For having put on Christ, we are Christ
together
with our Head : inasmuch as we are the seed of Abraham.
Augustine - Exposition on the Psalms - v4
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
:'
O
'I a;
if
a
:
;
:
is
1. it
1.
JJv
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
i 2
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it
it,
is
: is
;if :
if :;
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. 9, pulsied man, He saith, Take up thy bed, and go into thine
'''
house. Let the soul which is, as it were, relaxed with palsy, do this : in the members of good works let it new string its powers, that it may do good works, let it take up its bed, let it rule its body : let it now go into its own house, let it enter into its own conscience, it will now find it broad enough to walk in, and to sing, and to understand.
5. Ver. 3, 4. / set no wicked thing before my eyes. What meaneth this ? 1 did not love such. For it is often said, as ye are aware, of a man who is loved of any one, he hath him before his eyes: and one who is despised, thus complaineth,
He hath not me before his eyes. What is it then, to have one before one's eyes ? To love. What is not to love Not to dwell there in heart. He said therefore, did set no wicked thing before my eyes: did love no wicked thing. And he explaineth this same wicked thing: hated them that do unfaithfulness. Attend, my brethren. If ye walk with Christ in the midst of His house, that is, either your heart ye have good repose, or in the Church herself
a
/
in ?
/ it, if
1
Hate not man, but sin. A right heart, one according to God. 487
proceed on a good journey in the way of godliness; ye ought Ver. not to hate those unfaithful only who are without, but whom --3' *' soever also ye may have found within. Who are the un faithful ? They who hate the law of God ; who hear, and do
it not, are called unfaithful. Hate the doers of unfaithful ness, repel them from thee. But thou shouldest hate the unfaithful, not men : one man who is unfaithful, hath, ye see,
? two names, man, and unfaithful : God made him man, he made, himself unfaithful; love in him what God made, perse cute in him what he made himself. For when thou shalt have persecuted his unfaithfulness, thou killest the work of man, and freest the work of God. / hated the doers of un
faithfulness.
6. The wicked heart hath not cleaved unto me. What is
a wicked heart ? A crooked heart. What is a crooked heart? A heart not straight. What is a heart not straight ? See what is a straight heart, and then thou wilt see what is a heart not straight. The heart of a man, who wisheth not any thing contrary to any that God wisheth, is called straight. Attend. Some one prayeth that something may not happen : he prayeth, and it is not hindered. Let him ask as much as he can : but something happeneth contrary
to his own will ; let him submit himself to the will of God,
let him not resist the Great Will. For our Lord Himself
thus explaineth shewing our weakness in Himself, when
He was about to suffer saying, My soul sorrowful, even Mat. 26, unto death. For He did not truly fear death, who had the^ power of laying down His own life, and had the power of19,34. again resuming it. And the Apostle Paul, His own soldier, is. His own servant, exclaimeth, have fought a good fight, I2 Tim.
have finished my course, have kept the faith. Henceforth there laid up for me a crown righteousness, which the Lord, the righteous Judge, shall render me at that day. He
8'
in that he about to die and his Lord and General sorrowful, because he about to die Is then the servant better than his Lord And where then are our Lord's own words? enough for the disciple that he JeMat. lo. as his master, and the servant as his Lord. Behold, Paul26- brave at the prospect of death, and the Lord sorrowful
had a desire, he saith, to depart, and to be with Christ. Philip. 1,23.
rejoiceth
1
is
;
is ?
is ?
is
is
It is
is I;
' ? is / of
4'
k '
