No More Learning

their sin with scourges. Nevertheless, My mercy will I utterly take from Him. From whomI? From that David to
offences
/ will
s
is
it? is
1,
of it 8,
it is is
it, it
*'
persecutest thou Me ? As then, while no one persecuted Him when sitting in Heaven, He cried out, " Why persecutest thou Me ? " when the Head recognised its limbs, and His love allowed not the Head to separate Himselffrom the union of the body : so, when He taketh not away His mercies from Him, it is surely that He taketh it not from us,who are His limbs and body. Yet ought we not on that account to sin without apprehension, and perversely to assure ourselves that we shall not perish, be our actions what they may. For there are certain sins and certain offences, to define and discourse of which it is either impossible for me, or if it were possible, it would be too tedious for the time we have at present For no man can say that he is without sin ; for if he says so, he will lie ; ifwe say that we have no sin, we deceive ourselves, and the truth is not in us. Each one therefore is needfully scourged for his own sins ; but the mercy of God is not taken away from him, if he be a Christian. Certainly if thou commiltest such offences as to repel the hand of Him Who chasteneth, the rod of Him Who scourgeth thee, and art angry at the correction of God, and fliest from thy Father when He chasteneth thee, and wilt not suffer Him to be thy Father, because He spares thee not when thou dost sin; thou hast estranged thyself from thy heritage, He has not thrown thee off; for if thou wouldest abide being scourged, thou wouldest not abide disinherited.
258 Mercy not taken from Christ in His Members.
P--salm Father ; for there the Man is not counted for His Person,
Man. He therefore does not utterly take His mercies from Him, when He takes not His mercy from His body, His members', in which, even
while He was enthroned in Heaven, He was still suffering persecutions on earth ; and when He cried from Heaven, Saul, Saul, not why persecutest thou My servants, nor why
Acts 9, persecutest thou My saints, nor My disciples, but, why
but the One Person is God and
I John 1>>8,
Nevertheless, My mercies
I will not take utterly
him : nor
will I
not be taken away, lest His truth in tIaking vengeance do harm.
do hurt in My truth. For His
mercy
in
from setting
free shall
4. Ver. 34. My covenant will
>> i. e. we may consider it as not said His own Person, need assurance ; of Him at all, for though He is Man, therefore it is said of Him in His mem- yet being God also He would not, in bers.
not profane, nor
reject
God's covenant fails not though some fall away. 259
the thing tftat is gone out of my lips. Because his sons sin, Ver.
I will not on this account be found false :
Iwill do. Suppose they choose to sin even as past hope,
and so fall into sins as to offend their father's countenance,
and deserve to be disinherited ; is it not still God Himself, of Whom it is said, From these stones He will raise up sons to Matt. 3, Abraham? Therefore I tell you, brethren, many Christians9'
sin venially *, many are scourged and so corrected for their sin, Uoiera- chastened, and cured ; many turn away altogether, striving blllter
with a stiff neck against the discipline of the Father, even wholly refusing God as their Father, though they have the mark
of Christ, and so fall into such sins, that it can only be an nounced against them, that they who do such things shall Ghd. 6, not inherit the kingdom of God. Nevertheless, Christ shall
not be destitute of an inheritance on their account : not for
the chaffs sake shall the wheat also perish : nor on account Matt. 3, of bad fish shall nothing be cast into the vessels from that Mat. is, net. The Lord knows them that are His. For He Who pre- destined us before we were born, promised undoubtingly : 2, 19. For whom He did predestinate, them He also called: and Ron1, 8i whom He called, them He also justified: and whom Hejusti 29 31
fied, them He also glorified. Let desperate sinners sin as far as they choose : let the members of Christ reply, If God is with us, who shall be against us ? God will not therefore do hurt in His truth, nor will He 'profane His Testament. ' His Testament remains immovable, because " in His fore knowledge He predestined His heirs; and He will not reject the thing that is gone out of His lips. "
Iwill not lie unto David. Dost thou wait till God swear
that
a second time ? How often is He to swear, if in one oath He is false ? One oath /He made for our life, Who sent His I
Only have sworn once by My holiness, that
One to die for us.
