No More Learning

our Lord ; in that He bore so long with him as if good, when He was not ignorant of his thoughts ; in that He admitted him to the Supper in which He committed and delivered to His disciples the figure of His Body and Blood ; finally, in that He received the kiss of peace at the very time of His betrayal ; it is easily understood how Christ shewed peace to His betrayer, although he was laid waste by the intestine war of so abominable a device. And therefore is Absalom called "father's peace," because his father had the peace, which he had not.
2. O Lord, how are they multiplied that trouble me! So multiplied indeed were they, that one even from the number of His disciples was not wanting, who was added to the number of His persecutors. Many r ise up against me ; many say unto my soul, There is no salvation for him in his God. It is clear that if they had had any idea that He would rise again, assuredly they would not have slain Him.
Mat. 27, To this end are those speeches, Let Him come down from
42.
18us. ceptor
l Cor. 4, 7'
the cross, if He be the Son of God ; and again, He saved others, Himself He cannot save. Therefore, neither would Judas have betrayed Him, if he had not been of the number of those who despised Christ, saying, There is no salvation
for Him in His God.
3. ButThou,OLord,artmytaker'. Itissaidto Godin
tne nature of man, for the taking of man is, the Word made Flesh. My glory. Even He calls God his glory, whom the Word of God so took, that God became one with Him. Let the proud learn, who unwillingly hear, when it is said to them, For what hast thou that thou didst not receive? Now if thou didst receive it, why dost thou glory as if thou hadst not received it ? And the lifter up of my head. I think that this should be here taken of the human mind, which is not unreasonably called the head of the soul ; which so inhered in, and in a sort coalesced with, the supereminent excellency of the Word taking man, that it was not laid aside by so great humiliationI of the Passion.
cried unto the Lord ;
4. With my voice have
not with the voice of the body, which is drawn out with the sound of the reverberation of the air ; but with the voice of the heart, which to men speaks not, but with God sounds as
that is,
The voice ofthe heart cries to God.
11
a cry. By this voice Susanna was heard; and with thisSus. 44. voice the Lord Himself commanded that prayer should begIatt"6' made in closets, that is, in the recesses of the heart noise
lessly. Nor would one easily say that prayer is not made
with this voice, if no sound of words is uttered from the body ; since even when in silence we pray within the heart, if thoughts interpose alien from the mind Iof one praying, it cannot yet be said, With my voice have the
cried unto Lord. Nor is this rightly said, save when the soul alone,
taking to itself nothing of the flesh, and nothing of the aims of
the flesh, in prayer, speaks to God, where He only hears. But
even this is called a cry by reason of the strength of its intention. And He heard me out of His holy mountain.
We have the Lord Himself called a mountain by the Prophet,
as it is written, The stone that was cut out without hands Dan. 2,
grew to the size of a mountain. But this cannot be taken
of His Person, unless peradventure He would speak thus, out
of myself, as of His holy mountain He heard me, when He
dwelt in me, that is, in this very mountain. But it is more
plain and unembarrassed, if we understand that God out of
His justice heard. For it was just, that He should raise
again from the dead the Innocent Who was slain, and to Whom evil had been recompensed for good, and that He should render to the persecutor a meet reward, who repaid
Him evil for good. For we read, Thy justice is as thePs. 36,6.
mount/ains of God.
slept, and took rest*. It may be not unsuitably
5.
remarked, that it is expressly said, I, to signify that of His
own Will He underwent death, according to that, IJotmio,
doth My Father love Me, because
might take it again. No maIn taketh it from Me ;
have have power to take it again. Therefore, saith He, you have not taken Me as though
power to lay it down, and
against My will, and slain Me ; but / slept, and took rest;
and rose, for the Lord will take me up. Scripture contains numberless instances of sleep being put for death ; as the Apostle says, / would not have you to be ignorant, brethren, l ThesB. concerning them which are asleep. Nor need we make any *' 13. question, why it is added, took rest, seeing that it has already been said, / slept. Repetitions of this kind are
b Ego dormivi, et somnum cepi. Tn the Hebrew also, /is emphatic.
