Have not mine enemies
anticipated
all watches ?
Augustine - Exposition on the Psalms - v4
Therefore, my brethren, be ye in the circuit of Him, so that by whomsoever the truth shall have sounded to you, ye may not ascribe to him through whom soundeth but
may be in the midst for all, because equally present to all. And be ye humble, lest even ye yourselves take unto your own use whatever of His good ye shall have under stood. For as for us too, that which we have understood the better yours and that which ye have understood the better ours in order that in the circuit of Him we may be, and may be humble. And so losing our own spirit, let us offer gifts to Him terrible above all the kings of the earth, that is, above all men ruling their flesh, but subject to their Creator.
or, make thee man,' (three Mss. ap. Ben. te. ')
Ver.
>> '
is :
is a
'
it
;
it
it
is I
if ;
is,
:/
II
it
is a
it
l
?
Lat. lxxrt.
psalm lxxvii. EXPOSITION. Sermon to the Commonalty.
4
righteousness to every man that believeth. Idithun is inter preted leaping over those men, Asaph is interpreted a
SO
admonished and taught Philip, how every man that did discern Christ, even in Him had an end : for that HeI and
21
1. This Psalm's lintel is thus inscribed: Unto the end.
for Idilhun, a Psalm to Asaph himself. , What, Unto the
Rom. io. entf, is, ye know. For the end of the law is Christ, for
Here therefore there is speaking a congre gation, that leapeth over, in order that it may reach the End, which is Christ Jesus. What things therefore must be leaped over, in order that we may be able to reach that End,
where no longer we shall have any thing to leap over, the very text of the Psalm doth point out. For it is our duly to be alway leaping over whatever doth impede us, what soever doth entangle us, whatsoever doth bind us as it were
with birdlime, and weigh us down with a load, until we reach unto that which is sufficient, beyond which there is nothing, beneath which are all things, and out of which are all things. For Philip was desiring to behold the Father Himself, and
congregation.
John 14, he said to the Lord Jesus Christ, Shew to us the Father, and it sufficeth us: as though he must leap over every other thing, until he should have reached the Father, where at length he would securely stand, and would have nothing else to desire. For this is the m/eaning of, it sufficeth. But
and the Father One, Johnio, He that had most trulv said, are
Johni4,the Father are one. So long a time, He saith, am
you, and have ye not seen Me? Philip, he that hath seen Me, hath seen the Father also. Whosoever therefore would perceive, imitate, hold the mind of this Psalm, let him leap over all carnal desires, and let him trample on this world's
pomp and seduction, and propose to himself no other thing whereat to stay, but Him, out of Whom are all things. In
with
True ' crying to God' is seeking Himfor Himself. 25
have
all which things he doth himself toil until he attain unto the Ver. End. What then doth this man that leapeth over intimate L to us ?
2. Ver. 1. With my voice, he saith, to the Lord I cried. But many men cry unto the Lord for the sake of getting riches and avoiding losses, for the safety of their friends, for the security of their house, for temporal felicity, for secular dignity, lastly, even for mere soundness of body,
which is the inheritance1 of the poor man. For such and'patri- such like things many men do cry unto the Lord ; scarce one mon,um for the sake of the Lord Himself. For an easy thing it is for
a man to desire any thing of the Lord, and not to desire the
Lord Himself ; as if forsooth that which He giveth could be sweeter than Himself that giveth. Whosoever therefore doth cry unto the Lord for the sake of any other thing, is not yet one that leapeth over. But here the leaper over saith what ?
With my voice unto the Lord Ihave cried. And in order
that thou mayest not determine that the voice of the same wherewith he hath cried unto the Lord hath been sent forth
for the sake of any thing else but the Lord Himself, he con
tinued! and saith, And my voice is unto God. For there is
being sent forth a voice wherewith we may cry unto God,
and that same voice is unto another thing, not unto God.
For the voice is unto that thing for the sake of which it is uttered. But this man that did love God gratis, who did sacrifice to God voluntarily, who had leaped over whatever v>>Mfi. is below, and had seen no other thing above him, whereunto
he might pour forth his soul, save Him out of Whom and
through Whom and in Whom he had been
made that same voice of his to be unto Him unto Whom he
had cried with his voice : My voice, he saith, is unto God.
And is it without cause ? See what followeth : and He doth hearken to me. He doth indeed hearken to thee at the time when thou dost seek Himself, not when through Himself
thou dost seek any other thing. It hath been said of some
men, They cried, and there was no one to save them; to thePs. 18,
Lord, and He hearkened not unto them. For why? Be-41- cause the voice of them was not unto the Lord. This the Scripture doth express in another place, where it saith ofPs. 14,4.
such men, On the Lord they have not called. Unto Him
created, had
26 How God is sought ' in tribulation,' ' with hands,' ' by night '
P>>alm they have not ceased to cry, and yet upon the Lord they have not called. What is, upon the Lord they have not Unse called? They have not called the Lord unto themselves':
non to- ^e liave not invited the Lord to their heart, they would not
J
have themselves inhabited by the Lord. And therefore what
hath befallen them ? They have trembled with fear where
cave- runt,
Joh l, so that after the loss of temporal things they could say, As
2l-
fear was not. They have trembled about the loss of things
present, for the reason that they were not full of Him, upon
Whom they have not called. They have not loved gratis,
it hath pleased the Lord, so hath been done, be the name of the Lord blessed. Therefore this man saith, My voice is unto the Lord, and He doth hearken unto vie. Let him shew us how this cometh to pass. I
3. Ver. 2. In the day of tribulation
God. Who art thou that doest this thing? In the day of
thy tribulation take heed what thou seekest out. If a jail
be the cause of tribulation, thou seekest to get forth from jail : if fever be the cause of tribulation, thou seekest health : if hunger be the cause of tribulation, thou seekest fulness: if losses be the cause of tribulation, thou seekest gain : if expatriation be the cause of tribulation, thou seekest the home of thy flesh. And why should I name all things, or when could I name all things? Dost thou wish to be one leaping over ? In the day of thy tribulation seek out God :
not through God some other thing, but out of tribulation God, that to this end God may take away tribulation, that thou mayest withouIt anxiety cleave unto God. In the day of my tribulationI
have sought out God: not any other have sought out. And how hast thou sought out? With my hands in the night before Him. Declare this thing again : let us see, perceive, imitate, if we can. In the day of thy tribulation thou hast sought out what? God. How hast thou sought out ? With my hands.
thing, but God
When hast thou sought out ? By night. Where hast thou sought out ? I Him. And with what profit hast thou
have not been deceived. Let us there fore view all, my brethren, examine all, question all : both what is the tribulation wherein this man hath sought out
God, and what is it ' with hands' to seek God, and what is
Before sought out ? And
have sought out
Our whole life here is tribulation, because temptation. 27
'by night,' and what is 'before Him:' and thenIthere Ver.
followeth that which all men do understaI
nd, and
have
not been deceived. For what is, and
deceived ? I have found that which I was seeking.
