For if Thou
forgavest
not sins, there would not be one godly man to pray unto Thee, For this shall every one that is godly pray unto Thee, in an acceptable time: when the New Testament shall be manifested; when the
Grace of Christ shall be manifested, for that is the accept
able time.
Grace of Christ shall be manifested, for that is the accept
able time.
Augustine - Exposition on the Psalms - v1
The Publican, saith he, stood afar off.
But God stood not afar off from him.
Why stood not God afar off from him ?
Because, as
Ps. 34, is said in another place, The Lord is nigh unto them that have broken their heart. See if that Publican had broken his heart, and then will ye see that the Lord is nigh unto them that have broken their heart. And the Publican, standing afar off, would not lift up so much as his eyes unto Heaven, but smote upon his breast. The smiting of the breast is the contrition of the heart. What said he smiting his breast ? God be merciful to me a sinner I And what, in
/ tell you, this man went down to his
sentence, the Lord ?
house justified rather/ than the other. Whereby I?
am not as this Publican. judgment of God. I
It is the am not as
other men are, extortioners, unjust, adI
twice The other dares not lift up his eyes unto Heaven, he mindeth his own conscience, he standeth afar off, and he is justified rather
ulterers : in the week, of possess.
fast
I give tithes all that
than the Pharisee. Wherefore? I pray Thee, Lord, explain to us this Thy judgment, explain to us the righteousness of Thy Law. God doth explain the rule of His Law. Would ye hear, wherefore ? For every one that exalteth himself shall be abased, and he that humbleth himself shall be exalted.
12. Attend, therefore, dearly Beloved. I said that the Publican dared not lift up his eyes to Heaven. Why
We must shew our wounds if we would be healed. 291
looked he not to Heaven ?
He looked to himself, that he might first displease himself,
and so please God. But thou boastest thyself, thou up-
liftest thy neck. To the proud man saith the Lord, Wilt not
thou look to thyself? I look to thee. Wouldest thou that I
look not to thee ? Look thou to thyself. For this reason
dared not the Publican lift up his eyes unto Heaven, because
he looked upon himself, he punished his own conscience;
he was judge unto himself, that He might intercede for him ;
he punished himself, that He might set him free; he accused himself, that He might defend him. And so did He defend
him, in that He declared sentence for the same.
this man went down to his house justified rather than the
other : for every one that exalteth himself shall be abased,
and he that humbleth himself shall be exalted. He looked
to himself, saith He, and I would not look to him : I heard
him saying, Turn Thy face from my sins. For who is it
that said this, but he that said also that, For I acknowledge 3.
Because he looked to himself. Ver. 2'3,
/ tell
am not as other men are, extortioners, unjust, adulterers,
nor because he fasted twice in the week, nor because he
gave tithes, was he not a sinner. But even if he had been without any other sin, his very pride was a great sin ; and
yet, he said all those words. Who in the world is without
sin ? Who can boast that he hath a clean heart, or who can Prov. 20, boast that he is free from sins ? He had then sins; but like9.
one perverse, and not knowing whither he had come, he was
as it were in the Physician's house to be cured, and shewed
his sound limbs, covering his wounds. Let God cover thy wounds; do not thou. For if thou wish to cover them being ashamed, the Physician will not cure. Let the Phy sician cover, and cure, for He covereth with a plaster. By the covering of the Physician the wound is healed ; by the
covering of the wounded man the wound is concealed. And
from whom dost thou conceal ? From Him Who knowelh
pa. 5i my transgressions. And in like manner, my Brethren, was
tJhe Pharisee also a sinner. For neither because he said,
all things.
13. CoInsider then, Brethren, what this man said, (ver. 3. )
When
roaring all the day long. What is this ?
u2
kept silence, my bones waxed old through my
It seems as it
you,
292 Not boasting, but confession, wins strength from God.
\x\u were contradictory, When I kept silence, my bones waxed "Exr. ii. old through my roaring. If through his roaring, how kept he silence ? Somewhat he kept silent, somewhat he kept
not silent. He kept silent that whereby he might profit, he kept not silent that whereby he would fail ; confession he kept silent, presumption he proclaimed. For said he, I kept silence, I confessed not. Then it behoved him to speak, to keep silent his merits, to proclaim his sins: but now perversely he kept silent his sins, his merits he pro claimed. And what befel him ? His bones waxed old. Be ye sure that if he had proclaimed his sins, and kept silent his merits, his bones had been made new, that is, his strength had been made new : he would have been strong in the
Lord, because he was found in himself weak. But now, because in himself he would be strong, he was made weak, and his bones waxed old. He remained still in oldness, because he would not, by confession, love newness. For what men are made new, ye know, Brethren : because Blessed are they whose transgression is forgiven, whose sin is covered. He would not that his transgressions should be
forgiven him, he accumulated, he defended them ; he boasted his own merits. Because then he kept silence from con fession, his bones waxed old. Through my roaring all the day long. What Through my roaring all the day long? Through my persevering in defence of my sins. And yet see
ye what manner of man he is, how that he acknowledgeth himself. For now will there be understanding, and he shall regard nothing beside himself, and displease himself because he doth acknowledge himself. Now ye will hear, that ye may be made whole.
14. Ver. --4. Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there no guile. When kept silence, my bones waoued old through my roaring all the day long. For day and night Thy Hand was heavy upon me. What is, Thy Hand was heavy upon me? great matter, Brethren: remember the sentence
ruled between those two, the Pharisee and the Publican. What was said of the Pharisee? That he abased. What was said of the Publican That he exalted. Why is the one abased? Because he exalted himself. Why the
is
?
is
is
AI
2
is
is,
Misery of self-excusing. Confession in heart heard. 293
other exalted? Because he humbled himself. Therefore Ver. that He may abase him that exalteth himself, God maketh . 4,B' heavy His Hand over him. He would not humble himself
by confession of his transgression ; he is abased by the weight of God's hand. How could he endure that heavy
hand of Him abasing? How light was the hand of Him exalting ! Both in the one was He strong, and in the other was He strong; strong to abase the one, strong to exalt the other.
