after handling of his limbs, being recognised of His disciples, He said, It behoved Christ to suffer, and to rise again the third day: and that repentance and remission of sins should be preached in His name. Whence, and how far ? Among all nations, (saith He,) beginning at Jerusalem. But what Mercy do we all expect, my Brethren, more abundant from the Lord, than that our sins be forgiven ? Since then that is the great Mercy of the Lord, the remission of sins, this remission of sins also hath the Lord predicted should be preached among all nations. The earth is full of the Mercy of the Lord. Wherewith is the earth full ? With the Mercy of the Lord ? Wherefore ? Because every where God forgiveth
sins, because He hath sent the Heavens to water the earth. 8. And how dared those same Heavens to go with con
fidence, of weak men to be made Heavens, except that by the Word of the Lord were the Heavens made firm. Whence could sheep among wolves have such strength, except that by the Breath of His Mouth were all the strength of them.
r. uke24,
Behold, saith He, /
as sheep in the midst o/"Mat. lO, wolves. O Lord most merciful ! Surely Thou dost this, that 16.
the earth may be full of Thy Mercy. If then Thou art so Merciful, as to fill the earth with Thy Mercy; see whom Thou sendest, see whither Thou sendest. Whither, I say,
send you forth
326 Sheep in the midst of wolves victorious through Mercy.
Psalm Thou sendest, and whom Thou sendest. Sheep into the EJpIL midst of wolves. If one wolf be sent into the midst of innu- Serm. merable sheep, who resisteth him ? What doth he not over
throw, unless it happen that he is soon satisfied ? For he could devour all. Sendest Thou the weak among the savage ? I send them, saith He, because they are become Heavens to water the earth. Whence can weak men be Heavens. But all the strength of them by the Breath of His Mouth. Be hold the wolves shall take you, and deliver, and give you up to powers for My Name's sake. Now arm ye yourselves.
Mat 10, With your own strength ? Far be it. Take no thought how 19. 20. or wliai ye shall speak : for it is not ye that speak, but the Spirit of your Father which speaketh in you. For all the
2 Tim.
strength of them by the Breath of His Mouth.
9. These things were done. The Apostles were sent;
they endured pressures. Do we now bear as great to hear this Word, as they to sow it? No. Will then, Brethren, our labour be unfruitful ? No. I see your thronging toge- ther, but ye also see my sweat. If we suffer, we shall also reign with Him. Behold those things are come to pass. From those sheep sent into the midst of wolves, we cele brate also the Martyrs' memories. This very place, when
'
'
1St. Cy-the body of a blessed 'Martyr was smitten, was then full of
priaD.
Trea. tises.
wolves. So many wolves were overcome by one sheep cap- Pref. tured, and the place was filled with sheep by one sheep slain.
Then raged the sea with great waves of persecutors. Into a dry larKl and thirsty went the Heaven of God. But now, through those things which they suffered, who broke the enemy's line, is the Name of Christ glorified. Walking over the heads of swelling waters, it hath occupied even powers themselves. And because those things are come to pass, they also who now see, not yet believing, our conventicles, our celebrations, our solemnities, the praises now openly, now publicly offered to our God; think ye that they grieve not, think ye that they do not rave ? But now is fulfilled
Ps. U2, that which is written of them, The wicked shall see it, and shall be enraged. What then, though he be enraged. Fear not the wolf, O sheep. Fear not now their threats and raving. He is enraged, but what followeth ? He shall
gnash with his teeth, and melt away.
Bitterness of wicked confined. The Righteous still tried. 327
10. Because then the salt sea-water, which hath remained, Vrr. dares not now to rage against Christians, but grinds1 to U-- itself a secret murmur, and within the mortal skin roars the al. rug'it. confined saltness; see what follows, (ver. 7. ) He gathereth
the waters of the sea together as into a bottle. Since then before, the sea having its waves free raged, but now being confined within mortal breasts is bitter, He, who in those
Saints was victorious, who then set bounds to the sea, He
hath caused that its waves returning into themselves should
be abated. He hath gathered as into a bottle the waters of
the sea: the mortal skin covereth bitter thought. For fear
ing for their own skin, men keep within, that which they
dare not to utter. For their bitterness is the same : they
hate as much, they detest as much. But what then raged openly, now rageth secretly. What else can I say, than that which is spoken, He shall gnash with his teeth and melt away? Let the Church then go on, let it walk for ward. The way is made, our highway is paved for us by the Emperor. Let us be fervent in our journeys of good work, for this it is for us to walk on. And if ever arise pressures of temptations, whence we expected them not, the waters of the sea being now gathered together as into a bottle, let us understand that the Lord doth this for discipline, that He may shake out of us too confident a security in temporal
things, and direct us to His kingdom with composed desire. Which desire by tribulations buffeting on this side and on that is lengthened out, so that we become tuneful to the
Ears of the Lord like ductile trumpets. For this also is
said in the Psalms, that we should praise God on ductile Ps. 98,6. trumpets. A ductile trumpet is enlarged by the hammer, so
the Christian heart by the blows of pressures is enlarged towards God.