will not lie unto David. (Ver. 36. ) His seed shall endure for ever. His seed endures for ever ; because the Lord knows them that are His. And His seat is like as the sun before me: (ver. 38. ) And as the moon perfect for evermore : and the faithful witness in heaven. They are His seat, in whom
s2
I have
promised ;
3tl3--
5. Ver. 34 -- 37. Listen for thy confirmation in hope, for thy security, if thou knowcst thyself to be among the mem bers of Christ. (Ver. 35. ) / have sworn once by My holiness
260 The soul to be perfected as the sun, theflesh as the moon.
Psaim He sits and reigns. But if His seat, His members also; be- y**1*- cause even our members are the seat of our head. See how
all our other members sustain our head : but the head supports nothing above itself, but is itself supported by the rest of our limbs, as if the whole body of a mau were the seat of his head. His seat, therefore, all in whom God reigns, ' shall belike as the sun before Me,' He saith: because the righteous in the
Mat. 13,kingdom of My Father shall shine like the sun. But the sun
43'
is meant in a spiritual, not a bodily sense, as that which shines 6. 46. from Heaven, which He maketh to rise upon the just and unjust. Finally, that sun is not before men's eyes only, but even those of cattle and the smallest insects; for which of the
vilest animals sees not that sun ? What does he say to dis tinguish the sun meant here ? Like as the sun before Me. Not before men, before the flesh, before mortal animals, but before Me, and as the moon. But what moon ? one that is perfect for evermore. For although that moon which we know becomes perfect, the next day she begins to wane, after her orb is full. He shall be as the moon perfect for evermore, He saith. His seat shall be made perfect as the moon, but that moon is one which will be perfect for evermore. If as the sun,
why also as the moon ? the Scriptures usually signify by the moon the mortality of this flesh, because of its increasings and decreasings, because of its transitory nature. The moon is also interpreted as Jericho : one who was descending from
Luteio, Jerusalem to Jericho fell among robbers: for he was descend-
30,
ing from immortality to mortality. Similar then is the flesh to that moon, which every month suffers increase and de crease : but that flesh of ours will be perfect in the resurrec tion : and a faithful witness in heaven. Thus then, if it was our mind only that would be perfected, he would compare us onlytothesun: ifourbodyonly,tothemoon; butasGod will perfect us in both, in respect of the mind it is said, like as the sun before Me, because God only seeth the mind : and as the moon, so is the flesh: which shall be made perfect for evermore, in the resurrection of the dead : and a faithful witness in Heaven, because all that was asserted of the resurrection of the dead was tru<<ut I beseech you, hear this again more clearly, and remember it : for I know that some understand, while others are yet enquiring perhaps what I
Resurrection of the body to be proved against Heathens. 26 1
meant. There is no article of the Christian faith which has Ver. encountered such contradiction as that of the resurrection of38~45' the flesh. Finally, He Who was born for a sign that should Luke 2, be spoken against, resumed His own flesh after death to34, meet the caviller ; and He Who could have so completely-
cured His wounds that their scars would have entirely vanished, retained those scars in His body, that He might cure the wounds of doubt in the heart. Indeed nothing has been attacked with the same pertinacious, contentious contradic tion, in the Christian faith, as the resurrection of the flesh. On the immortality of the soul many Gentile philosophers have disputed at great length, and in many books they have left it written that the soul is immortal : when they come to the resurrection of the flesh, they doubt not indeed, but they most openly deny declaring to be absolutely impossible that this earthly flesh can ascend to Heaven. Thus that moon shall be perfect for evermore, and-shall be the faithful witness in heaven against all gainsayers.
6. These promises, so sure, so firm, so open, so unques tioned, were made concerning Christ. For although some are mysteriously veiled, yet some are so clear, that all that obscure easily revealed by them. Such being the case, see what follows. (Ver. 38. ) But Thou hast approved and brought to nothing and forsaken Thine Anointed. (Ver. 39. ) Thou hast overthrown the testament of Thy servant, and profaned His holiness on the ground. (Ver. 40. ) Thou hast broken down all His hedges, and made His strongholds a terror. (Ver. 41. ) All they that go by the way spoil Him, and He become a reproach to His neighbours. (Ver. 42. ) Thou hast set up the right hand of His enemies, and made all His adver
saries to rejoice. (Ver. 43. ) Thou hast taken away the help ofHis sword, and givest Him not help in the battle. (Ver. 44. ) Thou hast set Him free from cleansing, and cast His throne down to the ground. (Ver. 45. ) The days of His seat hast Thou shortened, and covered Him with dishonour. How this Thou hast promised all those things and Thou hast
brought to pass their reverse. Where are now the promises
which but a little before filled us with delight which we so joyfully applauded, which we so fearlessly made our boast of? It as one promised, and another destroyed. And this the mystery for the words are not another, but Thou,
is
? is
if :
it,
: ?
