Although
we sow in tears, yet shall we reap in For in that resurrection of the dead, each man shall receive his own sheaves, that is, the produce of his seed, the crown of joys and of delight.
Augustine - Exposition on the Psalms - v6
In this very joy, or in this very mouth which we have within, we both eat and drink: just as we eat with this mouth for our bodily refreshment, so do we with that mouth for the refreshment of the heart.
For from
Matt. 5, thence, Blessed are they that do hunger and thirst after righteousness, for they shall be filled.
7. But if nothing make a man impure save what goeth forth from his mouth, and, when we hear this in the Gospel, if we only understand the mouth of the body; it is ridi culous and outrageously foolish, to imagine that a man doth not become impure when he eateth, and to think that^he then becometh impure, if he vomit. For the Lord saith,
ii 'Not that which goeth into the mouth, defileth a man, but that which cometh out of the mouth, this defileth a man.
The inward will is the speech of the heart's mouth. 9
When therefore thou eatest, thou art not unclean ; when Ver. thou dost vomit, dost thou then become unclean ? When ------ thou drinkest, thou art not unclean: and when thou spewest,
art thou then unclean ? For when thou spewest, something
goeth forth from thy mouth ; when thou drinkest, something
goeth into thy mouth. What did the Lord mean to say?
Not that which goeth into the mouth defileth a man, but
that which goeth out of the mouth, that defileth a man. According to another Evangelist, He goeth on at once to describe what things go out of the mouth ; that thou mayest understand that He spake not of the mouth of the body,
but of the mouth of the heart. For he saith, For out o/"M>>l is, the heart proceed evil thoughts, murders, adulteries, forni- Bnd*c' cations, thefts, false witness, blasphemies: these are the^KVJ' things that defile a man, but to eat with unwashen hands dejileth not a man. In what sense then, my brethren,
do these things go out of the mouth, save because they go out of the heart, even as the Lord Himself saith? For they do not defile us when we speak of them. Let not any one say, When we speak of them, they go forth from our mouth, because words and sounds go forth from our mouth ; and when we speak evil words, we become impure. What if any one should not speak, and should only think of evil things : is he clean, because nothing hath gone out of the mouth of his body ? But God hath already heard it from the mouth of his heart. Behold, my brethren, listen to what I say. I name a theft: I have only named a theft; because 1 have named a theft, hath the theft defiled me 1 Behold, it hath gone out of my mouth, and hath not made me
But the thief ariseth in the night, and saith nothing with his mouth, and by his deed becometh impure. He not only saith not, but buries the deed in utter silence ; and is so fearful of his voice being heard, that he wisheth not even his steps to creak: because, then, he is thus
impure.
I say even more, my brethren. Lo, he still lieth in his couch, he hath not yet risen to execute the theft; he is awake, and waiting for men to sleep: he already crieth in the ear of God, he is already a thief, he is already impure, already the deed hath gone out of his inward mouth. For when doth the crime go out of his
silent, is he pure ?
10 Psalm mouth ?
God considers chiefly our inward speech.
CXXVI
When he maketh up his mind to perpetrate it. ?
"Thou hast decided to do it: thou hast said, thou hast done it. If thou hast not committed an outward act of theft, possibly he from whom thou didst plan to take away, did not deserve to lose : and he hath lost nothing, while thou wilt be condemned for theft. Thou hast determined to kill a man ; thou hast said this in thy heart, murder hath sounded from thy inward mouth : still the man liveth, and thou the murderer art punished. For the question before God is, what thou art, not what thou hast not yet appeared
in the sight of men.
8. We then surely know, and ought to be certain, to
maintain, that there is a mouth of the heart, there is also a tongue of the heart. That mouth itself is filled with joy: in that mouth itself we pray God inwardly, when the lips are closed, and the conscience is laid open. All is silent : and the breast crieth out: but unto whose ears? Not to the ears of man, but of God. Be therefore fearless: He who hath mercy, heareth. And again, when no man heareth evil words, if they go out of thy mouth, be not fearless,
Hist. of because He who condemneth, heareth. Susanna was not 35s"" heard by her unjust judges, she was silent, and prayed.