11. Let us remember then, Brethren, now at this time, in which the water of the sea has been gathered as into a bottle, that there is not wanting to God, whence He may bring forth somewhat, wherewith to amend us, when we
have need of amendment. For therefore it follows, He layeth up the deep in storehouses. The secrets of God he calleth God's storehouses. He knoweth the hearts of all, what to bring forth at any time, whence to bring it forth, what
328 God hath in store means of correction. Fear Him alone.
Psai. m power to bestow upon the evil over the good, to judge indeed Exp. II. the evil, but to instruct the good. He knoweth how to do Sbrm. these things, Who layeth up the deep in storehouses. Let that then come to pass which followeth, (ver. 8. ) Lei all the earth fear the Lord. Let not proud rejoicing glory with
rash exultation, saying, Now is the water of the sea gathered
as into a bottle; who can do any thing to me? Who will dare to hurt me? Knowest thou not that He hath laid up the deep in storehouses ; knowest thou not whence He bringeth forth what is needful to scourge thee, Who is thy Father? He indeed for thy discipline keepeth the treasures of the deep, wherewith He may instruct thee unto the treasures of the Heavens. Therefore return thou unto fear, who wast going but now into security. Let the earth rejoice, but let it also fear. Let it rejoice ; Wherefore? Because the earth is full of the mercy of the Lord. Let it fear; Wherefore? Because He hath so gathered into a bottle the waters of the sea, as to lay up the deep in store houses. In it then come these things to pass, both of which
Ps. 2,ii. elsewhere are briefly spoken of, Serve the Lord with fear, and rejoice with trembling.
12. Let all the earth fear the Lord; let all the iniui- bitanis of the world stand in awe of Him. Let them not fear another instead of Him. Of Him let all the inha bitants of the world stand in awe. Doth a wild beast rage ? Fear God. Doth a serpent lie in wait? Fear God. Doth
man hate thee ? Fear God. Doth the devil fight against thee? Fear God. For the whole creation is under Him Whom thou art commanded to fear. (Ver. 9. ) For He spake, and they were made: He commanded, and they were created. This followeth in the Psalm. For when he had said, Let all the inhabitants of the world stand in awe of Him, lest man should betake himself to fearing any thing else, and being averse to the fear of God, should fear some creature instead of Him, and worship that which was made, leaving Him Who made he confirmed us in the fear of God, as were speaking to us, and addressing us. Why wilt Thou fear aught in Heaven, aught in earth, aught in the
sea? He spake, and they were made: commanded, and they were created. When He, Who spake, and they were made
together
;
it
it,
The enemy has no power to hurt but at God's will. 329
Who commanded, and they were created; when He bids, Ver.
--! ---- they move; when He bids, they rest. The malice of men 9 10
can have the desire of injuring for its own ; but the power,
if He giveth not, hath it not. For there is no power but o/Rom. 13,
God. It is the definitive sentence of an Apostle. He said ' not, There is no desire but of God; for there is an evil desire which is not of God: but because that evil desire hurteth none, if He permit not; There is no power, saith he, but of God. Wherefore God as Man standing before a man, said, Thou couldest hare no power at all against
Me,^? ^Dl9, except it were given thee from above. The one judged, the
other taught: when He was being judged, He taught; that
He might judge those whom He had taught. Thou couldest
have, said He, no power at all against Me, except it were
given thee from above. What is this ? Hath man only no power, except when he hath received it from above? What? Dared even the devil himself to take one sheep from holy
Job, without first saying, Put forth Thine Hand now; thatJobli11, is, Give me power? He was willing; but He suffered not:
when He permitted, he had the power. Therefore had not
he the power, but He who permitted him. Therefore Job himself also, being well instructed, said not, as I have already often observed unto you, The Lord gave, and the
devil hath taken away, but, The Lord gave, and the Z,o;rfJ? bl, hath taken away: whatsoever the Lord pleased, that did
He; not whatsoever the devil pleased. See then, my Bre thren, who with such labour eat wholesome and useful bread, see that ye fear not any one but the Lord. Beside
Him, that Thou fear no other, Scripture commandeth thee. Therefore let all the earth fear the Lord, who layeth up the depth in storehouses. Of Him let all the inhabitants of the world stand in awe. For He spake, and they were made; He commanded, and they were created.
19. But now have evil kings ceased, they are made good : they too have believed ; the sign of Christ's Cross now bear they in their forehead, a sign more precious than any jewel of a diadem: they who raged, are destroyed. But who hath done this? Haply thou, that thou mayest extol thyself?
(Ver. 10. ) The Lord bringeth the counsel of the Hen Ihen to
330 The Church's Victory is of God. His Counsels, and man's.
Psalm nought; He maketh the devices of the people of none effect; Kip. II. iwrf reproveth the counsels of princes. While they said, Skem. Let us away with them from off the earth, the Christian name will no longer be, if we do this: thus be they slain,
thus tortured; be such and such things inflicted on them: these things were said, and amid these, did the Church grow.
He maketh the devices of the people of none effect, and reproveth the counsels of princes.
14. Ver. II. The Counsel of the Lord standeth for ever; the Thoughts of His Heart to all generations. It is a repe tition of the same sentence. What before he called, The Counsel, that he calleth afterwards, The Thoughts of His Heart. And whereas above he saith, standeth for ever, so afterwards he saith, to all generations. Repetition is con firmation. But think not, Brethren, because he said, The Thoughts of His Heart, that God as it were sitteth down
and thinketh what He should do, and taketh counsel to do
any thing, or not to do any thing. To thee, O Man, belongs Ps. \47, such tardiness. His Word runneth very swiftly. When
lo-
can there be delay of thought, in that Word, Which is One, and embraceth all things? But the Thoughts of God are spoken of, that thou mayest understand ; that according to what is in thee, thou mayest dare to lift up thy heart even to words suited to thine infirmity : because the thing itself is too much for thee. The Thoughts of His Heart to all
What are the Thoughts of His Heart, and what is the counsel of the Lord which standeth for ever ? Ps. 2,1. Against which counsel, Why do the Heathen rage, and the people imagine a vain thing? Since, The Lord maketh the devices of the people of none effect, and reproveth the counsels of princes. How then standeth for ever the Counsel of the
Lord, except it be concerning us whom He hath first fore
known and predestined? Who taketh away the Predestina-
Eph. l tionofGod? Before the creation of the world He saw us,
*?
