Thou seekest the depth of the sea, what is deeper than human
conscience
?
Augustine - Exposition on the Psalms - v4
) God will not
repel for everlasting. Weariness he had found in this life ; in no place a trustworthy, in no place a fearless comfort. Unto whatsoever men he betook himself, in them he found
scandal, or feared it. In no place therefore was he free from care. An evil thing it was for him to hold his peace, lest perchance he should keep silence from good words ; to speak and babble without was painful to him, lest all his enemies,
VOL. IV. D
/ did babble,
16
81 Gad's mercy sure if we will wait for it.
lxxvh aritic>Patmg watrhes, should seek slanders in his words. Being exceedingly straitened in this life, he thought much of another life, where there is not this trial. And when is he to arrive thither ? For it cannot but be evident that our suffering here is the anger of God. This thing is spoken of m Isa'an, nol oe on avenger unto you for everlastimg, nor will be angry with you at all times. And He saith
why for the spirit shall go forth from Me, and
every breath. Because of sin for a little space
him sorrowful and have smitten him, and
away My face from him, and he went away sorrowful, and walked in his own ways. What then Will this anger of God ahvay abide This man hath not found this in silence. For he saith what God will not repel for everlasting, and He will not add any more that should be well-pleasing to Him still. That is, that should be well-pleasing to Him still to repel, and He will not add the repelling for everlast ing. He must needs recal to Himself His servants, He must needs receive fugitives returning to the Lord, He must needs hearken to the voice of them that are in fetters. God will not repel for everlasting and He will not add any more that shoidd be well-pleasing to Him.
11. Ver. 8. Or unto the end will He cut off mercy from generation to generation? (Ver. 9. ) Or will God forget to be merciful In thee, from thee unto another; there no mercy unless God bestow on thee: and shall God Himself forget mercy The stream runneth shall the spring itself be dried up Or shall God forget to be merciful: or shall
He keep back in anger His mercies? That is, shall He be so angry, as that He will not have mercy? He will more easily keep back anger than mercy. Of this also by Isaiah
have made have made have turned
It. 47, He hath spoken: will not be an avenger unto you for
16'
everlasting, nor will at all times be angry with you. After
He had said this and, he went away sorrowful, and walked Ibid. 18. in his own ways: then He saith, his ways have seen, and
have made him whole. When he perceived this he did over pass even himself, delighting in God, in order thai he might be there, and might babble rathev in His works; not in his spirit, not in that which he was, but in Him by Whom he had been made. And hence therefore leaping over he doth
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We must ' leap over' earth to apprehend God's works. 36 transcend. See ye him leaping over, see if he stayeth in Ver.
--'---'
any place until he reacheth unto God.
And
have begun : this is the changing the of
12. Ver. 10. And I
said. Now leaping over himself he
Now I
have begun : when I had gone out
hath said what ?
even from myself.
is noIdanger: forIeven to remain in myself, was danger.
said, Now
right hand of the Lofty One. Now the Lofty One hath begun to change me : now I have begun something wherein I am secure: now I have entered a certain palace1 of joys, wherein no enemy to be feared now have begun to be
that region, where all mine enemies do not anticipate watches. Now have begun this the changing of the right hand of the Lofty One.
13. Ver. 11. have been mindful of the works of the Lord. Now behold him roaming among the works of the Lord. For he was babbling without, and being made sorrowful thereby his spirit fainted: he babbled within with his own heart, and with his spirit, and having searched out that same spirit he was mindful of the eternal years, was mindful of the mercy of the Lord, how God will not repel him for everlasting and he began now fearlessly to rejoice in His
works, fearlessly to exult in the same. Let us hear now those very works, and let us too exult. But let even us leap over in our affections, and not rejoice in things temporal. For we too have our bed. Why do we not enter therein Why do we not abide in silence Why do we not search ont our spirit Why do we not think on the eternal years Why do we not rejoice in the works of God In such sort now let us hear, and let us take delight in Himself speaking, in order that when we shall have departed hence, we may do that which we used to do while He spake only we are making the beginning of Him whereof he spake in, Now
have begun. To rejoice in the works of God, to forget even thyself, thou canst delight in Him alone. For what a better thing than He? Dost thou not see that, when
thou returnest to thyself, thou returnest to worse thing have been mindful of the works of the Lord for shall
be mindful from the beginning of Thy wonderful works.
14. Ver. 12. And will meditate on all Thy works, and
d
Now
I
have begun. Here henceforth there
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36 Heavenly things should engage our affections.
IwM babble. Behold the third ! babbling
lxxvn on affection*
He babbled without, when he fainted ; he babbled in his
spirit within, when he advanced ; he babbled on the works of God, when he arrived at the place toward which he advanced.
I will babble : not on my affections. What man doth live without affections ? And do ye suppose,
And on Thy affections
brethren, that they who fear God, worship God, love God, have not any affections? Wilt thou indeed suppose and dare to suppose, that painting, the theatre, hunting, hawking, fishing, engage the affections, and the meditation on God doth not engage certain interior affections of its own, while we contemplate the universe, and place before our eyes the spectacle of the natural world, and therein labour to discover the Maker, and find Him no where un pleasing, but pleasing
1oneMs. above1 all things? ^
3'
His Holy One ?
Thy Way is in the Holy One: let us observe, let ns observe
^lgQ ^^^. g He
through.
am, He Truth, JohnM, the Holy One ? saith, the Way, the and
the Life. Return therefore, ye men, from your affections.
Whither are ye going, whither running ? Whither not only Iss. 46, from God but from yourselves are ye fleeing ? Return ye transgressors to the heart : search ye your spirit, recollect the eternal years, find out the mercy of God around you, give heed to" the works of His mercy: in the Holy One is His
Ps. 4, 2. Way. Sons of men, how long are ye heavy in heart ? " What
are ye seeking in your affections ? Why do ye love emptiness,
Ibid. 6, and seek lying ? And know ye that the Lord hath magnified
contemplating now the works of the mercy of God around us, out of these he is babbling, and in these affections he is
At first he is beginuing from thence, Tlty way is in the Holy One ? / What is that way of Thine which is in
exulting.
Christ, there is His Way ; O God, Thy way is in the Holy Ps. 113, Owe. Who is a great God, like our God? Gentiles have their affections regarding their gods, they adore idols, they have eyes aud they see not; ears they have and they hear
not; feet they have and they walk not. Why dost thou walk to a God that walketh not? I do not, he saith, worship such things, and what dost thou worship? The divinity which is there. Thou dost then worship that whereof hath
God alone the Author of all ' Wonderful Works' 37
been said elsewhere,. /or the Gods of the nations are demons. Ver. Thou dost either worship idols, or devils. Neither idols, uor p~r- devils, he saith. And what dost thou worship? The stars, 16.
sun, moon, those things celestial. How much better Him that hath made both things earthly and things celestial.