Her mouth was not heard by men, her heart cried forth unto God. Because her voice went not out of the mouth of her body, did she not on that account deserve to be heard ? She was heard ; when she prayed, no man knew. Therefore, brethren, consider what we have in the inner mouth. See that ye say no evil there within, and ye will do no evil without : for nothing can be done by man with out, save what hath been said within. Guard the mouth of thy heart from evil, and thou wilt be innocent : the tongue of thy body will be innocent, thy hands will be innocent; even thy feet will be innocent, thy eyes, thy ears, will be innocent; all thy members will serve under righteousness, because a righteous commander hath thy heart.
9. Then shall they say among the heathen, the Lord hath done great things for them. (Ver. 3. ) Yea, the Lord hath done great things for us already, whereof we rejoice. Consider, my brethren, if Sion doth not at present say this among the heathen, throughout the whole world ; consider
Prophecies fulfilled in the Church. Past put for future. 1 1
if men are not running unto the Church. In the whole Van. world our redemption is received ; Amen is answered. The ---- dwellers in Jerusalem, therefore, captive, destined to return, pilgrims, sighing for their country, speak thus among the heathen. What do they say ? The Lord hath done great things for us, whereof we rejoice. Have they done any
thing for themselves ? They have done ill with themselves, for they have sold themselves under sin. The Redeemer came, and did the good things for them : The Lord hath done great things for them: the Lord hath done great things for us already, whereof we rejoice.
10. Ver. 4. Turn our captivity, O Lord, as the torrents
in the south. Consider, my brethren, what this meaneth.
He had already said, When the Lord turned again the captivity of Sion. He was speaking as it seemeth of the
past : but a Prophet, speaking of the past, usually foretells
the future. He seemed to be speaking of the past, when he
said in another Psalm, They pierced My hands and My P*. 2-2,
feet: they numbered all My bones. He said not, they will16' 1 " pierce My feet : he said not, they will number : he said not,
they will part My garments among them : he said not, over
My raiment will they cast lots : these things were to come,
and were yet related as if they had passed. For all things destined to happen, have already happened unto God. So here when he was saying, When the Lord turned again the captivity of Sion, then were we like unto them that are consoled. Then was our mouth filled with joy, and our tongue with delight; that he might shew that he was thinking of things future under the figure of the past, he addeth,
Then shall they say among the heathen. Shall say, is now of the future. The Lord hath done great things for us, whereof we rejoice. Then when they were being sung they were future, and now they are seen as present. He therefore prayeth for them as if for things future, though he sang of future things as things past : Turn our captivity, O Lord. Their captivity therefore was not as yet turned, because the Redeemer had not as yet come. Therefore, when the Psalms were sung, what was then prayed for, is now done : Turn our captivity, O Lord, as the torrents in the south. As torrents are turned in the south, so turn our captivity. We
12 Frost of sin thawed by grace. Sowing in tears.
Psalm were enquiring what this was : but it will presently appear, CXXVl. ^ the Lord's help, revealed unto your prayers. In a certain passage Scripture saith, in admonishing us concerning good
Ecclus. works, Tliy sins also shall melt away, even as the ice in
'
fair warm weather. Our sins therefore bound us. How ? As the cold bindeth the water that it run not. Bound with the frost of our sins, we have frozen. But the south wind is a warm wind : when the south wind blows, the ice melts, and the torrents are filled. Now winter streams are called torrents; for filled with sudden rains they run with great force. We had therefore become frozen in captivity; our sins bound us: the south wind the Holy Spirit hath blown: our sins are forgiven us, we are released from the frost of iniquity; as the ice in fair weather, our sins are melted. Let us run unto our country, as the torrents in the south. For we have long toiled, and even in good works we toil. For the life of man, which we have entered upon, is wretched, full of toils, sorrows, dangers, troubles, temptations. Be not seduced with a delight in human life ; heed the things that should be wept for in human life. The new born infant might first laugh before he wept: why doth he commence life with weeping ? He knoweth not yet how to laugh: why doth he already know how to weep? Because
he hath begun to enter upon this life. But if he be among those captives, he here weepeth and groaneth: but joy will come.