He made us, He healed us, He sent unto us, He redeemed us: this His counsel standeth for ever, these His Thoughts to all generations. Then raged the Heathen openly swelling and roaring; now let them melt away as it were confined and gathered into a bottle: they had free boldness, let them
generations.
All seek blessedness, but some in things beneath them. 38 1
now have fierce and bitter thoughts. When can they Ver. destroy that which He hath thought of, and which standeth llj for ever ?
15. But what is this? Blessed is the nation. Who is there that hearing this, doth not rouse himself? For all love blessedness ; and therein are men perverse, that wicked they would be, miserable they would not: and though misery is the inseparable companion of wickedness, they perversely not only would be wicked, and would not be miserable, which is impossible ; but therefore would they be wicked lest they be miserable. What is this that I have said, Therefore would they be wicked, lest they be miserable? Observe this now in all men who do evil, they ever wish to be blessed. One stealeth: dost thou ask, Why? From hunger: from necessity. Therefore lest he should be miserable, he is wicked; and therefore is he the more mise rable, because he is wicked. For the sake then of driving away misery, and of acquiring blessedness, do all men whatever either of good or evil they do. Always then they wish to be blessed : whether living ill, or living well, they wish to be blessed, and that happeneth not to all, which all
wish to happen to them. For all would be blessed, but there shall not any be except they who will be righteous. And lo, some one, though he doth evil, would be blessed. Whereby? By money, by silver and gold, by estates, by lands, by houses, by slaves, by the pomp of the world, by honour fleeting and perishable. By having something would men be blessed : ask then what thou shouldest have, that thou mayest be blessed. For when thou shalt be blessed, thou wilt surely be better, than when thou wast miserable. But it cannot be that any thing worse than thyself should make thee better. Thou art a man; worse than thou is whatever thou covetest, whereby thou desirest
to be blessed. Gold, silver, any other bodies, which thou
gapest to acquire, to possess, to enjoy, are inferior to thee. Thou art better, thou art worthier: and surely thou wouldest be better than thou art, since thou wouldest be blessed, because thou art miserable. For it is surely better to be blessed than to be miserable. Thou wouldest be better than thyself; and thou seekest, thou searchest out,
332 Blessedness of Man's soul is in God, Who is above it.
Psalm wherewith thou mavcst become so, things worse than XXXIII. .
Exp. il Whatever thou hast desired on is
thyself. t earth, worse than
jjM. thou. This every man wisheth for his friend, thus he adjureth him, So mayest thou be better, So may we see thee better, So let us rejoice in thee being belter. What one wisheth for his friend, this he would also for himself. Accept then a faithful counsel. Thou wouldest be better than thyself; I know we all know it; we all wish it: seek then what better than thyself, that thereby thou mayest be rendered better than thyself.
16. Consider now the Heavens and the earth let not beautiful bodies so please thee, that by them thou wish to 'animo. be blessed. In the soul1 what thou seekest. For thou wouldest be blessed enquire thou what better than thy soul
itself. For since there are two things, that is, soul and body, because of these two that the better, which called the soul, therefore can thy body be made better by the better, because the body subject to the soul. Thy body then can be made better by thy soul, so that when thy soul shall be righteous, thy body also may hereafter be immortal. For through the illumination of the soul, the body merits incor- ruption, that through the better there may be a reparation of the worse. If then thy body's good be thy soul, because
better than thy body when thou seekest thine own good, seek that which better than thy soul. But what thy soul? Beware, lest haply, despising thy soul, and think ing that something vile and worthless, thou shouldest seek things more vile, wherewith thy soul may be made blessed. For thy soul the Image of God the mind of
caP! t man containetha it. It received and by inclining unto sin disfigured it. The Same came unto as the reformer, Who was before the former of it. For by the Word were all things made, and by the Word was this Image impressed. The Word Himself came, that we might hear from an
Rom. 12, Apostle, Be ye transformed the renewing of your mind.
Now then remaineth that thou seek what
better than thy soul. What shall that be, pray thee, but thy God
Thou findest no other better than thy soul; for when thy nature shall be perfected, will be equalled with the Angels. Now there nothing higher save the Creator. Lift up
is
it
it is
it
by
is
is
;
I
it, it
is
;
? is
8
it is
is
:
is
it,
is
is
is
is
:
God the only satisfying possession. He is our God. 333
thyself unto Him, despair not, say not, It is too much for Ver. me. Rather it is too much for thee to have, it may be, --^-- gold, which thou seekest. Gold, though thou wouldest,
haply thou wilt not have; God, when thou wouldest,
thou shalt have : for even before thou wouldest, He came unto thee; and when thou wast in will averted, He called thee; and when thou wast converted, He frightened thee, and when frightened thou didst confess, He consoled thee. He, Who hath given thee all things, He, Who hath caused that thou shouldest be, Who to those also who are with thee, even the wicked, giveth the sun, giveth rain, giveth fruits, fountains, life, health, so many consolations; He keepeth for thee something which He giveth not save to thee. But what is that which He keepeth for thee, but Himself. Ask somewhat else, if thou hast found better. God keepeth Himself for thee. Thou covetous, why longest thou after Heaven and earth ? Better is He Who made Heaven and earth : Him shalt thou see : Him shalt thou have.