15. Ver. I4. Because day and night Thy Hand tras heavy
was turned in misery, until a thorn was through me. By the very aggravation of Thy Hand, by very humiliation, I was turned in misery, I was made mise rable, a thorn was fixed through me, my conscience was pricked. What happened when the thorn was fixed through him? The sense of pain was given him; he found out his infirmity. And he who kept silent confession of his sin, so that by his exclaiming in defence of his sin his strength waxed old, that is, his bones were turned into oldness, what did he now when the thorn was fixed through him ?
/ acknowledged my sin unto Thee. Now then he acknow ledgelh. If he acknowledgeth, He pardoneth. Hear ye what follows: see if he saith not himse
upon me,
fixed
Ilf, I acknowledge my not hid. This was what I was saying; cover not thou, and God covereth.
sin unto Thee, and mine iniquity have
Blessed is he whose transgression is forgiven, and whose sin is covered. They who cover their sins, are laid bare; but he laid them Ibare, that so he might bIe covered. Mine iniquity have not hid. What is, have not hid? Before had I kept silence. What now ? / said. Somewhat con
/
confess my transgression untIo the Lord, and Tliou forgarest
trary to that silence.
said. What saidst thou? / will
the iniquity of my heart. said. What saidst thou? He doth not now confess, he doth but promise that he will confess; and He even now forgiveth. Attend, Brethren, it is a great matter. He said, / will confess; he said not, I have confessed, and Thou hast forgiven: he said, / will confess, and Thou forgavest : because in that very thing that he said, / will confess, he shewed that he had not yet confessed with his mouth, but in his heart he had confessed.
(Ver. 5. )
' '
" confession then had not yet come to my mouth, for I had said, / will confess against myself: nevertheless, God heard the voice of my heart. My words were not yet in my mouth, but the Ear of God was already in my heart. Thou forgavest the iniquity of my heart; because I said, / will
294 They who blame fate for their sin, accuse God.
/ will confess, is to confess: therefore Exj\il! also, And thou forgavest the iniquity of my heart. My
Psalm This very thing, to say,
Iwill confess my transgression unto the Lord: he said with good cause, Iwill confess against myself; and this makes a difference. For many confess their transgressions, but against the Lord God Himself: when they are found in sin they say, God willed it. For if a man say either, I did it not; or, This
deed which you blame is no sin ; he confesseth neither against himself, nor against God. If he say, I surely did it, and it is sin, but God willed what have done? This
to confess against God. Haply you may say, No one saith this who there that saith, God willed Many say even this; but those who say not this -- what say they else when they say, My fate did my stars caused it? And thus by going about will they to come at last to God. By
going about would they come at last to accuse God, who will not by going straight come to appease God and they say, My fate did it. What fate? My stars caused it. What are stars? Surely those which we perceive in the Heavens. And who made them? God. Who ordained them? God. Thou seest then what thou wouldest say,
God made me to sin: so He unrighteous, thou righte ous; because He had not caused thee, thou hadst not sinned. Away with those excuses in sins! Remember that
confess.
16. But this sufficed not; he said not only,
To. 14l, Psalm, Incline not my heart to wicked words, to make
excuses in my sins, with men that work
there are great men forsooth who defend their sins
are also great men who tell the constellations,
reckon the stars and their seasons, and who say when any one either sinneth or liveth well, and when Mars makcth murderer, or Venus an adulteress;
men they seem in this world. But what saith he in the
great, learned, chosen Psalm Incline not my heart to wicked words, with men
iniquity. But there
and who
?
a
is
:
if
is
is
it,
;
it,
;
is
it ?
I
Sin is not compulsory. The Acceptable Time. 295
I man crieth to the Physician, I;
merciful
said. Why, / said?
with an emphasis ;
him persuading me.
heal my soul; for I
this man also determined and purposed;
I will not partake with their Ver. '"--
that work iniquity: and
chosen. Call they chosen and learned the tellers of con stellations ; call they wise those who as it were arrange on their fingers the fates1 of men, and foreshew men's characters' al. from the stars: with a free will hath God created me; if I have sinned, I have sinned myself: so must I confess my transgression not only unto the Lord, but against myself, not against Him. Isaid, Lord, be unto me: I
the sick is said /, even not fate, nor chance, nor the devil: for neither did Ihe compel me, but 1 consented to
said, Lord, be unto me: Ps. 41,4. merciful
have sinned aguinst Thee. So hath
I
fess against myself my transgression unto the L. ord, and
sold themselves. To redeem them that were under the law: under the law were they, because the law pressed them; their own condition pressed them, by convincing of guilt, not by saving. It did indeed forbid sin; but because
they had not of themselves the power of justifying themselves, they ought to have cried unto Him, as he cried who was
? ? muliere,' a word not generally used of a Virgin.
said,
Iwill con
Thou forgavest the iniquity of my sin.
17. Ver. 6. For this shall every one that is godly pray
unto Thee in an acceptable time. At what time? For this. For what? For ungodliness. For what? Even for the pardon of sins. For this shall every one that is godly pray unto Thee in an acceptable time. Therefore shall every one that is godly pray unto Thee, because Thou hast for given sin.