11. Ver. 5. For the next words are, Tliey that sow in tears, shall reap in joy. In this life, which is full of tears, let us sow. What shall we sow? Good works. Works of mercy are our seeds: of which seeds the Apostle saith,
Gal. 6, Let us not be weary in well doing; for in due season we
shall reap if we faint not. As we have therefore oppor
tunity, let us do good unto all men, especially unto them
that are the household I therefore of of of faith. Speaking
2 Cor. 9, almsgiving itself, what saith he ? Tliis
sparingly, shall reap also sparingly. He therefore who soweth plentifully, shall reap plentifully : he who soweth sparingly, shall reap also sparingly : and he that soweth nothing, shall reap nothing. Why do ye long for ample estates, where ye may sow plentifully ? There is not a wider
say; he that soweth
A good will can sow with small means. 13
field on which ye can sow than Christ, Who hath willed
VgB. that we should sow in Himself. Your soil is the Church ; -----
sow as much as ye can. But thou hast not enough to do
this. Hast thou the will >> ? As what thou hadst would be nothing, if thou hadst not a good will ; so do not despond, because thou hast not, if thou hast a good will. For what
dost thou sow ? Mercy. And what wilt thou reap ? Peace.
Said the Angels, Peace on earth unto rich men ? No, but,
Peace on earth unto men of a good will. Zacchaeus had a Luke 2, strong will, Zacchaeus had great charity. He entertained 14*
the Lord hospitably and with joy, and promised that he
would give the half of his patrimony to the poor, and would Lukei9, restore fourfold if he had taken any thing from any man ; so 6' 8" that thou mayest understand that he retained the half, not
that he might hold it as a safe possession, but that he might
have some means of paying his debts. He had a great will,
he gave much, he sowed much. Did then that widow who
cast her two farthings into the treasury, sow little. Nay, as
much as Zacchaeus. For she had narrower means, but an
equal will. She gave her two mites with as good a will asLuke21, Zacchaeus gave the half of his patrimony. If thou consider
what they gave, thou wilt find their gifts different ; if thou look to the source, thou wilt find them equal; she gave whatever she had, and he gave what he had.
12. Suppose some one not to have even two coins: is
there any thing still cheaper that we can sow, so that we may
reap that harvest ? There is : Whosoever shall give a disciple Mat. 10, a cup of cold water, shall not lose his reward. A cup of Mark 9, cold water doth not cost two coins, but is had for nothing; 41.
nevertheless, it sometimes so happenetb, that one man hath and another hath not therefore he who hath give to another who hath not he hath given as much, he
gave what he gave with full charity, he hath given as much, say, as the widow in her two mites, as Zacchaeus in the half of his property. For He added not without cause the epithet cold to water, that he might show that the donor was poor. He said, cup of cold water, that no man might object on the ground that he had not wood to heat the water. Whosoever shall give unto one of these little ones a
Oxf. Mss. Have a good will. '
*
'
;
; if
I
it it,
A it it
if it
14 All opportunities are means of charity, as well as riches.
Psalm cup of cold water only, shall in no wise lose his reward. ^^2-* What if he have not even this? Let him be without fear, Luke 2, even if he have not this; Peace on earth unto men of good li' will. Let him fear this only, lest he have the means and
neglect to bestow them. For if he have them and give not, he hath become frozen within, his sins are not yet melted like the torrent in the south, because his will is cold. What do so great goods as we possess avail ? Fervent will cometh, now set free by the southern heat ; though it have nothing, the whole is reckoned unto it. How great things do beg
gars bestow upon one another ? Consider, my beloved, how their alms are given. Verily they unto whom thou dost alms are beggars, beggars want. Ye probably attend to your brethren, if they want aught ; ye give, if Christ be in you, even to strangers. But if they are beggars whose pro
fession is asking alms, in trouble they also have what to be stow upon one another. God hath not so forsaken them, but that they have wherein they may be tried by their bestowing of alms. This man cannot walk ; he who can walk, lendeth his feet to the lame ; he who seeth, lendeth his eyes to the blind ; and he who is young and sound, lendeth his strength
to the old or the infirm, he carrieth him : the one is poor, the other is rich.
