Here then
confession
is of praise.
Augustine - Exposition on the Psalms - v6
But he who fleeth not, sufferelh whatever he can for Christ: that is, he fleeth not in soul.
For in body
lawful to flee allowed, permitted for the
Lord saith, When they persecute you in one city, flee to Mat 10, another. He then who fleeth not in soul, from him flight23' hath perished. But maketh a difference why he fleeth
not; whether because he hemmed in, because he
caught, or because he brave. For both from him that
caught flight hath perished, and from him that brave flight hath perished. What flight then to be avoided what flight shall we allow to perish from us That whereof
the Lord speaketh in the Gospel, The good shepherd layeth johnio,
&? ,
down his life for the sheep. But he that is an hireling,
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272 God, our Hope here, our Portion hereafter.
Psalm and not the shepherd, when he seeth the wolf coming, flceth. cxti^ Wl^n he seeth the ravager, why fleeth he ? Because he careth not for the sheep. Such flight had perished from him, whether we understand this saying in the name of the Head Himself, Christ our Lord, Who suffered for us; or whether of Mis members, our martyrs, who themselves too have suffered for their brethren. Hear what John saith, 1John3, For as He laid down His life for us, we ought also to lay "' down our lives for the brethren. But when they lay them
down, Christ layeth down : for, when they suffer persecution,
He crieth out, Why persecutest thou Me? Flight hath perished from me ; and there is none to seek my life. Is there then none to seek his life? He sees men desirous to rage against him even to death, desirous to shed his blood ; how is there none to seek his life ? This also may be taken in two ways. Just as flight perishing may be taken in two ways, because both from him that is caught, and from him that is brave, flight perisheth; so in two ways a man's life is sought, either by his persecutors or by his lovers. So then there is none to seek my life, he said of them; verily they persecute my life, and they seek not my life. But if they seek my life, they will find it clinging to Thee: and if they know to seek they know also to imitate it. For that ye may know that man's life sought by
Pa. 40, his persecutors too, therefore said elsewhere, Let them
14' ver. 5.
ver. 6.
be confounded and ashamed that seek my life.
12. Unto thee have cried, Lord: have said, Thou
art my hope. When endured, when was in tribulation, said, Thou art my hope. My hope here, therefore endure. But my portion, not here, but in the land of the
living. God giveth a portion in the land of the living but not something from Himself without Himself. What will
He give to one that loveth Him, save Himself?
18. Give heed unto my prayer, for much have been
humbled. Humbled by persecutors, humbled in confession. He humhleth himself out of the sight of man he humbled by enemies in their sight. Therefore he lifted up by Him both visibly and invisibly. Invisibly are the martyrs already lifted up visibly shall they be lifted up, when this corruptible shall have put on incorruption in the resurrection
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Our warfare not against man, but evil spirits. 273
of the dead; when this very part of him, against which Veh.
h~
unto
14. Deliver me from them that persecute me. From whom thinkest thou that he prayeth to be delivered ? From
men who persecuted him ? Is it so ? are merely men our enemies? We have other enemies, invisible, who persecute
us in another way. Man persecuteth, that he may slay the
body ; another persecuteth, that he ensnare the soul. And therefore by means of his vessels, (for of him is said, He Eph. 2, worketh in the children of disobedience,) by his vessels, that
alone her persecutors could rage, shall be renewed. Fear not them that kill the body, but cannot kill the soul. And 28. what perisheth? what kill they? Is even this permitted them, that what they kill should perish? It shall not perish. Hear the promise of the Lord Himself: Verily I say
you, there shall not an hair of your head perish. Why then art thou anxious about the rest of thy members, when thou shalt not lose even a hair ?
is, men in whom
body, that inwardly he may effect the ruin of the soul. For
he worketh, he dealeth persecution of the
though the body fall, the soul stand upright, the snare
is broken, and we are delivered. There are then other enemies of ours too, from whom we ought to pray God to deliver us, lest they lead us astray, either by crushing us with troubles of this world, or alluring us by its entice ments. Who are these enemies Let us see whether they
are plainly described by any servant of the Lord, by any soldier, now perfected, who hath engaged with them. Hear
the Apostle saying, We wrestle not against flesh and blood ;Eph. as though he would say, Turn not your hatred against meu 12' think not them your enemies think not that by their hostility you are being bruised; these men whom ye fear are flesh and blood we wrestle not against flesh and blood. Thus he chose to speak, despising mortal men. Against whom then Against principalities, saith he, and powers,
and the rulers of this world, of this darkness. Thou wast alarmed when thou heardest, the rulers of this world. If they be rtders of this world, art thou to go beyond the world,
to escape suffering them art thou to go beyond the world, to be delivered from them? Thus then understand; the rulers of the world and of this darkness, not the rulers of
VOL. VI.
? T;
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274 ' The world' used in two senses,
Psalm heaven and earth, for they are the workmanship of God. CIlI1- Heaven and earth are called the world, and wicked men are called the world. Wherefore are they too called the world?
Because they love the world: and therefore darkness, because
they are wicked. And therefore when now many out of that Eph. 5, very number believed, what saith the Apostle ? Ye were
8"
sometime darkness, but now are ye light in the Lord. Before then ye were light, while ye were darkness, observe what ruler ye had. What ruler have the wicked save the devil,
just as the good and faithful have Christ for their ruler. Therefore did he call the devil and his angels the rulers of the world, that is, rulers of the lovers of the world, rulers of sinners, that of this darkness them have we for our enemies, and from them we ought to pray to God to be delivered.
15. Hear both worlds clearly mentioned in one passage in holy Scripture, in the Gospel, the world which God made, and the world which the devil ruleth, that is, the lovers of the world. For God made men, but He made them not lovers of the world. For to love the world sin, and God made not sin. Hear then, as began to say, both worlds.
He was in the world, said. Of whom said, He was in the world, save of the Wisdom of God, which Jesus Christ, of which Wisdom said, as mentioned just above,
John
Wisd. 8, Wisdom reacheth from one end to another, mightily and
sweetly doth she order all things For, She passeth and 24. 25. goeth through all things by reason of Her pureness, and nothing defiled can fall unto Her. So then He was in this
world, and the world was made Him, and the world knew Him not. Here thou hast heard of two worlds; The world was made by Him, and the world knew Him not. It not the world which was made by Jesus that ruled over by those princes and powers of darkness, but the world which knew not Jesus, that is, the lovers of the world, the sinners,
the wicked, the proud, the unbelieving. Whence are sinners called the world Because they love the world, and by loving dwell in the world just as both the building and its indwellers are called the house. ' good house,' generally means 'a good building;' but we also say 'a good house,' because they are good who dwell therein. Again, beware of that house, bad one this said in two ways
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for the visible Creation, and for wicked men. 275
' This is a bad house, beware ;' perhaps because it is ruinous, yER-
lest ought fall and crush thee : it is said also in another way, --'~^-L- . ' Beware of that bad house, lest thou fall into the snare of
the hunters ; lest if poor thou be oppressed by a rich man,
lest thou be in some way cheated. ' Just as then we say 'house' in two senses, so do we say 'world' in two senses.