Therefore I lay down My life, Ithat
8'
5"
12 Our future present to God.
usual in Scripture, as we have pointed out many in the second Psalm. But some copies have, / slept, and was cast into a deep sleep c. And different copies express it differently, according to the possible renderings of the Greek words, iyai
1 dor- Is ixoift. ^v xa) virvuxra. Unless perhaps sleeping1 may be j<<0mnns taken of one dying, but sleep* of one dead : so that sleeping may be the transition into sleep, as awakening is the transition into wakefulness. Let us not deem these repetitions in the
2 Cor.
6.
me. It is written in the Gospels how great a multitude stood around Him as He was suffering, and on the cross. Arise, O Lord, save me, O my God. It is not said to God, Arise, as if asleep or lying down, but it is usual in holy Scripture to attribute to God what He doeth in us ; not indeed universally, but where it can be done suitably; as
when He is said to speak, when by His gift Prophets speak, and Apostles, or whatsoever messengers of the truth. Hence that text, Would you have proof of Christ, Who speaketh in me ? For he doth not say, of Christ, by Whose enlightening or order I speak ; but he attributes at once the speaking
itself to Him, by Whose gift he spake.
7. Since Thou hast smitten all who oppose me without a
cause. It is not to be pointed as if it were one sentence, Arise, O Lord, save me, O my God; since Thou hast smitten
' Dormivi, ct soporatus sum.
sacred writings empty ornaments of speech. /
slept, and took rest, is therefore well understood as I gave Myself up
"I to My Passion, and death ensued. " And
for
the Lord trill take Me up. This is the more to be remarked,
how that in one sentence the Psalmist has used a verb of past and future time. For he has said, both / rose, which is the past, and will take Me up, which is the future ; seeing that assuredly the rising again could not be without that taking up. But in prophecy the future is well joined to the past, whereby both are signified. Since things which are prophesied of as yet to come in reference to time are future ; but in reference to the knowledge of those who prophesy they are already to be viewed as done. Verbs of the present tense are also mixed in, which shall be treated of in their proper place when they occur.
/ will not the thousands that surround fear of people
rose,
Teeth symbols of destruction to good or ill. 13
all who oppose me without a cause. For He did not there
fore save Him, because He smote His enemies; but rather
He being saved, He smote them. Therefore it belongs to
what follows, so that the sense is this ; Since Thou hast smitten all who oppose me without a cause, Thou hast broken
the teeth of the sinners ; that is, thereby hast Thou broken
the teeth of the sinners, since Thou hast smitten all who oppose me. It is forsooth the punishment of the opposers, whereby their teeth have been broken, that is, the words of sinners rending with their cursing the Son of God, brought
to nought, as it were to dust ; so that we may understand
teeth thus, as words of cursing. Of1 which teeth the Apostle1 Oxf. speaks, If yc bile one another, take heed that ye be not, Tje",
consumed one of another. The teeth of sinners can also beGa1. 5, taken as the chiefs of sinners ; by whose authority each one
is cut off from the fellowship of godly livers, and as it were incorporated with evil livers. To these teeth are opposed
the Church's teeth, by whose authority believers are cut off from the error of the Gentiles and divers opinions, and are translated into that fellowship which is the body of Christ. With these teeth Peter was told to eat the animals when they had been killed, that is, by killing in the Gentiles what they were, and changing them into what he was himself. Of these teeth too of the Church it is said, Thy teeth are as a Sol.
flock of shorn sheep, coming upfront the bath, whereof every 2? n^' 6 ' one beareth twins, and there is not one barren among them.
These are they who prescribe rightly, and as they prescribe,
live; who do what is written, Let your works shine before Matt. 5, men, that they may bless your Father which is in heaven.
For moved by their authority, they believe God Who speaketh
and worketh through these men ; and separated from the
world, to which they were once conformed, they pass over
into the members of the Church. And rightly therefore are
they, through whom such things are done, called teeth like
to shorn sheep ; for they have laid aside the burdens of earthly cares, and coming up from the bath, from the washing
away of the filth of the world by the Sacrament of Baptism,
every one beareth twins. For they fulfil the two command
ments, of which it is said, On these two commandments hang Mat. 22, all the Law and the Prophets ; loving God with all their40.
Bom. 24. 25.
Cor. 12, 27.
flh'
14 Psalms prophetic of Christ include His Body the Church.
heart, and with all their soul, and with all their mind, and their neighbour as themselves. There is not one barren among them, for much fruit they render unto God. Ac cording to this sense then it is to be thus understood, Thou hast broken the teeth of the sinners, that Thou hast brought the chiefs of the sinners to nought, by smiting all who oppose Me without cause. For the chiefs according to the Gospel history persecuted Him, whilst the lower people honoured Him.