4. Tribulation must not be thought to be this or that in particular. For every individual that doth not yet leap over, thinketh that as yet to be no tribulation, unless it be a thing
which may have befallen this life of some sad occasion : but
this man, that leapeth over, doth count this whole life to be
his tribulation. For so much he doth love his supernal country, that the earthly pilgrimage is of itself the greatest tribulation. For how can this life be otherwise than a tri bulation, I pray you? how can that not be a tribulation,
the whole whereof hath been called a temptation 1 ? Thou ' or trial hast it written in the book of Job, is not human life a tempt- Joh7, 1. ation upon earth ? Hath he said, human life is tempted upon
earth ? Nay, but life itself is a temptation. If therefore temptation, it must surely be a tribulation. In this tribula
tion therefore, that is to say in this life, this man that leapeth
over hath sought out God. How ? With my hands, he
saith. What with my hands? With my works. For he
was not seeking any thing corporeal, so that he might find
and handle something which he had lost, so that he might
seek with hands coin, gold, silver, vesture, in short every
thing which can be held in the hands. Howbeit, even our
Lord Jesus Christ Himself willed Himself to be sought after
with hands, when to His doubting disciple He shewed theJolin20, scars. But when He had cried out touching the scars of27' His wounds, My Lord and my God did he not hear, Because
thou hast seen*, thou hast believed; blessed are they hat seen have not seen, and have believed If then he seeking Christ
with hands, earned to hear, that was a reproach to him so
to have sought Him we that have been called blessed,
that have not seen and have believed, shall we seek with hands3? What then, to us belongeth not the seeking withsrjxf. hands It belongeth to us, as have said, to seek with Jiff- works. When so? In the night. What in the night 'shall In this age. For night until there shine forth day inwe &0' the glorified advent of our Lord Jesus Christ. For would ye
see how night Unless we had here had lantern, wc
----- have not been
it is
?
is
;
is, a
it
?
?
I it?
:
t
is,
28 This life is a ' night,' and needs a ' lantern' to light it.
Psai. m should have remained in darkness. For Peter saith, We too lxxvii have more sure the prophetic discourse, whereunto ye do well
to give heed, as to a lantern shining in a dark place, until day shine, and the day-alar arise in your hearts. There is therefore to come day after this night, meanwhile in this night a lantern is not wanting. And this is perchance what we are now doing: by explaining these passages, we are bringing in a lantern, in order that we may rejoice in this night. Which indeed ought alway to be burning in your
iT^ess. houses. For to such men is said, The Spirit quench ye not.
'
2Yeu~ I, 19.
'
And as though explaining what he was saying, he continueth and saith, Prophecy despise ye not : that is, let the lantern alway shine in you. And even this light by comparison with a sort of ineffable day is called night. For the very life of believers by comparison with the life of unbelievers is day. But how it is night we have already said, and have shewn it by the testimony of Peter the Apostle : who indeed hath also called it night, and concerning that same light bath admonished us to give heed thereto, that to the Prophetic discourse, until day shine, and the day-star arise in our hearts. But how now the life of the faithful day in com-
Rom. parison to the life of the ungodly, Paul sheweth Let us cast l3' i2- away, he saith, the works of darkness, and put on armour
light as in the day let us walk honestly. Therefore living honestly, in comparison of the life of ungodly men, we are in day. But this day of the life of the faithful doth not suffice for this Idithun he would leap over even this day until he come to that day, where he may fear no more
Joh temptation of night. For here although the life of believers be day, yet human life temptation upon earth. Night and day --day in comparison with unbelievers, night in com parison with the Angels. For the Angels have day, which we have not yet. Already we have one that unbelievers have not: but not yet have believers that which Angels have but they will have, at the time when they will be equal to the
Mat. 22, Angels of God, that which hath been promised to them in
30'
the Resurrection. In this then which now day and yet night night in comparison with the future day for which we
yearn, day in comparison with the past night which we have renounced in this night then, say, let us seek God with
; :
;
I
is
is, is
a :
:
is
7,
: a
;
of
Weariness of the godly is from surrounding sin. 20
out hands. Let not works cease, let us seek God, be there no Ver. idle yearning. If we are in the way, let us expend our means --
in order that we may be able to reach the end. With hands
let us seek God. Even though in night we are seeking Him Whom with hands we are seeking, we are not being deceived, because before Himself we are seeking. What is, before Himself? Do not your righteousness before men, that ye may Matt. 6, be seen of them : otherwise ye will hare no reward in your Father's House. When then thou doest an almsdeed, He
saiih, (these are the hands seeking God,) sound not trumpet before thee, as hypocrites do: but let thy almsdeed be in secret : and thy Father, which seeth in secret, shall reward thee. I Therefore, with my hands in the night before Him, and have not been deceived.
5. How great things, however, this Idithun hath endured in this earth and in this night, and how he hath need, in a manner, to leap over from tribulations assailing and stinging him from below--how needful it was to leap over, let us hear most earnestly. (Ver. 2. ) My soul hath refused to be com
So great weariness did here possess me, that my
soul did close the door against all comfort. Whence such weariness to him ? It may be that his vineyard hath been
bailed on, or his olive hath yielded no fruit, or the vintage
hath been interrupted by rain. Whence the weariness to
him ? Hear this out of another Psalm. For therein is the
voice of the same : weariness hath bowed me down, because ps. 119, of sinners forsaking Thy law. He saith then that he was63, overcome with so great weariness because of this sort of evil
thing; so as that his soul refused to be comforted. Weariness
had well nigh swallowed him up, and sorrow had ingulfed
him altogether beyond remedy, he refuseth to be comforted.
What then remained ?
6. In the first place, see whence he is comforted. Had he
not waited for one who might condole with him, and had notps. 68 found ? For whither should he turn him for comfort, whom 20- weariness had possessed because of sinners forsaking the law
of God ? Whither should he turn him ? To any man of God ? Already perchance he had found in many men great tribula
tion, the more he had relied on any delight from them. For sometimes men seem to be just, and we rejoice because of
forted.