But why are not the righteous too, since they too are in the
world, called the world? Because the Apostle saith, Bui2Cor. lo, though ire walk in the flesh, yet we do not war after the
flesh: for our conversation is in heaven. The righteous Phil. 3, dwelleth here in the flesh, but in heart he is with God. And he is called the world, if there is no ground for saying
to him, ' Lift up your heart ;' but if there be ground for
then let him dwell aloft: for ye are dead, saith the Col. 3,3. Apostle, and your life hid with Christ in God. But they
whose life here, that is, whose longing and love cling to
this, here have their use, here are entangled, well are called indwellers of the world. Well too are they who dwell in the
world, called the world; just as well are they called the house, who dwell in the house. Two worlds then are there The world was made Him, and the world knew Him not. Behold the world made by the Lord, behold the world which knew not the Lord. Praise thou the building, and love the Builder and love not to dwell in the building, but dwell in the Builder.
16. Deliver me from them that persecute me for they
are strengthened over me. Who said, they are strengthened
over me The Body of Christ crieth out the voice of
the Church; the members of Christ cry out, 'Much hath
the number of sinners increased. ' Because iniquity hath Mat. 24, abounded, the love many waxeth cold. Deliver me from
them that persecute me for they are strengthened over me.
7. Bring forth my soul out of prison, that may confess ver. to Thy Name. This prison has been variously understood
by former writers. And perhaps the prison which
called in the title, the cave. For the title of this Psalm runneth thus: Of understanding to David himself, a prayer when he was in the cave. That which the cave, the same
also the prison. Two things have we set before us to understand, but when we have understood one, both will be
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276 The 'prison' either the world,
Psai. m understood. A man's deserts make a prison. For in one dwell- ----- ing place one man finds a house, another a prison. When men keep others imprisoned, even though they keep them in their own houses, yet are they who are closely guarded in prison ; must we say that the others are in prison also ? There is but one dwelling place to the one and the other :
to the one, liberty makes it a home ; to the other, slavery makes it a prison. To some then it has seemed that the c<<wand prison are this world ; and this the Church prayeth, that it may be brought out of prison, that from this world, from under the sun, where all vanity. For said,
Eceles^ All vanity, and there vexation of spirit in every work of a man, which he toileth under the sun. Beyond this world then God promiseth that we shall be in some sort of rest; therefore perhaps do we cry concerning this place, Bring my soul out prison. Our soul by faith and hope in Christ; as little before said, Your life hid with Christ in God. But our body in this prison, in this world. If he had said, Bring my body out of prison,' we should be safe in understanding the prison to be the world. But perhaps on account of certain earthly desires, which keep hold on us, against which we struggle and fight, because
Rom. Ji'
see another law in my members, uarring against the law my mind rightly do we say, Bring my soul out of this world, that is, out of the toils and troubles of this life. For
not the flesh which Thou hast made, but the corruption of the flesh, and its troubles and temptations, are a prison to me.
18. But some have said, that this prison and cave this body, so that this the meaning of, Bring my soul out of
prison. But this interpretation too somewhat at fault. For what great thing to say, Bring my soul out of
prison, bring my soul out of the body Do not the souls of robbers and wicked men go forth from the body, and go into worse punishment than here they have endured What great request then this, Bring my soul out of prison, when, sooner or later, must needs come forth
Perhaps the righteous saith, Let me die now bring forth my soul from this prison of the body. ' If he be too hasty, he hath not love. He ought indeed to long for and desire, as the
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or the corruption of the body. 277
Apostle saith, having a desire to be dissolved and to be with Ver. Christ, which is far better. But where is love? Therefore -- -- it followeth, but to abide in the flesh is needful for you.
Let God then lead us forth from the body, when He will.
Our body too might be said to be a prison, not because
that is a prison which God hath made, but because it is under punishment and liable to death. For there are two things to be considered in our body, God's workmanship,
and the punishment it has deserved. All this form, stature,
gait, well-ordered members, all the arrangement of the senses, sight, hearing, smell, taste, touch, all this framework, and intricacy of workmanship, could not have been made, save
by God, Who made all things in heaven and earth, above
and below, visible and invisible. What is there in it that
is a punishment to us ? That the flesh is subject to cor ruption, that it is frail, that it is mortal, that it is needy ;
this will not be so in our reward. For the body will not cease to be a body when it rises. But what will not be
then ? Corruption. For this corruptible shall put on in- 1 Cor.
corruption. If then the flesh be a prison to thee, it is not 15' 53" the body that is thy prison, but the corruption of thy body.
For God made thy body good, for He is good : corruption
he introduced in His justice, because He is Judge: the one thou hast in the way of goodness, the other in the way of punishment. Perhaps then he meant by, Bring my soul
out ofprison, bring my soul out of corruption. If thus we understand no blasphemy, the meaning consistent.
19. Lastly, brethren, as soul out of prison, bring who rejoiceth, even a prison
think, he meant this; Bring my out of straitness. For to one wide; to one in sorrow, a field
strait. Therefore prayeth he to be brought out of strait ness. For though in hope he have enlargement, yet in reality at present he straitened. Listen to the straits of the Apostle had no rest in my spirit, saith he, because
found not Titus my brother. In another place Who is weak, and am not weak? u;ho offended, and burn not But he who was both weak and burning, was not he under punishment and in prison. But these punishments through love produce crown. Wherefore he saith again,
There remaineth for me a crown of righteousness, which the
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278 Confession, in future bliss, of praise, not sin.
Psalm Lord, the righteous Judge, shall pay me at thatIday.
c <1'11' Hereto pertaineth, Bring my soul out of prison, that
may confess Thy Name. When now it has been brought forth from corruption, what hath it to confess? There are no
sins there, but there are praises. But confession is under stood in two senses, of our sins, and of God's praise. Con fession of our sins is well known ; so well known to all the people, that whenever they hear the name of confession in the Lessons, whether it is said in praise or of sin, their fists fly to their breasts. The name of confession then is well known in regard of sins, let us seek for confession of praise. Where do we find it? Thou hast in Scripture,
Eeelus. And thou shalt say in confession, All the works of the Lord 3tJ " are exceeding good.
Here then confession is of praise.
Elsewhere the Lord Himself saith, / confess
to Thee, Father, Lord of heaven and earth. What did He confess?