8. Salvation the Lord and upon Thy people be Thy blessing. In one sentence the Psalmist has enjoined men what to believe, and has prayed for believers. For when
said, Salvation of the Lord, the words are addressed to men. Nor does follow, And upon Thy people be Thy blessing, in such wise as that the whole spoken to men, but there a change into prayer addressed to God Himself, for the very people to whom was said, Salvation the Lord. What else then doth he say but this Let no man presume on himself, seeing that of the Lord to save from the death of sin for, Wretched man that am, who shall deliver me from the body of this death The grace of God through Jesus Christ our Lord. But do Thou, Lord, bless Thy people, who look for salvation from Thee.
9. This Psalm can be taken as in the Person of Christ another way; which that whole Christ should speak. mean by whole, with His body, of which He the Head, according to the Apostle, who says, Ye are the body of
Christ, and the members. He therefore the Head of this body wherefore in another place he saith, But doing the truth in love, we may increase in Him in all things, Who is the Head, Christ, from Whom the whole body is joined together and compacted. In the Prophet then at once the Church, and her Head, (the Church founded amidst the storms of persecution throughout the whole world, which we know already to have come to pass,) speaks, Lord, how are they multiplied that trouble me many rise up against me wishing to exterminate the Christian name. Many say unto my soul, There is no salvation for him in his God.
For they would not otherwise hope that they could destroy the Church, branching out so very far and wide, unless they
;
!
it is
O
is
is,
;
1 4,
7,
is
?
is I
is ?
is
; is
O
I it
it is
of
a
it ;
is of
is
Ps. 3. expounded of the Church.
15
believed that God had no care thereof. But Thou, O Lord,
art my taker ; in Christ of course. For into that flesh1 the'homine Church too hath been taken bv the Word, Who was marfeJohn1,
flcsh, and dwelt in us ; for that, In heavenly places hath /feEph. 2 made us to sit together with Him. When the Head goes6. before, the other members will follow ; for, Who shallViom. S, separate us from the love of Christ? Justly then does the3"' Church say, Thou art my taker. My glory ; for she doth
not attribute her excellency to herself, seeing that she
knoweth by Whose grace and mercy she is what she is.
And the lifter up of my head, of Him, namely, Who, the Co]. I,
first-born I the dead, ascended into heaven. With 18' from up
cried unto the Lord, and He heard me out
my voice have
of His holy mountain. This is the prayer of all the Saints,
the odour of sweetness, which ascends up in the sight of the
Lord. For now the Church is heard out of this mountain, which is also her head ; or, out of that justice of God, by
which both His elect are set free, and their persecutors punished. Let the people of God also say, / slept, and
took rest; and rose, for the Lord will take me up; that they
may be joined, and cleave to their Head. For to this people is it said, Awake thou that steepest, and arise from Eph. 5, the dead, and Christ shall lay hold on thee. Since they are
taken out of sinners, of whom it is said generally, But they l Thess.
/ will not fear the thousands of people that surround me ; of the heathen verily that compass me about to extinguish every where, if they could, the Christian name. But how should
they be feared, when by the blood of the martyrs in Christ,
as by oil, the ardour of love is inflamed ? Arise, O Lord,
save me, O my God. The body can address this to its own
Head. For at His rising the body was saved ; Who ascended up on high, led captivity captive, gave gifts untoEfs. 4, men. For this is said by the Prophet, in the secret purpose of ps ^ God1, until that ripe harvest which is spoken of in the Gospel, 18. whose salvation is in His Resurrection, Who vouchsafed to destTna- die for us, shed out our Lord to the earth. Since Thou hast ^0Jie. smitten all who oppose me without a cause, Thou hast37. broken the teeth of the sinners. Now while the Church hath
rule, the enemies of the Christian name are smitten with
that sleep, sleep in the night. Let them say moreover,
'
l Cor.
16 Ps. 3. includes the strife of each soul with Satan.
confusion ; and, whether their curses or their chiefs, brought to nought. Believe then, O man, that salvation is of the Lord: and, Thou, O Lord, may Thy blessing be upon Thy people.