Who is a great God like our God ?
16-. Ver. 14. Thou art the God that doest wonderful things
alone. Thou art indeed a great God, doing wonderful things in body, in soul ; alone doing them. The deaf have heard, the blind have seen, the feeble have recovered, the dead have risen, the paralytic have been strengthened. But these miracles were at that time performed on bodies, let us see those wrought on the soul. Sober are those that were a little before drunken, believers are those that were a little before worshippers of idols : their goods they bestow on the poor that did rob before those of others. Who is a great
God like our God ? Thou art the God that doest wonderful things alone. Moses too did them, but not alone : Elias too did them, even Eliseus did them, the Apostles too did them, but no one of them alone. That they might have power to do them, Thou wast with them : when Thou didst them they were not with Thee. For they were not with Thee when Thou didst them, inasmuch as Thou didst make even these very men. Thou art the God that doest wonderful things
alone. How alone ? Is it perchance the Father, and not the Son ? Or the Son, and not the Father ? Nay, but Father and Son and Holy Ghost. Thou art the God that doest
things alone. For it is not three Gods but
one God that doeth wonderful things alone, and even
in this very leaper-over. For even his leaping over and arriving at these things was a miracle of God : when he
was babbling within with his own spirit, in order that he
might leap over even that same spirit of his, and might delight in the works of God, he then did wonderful things himself. But God hath done what ? Thou hast made known
unto the people Tliy virtue. Thence this congregation of
Asaph leaping over ; because He hath made known in the peoples His virtue. What virtue of His hath He made known in the peoples? Bui we preach Christ crucified, to1 Com,
the Jews indeed a scandal, but to the Gentiles folly : but to
wonderful
38 The Gentiles prefigured in Joseph lost and restored.
Psalm tIiem that are called, Jews and Greeks, Christ the virtue of lxxVII. God and the wisdom of God. If then the virtue of God is Christ, He hath made known Christ in the peoples. Do we not yet perceive so much as this ; and are we so unwise, are we lying so much below, do we so leap over nothing, as that we see not this? Thou hast made known in the peoples Thy virtue.
Iss. 63,
17. Ver. 15. Thou hast redeemed in Thine arm Thy people. With Thine arm, that is, with Thy virtue. And to whom hath the arm ofthe Lord been revealed ? Thou hast redeemed in Thine arm Thy people, the sons of Israel and of Joseph. How as if two peoples, the sons of Israel and of Joseph ? Are
not the sons of Joseph among the sons of Israel ? They are evidently. We know we read the Scripture declarelh the truth sheweth for Israel the same as Jacob he
had twelve sons, among whom Joseph was one, and out the twelve sons of Israel all that were born do belong to the people Israel. How then saith he, sons of Israel and Joseph He bath admonished us of some distinction to be made. Let us search out our spirit, perchance God hath placed there something --God Whom we ought even by night to seek with our hands, in order that we may not be de ceived -- perchance we shall discover even ourselves in this distinction of sons of Israel and of Joseph. By Joseph He hath willed another people to be understood, hath willed that the people of the Gentiles be understood. Why the
Gen. 37, people of the Gentiles by Joseph? Because Joseph was
'2S'
sold into Egypt by his brethren. That Joseph whom the brethren envied, and sold him into Egypt, when sold into Egypt, toiled, was humbled when made known and exalted, flourished, reigned. And by all these things he hath sig nified what What but Christ sold by His brethren, banished from His own land, as were into the Egypt of the Gentiles? There at first humbled, when the Martyrs were suffering per secutions: now exalted, as we see; inasmuch as there hath
Ps. 72, been fulfilled in Him, There shall adore Him all kinds the earth, all nations shall serve Him. Therefore Joseph the people of the Gentiles, but Israel the people of the Hebrew nation. God hath redeemed His people, the sons of Israel
Eph. and of Joseph. By means of what By means of the corner 20' stone, wherein the two walls have been joined together.
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Voice of praise from mankind, as from deep Waters. 39
18. Andhecontinuethhow? (Ver. 16. ) Thewatershaveseen Ver. Thee, O God. What are the waters? The peoples. What are 16- 1T'
these waters hath been asked in the Apocalypse, the answer Rev. i 7, was, the peoples. There we find most clearly waters put16'
by a figure for peoples. But above he had said, Thou hast v. 14. made known in the peoples Thy virtue. With reason therefore,
the waters have seen, Thee, O God: the waters have seen Thee, and they have feared. They have been changed because they have feared, The waters have seen Thee, O God,
and they have feared: and the abysses have been troubled. What are the abysses ? The depths of waters. What man among the peoples is not troubled, when the conscience is smitten ?
Thou seekest the depth of the sea, what is deeper than human conscience ? That is the depth which was troubled, when God redeemed with His arm His people. In what manner were the abysses troubled ? When all men poured forth their consciences in confession. And the
abysses were troubled.
19. Ver. 17. There is a multitude of the sound of -waters. In
praises of God, in confessions of sins, in hymns and in songs, in prayere, there is a multitude of the sound of waters. The clouds have uttered a voice. Thence that sound of waters, thence the troubling of the abysses, because the clouds have uttered a voice. What clouds ? The preachers of the word of truth. What clouds ? Those concerning which God doth menace a certain vineyard, which instead of grape had brought
I will command My clouds, that Ua. 5,6.
forth thorns, and He saith,
they ruin no rain upon it. In a word, the Apostles forsaking the Jews, went to the Gentiles : among all nations, the clouds have uttered a voice: in preaching Christ, the clouds have uttered a voice.