is is
is
is
it
262 Promises not fulfilled to David point out Christ.
Psalm Thou Who didst promise, Who didst even swear in conde- scension to human doubt, Thou hast promised this, and done thus ! Whence shall I get Thy oath, where shall I find Thy promise fulfilled ? Would then God promise, or swear thus falsely ? and yet why then these promises, and these acts? I answer, that He acted thus in fulfilment of those promises. But who am I , to say this ? Let us see therefore whether it is the language of the Truth ; what I say will not then be without foundation. It was David to whom the fulfilment of these promises in his seed, that is, in Christ, was promised : and as they were addressed to David, men expected their com pletion in David. Further, lest when any Christian asserted these promises to have referred to Christ, another by applying them to David, because he descried the fulfilment of all of them in David, might thus err ; He cancelled, them in David, thus obliging us when we see them unfulfilled in David, to look to another quarter for their fulfilment. Thus also in the case of Esau and Jacob, we find the elder worshipped by
g<<d. 26, the younger, though it is written, The elder shall serve the
23'
younger; so when you see it unfulfilled in those two brothers,
you look for two peoples in whom to discover the completion Ps. 132, 0f wnal God in His truth deigns to promise. From the fruit
of thy body, saith the Lord unto David, shall I
set upon thy seat. He promised from his seed something for evermore:
1Oxf. and Solomon, bom to him, became master of such wisdom
'and tnat tne promise of God respecting the fruit of David's body
such
pru-
Hence. ' and gave room for hoping for Christ; that since God can
was believed to have been fulfilled in him : but Solomon fell,
}iKJngs neither be deceived nor deceive, He might not make His &c. promise to rest in one who He knew would fall, but you might after the fall of Solomon look back to God, and demand His promise. Hast Thou, O Lord, deceived ? Hast Thou failed to fulfil Thy promise ? Dost Thou not exhibit what Thou
hast sworn ? Perhaps God might reply, I swore and promised : but Solomon would not persevere. What then ? Didst not Thou, Lord God, know beforehand that he would not per severe ? Indeed Thou didst know. Why then didst Thou promise me what should be eternal in one who would not persevere? Hast Thou not answered; But ifhis children forsake My law, and walk not in My judgments; if they keep not My statutes, and profane My testament ; yet My
Failure ofcarnal sense leads to the spiritual. 263
promise shall remain, and My oath shall be fulfilled : /have Ver. sworn once in My Holiness, within, in a certain mystery, in -- the very spring whence the Prophets drank, whence they burst forth to us of these things, / have sworn once that I will
not fail David. Shew forth then what Thou hast sworn, give us what Thou hast promised. The fulfilment is taken from that David, that it might not be looked for in that David : wait therefore for what I have promised.
7. Even David himself knew this. Consider his words ; Thou hast rejected and brought him down to nothing. Where then is Thy promise? Thou hast put off Thine anointed. This
expression cheers us, among much that is sorrowful: for the promise of God is still valid; for1 Thou hast put off Thine inon Anointed, not taken Him away. See then what was the fate
of that David, in whom the ignorant hoped for the fulfilment sed of the promises of God, in order that those promises might be ^"(u- more firmly relied upon for their fulfilment in another. Thou
hast put off Thine Anointed: Thou hast overthrown the testa
ment of Thy servant. For where is the Old Testament of the
Jews? where that land of promise, in which they sinned while they dwelt in on the overthrow of which they wandered afar Ask you for the kingdom of the Jews; exists not: you ask for the altar of the Jews; not: you ask for the sacrifice of the Jews; not: you ask for the priesthood of the Jews; itisnot.
Thou hast overthrown the testament of Thy servant, and pro faned his holiness on the earth. Thou bast shewn that what they thought holy, was earthly. Thou hast broken down all his hedges, with which Thou hadst entrenched him for how could he have been spoiled unless his hedges had been broken down Thou hast made his strongholds a terror.
