Speak good of His Name ; for the Lord is
pleasant
: His mercy is everlasting.
Augustine - Exposition on the Psalms - v4
Is there therefore here that joy?
that jubilant gladness which is promised?
Not as yet; but still groans, still the anxiety of temptations.
For even the harbour hath an entrance somewhere or other; if it
had not, no ship could enter it; it must therefore be open on some side : but at times on this open side the wind rusheth in; and where there are no rocks, ships dashed together shatter one another. Where then is security, if not even in harbour? And yet it must be confessed, it is true, that persons in harbour are in their degree much better off than when afloat on the main. Let them love one another, as ships in harbour, let them be bound together happily ; let them not dash against one another : let absolute equality be preserved there, constancy in love; and when perchance the wind rusheth in from the open side, let there be careful pilotting there.
1 1. Now what will one who perchance presideth over such places, nay, who serveth his brethren, in what are called monasteries, tell me ? I will be cautious : I will admit no wicked man. How wilt thou admit no evil one ? I will not allow any wicked man, any wicked brother, to enter ; with a few good men my lot will be a happy one. How dost thon recognise the person whom perhaps it is thy wish to exclude? That he may be known to be wicked, he must be tested within ; how then dost thou shut out one about to enter, who must be proved afterwards, and cannot be proved, unless he hath entered? Wilt thou repel all the wicked? Thou sayest so, and thou knowest how to inspect them. Do all come unto thee with their hearts bare? Those who are about to enter, do not know themselves; how much less dost thou know
A Monastery will sometimes admit bad inmates. 473
them? For many have promised themselves that they were Ver.
about to fulfil that holy life, which has all things in common, ---- , . Acts 4,
where no man calleth any thmg his own, who have one soul 32. and one heart in God : they have been put into the furnace, and have cracked. How then knowest thou him who is unknown even to himself? Wilt thou shut out wicked brethren from the company of the good ? Whoever thou art who speakest thus, exclude, if thou canst, all evil thoughts
from thy heart: let not even an evil suggestion enter into thy heart. " I consent not," thou sayest, yet it entered, so as to suggest to thee. For we all wish to have our hearts fortified, that no evil
suggestion may enter. But who knoweth, whence it entereth ? Even every day we fight in our own heart; one man within his own heart is at strife
with a crowd. Avarice suggests, lust suggests, gluttony sug gests, that rejoicing of the people b suggests, all things suggest : he restraineth himself from all, answereth to all, turneth away
from all ; it is hard for him not to be wounded by some one. Where then is security? Here no where; in this life no where, except solely in the hope of the promise of God. But there, when we shall reach thereunto, is complete security, when
the gates are shut, and the bars of the gates of Jerusalem Ps. 147, made fast; there is truly full jubilance, and great delight. 13- Only do not thou feel secure in praising any sort of life :
judge no man blessed be/ore his death. Eoclus. 12. By this means men are deceived, so that they either11'28,
do not undertake, or rashly attempt, a better life ; because, when they choose to praise, they praise without mention of the evil that is mixed with the good : and those who choose to blame, do so with so envious and perverse a mind, as to shut their eyes to the good, and exaggerate only the evils which either actually exist there, or are imagined. Thus it
happeneth, that when any profession hath been ill, that is, incautiously, praised, if it hath invited men by its own reputation, they who betake themselves thither discover some such as they did not believe to be there ; and offended by the wicked recoil from the good. Brethren, apply this teaching to your life, and hear in such a manner that ye
live. The Church of God, to speak generally, is b Perhaps such as in ? . 4. bee also on the previous Psalm, ? . 6.
may
474 Indiscriminate praise and blame of Christians or Clergy.
Psalm magnified : Christians, and Christians alone, are called -- -- -- great, the Catholic (Church) is magnified ; all love each other; each and all do all they can for one another; they give themselves up to prayers, fastings, hymns ; throughout
the whole world, with peaceful unanimity God is praised. Some one perhaps heareth this, who is ignorant that nothing is said of the wicked who are mingled with them ; he cometh, invited by these praises, findeth bad men mixed with them, who were not mentioned to him before he came; he is offended by false Christians, he flieth from true Christians. Again, men who hate and slander them,
precipitately blame them : asking, what sort of men are Christians ? Who are Christians ? Covetous men, usurers. Are not the very persons who fill the Churches on holidays the same who during the games and other spectacles fill the theatres and amphitheatres ? They are drunken, gluttonous, envious, slanderers of each other. There are such, but
not. such only. And this slanderer in his blindness saith nothing of the good : and that praiser in his want of caution is silent about the bad. But if the Church of God is
at this time, as the Scriptures praise her, as I have now said, As the lily among thorns, so is my love |? ng 2, among the daughters : a man heareth, considereth, the lily pleaseth him, he entereth, clingeth to the lily, beareth with
the thorns ; the lily will deserve the praise and kisses of her spouse, who saith, As the lily among thorns, so is my love among the daughters. Thus also in the case of the clergy. The eulogists of the clergy point to the good ministers, faithful stewards, who bear with all things, sacrificing their own bowels for those whom they wish to profit, not seeking what is their owd, but what is Jesus Christ's. They praise these things, but forget that they are mingled with bad
men. Again, they who blame them, talk of the avarice of the clergy, the dishonesty of the clergy, the litigations of the clergy, they are loud on those greedy of the property of
others, gluttonous and drunken. Thou enviously blamest, and thou indiscreetly praisest : do thou who praisest, speak of the wicked who are mingled with them: do thou who blamest, see the good there also. Thus also in that common life of brethren, which exists in a monastery : great and holy
praised Sol.
Impatience of some atfinding evil in monasteries. 475
men live therein, with daily hymns, prayers, praises of God ; Ver. their occupation is reading; they labour with their owu --^~ hands, and by this means support themselves 1 ; they seek i inde n nothing covetously ; whatever is brought in for them by g>>"t>>i' pious brethren, they use with contentedness and charity;
no one claimeth as his own what another hath not ; all love, all forbear one another mutually. Thou hast praised them ; thou hast praised ; he who knoweth not what is going on within, who knoweth not how, when the wind entereth, ships even in harbour dash against one another, entereth as if in hope of security, expecting to find no man to forbear ; he findeth there evil brethren, who could not have been found evil, if they had not been admitted, (and they must be at first tolerated, lest they should perchance reform ; nor can they easily be excluded, unless they have first been endured:) and becometh himself impatient beyond endurance. Who asked me here ?
I thought that love was here. And irritated by the perversity of some few men, since he hath not persevered in fulfilling his vow, he becometh a deserter of so holy a design, and guilty of a vow he hath never
discharged. And then, when he hath gone forth himself
too, he also becometh a reproacher, and a slanderer; and records those things only, (sometimes real,) which he asserts
that he could not have endured. But the real troubles of
the wicked ought to be endured for the society of the good.
The Scripture saith unto him; Woe unto those that have Ecoles. lost patience. And what is more, he belcheth abroad the2' 16' evil savour of his indignation, as a means to deter them
who are about to enter; because, when he had entered himself, he could not persevere. Of what sort are they ? Envious, quarrelsome, men who forbear no man, covetous; saying, He did this there, and he did that there. Wicked one, why art thou silent about the good ! Thou sayest enough of those whom thou couldest not endure : thou sayest nothing of those who endured thy wickedness.