10. Each one too of us may say, when a multitude of vices and lusts leads the resisting mind in the law of sin, O Lord, how are they multiplied that trouble me! many rise up against me. And, since despair of recovery generally creeps in through the accumulation of vices, as though these same vices were mocking the soul, or even as though the Devil and his angels through their poisonous suggestions were at work to make us despair, it is said with great truth, Many say unto my soul, There is no salvation for him in his
God. But Thou, O Lord, art my taker. For this is our
hope, that He hath vouchsafed to take the nature of man in
Christ. My glory; according to that rule, that no one
should ascribe ought to himself. And the lifter up of my
head; either of Him, Who is the Head of us all, or of the
spirit of each several one of us, which is the head of the soul
and body. For the head of the woman is the man, and the
n' 3" I
head of the man is Christ. But the mind is lifted up, when
Rom. 7, it can be said already, With the mind
God; that the rest of man may be reduced to peaceable submission, l Cor. when in the resurrection ofIthe flesh death is swallowed up
slept, and took rest; and rose, the Lord will take me for
15' 54' in victory. With my voice
that most inward and intensive voice. And He heard me out of His holy mountain; Him, through Whom He hath s/uccoured us, through Whose mediation He heareth us.
i pre- tione
neration ?
surround me. Besides those which the Church universally hath borne and beareth, each one also hath temptations, by which, when compassed about, he may speak these words, Arise, O Lord; save me, O my God: that is, make me to arise. Since Thou hast smitten all who oppose me without a cause: it is well in God's determinate1 purpose said of the Devil and his angels ; who rage not only against the whole body of Christ, but also against each one in particular.
serve the law
of
have cried unto the Lord; with
up. Who of the faithful is not able to say this, when he calls to mind the death of his sins, and the gift of rege
/ will not the thousands people that fear of
Psalm and Song. The End. Blessing amid tribulation. 17
Thou hast broken the teeth of the sinners. Each man hath Ver. 8. those that revile him, he hath too the prime authors of vice,
who strive to cut him off from the body of Christ. But salvation is of the Lord. Pride is to be guarded against, p"
and we must say, My soul cleaved after Thee. And upon 63;s.
Thy people be Thy blessing : that is, upon each one of us.
PSALM IV.
To the end, a Psalm Song to d David.
Sept.
1. Christ is the end of the law for righteousness to every Rom. io, one that believeth. For this end signifies perfection, not consumption. Now it may be a question, whether every
Song be a Psalm, or rather every Psalm a Song; whether
there are some Songs which cannot be called Psalms, and
some Psalms which cannot be called Songs. But the Scrip-
lure must be attended to, if haply " Song" do not denote a
joyful theme.
But those are called Psalms which are sung
to the Psaltery ; which the history as a high mystery l Chron. declares the Prophet David to have used. Of which matter ^^g^, this is not the place to discourse ; for it requires prolonged inquiry, and much discussion. Now meanwhile we must
look either for the words of the Lord Man after the Resur- 2ction, or of man in the Church believing and hoping
2. Ver. 1. When
o n Him. Icalled, the Godofmy righteousness heard
me. When I called, God heard me, the Psalmist says, of Whom
is my righteousness. In tribulation Thou hast enlarged me.
Thou hast led me from the straits of sadness into the broad
ways of joy. For, tribulation and straitness is on every soul Rom. 2, of man that doeth evil. But he who says, We rejoice in9. tribulations, knowing that tribulation worketh patience ; up
to that where he says, Because the love of God is shed Rom. 5, abroad in our hearts by the Holy Ghost, which is given unto3'
us; he hath no straits of heart, they be heaped on him outwardly by them that persecute him. Now the change of person, for that from the third person, where he says, He
heard, he passes at once to the second, where he says, Thou hast enlarged me; if it be not done for the sake of variety
d %U *b riXtt, it ^*A/*>>7V tjiin ry A>>wiJ. Sept, C
18 Christ * enlarged1 in His people. Men wilful self-deceit.
Psalm and grace, it is strange why the Psalmist should first wish to -- declare to men that he had been heard, and afterwards address Him Who heard him. Unless perchance, when he had declared how he was heard, in this very enlargement
of heart he preferred to speak with God ; that he might even in this way shew what it is to be enlarged in heart, that is, to have God already shed abroad in the heart, with Whom he might hold converse interiorly. Which is rightly understood as spoken in the person of him who, believing on Christ, has been enlightened ; but in that of the very Lord Man, Whom the Wisdom of God took, I do not see how this can be suitable. For He was never deserted by It. But as His very prayer against trouble is a sign rather of our infirmity, so also of that sudden enlargement of heart the same Lord may speak for His faithful ones, whom He has personated also
/ was an
Me no meat ; was thirsty, and ye gave Me no drink, and so forth.