Why terror? That should be said to the sinners, ForsLom. God spared not the natural Irranches, take heed lest Hell,21-
also spare not thee.
All they that go the way have spoiled him that is, all
the heathen that go by the way, meaning, all who pass through
this life, have spoiled Israel, have spoiled David. First of all,
see his fragments in all nations for of the Jews that
said, They shall be a portion forfoxes. For the Scripture calls Ps. 63,
wicked, crafty, and cowardly kings, whom another's virtue terrifies, foxes. Thus when our Lord Himself was speaking of
the threatening Herod, He said, Go ye, and tell that fox. The Lukei3,
:
it is
it
it is
?
by
it
it is
:
if
?
it,
:
it is
QC4 Calamities of the Jewish state.
Psalm king who fears no man, is not a fox: like that Lion of Judab, l"""^' of Whom it is said, Stooping down TIiou didst rise up, and 9. 'didst sleep as a lion. At Thy will Thou didst stoop down, at
Thy will didst rise ; because Thou wouldest, Thou didst sleep.
/'
4' 8' sentence complete, " 1 slept, and took rest, and rose up again,
1 Ego. And thus in another Psalm he says,
slept. Was not the
because the Lord shall uphold Me ? " Why is the word ego added ? and thus with a strong emphasis on the word I, theyI
/
had not slept. Those then concerning whom it was declared that they should be a portion for foxes, are now spoken of as
follows ; All they that go by have spoiled him : and he is become a reproach to his neighbours. (Ver. 42. ) Thou hast
raged against Me, they troubled Me: but had
not willed,
set up the right hand of his enemies, and made all his adver saries to rejoice. Look at the Jews, and see all things fulfilled that were predicted. Thou hast turned away the help ofhis sword. How they were used to fight few in number, and to strike down many. Tftou hast turned away the help
of his sword, and Thou givest him not victory in the battle.
* merito Naturally s then is he conquered, naturally taken prisoner, naturally made an outcast from his kingdom, naturally scat tered abroad : for he lost that land, for which he slew the Lord.
Thou hast turned away the help of his sword, and hast not given him victory in the battle. (Ver. 43. ) Thou hast loosed him from cleansing. What is this ? Amongst all the evils, this is a matter for great fear ; for howsoever God may beat, howsoever He may be wroth, howsoever
He may flog and scourge, yet let Him scourge him bound, whom He is to cleanse, not ' loose him from cleansing. ' For if He loose him
from being purified, he becomes incapable of cleansing,
and must be an outcast. From what cleansing then is the Gal. 3, Jew loosed ?
From faith ; for by faith we live : and it is Acts 16 sa^ of ft"1*1, purifying their hearts by faith: and as it 9. is only the faith of Christ that cleanses ; by disbelief in
Christ, they are loosed from purification. Thou hast loosed him from cleansing, and cast his throne down to the ground. And so Thou hast broken it. (Ver. 44. ) The days of his seat hast Thou shortened.
They imagined that they should reign for ever. And covered him with confusion. All these things happened to the Jews, Christ yet not being taken
away, but His advent deferred.
Davidforetells the restoration of his own ' substance? 265
8. Let us therefore see whether God fulfils His promises, ver. After these stern penalties which have been recorded as having 46--47- been inflicted upon this people and kingdom, that God might
not be supposed to have fulfilled His promises in and so
not to grant another kingdom in Christ, of which kingdom there
shall be no end; the Prophet addresses Him in these words,
(ver. 45. ) Lord, how long wilt Thou hide Thyself unto the end?
For possibly was not from them and to the end because blindness in part happened to Israel, until the fulness
the Gentiles be come in, and so all Israel shall be saved. 25' But in the mean while shall Thy wrath burn like fire.
9. Ver. 46, 47. remember what my substance is. That David, who was placed among the Jews in the flesh, in Christ in hope, speaks Remember what is my substance. For not because the Jews fell away, did my substance fail for from that people came the Virgin Mary, and from her the flesh of Christ that Flesh sins not, but purifies sins there, saith David, my substance. remember what my substance
is. For the root has not entirely perished; the seed shall Gal. come to whom the promise was made, ordained by Angels19, in the hand of a Mediator. Remember what my substance
is. For Thou hast not made all the sons of men for nought.