30 Remembrance of God a joy amid disappointments.
lxxvh tnem : and we must needs rejoice : inasmuch as love cannot be without joy at such an one : but in these things wherein man hath rejoiced, if perchance any thing perverse shall have fallen out, as is often the case, in proportion as the
joy was great therein before, so the sorrow which ariseth is great, so that henceforth man feareth to give rein to his joys, feareth to trust himself to gladness, lest it may be that the more he hath joyed, the more he may pine, if any mischance shall have arisen. Smitten therefore with abundant scandals, like as it were with many wounds, he hath closed his door against human comfort, and his soul hath refused /to be comforted. And whence Ilife ? Whence respite ? have
Ephes. ''
7. With weariness he had pined away ; by calling to mind God, he had been delighted, again in babbling he had fainted : what followeth ? (Ver. 4. ) All mine enemies have anticipated watches. All mine enemies have kept watch over me ; they have exceeded in keeping watch over me ; in watching they have been beforehand with me. Where do they not lay traps ?
Have not mine enemies anticipated all watches ? For who are these enemies, but they of whom the Apostle saith, Ye have not wrestling against Jiesh and blood, but against principalities, and powers, and rulers of the world of this darkness, against spiritual things of naugh tiness in heavenly places f Therefore against the devil
have been delighted. My hands had not wrought in vain, they had found a great comforter. I
been mindful of God, and
While not being idle, /have been mindful of God, and have been delighted. God must therefore be praised, of Whom this man being mindful, hath been delighted, and hath been comforted in sorrowful case, and refreshed when safety was in a manner despaired of: God must therefore be praised. In fine, because he hath been comforted, in con
/
have babbled. In that same comfort
tinuation he saith,
being made mindful of God, I have been delighted, and have
babbled. What is, /
exulted in speaking. For babblers they are properly called, that by the common people are named talkative, who at the approach of joy are neither able nor willing to be silent. This man hath become such an one. And again he saith what ? And my spirit hath fainted.
have babbled? I have rejoiced, I have
The enemy's preventing snares a reason for silence. 8 1
and his angels we are waging hostilities. Rulers of the ver.
C-
world he hath called them, because they do themselves rule
the lovers of the world. For they do not rule the world, as
if they were rulers of heaven and earth : but he is calling sinners the world. And the world knew Him not. Such a John l, world do they rule that know not Christ. Against such men 10-
we have perpetual hostilities. In a word, whatsoever enmities thou hast against man, thou thinkest to bring them to an end, either by his giving thee satisfaction, if he hath injured thee ; or by thy giving it to him, if thou hast injured him ; or by both, if ye have mutually injured one another; thou strivest to give satisfaction and to be at one : but with the
devil and his angels there is no concord. They do them selves begrudge us the kingdom of Heaven. They cannot at all be appeased towards us : because all mine enemies have anticipated watches. They have watched more to deceive than I to guard myself. For how can they have done otherwise than anticipate watches, that have set every where scandals,
every where traps ? Weariness doth invest the heart, we have to fear lest sorrow swallow us up: in joy to fear lest the spirit faint in babbling: all mine enemies have anticipated watches. In fine, in the midst of that same babbling, whiles thou are speaking, and art speaking without fear, how much is ofttimes found which enemies would lay hold of and censure, whereon they would even found accusation and slander --"he said
so, he thought so, he spake so ! " What should man doI,
/ have been troubled, and spake not. Therefore when he was troubled, lest in his babbling enemies anticipating watches should seek and find
save that which followeth ?
slanders, he spake not. Never however would this leaper over be still in himself: and if perchance he left off babbling, wherein there had stolen over him the desire of pleasing men with his very talking, yet he hath not desisted, hath not ceased to endeavour to transcend even this very feeling.
And he saith what ?
8. Ver. 5. / have thought on ancient flays. Now he, as if
he were one who had been beaten out of doors, hath taken refuge within : he is conversing in the secret place of his own hIeart. And let him declare to us what he is doing there :
have thought on ancient days. It is well with him. Observe
82 The 'eternal years' to be calmly thought of within.
Psalm what things he is thinking of, I pray you. He is within, in lxXVII'his own house he is thinking of ancient days. No one saith to him, thou hast spoken ill: no one saith to him, thou hast
spoken much : no one saith to him, thou hast thought per
Thus may it be well with him, may God aid him : let him think of the ancient days, and let him tell us what he hath done in his very inner chamber, whereunto he hath arrived, over what he hath leaped, where he hath abode.
versely.
/ have been mindful. What are eternal years ? It is a mighty thought. See whether this thought requireth any thing but great silence. Apart from all noise without, from all tumult
have thought on ancient days; and of eternal years
I
of things human let him remain quiet within, that would think of those eternal years. Are the years wherein we are eternal, or those wherein our ancestors have been, or those wherein our posterity are to be ? Far be it that they should be esteemed eternal. For what part of these years doth remain ? Behold we speak and say, in this year : and what
have we got of this year, save the one day wherein we are. For the former days of this year have already gone by, and are not to be had ; but the future days have not yet come. In one day we are, and we say, in this year: nay rather say thou, to-day, if thou desirest to speak of any thing present. For of the whole year what hast thou got that is present ? Whatsoever thereof is past, is no longer ; whatsoever thereof is future, is not yet : how then, " this year ? " Amend the expression : say, to-day. Thou speakest truth, henceforth I will say, " to-day. " Again observe this too, how to-day the morning hours have already past, the future hours have not yet come. This too therefore amend : say, in this hour. And of this hour what hast thou got? Some moments thereof have already gone by, those that are future have not yet come. Say, in this moment. In what moment ? While I am uttering syllables, if I shall speak two syllables, the latter doth not sound until the former hath gone by: in a word, in that same one syllable, if it chance to have two letters, the latter letter doth not sound, until the former hath gone by. What then have we got of these years ? These years are changeable: the eternal years must be thought on, years that stand, that are not made up of days that come and
Safety of speaking to God within the heart. 33
depart; years whereof in another place the Scripture saith to Veu.
God, But Thou art the Self-same, and Thy years shall not p~ fail. On these years this man that leapeth over, not in 27.