He
and
Mat. 25, I
when said,
Wherefore here also He can say, Thou hast enlarged me,
for one of the least of His, holding converse with God, Whose Bom. 5, love he has shed abroad in his heart by the Holy Ghost, which is given unto us. Have mercy upon me, and hear my prayer. Why does he again ask, when already he declared
that he had been heard and enlarged ? It is for our sakes, of Rom. 8, whom it is said, But if we hope for that we see not, we wait in patience ; or is that in him who has believed that which
hungred,
ye gave
begun may be perfected
Oxf. 3. Ver. 2. ye sons of men, how long heavy in /wart. Let
TVTss 'IF your error, says he, have lasted at least up to the coming of the your. '
Son of God why then any longer are ye heavy in heart When will ye make an end of crafty wiles, now when the truth is present ye make not Why do ye love vanity, and seek a lie? Why would ye be blessed by the lowest things? Truth alone, from which all things are true, maketh blessed. For,
Eccles. vanity is of deceivers, and all is vanity. What profit hath a man of all his labour, wherewith he laboureth under the sun? Why then are ye held back by the love of things temporal Why follow ye after the last things, as though the first, which
vanity and a lie For you would have them abide with you, which all pass away, as doth shadow.
4. Ver. 3. And know ye that the Lord hath magnified His
a
if
is
is
?
it ?
it, ?
?
' '
;
O
?
'Antf refers to hidden thought. * Diapsalma. ' Inward crying. 19
Holy One. Whom but Him, Whom He raised up from below, Ver. 3. and placed in heaven at His right hand? Therefore doth
he chide mankind, that they would turn at length from the
love of this world to Him. But if the addition of the conjunction (for he says, and know ye) is to any a difficulty,
he may easily observe in Scripture that this manner of speech is usual in that language, in which the Prophets spoke. For you often find this beginning, And the Lord said unto him, And the word of the Lord came to him. Which joining by a conjunction, when no sentence has gone before, to which the following one may be annexed, per-
adventure admirably conveys to us, that the utterance of the truth in words is connected with that vision which goes on in the heart. Although in this place it may be said, that the former sentence, Why do ye love vanity, and seek a lie ? is as if it were written, Do not love vanity, and seek a lie.
And being thus read, it follows in the most direct con struction, and know ye that the Lord hath magnified His Holy One. But the interposition of the Diapsalma, forbids our joining this sentence with the preceding one. For whether this be a Hebrew word, as some would have which means, so be it; or Greek word, which marks
pause in the psalmody (so as that Psalma should be what sung in psalmody, but Diapsalma an interval of silence in the psalmody that as the coupling of voices
singing called Sympsalma, so their separation Dia psalma, where certain pause of interrupted continuity
marked whether say be the former, or the latter, or something else, this at least probable, that the sense cannot rightly be continued and joined, where the Diapsalma intervenes.
5. The Lord will hear me, when cry unto Him. believe that we are here warned, that with great earnest
ness of heart, that is, with an inward and incorporeal cry, we should implore help of God. For as we must give thanks for enlightenment in this life, so must we pray for rest after this life. Wherefore in the person, either of the faithful preacher of the Gospel, or of our Lord Himself,
may be taken, as were written, the Lord will hear you,
when you cry unto Him.
c2
it I is in a is
if it
a 1
I
it is
:
:)
is
;
a
it,
20 Being angry and not sinning. Inward compunction.
6. Ver. 4. Be ye angry, and sin not. For the thought
Psalm
-- occurred, Who is worthy to be heard? or how shall the sinner
Rem. 25
Is. 29, 13.