it,
488 Conduct of the straight and the crooked heart in trial.
Psaim He rejoiceth, in that he is departing, to be with Christ; and CI' is Christ Himself, with Whom Paul rejoiceth that he is about
to be, sorrowful? But what were those words, save the sound
of our weakness ? Many as yet weak are saddened coming death ; but let them have a straight heart ; let them avoid death, as far as they can; but if they canaot, let them say what our Lord Himself said, not on His own account,
Mat. 26, hut on ours. For what said He? O My Father, if it be possible, let this cup pass from Me. Behold thou hast the human will expressed : now see the righteous heart ; Never
I will, but as Thou, Father, trill. If there
theless, uot as
fore the righteous heart followeth God, the crooked heart
resisteth God. Suppose something untoward
to him, he crieth out, ' God, what have I done unto Thee ? What sin have I committed? ' He wisheth himself to appear
just, God unjust. What is so crooked as this ? It is not enough that thou art crooked thyself : thou must think thy rule crooked also. Reform thyself, and thou findest Him straight, in departing from Whom thou hast made thyself crooked. He doth justly, thou unjustly ; and for this reason thou art perverse, since Ihou callest man just, and God unjust. What man dost thou call just? Thyself. For when thou sayest, " What have I done unto Thee ? " thou thinkest thyself just. But let God answer thee: "Thou speakest truth: thou hast done nothing to Me: thou hast done all things unto thyself ; for if thou hadst done any thing for Me, thou wouldest have done good. For whatever is done well, is done unto Me ; because it is done according to My commandment ; but whatever of evil is done, is done unto thee, not unto Me ; for the wicked man doth nothing except for his own sake, since it is not what I command. " When ye see such men, brethren, reprove them, convince aud correct them : and if ye cannot reprove or correct them, consent not to them ; that ye may say, Tlte wicked heart hath not cleaved unto me. I
7. When the wicked man departed from me,
not. What is, / knew him not i I approved him not, I praised him not, he pleased me not. For we find the word to knoir occasionally used in Scripture, in the sense of to be pleased. For what is hidden from God, brethren ? Doth
happeneth
by
knew him
How God, and saints, are said ' not to know' the wicked. 489
I
He know thejust, and doth He not know the unjust? What Ver.
dost thou think of, that He doth not know ?
what thinkest thou ; but what wilt thou ever think, that He
will not have seen beforehand ? God knoweth all things,
then ; and yet in the end, that is in judgment after mercy,
He saith of some persons ; Many will come and say to Me Matt. 7, in that day, Lord, Lord, have we not in Thy Name cast out 22' 23' devils ? and in Thy Name done many wonderful works ?
in Thy Name we havIe eaten and drunken. And then Iwill
profess unto them,
workers of iniquity. / Was there any one He did not know?
When the wicked man departed from Me, knew him not.
What meaneth, knew him not? Is because when per
chance wicked man mceteth righteous man in narrow
street, the righteous saith unto himself, as written in the Wisdom of Solomon He grievous unto us even to behold; Wisd. 2, and changeth his path that he may not see one whom he 16' doth not wish to see? But how many wicked men are there
whom we see, and who see us, and not only do not turn aside from us, but run unto us, and frequently desire their iniquities to be fulfilled through us This often happeneth to us. How then do they depart? He departeth from thee, who unlike thee. What is, departeth from thee followeth thee not. What is, followeth thee not doth not imitate thee. Therefore, when the wicked man departed
from me, that is, when the wicked man was unlike me, and was unwilling to imitate my paths, was unwilling in his wickedness to live as had proposed myself for his imita tion knew him not. What meaneth, knew him not Not that was ignorant of him, but that did not approve him.
Ver. 6. Whoso privily slandered his neighbour, him persecuted. Behold the righteous persecutor, not of the man, but of the sin. With the proud eye, and the insatiable
? Ben. suggests that he may mean those who wished the Bishops to pervert justice fur them.
never knew you : depart Me, from
ye
neverknew ? I
you acknowledge you
But what meaneth,
not in My rule. For I know the rule of My righteousness : ye agree not with ye have turned aside from ye are crooked. Therefore He said here also knew him not.
say not, -
I
8.
;/ I
I
/
?
it
:/
I
? ?
is
>>.
I :
it,
is
a
it is
I a
a
it,
490 Not eating with the proud, is not literal.
Psalm heart, I did not feed. What meaneth, / did not feed with ? -- I did not eat in common with such. Attend, beloved ; since
ye are about to hear something wonderful. If he did not feed with this man, he did not eat with him ; for to feed is to eat; how is it then that we find our Lord Himself eating with the proud? It was not only with those pub licans and sinners, for they were humble : for they ac knowledged their weakness, and asked for the physician. We find that He ate with the proud Pharisees themselves. For a certain proud man had invited Him : it was the same who was displeased because a sinning woman, one of ill repute in the city, approached the feet of our Lord; and he said in his heart ; (for such was the purity of the Pharisees, that no wicked person was to touch them ; if any unclean person had even slightly touched them, they shuddered, lest the unclean touch should render them in a manner unclean ;) when therefore this sinner came to weep at the Lord's feet, and he saw her, he said in his
Luke 7, heart; This Man, ifHe were a -prophet, would have known who and what manner of woman this is that hath come to His feet. How did he know that Jesus knew not, unless he suspected that He knew not, because He repelled not the woman? Because if it had been himself, he would repel the womau from him. But the Lord not only knew that the woman was a sinner, but the Physician also saw that the wounds of that proud man were incurable. For when He had heard him thinking, He said, in ordIer that He might
Luke 7, shew how proud that man was ; Simon, *? '
have somewhat to say unto thee: Tliere was a certain creditor which had two debtors: the one owed him fifty pence, and the other five
hundred: and when they had nothing to pay, he frankly forgave them both. Tell Me, then, which ofthem loved Him most ? And the man gave his opinion against himself, the
Truth extorting confession from him: /
he to whom he forgave most. And He turned to theIwoman,
and said unto Simon, Seest thou this woman?