Lo all the sons of men have gone into vanity yet Thou hast not made them for nought. If then all went into vanity, whom Thou hast not made for nought hast Thou not re served some instrument to purify them from vanity This which Thou hast reserved to Thyself to cleanse men from vanity Thy Holy One, in Him my substance for from Him are all, whom Thou hast not made for nought, purified from their own vanity. To them said, ye sons off,. men, how long are ye heavy in heart? Wherefore have ye2' such pleasure in vanity, and seek after leasing Perhaps they might become anxious, and turn from their vanity, and when they found themselves polluted with might seek for
from it: then help them, make them secure. Know this also, that the Lord hath made wonderful His a. 3. Holy One. He has made His Holy One to be admired:
thence He has purified all from their vanity: there, saith David, my substance remember For Thou hast not made all the sons of men for nought. Thou hast there fore reserved something to purify them: and who He
purification
'itom. il,
is
;
:
is
is
: O
0
it !
it it,
0 ?
:
is
is ;
*,
3,
:
?
;
it,
!
is
;
it is
O ;
of
266 Christ alone delivered His own Sovl from Hell.
Ps^lm Whom Thou hast reserved ? What man is he that liveth, and lxxxix. gfafi n0t see death? This man then who shall live and not see death, shall purify them from nothingness. For He made
not all men for nought, nor can He Who made them so de spise His own creatures, as not to convert and purify them.
10. Ver. 48. What man is he that shall live, and shall not Rom. 6, see death? For being raised from the dead He dieth no
:''
Ps. 16, in another Psalm it is said, Thou shall not leave my soul in
more, and death hath no more dominion over Him. And as
I0'
ruption, the Apostolic teaching takes up this testimony, Acts 2, and in the Acts of the Apostles thus argues against the un-
w'
Hell, neither shalt Thou suffer Thy Holy One to see cor
believing ; Men and brethren, we know that the patriarch David is dead and buried, and his flesh hath seen corruption. Therefore it cannot be said of him, neither shalt Thou suffer
Thy Holy One to see corruption. Of whom then is it said ?
What man is he that shall live, and shall not see death ? Perhaps there is no man such. Nay, but ivho is it ? is said
to make thee enquire, not despair. But perhaps there may be some man that shall live, and shall not see death, and yet perhaps he did not speak of Christ, Who died ? There is no man that shall live, and shall not see death, except Him Who died for mortals. That thou mayest be assured that it is said of Him, consider the sequel ; What man is he that liveth, and shall not see death? Did He never die then ? He did. How then shall He live, and never see death ? He shall deliver His own soul from the hands of Hell. He is spoken of alone indeed, in that He alone of all others shall live, and shall not see death: He shall deliver His own soul from the hand of Hell, because although the rest of His faith ful shall rise from the dead, and shall themselves live for evermore, without seeing death ; yet they shall not themselves deliver their own souls from the hands of Hell. He Who delivers His own soul from the hands of Hell, Himself delivers those of His believers : they cannot do so of
Johnio, themselves. Prove that He deliIvers His own soul. / have
6.
slept,
" g'
No man taketh ' it Me from
for
IMyself
lay
to lay down My and I
have power to lake it power life, again.
but
it down of Myself, and take it again, because it is He
Himself Who delivers His own soul from the hands of Hell. 1 1. Ver. 49. But in the very faith in Christ great difficulties
Christians as such long subject to reproach. 267
occurred, and the heathen in their rage long said, " When Ver. shall he die, and his name perish ? " On account of these --^-- then who have now long believed in Christ, but were destined
to doubt for some time, these words follow, Lord, where are
Thy old loving-kindnesses? We have now acknowledged Christ our purifier, we now possess Him in Whom Thy pro
mises were to be fulfilled ; shew forth in Him what Thou
hast promised. It is He Himself that shall live, and not see
death : Himself Who delivers His own soul from the hand of Hell: and yet we are still in suffering. Thus spoke the Martyrs, whose birthdays we are celebrating. He shall live,
and not see"death : He delivers His soul from the hands of
Hell : yet for Thy sake we are killed all the day long : and Ps. 44, are counted as sheep appointed to be slain. " Lord, where22' are Thy old loving-kindnesses which Thou swarest unto David
in Thy truth ?