Could it be sins? So then Christ's confession was praise. Hear further His praise of the Father: Because Thou hast
hid these things from the wise and prudent, and hast re vealed them unto babes. Since then after these straitenings of corruption we shall dwell in the house of God, our whole life will be nothing save praise of God. It has often already been set forth to you, that when need departeth, all works of need come to an end, for there we shall have nought to do. I say not day and night, for there is no night there, but all the day, since it is one day, we shall have nought to do there, save to praise Him Whom we love, because
then we shall also see Him. Now we long for Him Whom we see not, and praise Him; then, when we see Him Whom we love, how shall we praise Him ? There will be praise without end, because there will be love without end. Since then thus we shall be employed there, therefore, bring my soul out of prison, that it may give thanks to Thy Name.
Ps. 84,4. For, blessed are they that dwell in Thy house, for they shall be alway praising Thee. Now the prison hindereth, because the corruptible body weigheth down the soul. It is not the body that weigheth down the soul, (for then too we shall have the body,) but the corruptible body. It is not
the body then that maketh the prison, but the corruption. Bring my soul out ofprison, that it may give thanks to Thy
David a type of Christ. 279
Name. Now the words which follow seem to come from Ver. the Head, our Lord Jesus Christ. And they are the same ---- as yesterday's last words. Yesterday's last words, if ye
am alone, until I
/
what are the last words ? The righteous shall sustain me,
remember, were,
until thou recompense me.
PSALM CXLIII.
A Sermon to the People.
1. Of the Psalm which we have chanted, I will speak to you, beloved, what the Lord shall give me. Yesterday we treated of a shorter Psalm, but the length of time gave us opportunity for saying much even on few verses: now, since the Psalm is longer, we ought not to delay so long on each several verse, lest perchance the Lord grant us not the power to go through the whole.
2. The title of the Psalm is, To David himself, when ^t<<2Sam. son was pursuing him. We know from the Books of Kings15- that this happened: that Absalom arose in hostility to
his father; that he waged against him not only civil, but
even domestic war: that David, not evilly despairing, but reverently humbled, received the discipline at the Lord's hand, endured the medicine, not returning evil for evil ; but had a heart prepared to follow the Lord's will. Thus praiseworthy was that David : but we must recognise here another David, truly ' strong in hand,' which is the explanation of David, even our Lord Jesus Christ. For all those events of past time were figures of things to come ; nor needs it long time to commend to you, what ye have often heard, and very well remember. Let us seek then in this Psalm our Lord and Saviour Jesus Christ, announcing Himself beforehand in His prophecy, and foretelling what should happen at this time by things which were done long ago. For He Himself foretold Himself in the Prophets: for He is the Word of God. Nor did they say ought of this kind, save when filled
with the Word of God. They announced then Christ, being filled with Christ, they went before Him about to come, and He deserted not them going before. Let us learn then how
pass
over.
And here
Lat. CxlrI.
280 Chtist born in Sion, yet the Founder of Sion.
P*alm Christ too was persecuted by His son : for sons He had i/att-'g o^ wnom He said, The children of the bride fast not while JS. the bridegroom is with them : but when the bridegroom is
taken away from them, then shall the children of the bridegroom fast. ' The sons of the bridegroom then are the
Apostles, and the persecutor among these was Judas the devil. In this Psalm then Christ is about to foretel His Passion : let us listen.
3. But we again call your attention, beloved, to this, not as teaching you what ye know not, but reminding you of what ye know, that our Lord Jesus Christ is the Head of
H'im. 2, His Body, that He is the one Mediator between God and
R< v. 12 man, the Man Jesus, born of a Virgin, as it were in solitude,
? \6. ,. as we have heard in the Revelation. In solitude1, as I
tudine, lJt. 2, 9.
think, because He alone has been so born. Him did that
Dat'o o woman bear, to rule the nations with a rod of iron ; and
Ps. 87, '''
f
the woman is the ancient city of God, of which is said in the
Psalm, Glorious things are spoken of thee, thou city of God. This city hath its beginning even from Abel, as the evil city hath from Cain. That then is the ancient city of God, ever enduring earth, hoping for heaven, which is also called Jerusalem and Sion. Truly of One born in Sion and yet Founder of Sion itself is said in another Psalm, Sion, My Mother, a man shall say. What man ? And a man was born in her, and Himself the Most High hath founded her. In short, in Sion He was made Man, but as Man He was made humble, and He also, the Most High, founded that city in which He was made Man. Therefore was that
Rev. 12, woman also clothed with the sun, even with the Sun of
l*
Righteousness, Whom the wicked know not; who shall say in the end, Therefore have we erred from the way of truth, and the Light of Righteousness hath not shone unto us, and the Sun of Righteousness was not upon us. There is then a Sun of Righteousness, which shineth not on the wicked.
Matt. 5, Vet the sun of this world He maketh to rise on the evil
4 ''
and the good. Therefore was she both clothed with the sun, and bore in her womb a male child, being about to bring forth. He it was that both buildeth Sion, and is born in Sion ; and that woman, the City of God, was pro tected by His Light, with Whose Flesh she was preguant
Christ and His Members one: He suffer eth in them. 281
Rightly too had she the moon under her feet, because by Ver. virtue she trampled under foot the mortality of flesh which ----- waxeth and waneth.
The Lord Jesus Christ then is both Head and Body ; for He willed to speak in us, Who deigned to die for us; He hath made us His members. Sometimes then He speaketh in the person of His members, sometimes in His own person, as our Head. He hath somewhat which He can say without us, wc nought which we can say without Him. The Apostle
saith, That I
Christ, in my Jlesh. That 1 may fill up, he saith, what i<< Col. lacking of the afflictions, not mine own, but Christ's, in the2** flesh, no longer Christ's, but mine. Christ, saith he, still suffereth affliction, not in His own Flesh, wherein He hath ascended into heaven, but in my flesh, which yet toileth on earth. Christ, saith he, suffereth affliction in my flesh: for
may up what is lacking fill
of
the
afflictions of
1,
I that live, but Christ liveth in me. Did Gal. 2, not Christ Himself suffer affliction in His members too, 20'
that is, in His faithful ones, Saul upon earth could not persecute Christ seated in heaven. Finally, he openly setteth this forth in a certain place, and saith, As the body is
one and hath many members, and all the members of the
body, being many, are one body, so also is Christ. He saith
not, ' so also is Christ* and His Body,' but 'as there is one
body and many members, so also is Christ. ' The whole
then is Christ. And because the whole is Christ, therefore
doth the Head call from heaven, Saul, Saul, why perseculest Acts 9, thou Me. Remember this, and commit to your memory,4'
and keep it entirely fixed there, as children of the Church's training and of the Catholic Faith, that ye may perceive
Christ to be the Head and Body, and the same Christ to be
also the Word of God, the Only-begotten, equal to the Father, and so may see how great is the Grace whereby ye pertain to God, that He has willed to be one with us, Who is
one with the Father. How, one with the Father? / and
the Father are one. How, one with us? He saith not, johnio, says the Apostle, Unto seeds, as of many; but as of one,30.