For if Thou forgavest not sins, there would not be one godly man to pray unto Thee, For this shall every one that is godly pray unto Thee, in an acceptable time: when the New Testament shall be manifested; when the
Grace of Christ shall be manifested, for that is the accept
able time. But when the fulness of time was comea, Gal. 4, God sent forth His Son, made of a woman, that is, of female*, Ifor the ancients used those words indifferently,)
made under the law, to redeem them that were under the
law. From whence to redeem them ? From the
from perdition, from their sins, from him to whom they had
devil,
HQGChange ofperson. Floods ofstrange doctrine keepfrom God.
I am! Exp. ll! *^/0 shall deliver me from the body of this death ? All men
Psalm led captive under the law of sin, O wretched man that
Rom.
were under the law, not in the law, while already pressed sore upon them, convincing them of guilt. For the law manifested sin, forced the thorn, made the heart to be pricked the law warned every man that he should acknowledge himself guilty, and cry unto God for pardon. For this shall every one that is godly pray unto Thee, in an acceptable time. Therefore said of the time, When the
fulness time was come, God sent forth His Son. Again 8Cor. 6,saith the Apostle, have heard thee in a time accepted, and
in the day of salvation have succoured thee. And because this concerning all Christians had been predicted by the
"fi. 49
Ps. 8. Salvation belongeth unto the Lord: Thy blessing upon Thy people. He saith not, Salvation belongeth unto the Lord, and His blessing upon His people; nor, Lord, salvation belongeth unto Thee, and Thy blessing upon Thy people; but when he had begun, Salvation belongeth unto the Lord, speaking not unto Him, but of Him then he turned
to Him and said, And Thy blessing is upon Thy people. So here also, when thou he'arest first, To Thee, then To Him, think not that another. For this shall every one that godly pray unto Tlice in an acceptable time. Surely in the floods of great waters they shall not come nigh unto Him. What is, in the floods of great waters? They who are floating in the floods of great waters come not nigh unto God. What are the floods of great waters The multi plicity of various doctrines. Attend, Brethren. The great waters are the variety of doctrines. The doctrine of God one there are not many waters but one water, whether the water of the Sacrament of Baptism, or of the doctrine of Salvation. Concerning that doctrine, by which we are
Pror. sprinkled through the Holy Spirit, said, Drink waters
the Apostle added, Behold, now the accepted time; behold, now the day of salvation. For this shall every one that is godly pray unto Thee in an acceptable time.
18. Surely in the floods of waters they shall not come nigh unto Him. Unto Him. Unto whom Unto God for he wont to change the person as written,
Prophet,
IB.
out of thine own cistern, and running waters out thine
of
6,
;
8
7~,
it is
I
it
?
? it
it is
is
/ is
it
is is ;
is ;O
;
it
3,
is
of
:
is is is
I
Humility taught by Christ, not by wisest Heathens. 297
own well. To those waters approach not the ungodly, but Ver.
they that believe on Him that justifieth the ungodly, now justified, approach. Other waters there are many, many^0TM. 4'
doctrines defile the minds of men, as I said but now. One doctrine there is, My fate did it; another, Chance did it for
me; Fortune caused it. Men are governed by chance, there
is no Providence whereby any thing is directed ; this is another doctrine. Another man said ', There is against usiMani. the race of darkness, which rebelled against God; the samecha? us maketh men to sin. In this flood of great waters, they shall
not come nigh unto God. Which is that water, that true
water which flows from the inmost vein of the pure fountain
of Truth ? Which is that water, Brethren, but that which teaches to confess unto the Lord ? Which is that water, but
that which teaches, It is a good thing to confess unto the'P 92 } Lord? IWhich is that water, but that which teaches this
word,
confess transgression p
, and,
have sinned against Thee. This is the water
said, Lord, be unto me; heal*. merciful
my soul, for
of confession of sin, this is the water of humiliation of heart,
this is the water of a life leading unto salvation, abasing itself, presuming nothing of itself, attributing nothing proudly to its
own power. This water is not in any of the books of the Gentilesa; not in the books of the P^picureans, not of the,,. . Stoics, not of the Manichxans, not of the Platonists. Even gena- where the best precepts of morals and discipline are found, 'um' yet is not found that humility. The way of that humility
flows from another source ; it comes from Christ. This way
is from Him, Who when He was high, came lowly. For
what else taught He by humbling Himself,
obedient unto death, even the death of the Cross? What 8. else taught He by paying that which He owed not, that He might free us from debt ? What else taught He by being baptized, Who did no sin ; crucified, Who had no guilt ? What else taught He, but this humility ? Not unjustly
saith He, / am the Way, the Truth, and the Life.
this humility these men come nigh unto God, because6.
the Lord is nigh unto them that are of a broken heart. ps. 3* But in the floods of great waters, lifting up themselves18.
being made? . . .
InJohnU
6-
said, unto the LordI
I will I against myself my
298 God alone our hope in present difficulties.
Psalm against God, and teaching pride and ungodliness, shall they Exp. lI. not come nigh unto God.
19. But what? Art thou, who art even justified, still in the midst of those waters? On every side, my Brethren, even when we are confessing our sins, roar around us the waters of that flood. We are not indeed in the flood, but we are surrounded by the flood. They press upon us, but over whelm us not, they trouble us, but drown us not. What then wilt thou do, seeing thou art in the midst of the flood, whilst thou walkest in this world ? For doth not one hear such teachers, doth he not hear such proud men, doth he not from their words suffer in his heart daily persecutions ? What then should he say who is now justified and presum ing upon God, who is surrounded by that flood? (Ver. 7. )
Thou art My Refuge from the pressure which hath sur rounded me. Let others fly for refuge, either to their gods or to their devils, or to their own strength, or to the defence of their sins: for me in that flood is there no refuge but Thou, from the pressure which hath surrounded me.