13. This saying of our Lord in His Gospel, is most justly extolled, most beloved brethren : There shall be two in the Mat. 24,
field: the one shall be taken, and the other left. Two women j^keiV shall be grinding at the mill : the one shall be taken, and**- 35. the other left. Who are the two in the field ? This is what
476 One taken, another left, in each kind of life.
Psalm the Apostle saith : I have planted, Apollos watered; but
C' 6. 9.
God gave the increase. Ye are God's husbandry. We are 'labouring in the field. The two in the field, are clergy ; the one shall be taken, and the other left? the good shall be
taken, the bad shall be left. Two women shall be grinding at the mill, applieth to the laity. Why in the mill? Because they are held bound by the world, in the whirl of temporal things, as by a millstone. Thence shall the one be taken, and the other left. Who shall be taken thence ? The one who doth good works, ministering to the indigence of God's servants, to the wants of the poor, faithful in confessing God, sure in the joyfulness of hope, watchful towards God, wishing no one evil, loving, as far as he can, not friends only, but enemies also, the man who knoweth no woman but his own wife, the woman who knoweth no man save her own husband; this one shall be taken even from the mill ; but the one who shall be otherwise, shall be left. But others say, We are anxious for repose ; we wish to have no one to endure, we are removing from crowds; we shall have a happy lot in a sort of security. If thou seekest repose, turn not, as it were, seeking a couch, to repose upon without any anxiety. And thence shall one be taken, the other left. Let no
man deceive you, brethren : if ye wish not to be deceived, and to love your brethren, know that every profession in the Church containeth hypocrites. I said not that every man was a hypocrite, but that every profession had within itself hypocrites : there are wicked Christians, but there are also good ones. Thou seemest to see more wicked than good, because they are like chaff, which prevents your eye reach ing the wheat ; but there is wheat there also : approach, try them, sift them, judge of them by their taste. Thou findest
' sancti- nuns devoid of self-discipline : is a monastic life 1 for this i"Tim. m reason to be blamed ? Many remain not in their own
6, I3- houses. They make visits to others' houses,
speaking things which they ought not, proud, tattlers, drunken : though they be virgins, what profiteth the flesh being whole, while the mind is corrupt ? Humble wedlock is better than proud virginity. For if such a woman were to marry, she would not have the name of virgin to raise her pride, while she would have a curb to govern her. But are
busy-bodies,
The Crucified shewn to be God our Creator. 477
we, on account of wicked virgins, to condemn those who v"er. . 23
are holy both in body and mind ? or, on account of these , praiseworthy ones, shall wo necessarily praise those who34.
deserve censure? On every side the one shall be taken, and the other left.
14. Ver. 2. Let us then, brethren, finish the Psalm, which
plain. serve the Lord with gladness: he addresseth you, whoever ye are who endure all things in love, and rejoice in hope. Serve the Lord, not in the bitterness of murmuring, but in the gladness of love. Come before His
presence with rejoicing. It easy to rejoice outwardly rejoice before the presence of God. Let not the tongue be too joyful: let the conscience be joyful. Come before His presence with a song.
15. Ver. 3. Be ye sure that the Lord He is God. Who knoweth not that The Lord, He God Bui He speaketh of the Lord, Whom men thought not God: lie ye sure that the Lord He is God. Let not that Lord become vile in your sight: ye have crucified Him, scourged Him, spit upon Him, crowned Him with thorns, clothed Him in dress of
infamy, hung Him upon the Cross, pierced Him with nails, wounded Him with spear, placed guards at His tomb; He God. Be ye sure that the Lord He God: is He that hath made us, and not we ourselves. It He that
hath made us: All things were made Him; and without John Him was not any thing made that was made. What reason3' have ye for exultation, what reason have ye for pride? Another made you; the Same Who made you, suffereth from you. But ye extol yourselves, and glory in yourselves,
as if ye wore created yourselves. It good for you that He Who made you, make you perfect. It He that hath made us, and not we ourselves. We ought not to be proud: all the good that we have, we derive from our Creator we are condemned for what we have done in ourselves for what He hath done in us, we are crowned. It He that
hath made us, and not ue ourselves: we are His- people,
and the sheep of His pasture. Sheep and one sheep.
These sheep are one sheep: and how loving Shepherd
we have He left the ninety and nine, and descended Luke
to seek the one, He bringeth back on His own shoulders ,6' 4, B'
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478 Confession always suitable for creatures.
Psalm ransomed by His own blood. That Shepherd dieth without ------ fear for the sheep, Who on His resurrection regaineth His
sheep. fVe are His people, and the sheep of His pasture. 16. Ver. 3, 4. Enter into His gales with confession. At
the gates is the beginning : begin with confession. Thence is the Psalm entitled, A Psalm of Confession : there be
Confess that ye were not made by yourselves, praise Him by Whom ye were made. Let thy good come from Him, in departing from Whom thou hast caused thine evil. Enter into His gates with confession. Let the flock enter into the gates : let it not remain outside a prey for wolves. And how is it to enter ? With confession. Let the gate, that is, the commencement for thee, be confession. Whence it
Ps. U7, is said in another Psalm ; Begin unto the Lord with con
What he there calleth Begin, here he calleth Gates. Enter into His gates in confession. What? And when we have entered, shall we not still confess ? Always confess Him: thou hast always what to confess for. It is hard in this life for a man to be so far changed, that no cause for censure be discoverable in him : thou must needs blame thyself, lest He Who shall condemn blame thee. Therefore even when thou hast entered His courts, then also confess. When will there be no longer confession of sins ? In that rest, in that likeness to the Angels. But consider what I have said : there will there be no confession of sins. I said not, there will be no confession : for there will be
confession of praise. Thou wilt ever confess, that He is God, thou a creature ; that He is thy Protector, thyself pro tected. In Him thou shalt be as it were hid : as it is
Ps 31, written, "T/iou shall hide them in the secret of Thine own J"' presence. " Go into His courts with hymns; and confess unto Him. Confess in the gates ; and when ye have
entered the courts, confess with hymns. Hymns are praises.
Blame thyself, when thou art entering; when thou hast Ps. 118, entered, praise Him. Open me tIhe gates of righteousness, 1J' he sailh in another Psalm, that may go into them, and
confess unto the Lord. Did he say, when I have entered, I
Mat. l1, when He said,
joyful.
fession.
will no longer confess. Even after his
confess. For what sins did our Lord Jesus Christ confess,
/ unto Thee, O confess
entrance, he will Father, Lord of
Mercy and Truth for ever. Mercy and Judgment. 479 heaven and earth. He confessed in praising Him, not in Ver.
*' 6'
accusing Himself.
9. Speak good of His Name ; for the Lord is pleasant.
Think not that ye faint in praising Him. Your praise of Him is like food : the more ye praise Him, the more ye acquire strength, and He Whom ye praise becometh the more sweet.
Speak good of His Name ; for the Lord is pleasant : His mercy is everlasting. For He will not cease to be merciful, after He hath freed thee: it belongeth to His mercy to protect thee even unto eternal life. His mercy, therefore, is to everlasting : and His truth from generation to generation . Understand by from generation to generation, either every generation, or in two generations, the one earthly, the other
heavenly. Here there is one generation which produceth mortals ; another which maketh such as are everlasting. His
Truth is both here, and there. Imagine not that His truth
is not here, if His truth were not here, he would not say in another Psalm ; Truth is risen out of the earth ; nor would Ps. 16, Truth Itself say, Lo, 7 am with you alway, even unto the end
of the world.