And to Thy Seed, Which is Christ. But some one will say, ' If Christ be the seed of Abraham, are we so also? ' Remember
* Some Mss. read, Ita et Christi; so also is Christ's, i. e. Christ's Body.
it is no longer
282 Judas a type offalse brethren.
J'salm that Christ is Abraham's Seed ; and accordingly, if we also ,," . o are the seed of Abraham, we also are Christ. As there is one 27. body and many members, so also is Christ. And, as many of
you as have been baptized into Christ, have put on Christ. Now Christ is the Seed of Abraham ; nor can we gainsay the clear words of the Apostle, Thy Seed, which is Christ. See
Gal. 3, now what he saith to us, If ye be Christ's, then are ye
,"sacra- Abraham's seed. Great then is that mystery1, they twain
TMTMtuTM"<</<rt// Ibe oneflesh. Great, saith the Apostle, is this mystery ;
24. ' but speak concerning Christ and the Church. Christ and
Eph. 5,
John 1, not also the Word; we are not also God in the beginning
1"
with God; we are not also He by Whom all things were made. He cometh to the Flesh, and there Christ is both Himself and we. Let us not wonder then in the Psalms: for He saith many things in the character of the Head, many in the character of the members, and He so speaketh, as though their whole were one person. Nor wonder thou that there are two in one voice, if there be two in one flesh.
4. Judas is the son of the Bridegroom persecuting the Bridegroom. Did this merely happen then, or was it set forth beforehand as a pattern of what was to come? For the Church was destined to endure many false brethren, so that still and even unto the end that Bridegroom is perse-
Qhurch are two in one flesh. The two ye must refer
to the wideness apart of His Majesty from us. For we are
P<<. 55, cuted by His son. For if an enemy had upbraided me, verily I should have borne it, saith He ; and if he who hated me had spoken great things over me, verily I should have hid myself from him. Who is the enemy? who is he that hated me ? He who saith, ' Who is Christ ? Christ was a man : He neither could live, when He willed to live, and He died,' say they, ' against His will; conquered, crucified, slain. ' They are enemies who say such things as this. 'He is an open enemy,' saith Christ; 'he hateth Me; he openly declareth his hostility to Me ; him it is easy either to
bear or to shun. What do I with Absalom ? what do I with Judas ? what with false brethren ? what with evil sons, who yet are sons, who do not against us blaspheme Christ, but with us worship Him, and in us persecute Him P Of these He goeth on to speak in the same Psalm. Another it was
True righteousness, God's, not our own. 283
easy to bear, him who hated me, or else to hide myself from Veil him. For thou hidest thyself from a Pagan, by entering the --- Church. But when there also thou findest what thou fearest,
what good to seek where to hide thyself? Lastly, that very
same Apostle, who groaneth in perils among false brethren, 2Cor. 1l, saith, without were figh tings, within were fears. If thenjeor. 7 he who hated me had spoken great things over me, verilg J5- should have hid myself from him: but thou, man of one
mind --of one mind, he saith, as though one in Christ. The Church then hath what to bear without, what to groan over within : yet it is to consider both those without and those within, enemies; those without more easily to be shunned, those within with more difficulty to be borne.
5. Let then our Lord speak ; let Christ with us, whole Christ, speak. Lord, hear my prayer, receive with Thine ears ver. 1. my entreaty. 'Hear' and 'receive with ears' are the same thing. It is repetition, it is confirmation. In Thy truth hear me,
in Thy righteousness. Take it not without emphasis when it
is said, in Thy righteousness. For it is a commendation of grace, that none of us think his righteousness his own. For
this is the righteousness of God, which God hath given thee
to possess. For what saith the Apostle of them, who would
boast of their own righteousness? 1 bear them witn ess, Rom. 10, saith he, that they have a zeal of God. Speaking of the2'
Jews, he saith, they have a zeal of God, but not according to knowledge. What is, not according to knowledge? For
what knowledge dost thou commend as useful ? Is it that which, when it is alone, puff'eth up, which, unless it be accompanied with charity, edifieth not ? Verily not this : but
the knowledge which is the companion of charity, the mistress of humility. See whether it be this : They have a
zeal of God, saith he, but not according to knowledge. Let
him expound to us what knowledge he meaneth: they, being Rom. 10, ignorant of the righteousness of God, and going about to3' establish their own righteousness, have not submitted them
selves to the righteousness of God. Who then are they who go about to establish their own righteousness ? They who impute to themselves whatever they have done well; what ever ill, to God ; entirely perversely. Then only will they be right, when they have changed this. Thou art perverse,
284 None righteous in God's sight.
Psaim because thou imputest what thou hast done ill to God, what cxi. iii. wel| to ^hysglf. tnou w;lt De right, when thou imputest what thou hast done ill to thyself, what well to God. For thou wouldest not from being ungodly live righteously, save by
Rom. 4, having been justified by Him Who justifieth the ungodly. Therefore he saith, Hear me in Thy truth, in Thy righteous-
Pail 3, ness, not in mine own ; that I may
>>er. 2.
in Him, not having mine own righteousness, which is of the law, but that which is of faith. Behold, in Thy righteousness hear
me. For when I look upon myself, nought else do I find mine own, save sin.
6. And enter not into judgment with Thy servant. Who are willing to enter into judgment with Him, save they who, being ignorant of the righteousness of God, go about to
be
found
laa. 58, establish their own ? Wherefore have we fasted, and Thou 1 hast not seen ; wherefore have we afflicted our souls, and Thou takest no knowledge ? As though they would say, 'We have done what Thou hast commanded, wherefore dost Thou not render to us what Thou hast promised ? ' God an-
swereth thee: I will give to thee to receive what I have
1 have given thee that thou shouldest do that whereby thou mayest receive. Finally, to such proud ones Jer. 2, the Prophet speaketh ; Wherefore will ye plead with Me ? 2! ' ye have all transgressed against Me, saith the Lord. Why will ye enter into judgment with Me, and recount your own
righteousnesses ? Recount your righteousnesses ; I know your wickednesses. How shall I there approve righteousness, where I shall condemn pride ? Rightly saith that humble
Mat. il, one in the Body of Christ, leaning on his Head, for He
2'J'
is meek and lowly in heart, Enter not into judgment with Thy servant. Let us not strive together, I desire not to plead with Thee, so that to set forth my righteousness Thou
convict me of mine iniquity : enter not into judgment with Thy servant. Wherefore this ? wherefore feareth he ? For before Thee every one living shall not be justified.
lawful to flee allowed, permitted for the
Lord saith, When they persecute you in one city, flee to Mat 10, another. He then who fleeth not in soul, from him flight23' hath perished. But maketh a difference why he fleeth
not; whether because he hemmed in, because he
caught, or because he brave. For both from him that
caught flight hath perished, and from him that brave flight hath perished. What flight then to be avoided what flight shall we allow to perish from us That whereof
the Lord speaketh in the Gospel, The good shepherd layeth johnio,
&? ,
down his life for the sheep. But he that is an hireling,
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272 God, our Hope here, our Portion hereafter.