13. Sometimes also the rich man is found to be poor, and something is bestowed upon him by the poor. Some body cometh to a river, so much the more delicate as he is more rich ; he cannot pass over : if he were to pass over with bare limbs, he would catch cold, would be ill, would die : a poor man more active in body cometh up: he carries the rich man over; he giveth alms unto the rich. Think not
therefore those only poor, who have not money. Attend to every man in that wherein he wanteth: for perhaps thou art rich in this, wherein he is poor, and hast wherewith thou mayest help him. Perhaps thou lendest him thy limbs, and this is more than if thou shouldest lend him money. He
wanteth counsel, thou art full of counsel ; he is poor, thou art rich in counsel. Lo, thou dost not toil, nor losest any thing; thou givest counsel, and thou hast given alms. Now, my brethren, while we are speaking, ye are as it were poor, compared unto us: and since God hath deigned to give
When all shall be happy, alms will have no place. 15
unto ns, we bestow therefore upon you; and we all receive Ver. from Him, Who alone is rich. Thus therefore the body of ---- Christ holdeth itself; thus the kindred members are held together and made one in charity and the bond of peace,
when each man giveth what he hath unto him who hath it not ; in that which he hath he is rich ; in that which the other hath not, he is poor. Thus love ye, thus be ye affectioned unto one another. Attend not solely to your selves : but to those who are in want around you. But because these things take place in this life with troubles and cares, faint not. Ye sow in tears, ye shall reap in joy. How, my brethren ? When the farmer goeth forth with the plough, carrying seed, is not the wind sometimes keen, and doth not the shower sometimes deter him ? He looketh to the sky, seeth it lowering, shivers with cold, nevertheless goeth forth, and soweth. For he feareth lest while he is observing the foul weather, and awaiting sunshine, the time may pass away, and he may not find any thing to reap. Put not off, my brethren; sow in wintry weather, sow good works, even while ye weep; for, They that sow in tears, shall reap in joy. They sow their seed, good will, and good works.
4. Ver. 6. They went on their way and wept, casting their seed. Why did they weep? Because they were among the miserable, and were themselves miserable. It is better, my brethren, that no man should be miserable, than that thou shouldest do alms. For he who desireth that there should be sufferers in order that he may give alms, hath but a cruel compassion; just as if a physician should wish there were many sick, that he might exercise his art, it would be a cruel medicine. It is better that all should be whole, than that the physician's art should be exercised. It is
better therefore that all should blissfully reign in that country, than that there should be objects for the exercise
Nevertheless, as long as there are objects for its exercise, let us Bot fail amid those troubles to sow our seed.
Although we sow in tears, yet shall we reap in For in that resurrection of the dead, each man shall receive his own sheaves, that is, the produce of his seed, the crown of joys and of delight. Then will there be a
of compassion. joy.
16 Man, descending, came to need the good Samaritan's help.
Psalm joyous triumph, when we shall laugh at death, wherein we
before: then shall they say to death, O death, where is thy strife? O death, where is thy sting ? But why do they now rejoice? Because they bring their sheaves
j^jr^' groaned is, 55.
and casting their seed. Why casting their seed ? Because they
with them. For they went on their way weeping,
that sow in tears, shall reap in joy.