20. O Thou, My Rejoicing, deliver me. If already thou rejoicest, why wouldest thou be delivered? O Thou, My Rejoicing, deliver me. I hear the voice of joy, O Thou, My Rejoicing ; I hear a groan, deliver me. Thou rejoicest and groanest. True, saith he, I both rejoice and groan; I rejoice
in hope, I groan still in act. O Thou, My Rejoiciug, deliver
me. Rejoicing in hope; saith the Apostle. Therefore 12, 12, rightly saith he, 0 Thou, My Rejoicing, deliver me. Where
fore, deliver me ? It follows ; patient in tribulation. 0 Thou, My Rejoicing, deliver me. The Apostle also was Bom. 8, already justified, and what saith he? And not only they,
23--25. ouf ourseivcs afco which have the firslfruits of the Spirit, even we ourselves groan within ourselves. Wherefore, deliver me ? Because, we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. See then wherefore he saith, deliver me. Because we still wait, groaning within ourselves, for the redemption of our
body. Wherefore then, O Thou, My Rejoicing? There the same Apostle goes on, and says, For we are saved by hope: but hope that is seen is not hope: for what a man
Rom.
We must look to God, that He may look to us. 290
seeth, why doth he yet hope for? But if we hope for that Ver.
ue see not, then do we with patience wait for it. If thou dost hope, thou dost rejoice; if with patience thou waitest,
yet thou groanest : for there is no need of patience, where thou sufferest no evil. That which is called endurance, that which is called patience, that which is called submis sion, th at which is called long-suffering, is not but in evils. When thou art sore pressed, there is anguish. If then we wait with patience, still we say, Deliver me from the pressure which hath compassed me about: but because we are saved by hope, we say at the same time both of these, O Thou, My Rejoicing, deliver me. Iwill give thee under
21. The answer of God, (ver. 8. )
standing. The Psalm indeed is for understanding. / will give thee understanding, and set thee in the way in which thou shall go. What is, I will set thee in the way in which thou shalt go? Not that thou may est stand still therein, but that thou stray not therefrom. I will give thee under standing, that thou mayest know thyself ever, and rejoice ever in hope before God, until thou come at last to that country where shall be now no more hope, but reality. Iwill
Take no thought, saith He; and the Apostle Peter saith, Matt. 6,
Cast ye all your care upon Him, for He care th for you. jpet
Iwill
raise thine eyes unto Him, and fear not, as I said, lest thou
fall into a snare. Hear another Psalm. Mine eyes are ever Ps. 25, toward the Lord. And, as if one said to him, What dost
thou for thy feet, when thou lookest not before thee ? For
Therefore,
fix
Mine Eyes upon thee. Do thou then 7.
fi
8'
fix Mine Eyes upon thee : I will not take off from thee Mine Eyes ; because thou also wilt not take off thine eyes from Me. Now, being justified, now after remission of thy sins, lift up thine eyes unto God. For thine heart was corrupt, while it was on earth. It is not in vain that thou hearest, Lift up thine heart, lest it be corrupted. Therefore do thou also lift up thine eyes even unto God, that He may fix His Eyes upon thee. But why fearest thou, lest while thou hast thine eyes upon God, thou shouldest stumble, shouldest not look before thee, and haply fall into a snare ? Fear not, for even there are His Eyes, which He fixeth upon thee.
800 They are wisest who yield ready submission to God.
Psalm He shall pluck, saith he, my feet out of the net. XXXII Mine Eyes upon thee.
I will
fix
Exp. ii.
22. To this man promised He understanding, and His
now turneth He to the proud, who defend their sins, and sheweth unto us, what is true understanding.
(Ver. 9. ) Be not ye as the horse or as the mule, which have no understanding. The horse and mule are of uplifted neck. Is. l,3. The horse and mule are not like that ox, which knoweth
his owner, and the ass his master's crib: be not ye as the horse or as the mule, which have no understanding. For what do such suffer? Hold in their jaws with bit and bridle, who come not near unto Thee. Wouldest thou be as the horse or as the mule ? wouldest thou not have a rider? Thy mouth and thy jaws shall be held in with bit and bridle; thy mouth shall be held in, even that wherewith thou boastest thy merits, and keepest silent thy sins. Hold in their jaws, who come not near unto Thee, by humbling themselves.
23. Ver. 10. Many are the scourges of the sinner. It is no wonder if after the applying of the bit and bridle, there follow scourges; for the beast desired to be untamed: he is tamed with bridle and scourge; and I wish he may be throughly tamed ! for there is fear lest by too much resisting he deserve to be left untamed, and to go on in his own un restrained liberty, so that it be said of him, Their iniquity
Ps. 73,7. standeth forth as from their fatness ; as of them whose sins are as yet unpunished. Therefore when he is scourged, let him be amended, let him be tamed ; for even so this man also declared himself to be tamed. A horse and a mule had he called himself, when he kept silence, but whereby was he tamed? By scourges. / was turned, saith he, in misery,
until a thorn was fixed through. Whether scourges thou sayest, or goads thou sayest, God tameth the beast whereon He rideth ; for it is expedient for the beast that it be ridden
For not because He is weary by going afoot, doth God ride the beast. And truly is it not full of mystery, that an ass was brought unto the Lord ? A people, meek, and gentle, bearing well the Lord, is that ass; and tendeth
protection:
7.
upon.
' towards Jerusalem. For the meek will He guide in judg- Ps. 25,9.
Rejoice in God. Never question His Government. 301
tnent, as saith another Psalm, and the gentle will He teach Vee. His way. What meek ? Those that lift not up their neck -- , against their tamer ; suffering patiently the scourges and the bridle; afterwards so tamed, that without a scourge they
amble, and without bit or bridle keep the way. If thou be without That rider, thou wilt fall, not He. Many are the scourges of the sinners ; but he that trusteth in the Lord, Mercy shall compass him about. How is there refuge from pressure ? Him whom first pressure compasseth, afterwards compasseth Mercy : because He will give Mercy, Who gave Ps. 84,
'
also Law: Law in scourges; Mercy in consolation.