Psalm and not the shepherd, when he seeth the wolf coming, flceth. cxti^ Wl^n he seeth the ravager, why fleeth he ? Because he careth not for the sheep. Such flight had perished from him, whether we understand this saying in the name of the Head Himself, Christ our Lord, Who suffered for us; or whether of Mis members, our martyrs, who themselves too have suffered for their brethren. Hear what John saith, 1John3, For as He laid down His life for us, we ought also to lay "' down our lives for the brethren. But when they lay them
down, Christ layeth down : for, when they suffer persecution,
He crieth out, Why persecutest thou Me? Flight hath perished from me ; and there is none to seek my life. Is there then none to seek his life? He sees men desirous to rage against him even to death, desirous to shed his blood ; how is there none to seek his life ? This also may be taken in two ways. Just as flight perishing may be taken in two ways, because both from him that is caught, and from him that is brave, flight perisheth; so in two ways a man's life is sought, either by his persecutors or by his lovers. So then there is none to seek my life, he said of them; verily they persecute my life, and they seek not my life. But if they seek my life, they will find it clinging to Thee: and if they know to seek they know also to imitate it. For that ye may know that man's life sought by
Pa. 40, his persecutors too, therefore said elsewhere, Let them
14' ver. 5.
ver. 6.
be confounded and ashamed that seek my life.
12. Unto thee have cried, Lord: have said, Thou
art my hope. When endured, when was in tribulation, said, Thou art my hope. My hope here, therefore endure. But my portion, not here, but in the land of the
living. God giveth a portion in the land of the living but not something from Himself without Himself. What will
He give to one that loveth Him, save Himself?
18. Give heed unto my prayer, for much have been
humbled. Humbled by persecutors, humbled in confession. He humhleth himself out of the sight of man he humbled by enemies in their sight. Therefore he lifted up by Him both visibly and invisibly. Invisibly are the martyrs already lifted up visibly shall they be lifted up, when this corruptible shall have put on incorruption in the resurrection
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Our warfare not against man, but evil spirits. 273
of the dead; when this very part of him, against which Veh.
h~
unto
14. Deliver me from them that persecute me. From whom thinkest thou that he prayeth to be delivered ? From
men who persecuted him ? Is it so ? are merely men our enemies? We have other enemies, invisible, who persecute
us in another way. Man persecuteth, that he may slay the
body ; another persecuteth, that he ensnare the soul. And therefore by means of his vessels, (for of him is said, He Eph. 2, worketh in the children of disobedience,) by his vessels, that
alone her persecutors could rage, shall be renewed. Fear not them that kill the body, but cannot kill the soul. And 28. what perisheth? what kill they? Is even this permitted them, that what they kill should perish? It shall not perish. Hear the promise of the Lord Himself: Verily I say
you, there shall not an hair of your head perish. Why then art thou anxious about the rest of thy members, when thou shalt not lose even a hair ?
is, men in whom
body, that inwardly he may effect the ruin of the soul. For
he worketh, he dealeth persecution of the
though the body fall, the soul stand upright, the snare
is broken, and we are delivered. There are then other enemies of ours too, from whom we ought to pray God to deliver us, lest they lead us astray, either by crushing us with troubles of this world, or alluring us by its entice ments. Who are these enemies Let us see whether they
are plainly described by any servant of the Lord, by any soldier, now perfected, who hath engaged with them. Hear
the Apostle saying, We wrestle not against flesh and blood ;Eph. as though he would say, Turn not your hatred against meu 12' think not them your enemies think not that by their hostility you are being bruised; these men whom ye fear are flesh and blood we wrestle not against flesh and blood. Thus he chose to speak, despising mortal men. Against whom then Against principalities, saith he, and powers,
and the rulers of this world, of this darkness. Thou wast alarmed when thou heardest, the rulers of this world. If they be rtders of this world, art thou to go beyond the world,
to escape suffering them art thou to go beyond the world, to be delivered from them? Thus then understand; the rulers of the world and of this darkness, not the rulers of
VOL. VI.
? T;
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it is
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274 ' The world' used in two senses,
Psalm heaven and earth, for they are the workmanship of God. CIlI1- Heaven and earth are called the world, and wicked men are called the world. Wherefore are they too called the world?
Because they love the world: and therefore darkness, because
they are wicked. And therefore when now many out of that Eph. 5, very number believed, what saith the Apostle ? Ye were
8"
sometime darkness, but now are ye light in the Lord. Before then ye were light, while ye were darkness, observe what ruler ye had. What ruler have the wicked save the devil,
just as the good and faithful have Christ for their ruler. Therefore did he call the devil and his angels the rulers of the world, that is, rulers of the lovers of the world, rulers of sinners, that of this darkness them have we for our enemies, and from them we ought to pray to God to be delivered.
15. Hear both worlds clearly mentioned in one passage in holy Scripture, in the Gospel, the world which God made, and the world which the devil ruleth, that is, the lovers of the world. For God made men, but He made them not lovers of the world. For to love the world sin, and God made not sin. Hear then, as began to say, both worlds.
He was in the world, said. Of whom said, He was in the world, save of the Wisdom of God, which Jesus Christ, of which Wisdom said, as mentioned just above,
John
Wisd. 8, Wisdom reacheth from one end to another, mightily and
sweetly doth she order all things For, She passeth and 24. 25. goeth through all things by reason of Her pureness, and nothing defiled can fall unto Her. So then He was in this
world, and the world was made Him, and the world knew Him not. Here thou hast heard of two worlds; The world was made by Him, and the world knew Him not. It not the world which was made by Jesus that ruled over by those princes and powers of darkness, but the world which knew not Jesus, that is, the lovers of the world, the sinners,
the wicked, the proud, the unbelieving. Whence are sinners called the world Because they love the world, and by loving dwell in the world just as both the building and its indwellers are called the house. ' good house,' generally means 'a good building;' but we also say 'a good house,' because they are good who dwell therein. Again, beware of that house, bad one this said in two ways
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for the visible Creation, and for wicked men. 275
' This is a bad house, beware ;' perhaps because it is ruinous, yER-
lest ought fall and crush thee : it is said also in another way, --'~^-L- . ' Beware of that bad house, lest thou fall into the snare of
the hunters ; lest if poor thou be oppressed by a rich man,
lest thou be in some way cheated. ' Just as then we say 'house' in two senses, so do we say 'world' in two senses.