Why seekest thou, that such a villa should be thine, and passing by it sayest, Blessed is he whose is that possession ? How many say this, who pass by it; and yet when they have so said, and pass by though they can shake the head and sigh, can they also possess Every where soundeth
covetousness, soundeth iniquity, but Thou shalt not covet Exod.
any thing which thy neighbour's. Blessed whose thatt)e'ut. 5, villa, whose that house, whose that field! Restrain21- iniquity, hear the truth Blessed the nation whose --Whose
what? Thou knowest already what am about to say. Therefore desire that ye may have, then indeed shall ye be blessed. With this alone shall ye be blessed, by better
thing than yourselves ye shall be made better. It God that better than thou even He, say, Who made thee. Blessed the nation whose God is the Lord. This desire, this possess, this when thou wilt, thou shalt have: this thou shalt have for nothing.
17. Ver. 12. Blessed is the nation whose God is the Lord. The Lord our God! For of whom He not God? Not surely of all in the same manner. Ours He more ours, who live by Him as by our bread. Let Him be our inherit
ance, our possession.
Do we haply speak rashly in making
is is
1
I
is
;
is
a
is
is is
;
:
is
is
it,
it is ?
334 We possess God, and He us, for our goods.
Psalm God our possession, when He is the Lord, when He is the Exp. ll. Creator ? This is not rashness : it is the affection of desire, Serh. it is tne SWeetness of hope. Let the soul say, all-secure
P7. 3(f3;let it say, Thou art my God, Who sayest to my soul, / am thy salvation. Let it so say, secure let it say, it will do no wrong when so it saith ; nay it will do wrong if it say not. Wouldest thou have trees, whereby thou mightest be
ProT. 3, blessed ? Hear the Scripture speaking of Wisdom; She is a tree of life to them that lay hold upon her. See, he hath said that Wisdom is our possession. But lest thou shouldest think that Wisdom, because Scripture hath called it thy possession, to be something inferior to thee, it goes on and adds, And to them that lean upon her, as on the Lord, she is
See thy Lord is made unto thee as a staff: securely man leaneth, because He faileth not. Say then securely, This is thy possession ; to them that lay hold upon her. Scripture hath said, hath filled up thy doubts with con fidence : speak securely, love securely, hope securely. Thine
Ps. 16,5. also De those words in the Psalm, The Lord is the portion of mine inheritance.
18. Therefore by this shall we be blessed, by possessing God. What then ? Shall we possess Him, and will not He Is. 26, possess us ? Whence then Esaias, Lord, possess us? There- LXX. fore He possesseth us, and is possessed, and all for our sakes. For not as He, that we may be blessed in Him, is possessed by us; not so doth He also, that He may be
safe'.
blessed, possess us. He both possesseth and is possessed, for nothing else than that we may be blessed. We possess Him, and He possesseth us ; because we attend on * Him, and He attendeth on us. We attend on Him as our Lord God ; He attendeth on us as His own possession. That we attend on Him, none doubteth; that He attendeth on us,
Johni5, who proveth to us ? He Who saith, /am the Vine: ye are
the branches : My Father is the Husbandman.
Psalm also both are declared to us, both are proved to us. He hath already said that we possess Him : Blessed is the nation, whose God is the Lord. Whose is this farm ? His. Whose is that? His. Whose is this?
' English Version, And happy is e ' colimus,' which has the double every one that retaineth her. meaning of ' worship,' <ind ' ciiltirate. '
See in this
Let us so speak of
Blessedness ofpossessing Him. His looking in mercy on man. 335
God ; let us say whose He is. And as answer is wont to be Vrr. made to us when we enquire concerning certain farms and 13. 14. estates that are fine and very pleasant; He is a senator, and
he is called so and so, whose is that property ; and we say, Blessed is that man. So if we should ask, Whose is this
God ? There is a blessed nation whose He is. For the Lord is their God. And not as that senator possesseth his farm, but is not possessed by his farm, so also the God of this nation. Wherefore, we ought to labour, that we may be His : but either of them possesseth the other. Ye have heard that a nation possesseth Him, Blessed is the nation whose God is the Lord: hear how He also possesseth it: and the people whom He hath chosen for His own inherit ance. Nation blessed in its possession ; inheritance blessed in its possessor: And the people whom He hath chosen for His own inheritance.
19. Ver. 13. The Lord looketh from heaven, He beholdeth
all the sons of men. All in this place so receive as to understand all of that nation who possess that inheritance,
or who are that inheritance. For they themselves are God's inheritance. Even all of them hath the Lord looked upon
from Heaven : and He haIth seen them Who said, When thou John l,
saw thee. He saw him because
wast under the fig-tree,
Ho had mercy on him. Wherefore oftentimes praying
mercy we say to a man, Look upon me. And of him that despiseth thee, what sayest thou ? He seeth me not. There
is then a seeing of him that hath mercy, a not seeing of him
that punisheth. That looking upon sins is the punishment
of sins ; which sins he would not to be seen, who saith,
Hide Thy Facefrom my sins. What he would to be over- Ps. 5l,9. looked, that he would not to be looked upon. Hide, saith
he, Thy Face from my sins. When then He hath hidden
His Face from thy sins, will He not see thee ? And where
fore saith he in another place, Hide not Thy Face from me? Ps. 27,9. Let Him then hide from thy sins, let Him not hide from
thee : let Him see thee, let Him have mercy on thee, let
Him succour thee. The Lord looked from Heaven, He regarded all the sons of men : all that belong unto the Son
of Man.
20.
prolonged.
understand.
They, the Apostles, filted Earth with tidings of Mercy. 325 There is no cessation, no silence. But where have they Ver.
',--
pi. eached, and how far have they preached ? There is no speech
nor language, where their voice is not heard, but this relateth
to that, that they spake in the tongues of all men in one place. Acts 2, Speaking in the tongues of all men, they fulfilled that which
was said, There is no speech nor language where their voice
is not heard. But I ask, that same voice in the tongues of
all men, how far hath it reached ? what places hath it filled ?