15. In this Psalm we have chiefly exhorted you to do
deeds of alms, because it is thence that we ascend ; and ye see that he who ascendeth, singeth the song of steps. Re member : do not love to descend, instead of to ascend, but reflect upon your ascent: because he who descended from
jq^0' Jerusalem to Jericho fell among thieves. If he had not descended, he would not have fallen among thieves. Adam hath already descended, and fallen among thieves : and we are all Adam. But the priest passed by, and took no notice: the Levite passed by, and took no notice ; for the Law could not heal. A certain Samaritan passed by, that is, our Lord
John 8, Jesus Christ : for unto Him it was said, Say we not well that
48. 49.
the likeness : a Samaritan passed by, and had compassion Lukeio, upon him, as ye know. He was lying wounded by the road Mat. 22, side, because he had descended. The Samaritan as He 37. 40. passed by slighted us not: He healed us, He'raised us upon
His beast, upon His flesh ; He led us to the inn, that is, the Church ; He entrusted us to the host, that is, to the Apostle; He gave two pence, whereby we might be healed,
27,om art a Samaritan, and hast a devil ? He replied not,
/
word Samaritan meaneth, a Keeper. If He had said, I am not a Samaritan, He would have denied that He was a Guardian. And who else could guard us ? Then figuring
I am not a Samaritan; but,
have not a devil. For the
36*87? ' ^e l0ve o^ ^0<^' an<* tne *ove o^ our neighbour : for on these two commandments hang all the Law and the Prophets. He said also unto the host, Whatsoever thou spendest more,
I will repay thee. The Apostle spent more; for, though it was allowed unto all the Apostles to J Cor. 4, receive, as Christ's soldiers, pay from Christ's subjects that l Thess. Apostle, nevertheless, toiled with his own hands, and excused
2'xhegj tne subjects the maintenance owing to him. All this hath 3,8. 9. already happened: if we have descended, and have been
, Pro- when aiibus.
I
come again,
This song of degrees, why called Solomon's. 17
wounded ; let us ascend, let us sing, and make progress, in Veh. order that we may arrive.
PSALM CXXVII. EXPOSITION.
A Sermon to the Common People.
L*t. CXXVI.
1. Among all the Songs entitled the Song of degrees, this Psalm hath a further addition in the title, that it is Solomon's. For thus it is entitled, A Song of degrees of Solomon. It hath therefore aroused our attention, and caused us to enquire the reason of this addition, of Solomon. For it is needless to repeat explanations of the other words, Song of degrees; for much has been said on this subject, for the voice of one ascending singeth with feelings of piety and love for that heavenly Jerusalem, for whom we sigh while absent from her, and wherein we shall rejoice on our return from our wandering. Every man who is amending ascendeth towards her. Every man who is losing ground falleth away from her. Think not that thou descendest by thy feet, nor seek to rise by thy feet ; by loving God, thou risest: by loving the world, thou fallest. These then are the songs of those who love, who burn with a sort of holy
longing. They who sing these verses from their heart burn, and their ardent heart is discovered also in their conduct, in good conversation, in works according to the command ments of God, in contempt of temporal things, in love of things eternal. I will now explain to you, beloved, as far as the Lord shall allow me, the meaning of the additional word, Solomon's.
2. Solomon was in his time David's son, a great man, through whom many holy precepts and healthful admonitions
and divine mysteries have been wrought by the Holy Spirit
in the Scriptures. Solomon himself was a lover of women,
and was rejected by God: and this lust was so great a snare
unto him, that he was induced by women even to sacrifice i Kings
to idols, as Scripture wituesseth concerning him. But by ll, vol. vi.
c
,
if,
8.