Ps. 34, is said in another place, The Lord is nigh unto them that have broken their heart. See if that Publican had broken his heart, and then will ye see that the Lord is nigh unto them that have broken their heart. And the Publican, standing afar off, would not lift up so much as his eyes unto Heaven, but smote upon his breast. The smiting of the breast is the contrition of the heart. What said he smiting his breast ? God be merciful to me a sinner I And what, in
/ tell you, this man went down to his
sentence, the Lord ?
house justified rather/ than the other. Whereby I?
am not as this Publican. judgment of God. I
It is the am not as
other men are, extortioners, unjust, adI
twice The other dares not lift up his eyes unto Heaven, he mindeth his own conscience, he standeth afar off, and he is justified rather
ulterers : in the week, of possess.
fast
I give tithes all that
than the Pharisee. Wherefore? I pray Thee, Lord, explain to us this Thy judgment, explain to us the righteousness of Thy Law. God doth explain the rule of His Law. Would ye hear, wherefore ? For every one that exalteth himself shall be abased, and he that humbleth himself shall be exalted.
12. Attend, therefore, dearly Beloved. I said that the Publican dared not lift up his eyes to Heaven. Why
We must shew our wounds if we would be healed. 291
looked he not to Heaven ?
He looked to himself, that he might first displease himself,
and so please God. But thou boastest thyself, thou up-
liftest thy neck. To the proud man saith the Lord, Wilt not
thou look to thyself? I look to thee. Wouldest thou that I
look not to thee ? Look thou to thyself. For this reason
dared not the Publican lift up his eyes unto Heaven, because
he looked upon himself, he punished his own conscience;
he was judge unto himself, that He might intercede for him ;
he punished himself, that He might set him free; he accused himself, that He might defend him. And so did He defend
him, in that He declared sentence for the same.
this man went down to his house justified rather than the
other : for every one that exalteth himself shall be abased,
and he that humbleth himself shall be exalted. He looked
to himself, saith He, and I would not look to him : I heard
him saying, Turn Thy face from my sins. For who is it
that said this, but he that said also that, For I acknowledge 3.
Because he looked to himself. Ver. 2'3,
/ tell
am not as other men are, extortioners, unjust, adulterers,
nor because he fasted twice in the week, nor because he
gave tithes, was he not a sinner. But even if he had been without any other sin, his very pride was a great sin ; and
yet, he said all those words. Who in the world is without
sin ? Who can boast that he hath a clean heart, or who can Prov. 20, boast that he is free from sins ? He had then sins; but like9.
one perverse, and not knowing whither he had come, he was
as it were in the Physician's house to be cured, and shewed
his sound limbs, covering his wounds. Let God cover thy wounds; do not thou. For if thou wish to cover them being ashamed, the Physician will not cure. Let the Phy sician cover, and cure, for He covereth with a plaster. By the covering of the Physician the wound is healed ; by the
covering of the wounded man the wound is concealed. And
from whom dost thou conceal ? From Him Who knowelh
pa. 5i my transgressions. And in like manner, my Brethren, was
tJhe Pharisee also a sinner. For neither because he said,
all things.
13. CoInsider then, Brethren, what this man said, (ver. 3. )
When
roaring all the day long. What is this ?
u2
kept silence, my bones waxed old through my
It seems as it
you,
292 Not boasting, but confession, wins strength from God.
\x\u were contradictory, When I kept silence, my bones waxed "Exr. ii. old through my roaring. If through his roaring, how kept he silence ? Somewhat he kept silent, somewhat he kept
not silent. He kept silent that whereby he might profit, he kept not silent that whereby he would fail ; confession he kept silent, presumption he proclaimed. For said he, I kept silence, I confessed not. Then it behoved him to speak, to keep silent his merits, to proclaim his sins: but now perversely he kept silent his sins, his merits he pro claimed. And what befel him ? His bones waxed old. Be ye sure that if he had proclaimed his sins, and kept silent his merits, his bones had been made new, that is, his strength had been made new : he would have been strong in the
Lord, because he was found in himself weak. But now, because in himself he would be strong, he was made weak, and his bones waxed old. He remained still in oldness, because he would not, by confession, love newness. For what men are made new, ye know, Brethren : because Blessed are they whose transgression is forgiven, whose sin is covered. He would not that his transgressions should be
forgiven him, he accumulated, he defended them ; he boasted his own merits. Because then he kept silence from con fession, his bones waxed old. Through my roaring all the day long. What Through my roaring all the day long? Through my persevering in defence of my sins. And yet see
ye what manner of man he is, how that he acknowledgeth himself. For now will there be understanding, and he shall regard nothing beside himself, and displease himself because he doth acknowledge himself. Now ye will hear, that ye may be made whole.
14. Ver. --4. Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there no guile. When kept silence, my bones waoued old through my roaring all the day long. For day and night Thy Hand was heavy upon me. What is, Thy Hand was heavy upon me? great matter, Brethren: remember the sentence
ruled between those two, the Pharisee and the Publican. What was said of the Pharisee? That he abased. What was said of the Publican That he exalted. Why is the one abased? Because he exalted himself. Why the
is
?
is
is
AI
2
is
is,
Misery of self-excusing. Confession in heart heard. 293
other exalted? Because he humbled himself. Therefore Ver. that He may abase him that exalteth himself, God maketh . 4,B' heavy His Hand over him. He would not humble himself
by confession of his transgression ; he is abased by the weight of God's hand. How could he endure that heavy
hand of Him abasing? How light was the hand of Him exalting ! Both in the one was He strong, and in the other was He strong; strong to abase the one, strong to exalt the other.