-
^ babbling without, but in silence1 hath thought. And of the1(R)** .
eternal years I I 9. Ver. 6. And
have been
mindful.
have meditated in the night with
bis own myallence-
heart. No slanderous person seeketh for snares in his words, in bis heart he hath meditated. / babbled. Behold there is the former babbling. Watch again, that thy spirit faint not. I did not, he saith, I did not so babble as if it were abroad :
in another way now. How now ? babble,
/did
search out my spirit. If he were searching the earth to
find veins of gold, no one would say that be was foolish ; nay, many men would call him wise, for desiring to come at gold : how great treasures hath a man within, and he diggeth not ! This man was examining his spirit, and was speaking with that same his spirit, and in the very speaking he was babbling. He was questioning himself, was examining him
and did
/ did search my spirit. He had to fear lest he should stay within his own spirit: for he had babbled without; and because all
self, was judge over himself. And he continueth ;
his enemies had anticipated watches, he found there sorrow, and his spirit fainted. He that did babble without, lo, now doth begin to babble within in safety, where being alone in secret, he is thinking on eternal years. And I did search out, be saith, my spirit. And here he has to fear lest he should stay within his own spirit, and so should not be one leaping over. Now however he is doing better than he did without. He is overpassing somewhat : and hence let us see where- unto. This leaper over doth not cease uutil he cometh unto the end, wherefrom the Psalm hath the title,
he saith, and did search my spirit.
10. And thou hast found what? (Ver. 7. ) God will not
repel for everlasting. Weariness he had found in this life ; in no place a trustworthy, in no place a fearless comfort. Unto whatsoever men he betook himself, in them he found
scandal, or feared it. In no place therefore was he free from care. An evil thing it was for him to hold his peace, lest perchance he should keep silence from good words ; to speak and babble without was painful to him, lest all his enemies,
VOL. IV. D
/ did babble,
16
81 Gad's mercy sure if we will wait for it.
lxxvh aritic>Patmg watrhes, should seek slanders in his words. Being exceedingly straitened in this life, he thought much of another life, where there is not this trial. And when is he to arrive thither ? For it cannot but be evident that our suffering here is the anger of God. This thing is spoken of m Isa'an, nol oe on avenger unto you for everlastimg, nor will be angry with you at all times. And He saith
why for the spirit shall go forth from Me, and
every breath. Because of sin for a little space
him sorrowful and have smitten him, and
away My face from him, and he went away sorrowful, and walked in his own ways. What then Will this anger of God ahvay abide This man hath not found this in silence. For he saith what God will not repel for everlasting, and He will not add any more that should be well-pleasing to Him still. That is, that should be well-pleasing to Him still to repel, and He will not add the repelling for everlast ing. He must needs recal to Himself His servants, He must needs receive fugitives returning to the Lord, He must needs hearken to the voice of them that are in fetters. God will not repel for everlasting and He will not add any more that shoidd be well-pleasing to Him.
11. Ver. 8. Or unto the end will He cut off mercy from generation to generation? (Ver. 9. ) Or will God forget to be merciful In thee, from thee unto another; there no mercy unless God bestow on thee: and shall God Himself forget mercy The stream runneth shall the spring itself be dried up Or shall God forget to be merciful: or shall
He keep back in anger His mercies? That is, shall He be so angry, as that He will not have mercy? He will more easily keep back anger than mercy. Of this also by Isaiah
have made have made have turned
It. 47, He hath spoken: will not be an avenger unto you for
16'
everlasting, nor will at all times be angry with you. After
He had said this and, he went away sorrowful, and walked Ibid. 18. in his own ways: then He saith, his ways have seen, and
have made him whole. When he perceived this he did over pass even himself, delighting in God, in order thai he might be there, and might babble rathev in His works; not in his spirit, not in that which he was, but in Him by Whom he had been made. And hence therefore leaping over he doth
I
III
J/
it
?
? ? ?
II ?
:
is
it
:
;
it
it
?
17*
We must ' leap over' earth to apprehend God's works. 36 transcend. See ye him leaping over, see if he stayeth in Ver.
--'---'
any place until he reacheth unto God.
And
have begun : this is the changing the of
12. Ver. 10. And I
said. Now leaping over himself he
Now I
have begun : when I had gone out
hath said what ?
even from myself.
is noIdanger: forIeven to remain in myself, was danger.
said, Now
right hand of the Lofty One. Now the Lofty One hath begun to change me : now I have begun something wherein I am secure: now I have entered a certain palace1 of joys, wherein no enemy to be feared now have begun to be
that region, where all mine enemies do not anticipate watches. Now have begun this the changing of the right hand of the Lofty One.
13. Ver. 11. have been mindful of the works of the Lord. Now behold him roaming among the works of the Lord. For he was babbling without, and being made sorrowful thereby his spirit fainted: he babbled within with his own heart, and with his spirit, and having searched out that same spirit he was mindful of the eternal years, was mindful of the mercy of the Lord, how God will not repel him for everlasting and he began now fearlessly to rejoice in His
works, fearlessly to exult in the same. Let us hear now those very works, and let us too exult. But let even us leap over in our affections, and not rejoice in things temporal. For we too have our bed. Why do we not enter therein Why do we not abide in silence Why do we not search ont our spirit Why do we not think on the eternal years Why do we not rejoice in the works of God In such sort now let us hear, and let us take delight in Himself speaking, in order that when we shall have departed hence, we may do that which we used to do while He spake only we are making the beginning of Him whereof he spake in, Now
have begun. To rejoice in the works of God, to forget even thyself, thou canst delight in Him alone. For what a better thing than He? Dost thou not see that, when
thou returnest to thyself, thou returnest to worse thing have been mindful of the works of the Lord for shall
be mindful from the beginning of Thy wonderful works.
14. Ver. 12. And will meditate on all Thy works, and
d
Now
I
have begun. Here henceforth there
r'
2
:
:
I
is
in
if I
?
I
is
a;? : if
is I
}I? i
?
;
I
is
I
Jal. (
36 Heavenly things should engage our affections.
IwM babble. Behold the third ! babbling
lxxvn on affection*
He babbled without, when he fainted ; he babbled in his
spirit within, when he advanced ; he babbled on the works of God, when he arrived at the place toward which he advanced.
I will babble : not on my affections. What man doth live without affections ? And do ye suppose,
And on Thy affections
brethren, that they who fear God, worship God, love God, have not any affections? Wilt thou indeed suppose and dare to suppose, that painting, the theatre, hunting, hawking, fishing, engage the affections, and the meditation on God doth not engage certain interior affections of its own, while we contemplate the universe, and place before our eyes the spectacle of the natural world, and therein labour to discover the Maker, and find Him no where un pleasing, but pleasing
1oneMs. above1 all things? ^
3'
His Holy One ?
Thy Way is in the Holy One: let us observe, let ns observe
^lgQ ^^^. g He
through.
am, He Truth, JohnM, the Holy One ? saith, the Way, the and
the Life. Return therefore, ye men, from your affections.