20. For Thine arrows have gone through. Those same roices of the clouds He hath again called arrows. For the words of the Evangelists were arrows. For these things are allegories. For properly neither an arrow is rain, nor rain is an arrow : but yet the word of God is both an arrow because it doth smite ; and rain because it dolh water. Let no one therefore any longer wonder at the troubling of the abysses, when Thine arrows have gone through. What is, have gone through ? They have not stopped in the ears, but they have
40 Thunders ofthe Gospel have encircled the earth.
Psalm pierced the heart. (Ver. 18. ) The voice of Thy thunder is in the wheel. What is this? How are we to understand it? May the Lord give aid. Thevoiceof Thy thunder is in the wheel. When boys we were wont to imagine, whenever we heard thundering* from Heaven, that carriages were going forth as it were from
the stables. For thunder doth make a sort of rolling like carriages. Must we return to these boyish thoughts, in order to understand, the voice of Thy thunder is in the wheel, as though God hath certain carriages in the clouds, and the passing along of the carriages doth raise that sound ? Far be it. This is boyish, vain, trifling. What is then, The voice of Thy thunder is in the wheel? Thy voice rolleth. Not even this do I understand. What shall we do? Let us question Idilhun himself, to see whether perchance he may himself explain what he hath said: The voice, he saith, of
Thy thunder is in the wheel. I do not understand. I will hear what thou sayest: Thy lightnings have appeared to the round world. Say then, I had no understanding. The round world is a wheel. For the circuit of the round world is with reason called also an ' orb :' whence also a small wheel is called an 'orbiculus. ' The voice of Thy thunder is in the wheel:
Thy lightnings have appeared to the round world. Those clouds in a wheel have gone about the round world, have gone about with thundering and with lightning, they have shaken the abyss, with commandments they have thundered,
Ps. 19,4. with miracles they have lightened. Unto every land hath gone forth the sound of them, and unto the ends of the globe the words of them. The land hath been moved and made to tremble : that is, all men that dwell in the land. But by a figure the land itself is sea. Why ? Because all nations are
called by the name of sea, inasmuch as human life is bitter, and exposed to storms and tempests. Moreover if thou observe this, how men devour one another like fishes, how the stronger doth swallow up the weaker -- it is then a sea, unto it the Evangelists went.
21. (Ver. 19. ) Thy way is in 1he sea. But now Thy way was in
the Holy One, now Thy way is in the sea: because the Holy
Mrt. H, One Himself is in the sea, aud with reason even did walk upon
2 ''.
the waters of the sea. Thy way is in the sea, that is, Thy Christ is preached among the Gentiles. For in another
Christ, as walking on the sea, not known to some.
41
Psalm it is thus said : God have mercy upon us, and bless us, Ver. enlighten His countenance upon us1, in order that we may - 2^ know Thy way on the earth. Where on the earth ? In all ' o'xt. ' nations Thy saving health : this is, Thy way is in the sea,
and Thy paths in many waters, that is, in many peoples, have And Thy footsteps will not be known. He hath touched certain, and wonder were it if it he not those same Jews. Behold now the mercy of Christ hath been so published to
the Gentiles, that Thy way is in the sea, and Thy paths in many waters, and Thy footsteps will not be known. How so, by whom will they not be known, save by those who still say, Christ hath not yet come? Why do they say, Christ hath not yet come ? Because they do not yet recognise Him
walking on the sea.
22. (Ver. 20. ) Thou hast led home Thy people like sheep in the hand of Moses and of Aaron. Why He hath added this is somewhat difficult to discover. Aid ye therefore us with your attention : for after the above two verses there will be an end both of the Psalm and of the Sermon : lest perchance while ye think that a good part remaineth, for fear of the labour ye
pay less attention to the present. When he had said, Thy y. id. way is in the sea, which we understand of the Gentiles ; and Thy paths are in many waters, which we understand of
many peoples : he added, and Thyfootsteps will not be known. And we were enquiring by whom they were not known, and he added immediately, Thou hast led home Thy people like sheep by the hand of Moses and Aaron: that by that people of Thine which was led home by the hand of Moses
and Aarou, Thy footsteps will not be known. Why then hath there been written, save for the sake of rebuking and reproaching, Thy way in he sea Why Thy way in the sea, except because was thrust out from Thy land They banished Christ, sick as they were, they would not have Him for their Saviour but He began to be among the Gentiles, and among all nations, among many peoples. Nevertheless, a
remnant of that people hath been saved. The ungrateful multitude hath remained without, even the halting breadth of
Jacob's thigh. For the breadth of the thigh understood of Gen. 32, the multitude of lineage, and among the greater part of the32' Israelites certain multitude became vain and foolish, so as
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42 What seems plain, here spoken ofas ' Parables. '
PsAtM not to know the steps of Christ on the waters. Thou hast lxxVII. ' led home Thy people like sheep, and they have not known Thee. Though Thou hast done such great benefits unto
Lat. lxxVII.
them, hast divided sea, hast made them pass over dry land between waters, hast drowned in the waves pursuing enemies, in the desert hast rained manna for their hunger, leading them home by the hand of Moses and Aaron : still they thrust Thee from them, so that in the sea was Thy Way, and Thy steps they knew not.
PSALM LXXVIII.
1- This Psalm doth contain the things which are said to 4i6Asee nave ^>een done among the old people : but the new and Ep. i69, latter people is being admonished, to beware that it be not dhif/0' ungrateful regarding the blessings of God, and provoke His Bra. anger against it, whereas it ought to receive His grace
Dictat-
0.
obediently and trustfully, lest they become, he saith, like their fathers, a crooked and embittering generation, a generation which hath not guided its heart, and the spirit of it hath not been trusted with God. This then is the aim of this Psalm, this the use, this the most abundant fruit. But while
all things seem to be perspicuously and clearly spoken and narrated, the Title thereof doth first move and engage our
2.
need a hearer more than an expounder : in parables my mouth,
For it is not without reason inscribed, Under standing of Asaph : but it is perchance because these words require a reader who doth perceive not the voice which the surface uttereth, but some inward sense. Secondly, when
attention.
about to narrate and mention all these things, which seem to
/ will open, he saith, I will declare propositions from the
Who would not herein be awakened out of sleep? Who would dare to hurry over the parables and propositions, reading them as if self-evident, while by their very names they signify that they ought to be sought out with deeper view? For a parable halh on the surface thereof the similitude of some thing : and though it be a Greek word, it is now used as a Latin word. And it is observable, that in parables, those which arc called the similitudes of things arc compared with
beginning.
Things done in the Old Covenant signified the New. 43
things with which we have to do. But propositions which Ver. in Greek are called rgofix^fiara, are questions having some- ----- thing therein which is to be solved by disputation. What man
then would read parables and propositions cursorily? What
man would not attend while hearing these words with watchful mind, in order that by understanding he may come by the fruit thereof?
2. Ver. 1. Hearken ye, He saith, My people, to My law, Whom may we suppose to be here speaking, but God i For
it was Himself that gave a law to His people, whom when delivered out of Egypt He gathered together, the which gathering together is properly named a Synagogue, which
the word Asaph is interpreted to signify. Hath it then
been said, Understanding ofAsaph, in the sense that Asaph himself hath understood ; or must it be figuratively under
stood, in the sense that the same Synagogue, that is, the
same people, hath understood, unto whom is said, Hearken,
My peojde, unto My law ? Why is it then that He is re
buking the same people by the mouth of the Prophet, saying,
But Israel hath not known Me, and My people hath not is. 1,3. understood? But, in fact, there were even in that people
they that understood, having the faith which was afterwards revealed, not pertaining to the letter of the law, but the grace
of the Spirit. For they cannot have been without the same
faith, who were able to foresee and foretel the revelation thereof that should be in Christ, inasmuch as even those
old Sacraments were significants of those that should be.