12. Ver. 50. Remember, Lord, the rebuke that Thy
servants have. Even while Christ was living, and while He
was sitting on His Father's right hand, reproaches were cast against the Christians : they long were reproached with the name of Christ. That widowed one who brought forth, and is. 64, whose children were more than those of the married wife, Jj ? 4 heard ill names, heard reproaches: but the Church, mul-27. tiplied as she is, extending right aDd left, no longer remembers
the reproach of her widowhood. Remember, Lord, in the memory of Whom there is abundant sweetness. Remember,
forget not. Remember what ? the rebuke that Thy servants
have: and how I do bear in my bosom the rebukes of many people. I went, saith he, to preach of Thee, and I heard reproaches, and bore them in my bosom, because I was ful
filling the -prophecy. Being defamed we entreat : we are iCor. 4, made as the filth of the earth, and are the offscouring of all 13' things unto this day. Long the Christians bore reproaches
in their bosom, in their heart : nor dared resist their revilers ; before, when it was a crime to answer a heathen : it is now a crime to remain a heathen. Thanks be to the Lord ! He remembered our rebukes: He raised the horn of His Anointed on high, He made Him the Wonderful among the kings of the earth. Now no one insults Christians, or if he does, it is not in public : he speaks as if he were still more
268 Christ blasphemed for Hit ' change] not death.
/ bear
13. Ver. 51. Wherewith Thine enemies have blasphemed Thee, O Lard, both Jews and Pagans. Wherewith they have blasphemed. Wherewith have they blasphemed Thee ? With
iChrittithe change of Thine Anointed1. They objected that Christ died, and was crucified. Madmen, what is your reproach ? Although there is now no one to use it : yet supposing some still remaining that so speak, what is your reproach ? that Christ died ? He was not destroyed, but changed. He is styled dead on account of the three days. Wherewith then have thine enemies blasphemed Thee ? Not with the loss, not with the perdition of Thine Anointed, but with His change. He was changed from temporal to eternal life : He was changed from the Jews to the Gentiles; He was changed from earth to heaven. Let then Thy vain enemies blaspheme Thee still for the change of Thine Anointed. Would that they may be changed : they will not in that case
blaspheme the change of Christ, which displeases them, Ps. 66, since they themselves will not be changed. For there it no
change with them, and they fear not God.
Wherewith Thine enemies have blasphemed Thee, the
change of Thine Anointed.
14. They have blasphemed the change of Christ; but what
*j^xT' dost ^ou answer? (Ver. 52. ) The blessing of* the Lord blessed for evermore. Amen and Amen. Thanks to His mercy', thanks to His grace. We express our thanks : we do
Mas. not give them, nor return them, nor repay them : we f^dh^tere express our thanks in words, while in fact we retain our
sense of them*. He saved us for no reward, He heeded say but, not our impieties He searched us out when we searched
not for Him, He found, redeemed, emancipated us from the bondage of the devil and the power of his wicked angels He drew us to Him to purify us by that faith, from which He releases those enemies only who believe not, and who for that reason cannot be purified. Let those who still remain infidels say every day what they choose day by day they shall be fewer and fewer that remain let them revile, mock, accuse, not the death, but the change of Christ. Do Oxf. Mm. 'Rem tenemus,' while we retain possession of the (unrequited) benefit.
Psilm fearful of being heard, than anxious to be believed. Ixxxrx- in my bosom the rebukes ofmany people.
b
;
;
:
:
ej|>>e
No safety but with God, and with His Church. 269
they not see that, when they say these things, they fail in Vrr.