18 Christ theirue Peace-maker, and Builder of God's Temple.
Psalm his fall what was delivered through him were blotted out, Cx x V 11 it would be judged that he had himself delivered these precepts, and not that they were delivered through him. The mercy of God, therefore, and His Spirit, excellently wrought that whatever of good was declared through Solomon, might be attributed unto God ; and the man's sin, unto the
man. What marvel that Solomon fell among God's people? Did not Adam fall in Paradise ? Did not an angel fall from heaven, and become the devil ? We are thereby taught, that no hope must be placed in any among men. Since
l Kings that very Solomon had built a temple to the Lord, in the type and figure of the Church which was to come, and of
John 2,
the Lord's Body ; whence He saith in the Gospel, Destroy this Temple, and in three days I will raise it up; since then He had Himself built, I say, this Temple, the True Solomon, our Lord Jesus Christ, the True Peacemaker, built unto Himself a Temple. For the name of Solomon is interpreted to mean peacemaker: now He is the True Peace-
Eph. 2, maker, of Whom the Apostle saith, He is our Peace, Who 14 2*. ll<ltJt made both one. He is the True Peacemaker, Who joined together in Himself two walls coming from different sides, wherein He became the chief Corner Stone, both to the believing host who came from circumcision, and to the believing people who came from the uncircumcision of the
Gentiles; He made one Church of two nations, He became unto them a chief Corner Stone, and for this reason was the True Peacemaker. Since, therefore, He is the true Solomon ; for that Solomon, who was the son of David of the woman Bersabe, the king of Israel, was the figure of this Peace maker, when he built the temple ; that thou mayest not think he who built the house unto God was the true Solomon, Scripture shewing unto thee another Solomon thus com mences this Psalm: (ver. 1. ) Except the Lord build the house, their labour is but lost that build it. The Lord, therefore, buildeth the house, the Lord Jesus Christ buildeth
His own house. Many toil in building: but, except He build, their labour is but lost that build it. Who are they who toil in building it ? All who preach the word of God in the Church, the ministers of God's mysteries. We are all running, we are all toiling, we are all building now ; and
His Ministers build and keep guard under Him. 19
before us others have run, toiled, and built: but except the Ver. Lord build the house, their labour is but lost that build it.
Thus the Apostles seeing some fall ; and Paul in particular
sIaith, Ye observe days and months and times and years ; Gal. 4, am afraid of you, lest I have bestowed upon you labour in 10' vain. Because he knew that he himself was builded inwardly
by the Lord, he bewailed these men, in that he had laboured
in vain for them. We, therefore, speak without, He buildeth within. We can observe with what attention ye hear us; He alone Who knoweth your thoughts, knoweth what ye think. He Himself buildeth, He Himself admonisheth, He Himself openeth the understanding, He Himself kindleth your understanding unto faith; nevertheless, we also toil like workmen ; but, except the Lord build the house, their labour is but lost that build it.
3. But that which is the house of God is also a city. For the house of God is the people of God; for the house of God is the temple of God. And what doth the Apostle say?
The temple of God is holy, which are ye. But all the l Cor. 3, faithful, who are the house of God, not only those who now ^' exist, but those also who have been before us and have already slept, and they who are to come after us, unto the world's end, innumerable hosts of the faithful gathered into
one body, but counted by the Lord, of whom the Apostle
6aith, The Lord knoweth them that are His; those grains 2 Tim. 2, of wheat which as yet groan among the chaff, which will19- constitute one mass, when the floor shall in the end have Mat. 3, been winnowed : the whole number of faithful Saints, destined 12'
to be changed from the human state, that they become equal
with the Angels of God; themselves joined unto the Angels,
who are no longer pilgrims, but are awaiting us on our
return from our pilgrimage ; all make together one house of
God, and one city. This is Jerusalem : she hath guards :
as she hath builders, labouring at her building up, so also
hath she guards. To this guardianship these words of the Apostle relate; /fear, lest by any means, as the serpent 2Cor. 1l,
beguiled Eve through his subtilty, so your minds should be3' corrupted from the simplicity which is in Christ. He was guarding the Church. He kept watch, to the utmost of his power, over those over whom he was set. The Bishops also
c2
20 Bishops watch without, Christ alone sees within.
Psalm do this. For a higher place was for this reason given the CXXVII .