Had the prophets alone this faith, and not the people too ?
Nay indeed, but even they that faithfully heard the Prophets,
were aided by the same grace in order that they might un derstand what they heard. But without doubt the mystery1 1 sacra, of the Kingdom of Heaven was veiled in the Old Testament, meutum which in the fulness of time should be unveiled in the New.
For, /would not have you, saith the Apostle, to be ignorant, I Cor. brethren, how that all oar fathers were under the cloud, and10' l- all passed through the sea, and all were baptized by Moses
in the cloud and in the sea, and all did eat the same spiritual
meat, and all drank the same spiritual drink. For they did
drink of the Spiritual Rock following them, but the Rock
was Christ. In a mystery therefore theirs was the same
44 Sacraments common to all, effectual Grace not so.
Psalm meat and drink as ours, but in signification the same, not in
^"vm' form 1 ; because the same Christ was H imself figured to them
l Cor. in a Rock, manifested to us in the Flesh. But, he saith,
not in all of them God was well pleased. All indeed ate the same spiritual meat and drank the same spiritual drink, that
is to say, signifying something spiritual : but not in all of them was God well pleased. When, he saith, not in all: there were evidently there some in whom God was well pleased ; and although all the Sacraments were common, grace, which is the virtue of the Sacraments, was not common to all. Just as in our times, now that the faith hath been revealed, which
then was veiled, to all men that have been baptized in the Mat. 28, name of the Father and of the Son and of the Holy Ghost,
10>> 6-
19'
the Laver of regeneration is common, but the very grace whereof these same are the Sacraments, whereby the members of the Body of Christ are to reign ? together with their Head, is not common to all. For even heretics have the same
Baptism, and false brethren too, in the communion of the Catholic name. Therefore here too hath been rightly said, but not in all qf them was God well pleased.
3. Nevertheless, neither then nor now without profit is the voice of him, saying, Hearken ye, My people, to My law. Which expression is remarkable in all the Scriptures, how he saith not, hearken thou, but, hearken ye. For of many men a people doth consist: to which many that which followeth is spoken in the plural number. Incline ye your ear unto the words qf My mouth. Hearken ye, is the same
as, Incline your ear: and what He saith there, My law, this He saith here in, the words of My mouth. For that man doth godly hearken to the law of God, and the words of His mouth, whose ear humility doth incline : not he whose neck pride doth lift up. For whatever is poured in is received on the concave surface of humility, is shaken off from the convexity of swelling. Whence in another place,
Prov. 6, Incline, he saith, thine ear, and receive the words of under - standing. We have been therefore sufficiently admonished to receive even this Psalm of this understanding of Asaph, (for the word on the Title is put in the genitive case--' hujus
? So Oxf. M>>s. , Ben. <are regenerated,' which makes soarcely an intelligible sense.
What ' congregation' is here to be understood. 45
intellectus,' not ' hie intellectus,') to receive, I say, with Ver. inclined ear, that is, with humble piety. And it hath not ----- been spoken of as being of Asaph himself, but to Asaph himself. Which thing is evident by the Greek article, and
is found in certain Latin copies. These words therefore are of understanding, that of intelligence, which hath been given to Asaph himself: which we had better understand not as to one man, but as to the congregation of the people of God whence we ought by no means to alienate ourselves.
For although properly we say 'Synagogue' of"Jews, but Church' of Christians, because congregation wont to be understood as rather of beasts, but convocation' as
rather of men yet that too we find called Church, and
perhaps more suitable for us1 to say, Save us, Lord, our e. God, and congregate us from the nations, in order that we ^y^,. may confess to Thy Holy Name. Neither ought we to dis- P>>- 106, dain to be, nay we ought to render ineffable thanks, for that
we are, the sheep of His hands, which He foresaw when He
was saying, have other sheep which are not of this fold, Johnio, them too must lead in, that there may be oneflock and one 16-
Shepherd: that to say, by joining the faithful people of
the Gentiles with the faithful people of the Israelites, con cerning whom He had before said, have not been sent but Mat. 16, to the sheep which have strayed of the house of Israel. For Mat-26 also there shall be congregated before Him all nations, and32-
He shall sever them as shepherd the sheep from the
goats. Thus then let us hear that which hath been spoken. Hearken ye, My people, to My law, incline ye your ear unto
the words of My mouth: not as addressed to Jews, but rather as addressed to ourselves, or at least as these words were said as well to ourselves (as to them*. ) For when the Apostle had said, But not in all them was God
well pleased, thereby shewing that there there were those
too in whom God was well pleased he hath forthwith added, For they were overthrown in the desert: secondly he ? Cor. hath continued, but these things have been made ourfigures, e- in order that we be not covetous of evil things, as they too
He takes con-gregatio' as the catio' as Latin for ecclesia, which ex-
Latin for synagogue, and expressing presses calling.
merely bringing together, and convo. Oxf. Mss. add quam Jndaeis. ?
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46 Figures of die Old People instruct the New.
Pcalm coveted. Nor serving idols, as some of them did, as it is
--
written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed fornication, and they fell in one day twenty and three thousand. Neither let us tempt Christ as some of them tempted, and perished by serpents. Neither murmur ye, as some of them murmured, and perished by the destroyer. Now all these things did befal them in a figure: but they have been written for our reproof, upon whom the end of
ages hath come. To us therefore more particularly these words have been sung. Whence in this Psalm among other things there hath been said, That another generation may know, sons who shall be bom and shall arise. Moreover, if that death by serpents, and that destruction by the destroyer, and the slaying by the sword, were figures, as the Apostle
evidently doth declare, inasmuch as it is manifest that all those things did happen : for he saith not, in a figure they were spoken, or, in a figure they were written, but, in a figure, he saith, they happened to them: with how much
greater diligence of godliness must those punishments be shunned whereof those were the figures? For beyond a doubt as in good things there is much more of good in that which is signified by the figure, than in the figure itself: so also in evil things very far worse are the things which are signified by the figures, while so great are the evil things which as figures do signify. For as the land of promise, whereunto that people was being led, is nothing in
comparison with the Kingdom of Heaven, whereunto the Christian people is being led : so also those punishments which were figures, though they were so severe, are nothing in comparison with the punishments which they signify. But those which the Apostle hath called figures, the same this Psalm, as far as we are able to judge, calleth parables and propositions : not having their end in the fact of their having happened, but in those things whereunto they are referred by a reasonable comparison.