2g
20. PSALM CI. Lat.
A Discourse to the people.
c.
In this 101st Psalm, we ought to seek in the
Ver.
whole body of what we find in the first verse Mercy and
judgment will sing unto Thee, Lord. Let no man flatter himself that he will never be punished through God's mercy; for there judgment also; and let no man who hath been changed for the better dread the Lord's judgment, seeing that mercy goeth before it. For when men judge, sometimes overcome by mercy, they act against justice and mercy, but not justice, seemeth to be in them while sometimes, when they wish to enforce rigid judgment, they lose mercy. But God neither loseth the severity of judgment in the bounty of mercy, nor in judging with severity loseth the bounty of mercy. Suppose we distinguish these two, mercy and judg ment, by time for possibly, they are not placed in this order without meaning, so that he said not 'judgment and mercy,' but mercy and judgment so that we distinguish
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480 Present mercy disproves not future judgment.
Psalm them by succession in time, perhaps we find that the present CI' is the season for mercy, the future for judgment. How is it
that the season of mercy cometh first ? Consider first how it is with God, that thou also may est imitate the Father, in so far as He shall permit thee. For it is not arrogance to say, that we ought to imitate our Father; since our Lord, the only Son of God, cxhorteth us to this, saying, Be ye there
fore perfect, even as your Father which is in heaven is Matt. 5,perfect. When He said to them, Love your enemies, pray
46- f0r them which persecute ynu ; that ye may, He addeth, be the children of your Father which is in heaven ; for He maketh His sun to rise on the evil and on the good, and sendcth rain on the just and on the unjust. Behold mercy. When thou seest the just and the unjust behold the same sun, enjoy the same light, drink from the same founts, satisfied with the same rain, blessed with the same fruits of the earth, inhale this air in the same way, possess equally the world's goods ; think not that God is unjust, Who giveth
these things equally to the just and the unjust. It is the season of mercy, not as yet of judgment. For unless God spared at first through mercy, He would not find those whom He could crown through judgment. There is there fore a season for mercy, when the long-suffering of God calleth sinners to repentance.
2. Hear the Apostle distinguishing each season, and do Rom. 2, thou also distinguish it: Thinkest thou this, he saith, Oman, thatjudgest them that do such things, and doest the same, that thou shalt escape the judgment of God? Remark this.
48. '
b. 4.
For he saw that he himself (but to whom saith he it? for it is the whole race of men, not one only, that he is addressing) did many evil things daily, and yet lived, that no harm
to him ; and imagined that God was either sleeping, or that He regarded not human affairs, or loved men's evil deeds. He erases this notion from the heart of all disposed to a right understanding. Thinkest thou, he saith, O man, that judgest them that do such things, and doest the same, that thou shall
God? And as if we were to reply, Why do I commit such sins daily, and no evil occurreth unto me ? he goeth op to shew to him the season of mercy : Despisest thou
happened
escape the judgment
of
Mercy comes first, or none could stand in Judgment. 481
the riches of His goodness, and forbearance, and long- Vrr. suffering? And he did indeed despise them; but the ----- Apostle hath made him anxious. Not knowing, he saith,
that the goodness of God leadeth thee to repentance ? Behold the season of mercy. But that he might not think
this would last for ever, how did he in the next verse raise
his fears? But thou: (now hear the season of judgment;
thou hast heard the season of mercy, on which account,
mercy and judgment will I sing unto Thee, O Lord . ) " But 2, thou," saith the Apostle, " after thy hardness and impenitent
heart, treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous judgment of God, Who will render to every man according to his deeds" Lo, mercy
and judgment will I
sing unto Thee, O Lord. But he hath threatened concerning judgment : is therefore the judgment of G od to be feared only, and not to be loved ? To be feared
by the wicked on account of punishment, to be loved by the good on account of the crown. Because then the Apostle hath alarmed the wicked in the testimony which 1 have quoted, hear where he giveth hope concerning judgment to' the good. He puts forth himself, and shews in himself too the season of mercy. For unless he found a period of mercy, in what condition would judgment find him ? A
a persecutor, an injurer of others. For he thus speaketh, and praiseth the season of mercy, in which season
we are now living : / who was before, he saith, a blasphemer, iTim. l, and a perseculov, and injurious : but I obtained mercy. 13' 16- But perhaps he only hath obtained mercy? Hear how he
cheereth us : That in me, he saith, first, Christ Jesus might shew forth all longsuffering, for a pattern to them which should hereafter believe on Him to life everlasting. What meaneth, that He might shew forth all longsuffering ? That every sinner and wicked man might see that Paul re ceived pardon, and might not despair of himself? Lo, he
hath instanced himself, and thereby cheered others also. Wherein ? In the season of mercy. Hear what he saith of the good at the time of judgment, again speaking of himself
and of others. In the first place, he obtained mercy. Why ?
Because he was a blasphemer, and a persecutor, and in jurious. The Lord came to give to Paul, not to reward him.
VOL. IV. i i
blasphemer,
482 God is debtor in judgment to reward His own gift.
Psalm For if He chose to reward, what would He find wherewith to
--
2 Tim. judgment. See how he saith this. For I am nine, he saith,
''
give the sinner his duo, except punishment ? He willed not to requite him punishment, but to give him grace. Hear now that he, to whom He gave grace, holdelh even the Lord indebted to him. He found in Hiiu a free Giver in the season of mercy, he holdeth Iliru a debtor at the season of
'ready to be offered, and the time of my departure is at hand. I have fought a good fight, I hare finished my course, I hare kept the faith. This, in the lime of mercy : now hear of
judgment : Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall render to me at that day. He said not, ' giveth,' but, shall render. When He gave, He was merciful : when He ' shall render,' He will be a Judge : because, Mercy and judgment
will I
He came to owe him a crown : there
The Lord therefore was merciful at first, but here He 'will render me a crown of righteousness. Why will He render
sing unto Thee, O Lord. By pardoning his offences, / lave obtained mercy.
1t? Because He is a just Judge. Wherefore a just Judge ?
Because,
I / hare fought a good fight, I hare my finished
have kept the A Judge then cannot but
course,
crown these things. For He found, there things to crown : but what had He found before ? One who was before a blasphemer, a persecutor, and injurious. He pardoned these latter: He will crown the former deeds; He pardoned the one at the season of mercy, He will crown the other at tIhe season of judgment: for, Mercy and judgment will
sing, unto Thee, O Lord. But did Paul alone deserve this ? For 1 had asserted, that as he raised our fears by the former testimony, so did he encourage us by the latter.
faith.
just
2 Tim. When he said, The Lord, the righteous Judge, shall render
*' 8'
to me at that day : he addeth, and not to me only, but unto all them also that loie His appearing and His kingdom.