Hear then what follows, Their sound is gone out through all
the earth, and their words to the end of the world. Of whom but of those Heavens that declare the glory of God ? If then their sound hath gone out into all the earth, and their words to the end of the world, what they have preached to us let Him declare Who sent them. He declareth plainly, faithfully He declareth : because even before they came to pass He predicted that they would be, He, all Whose works are in faith. For He rose again from the dead, and after handling of his limbs, being recognised of His disciples, He said, It behoved Christ to suffer, and to rise again the third day: and that repentance and remission of sins should be preached in His name. Whence, and how far ? Among all nations, (saith He,) beginning at Jerusalem. But what Mercy do we all expect, my Brethren, more abundant from the Lord, than that our sins be forgiven ? Since then that is the great Mercy of the Lord, the remission of sins, this remission of sins also hath the Lord predicted should be preached among all nations. The earth is full of the Mercy of the Lord. Wherewith is the earth full ? With the Mercy of the Lord ? Wherefore ? Because every where God forgiveth
sins, because He hath sent the Heavens to water the earth. 8. And how dared those same Heavens to go with con
fidence, of weak men to be made Heavens, except that by the Word of the Lord were the Heavens made firm. Whence could sheep among wolves have such strength, except that by the Breath of His Mouth were all the strength of them.
r. uke24,
Behold, saith He, /
as sheep in the midst o/"Mat. lO, wolves. O Lord most merciful ! Surely Thou dost this, that 16.
the earth may be full of Thy Mercy. If then Thou art so Merciful, as to fill the earth with Thy Mercy; see whom Thou sendest, see whither Thou sendest. Whither, I say,
send you forth
326 Sheep in the midst of wolves victorious through Mercy.
Psalm Thou sendest, and whom Thou sendest. Sheep into the EJpIL midst of wolves. If one wolf be sent into the midst of innu- Serm. merable sheep, who resisteth him ? What doth he not over
throw, unless it happen that he is soon satisfied ? For he could devour all. Sendest Thou the weak among the savage ? I send them, saith He, because they are become Heavens to water the earth. Whence can weak men be Heavens. But all the strength of them by the Breath of His Mouth. Be hold the wolves shall take you, and deliver, and give you up to powers for My Name's sake. Now arm ye yourselves.
Mat 10, With your own strength ? Far be it. Take no thought how 19. 20. or wliai ye shall speak : for it is not ye that speak, but the Spirit of your Father which speaketh in you. For all the
2 Tim.
strength of them by the Breath of His Mouth.
9. These things were done. The Apostles were sent;
they endured pressures. Do we now bear as great to hear this Word, as they to sow it? No. Will then, Brethren, our labour be unfruitful ? No. I see your thronging toge- ther, but ye also see my sweat. If we suffer, we shall also reign with Him. Behold those things are come to pass. From those sheep sent into the midst of wolves, we cele brate also the Martyrs' memories. This very place, when
'
'
1St. Cy-the body of a blessed 'Martyr was smitten, was then full of
priaD.
Trea. tises.
wolves. So many wolves were overcome by one sheep cap- Pref. tured, and the place was filled with sheep by one sheep slain.
Then raged the sea with great waves of persecutors. Into a dry larKl and thirsty went the Heaven of God. But now, through those things which they suffered, who broke the enemy's line, is the Name of Christ glorified. Walking over the heads of swelling waters, it hath occupied even powers themselves. And because those things are come to pass, they also who now see, not yet believing, our conventicles, our celebrations, our solemnities, the praises now openly, now publicly offered to our God; think ye that they grieve not, think ye that they do not rave ? But now is fulfilled
Ps. U2, that which is written of them, The wicked shall see it, and shall be enraged. What then, though he be enraged. Fear not the wolf, O sheep. Fear not now their threats and raving. He is enraged, but what followeth ? He shall
gnash with his teeth, and melt away.
Bitterness of wicked confined. The Righteous still tried. 327
10. Because then the salt sea-water, which hath remained, Vrr. dares not now to rage against Christians, but grinds1 to U-- itself a secret murmur, and within the mortal skin roars the al. rug'it. confined saltness; see what follows, (ver. 7. ) He gathereth
the waters of the sea together as into a bottle. Since then before, the sea having its waves free raged, but now being confined within mortal breasts is bitter, He, who in those
Saints was victorious, who then set bounds to the sea, He
hath caused that its waves returning into themselves should
be abated. He hath gathered as into a bottle the waters of
the sea: the mortal skin covereth bitter thought. For fear
ing for their own skin, men keep within, that which they
dare not to utter. For their bitterness is the same : they
hate as much, they detest as much. But what then raged openly, now rageth secretly. What else can I say, than that which is spoken, He shall gnash with his teeth and melt away? Let the Church then go on, let it walk for ward. The way is made, our highway is paved for us by the Emperor. Let us be fervent in our journeys of good work, for this it is for us to walk on. And if ever arise pressures of temptations, whence we expected them not, the waters of the sea being now gathered together as into a bottle, let us understand that the Lord doth this for discipline, that He may shake out of us too confident a security in temporal
things, and direct us to His kingdom with composed desire. Which desire by tribulations buffeting on this side and on that is lengthened out, so that we become tuneful to the
Ears of the Lord like ductile trumpets. For this also is
said in the Psalms, that we should praise God on ductile Ps. 98,6. trumpets. A ductile trumpet is enlarged by the hammer, so
the Christian heart by the blows of pressures is enlarged towards God.