''
Keeper of Israel neither sleepeth nor slumbereth. Yea, brethren, if we wish to be kept beneath the shadow of God's wings, let us be Israel. For we guard you in our office of stewards ; but we wish to be guarded together with you. We are as it were shepherds unto you ; but beneath that Shepherd we are fellow-sheep with you. We are as it were your teachers from this station; but beneath Him, the One Master, we are schoolfellows with you in this school.
4. Ver. 2. If we wish to be guarded by Him Who was humbled for our sakes, and Who was exalted to keep us, let us be humble. Let no one assume any thing unto himself. No man hath any good, except he hath received it from Him Who alone is good. But he who chooseth to arrogate wisdom unto himself, is a fool. Let him be humble, that wisdom may come, and may enlighten him. But before
'Bishops, that they might be themselves the superintendents and as it were the guardians of the people. For the Greek word Episcopus, and the vernacular Superintendent, are the same ; for the Bishop superintends, in that he looks over. As a higher place is assigned to the vinedresser in the charge of the vineyard, so also to the Bishops a more exalted station is allotted. And a perilous account is rendered of this high station, except we stand here with a heart that causeth us to stand beneath your feet in humility, and pray for you, that He Who knoweth your minds may be Himself your keeper. Since we can see you both coming in and going out; but we are so unable to see what are the thoughts of your hearts, that we cannot even see what ye do in your houses. How then can we guard you ? As men : as far as we are able, as far as we have received power. And because we guard you like men, and cannot
guard you perfectly, shall ye therefore remain without a keeper ? Far be it ! For where is He of Whom it is said, Except the Lord keep the city, the watchman waketh but in vain ? We are watchful on our guard, but vain in our watchfulness, except
He Who seeth your thoughts guard you. He keepeth guard while ye are awake, He keepeth guard also whilst ye are asleep. For He hath once slept on the Cross, and hath
Ps. 131, risen again; He no longer sleepeth. Be ye Israel: for the
if,
It is in vain to rise before light, i. e. before Christ. 21
wisdom cometh unto him, he imagine that he is wise; he Vf. r. riseth before light, and walketh in darkness. What doth he '? -- hear in this Psalm? It is but lost labour that ye haste to
rise up before dawn. What meaneth this? If ye arise
before light ariseth, ye must needs lose your labour, because ye will be in the dark. Our light, Christ, hath
arisen ; it is good for thee to rise after Christ, not to rise
before Christ. Who rise before Christ? They who choose
to prefer themselves to Christ. And who are they who wish
to prefer themselves to Christ? They who wish to be exalted
here, where He was humble. Let them, therefore, be humble
here, if they wish to be exalted there, where Christ is exalted. For He saith of those who had clung in faith unto
Him, among whom we also are, if we too believe on Him
with a pure heart: Father, Iwill thaIt they also, whom T7iou3ohul7, hast given Me, be with Me where
great grace, a great promise, my brethren ! And who doth
not wish to be with Christ, where Christ is? But Christ
is now exalted ; dost thou wish to be there where He is exalted ? He thou humble, where He also was humble.
On this account the Light Himself saith unto them, TheMa^? < disciple is not above his Master, nor the servant above his
Lord. The disciples who wished to be above their Master, and the servants who wished to be above their Lord, wished to rise before light; their labour was lost, because they went not forth after the light. To them, therefore, this Psalm saith, It is but lost labour that ye rise before dawn. Such were the sons of Zebedee, who, before they were humbled according to the Lord's Passion, were already choosing themselves places, where they might sit, the one on the right hand, the other on the left ; they wished to rise before dawn ; for this reason their labour was lost. The Lord recalled them to humility, when He heard this, and
said unto them, Are ye able to drink of the cup that
I shall
Mat. 20, drink of? I came to be humble : and are ye wishing to be
exalted before Me? The way I go, do ye follow, He saith. For if ye choose to go this way where 1 do not go, your labour is lost, in rising before dawn. Peter too had risen before the light, when he wished to give the Lord advice, deterring Him from suffering for us. He had spoken of His