3. Since therefore, brethren, we have a season of mercy, let us not on that account flatter, or indulge ourselves, saying, God spareth ever. Behold what I did yesterday. God spared ; I do so to-day also, and God spareth ; I will do so to-morrow also, because God spareth. Thou heedest His mercy, but fearest not His judgment. If thou dost wish
God's keeping silence for a time misunderstood. 4S:i
to sing of mercy and judgment, understand that He spareth, Vrr. that thou mayest amend, not that thou mayest remain in thy ------ wickedness. Do not treasure up for thyself wrath against Rom. 2, the day of wrath, and of the revelation of the righteous6'
judgment of God. For it is said in another Psalm of the
time of mercy ; But unto the ungodly said God, Why dost Ps. 60, thou preach My laws, and takest My covenant in thy mouth ? I6~21- whereas thou hatest to be reformed, and hast cast My words behind thee. When thou sawest a thief, thou consentedst
unto him : and hast been partaker with the adulterers.
Thou safest, and spakest against thy brother: yea, and
hast slandered thiIne own mother's son. These things hast
? Doth it
held My tongue. Behold the season
thou done, and
of mercy ; what meaneth,
mean, I reproved him not ? Rather, I judged not. For how doth He hold His tongue, Who daily crieth out in the Scriptures, in the Gospel, in His own preachers ? These things hast thou done, and I held My tongue ; and because God was silent, that is, punished not ; what said the ungodly in his heart ? Listen : Thou thoughtesC
/ held My
tongue
I will be such a one as thyself. That was not enough that thou wast such thyself; thou hast thought Me such also. When He had shewn unto him the
wickedness, that
season of mercy, He alarmed him with that of judgment: But will reprove thee, and set thee before thine own face. Thou placest thyself behind thyself: will place thee before thyself. For every man who will not see his own sins, placeth himself behind his back, and observeth sharply the sins of others, not from diligence, but envious feeling not wishing to heal, but to accuse: but he forgetteth himself.
Whence our Lord saith to such persons Thou beholdest Matt. the mote that in thy brother's eye, but considerest not the 3-
beam that in thine own eye. Since then mercy and judgment are our song, let us, while we do mercy, fearlessly
await judgment and let us be in His body, and let us sing these things. For Christ singeth this; the Head alone singeth this song cometh from the Lord but the whole of Christ, that is, His Head and Body, be thou among His members, cling unto Him by Faith, and by Hope, and by Love and thou singest in Him, thou rejoicest in Him for
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4*4 Our joy in God made Man, as our Head.
Psalm He Himself toileth in thee, thirsteth in thee, is hungred and
-- in tribulation in thee. He. is still dying in thee: and thou
in Him hast already risen from the dead. For if He did
not die in thee, He would not have had Himself spared in
Act>>9, thee by the persecutor, when He said, Saul, Saul, why
*'
persecutest thou Me ? Christ therefore, my brethren, singeth ; but how, ye know : we have expounded Christ to you con stantly : and I know that these things are not new to you. Our Lord Christ is the Word of God, by Whom all things were made. This Word, that He might redeem us, became
John l, flesh, and dwelt in us; God, Who is above all things, the Son coequal with the Father, became man ; He became man, that God as man might be a Mediator between men and God ; and might reconcile those who were at a distance from one another, join the separated, recall the estranged, bring back the exiled : for this He became man. He became then Head of the Church ; He hath both body and limbs. Seek for His limbs; they arc at present groaning throughout the whole world: they will rejoice then, in the end, in the crown of righteousness, of which St. Paul saith,
2 Tim. which the Lord, the righteous Judge, shall render me at
*' 8-
Gal. 3, Then are ye Abraham's seed, and heirs according to the
^
ib. 16.
promise. Ye are the seed of Abraham ; let us see whether the seed of Abraham be Christ. In thy seed shall all nations be blessed. He saith not, In thy seeds, as in many; but as of one, In thy seed, which is Christ. And to us he saith, therefore ye are Abraham's seed. It is clear that we belong to Christ; and because we are His members and body, we are one Man with our head. Let us therefore sing
of mercy and judgment unto Thee, 0 Lord!
4. Ver. 2. / will sing to the harp, and will have under
standing, in the spotless way. When Thou shall come unto me. Except in the spotless way, thou canst neither sing to the harp, nor understand. If thou dost wish to understand, sing in the spotless way, that is, work with cheerfulness before
that day. At present then let us all sing in hope, all gathered together into one. For having put on Christ, we are Christ together with our Head : inasmuch as we are the seed of Abraham. The Apostle saith this; as to what I said, that ' we are Christ,' the Apostle saith this, in these words :
The 'spotless way,' that which harms neither selfnor others. 485
thy God. What is the spotless way ? Hear what followeth : Ver. / walked in innocence, in the midst of my house. This --
spotless way beginneth from innocence, and it endeth also in innocence. Why seek many words . ' Be innocent : and thou hast perfected righteousness. But what is it to be innocent? For a man injureth in two ways, as far as is in himself; either by making others miserable, or by desert ing them in misery ; for thou also dost not wish to be made wretched by another, or to be deserted by another, if thou art wretched. Who is it who maketh men wretched ? He who assaulteth them with outrages, or with snares, robbeth others
the poor, stealeth, soliciteth another's wife, is a slanderer, wisheth to cause sorrow to men, through a malignant disposition. Who is he who forsaketh the wretched ? He who seeth the poor man in need of some aid, and possessing the means of giving that
aid, yet scorneth him ; estrangeth his heart from him. And if he were in such a condition, as to have no need what ever of any mercy, he would be proud, if he forsook the wretched ; he is still placed in the tribulation of the flesh, not knowing what may happen to him to-morrow, and yet despiseth the tears of the wretched ; he is not innocent. But who is innocent? He who while he hurteth not another, injureth not himself. For he who hurteth himself, is not innocent. Some one saith ; Lo, I have not robbed any one,
of their property, oppresseth
I will live happily on my own substance, the fruits of my virtuous toil ; I wish to have fine banquets, I wish to spend as much as pleaseth me, to
drink with those whom I like as much as 1 please; whom have I robbed, whom have 1 oppressed, who halh com plained of me? He seemeth innocent. But if he corrupt himself, if he overthrow the temple of God within himself, why hope that he will act with mercy toward others, and spare the wretched ? Can that man be merciful to others, who unto himself is cruel ? The whole of righteousness, therefore, is reduced to the one word, innocence. But the lover of iniquity, hateth his own soul. When he loved iniquity, he fancied he was injuring others. But consider
whether he was injuring others: He who loveth iniquity, hcpi. 11,6. saith, hateth his own soul. He therefore who wishes to
I have not oppressed any one :
486 No peace at home without a good conscience.
Psalm injure another, first injureth himself; nor doth he walk, -- since there is no room. For all wickedness suffereth from narrowness: innocence alone is broad enough to walk in.
/ walked in the innocence of my heart, in the midst of my house. By the middle of his house, he either signifieth the Church herself ; for Christ walketh in her: or his own heart; for our inner house is our heart: as he hath explained in the above words, in the innocence of my heart. What is the innocence of the heart? The middle of his house? Whoever halh a bad house in this, is driven out of doors. For whoever is oppressed within his heart by a bad con science, just as any man in consequence of the overflow of a waterspout or of smoke goeth out of his house, suffereth not himself to dwell therein ; so he who hath not a quiet heart, cannot happily dwell in his heart. Such men go out of themselves in the bent of their mind, and delight them selves with things without, that affect the body ; they seek repose in trifles, in spectacles, in luxuries, in all evils. Where
fore do they wish themselves well without ? Because it is not well with them within, so that they may rejoice in a good conscience. Thus when the Lord had cured the
Matt.
had not, no ship could enter it; it must therefore be open on some side : but at times on this open side the wind rusheth in; and where there are no rocks, ships dashed together shatter one another. Where then is security, if not even in harbour? And yet it must be confessed, it is true, that persons in harbour are in their degree much better off than when afloat on the main. Let them love one another, as ships in harbour, let them be bound together happily ; let them not dash against one another : let absolute equality be preserved there, constancy in love; and when perchance the wind rusheth in from the open side, let there be careful pilotting there.