repel for everlasting. Weariness he had found in this life ; in no place a trustworthy, in no place a fearless comfort. Unto whatsoever men he betook himself, in them he found
scandal, or feared it. In no place therefore was he free from care. An evil thing it was for him to hold his peace, lest perchance he should keep silence from good words ; to speak and babble without was painful to him, lest all his enemies,
VOL. IV. D
/ did babble,
16
81 Gad's mercy sure if we will wait for it.
lxxvh aritic>Patmg watrhes, should seek slanders in his words. Being exceedingly straitened in this life, he thought much of another life, where there is not this trial. And when is he to arrive thither ? For it cannot but be evident that our suffering here is the anger of God. This thing is spoken of m Isa'an, nol oe on avenger unto you for everlastimg, nor will be angry with you at all times. And He saith
why for the spirit shall go forth from Me, and
every breath. Because of sin for a little space
him sorrowful and have smitten him, and
away My face from him, and he went away sorrowful, and walked in his own ways. What then Will this anger of God ahvay abide This man hath not found this in silence. For he saith what God will not repel for everlasting, and He will not add any more that should be well-pleasing to Him still. That is, that should be well-pleasing to Him still to repel, and He will not add the repelling for everlast ing. He must needs recal to Himself His servants, He must needs receive fugitives returning to the Lord, He must needs hearken to the voice of them that are in fetters. God will not repel for everlasting and He will not add any more that shoidd be well-pleasing to Him.
11. Ver. 8. Or unto the end will He cut off mercy from generation to generation? (Ver. 9. ) Or will God forget to be merciful In thee, from thee unto another; there no mercy unless God bestow on thee: and shall God Himself forget mercy The stream runneth shall the spring itself be dried up Or shall God forget to be merciful: or shall
He keep back in anger His mercies? That is, shall He be so angry, as that He will not have mercy? He will more easily keep back anger than mercy. Of this also by Isaiah
have made have made have turned
It. 47, He hath spoken: will not be an avenger unto you for
16'
everlasting, nor will at all times be angry with you. After
He had said this and, he went away sorrowful, and walked Ibid. 18. in his own ways: then He saith, his ways have seen, and
have made him whole. When he perceived this he did over pass even himself, delighting in God, in order thai he might be there, and might babble rathev in His works; not in his spirit, not in that which he was, but in Him by Whom he had been made. And hence therefore leaping over he doth
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We must ' leap over' earth to apprehend God's works. 36 transcend. See ye him leaping over, see if he stayeth in Ver.
--'---'
any place until he reacheth unto God.
And
have begun : this is the changing the of
12. Ver. 10. And I
said. Now leaping over himself he
Now I
have begun : when I had gone out
hath said what ?
even from myself.
is noIdanger: forIeven to remain in myself, was danger.
said, Now
right hand of the Lofty One. Now the Lofty One hath begun to change me : now I have begun something wherein I am secure: now I have entered a certain palace1 of joys, wherein no enemy to be feared now have begun to be
that region, where all mine enemies do not anticipate watches. Now have begun this the changing of the right hand of the Lofty One.
13. Ver. 11. have been mindful of the works of the Lord. Now behold him roaming among the works of the Lord. For he was babbling without, and being made sorrowful thereby his spirit fainted: he babbled within with his own heart, and with his spirit, and having searched out that same spirit he was mindful of the eternal years, was mindful of the mercy of the Lord, how God will not repel him for everlasting and he began now fearlessly to rejoice in His
works, fearlessly to exult in the same. Let us hear now those very works, and let us too exult. But let even us leap over in our affections, and not rejoice in things temporal. For we too have our bed. Why do we not enter therein Why do we not abide in silence Why do we not search ont our spirit Why do we not think on the eternal years Why do we not rejoice in the works of God In such sort now let us hear, and let us take delight in Himself speaking, in order that when we shall have departed hence, we may do that which we used to do while He spake only we are making the beginning of Him whereof he spake in, Now
have begun. To rejoice in the works of God, to forget even thyself, thou canst delight in Him alone. For what a better thing than He? Dost thou not see that, when
thou returnest to thyself, thou returnest to worse thing have been mindful of the works of the Lord for shall
be mindful from the beginning of Thy wonderful works.
14. Ver. 12. And will meditate on all Thy works, and
d
Now
I
have begun. Here henceforth there
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36 Heavenly things should engage our affections.
IwM babble. Behold the third ! babbling
lxxvn on affection*
He babbled without, when he fainted ; he babbled in his
spirit within, when he advanced ; he babbled on the works of God, when he arrived at the place toward which he advanced.
I will babble : not on my affections. What man doth live without affections ? And do ye suppose,
And on Thy affections
brethren, that they who fear God, worship God, love God, have not any affections? Wilt thou indeed suppose and dare to suppose, that painting, the theatre, hunting, hawking, fishing, engage the affections, and the meditation on God doth not engage certain interior affections of its own, while we contemplate the universe, and place before our eyes the spectacle of the natural world, and therein labour to discover the Maker, and find Him no where un pleasing, but pleasing
1oneMs. above1 all things? ^
3'
His Holy One ?
Thy Way is in the Holy One: let us observe, let ns observe
^lgQ ^^^. g He
through.
am, He Truth, JohnM, the Holy One ? saith, the Way, the and
the Life. Return therefore, ye men, from your affections.
Whither are ye going, whither running ? Whither not only Iss. 46, from God but from yourselves are ye fleeing ? Return ye transgressors to the heart : search ye your spirit, recollect the eternal years, find out the mercy of God around you, give heed to" the works of His mercy: in the Holy One is His
Ps. 4, 2. Way. Sons of men, how long are ye heavy in heart ? " What
are ye seeking in your affections ? Why do ye love emptiness,
Ibid. 6, and seek lying ? And know ye that the Lord hath magnified
contemplating now the works of the mercy of God around us, out of these he is babbling, and in these affections he is
At first he is beginuing from thence, Tlty way is in the Holy One ? / What is that way of Thine which is in
exulting.
Christ, there is His Way ; O God, Thy way is in the Holy Ps. 113, Owe. Who is a great God, like our God? Gentiles have their affections regarding their gods, they adore idols, they have eyes aud they see not; ears they have and they hear
not; feet they have and they walk not. Why dost thou walk to a God that walketh not? I do not, he saith, worship such things, and what dost thou worship? The divinity which is there. Thou dost then worship that whereof hath
God alone the Author of all ' Wonderful Works' 37
been said elsewhere,. /or the Gods of the nations are demons. Ver. Thou dost either worship idols, or devils. Neither idols, uor p~r- devils, he saith. And what dost thou worship? The stars, 16.
sun, moon, those things celestial. How much better Him that hath made both things earthly and things celestial.