Whither are ye going, whither running ? Whither not only Iss. 46, from God but from yourselves are ye fleeing ? Return ye transgressors to the heart : search ye your spirit, recollect the eternal years, find out the mercy of God around you, give heed to" the works of His mercy: in the Holy One is His
Ps. 4, 2. Way. Sons of men, how long are ye heavy in heart ? " What
are ye seeking in your affections ? Why do ye love emptiness,
Ibid.
may be in the midst for all, because equally present to all. And be ye humble, lest even ye yourselves take unto your own use whatever of His good ye shall have under stood. For as for us too, that which we have understood the better yours and that which ye have understood the better ours in order that in the circuit of Him we may be, and may be humble. And so losing our own spirit, let us offer gifts to Him terrible above all the kings of the earth, that is, above all men ruling their flesh, but subject to their Creator.
or, make thee man,' (three Mss. ap. Ben. te. ')
Ver.
>> '
is :
is a
'
it
;
it
it
is I
if ;
is,
:/
II
it
is a
it
l
?
Lat. lxxrt.
psalm lxxvii. EXPOSITION. Sermon to the Commonalty.
4
righteousness to every man that believeth. Idithun is inter preted leaping over those men, Asaph is interpreted a
SO
admonished and taught Philip, how every man that did discern Christ, even in Him had an end : for that HeI and
21
1. This Psalm's lintel is thus inscribed: Unto the end.
for Idilhun, a Psalm to Asaph himself. , What, Unto the
Rom. io. entf, is, ye know. For the end of the law is Christ, for
Here therefore there is speaking a congre gation, that leapeth over, in order that it may reach the End, which is Christ Jesus. What things therefore must be leaped over, in order that we may be able to reach that End,
where no longer we shall have any thing to leap over, the very text of the Psalm doth point out. For it is our duly to be alway leaping over whatever doth impede us, what soever doth entangle us, whatsoever doth bind us as it were
with birdlime, and weigh us down with a load, until we reach unto that which is sufficient, beyond which there is nothing, beneath which are all things, and out of which are all things. For Philip was desiring to behold the Father Himself, and
congregation.
John 14, he said to the Lord Jesus Christ, Shew to us the Father, and it sufficeth us: as though he must leap over every other thing, until he should have reached the Father, where at length he would securely stand, and would have nothing else to desire. For this is the m/eaning of, it sufficeth. But
and the Father One, Johnio, He that had most trulv said, are
Johni4,the Father are one. So long a time, He saith, am
you, and have ye not seen Me? Philip, he that hath seen Me, hath seen the Father also. Whosoever therefore would perceive, imitate, hold the mind of this Psalm, let him leap over all carnal desires, and let him trample on this world's
pomp and seduction, and propose to himself no other thing whereat to stay, but Him, out of Whom are all things. In
with
True ' crying to God' is seeking Himfor Himself. 25
have
all which things he doth himself toil until he attain unto the Ver. End. What then doth this man that leapeth over intimate L to us ?
2. Ver. 1. With my voice, he saith, to the Lord I cried. But many men cry unto the Lord for the sake of getting riches and avoiding losses, for the safety of their friends, for the security of their house, for temporal felicity, for secular dignity, lastly, even for mere soundness of body,
which is the inheritance1 of the poor man. For such and'patri- such like things many men do cry unto the Lord ; scarce one mon,um for the sake of the Lord Himself. For an easy thing it is for
a man to desire any thing of the Lord, and not to desire the
Lord Himself ; as if forsooth that which He giveth could be sweeter than Himself that giveth. Whosoever therefore doth cry unto the Lord for the sake of any other thing, is not yet one that leapeth over. But here the leaper over saith what ?
With my voice unto the Lord Ihave cried. And in order
that thou mayest not determine that the voice of the same wherewith he hath cried unto the Lord hath been sent forth
for the sake of any thing else but the Lord Himself, he con
tinued! and saith, And my voice is unto God. For there is
being sent forth a voice wherewith we may cry unto God,
and that same voice is unto another thing, not unto God.
For the voice is unto that thing for the sake of which it is uttered. But this man that did love God gratis, who did sacrifice to God voluntarily, who had leaped over whatever v>>Mfi. is below, and had seen no other thing above him, whereunto
he might pour forth his soul, save Him out of Whom and
through Whom and in Whom he had been
made that same voice of his to be unto Him unto Whom he
had cried with his voice : My voice, he saith, is unto God.
And is it without cause ? See what followeth : and He doth hearken to me. He doth indeed hearken to thee at the time when thou dost seek Himself, not when through Himself
thou dost seek any other thing. It hath been said of some
men, They cried, and there was no one to save them; to thePs. 18,
Lord, and He hearkened not unto them. For why? Be-41- cause the voice of them was not unto the Lord. This the Scripture doth express in another place, where it saith ofPs. 14,4.
such men, On the Lord they have not called. Unto Him
created, had
26 How God is sought ' in tribulation,' ' with hands,' ' by night '
P>>alm they have not ceased to cry, and yet upon the Lord they have not called. What is, upon the Lord they have not Unse called? They have not called the Lord unto themselves':
non to- ^e liave not invited the Lord to their heart, they would not
J
have themselves inhabited by the Lord. And therefore what
hath befallen them ? They have trembled with fear where
cave- runt,
Joh l, so that after the loss of temporal things they could say, As
2l-
fear was not. They have trembled about the loss of things
present, for the reason that they were not full of Him, upon
Whom they have not called. They have not loved gratis,
it hath pleased the Lord, so hath been done, be the name of the Lord blessed. Therefore this man saith, My voice is unto the Lord, and He doth hearken unto vie. Let him shew us how this cometh to pass. I
3. Ver. 2. In the day of tribulation
God. Who art thou that doest this thing? In the day of
thy tribulation take heed what thou seekest out. If a jail
be the cause of tribulation, thou seekest to get forth from jail : if fever be the cause of tribulation, thou seekest health : if hunger be the cause of tribulation, thou seekest fulness: if losses be the cause of tribulation, thou seekest gain : if expatriation be the cause of tribulation, thou seekest the home of thy flesh. And why should I name all things, or when could I name all things? Dost thou wish to be one leaping over ? In the day of thy tribulation seek out God :
not through God some other thing, but out of tribulation God, that to this end God may take away tribulation, that thou mayest withouIt anxiety cleave unto God. In the day of my tribulationI
have sought out God: not any other have sought out. And how hast thou sought out? With my hands in the night before Him. Declare this thing again : let us see, perceive, imitate, if we can. In the day of thy tribulation thou hast sought out what? God. How hast thou sought out ? With my hands.
thing, but God
When hast thou sought out ? By night. Where hast thou sought out ? I Him. And with what profit hast thou
have not been deceived. Let us there fore view all, my brethren, examine all, question all : both what is the tribulation wherein this man hath sought out
God, and what is it ' with hands' to seek God, and what is
Before sought out ? And
have sought out
Our whole life here is tribulation, because temptation. 27
'by night,' and what is 'before Him:' and thenIthere Ver.
followeth that which all men do understaI
nd, and
have
not been deceived. For what is, and
deceived ? I have found that which I was seeking.