1 1. Now what will one who perchance presideth over such places, nay, who serveth his brethren, in what are called monasteries, tell me ? I will be cautious : I will admit no wicked man. How wilt thou admit no evil one ? I will not allow any wicked man, any wicked brother, to enter ; with a few good men my lot will be a happy one. How dost thon recognise the person whom perhaps it is thy wish to exclude? That he may be known to be wicked, he must be tested within ; how then dost thou shut out one about to enter, who must be proved afterwards, and cannot be proved, unless he hath entered? Wilt thou repel all the wicked? Thou sayest so, and thou knowest how to inspect them. Do all come unto thee with their hearts bare? Those who are about to enter, do not know themselves; how much less dost thou know
A Monastery will sometimes admit bad inmates. 473
them? For many have promised themselves that they were Ver.
about to fulfil that holy life, which has all things in common, ---- , . Acts 4,
where no man calleth any thmg his own, who have one soul 32. and one heart in God : they have been put into the furnace, and have cracked. How then knowest thou him who is unknown even to himself? Wilt thou shut out wicked brethren from the company of the good ? Whoever thou art who speakest thus, exclude, if thou canst, all evil thoughts
from thy heart: let not even an evil suggestion enter into thy heart. " I consent not," thou sayest, yet it entered, so as to suggest to thee. For we all wish to have our hearts fortified, that no evil
suggestion may enter. But who knoweth, whence it entereth ? Even every day we fight in our own heart; one man within his own heart is at strife
with a crowd. Avarice suggests, lust suggests, gluttony sug gests, that rejoicing of the people b suggests, all things suggest : he restraineth himself from all, answereth to all, turneth away
from all ; it is hard for him not to be wounded by some one. Where then is security? Here no where; in this life no where, except solely in the hope of the promise of God. But there, when we shall reach thereunto, is complete security, when
the gates are shut, and the bars of the gates of Jerusalem Ps. 147, made fast; there is truly full jubilance, and great delight. 13- Only do not thou feel secure in praising any sort of life :
judge no man blessed be/ore his death. Eoclus. 12. By this means men are deceived, so that they either11'28,
do not undertake, or rashly attempt, a better life ; because, when they choose to praise, they praise without mention of the evil that is mixed with the good : and those who choose to blame, do so with so envious and perverse a mind, as to shut their eyes to the good, and exaggerate only the evils which either actually exist there, or are imagined. Thus it
happeneth, that when any profession hath been ill, that is, incautiously, praised, if it hath invited men by its own reputation, they who betake themselves thither discover some such as they did not believe to be there ; and offended by the wicked recoil from the good. Brethren, apply this teaching to your life, and hear in such a manner that ye
live. The Church of God, to speak generally, is b Perhaps such as in ? . 4. bee also on the previous Psalm, ? . 6.
may
474 Indiscriminate praise and blame of Christians or Clergy.
Psalm magnified : Christians, and Christians alone, are called -- -- -- great, the Catholic (Church) is magnified ; all love each other; each and all do all they can for one another; they give themselves up to prayers, fastings, hymns ; throughout
the whole world, with peaceful unanimity God is praised. Some one perhaps heareth this, who is ignorant that nothing is said of the wicked who are mingled with them ; he cometh, invited by these praises, findeth bad men mixed with them, who were not mentioned to him before he came; he is offended by false Christians, he flieth from true Christians. Again, men who hate and slander them,
precipitately blame them : asking, what sort of men are Christians ? Who are Christians ? Covetous men, usurers. Are not the very persons who fill the Churches on holidays the same who during the games and other spectacles fill the theatres and amphitheatres ? They are drunken, gluttonous, envious, slanderers of each other. There are such, but
not. such only. And this slanderer in his blindness saith nothing of the good : and that praiser in his want of caution is silent about the bad. But if the Church of God is
at this time, as the Scriptures praise her, as I have now said, As the lily among thorns, so is my love |? ng 2, among the daughters : a man heareth, considereth, the lily pleaseth him, he entereth, clingeth to the lily, beareth with
the thorns ; the lily will deserve the praise and kisses of her spouse, who saith, As the lily among thorns, so is my love among the daughters. Thus also in the case of the clergy. The eulogists of the clergy point to the good ministers, faithful stewards, who bear with all things, sacrificing their own bowels for those whom they wish to profit, not seeking what is their owd, but what is Jesus Christ's. They praise these things, but forget that they are mingled with bad
men. Again, they who blame them, talk of the avarice of the clergy, the dishonesty of the clergy, the litigations of the clergy, they are loud on those greedy of the property of
others, gluttonous and drunken. Thou enviously blamest, and thou indiscreetly praisest : do thou who praisest, speak of the wicked who are mingled with them: do thou who blamest, see the good there also. Thus also in that common life of brethren, which exists in a monastery : great and holy
praised Sol.
Impatience of some atfinding evil in monasteries. 475
men live therein, with daily hymns, prayers, praises of God ; Ver. their occupation is reading; they labour with their owu --^~ hands, and by this means support themselves 1 ; they seek i inde n nothing covetously ; whatever is brought in for them by g>>"t>>i' pious brethren, they use with contentedness and charity;
no one claimeth as his own what another hath not ; all love, all forbear one another mutually. Thou hast praised them ; thou hast praised ; he who knoweth not what is going on within, who knoweth not how, when the wind entereth, ships even in harbour dash against one another, entereth as if in hope of security, expecting to find no man to forbear ; he findeth there evil brethren, who could not have been found evil, if they had not been admitted, (and they must be at first tolerated, lest they should perchance reform ; nor can they easily be excluded, unless they have first been endured:) and becometh himself impatient beyond endurance. Who asked me here ?
I thought that love was here. And irritated by the perversity of some few men, since he hath not persevered in fulfilling his vow, he becometh a deserter of so holy a design, and guilty of a vow he hath never
discharged. And then, when he hath gone forth himself
too, he also becometh a reproacher, and a slanderer; and records those things only, (sometimes real,) which he asserts
that he could not have endured. But the real troubles of
the wicked ought to be endured for the society of the good.
The Scripture saith unto him; Woe unto those that have Ecoles. lost patience. And what is more, he belcheth abroad the2' 16' evil savour of his indignation, as a means to deter them
who are about to enter; because, when he had entered himself, he could not persevere. Of what sort are they ? Envious, quarrelsome, men who forbear no man, covetous; saying, He did this there, and he did that there. Wicked one, why art thou silent about the good ! Thou sayest enough of those whom thou couldest not endure : thou sayest nothing of those who endured thy wickedness.