But why are not the righteous too, since they too are in the
world, called the world? Because the Apostle saith, Bui2Cor. lo, though ire walk in the flesh, yet we do not war after the
flesh: for our conversation is in heaven. The righteous Phil. 3, dwelleth here in the flesh, but in heart he is with God. And he is called the world, if there is no ground for saying
to him, ' Lift up your heart ;' but if there be ground for
then let him dwell aloft: for ye are dead, saith the Col. 3,3. Apostle, and your life hid with Christ in God. But they
whose life here, that is, whose longing and love cling to
this, here have their use, here are entangled, well are called indwellers of the world. Well too are they who dwell in the
world, called the world; just as well are they called the house, who dwell in the house. Two worlds then are there The world was made Him, and the world knew Him not. Behold the world made by the Lord, behold the world which knew not the Lord. Praise thou the building, and love the Builder and love not to dwell in the building, but dwell in the Builder.
16. Deliver me from them that persecute me for they
are strengthened over me. Who said, they are strengthened
over me The Body of Christ crieth out the voice of
the Church; the members of Christ cry out, 'Much hath
the number of sinners increased. ' Because iniquity hath Mat. 24, abounded, the love many waxeth cold. Deliver me from
them that persecute me for they are strengthened over me.
7. Bring forth my soul out of prison, that may confess ver. to Thy Name. This prison has been variously understood
by former writers. And perhaps the prison which
called in the title, the cave. For the title of this Psalm runneth thus: Of understanding to David himself, a prayer when he was in the cave. That which the cave, the same
also the prison. Two things have we set before us to understand, but when we have understood one, both will be
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276 The 'prison' either the world,
Psai. m understood. A man's deserts make a prison. For in one dwell- ----- ing place one man finds a house, another a prison. When men keep others imprisoned, even though they keep them in their own houses, yet are they who are closely guarded in prison ; must we say that the others are in prison also ? There is but one dwelling place to the one and the other :
to the one, liberty makes it a home ; to the other, slavery makes it a prison. To some then it has seemed that the c<<wand prison are this world ; and this the Church prayeth, that it may be brought out of prison, that from this world, from under the sun, where all vanity. For said,
Eceles^ All vanity, and there vexation of spirit in every work of a man, which he toileth under the sun. Beyond this world then God promiseth that we shall be in some sort of rest; therefore perhaps do we cry concerning this place, Bring my soul out prison. Our soul by faith and hope in Christ; as little before said, Your life hid with Christ in God. But our body in this prison, in this world. If he had said, Bring my body out of prison,' we should be safe in understanding the prison to be the world. But perhaps on account of certain earthly desires, which keep hold on us, against which we struggle and fight, because
Rom. Ji'
see another law in my members, uarring against the law my mind rightly do we say, Bring my soul out of this world, that is, out of the toils and troubles of this life. For
not the flesh which Thou hast made, but the corruption of the flesh, and its troubles and temptations, are a prison to me.
18. But some have said, that this prison and cave this body, so that this the meaning of, Bring my soul out of
prison. But this interpretation too somewhat at fault. For what great thing to say, Bring my soul out of
prison, bring my soul out of the body Do not the souls of robbers and wicked men go forth from the body, and go into worse punishment than here they have endured What great request then this, Bring my soul out of prison, when, sooner or later, must needs come forth
Perhaps the righteous saith, Let me die now bring forth my soul from this prison of the body. ' If he be too hasty, he hath not love. He ought indeed to long for and desire, as the
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or the corruption of the body. 277
Apostle saith, having a desire to be dissolved and to be with Ver. Christ, which is far better. But where is love? Therefore -- -- it followeth, but to abide in the flesh is needful for you.
Let God then lead us forth from the body, when He will.
Our body too might be said to be a prison, not because
that is a prison which God hath made, but because it is under punishment and liable to death. For there are two things to be considered in our body, God's workmanship,
and the punishment it has deserved. All this form, stature,
gait, well-ordered members, all the arrangement of the senses, sight, hearing, smell, taste, touch, all this framework, and intricacy of workmanship, could not have been made, save
by God, Who made all things in heaven and earth, above
and below, visible and invisible. What is there in it that
is a punishment to us ? That the flesh is subject to cor ruption, that it is frail, that it is mortal, that it is needy ;
this will not be so in our reward. For the body will not cease to be a body when it rises. But what will not be
then ? Corruption. For this corruptible shall put on in- 1 Cor.
corruption. If then the flesh be a prison to thee, it is not 15' 53" the body that is thy prison, but the corruption of thy body.
For God made thy body good, for He is good : corruption
he introduced in His justice, because He is Judge: the one thou hast in the way of goodness, the other in the way of punishment. Perhaps then he meant by, Bring my soul
out ofprison, bring my soul out of corruption. If thus we understand no blasphemy, the meaning consistent.
19. Lastly, brethren, as soul out of prison, bring who rejoiceth, even a prison
think, he meant this; Bring my out of straitness. For to one wide; to one in sorrow, a field
strait. Therefore prayeth he to be brought out of strait ness. For though in hope he have enlargement, yet in reality at present he straitened. Listen to the straits of the Apostle had no rest in my spirit, saith he, because
found not Titus my brother. In another place Who is weak, and am not weak? u;ho offended, and burn not But he who was both weak and burning, was not he under punishment and in prison. But these punishments through love produce crown. Wherefore he saith again,
There remaineth for me a crown of righteousness, which the
a
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278 Confession, in future bliss, of praise, not sin.
Psalm Lord, the righteous Judge, shall pay me at thatIday.
c <1'11' Hereto pertaineth, Bring my soul out of prison, that
may confess Thy Name. When now it has been brought forth from corruption, what hath it to confess? There are no
sins there, but there are praises. But confession is under stood in two senses, of our sins, and of God's praise. Con fession of our sins is well known ; so well known to all the people, that whenever they hear the name of confession in the Lessons, whether it is said in praise or of sin, their fists fly to their breasts. The name of confession then is well known in regard of sins, let us seek for confession of praise. Where do we find it? Thou hast in Scripture,
Eeelus. And thou shalt say in confession, All the works of the Lord 3tJ " are exceeding good.
Here then confession is of praise.
Elsewhere the Lord Himself saith, / confess
to Thee, Father, Lord of heaven and earth. What did He confess?