4. Tribulation must not be thought to be this or that in particular. For every individual that doth not yet leap over, thinketh that as yet to be no tribulation, unless it be a thing
which may have befallen this life of some sad occasion : but
this man, that leapeth over, doth count this whole life to be
his tribulation. For so much he doth love his supernal country, that the earthly pilgrimage is of itself the greatest tribulation. For how can this life be otherwise than a tri bulation, I pray you? how can that not be a tribulation,
the whole whereof hath been called a temptation 1 ? Thou ' or trial hast it written in the book of Job, is not human life a tempt- Joh7, 1. ation upon earth ? Hath he said, human life is tempted upon
earth ? Nay, but life itself is a temptation. If therefore temptation, it must surely be a tribulation. In this tribula
tion therefore, that is to say in this life, this man that leapeth
over hath sought out God. How ? With my hands, he
saith. What with my hands? With my works. For he
was not seeking any thing corporeal, so that he might find
and handle something which he had lost, so that he might
seek with hands coin, gold, silver, vesture, in short every
thing which can be held in the hands. Howbeit, even our
Lord Jesus Christ Himself willed Himself to be sought after
with hands, when to His doubting disciple He shewed theJolin20, scars. But when He had cried out touching the scars of27' His wounds, My Lord and my God did he not hear, Because
thou hast seen*, thou hast believed; blessed are they hat seen have not seen, and have believed If then he seeking Christ
with hands, earned to hear, that was a reproach to him so
to have sought Him we that have been called blessed,
that have not seen and have believed, shall we seek with hands3? What then, to us belongeth not the seeking withsrjxf. hands It belongeth to us, as have said, to seek with Jiff- works. When so? In the night. What in the night 'shall In this age. For night until there shine forth day inwe &0' the glorified advent of our Lord Jesus Christ. For would ye
see how night Unless we had here had lantern, wc
----- have not been
it is
?
is
;
is, a
it
?
?
I it?
:
t
is,
28 This life is a ' night,' and needs a ' lantern' to light it.
Psai. m should have remained in darkness. For Peter saith, We too lxxvii have more sure the prophetic discourse, whereunto ye do well
to give heed, as to a lantern shining in a dark place, until day shine, and the day-alar arise in your hearts. There is therefore to come day after this night, meanwhile in this night a lantern is not wanting. And this is perchance what we are now doing: by explaining these passages, we are bringing in a lantern, in order that we may rejoice in this night. Which indeed ought alway to be burning in your
iT^ess. houses. For to such men is said, The Spirit quench ye not.
'
2Yeu~ I, 19.
'
And as though explaining what he was saying, he continueth and saith, Prophecy despise ye not : that is, let the lantern alway shine in you. And even this light by comparison with a sort of ineffable day is called night. For the very life of believers by comparison with the life of unbelievers is day. But how it is night we have already said, and have shewn it by the testimony of Peter the Apostle : who indeed hath also called it night, and concerning that same light bath admonished us to give heed thereto, that to the Prophetic discourse, until day shine, and the day-star arise in our hearts. But how now the life of the faithful day in com-
Rom. parison to the life of the ungodly, Paul sheweth Let us cast l3' i2- away, he saith, the works of darkness, and put on armour
light as in the day let us walk honestly. Therefore living honestly, in comparison of the life of ungodly men, we are in day. But this day of the life of the faithful doth not suffice for this Idithun he would leap over even this day until he come to that day, where he may fear no more
Joh temptation of night. For here although the life of believers be day, yet human life temptation upon earth. Night and day --day in comparison with unbelievers, night in com parison with the Angels. For the Angels have day, which we have not yet. Already we have one that unbelievers have not: but not yet have believers that which Angels have but they will have, at the time when they will be equal to the
Mat. 22, Angels of God, that which hath been promised to them in
30'
the Resurrection. In this then which now day and yet night night in comparison with the future day for which we
yearn, day in comparison with the past night which we have renounced in this night then, say, let us seek God with
; :
;
I
is
is, is
a :
:
is
7,
: a
;
of
Weariness of the godly is from surrounding sin. 20
out hands. Let not works cease, let us seek God, be there no Ver. idle yearning. If we are in the way, let us expend our means --
in order that we may be able to reach the end. With hands
let us seek God. Even though in night we are seeking Him Whom with hands we are seeking, we are not being deceived, because before Himself we are seeking. What is, before Himself? Do not your righteousness before men, that ye may Matt. 6, be seen of them : otherwise ye will hare no reward in your Father's House. When then thou doest an almsdeed, He
saiih, (these are the hands seeking God,) sound not trumpet before thee, as hypocrites do: but let thy almsdeed be in secret : and thy Father, which seeth in secret, shall reward thee. I Therefore, with my hands in the night before Him, and have not been deceived.
5. How great things, however, this Idithun hath endured in this earth and in this night, and how he hath need, in a manner, to leap over from tribulations assailing and stinging him from below--how needful it was to leap over, let us hear most earnestly. (Ver. 2. ) My soul hath refused to be com
So great weariness did here possess me, that my
soul did close the door against all comfort. Whence such weariness to him ? It may be that his vineyard hath been
bailed on, or his olive hath yielded no fruit, or the vintage
hath been interrupted by rain. Whence the weariness to
him ? Hear this out of another Psalm. For therein is the
voice of the same : weariness hath bowed me down, because ps. 119, of sinners forsaking Thy law. He saith then that he was63, overcome with so great weariness because of this sort of evil
thing; so as that his soul refused to be comforted. Weariness
had well nigh swallowed him up, and sorrow had ingulfed
him altogether beyond remedy, he refuseth to be comforted.
What then remained ?
6. In the first place, see whence he is comforted. Had he
not waited for one who might condole with him, and had notps. 68 found ? For whither should he turn him for comfort, whom 20- weariness had possessed because of sinners forsaking the law
of God ? Whither should he turn him ? To any man of God ? Already perchance he had found in many men great tribula
tion, the more he had relied on any delight from them. For sometimes men seem to be just, and we rejoice because of
forted.