13. This saying of our Lord in His Gospel, is most justly extolled, most beloved brethren : There shall be two in the Mat. 24,
field: the one shall be taken, and the other left. Two women j^keiV shall be grinding at the mill : the one shall be taken, and**- 35. the other left. Who are the two in the field ? This is what
476 One taken, another left, in each kind of life.
Psalm the Apostle saith : I have planted, Apollos watered; but
C' 6. 9.
God gave the increase. Ye are God's husbandry. We are 'labouring in the field. The two in the field, are clergy ; the one shall be taken, and the other left? the good shall be
taken, the bad shall be left. Two women shall be grinding at the mill, applieth to the laity. Why in the mill? Because they are held bound by the world, in the whirl of temporal things, as by a millstone. Thence shall the one be taken, and the other left. Who shall be taken thence ? The one who doth good works, ministering to the indigence of God's servants, to the wants of the poor, faithful in confessing God, sure in the joyfulness of hope, watchful towards God, wishing no one evil, loving, as far as he can, not friends only, but enemies also, the man who knoweth no woman but his own wife, the woman who knoweth no man save her own husband; this one shall be taken even from the mill ; but the one who shall be otherwise, shall be left. But others say, We are anxious for repose ; we wish to have no one to endure, we are removing from crowds; we shall have a happy lot in a sort of security. If thou seekest repose, turn not, as it were, seeking a couch, to repose upon without any anxiety. And thence shall one be taken, the other left. Let no
man deceive you, brethren : if ye wish not to be deceived, and to love your brethren, know that every profession in the Church containeth hypocrites. I said not that every man was a hypocrite, but that every profession had within itself hypocrites : there are wicked Christians, but there are also good ones. Thou seemest to see more wicked than good, because they are like chaff, which prevents your eye reach ing the wheat ; but there is wheat there also : approach, try them, sift them, judge of them by their taste. Thou findest
' sancti- nuns devoid of self-discipline : is a monastic life 1 for this i"Tim. m reason to be blamed ? Many remain not in their own
6, I3- houses. They make visits to others' houses,
speaking things which they ought not, proud, tattlers, drunken : though they be virgins, what profiteth the flesh being whole, while the mind is corrupt ? Humble wedlock is better than proud virginity. For if such a woman were to marry, she would not have the name of virgin to raise her pride, while she would have a curb to govern her. But are
busy-bodies,
The Crucified shewn to be God our Creator. 477
we, on account of wicked virgins, to condemn those who v"er. . 23
are holy both in body and mind ? or, on account of these , praiseworthy ones, shall wo necessarily praise those who34.
deserve censure? On every side the one shall be taken, and the other left.
14. Ver. 2. Let us then, brethren, finish the Psalm, which
plain. serve the Lord with gladness: he addresseth you, whoever ye are who endure all things in love, and rejoice in hope. Serve the Lord, not in the bitterness of murmuring, but in the gladness of love. Come before His
presence with rejoicing. It easy to rejoice outwardly rejoice before the presence of God. Let not the tongue be too joyful: let the conscience be joyful. Come before His presence with a song.
15. Ver. 3. Be ye sure that the Lord He is God. Who knoweth not that The Lord, He God Bui He speaketh of the Lord, Whom men thought not God: lie ye sure that the Lord He is God. Let not that Lord become vile in your sight: ye have crucified Him, scourged Him, spit upon Him, crowned Him with thorns, clothed Him in dress of
infamy, hung Him upon the Cross, pierced Him with nails, wounded Him with spear, placed guards at His tomb; He God. Be ye sure that the Lord He God: is He that hath made us, and not we ourselves. It He that
hath made us: All things were made Him; and without John Him was not any thing made that was made. What reason3' have ye for exultation, what reason have ye for pride? Another made you; the Same Who made you, suffereth from you. But ye extol yourselves, and glory in yourselves,
as if ye wore created yourselves. It good for you that He Who made you, make you perfect. It He that hath made us, and not we ourselves. We ought not to be proud: all the good that we have, we derive from our Creator we are condemned for what we have done in ourselves for what He hath done in us, we are crowned. It He that
hath made us, and not ue ourselves: we are His- people,
and the sheep of His pasture. Sheep and one sheep.
These sheep are one sheep: and how loving Shepherd
we have He left the ninety and nine, and descended Luke
to seek the one, He bringeth back on His own shoulders ,6' 4, B'
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478 Confession always suitable for creatures.
Psalm ransomed by His own blood. That Shepherd dieth without ------ fear for the sheep, Who on His resurrection regaineth His
sheep. fVe are His people, and the sheep of His pasture. 16. Ver. 3, 4. Enter into His gales with confession. At
the gates is the beginning : begin with confession. Thence is the Psalm entitled, A Psalm of Confession : there be
Confess that ye were not made by yourselves, praise Him by Whom ye were made. Let thy good come from Him, in departing from Whom thou hast caused thine evil. Enter into His gates with confession. Let the flock enter into the gates : let it not remain outside a prey for wolves. And how is it to enter ? With confession. Let the gate, that is, the commencement for thee, be confession. Whence it
Ps. U7, is said in another Psalm ; Begin unto the Lord with con
What he there calleth Begin, here he calleth Gates. Enter into His gates in confession. What? And when we have entered, shall we not still confess ? Always confess Him: thou hast always what to confess for. It is hard in this life for a man to be so far changed, that no cause for censure be discoverable in him : thou must needs blame thyself, lest He Who shall condemn blame thee. Therefore even when thou hast entered His courts, then also confess. When will there be no longer confession of sins ? In that rest, in that likeness to the Angels. But consider what I have said : there will there be no confession of sins. I said not, there will be no confession : for there will be
confession of praise. Thou wilt ever confess, that He is God, thou a creature ; that He is thy Protector, thyself pro tected. In Him thou shalt be as it were hid : as it is
Ps 31, written, "T/iou shall hide them in the secret of Thine own J"' presence. " Go into His courts with hymns; and confess unto Him. Confess in the gates ; and when ye have
entered the courts, confess with hymns. Hymns are praises.
Blame thyself, when thou art entering; when thou hast Ps. 118, entered, praise Him. Open me tIhe gates of righteousness, 1J' he sailh in another Psalm, that may go into them, and
confess unto the Lord. Did he say, when I have entered, I
Mat. l1, when He said,
joyful.
fession.
will no longer confess. Even after his
confess. For what sins did our Lord Jesus Christ confess,
/ unto Thee, O confess
entrance, he will Father, Lord of
Mercy and Truth for ever. Mercy and Judgment. 479 heaven and earth. He confessed in praising Him, not in Ver.
*' 6'
accusing Himself.
9. Speak good of His Name ; for the Lord is pleasant.
Think not that ye faint in praising Him. Your praise of Him is like food : the more ye praise Him, the more ye acquire strength, and He Whom ye praise becometh the more sweet.
Speak good of His Name ; for the Lord is pleasant : His mercy is everlasting. For He will not cease to be merciful, after He hath freed thee: it belongeth to His mercy to protect thee even unto eternal life. His mercy, therefore, is to everlasting : and His truth from generation to generation . Understand by from generation to generation, either every generation, or in two generations, the one earthly, the other
heavenly. Here there is one generation which produceth mortals ; another which maketh such as are everlasting. His
Truth is both here, and there. Imagine not that His truth
is not here, if His truth were not here, he would not say in another Psalm ; Truth is risen out of the earth ; nor would Ps. 16, Truth Itself say, Lo, 7 am with you alway, even unto the end
of the world.