11. Let us remember then, Brethren, now at this time, in which the water of the sea has been gathered as into a bottle, that there is not wanting to God, whence He may bring forth somewhat, wherewith to amend us, when we
have need of amendment. For therefore it follows, He layeth up the deep in storehouses. The secrets of God he calleth God's storehouses. He knoweth the hearts of all, what to bring forth at any time, whence to bring it forth, what
328 God hath in store means of correction. Fear Him alone.
Psai. m power to bestow upon the evil over the good, to judge indeed Exp. II. the evil, but to instruct the good. He knoweth how to do Sbrm. these things, Who layeth up the deep in storehouses. Let that then come to pass which followeth, (ver. 8. ) Lei all the earth fear the Lord. Let not proud rejoicing glory with
rash exultation, saying, Now is the water of the sea gathered
as into a bottle; who can do any thing to me? Who will dare to hurt me? Knowest thou not that He hath laid up the deep in storehouses ; knowest thou not whence He bringeth forth what is needful to scourge thee, Who is thy Father? He indeed for thy discipline keepeth the treasures of the deep, wherewith He may instruct thee unto the treasures of the Heavens. Therefore return thou unto fear, who wast going but now into security. Let the earth rejoice, but let it also fear. Let it rejoice ; Wherefore? Because the earth is full of the mercy of the Lord. Let it fear; Wherefore? Because He hath so gathered into a bottle the waters of the sea, as to lay up the deep in store houses. In it then come these things to pass, both of which
Ps. 2,ii. elsewhere are briefly spoken of, Serve the Lord with fear, and rejoice with trembling.
12. Let all the earth fear the Lord; let all the iniui- bitanis of the world stand in awe of Him. Let them not fear another instead of Him. Of Him let all the inha bitants of the world stand in awe. Doth a wild beast rage ? Fear God. Doth a serpent lie in wait? Fear God. Doth
man hate thee ? Fear God. Doth the devil fight against thee? Fear God. For the whole creation is under Him Whom thou art commanded to fear. (Ver. 9. ) For He spake, and they were made: He commanded, and they were created. This followeth in the Psalm. For when he had said, Let all the inhabitants of the world stand in awe of Him, lest man should betake himself to fearing any thing else, and being averse to the fear of God, should fear some creature instead of Him, and worship that which was made, leaving Him Who made he confirmed us in the fear of God, as were speaking to us, and addressing us. Why wilt Thou fear aught in Heaven, aught in earth, aught in the
sea? He spake, and they were made: commanded, and they were created. When He, Who spake, and they were made
together
;
it
it,
The enemy has no power to hurt but at God's will. 329
Who commanded, and they were created; when He bids, Ver.
--! ---- they move; when He bids, they rest. The malice of men 9 10
can have the desire of injuring for its own ; but the power,
if He giveth not, hath it not. For there is no power but o/Rom. 13,
God. It is the definitive sentence of an Apostle. He said ' not, There is no desire but of God; for there is an evil desire which is not of God: but because that evil desire hurteth none, if He permit not; There is no power, saith he, but of God. Wherefore God as Man standing before a man, said, Thou couldest hare no power at all against
Me,^? ^Dl9, except it were given thee from above. The one judged, the
other taught: when He was being judged, He taught; that
He might judge those whom He had taught. Thou couldest
have, said He, no power at all against Me, except it were
given thee from above. What is this ? Hath man only no power, except when he hath received it from above? What? Dared even the devil himself to take one sheep from holy
Job, without first saying, Put forth Thine Hand now; thatJobli11, is, Give me power? He was willing; but He suffered not:
when He permitted, he had the power. Therefore had not
he the power, but He who permitted him. Therefore Job himself also, being well instructed, said not, as I have already often observed unto you, The Lord gave, and the
devil hath taken away, but, The Lord gave, and the Z,o;rfJ? bl, hath taken away: whatsoever the Lord pleased, that did
He; not whatsoever the devil pleased. See then, my Bre thren, who with such labour eat wholesome and useful bread, see that ye fear not any one but the Lord. Beside
Him, that Thou fear no other, Scripture commandeth thee. Therefore let all the earth fear the Lord, who layeth up the depth in storehouses. Of Him let all the inhabitants of the world stand in awe. For He spake, and they were made; He commanded, and they were created.
19. But now have evil kings ceased, they are made good : they too have believed ; the sign of Christ's Cross now bear they in their forehead, a sign more precious than any jewel of a diadem: they who raged, are destroyed. But who hath done this? Haply thou, that thou mayest extol thyself?
(Ver. 10. ) The Lord bringeth the counsel of the Hen Ihen to
330 The Church's Victory is of God. His Counsels, and man's.
Psalm nought; He maketh the devices of the people of none effect; Kip. II. iwrf reproveth the counsels of princes. While they said, Skem. Let us away with them from off the earth, the Christian name will no longer be, if we do this: thus be they slain,
thus tortured; be such and such things inflicted on them: these things were said, and amid these, did the Church grow.
He maketh the devices of the people of none effect, and reproveth the counsels of princes.