30 Remembrance of God a joy amid disappointments.
lxxvh tnem : and we must needs rejoice : inasmuch as love cannot be without joy at such an one : but in these things wherein man hath rejoiced, if perchance any thing perverse shall have fallen out, as is often the case, in proportion as the
joy was great therein before, so the sorrow which ariseth is great, so that henceforth man feareth to give rein to his joys, feareth to trust himself to gladness, lest it may be that the more he hath joyed, the more he may pine, if any mischance shall have arisen. Smitten therefore with abundant scandals, like as it were with many wounds, he hath closed his door against human comfort, and his soul hath refused /to be comforted. And whence Ilife ? Whence respite ? have
Ephes. ''
7. With weariness he had pined away ; by calling to mind God, he had been delighted, again in babbling he had fainted : what followeth ? (Ver. 4. ) All mine enemies have anticipated watches. All mine enemies have kept watch over me ; they have exceeded in keeping watch over me ; in watching they have been beforehand with me. Where do they not lay traps ?
Have not mine enemies anticipated all watches ? For who are these enemies, but they of whom the Apostle saith, Ye have not wrestling against Jiesh and blood, but against principalities, and powers, and rulers of the world of this darkness, against spiritual things of naugh tiness in heavenly places f Therefore against the devil
have been delighted. My hands had not wrought in vain, they had found a great comforter. I
been mindful of God, and
While not being idle, /have been mindful of God, and have been delighted. God must therefore be praised, of Whom this man being mindful, hath been delighted, and hath been comforted in sorrowful case, and refreshed when safety was in a manner despaired of: God must therefore be praised. In fine, because he hath been comforted, in con
/
have babbled. In that same comfort
tinuation he saith,
being made mindful of God, I have been delighted, and have
babbled. What is, /
exulted in speaking. For babblers they are properly called, that by the common people are named talkative, who at the approach of joy are neither able nor willing to be silent. This man hath become such an one. And again he saith what ? And my spirit hath fainted.
have babbled? I have rejoiced, I have
The enemy's preventing snares a reason for silence. 8 1
and his angels we are waging hostilities. Rulers of the ver.
C-
world he hath called them, because they do themselves rule
the lovers of the world. For they do not rule the world, as
if they were rulers of heaven and earth : but he is calling sinners the world. And the world knew Him not. Such a John l, world do they rule that know not Christ. Against such men 10-
we have perpetual hostilities. In a word, whatsoever enmities thou hast against man, thou thinkest to bring them to an end, either by his giving thee satisfaction, if he hath injured thee ; or by thy giving it to him, if thou hast injured him ; or by both, if ye have mutually injured one another; thou strivest to give satisfaction and to be at one : but with the
devil and his angels there is no concord. They do them selves begrudge us the kingdom of Heaven. They cannot at all be appeased towards us : because all mine enemies have anticipated watches. They have watched more to deceive than I to guard myself. For how can they have done otherwise than anticipate watches, that have set every where scandals,
every where traps ? Weariness doth invest the heart, we have to fear lest sorrow swallow us up: in joy to fear lest the spirit faint in babbling: all mine enemies have anticipated watches. In fine, in the midst of that same babbling, whiles thou are speaking, and art speaking without fear, how much is ofttimes found which enemies would lay hold of and censure, whereon they would even found accusation and slander --"he said
so, he thought so, he spake so ! " What should man doI,
/ have been troubled, and spake not. Therefore when he was troubled, lest in his babbling enemies anticipating watches should seek and find
save that which followeth ?
slanders, he spake not. Never however would this leaper over be still in himself: and if perchance he left off babbling, wherein there had stolen over him the desire of pleasing men with his very talking, yet he hath not desisted, hath not ceased to endeavour to transcend even this very feeling.
And he saith what ?
8. Ver. 5. / have thought on ancient flays. Now he, as if
he were one who had been beaten out of doors, hath taken refuge within : he is conversing in the secret place of his own hIeart. And let him declare to us what he is doing there :
have thought on ancient days. It is well with him. Observe
82 The 'eternal years' to be calmly thought of within.
Psalm what things he is thinking of, I pray you. He is within, in lxXVII'his own house he is thinking of ancient days. No one saith to him, thou hast spoken ill: no one saith to him, thou hast
spoken much : no one saith to him, thou hast thought per
Thus may it be well with him, may God aid him : let him think of the ancient days, and let him tell us what he hath done in his very inner chamber, whereunto he hath arrived, over what he hath leaped, where he hath abode.
versely.
/ have been mindful. What are eternal years ? It is a mighty thought. See whether this thought requireth any thing but great silence. Apart from all noise without, from all tumult
have thought on ancient days; and of eternal years
I
of things human let him remain quiet within, that would think of those eternal years. Are the years wherein we are eternal, or those wherein our ancestors have been, or those wherein our posterity are to be ? Far be it that they should be esteemed eternal. For what part of these years doth remain ? Behold we speak and say, in this year : and what
have we got of this year, save the one day wherein we are. For the former days of this year have already gone by, and are not to be had ; but the future days have not yet come. In one day we are, and we say, in this year: nay rather say thou, to-day, if thou desirest to speak of any thing present. For of the whole year what hast thou got that is present ? Whatsoever thereof is past, is no longer ; whatsoever thereof is future, is not yet : how then, " this year ? " Amend the expression : say, to-day. Thou speakest truth, henceforth I will say, " to-day. " Again observe this too, how to-day the morning hours have already past, the future hours have not yet come. This too therefore amend : say, in this hour. And of this hour what hast thou got? Some moments thereof have already gone by, those that are future have not yet come. Say, in this moment. In what moment ? While I am uttering syllables, if I shall speak two syllables, the latter doth not sound until the former hath gone by: in a word, in that same one syllable, if it chance to have two letters, the latter letter doth not sound, until the former hath gone by. What then have we got of these years ? These years are changeable: the eternal years must be thought on, years that stand, that are not made up of days that come and
Safety of speaking to God within the heart. 33
depart; years whereof in another place the Scripture saith to Veu.
God, But Thou art the Self-same, and Thy years shall not p~ fail. On these years this man that leapeth over, not in 27.
-
^ babbling without, but in silence1 hath thought. And of the1(R)** .
eternal years I I 9. Ver. 6. And
have been
mindful.
have meditated in the night with
bis own myallence-
heart. No slanderous person seeketh for snares in his words, in bis heart he hath meditated. / babbled. Behold there is the former babbling. Watch again, that thy spirit faint not. I did not, he saith, I did not so babble as if it were abroad :
in another way now. How now ? babble,
/did
search out my spirit. If he were searching the earth to
find veins of gold, no one would say that be was foolish ; nay, many men would call him wise, for desiring to come at gold : how great treasures hath a man within, and he diggeth not ! This man was examining his spirit, and was speaking with that same his spirit, and in the very speaking he was babbling. He was questioning himself, was examining him
and did
/ did search my spirit. He had to fear lest he should stay within his own spirit: for he had babbled without; and because all
self, was judge over himself. And he continueth ;
his enemies had anticipated watches, he found there sorrow, and his spirit fainted. He that did babble without, lo, now doth begin to babble within in safety, where being alone in secret, he is thinking on eternal years. And I did search out, be saith, my spirit. And here he has to fear lest he should stay within his own spirit, and so should not be one leaping over. Now however he is doing better than he did without. He is overpassing somewhat : and hence let us see where- unto. This leaper over doth not cease uutil he cometh unto the end, wherefrom the Psalm hath the title,
he saith, and did search my spirit.