2g
20. PSALM CI. Lat.
A Discourse to the people.
c.
In this 101st Psalm, we ought to seek in the
Ver.
whole body of what we find in the first verse Mercy and
judgment will sing unto Thee, Lord. Let no man flatter himself that he will never be punished through God's mercy; for there judgment also; and let no man who hath been changed for the better dread the Lord's judgment, seeing that mercy goeth before it. For when men judge, sometimes overcome by mercy, they act against justice and mercy, but not justice, seemeth to be in them while sometimes, when they wish to enforce rigid judgment, they lose mercy. But God neither loseth the severity of judgment in the bounty of mercy, nor in judging with severity loseth the bounty of mercy. Suppose we distinguish these two, mercy and judg ment, by time for possibly, they are not placed in this order without meaning, so that he said not 'judgment and mercy,' but mercy and judgment so that we distinguish
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480 Present mercy disproves not future judgment.
Psalm them by succession in time, perhaps we find that the present CI' is the season for mercy, the future for judgment. How is it
that the season of mercy cometh first ? Consider first how it is with God, that thou also may est imitate the Father, in so far as He shall permit thee. For it is not arrogance to say, that we ought to imitate our Father; since our Lord, the only Son of God, cxhorteth us to this, saying, Be ye there
fore perfect, even as your Father which is in heaven is Matt. 5,perfect. When He said to them, Love your enemies, pray
46- f0r them which persecute ynu ; that ye may, He addeth, be the children of your Father which is in heaven ; for He maketh His sun to rise on the evil and on the good, and sendcth rain on the just and on the unjust. Behold mercy. When thou seest the just and the unjust behold the same sun, enjoy the same light, drink from the same founts, satisfied with the same rain, blessed with the same fruits of the earth, inhale this air in the same way, possess equally the world's goods ; think not that God is unjust, Who giveth
these things equally to the just and the unjust. It is the season of mercy, not as yet of judgment. For unless God spared at first through mercy, He would not find those whom He could crown through judgment. There is there fore a season for mercy, when the long-suffering of God calleth sinners to repentance.
2. Hear the Apostle distinguishing each season, and do Rom. 2, thou also distinguish it: Thinkest thou this, he saith, Oman, thatjudgest them that do such things, and doest the same, that thou shalt escape the judgment of God? Remark this.
48. '
b. 4.
For he saw that he himself (but to whom saith he it? for it is the whole race of men, not one only, that he is addressing) did many evil things daily, and yet lived, that no harm
to him ; and imagined that God was either sleeping, or that He regarded not human affairs, or loved men's evil deeds. He erases this notion from the heart of all disposed to a right understanding. Thinkest thou, he saith, O man, that judgest them that do such things, and doest the same, that thou shall
God? And as if we were to reply, Why do I commit such sins daily, and no evil occurreth unto me ? he goeth op to shew to him the season of mercy : Despisest thou
happened
escape the judgment
of
Mercy comes first, or none could stand in Judgment. 481
the riches of His goodness, and forbearance, and long- Vrr. suffering? And he did indeed despise them; but the ----- Apostle hath made him anxious. Not knowing, he saith,
that the goodness of God leadeth thee to repentance ? Behold the season of mercy. But that he might not think
this would last for ever, how did he in the next verse raise
his fears? But thou: (now hear the season of judgment;
thou hast heard the season of mercy, on which account,
mercy and judgment will I sing unto Thee, O Lord . ) " But 2, thou," saith the Apostle, " after thy hardness and impenitent
heart, treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous judgment of God, Who will render to every man according to his deeds" Lo, mercy
and judgment will I
sing unto Thee, O Lord. But he hath threatened concerning judgment : is therefore the judgment of G od to be feared only, and not to be loved ? To be feared
by the wicked on account of punishment, to be loved by the good on account of the crown. Because then the Apostle hath alarmed the wicked in the testimony which 1 have quoted, hear where he giveth hope concerning judgment to' the good. He puts forth himself, and shews in himself too the season of mercy. For unless he found a period of mercy, in what condition would judgment find him ? A
a persecutor, an injurer of others. For he thus speaketh, and praiseth the season of mercy, in which season
we are now living : / who was before, he saith, a blasphemer, iTim. l, and a perseculov, and injurious : but I obtained mercy. 13' 16- But perhaps he only hath obtained mercy? Hear how he
cheereth us : That in me, he saith, first, Christ Jesus might shew forth all longsuffering, for a pattern to them which should hereafter believe on Him to life everlasting. What meaneth, that He might shew forth all longsuffering ? That every sinner and wicked man might see that Paul re ceived pardon, and might not despair of himself? Lo, he
hath instanced himself, and thereby cheered others also. Wherein ? In the season of mercy. Hear what he saith of the good at the time of judgment, again speaking of himself
and of others. In the first place, he obtained mercy. Why ?
Because he was a blasphemer, and a persecutor, and in jurious. The Lord came to give to Paul, not to reward him.
VOL. IV. i i
blasphemer,
482 God is debtor in judgment to reward His own gift.
Psalm For if He chose to reward, what would He find wherewith to
--
2 Tim. judgment. See how he saith this. For I am nine, he saith,
''
give the sinner his duo, except punishment ? He willed not to requite him punishment, but to give him grace. Hear now that he, to whom He gave grace, holdelh even the Lord indebted to him. He found in Hiiu a free Giver in the season of mercy, he holdeth Iliru a debtor at the season of
'ready to be offered, and the time of my departure is at hand. I have fought a good fight, I hare finished my course, I hare kept the faith. This, in the lime of mercy : now hear of
judgment : Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall render to me at that day. He said not, ' giveth,' but, shall render. When He gave, He was merciful : when He ' shall render,' He will be a Judge : because, Mercy and judgment
will I
He came to owe him a crown : there
The Lord therefore was merciful at first, but here He 'will render me a crown of righteousness. Why will He render
sing unto Thee, O Lord. By pardoning his offences, / lave obtained mercy.
1t? Because He is a just Judge. Wherefore a just Judge ?
Because,
I / hare fought a good fight, I hare my finished
have kept the A Judge then cannot but
course,
crown these things. For He found, there things to crown : but what had He found before ? One who was before a blasphemer, a persecutor, and injurious. He pardoned these latter: He will crown the former deeds; He pardoned the one at the season of mercy, He will crown the other at tIhe season of judgment: for, Mercy and judgment will
sing, unto Thee, O Lord. But did Paul alone deserve this ? For 1 had asserted, that as he raised our fears by the former testimony, so did he encourage us by the latter.
faith.
just
2 Tim. When he said, The Lord, the righteous Judge, shall render
*' 8'
to me at that day : he addeth, and not to me only, but unto all them also that loie His appearing and His kingdom.