Mat.
not cry in vain unto the Lord ? Therefore, Be ye angry, saith he, and sin not. Which may be taken two ways: either, event if ye be angry, do not sin ; that even there arise an emotion in the soul, which now by reason of the punishment of sin not in our power, at least let not the reason and the mind, which after God regenerated within, that with the mind we should serve the law of God, although with the flesh we as yet serve the law of sin, consent thereunto or, repent ye, that is, be ye angry with yourselves for your past sins, and henceforth cease to sin. What you say in your hearts there understood, say ye so that the complete sentence is, What ye say in your hearts, that say ye that is, be ye not the people of whom said, with their lips they honour Me, but their heart is far from Me. In your chambers be ye pricked. This what has been expressed already in heart. For this the chamber, of which our Lord warns us, that we should pray within, with closed doors. But, be ye pricked, refers either to the pain of repentance, that the soul in punishment should prick itself, that be not condemned and tormented in God's judgment or, to arousing, that we should awake to behold the light of Christ, as pricks were made use of. But some say that not, be ye pricked, but, be ye opened, the better reading because in the Greek Psalter xarctvvyr)Te, which refers to that enlargement of the heart, in order that the shedding abroad of love by the Holy Ghost may be received.
7. Ver. 5. Offer the sacrifice righteousness, and hope in the Lord. He says the same in another Psalm, the sacrifice
for God a troubled spirit. Wherefore that this the sacrifice of righteousness which offered through repentance not unreasonably here understood. For what more righteous, than that each one should be angry with his own
sins, rather than those of others, and that in self-punishment he should sacrifice himself unto God Or are righteous works after repentance the sacrifice of righteousness For the interposition of Diapsalma not unreasonably perhaps intimates even a transition from the old life to the new life: that on the old man being destroyed or weakened by repent
Ps. 51, ir
?
is
;
?
is
it is
it if
is
is
is
it of is
is
is
;
;
(i
6,
7,
it :
is,
:
is is
is
;
if
Sacrifice of Repentance. What to hope for. Light in the soul. i? l
ance, the sacrifice of righteousness, according to the re- Ver. 5. generation of the new man, may be offered to God ; when
the soul now cleansed offers and places itself on the altar of
faith, to be encompassed by heavenly fire, that is, by the
Holy Ghost. So that this may be the meaning, Offer the sacrifice of righteousness, and hope in the Lord ; that is,
live uprightly, and hope for the gift of the Holy Ghost,
that the truth, in which you have believed, may shine upon
you.
8. But yet, hope in the Lord, is as yet expressed without" clause.
explanation. Now what is hoped for, but good things ? But since each one would obtain from God that good, which he loves; and they are not easy to be found who love interior goods, that is, which belong to the inward man, which alone should be loved, but the rest are to be used for necessity, not to be enjoyed for pleasure ; excellently did he subjoin, when he had said, hope in the Lord, (ver. 6. ) Many say, who sheweth us good things? This is the speech, and this the daily inquiry of all the foolish, and unrighteous; whether of those who long for the peace and quiet of a worldly life, and from the frowardness of mankind find it not ; who even in their blindness dare to find fault with the order of events, when
involved in their own deservings they deem the times worse than these which are past: or, of those who doubt and despair of that future life, which is promised us; who are often saying, Who knows if it's true? or, who ever came from below, to tell us this ? Very exquisitely then, and briefly, he shews, (to those, that is, who have interior sight,) what good things are to be sought ; answering their question, who say, Who sheweth us good things? The light of Thy countenance,
saith he, is stamped on us, O Lord. This light is the whole
and true good of man, which is seen not with the eye, but
with the mind. But he says, stamped on us, as a penny is stamped with the king's image. For man was made after Gen. 1,
the image and likeness of God, which he defaced by sin : therefore it is his true and eternal good, if by a new birth he
be stamped. And I believe this to be the bearing of that which some understand skilfully; 1 mean, what the Lord
said on seeing Caesar's tribute money, Render to Cwsar the Mat. 22, things that are Caesar's; and to God the things that are l'
'
22 Gods Image is for God. Manifold desires loose simple good.
Psalm God's. As if He had said, in like manner as Caesar exacts -- from you the impression of his image, so also does God : that as the tribute money is rendered to him, so should the
soul to God, illumined and stamped with the light of His countenance. (Ver. 7. ) Thou hast put gladness into my heart. Gladness then is not to be sought without by them, who, being still heavy in heart, love vanity, and seek a lie; but within, where the light of God's countenance is stamped.