Who is a great God like our God ?
16-. Ver. 14. Thou art the God that doest wonderful things
alone. Thou art indeed a great God, doing wonderful things in body, in soul ; alone doing them. The deaf have heard, the blind have seen, the feeble have recovered, the dead have risen, the paralytic have been strengthened. But these miracles were at that time performed on bodies, let us see those wrought on the soul. Sober are those that were a little before drunken, believers are those that were a little before worshippers of idols : their goods they bestow on the poor that did rob before those of others. Who is a great
God like our God ? Thou art the God that doest wonderful things alone. Moses too did them, but not alone : Elias too did them, even Eliseus did them, the Apostles too did them, but no one of them alone. That they might have power to do them, Thou wast with them : when Thou didst them they were not with Thee. For they were not with Thee when Thou didst them, inasmuch as Thou didst make even these very men. Thou art the God that doest wonderful things
alone. How alone ? Is it perchance the Father, and not the Son ? Or the Son, and not the Father ? Nay, but Father and Son and Holy Ghost. Thou art the God that doest
things alone. For it is not three Gods but
one God that doeth wonderful things alone, and even
in this very leaper-over. For even his leaping over and arriving at these things was a miracle of God : when he
was babbling within with his own spirit, in order that he
might leap over even that same spirit of his, and might delight in the works of God, he then did wonderful things himself. But God hath done what ? Thou hast made known
unto the people Tliy virtue. Thence this congregation of
Asaph leaping over ; because He hath made known in the peoples His virtue. What virtue of His hath He made known in the peoples? Bui we preach Christ crucified, to1 Com,
the Jews indeed a scandal, but to the Gentiles folly : but to
wonderful
38 The Gentiles prefigured in Joseph lost and restored.
Psalm tIiem that are called, Jews and Greeks, Christ the virtue of lxxVII. God and the wisdom of God. If then the virtue of God is Christ, He hath made known Christ in the peoples. Do we not yet perceive so much as this ; and are we so unwise, are we lying so much below, do we so leap over nothing, as that we see not this? Thou hast made known in the peoples Thy virtue.
Iss. 63,
17. Ver. 15. Thou hast redeemed in Thine arm Thy people. With Thine arm, that is, with Thy virtue. And to whom hath the arm ofthe Lord been revealed ? Thou hast redeemed in Thine arm Thy people, the sons of Israel and of Joseph. How as if two peoples, the sons of Israel and of Joseph ? Are
not the sons of Joseph among the sons of Israel ? They are evidently. We know we read the Scripture declarelh the truth sheweth for Israel the same as Jacob he
had twelve sons, among whom Joseph was one, and out the twelve sons of Israel all that were born do belong to the people Israel. How then saith he, sons of Israel and Joseph He bath admonished us of some distinction to be made. Let us search out our spirit, perchance God hath placed there something --God Whom we ought even by night to seek with our hands, in order that we may not be de ceived -- perchance we shall discover even ourselves in this distinction of sons of Israel and of Joseph. By Joseph He hath willed another people to be understood, hath willed that the people of the Gentiles be understood. Why the
Gen. 37, people of the Gentiles by Joseph? Because Joseph was
'2S'
sold into Egypt by his brethren. That Joseph whom the brethren envied, and sold him into Egypt, when sold into Egypt, toiled, was humbled when made known and exalted, flourished, reigned. And by all these things he hath sig nified what What but Christ sold by His brethren, banished from His own land, as were into the Egypt of the Gentiles? There at first humbled, when the Martyrs were suffering per secutions: now exalted, as we see; inasmuch as there hath
Ps. 72, been fulfilled in Him, There shall adore Him all kinds the earth, all nations shall serve Him. Therefore Joseph the people of the Gentiles, but Israel the people of the Hebrew nation. God hath redeemed His people, the sons of Israel
Eph. and of Joseph. By means of what By means of the corner 20' stone, wherein the two walls have been joined together.
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Voice of praise from mankind, as from deep Waters. 39
18. Andhecontinuethhow? (Ver. 16. ) Thewatershaveseen Ver. Thee, O God. What are the waters? The peoples. What are 16- 1T'
these waters hath been asked in the Apocalypse, the answer Rev. i 7, was, the peoples. There we find most clearly waters put16'
by a figure for peoples. But above he had said, Thou hast v. 14. made known in the peoples Thy virtue. With reason therefore,
the waters have seen, Thee, O God: the waters have seen Thee, and they have feared. They have been changed because they have feared, The waters have seen Thee, O God,
and they have feared: and the abysses have been troubled. What are the abysses ? The depths of waters. What man among the peoples is not troubled, when the conscience is smitten ?
Thou seekest the depth of the sea, what is deeper than human conscience ? That is the depth which was troubled, when God redeemed with His arm His people. In what manner were the abysses troubled ? When all men poured forth their consciences in confession. And the
abysses were troubled.
19. Ver. 17. There is a multitude of the sound of -waters. In
praises of God, in confessions of sins, in hymns and in songs, in prayere, there is a multitude of the sound of waters. The clouds have uttered a voice. Thence that sound of waters, thence the troubling of the abysses, because the clouds have uttered a voice. What clouds ? The preachers of the word of truth. What clouds ? Those concerning which God doth menace a certain vineyard, which instead of grape had brought
I will command My clouds, that Ua. 5,6.
forth thorns, and He saith,
they ruin no rain upon it. In a word, the Apostles forsaking the Jews, went to the Gentiles : among all nations, the clouds have uttered a voice: in preaching Christ, the clouds have uttered a voice.