3. Since therefore, brethren, we have a season of mercy, let us not on that account flatter, or indulge ourselves, saying, God spareth ever. Behold what I did yesterday. God spared ; I do so to-day also, and God spareth ; I will do so to-morrow also, because God spareth. Thou heedest His mercy, but fearest not His judgment. If thou dost wish
God's keeping silence for a time misunderstood. 4S:i
to sing of mercy and judgment, understand that He spareth, Vrr. that thou mayest amend, not that thou mayest remain in thy ------ wickedness. Do not treasure up for thyself wrath against Rom. 2, the day of wrath, and of the revelation of the righteous6'
judgment of God. For it is said in another Psalm of the
time of mercy ; But unto the ungodly said God, Why dost Ps. 60, thou preach My laws, and takest My covenant in thy mouth ? I6~21- whereas thou hatest to be reformed, and hast cast My words behind thee. When thou sawest a thief, thou consentedst
unto him : and hast been partaker with the adulterers.
Thou safest, and spakest against thy brother: yea, and
hast slandered thiIne own mother's son. These things hast
? Doth it
held My tongue. Behold the season
thou done, and
of mercy ; what meaneth,
mean, I reproved him not ? Rather, I judged not. For how doth He hold His tongue, Who daily crieth out in the Scriptures, in the Gospel, in His own preachers ? These things hast thou done, and I held My tongue ; and because God was silent, that is, punished not ; what said the ungodly in his heart ? Listen : Thou thoughtesC
/ held My
tongue
I will be such a one as thyself. That was not enough that thou wast such thyself; thou hast thought Me such also. When He had shewn unto him the
wickedness, that
season of mercy, He alarmed him with that of judgment: But will reprove thee, and set thee before thine own face. Thou placest thyself behind thyself: will place thee before thyself. For every man who will not see his own sins, placeth himself behind his back, and observeth sharply the sins of others, not from diligence, but envious feeling not wishing to heal, but to accuse: but he forgetteth himself.
Whence our Lord saith to such persons Thou beholdest Matt. the mote that in thy brother's eye, but considerest not the 3-
beam that in thine own eye. Since then mercy and judgment are our song, let us, while we do mercy, fearlessly
await judgment and let us be in His body, and let us sing these things. For Christ singeth this; the Head alone singeth this song cometh from the Lord but the whole of Christ, that is, His Head and Body, be thou among His members, cling unto Him by Faith, and by Hope, and by Love and thou singest in Him, thou rejoicest in Him for
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7,
I
is,
4*4 Our joy in God made Man, as our Head.
Psalm He Himself toileth in thee, thirsteth in thee, is hungred and
-- in tribulation in thee. He. is still dying in thee: and thou
in Him hast already risen from the dead. For if He did
not die in thee, He would not have had Himself spared in
Act>>9, thee by the persecutor, when He said, Saul, Saul, why
*'
persecutest thou Me ? Christ therefore, my brethren, singeth ; but how, ye know : we have expounded Christ to you con stantly : and I know that these things are not new to you. Our Lord Christ is the Word of God, by Whom all things were made. This Word, that He might redeem us, became
John l, flesh, and dwelt in us; God, Who is above all things, the Son coequal with the Father, became man ; He became man, that God as man might be a Mediator between men and God ; and might reconcile those who were at a distance from one another, join the separated, recall the estranged, bring back the exiled : for this He became man. He became then Head of the Church ; He hath both body and limbs. Seek for His limbs; they arc at present groaning throughout the whole world: they will rejoice then, in the end, in the crown of righteousness, of which St. Paul saith,
2 Tim. which the Lord, the righteous Judge, shall render me at
*' 8-
Gal. 3, Then are ye Abraham's seed, and heirs according to the
^
ib. 16.
promise. Ye are the seed of Abraham ; let us see whether the seed of Abraham be Christ. In thy seed shall all nations be blessed. He saith not, In thy seeds, as in many; but as of one, In thy seed, which is Christ. And to us he saith, therefore ye are Abraham's seed. It is clear that we belong to Christ; and because we are His members and body, we are one Man with our head. Let us therefore sing
of mercy and judgment unto Thee, 0 Lord!
4. Ver. 2. / will sing to the harp, and will have under
standing, in the spotless way. When Thou shall come unto me. Except in the spotless way, thou canst neither sing to the harp, nor understand. If thou dost wish to understand, sing in the spotless way, that is, work with cheerfulness before
that day. At present then let us all sing in hope, all gathered together into one. For having put on Christ, we are Christ together with our Head : inasmuch as we are the seed of Abraham. The Apostle saith this; as to what I said, that ' we are Christ,' the Apostle saith this, in these words :
The 'spotless way,' that which harms neither selfnor others. 485
thy God. What is the spotless way ? Hear what followeth : Ver. / walked in innocence, in the midst of my house. This --
spotless way beginneth from innocence, and it endeth also in innocence. Why seek many words . ' Be innocent : and thou hast perfected righteousness. But what is it to be innocent? For a man injureth in two ways, as far as is in himself; either by making others miserable, or by desert ing them in misery ; for thou also dost not wish to be made wretched by another, or to be deserted by another, if thou art wretched. Who is it who maketh men wretched ? He who assaulteth them with outrages, or with snares, robbeth others
the poor, stealeth, soliciteth another's wife, is a slanderer, wisheth to cause sorrow to men, through a malignant disposition. Who is he who forsaketh the wretched ? He who seeth the poor man in need of some aid, and possessing the means of giving that
aid, yet scorneth him ; estrangeth his heart from him. And if he were in such a condition, as to have no need what ever of any mercy, he would be proud, if he forsook the wretched ; he is still placed in the tribulation of the flesh, not knowing what may happen to him to-morrow, and yet despiseth the tears of the wretched ; he is not innocent. But who is innocent? He who while he hurteth not another, injureth not himself. For he who hurteth himself, is not innocent. Some one saith ; Lo, I have not robbed any one,
of their property, oppresseth
I will live happily on my own substance, the fruits of my virtuous toil ; I wish to have fine banquets, I wish to spend as much as pleaseth me, to
drink with those whom I like as much as 1 please; whom have I robbed, whom have 1 oppressed, who halh com plained of me? He seemeth innocent. But if he corrupt himself, if he overthrow the temple of God within himself, why hope that he will act with mercy toward others, and spare the wretched ? Can that man be merciful to others, who unto himself is cruel ? The whole of righteousness, therefore, is reduced to the one word, innocence. But the lover of iniquity, hateth his own soul. When he loved iniquity, he fancied he was injuring others. But consider
whether he was injuring others: He who loveth iniquity, hcpi. 11,6. saith, hateth his own soul. He therefore who wishes to
I have not oppressed any one :
486 No peace at home without a good conscience.
Psalm injure another, first injureth himself; nor doth he walk, -- since there is no room. For all wickedness suffereth from narrowness: innocence alone is broad enough to walk in.
/ walked in the innocence of my heart, in the midst of my house. By the middle of his house, he either signifieth the Church herself ; for Christ walketh in her: or his own heart; for our inner house is our heart: as he hath explained in the above words, in the innocence of my heart. What is the innocence of the heart? The middle of his house? Whoever halh a bad house in this, is driven out of doors. For whoever is oppressed within his heart by a bad con science, just as any man in consequence of the overflow of a waterspout or of smoke goeth out of his house, suffereth not himself to dwell therein ; so he who hath not a quiet heart, cannot happily dwell in his heart. Such men go out of themselves in the bent of their mind, and delight them selves with things without, that affect the body ; they seek repose in trifles, in spectacles, in luxuries, in all evils. Where
fore do they wish themselves well without ? Because it is not well with them within, so that they may rejoice in a good conscience. Thus when the Lord had cured the
Matt.