into thine house, thou gavest Me no water for My feet : but she hath washed My feet with tears: and the rest as ye know ; we need not dwell further on the account, more than what we have mentioned for our purpose. That Pharisee
suppose, Sir, that
entered
Eating with others, sharing their satisfactions. 491
was proud the Lord ate with him what therefore that Ver. he saith With a proud eye, and an insatiable heart, with ------ such an one did not eat. How doth He enjoin unto us
what Ho hath not done Himself? He exhorteth us to
imitate Himself we see that He ate with the proud how
doth He forbid us to eat with the proud? We indeed, brethren, for the sake of reproof, abstain from communion
with our brethren, and do not eat with them, that they
may be reformed We rather eat with strangers, with Pagans, than with those who hold with us, we have seen
that they live wickedly, that they may be ashamed, and amend; as the Apostle saith, And any man obey not our
word this Epistle, note that man, and have no company
with him, that he may be ashamed. Yet count him not as
an enemy, but admonish him as a brother. For the sake of healing others we usually do this but nevertheless we often eat with many strangers and ungodly men.
9. What that he saith, With a proud eye, and insatiable heart, with such an one did not eat? The pious heart hath its banquets, the proud heart hath its
for was on account of the food of the proud heart, that he said, with an insatiable heart. How the proud heart fed If man proud, he envious other
wise cannot be. Pride the mother of enviousness
cannot but generate and ever coexist with it. Every proud man is, therefore, envious envious, he feedeth on
the misfortunes of others. Whence the Apostle saith, But Gal.
banquets
ye bite and devour one another, take heed that ye be not consumed of one another. Ye see them, then, eating: eat not with these fly such banquets for they cannot satisfy themselves with rejoicing in others' evils, because their hearts are insatiable. Beware thou art not caught in their feasts by the devil's noose.
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
:'
O
'I a;
if
a
:
;
:
is
1. it
1.
JJv
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
i 2
;I
it
it,
is
: is
;if :
if :;
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. 9, pulsied man, He saith, Take up thy bed, and go into thine
'''
house. Let the soul which is, as it were, relaxed with palsy, do this : in the members of good works let it new string its powers, that it may do good works, let it take up its bed, let it rule its body : let it now go into its own house, let it enter into its own conscience, it will now find it broad enough to walk in, and to sing, and to understand.
5. Ver. 3, 4. / set no wicked thing before my eyes. What meaneth this ? 1 did not love such. For it is often said, as ye are aware, of a man who is loved of any one, he hath him before his eyes: and one who is despised, thus complaineth,
He hath not me before his eyes. What is it then, to have one before one's eyes ? To love. What is not to love Not to dwell there in heart. He said therefore, did set no wicked thing before my eyes: did love no wicked thing. And he explaineth this same wicked thing: hated them that do unfaithfulness. Attend, my brethren. If ye walk with Christ in the midst of His house, that is, either your heart ye have good repose, or in the Church herself
a
/
in ?
/ it, if
1
Hate not man, but sin. A right heart, one according to God. 487
proceed on a good journey in the way of godliness; ye ought Ver. not to hate those unfaithful only who are without, but whom --3' *' soever also ye may have found within. Who are the un faithful ? They who hate the law of God ; who hear, and do
it not, are called unfaithful. Hate the doers of unfaithful ness, repel them from thee. But thou shouldest hate the unfaithful, not men : one man who is unfaithful, hath, ye see,
? two names, man, and unfaithful : God made him man, he made, himself unfaithful; love in him what God made, perse cute in him what he made himself. For when thou shalt have persecuted his unfaithfulness, thou killest the work of man, and freest the work of God. / hated the doers of un
faithfulness.