15. Ver. I4. Because day and night Thy Hand tras heavy
was turned in misery, until a thorn was through me. By the very aggravation of Thy Hand, by very humiliation, I was turned in misery, I was made mise rable, a thorn was fixed through me, my conscience was pricked. What happened when the thorn was fixed through him? The sense of pain was given him; he found out his infirmity. And he who kept silent confession of his sin, so that by his exclaiming in defence of his sin his strength waxed old, that is, his bones were turned into oldness, what did he now when the thorn was fixed through him ?
/ acknowledged my sin unto Thee. Now then he acknow ledgelh. If he acknowledgeth, He pardoneth. Hear ye what follows: see if he saith not himse
upon me,
fixed
Ilf, I acknowledge my not hid. This was what I was saying; cover not thou, and God covereth.
sin unto Thee, and mine iniquity have
Blessed is he whose transgression is forgiven, and whose sin is covered. They who cover their sins, are laid bare; but he laid them Ibare, that so he might bIe covered. Mine iniquity have not hid. What is, have not hid? Before had I kept silence. What now ? / said. Somewhat con
/
confess my transgression untIo the Lord, and Tliou forgarest
trary to that silence.
said. What saidst thou? / will
the iniquity of my heart. said. What saidst thou? He doth not now confess, he doth but promise that he will confess; and He even now forgiveth. Attend, Brethren, it is a great matter. He said, / will confess; he said not, I have confessed, and Thou hast forgiven: he said, / will confess, and Thou forgavest : because in that very thing that he said, / will confess, he shewed that he had not yet confessed with his mouth, but in his heart he had confessed.
(Ver. 5. )
' '
" confession then had not yet come to my mouth, for I had said, / will confess against myself: nevertheless, God heard the voice of my heart. My words were not yet in my mouth, but the Ear of God was already in my heart. Thou forgavest the iniquity of my heart; because I said, / will
294 They who blame fate for their sin, accuse God.
/ will confess, is to confess: therefore Exj\il! also, And thou forgavest the iniquity of my heart. My
Psalm This very thing, to say,
Iwill confess my transgression unto the Lord: he said with good cause, Iwill confess against myself; and this makes a difference. For many confess their transgressions, but against the Lord God Himself: when they are found in sin they say, God willed it. For if a man say either, I did it not; or, This
deed which you blame is no sin ; he confesseth neither against himself, nor against God. If he say, I surely did it, and it is sin, but God willed what have done? This
to confess against God. Haply you may say, No one saith this who there that saith, God willed Many say even this; but those who say not this -- what say they else when they say, My fate did my stars caused it? And thus by going about will they to come at last to God. By
going about would they come at last to accuse God, who will not by going straight come to appease God and they say, My fate did it. What fate? My stars caused it. What are stars? Surely those which we perceive in the Heavens. And who made them? God. Who ordained them? God. Thou seest then what thou wouldest say,
God made me to sin: so He unrighteous, thou righte ous; because He had not caused thee, thou hadst not sinned. Away with those excuses in sins! Remember that
confess.
16. But this sufficed not; he said not only,
To. 14l, Psalm, Incline not my heart to wicked words, to make
excuses in my sins, with men that work
there are great men forsooth who defend their sins
are also great men who tell the constellations,
reckon the stars and their seasons, and who say when any one either sinneth or liveth well, and when Mars makcth murderer, or Venus an adulteress;
men they seem in this world. But what saith he in the
great, learned, chosen Psalm Incline not my heart to wicked words, with men
iniquity. But there
and who
?
a
is
:
if
is
is
it,
;
it,
;
is
it ?
I
Sin is not compulsory. The Acceptable Time. 295
I man crieth to the Physician, I;
merciful
said. Why, / said?
with an emphasis ;
him persuading me.
heal my soul; for I
this man also determined and purposed;
I will not partake with their Ver. '"--
that work iniquity: and
chosen. Call they chosen and learned the tellers of con stellations ; call they wise those who as it were arrange on their fingers the fates1 of men, and foreshew men's characters' al. from the stars: with a free will hath God created me; if I have sinned, I have sinned myself: so must I confess my transgression not only unto the Lord, but against myself, not against Him. Isaid, Lord, be unto me: I
the sick is said /, even not fate, nor chance, nor the devil: for neither did Ihe compel me, but 1 consented to
said, Lord, be unto me: Ps. 41,4. merciful
have sinned aguinst Thee. So hath
I
fess against myself my transgression unto the L. ord, and
sold themselves. To redeem them that were under the law: under the law were they, because the law pressed them; their own condition pressed them, by convincing of guilt, not by saving. It did indeed forbid sin; but because
they had not of themselves the power of justifying themselves, they ought to have cried unto Him, as he cried who was
? ? muliere,' a word not generally used of a Virgin.
said,
Iwill con
Thou forgavest the iniquity of my sin.
17. Ver. 6. For this shall every one that is godly pray
unto Thee in an acceptable time. At what time? For this. For what? For ungodliness. For what? Even for the pardon of sins. For this shall every one that is godly pray unto Thee in an acceptable time. Therefore shall every one that is godly pray unto Thee, because Thou hast for given sin.
For if Thou forgavest not sins, there would not be one godly man to pray unto Thee, For this shall every one that is godly pray unto Thee, in an acceptable time: when the New Testament shall be manifested; when the
Grace of Christ shall be manifested, for that is the accept
able time. But when the fulness of time was comea, Gal. 4, God sent forth His Son, made of a woman, that is, of female*, Ifor the ancients used those words indifferently,)
made under the law, to redeem them that were under the
law. From whence to redeem them ? From the
from perdition, from their sins, from him to whom they had
devil,
HQGChange ofperson. Floods ofstrange doctrine keepfrom God.