14. Ver. II. The Counsel of the Lord standeth for ever; the Thoughts of His Heart to all generations. It is a repe tition of the same sentence. What before he called, The Counsel, that he calleth afterwards, The Thoughts of His Heart. And whereas above he saith, standeth for ever, so afterwards he saith, to all generations. Repetition is con firmation. But think not, Brethren, because he said, The Thoughts of His Heart, that God as it were sitteth down
and thinketh what He should do, and taketh counsel to do
any thing, or not to do any thing. To thee, O Man, belongs Ps. \47, such tardiness. His Word runneth very swiftly. When
lo-
can there be delay of thought, in that Word, Which is One, and embraceth all things? But the Thoughts of God are spoken of, that thou mayest understand ; that according to what is in thee, thou mayest dare to lift up thy heart even to words suited to thine infirmity : because the thing itself is too much for thee. The Thoughts of His Heart to all
What are the Thoughts of His Heart, and what is the counsel of the Lord which standeth for ever ? Ps. 2,1. Against which counsel, Why do the Heathen rage, and the people imagine a vain thing? Since, The Lord maketh the devices of the people of none effect, and reproveth the counsels of princes. How then standeth for ever the Counsel of the
Lord, except it be concerning us whom He hath first fore
known and predestined? Who taketh away the Predestina-
Eph. l tionofGod? Before the creation of the world He saw us,
*?
He made us, He healed us, He sent unto us, He redeemed us: this His counsel standeth for ever, these His Thoughts to all generations. Then raged the Heathen openly swelling and roaring; now let them melt away as it were confined and gathered into a bottle: they had free boldness, let them
generations.
All seek blessedness, but some in things beneath them. 38 1
now have fierce and bitter thoughts. When can they Ver. destroy that which He hath thought of, and which standeth llj for ever ?
15. But what is this? Blessed is the nation. Who is there that hearing this, doth not rouse himself? For all love blessedness ; and therein are men perverse, that wicked they would be, miserable they would not: and though misery is the inseparable companion of wickedness, they perversely not only would be wicked, and would not be miserable, which is impossible ; but therefore would they be wicked lest they be miserable. What is this that I have said, Therefore would they be wicked, lest they be miserable? Observe this now in all men who do evil, they ever wish to be blessed. One stealeth: dost thou ask, Why? From hunger: from necessity. Therefore lest he should be miserable, he is wicked; and therefore is he the more mise rable, because he is wicked. For the sake then of driving away misery, and of acquiring blessedness, do all men whatever either of good or evil they do. Always then they wish to be blessed : whether living ill, or living well, they wish to be blessed, and that happeneth not to all, which all
wish to happen to them. For all would be blessed, but there shall not any be except they who will be righteous. And lo, some one, though he doth evil, would be blessed. Whereby? By money, by silver and gold, by estates, by lands, by houses, by slaves, by the pomp of the world, by honour fleeting and perishable. By having something would men be blessed : ask then what thou shouldest have, that thou mayest be blessed. For when thou shalt be blessed, thou wilt surely be better, than when thou wast miserable. But it cannot be that any thing worse than thyself should make thee better. Thou art a man; worse than thou is whatever thou covetest, whereby thou desirest
to be blessed. Gold, silver, any other bodies, which thou
gapest to acquire, to possess, to enjoy, are inferior to thee. Thou art better, thou art worthier: and surely thou wouldest be better than thou art, since thou wouldest be blessed, because thou art miserable. For it is surely better to be blessed than to be miserable. Thou wouldest be better than thyself; and thou seekest, thou searchest out,
332 Blessedness of Man's soul is in God, Who is above it.
Psalm wherewith thou mavcst become so, things worse than XXXIII. .
Exp. il Whatever thou hast desired on is
thyself. t earth, worse than
jjM. thou. This every man wisheth for his friend, thus he adjureth him, So mayest thou be better, So may we see thee better, So let us rejoice in thee being belter. What one wisheth for his friend, this he would also for himself. Accept then a faithful counsel. Thou wouldest be better than thyself; I know we all know it; we all wish it: seek then what better than thyself, that thereby thou mayest be rendered better than thyself.
16. Consider now the Heavens and the earth let not beautiful bodies so please thee, that by them thou wish to 'animo. be blessed. In the soul1 what thou seekest. For thou wouldest be blessed enquire thou what better than thy soul
itself. For since there are two things, that is, soul and body, because of these two that the better, which called the soul, therefore can thy body be made better by the better, because the body subject to the soul. Thy body then can be made better by thy soul, so that when thy soul shall be righteous, thy body also may hereafter be immortal. For through the illumination of the soul, the body merits incor- ruption, that through the better there may be a reparation of the worse. If then thy body's good be thy soul, because
better than thy body when thou seekest thine own good, seek that which better than thy soul. But what thy soul? Beware, lest haply, despising thy soul, and think ing that something vile and worthless, thou shouldest seek things more vile, wherewith thy soul may be made blessed. For thy soul the Image of God the mind of
caP! t man containetha it. It received and by inclining unto sin disfigured it. The Same came unto as the reformer, Who was before the former of it. For by the Word were all things made, and by the Word was this Image impressed. The Word Himself came, that we might hear from an
Rom. 12, Apostle, Be ye transformed the renewing of your mind.
Now then remaineth that thou seek what
better than thy soul. What shall that be, pray thee, but thy God
Thou findest no other better than thy soul; for when thy nature shall be perfected, will be equalled with the Angels. Now there nothing higher save the Creator. Lift up
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God the only satisfying possession. He is our God. 333
thyself unto Him, despair not, say not, It is too much for Ver. me. Rather it is too much for thee to have, it may be, --^-- gold, which thou seekest. Gold, though thou wouldest,
haply thou wilt not have; God, when thou wouldest,
thou shalt have : for even before thou wouldest, He came unto thee; and when thou wast in will averted, He called thee; and when thou wast converted, He frightened thee, and when frightened thou didst confess, He consoled thee. He, Who hath given thee all things, He, Who hath caused that thou shouldest be, Who to those also who are with thee, even the wicked, giveth the sun, giveth rain, giveth fruits, fountains, life, health, so many consolations; He keepeth for thee something which He giveth not save to thee. But what is that which He keepeth for thee, but Himself. Ask somewhat else, if thou hast found better. God keepeth Himself for thee. Thou covetous, why longest thou after Heaven and earth ? Better is He Who made Heaven and earth : Him shalt thou see : Him shalt thou have.