Could it be sins? So then Christ's confession was praise. Hear further His praise of the Father: Because Thou hast
hid these things from the wise and prudent, and hast re vealed them unto babes. Since then after these straitenings of corruption we shall dwell in the house of God, our whole life will be nothing save praise of God. It has often already been set forth to you, that when need departeth, all works of need come to an end, for there we shall have nought to do. I say not day and night, for there is no night there, but all the day, since it is one day, we shall have nought to do there, save to praise Him Whom we love, because
then we shall also see Him. Now we long for Him Whom we see not, and praise Him; then, when we see Him Whom we love, how shall we praise Him ? There will be praise without end, because there will be love without end. Since then thus we shall be employed there, therefore, bring my soul out of prison, that it may give thanks to Thy Name.
Ps. 84,4. For, blessed are they that dwell in Thy house, for they shall be alway praising Thee. Now the prison hindereth, because the corruptible body weigheth down the soul. It is not the body that weigheth down the soul, (for then too we shall have the body,) but the corruptible body. It is not
the body then that maketh the prison, but the corruption. Bring my soul out ofprison, that it may give thanks to Thy
David a type of Christ. 279
Name. Now the words which follow seem to come from Ver. the Head, our Lord Jesus Christ. And they are the same ---- as yesterday's last words. Yesterday's last words, if ye
am alone, until I
/
what are the last words ? The righteous shall sustain me,
remember, were,
until thou recompense me.
PSALM CXLIII.
A Sermon to the People.
1. Of the Psalm which we have chanted, I will speak to you, beloved, what the Lord shall give me. Yesterday we treated of a shorter Psalm, but the length of time gave us opportunity for saying much even on few verses: now, since the Psalm is longer, we ought not to delay so long on each several verse, lest perchance the Lord grant us not the power to go through the whole.
2. The title of the Psalm is, To David himself, when ^t<<2Sam. son was pursuing him. We know from the Books of Kings15- that this happened: that Absalom arose in hostility to
his father; that he waged against him not only civil, but
even domestic war: that David, not evilly despairing, but reverently humbled, received the discipline at the Lord's hand, endured the medicine, not returning evil for evil ; but had a heart prepared to follow the Lord's will. Thus praiseworthy was that David : but we must recognise here another David, truly ' strong in hand,' which is the explanation of David, even our Lord Jesus Christ. For all those events of past time were figures of things to come ; nor needs it long time to commend to you, what ye have often heard, and very well remember. Let us seek then in this Psalm our Lord and Saviour Jesus Christ, announcing Himself beforehand in His prophecy, and foretelling what should happen at this time by things which were done long ago. For He Himself foretold Himself in the Prophets: for He is the Word of God. Nor did they say ought of this kind, save when filled
with the Word of God. They announced then Christ, being filled with Christ, they went before Him about to come, and He deserted not them going before. Let us learn then how
pass
over.
And here
Lat. CxlrI.
280 Chtist born in Sion, yet the Founder of Sion.
P*alm Christ too was persecuted by His son : for sons He had i/att-'g o^ wnom He said, The children of the bride fast not while JS. the bridegroom is with them : but when the bridegroom is
taken away from them, then shall the children of the bridegroom fast. ' The sons of the bridegroom then are the
Apostles, and the persecutor among these was Judas the devil. In this Psalm then Christ is about to foretel His Passion : let us listen.
3. But we again call your attention, beloved, to this, not as teaching you what ye know not, but reminding you of what ye know, that our Lord Jesus Christ is the Head of
H'im. 2, His Body, that He is the one Mediator between God and
R< v. 12 man, the Man Jesus, born of a Virgin, as it were in solitude,
? \6. ,. as we have heard in the Revelation. In solitude1, as I
tudine, lJt. 2, 9.
think, because He alone has been so born. Him did that
Dat'o o woman bear, to rule the nations with a rod of iron ; and
Ps. 87, '''
f
the woman is the ancient city of God, of which is said in the
Psalm, Glorious things are spoken of thee, thou city of God. This city hath its beginning even from Abel, as the evil city hath from Cain. That then is the ancient city of God, ever enduring earth, hoping for heaven, which is also called Jerusalem and Sion. Truly of One born in Sion and yet Founder of Sion itself is said in another Psalm, Sion, My Mother, a man shall say. What man ? And a man was born in her, and Himself the Most High hath founded her. In short, in Sion He was made Man, but as Man He was made humble, and He also, the Most High, founded that city in which He was made Man. Therefore was that
Rev. 12, woman also clothed with the sun, even with the Sun of
l*
Righteousness, Whom the wicked know not; who shall say in the end, Therefore have we erred from the way of truth, and the Light of Righteousness hath not shone unto us, and the Sun of Righteousness was not upon us. There is then a Sun of Righteousness, which shineth not on the wicked.
Matt. 5, Vet the sun of this world He maketh to rise on the evil
4 ''
and the good. Therefore was she both clothed with the sun, and bore in her womb a male child, being about to bring forth. He it was that both buildeth Sion, and is born in Sion ; and that woman, the City of God, was pro tected by His Light, with Whose Flesh she was preguant
Christ and His Members one: He suffer eth in them. 281
Rightly too had she the moon under her feet, because by Ver. virtue she trampled under foot the mortality of flesh which ----- waxeth and waneth.
The Lord Jesus Christ then is both Head and Body ; for He willed to speak in us, Who deigned to die for us; He hath made us His members. Sometimes then He speaketh in the person of His members, sometimes in His own person, as our Head. He hath somewhat which He can say without us, wc nought which we can say without Him. The Apostle
saith, That I
Christ, in my Jlesh. That 1 may fill up, he saith, what i<< Col. lacking of the afflictions, not mine own, but Christ's, in the2** flesh, no longer Christ's, but mine. Christ, saith he, still suffereth affliction, not in His own Flesh, wherein He hath ascended into heaven, but in my flesh, which yet toileth on earth. Christ, saith he, suffereth affliction in my flesh: for
may up what is lacking fill
of
the
afflictions of
1,
I that live, but Christ liveth in me. Did Gal. 2, not Christ Himself suffer affliction in His members too, 20'
that is, in His faithful ones, Saul upon earth could not persecute Christ seated in heaven. Finally, he openly setteth this forth in a certain place, and saith, As the body is
one and hath many members, and all the members of the
body, being many, are one body, so also is Christ. He saith
not, ' so also is Christ* and His Body,' but 'as there is one
body and many members, so also is Christ. ' The whole
then is Christ. And because the whole is Christ, therefore
doth the Head call from heaven, Saul, Saul, why perseculest Acts 9, thou Me. Remember this, and commit to your memory,4'
and keep it entirely fixed there, as children of the Church's training and of the Catholic Faith, that ye may perceive
Christ to be the Head and Body, and the same Christ to be
also the Word of God, the Only-begotten, equal to the Father, and so may see how great is the Grace whereby ye pertain to God, that He has willed to be one with us, Who is
one with the Father. How, one with the Father? / and
the Father are one. How, one with us? He saith not, johnio, says the Apostle, Unto seeds, as of many; but as of one,30.