I am! Exp. ll! *^/0 shall deliver me from the body of this death ? All men
Psalm led captive under the law of sin, O wretched man that
Rom.
were under the law, not in the law, while already pressed sore upon them, convincing them of guilt. For the law manifested sin, forced the thorn, made the heart to be pricked the law warned every man that he should acknowledge himself guilty, and cry unto God for pardon. For this shall every one that is godly pray unto Thee, in an acceptable time. Therefore said of the time, When the
fulness time was come, God sent forth His Son. Again 8Cor. 6,saith the Apostle, have heard thee in a time accepted, and
in the day of salvation have succoured thee. And because this concerning all Christians had been predicted by the
"fi. 49
Ps. 8. Salvation belongeth unto the Lord: Thy blessing upon Thy people. He saith not, Salvation belongeth unto the Lord, and His blessing upon His people; nor, Lord, salvation belongeth unto Thee, and Thy blessing upon Thy people; but when he had begun, Salvation belongeth unto the Lord, speaking not unto Him, but of Him then he turned
to Him and said, And Thy blessing is upon Thy people. So here also, when thou he'arest first, To Thee, then To Him, think not that another. For this shall every one that godly pray unto Tlice in an acceptable time. Surely in the floods of great waters they shall not come nigh unto Him. What is, in the floods of great waters? They who are floating in the floods of great waters come not nigh unto God. What are the floods of great waters The multi plicity of various doctrines. Attend, Brethren. The great waters are the variety of doctrines. The doctrine of God one there are not many waters but one water, whether the water of the Sacrament of Baptism, or of the doctrine of Salvation. Concerning that doctrine, by which we are
Pror. sprinkled through the Holy Spirit, said, Drink waters
the Apostle added, Behold, now the accepted time; behold, now the day of salvation. For this shall every one that is godly pray unto Thee in an acceptable time.
18. Surely in the floods of waters they shall not come nigh unto Him. Unto Him. Unto whom Unto God for he wont to change the person as written,
Prophet,
IB.
out of thine own cistern, and running waters out thine
of
6,
;
8
7~,
it is
I
it
?
? it
it is
is
/ is
it
is is ;
is ;O
;
it
3,
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of
:
is is is
I
Humility taught by Christ, not by wisest Heathens. 297
own well. To those waters approach not the ungodly, but Ver.
they that believe on Him that justifieth the ungodly, now justified, approach. Other waters there are many, many^0TM. 4'
doctrines defile the minds of men, as I said but now. One doctrine there is, My fate did it; another, Chance did it for
me; Fortune caused it. Men are governed by chance, there
is no Providence whereby any thing is directed ; this is another doctrine. Another man said ', There is against usiMani. the race of darkness, which rebelled against God; the samecha? us maketh men to sin. In this flood of great waters, they shall
not come nigh unto God. Which is that water, that true
water which flows from the inmost vein of the pure fountain
of Truth ? Which is that water, Brethren, but that which teaches to confess unto the Lord ? Which is that water, but
that which teaches, It is a good thing to confess unto the'P 92 } Lord? IWhich is that water, but that which teaches this
word,
confess transgression p
, and,
have sinned against Thee. This is the water
said, Lord, be unto me; heal*. merciful
my soul, for
of confession of sin, this is the water of humiliation of heart,
this is the water of a life leading unto salvation, abasing itself, presuming nothing of itself, attributing nothing proudly to its
own power. This water is not in any of the books of the Gentilesa; not in the books of the P^picureans, not of the,,. . Stoics, not of the Manichxans, not of the Platonists. Even gena- where the best precepts of morals and discipline are found, 'um' yet is not found that humility. The way of that humility
flows from another source ; it comes from Christ. This way
is from Him, Who when He was high, came lowly. For
what else taught He by humbling Himself,
obedient unto death, even the death of the Cross? What 8. else taught He by paying that which He owed not, that He might free us from debt ? What else taught He by being baptized, Who did no sin ; crucified, Who had no guilt ? What else taught He, but this humility ? Not unjustly
saith He, / am the Way, the Truth, and the Life.
this humility these men come nigh unto God, because6.
the Lord is nigh unto them that are of a broken heart. ps. 3* But in the floods of great waters, lifting up themselves18.
being made? . . .
InJohnU
6-
said, unto the LordI
I will I against myself my
298 God alone our hope in present difficulties.
Psalm against God, and teaching pride and ungodliness, shall they Exp. lI. not come nigh unto God.
19. But what? Art thou, who art even justified, still in the midst of those waters? On every side, my Brethren, even when we are confessing our sins, roar around us the waters of that flood. We are not indeed in the flood, but we are surrounded by the flood. They press upon us, but over whelm us not, they trouble us, but drown us not. What then wilt thou do, seeing thou art in the midst of the flood, whilst thou walkest in this world ? For doth not one hear such teachers, doth he not hear such proud men, doth he not from their words suffer in his heart daily persecutions ? What then should he say who is now justified and presum ing upon God, who is surrounded by that flood? (Ver. 7. )
Thou art My Refuge from the pressure which hath sur rounded me. Let others fly for refuge, either to their gods or to their devils, or to their own strength, or to the defence of their sins: for me in that flood is there no refuge but Thou, from the pressure which hath surrounded me.