6. The wicked heart hath not cleaved unto me. What is
a wicked heart ? A crooked heart. What is a crooked heart? A heart not straight. What is a heart not straight ? See what is a straight heart, and then thou wilt see what is a heart not straight. The heart of a man, who wisheth not any thing contrary to any that God wisheth, is called straight. Attend. Some one prayeth that something may not happen : he prayeth, and it is not hindered. Let him ask as much as he can : but something happeneth contrary
to his own will ; let him submit himself to the will of God,
let him not resist the Great Will. For our Lord Himself
thus explaineth shewing our weakness in Himself, when
He was about to suffer saying, My soul sorrowful, even Mat. 26, unto death. For He did not truly fear death, who had the^ power of laying down His own life, and had the power of19,34. again resuming it. And the Apostle Paul, His own soldier, is. His own servant, exclaimeth, have fought a good fight, I2 Tim.
have finished my course, have kept the faith. Henceforth there laid up for me a crown righteousness, which the Lord, the righteous Judge, shall render me at that day. He
8'
in that he about to die and his Lord and General sorrowful, because he about to die Is then the servant better than his Lord And where then are our Lord's own words? enough for the disciple that he JeMat. lo. as his master, and the servant as his Lord. Behold, Paul26- brave at the prospect of death, and the Lord sorrowful
had a desire, he saith, to depart, and to be with Christ. Philip. 1,23.
rejoiceth
1
is
;
is ?
is ?
is
is
It is
is I;
' ? is / of
4'
k '
it,
488 Conduct of the straight and the crooked heart in trial.
Psaim He rejoiceth, in that he is departing, to be with Christ; and CI' is Christ Himself, with Whom Paul rejoiceth that he is about
to be, sorrowful? But what were those words, save the sound
of our weakness ? Many as yet weak are saddened coming death ; but let them have a straight heart ; let them avoid death, as far as they can; but if they canaot, let them say what our Lord Himself said, not on His own account,
Mat. 26, hut on ours. For what said He? O My Father, if it be possible, let this cup pass from Me. Behold thou hast the human will expressed : now see the righteous heart ; Never
I will, but as Thou, Father, trill. If there
theless, uot as
fore the righteous heart followeth God, the crooked heart
resisteth God. Suppose something untoward
to him, he crieth out, ' God, what have I done unto Thee ? What sin have I committed? ' He wisheth himself to appear
just, God unjust. What is so crooked as this ? It is not enough that thou art crooked thyself : thou must think thy rule crooked also. Reform thyself, and thou findest Him straight, in departing from Whom thou hast made thyself crooked. He doth justly, thou unjustly ; and for this reason thou art perverse, since Ihou callest man just, and God unjust. What man dost thou call just? Thyself. For when thou sayest, " What have I done unto Thee ? " thou thinkest thyself just. But let God answer thee: "Thou speakest truth: thou hast done nothing to Me: thou hast done all things unto thyself ; for if thou hadst done any thing for Me, thou wouldest have done good. For whatever is done well, is done unto Me ; because it is done according to My commandment ; but whatever of evil is done, is done unto thee, not unto Me ; for the wicked man doth nothing except for his own sake, since it is not what I command. " When ye see such men, brethren, reprove them, convince aud correct them : and if ye cannot reprove or correct them, consent not to them ; that ye may say, Tlte wicked heart hath not cleaved unto me. I
7. When the wicked man departed from me,
not. What is, / knew him not i I approved him not, I praised him not, he pleased me not. For we find the word to knoir occasionally used in Scripture, in the sense of to be pleased. For what is hidden from God, brethren ? Doth
happeneth
by
knew him
How God, and saints, are said ' not to know' the wicked. 489
I
He know thejust, and doth He not know the unjust? What Ver.
dost thou think of, that He doth not know ?
what thinkest thou ; but what wilt thou ever think, that He
will not have seen beforehand ? God knoweth all things,
then ; and yet in the end, that is in judgment after mercy,
He saith of some persons ; Many will come and say to Me Matt. 7, in that day, Lord, Lord, have we not in Thy Name cast out 22' 23' devils ? and in Thy Name done many wonderful works ?
in Thy Name we havIe eaten and drunken. And then Iwill
profess unto them,
workers of iniquity. / Was there any one He did not know?
When the wicked man departed from Me, knew him not.
What meaneth, knew him not? Is because when per
chance wicked man mceteth righteous man in narrow
street, the righteous saith unto himself, as written in the Wisdom of Solomon He grievous unto us even to behold; Wisd. 2, and changeth his path that he may not see one whom he 16' doth not wish to see? But how many wicked men are there
whom we see, and who see us, and not only do not turn aside from us, but run unto us, and frequently desire their iniquities to be fulfilled through us This often happeneth to us. How then do they depart? He departeth from thee, who unlike thee. What is, departeth from thee followeth thee not. What is, followeth thee not doth not imitate thee. Therefore, when the wicked man departed
from me, that is, when the wicked man was unlike me, and was unwilling to imitate my paths, was unwilling in his wickedness to live as had proposed myself for his imita tion knew him not. What meaneth, knew him not Not that was ignorant of him, but that did not approve him.