And to Thy Seed, Which is Christ. But some one will say, ' If Christ be the seed of Abraham, are we so also? ' Remember
* Some Mss. read, Ita et Christi; so also is Christ's, i. e. Christ's Body.
it is no longer
282 Judas a type offalse brethren.
J'salm that Christ is Abraham's Seed ; and accordingly, if we also ,," . o are the seed of Abraham, we also are Christ. As there is one 27. body and many members, so also is Christ. And, as many of
you as have been baptized into Christ, have put on Christ. Now Christ is the Seed of Abraham ; nor can we gainsay the clear words of the Apostle, Thy Seed, which is Christ. See
Gal. 3, now what he saith to us, If ye be Christ's, then are ye
,"sacra- Abraham's seed. Great then is that mystery1, they twain
TMTMtuTM"<</<rt// Ibe oneflesh. Great, saith the Apostle, is this mystery ;
24. ' but speak concerning Christ and the Church. Christ and
Eph. 5,
John 1, not also the Word; we are not also God in the beginning
1"
with God; we are not also He by Whom all things were made. He cometh to the Flesh, and there Christ is both Himself and we. Let us not wonder then in the Psalms: for He saith many things in the character of the Head, many in the character of the members, and He so speaketh, as though their whole were one person. Nor wonder thou that there are two in one voice, if there be two in one flesh.
4. Judas is the son of the Bridegroom persecuting the Bridegroom. Did this merely happen then, or was it set forth beforehand as a pattern of what was to come? For the Church was destined to endure many false brethren, so that still and even unto the end that Bridegroom is perse-
Qhurch are two in one flesh. The two ye must refer
to the wideness apart of His Majesty from us. For we are
P<<. 55, cuted by His son. For if an enemy had upbraided me, verily I should have borne it, saith He ; and if he who hated me had spoken great things over me, verily I should have hid myself from him. Who is the enemy? who is he that hated me ? He who saith, ' Who is Christ ? Christ was a man : He neither could live, when He willed to live, and He died,' say they, ' against His will; conquered, crucified, slain. ' They are enemies who say such things as this. 'He is an open enemy,' saith Christ; 'he hateth Me; he openly declareth his hostility to Me ; him it is easy either to
bear or to shun. What do I with Absalom ? what do I with Judas ? what with false brethren ? what with evil sons, who yet are sons, who do not against us blaspheme Christ, but with us worship Him, and in us persecute Him P Of these He goeth on to speak in the same Psalm. Another it was
True righteousness, God's, not our own. 283
easy to bear, him who hated me, or else to hide myself from Veil him. For thou hidest thyself from a Pagan, by entering the --- Church. But when there also thou findest what thou fearest,
what good to seek where to hide thyself? Lastly, that very
same Apostle, who groaneth in perils among false brethren, 2Cor. 1l, saith, without were figh tings, within were fears. If thenjeor. 7 he who hated me had spoken great things over me, verilg J5- should have hid myself from him: but thou, man of one
mind --of one mind, he saith, as though one in Christ. The Church then hath what to bear without, what to groan over within : yet it is to consider both those without and those within, enemies; those without more easily to be shunned, those within with more difficulty to be borne.
5. Let then our Lord speak ; let Christ with us, whole Christ, speak. Lord, hear my prayer, receive with Thine ears ver. 1. my entreaty. 'Hear' and 'receive with ears' are the same thing. It is repetition, it is confirmation. In Thy truth hear me,
in Thy righteousness. Take it not without emphasis when it
is said, in Thy righteousness. For it is a commendation of grace, that none of us think his righteousness his own. For
this is the righteousness of God, which God hath given thee
to possess. For what saith the Apostle of them, who would
boast of their own righteousness? 1 bear them witn ess, Rom. 10, saith he, that they have a zeal of God. Speaking of the2'
Jews, he saith, they have a zeal of God, but not according to knowledge. What is, not according to knowledge? For
what knowledge dost thou commend as useful ? Is it that which, when it is alone, puff'eth up, which, unless it be accompanied with charity, edifieth not ? Verily not this : but
the knowledge which is the companion of charity, the mistress of humility. See whether it be this : They have a
zeal of God, saith he, but not according to knowledge. Let
him expound to us what knowledge he meaneth: they, being Rom. 10, ignorant of the righteousness of God, and going about to3' establish their own righteousness, have not submitted them
selves to the righteousness of God. Who then are they who go about to establish their own righteousness ? They who impute to themselves whatever they have done well; what ever ill, to God ; entirely perversely. Then only will they be right, when they have changed this. Thou art perverse,
284 None righteous in God's sight.
Psaim because thou imputest what thou hast done ill to God, what cxi. iii. wel| to ^hysglf. tnou w;lt De right, when thou imputest what thou hast done ill to thyself, what well to God. For thou wouldest not from being ungodly live righteously, save by
Rom. 4, having been justified by Him Who justifieth the ungodly. Therefore he saith, Hear me in Thy truth, in Thy righteous-
Pail 3, ness, not in mine own ; that I may
>>er. 2.
in Him, not having mine own righteousness, which is of the law, but that which is of faith. Behold, in Thy righteousness hear
me. For when I look upon myself, nought else do I find mine own, save sin.
6. And enter not into judgment with Thy servant. Who are willing to enter into judgment with Him, save they who, being ignorant of the righteousness of God, go about to
be
found
laa. 58, establish their own ? Wherefore have we fasted, and Thou 1 hast not seen ; wherefore have we afflicted our souls, and Thou takest no knowledge ? As though they would say, 'We have done what Thou hast commanded, wherefore dost Thou not render to us what Thou hast promised ? ' God an-
swereth thee: I will give to thee to receive what I have
1 have given thee that thou shouldest do that whereby thou mayest receive. Finally, to such proud ones Jer. 2, the Prophet speaketh ; Wherefore will ye plead with Me ? 2! ' ye have all transgressed against Me, saith the Lord. Why will ye enter into judgment with Me, and recount your own
righteousnesses ? Recount your righteousnesses ; I know your wickednesses. How shall I there approve righteousness, where I shall condemn pride ? Rightly saith that humble
Mat. il, one in the Body of Christ, leaning on his Head, for He
2'J'
is meek and lowly in heart, Enter not into judgment with Thy servant. Let us not strive together, I desire not to plead with Thee, so that to set forth my righteousness Thou
convict me of mine iniquity : enter not into judgment with Thy servant. Wherefore this ? wherefore feareth he ? For before Thee every one living shall not be justified.