20. For Thine arrows have gone through. Those same roices of the clouds He hath again called arrows. For the words of the Evangelists were arrows. For these things are allegories. For properly neither an arrow is rain, nor rain is an arrow : but yet the word of God is both an arrow because it doth smite ; and rain because it dolh water. Let no one therefore any longer wonder at the troubling of the abysses, when Thine arrows have gone through. What is, have gone through ? They have not stopped in the ears, but they have
40 Thunders ofthe Gospel have encircled the earth.
Psalm pierced the heart. (Ver. 18. ) The voice of Thy thunder is in the wheel. What is this? How are we to understand it? May the Lord give aid. Thevoiceof Thy thunder is in the wheel. When boys we were wont to imagine, whenever we heard thundering* from Heaven, that carriages were going forth as it were from
the stables. For thunder doth make a sort of rolling like carriages. Must we return to these boyish thoughts, in order to understand, the voice of Thy thunder is in the wheel, as though God hath certain carriages in the clouds, and the passing along of the carriages doth raise that sound ? Far be it. This is boyish, vain, trifling. What is then, The voice of Thy thunder is in the wheel? Thy voice rolleth. Not even this do I understand. What shall we do? Let us question Idilhun himself, to see whether perchance he may himself explain what he hath said: The voice, he saith, of
Thy thunder is in the wheel. I do not understand. I will hear what thou sayest: Thy lightnings have appeared to the round world. Say then, I had no understanding. The round world is a wheel. For the circuit of the round world is with reason called also an ' orb :' whence also a small wheel is called an 'orbiculus. ' The voice of Thy thunder is in the wheel:
Thy lightnings have appeared to the round world. Those clouds in a wheel have gone about the round world, have gone about with thundering and with lightning, they have shaken the abyss, with commandments they have thundered,
Ps. 19,4. with miracles they have lightened. Unto every land hath gone forth the sound of them, and unto the ends of the globe the words of them. The land hath been moved and made to tremble : that is, all men that dwell in the land. But by a figure the land itself is sea. Why ? Because all nations are
called by the name of sea, inasmuch as human life is bitter, and exposed to storms and tempests. Moreover if thou observe this, how men devour one another like fishes, how the stronger doth swallow up the weaker -- it is then a sea, unto it the Evangelists went.
21. (Ver. 19. ) Thy way is in 1he sea. But now Thy way was in
the Holy One, now Thy way is in the sea: because the Holy
Mrt. H, One Himself is in the sea, aud with reason even did walk upon
2 ''.
the waters of the sea. Thy way is in the sea, that is, Thy Christ is preached among the Gentiles. For in another
Christ, as walking on the sea, not known to some.
41
Psalm it is thus said : God have mercy upon us, and bless us, Ver. enlighten His countenance upon us1, in order that we may - 2^ know Thy way on the earth. Where on the earth ? In all ' o'xt. ' nations Thy saving health : this is, Thy way is in the sea,
and Thy paths in many waters, that is, in many peoples, have And Thy footsteps will not be known. He hath touched certain, and wonder were it if it he not those same Jews. Behold now the mercy of Christ hath been so published to
the Gentiles, that Thy way is in the sea, and Thy paths in many waters, and Thy footsteps will not be known. How so, by whom will they not be known, save by those who still say, Christ hath not yet come? Why do they say, Christ hath not yet come ? Because they do not yet recognise Him
walking on the sea.
22. (Ver. 20. ) Thou hast led home Thy people like sheep in the hand of Moses and of Aaron. Why He hath added this is somewhat difficult to discover. Aid ye therefore us with your attention : for after the above two verses there will be an end both of the Psalm and of the Sermon : lest perchance while ye think that a good part remaineth, for fear of the labour ye
pay less attention to the present. When he had said, Thy y. id. way is in the sea, which we understand of the Gentiles ; and Thy paths are in many waters, which we understand of
many peoples : he added, and Thyfootsteps will not be known. And we were enquiring by whom they were not known, and he added immediately, Thou hast led home Thy people like sheep by the hand of Moses and Aaron: that by that people of Thine which was led home by the hand of Moses
and Aarou, Thy footsteps will not be known. Why then hath there been written, save for the sake of rebuking and reproaching, Thy way in he sea Why Thy way in the sea, except because was thrust out from Thy land They banished Christ, sick as they were, they would not have Him for their Saviour but He began to be among the Gentiles, and among all nations, among many peoples. Nevertheless, a
remnant of that people hath been saved. The ungrateful multitude hath remained without, even the halting breadth of
Jacob's thigh. For the breadth of the thigh understood of Gen. 32, the multitude of lineage, and among the greater part of the32' Israelites certain multitude became vain and foolish, so as
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42 What seems plain, here spoken ofas ' Parables. '
PsAtM not to know the steps of Christ on the waters. Thou hast lxxVII. ' led home Thy people like sheep, and they have not known Thee. Though Thou hast done such great benefits unto
Lat. lxxVII.
them, hast divided sea, hast made them pass over dry land between waters, hast drowned in the waves pursuing enemies, in the desert hast rained manna for their hunger, leading them home by the hand of Moses and Aaron : still they thrust Thee from them, so that in the sea was Thy Way, and Thy steps they knew not.
PSALM LXXVIII.
1- This Psalm doth contain the things which are said to 4i6Asee nave ^>een done among the old people : but the new and Ep. i69, latter people is being admonished, to beware that it be not dhif/0' ungrateful regarding the blessings of God, and provoke His Bra. anger against it, whereas it ought to receive His grace
Dictat-
0.
obediently and trustfully, lest they become, he saith, like their fathers, a crooked and embittering generation, a generation which hath not guided its heart, and the spirit of it hath not been trusted with God. This then is the aim of this Psalm, this the use, this the most abundant fruit. But while
all things seem to be perspicuously and clearly spoken and narrated, the Title thereof doth first move and engage our
2.
need a hearer more than an expounder : in parables my mouth,
For it is not without reason inscribed, Under standing of Asaph : but it is perchance because these words require a reader who doth perceive not the voice which the surface uttereth, but some inward sense. Secondly, when
attention.
about to narrate and mention all these things, which seem to
/ will open, he saith, I will declare propositions from the
Who would not herein be awakened out of sleep? Who would dare to hurry over the parables and propositions, reading them as if self-evident, while by their very names they signify that they ought to be sought out with deeper view? For a parable halh on the surface thereof the similitude of some thing : and though it be a Greek word, it is now used as a Latin word. And it is observable, that in parables, those which arc called the similitudes of things arc compared with
beginning.
Things done in the Old Covenant signified the New. 43
things with which we have to do. But propositions which Ver. in Greek are called rgofix^fiara, are questions having some- ----- thing therein which is to be solved by disputation. What man
then would read parables and propositions cursorily? What
man would not attend while hearing these words with watchful mind, in order that by understanding he may come by the fruit thereof?
2. Ver. 1. Hearken ye, He saith, My people, to My law, Whom may we suppose to be here speaking, but God i For
it was Himself that gave a law to His people, whom when delivered out of Egypt He gathered together, the which gathering together is properly named a Synagogue, which
the word Asaph is interpreted to signify. Hath it then
been said, Understanding ofAsaph, in the sense that Asaph himself hath understood ; or must it be figuratively under
stood, in the sense that the same Synagogue, that is, the
same people, hath understood, unto whom is said, Hearken,
My peojde, unto My law ? Why is it then that He is re
buking the same people by the mouth of the Prophet, saying,
But Israel hath not known Me, and My people hath not is. 1,3. understood? But, in fact, there were even in that people
they that understood, having the faith which was afterwards revealed, not pertaining to the letter of the law, but the grace
of the Spirit. For they cannot have been without the same
faith, who were able to foresee and foretel the revelation thereof that should be in Christ, inasmuch as even those
old Sacraments were significants of those that should be.