Eph. 3, For Christ dwelleth in the inner man, as the Apostle says ;. * ' for toIHim doth it appertain to see truth, since He hath
am the truth. And again, when He spake in the Apostle, saying, Would you receive a proof of Christ, Who 13, 3. speaketh in me ? He spake not of course from without to him, but in his very heart, that is, in that chamber where we
are to pray.
9. But men (who doubtless are many) who follow after
things temporal, know not to say aught else, than, who. sheweth us good things? when the true and certain good within their very selves they cannot see. Of these ac cordingly is most justly said, what he adds next ; From the time of His corn, of wine, and oil, they have been mul tiplied. For the addition of His, is not superfluous. For
John 6, the corn is God's : inasmuch as He is the living bread Which came down from heaven. The wine too is God's :
Ps36,8. for, they shall be inebriated, he says, with the fatness of Thine house. The oil too is God's : of which it is said, Pu. 23,5. Thou hast fattened my head with oil. But those many,
Johni4, said,
2 Cor.
vfisd. 9,
who say, Who sheweth us good things? and who see not that the kingdom of heaven is within them: these, from the time of His corn, of wine, and oil, are multiplied. For multiplication does not always betoken plentifulness, and not, generally, scantiness : when the soul, given up to tem poral pleasures, burns ever with desire, and cannot be satisfied; and, distracted with manifold and anxious thought, is not permitted to see the simple good. Such is the soul of which it is said, for the corruptible body presseth down the soul, and the earthly tabernacle weigheth down the mind that museth on many things. A soul like this, by the departure and succession of temporal goods, that from the time of His corn, wine, and oil, filled with numberless
is,
Rest in leaving the world. Singleness of hope in God. 23
idle fancies, is so multiplied, that it cannot do that which isVEr. 7. commanded, think on the Lord in goodness, and in sim-YfuA. 1, plicity of heart seek Him. For this multiplicity is strongly1. opposed to that simplicity. And therefore leaving these,
who are many, multiplied, that is, by the desire of things temporal, and who say, Who sheweth us good things ? which are to be sought not with the eyes without, but with simpli city of heart within, the faithful man rejoices and says,
Iwill sleep, and take rest. For such men justly hope for all manner of estrangement of
(ver. 8. ) In peace, together,
mind from things mortal, and forgetfulness of this world's miseries; which is beautifully and prophetically signified under the name of sleep and rest, where the most perfect peace cannot be interrupted by any tumult. But this is
not had now in this life, but is to be hoped for after this
life. Thiseven the words themselves, which are in the future tense, shew us. For it is not said, either, 1 have slept, and taken rest; or, I do sleep, and take rest; but,
/ will sleep, and take rest. Then shall this corruptible put I Cor.
'
on incorruption, and this mortal shall put on immortality ;
then shall death be swallowed up in victory. Hence it
'
is said, but if we hope for that we see not, we wait in Rom. 8,
j. 25. patience.
10. Wherefore, consistently with this, he adds the last words, and says, Since Thou, O Lord, in singleness hast made me dwell in hope. Here he does not say, wilt make ; but, hast made. In whom then this hope now is, there will
be assuredly that which is hoped for. And well does he say,
in singleness. For this may refer in opposition to those many, who being multiplied from the time of His corn, of
wine, and oil, say, Who sheweth us good things ? For this multiplicity perishes, and singleness is observed among the Saints: of whom it is said in the Acts of the Apostles, and o/^cts 4,
the multitude of them that believed, there was one soul, and32- one heart. In singleness, then, and simplicity, removed, that is, from the multitude and crowd of things, that are
born and die, we ought to be lovers of eternity, and unity, if we desire to cleave to the one God and our Lord.
24 Church's Inheritance. Htr crytoher King and her God. OneGod.
PSALM V.
1. The title of the Psalm is, For her who receiveth the inheritance. The Church then is signified, who receiveth for her inheritance eternal life through our Lord Jesus Christ ; that she may possess God Himself, in cleaving to
Matt. 5, Whom she may be blessed, according to that, Blessed are the meek, for they shall possess the earth. What earth, but Ps. 142, that of which it is said, Thou art my hope, my portion in the
p'<<. 16 5Jand of the living? And again more clearly, The Lord is the portion of mine inheritance, and of my cup. And conversely the word Church is saidIto be God's inheritance
Psalm called to her inheritance, that she too may herself become the inheritance of the Lord.
2.