62,
purpose either by believing or by dying? For their curse is temporal : but the blessing of the Lord for evermore. To confirm that blessing is added, Amen and Amen. This is the signature of the bond of God. Secure then of His promises, let us believe the past, recognise the present, hope for the future. Let not the enemy lead us astray from the way, that He, Who gathers us like chickens under His wings, may foster us: lest we stray from His wings, and the hawk of the air carry us off while yet unfledged. For the Christian ought not to hope in himself : if he hopes to be strong, let him be reared by his mother's warmth. This is the hen who gathers her young together; whence is the reproach of our SIaviour
against the unbelieving Jerusalem, How often would gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not. Behold, your
/<a>>eMat. 23,
house shall be left unto you desolate. Hence was it said, Tfiou hast made his strongholds a terror. Since then they would not be gathered together under the wings of this hen, and have given us a warning to teach us to dread the unclean spirits that fly in the air, seeking daily what they may devour; let us gather ourselves under the wings of this hen, the divine Wisdom, since she is weakened even unto death for her chickens. Let us love our Lord God, let us love His Church: Him as a Father, Her as a Mother: Him as a Lord, Her as His Handmaid, as we are ourselves the
Handmaid's sons. But this marriage is held together by a bond of great love : no man offends the one, and wins favour of the other. Let no man say, " I go indeed to the idols, I consult possessed ones and fortune-tellers: yet I abandon not God's Church ; I am a Catholic. " While thou holdest to thy Mother, thou hast offended thy Father. Another says, Far be it from me ; I consult no sorcerer, I seek out no possessed one, I never ask advice by sacrilegious divination, I go not to worship idols, I bow not before stones; though I am in the party of Donatus. What does it profit you not to have offended your Father, if he avenges your offended Mother ? what does it serve you, if you acknow
ledge the Lord, honour God, preach His name, acknowledge His Son, confess that He sitteth by His right hand; while you
270 The ' Prayer of Moses. ' The two Generations.
Psalm blaspheme His Church ? Does not the analogy of human ------ marnages convmce your Suppose you have some patron, whom you court every day, whose threshold you wear with
Lat. TTTTfT.
l Cor. 10' "'
your visits, whom you daily not only salute, but even worship, to whom you pay the most loyal courtesy ; if you utter one calumny against his wife, could you re-enter his house? Hold then, most beloved, hold all with one mind to God the Father, and the Church our Mother. Celebrate with temperance the birthdays of the Saints, that we may imitate those who have gone before us, and that they who pray for you may rejoice over you; that the blessing of the Lord may abide on you for evermore. Amen and Amen.
PSALM XC.
1. This Psalm is entitled, The prayer of Moses the man of God, through whom, His man, God gave the law to His
people, through whom He freed them from the house of slavery, and led them forty years through the wilderness. Moses was therefore the Minister of the Old, and the Prophet of the New Testament. For all these things, saith the Apostle, happened unto them for ensamples : and they are written for our admonition, unto whom the ends of the world are come. In accordance therefore with this dis pensation which was vouchsafed to Moses, this Psalm is to be examined, as it has received its title from his prayer.
2. Ver. 1. Lord, he saith, Thou hast been our refuge from one generation to another : either in every generation, or in two generations, the old and new: because, as I said, he was the Minister of the Testament that related to the old generation, and the Prophet of the Testament which
John 6, appertained to the new. Jesus Himself, the Surety of that
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covenant, and the Bridegroom in the marriage which He entered into in that generation, saith, Had ye believed Moses, ye woidd have believed Me : for he wrote of Me. Now it is not to be believed that this Psalm was entirely the compo sition of that Moses, as it is not distinguished by any of
1Uteris, those of his expressions' which are used in his songs: but the name of the great servant of God is used for the sake of some intimation, which should direct the attention of the
God isfrom eternity, but takes new relations. 271 reader or listener. Lord, he saith, Thou hast been our ver.
2-
refuge : (ver. 2. ) Before the mountains were brought forth,
or ever the earth and the world were made : andfrom age
even unto age Thou art. Thou therefore Who art for ever,
and before we were, and before the world was, hast become
our refuge ever since we turned to Thee. But the expression, before the mountains were brought forth, or ever the earth
and the world were made, seems to me to contain a parti
cular meaning; for mountains are the higher parts of the earth, and if God was before even the earth were formed, (or,
as some books have from the same Greek word, framed1,) *finge- since was by Him that was formed, what the need of saying that He was before the mountains, or any certain
parts of since God was not only before the earth, but
before heaven and earth, and even the whole bodily and spiritual creation But may certainly be that the whole rational creation marked by this distinction that while
the loftiness of Angels signified by the mountains, the lowliness of man meant by the earth. And for this reason, although all the works of creation are not improperly said to
be either made or formed nevertheless, there any pro
priety in these words, the Angels are made; for as they are enumerated among His heavenly works, the enumeration
itself thus concluded He spake the word, and they were Ps. 14s, made; He commanded, and they were created; but the6- earth wasformed, that man might thence be created in the
refuge from one generation to the other.
3. He adds, how He became our refuge, since He began
to be that, viz. a refuge, to us which He had not been before, not that He had not existed before He became our
For the Scripture uses this word, where we read, God made, or God formed man out the dust of the Gen.
ground.