Why seekest thou, that such a villa should be thine, and passing by it sayest, Blessed is he whose is that possession ? How many say this, who pass by it; and yet when they have so said, and pass by though they can shake the head and sigh, can they also possess Every where soundeth
covetousness, soundeth iniquity, but Thou shalt not covet Exod.
any thing which thy neighbour's. Blessed whose thatt)e'ut. 5, villa, whose that house, whose that field! Restrain21- iniquity, hear the truth Blessed the nation whose --Whose
what? Thou knowest already what am about to say. Therefore desire that ye may have, then indeed shall ye be blessed. With this alone shall ye be blessed, by better
thing than yourselves ye shall be made better. It God that better than thou even He, say, Who made thee. Blessed the nation whose God is the Lord. This desire, this possess, this when thou wilt, thou shalt have: this thou shalt have for nothing.
17. Ver. 12. Blessed is the nation whose God is the Lord. The Lord our God! For of whom He not God? Not surely of all in the same manner. Ours He more ours, who live by Him as by our bread. Let Him be our inherit
ance, our possession.
Do we haply speak rashly in making
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334 We possess God, and He us, for our goods.
Psalm God our possession, when He is the Lord, when He is the Exp. ll. Creator ? This is not rashness : it is the affection of desire, Serh. it is tne SWeetness of hope. Let the soul say, all-secure
P7. 3(f3;let it say, Thou art my God, Who sayest to my soul, / am thy salvation. Let it so say, secure let it say, it will do no wrong when so it saith ; nay it will do wrong if it say not. Wouldest thou have trees, whereby thou mightest be
ProT. 3, blessed ? Hear the Scripture speaking of Wisdom; She is a tree of life to them that lay hold upon her. See, he hath said that Wisdom is our possession. But lest thou shouldest think that Wisdom, because Scripture hath called it thy possession, to be something inferior to thee, it goes on and adds, And to them that lean upon her, as on the Lord, she is
See thy Lord is made unto thee as a staff: securely man leaneth, because He faileth not. Say then securely, This is thy possession ; to them that lay hold upon her. Scripture hath said, hath filled up thy doubts with con fidence : speak securely, love securely, hope securely. Thine
Ps. 16,5. also De those words in the Psalm, The Lord is the portion of mine inheritance.
18. Therefore by this shall we be blessed, by possessing God. What then ? Shall we possess Him, and will not He Is. 26, possess us ? Whence then Esaias, Lord, possess us? There- LXX. fore He possesseth us, and is possessed, and all for our sakes. For not as He, that we may be blessed in Him, is possessed by us; not so doth He also, that He may be
safe'.
blessed, possess us. He both possesseth and is possessed, for nothing else than that we may be blessed. We possess Him, and He possesseth us ; because we attend on * Him, and He attendeth on us. We attend on Him as our Lord God ; He attendeth on us as His own possession. That we attend on Him, none doubteth; that He attendeth on us,
Johni5, who proveth to us ? He Who saith, /am the Vine: ye are
the branches : My Father is the Husbandman.
Psalm also both are declared to us, both are proved to us. He hath already said that we possess Him : Blessed is the nation, whose God is the Lord. Whose is this farm ? His. Whose is that? His. Whose is this?
' English Version, And happy is e ' colimus,' which has the double every one that retaineth her. meaning of ' worship,' <ind ' ciiltirate. '
See in this
Let us so speak of
Blessedness ofpossessing Him. His looking in mercy on man. 335
God ; let us say whose He is. And as answer is wont to be Vrr. made to us when we enquire concerning certain farms and 13. 14. estates that are fine and very pleasant; He is a senator, and
he is called so and so, whose is that property ; and we say, Blessed is that man. So if we should ask, Whose is this
God ? There is a blessed nation whose He is. For the Lord is their God. And not as that senator possesseth his farm, but is not possessed by his farm, so also the God of this nation. Wherefore, we ought to labour, that we may be His : but either of them possesseth the other. Ye have heard that a nation possesseth Him, Blessed is the nation whose God is the Lord: hear how He also possesseth it: and the people whom He hath chosen for His own inherit ance. Nation blessed in its possession ; inheritance blessed in its possessor: And the people whom He hath chosen for His own inheritance.
19. Ver. 13. The Lord looketh from heaven, He beholdeth
all the sons of men. All in this place so receive as to understand all of that nation who possess that inheritance,
or who are that inheritance. For they themselves are God's inheritance. Even all of them hath the Lord looked upon
from Heaven : and He haIth seen them Who said, When thou John l,
saw thee. He saw him because
wast under the fig-tree,
Ho had mercy on him. Wherefore oftentimes praying
mercy we say to a man, Look upon me. And of him that despiseth thee, what sayest thou ? He seeth me not. There
is then a seeing of him that hath mercy, a not seeing of him
that punisheth. That looking upon sins is the punishment
of sins ; which sins he would not to be seen, who saith,
Hide Thy Facefrom my sins. What he would to be over- Ps. 5l,9. looked, that he would not to be looked upon. Hide, saith
he, Thy Face from my sins. When then He hath hidden
His Face from thy sins, will He not see thee ? And where
fore saith he in another place, Hide not Thy Face from me? Ps. 27,9. Let Him then hide from thy sins, let Him not hide from
thee : let Him see thee, let Him have mercy on thee, let
Him succour thee. The Lord looked from Heaven, He regarded all the sons of men : all that belong unto the Son
of Man.
20.