Ver. 6. Whoso privily slandered his neighbour, him persecuted. Behold the righteous persecutor, not of the man, but of the sin. With the proud eye, and the insatiable
? Ben. suggests that he may mean those who wished the Bishops to pervert justice fur them.
never knew you : depart Me, from
ye
neverknew ? I
you acknowledge you
But what meaneth,
not in My rule. For I know the rule of My righteousness : ye agree not with ye have turned aside from ye are crooked. Therefore He said here also knew him not.
say not, -
I
8.
;/ I
I
/
?
it
:/
I
? ?
is
>>.
I :
it,
is
a
it is
I a
a
it,
490 Not eating with the proud, is not literal.
Psalm heart, I did not feed. What meaneth, / did not feed with ? -- I did not eat in common with such. Attend, beloved ; since
ye are about to hear something wonderful. If he did not feed with this man, he did not eat with him ; for to feed is to eat; how is it then that we find our Lord Himself eating with the proud? It was not only with those pub licans and sinners, for they were humble : for they ac knowledged their weakness, and asked for the physician. We find that He ate with the proud Pharisees themselves. For a certain proud man had invited Him : it was the same who was displeased because a sinning woman, one of ill repute in the city, approached the feet of our Lord; and he said in his heart ; (for such was the purity of the Pharisees, that no wicked person was to touch them ; if any unclean person had even slightly touched them, they shuddered, lest the unclean touch should render them in a manner unclean ;) when therefore this sinner came to weep at the Lord's feet, and he saw her, he said in his
Luke 7, heart; This Man, ifHe were a -prophet, would have known who and what manner of woman this is that hath come to His feet. How did he know that Jesus knew not, unless he suspected that He knew not, because He repelled not the woman? Because if it had been himself, he would repel the womau from him. But the Lord not only knew that the woman was a sinner, but the Physician also saw that the wounds of that proud man were incurable. For when He had heard him thinking, He said, in ordIer that He might
Luke 7, shew how proud that man was ; Simon, *? '
have somewhat to say unto thee: Tliere was a certain creditor which had two debtors: the one owed him fifty pence, and the other five
hundred: and when they had nothing to pay, he frankly forgave them both. Tell Me, then, which ofthem loved Him most ? And the man gave his opinion against himself, the
Truth extorting confession from him: /
he to whom he forgave most. And He turned to theIwoman,
and said unto Simon, Seest thou this woman?
into thine house, thou gavest Me no water for My feet : but she hath washed My feet with tears: and the rest as ye know ; we need not dwell further on the account, more than what we have mentioned for our purpose. That Pharisee
suppose, Sir, that
entered
Eating with others, sharing their satisfactions. 491
was proud the Lord ate with him what therefore that Ver. he saith With a proud eye, and an insatiable heart, with ------ such an one did not eat. How doth He enjoin unto us
what Ho hath not done Himself? He exhorteth us to
imitate Himself we see that He ate with the proud how
doth He forbid us to eat with the proud? We indeed, brethren, for the sake of reproof, abstain from communion
with our brethren, and do not eat with them, that they
may be reformed We rather eat with strangers, with Pagans, than with those who hold with us, we have seen
that they live wickedly, that they may be ashamed, and amend; as the Apostle saith, And any man obey not our
word this Epistle, note that man, and have no company
with him, that he may be ashamed. Yet count him not as
an enemy, but admonish him as a brother. For the sake of healing others we usually do this but nevertheless we often eat with many strangers and ungodly men.
9. What that he saith, With a proud eye, and insatiable heart, with such an one did not eat? The pious heart hath its banquets, the proud heart hath its
for was on account of the food of the proud heart, that he said, with an insatiable heart. How the proud heart fed If man proud, he envious other
wise cannot be. Pride the mother of enviousness
cannot but generate and ever coexist with it. Every proud man is, therefore, envious envious, he feedeth on
the misfortunes of others. Whence the Apostle saith, But Gal.
banquets
ye bite and devour one another, take heed that ye be not consumed of one another. Ye see them, then, eating: eat not with these fly such banquets for they cannot satisfy themselves with rejoicing in others' evils, because their hearts are insatiable. Beware thou art not caught in their feasts by the devil's noose.