20. O Thou, My Rejoicing, deliver me. If already thou rejoicest, why wouldest thou be delivered? O Thou, My Rejoicing, deliver me. I hear the voice of joy, O Thou, My Rejoicing ; I hear a groan, deliver me. Thou rejoicest and groanest. True, saith he, I both rejoice and groan; I rejoice
in hope, I groan still in act. O Thou, My Rejoiciug, deliver
me. Rejoicing in hope; saith the Apostle. Therefore 12, 12, rightly saith he, 0 Thou, My Rejoicing, deliver me. Where
fore, deliver me ? It follows ; patient in tribulation. 0 Thou, My Rejoicing, deliver me. The Apostle also was Bom. 8, already justified, and what saith he? And not only they,
23--25. ouf ourseivcs afco which have the firslfruits of the Spirit, even we ourselves groan within ourselves. Wherefore, deliver me ? Because, we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. See then wherefore he saith, deliver me. Because we still wait, groaning within ourselves, for the redemption of our
body. Wherefore then, O Thou, My Rejoicing? There the same Apostle goes on, and says, For we are saved by hope: but hope that is seen is not hope: for what a man
Rom.
We must look to God, that He may look to us. 290
seeth, why doth he yet hope for? But if we hope for that Ver.
ue see not, then do we with patience wait for it. If thou dost hope, thou dost rejoice; if with patience thou waitest,
yet thou groanest : for there is no need of patience, where thou sufferest no evil. That which is called endurance, that which is called patience, that which is called submis sion, th at which is called long-suffering, is not but in evils. When thou art sore pressed, there is anguish. If then we wait with patience, still we say, Deliver me from the pressure which hath compassed me about: but because we are saved by hope, we say at the same time both of these, O Thou, My Rejoicing, deliver me. Iwill give thee under
21. The answer of God, (ver. 8. )
standing. The Psalm indeed is for understanding. / will give thee understanding, and set thee in the way in which thou shall go. What is, I will set thee in the way in which thou shalt go? Not that thou may est stand still therein, but that thou stray not therefrom. I will give thee under standing, that thou mayest know thyself ever, and rejoice ever in hope before God, until thou come at last to that country where shall be now no more hope, but reality. Iwill
Take no thought, saith He; and the Apostle Peter saith, Matt. 6,
Cast ye all your care upon Him, for He care th for you. jpet
Iwill
raise thine eyes unto Him, and fear not, as I said, lest thou
fall into a snare. Hear another Psalm. Mine eyes are ever Ps. 25, toward the Lord. And, as if one said to him, What dost
thou for thy feet, when thou lookest not before thee ? For
Therefore,
fix
Mine Eyes upon thee. Do thou then 7.
fi
8'
fix Mine Eyes upon thee : I will not take off from thee Mine Eyes ; because thou also wilt not take off thine eyes from Me. Now, being justified, now after remission of thy sins, lift up thine eyes unto God. For thine heart was corrupt, while it was on earth. It is not in vain that thou hearest, Lift up thine heart, lest it be corrupted. Therefore do thou also lift up thine eyes even unto God, that He may fix His Eyes upon thee. But why fearest thou, lest while thou hast thine eyes upon God, thou shouldest stumble, shouldest not look before thee, and haply fall into a snare ? Fear not, for even there are His Eyes, which He fixeth upon thee.
800 They are wisest who yield ready submission to God.
Psalm He shall pluck, saith he, my feet out of the net. XXXII Mine Eyes upon thee.
I will
fix
Exp. ii.
22. To this man promised He understanding, and His
now turneth He to the proud, who defend their sins, and sheweth unto us, what is true understanding.
(Ver. 9. ) Be not ye as the horse or as the mule, which have no understanding. The horse and mule are of uplifted neck. Is. l,3. The horse and mule are not like that ox, which knoweth
his owner, and the ass his master's crib: be not ye as the horse or as the mule, which have no understanding. For what do such suffer? Hold in their jaws with bit and bridle, who come not near unto Thee. Wouldest thou be as the horse or as the mule ? wouldest thou not have a rider? Thy mouth and thy jaws shall be held in with bit and bridle; thy mouth shall be held in, even that wherewith thou boastest thy merits, and keepest silent thy sins. Hold in their jaws, who come not near unto Thee, by humbling themselves.
23. Ver. 10. Many are the scourges of the sinner. It is no wonder if after the applying of the bit and bridle, there follow scourges; for the beast desired to be untamed: he is tamed with bridle and scourge; and I wish he may be throughly tamed ! for there is fear lest by too much resisting he deserve to be left untamed, and to go on in his own un restrained liberty, so that it be said of him, Their iniquity
Ps. 73,7. standeth forth as from their fatness ; as of them whose sins are as yet unpunished. Therefore when he is scourged, let him be amended, let him be tamed ; for even so this man also declared himself to be tamed. A horse and a mule had he called himself, when he kept silence, but whereby was he tamed? By scourges. / was turned, saith he, in misery,
until a thorn was fixed through. Whether scourges thou sayest, or goads thou sayest, God tameth the beast whereon He rideth ; for it is expedient for the beast that it be ridden
For not because He is weary by going afoot, doth God ride the beast. And truly is it not full of mystery, that an ass was brought unto the Lord ? A people, meek, and gentle, bearing well the Lord, is that ass; and tendeth
protection:
7.
upon.
' towards Jerusalem. For the meek will He guide in judg- Ps. 25,9.
Rejoice in God. Never question His Government. 301
tnent, as saith another Psalm, and the gentle will He teach Vee. His way. What meek ? Those that lift not up their neck -- , against their tamer ; suffering patiently the scourges and the bridle; afterwards so tamed, that without a scourge they
amble, and without bit or bridle keep the way. If thou be without That rider, thou wilt fall, not He. Many are the scourges of the sinners ; but he that trusteth in the Lord, Mercy shall compass him about. How is there refuge from pressure ? Him whom first pressure compasseth, afterwards compasseth Mercy : because He will give Mercy, Who gave Ps. 84,
'
also Law: Law in scourges; Mercy in consolation.