10. And thou hast found what? (Ver. 7. ) God will not
repel for everlasting. Weariness he had found in this life ; in no place a trustworthy, in no place a fearless comfort. Unto whatsoever men he betook himself, in them he found
scandal, or feared it. In no place therefore was he free from care. An evil thing it was for him to hold his peace, lest perchance he should keep silence from good words ; to speak and babble without was painful to him, lest all his enemies,
VOL. IV. D
/ did babble,
16
81 Gad's mercy sure if we will wait for it.
lxxvh aritic>Patmg watrhes, should seek slanders in his words. Being exceedingly straitened in this life, he thought much of another life, where there is not this trial. And when is he to arrive thither ? For it cannot but be evident that our suffering here is the anger of God. This thing is spoken of m Isa'an, nol oe on avenger unto you for everlastimg, nor will be angry with you at all times. And He saith
why for the spirit shall go forth from Me, and
every breath. Because of sin for a little space
him sorrowful and have smitten him, and
away My face from him, and he went away sorrowful, and walked in his own ways. What then Will this anger of God ahvay abide This man hath not found this in silence. For he saith what God will not repel for everlasting, and He will not add any more that should be well-pleasing to Him still. That is, that should be well-pleasing to Him still to repel, and He will not add the repelling for everlast ing. He must needs recal to Himself His servants, He must needs receive fugitives returning to the Lord, He must needs hearken to the voice of them that are in fetters. God will not repel for everlasting and He will not add any more that shoidd be well-pleasing to Him.
11. Ver. 8. Or unto the end will He cut off mercy from generation to generation? (Ver. 9. ) Or will God forget to be merciful In thee, from thee unto another; there no mercy unless God bestow on thee: and shall God Himself forget mercy The stream runneth shall the spring itself be dried up Or shall God forget to be merciful: or shall
He keep back in anger His mercies? That is, shall He be so angry, as that He will not have mercy? He will more easily keep back anger than mercy. Of this also by Isaiah
have made have made have turned
It. 47, He hath spoken: will not be an avenger unto you for
16'
everlasting, nor will at all times be angry with you. After
He had said this and, he went away sorrowful, and walked Ibid. 18. in his own ways: then He saith, his ways have seen, and
have made him whole. When he perceived this he did over pass even himself, delighting in God, in order thai he might be there, and might babble rathev in His works; not in his spirit, not in that which he was, but in Him by Whom he had been made. And hence therefore leaping over he doth
I
III
J/
it
?
? ? ?
II ?
:
is
it
:
;
it
it
?
17*
We must ' leap over' earth to apprehend God's works. 36 transcend. See ye him leaping over, see if he stayeth in Ver.
--'---'
any place until he reacheth unto God.
And
have begun : this is the changing the of
12. Ver. 10. And I
said. Now leaping over himself he
Now I
have begun : when I had gone out
hath said what ?
even from myself.
is noIdanger: forIeven to remain in myself, was danger.
said, Now
right hand of the Lofty One. Now the Lofty One hath begun to change me : now I have begun something wherein I am secure: now I have entered a certain palace1 of joys, wherein no enemy to be feared now have begun to be
that region, where all mine enemies do not anticipate watches. Now have begun this the changing of the right hand of the Lofty One.
13. Ver. 11. have been mindful of the works of the Lord. Now behold him roaming among the works of the Lord. For he was babbling without, and being made sorrowful thereby his spirit fainted: he babbled within with his own heart, and with his spirit, and having searched out that same spirit he was mindful of the eternal years, was mindful of the mercy of the Lord, how God will not repel him for everlasting and he began now fearlessly to rejoice in His
works, fearlessly to exult in the same. Let us hear now those very works, and let us too exult. But let even us leap over in our affections, and not rejoice in things temporal. For we too have our bed. Why do we not enter therein Why do we not abide in silence Why do we not search ont our spirit Why do we not think on the eternal years Why do we not rejoice in the works of God In such sort now let us hear, and let us take delight in Himself speaking, in order that when we shall have departed hence, we may do that which we used to do while He spake only we are making the beginning of Him whereof he spake in, Now
have begun. To rejoice in the works of God, to forget even thyself, thou canst delight in Him alone. For what a better thing than He? Dost thou not see that, when
thou returnest to thyself, thou returnest to worse thing have been mindful of the works of the Lord for shall
be mindful from the beginning of Thy wonderful works.
14. Ver. 12. And will meditate on all Thy works, and
d
Now
I
have begun. Here henceforth there
r'
2
:
:
I
is
in
if I
?
I
is
a;? : if
is I
}I? i
?
;
I
is
I
Jal. (
36 Heavenly things should engage our affections.
IwM babble. Behold the third ! babbling
lxxvn on affection*
He babbled without, when he fainted ; he babbled in his
spirit within, when he advanced ; he babbled on the works of God, when he arrived at the place toward which he advanced.
I will babble : not on my affections. What man doth live without affections ? And do ye suppose,
And on Thy affections
brethren, that they who fear God, worship God, love God, have not any affections? Wilt thou indeed suppose and dare to suppose, that painting, the theatre, hunting, hawking, fishing, engage the affections, and the meditation on God doth not engage certain interior affections of its own, while we contemplate the universe, and place before our eyes the spectacle of the natural world, and therein labour to discover the Maker, and find Him no where un pleasing, but pleasing
1oneMs. above1 all things? ^
3'
His Holy One ?
Thy Way is in the Holy One: let us observe, let ns observe
^lgQ ^^^. g He
through.
am, He Truth, JohnM, the Holy One ? saith, the Way, the and
the Life. Return therefore, ye men, from your affections.
Whither are ye going, whither running ? Whither not only Iss. 46, from God but from yourselves are ye fleeing ? Return ye transgressors to the heart : search ye your spirit, recollect the eternal years, find out the mercy of God around you, give heed to" the works of His mercy: in the Holy One is His
Ps. 4, 2. Way. Sons of men, how long are ye heavy in heart ? " What
are ye seeking in your affections ? Why do ye love emptiness,
Ibid.