Had the prophets alone this faith, and not the people too ?
Nay indeed, but even they that faithfully heard the Prophets,
were aided by the same grace in order that they might un derstand what they heard. But without doubt the mystery1 1 sacra, of the Kingdom of Heaven was veiled in the Old Testament, meutum which in the fulness of time should be unveiled in the New.
For, /would not have you, saith the Apostle, to be ignorant, I Cor. brethren, how that all oar fathers were under the cloud, and10' l- all passed through the sea, and all were baptized by Moses
in the cloud and in the sea, and all did eat the same spiritual
meat, and all drank the same spiritual drink. For they did
drink of the Spiritual Rock following them, but the Rock
was Christ. In a mystery therefore theirs was the same
44 Sacraments common to all, effectual Grace not so.
Psalm meat and drink as ours, but in signification the same, not in
^"vm' form 1 ; because the same Christ was H imself figured to them
l Cor. in a Rock, manifested to us in the Flesh. But, he saith,
not in all of them God was well pleased. All indeed ate the same spiritual meat and drank the same spiritual drink, that
is to say, signifying something spiritual : but not in all of them was God well pleased. When, he saith, not in all: there were evidently there some in whom God was well pleased ; and although all the Sacraments were common, grace, which is the virtue of the Sacraments, was not common to all. Just as in our times, now that the faith hath been revealed, which
then was veiled, to all men that have been baptized in the Mat. 28, name of the Father and of the Son and of the Holy Ghost,
10>> 6-
19'
the Laver of regeneration is common, but the very grace whereof these same are the Sacraments, whereby the members of the Body of Christ are to reign ? together with their Head, is not common to all. For even heretics have the same
Baptism, and false brethren too, in the communion of the Catholic name. Therefore here too hath been rightly said, but not in all qf them was God well pleased.
3. Nevertheless, neither then nor now without profit is the voice of him, saying, Hearken ye, My people, to My law. Which expression is remarkable in all the Scriptures, how he saith not, hearken thou, but, hearken ye. For of many men a people doth consist: to which many that which followeth is spoken in the plural number. Incline ye your ear unto the words qf My mouth. Hearken ye, is the same
as, Incline your ear: and what He saith there, My law, this He saith here in, the words of My mouth. For that man doth godly hearken to the law of God, and the words of His mouth, whose ear humility doth incline : not he whose neck pride doth lift up. For whatever is poured in is received on the concave surface of humility, is shaken off from the convexity of swelling. Whence in another place,
Prov. 6, Incline, he saith, thine ear, and receive the words of under - standing. We have been therefore sufficiently admonished to receive even this Psalm of this understanding of Asaph, (for the word on the Title is put in the genitive case--' hujus
? So Oxf. M>>s. , Ben. <are regenerated,' which makes soarcely an intelligible sense.
What ' congregation' is here to be understood. 45
intellectus,' not ' hie intellectus,') to receive, I say, with Ver. inclined ear, that is, with humble piety. And it hath not ----- been spoken of as being of Asaph himself, but to Asaph himself. Which thing is evident by the Greek article, and
is found in certain Latin copies. These words therefore are of understanding, that of intelligence, which hath been given to Asaph himself: which we had better understand not as to one man, but as to the congregation of the people of God whence we ought by no means to alienate ourselves.
For although properly we say 'Synagogue' of"Jews, but Church' of Christians, because congregation wont to be understood as rather of beasts, but convocation' as
rather of men yet that too we find called Church, and
perhaps more suitable for us1 to say, Save us, Lord, our e. God, and congregate us from the nations, in order that we ^y^,. may confess to Thy Holy Name. Neither ought we to dis- P>>- 106, dain to be, nay we ought to render ineffable thanks, for that
we are, the sheep of His hands, which He foresaw when He
was saying, have other sheep which are not of this fold, Johnio, them too must lead in, that there may be oneflock and one 16-
Shepherd: that to say, by joining the faithful people of
the Gentiles with the faithful people of the Israelites, con cerning whom He had before said, have not been sent but Mat. 16, to the sheep which have strayed of the house of Israel. For Mat-26 also there shall be congregated before Him all nations, and32-
He shall sever them as shepherd the sheep from the
goats. Thus then let us hear that which hath been spoken. Hearken ye, My people, to My law, incline ye your ear unto
the words of My mouth: not as addressed to Jews, but rather as addressed to ourselves, or at least as these words were said as well to ourselves (as to them*. ) For when the Apostle had said, But not in all them was God
well pleased, thereby shewing that there there were those
too in whom God was well pleased he hath forthwith added, For they were overthrown in the desert: secondly he ? Cor. hath continued, but these things have been made ourfigures, e- in order that we be not covetous of evil things, as they too
He takes con-gregatio' as the catio' as Latin for ecclesia, which ex-
Latin for synagogue, and expressing presses calling.
merely bringing together, and convo. Oxf. Mss. add quam Jndaeis. ?
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46 Figures of die Old People instruct the New.
Pcalm coveted. Nor serving idols, as some of them did, as it is
--
written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed fornication, and they fell in one day twenty and three thousand. Neither let us tempt Christ as some of them tempted, and perished by serpents. Neither murmur ye, as some of them murmured, and perished by the destroyer. Now all these things did befal them in a figure: but they have been written for our reproof, upon whom the end of
ages hath come. To us therefore more particularly these words have been sung. Whence in this Psalm among other things there hath been said, That another generation may know, sons who shall be bom and shall arise. Moreover, if that death by serpents, and that destruction by the destroyer, and the slaying by the sword, were figures, as the Apostle
evidently doth declare, inasmuch as it is manifest that all those things did happen : for he saith not, in a figure they were spoken, or, in a figure they were written, but, in a figure, he saith, they happened to them: with how much
greater diligence of godliness must those punishments be shunned whereof those were the figures? For beyond a doubt as in good things there is much more of good in that which is signified by the figure, than in the figure itself: so also in evil things very far worse are the things which are signified by the figures, while so great are the evil things which as figures do signify. For as the land of promise, whereunto that people was being led, is nothing in
comparison with the Kingdom of Heaven, whereunto the Christian people is being led : so also those punishments which were figures, though they were so severe, are nothing in comparison with the punishments which they signify. But those which the Apostle hath called figures, the same this Psalm, as far as we are able to judge, calleth parables and propositions : not having their end in the fact of their having happened, but in those things whereunto they are referred by a reasonable comparison.