am. A great a24' gift,
22 Christians must follow Christ through humiliation.
Psalm Passion, wherein we were to be saved, of humiliation itself; CxxV1I ' for He suffered humbly : when, therefore, He was foretelling His destined Passion, Peter was alarmed, though he had called Him, a little before, the Son of God ; he feared lest He should die, and said unto Him, Be it far from Thee, Lord: this shall not be unto Thee. He was wishing to rise before the Light, and to give counsel unto the Light. But what did our Lord do ? He caused him to rise after the Mat. 16, Light: Get thee behind Me, Satan. He was Satan, because 21 23' he wished to rise before Light. Get thee behind Me: that I may precede, thou mayest follow : where I go, there thou mayest go ; and mayest not wish to lead Me, where thou
wouldest go.
5. The Psalm then saith unto those who wished to rise
before light, // is but lost labour that ye haste to rise before light. When shall we rise, then ? When we have been humbled: Rise after ye have sitten. Rising signifieth exaltation : sitting signifieth humility. In some passages sitting is understood of judging in honour, in others it meaneth humility. How does sitting signify judging in
Mat. 19, honour ? Ye shall sit upon twelve thrones, judging the twelve tribes of Israel. How is sitting a sign of humility ? John 4, About the sixth hour, Jesus being wearied, sat upon the well. The Lord's weariness was the weakness of the Lord, the weakness of Power, the weakness of Wisdom : but this very
weakness is humility. If therefore He sat down from weak
ness, that sitting down signifieth humility. And this His l Cor. l, sitting, that is His humility, saved us; because, The weak
ness of God is stronger than men. He therefore saith in Vs. 139, a certain Psalm, Lord, Thou knowest my down-silting, and
mine up-rising; that is, my humility and mine exaltation. Why then do ye, O sons of Zebedee, wish to be exalted before light ? For let us thus speak, and rather make men tion of them, who are not angry with us; for these things are written concerning them for this reason, that others might beware of that pride for which they were corrected. Why then do ye wish to rise before the light? Your labour is lost. Do ye wish to be exalted, before ye are humbled ? Your Lord Himself, Who is your light, was humbled that
He might be exalted. Hear Paul saying, Who being in the
Sons of Zebedee taught not to seek honour at once.
Matt. 5, thence, Blessed are they that do hunger and thirst after righteousness, for they shall be filled.
7. But if nothing make a man impure save what goeth forth from his mouth, and, when we hear this in the Gospel, if we only understand the mouth of the body; it is ridi culous and outrageously foolish, to imagine that a man doth not become impure when he eateth, and to think that^he then becometh impure, if he vomit. For the Lord saith,
ii 'Not that which goeth into the mouth, defileth a man, but that which cometh out of the mouth, this defileth a man.
The inward will is the speech of the heart's mouth. 9
When therefore thou eatest, thou art not unclean ; when Ver. thou dost vomit, dost thou then become unclean ? When ------ thou drinkest, thou art not unclean: and when thou spewest,
art thou then unclean ? For when thou spewest, something
goeth forth from thy mouth ; when thou drinkest, something
goeth into thy mouth. What did the Lord mean to say?
Not that which goeth into the mouth defileth a man, but
that which goeth out of the mouth, that defileth a man. According to another Evangelist, He goeth on at once to describe what things go out of the mouth ; that thou mayest understand that He spake not of the mouth of the body,
but of the mouth of the heart. For he saith, For out o/"M>>l is, the heart proceed evil thoughts, murders, adulteries, forni- Bnd*c' cations, thefts, false witness, blasphemies: these are the^KVJ' things that defile a man, but to eat with unwashen hands dejileth not a man. In what sense then, my brethren,
do these things go out of the mouth, save because they go out of the heart, even as the Lord Himself saith? For they do not defile us when we speak of them. Let not any one say, When we speak of them, they go forth from our mouth, because words and sounds go forth from our mouth ; and when we speak evil words, we become impure. What if any one should not speak, and should only think of evil things : is he clean, because nothing hath gone out of the mouth of his body ? But God hath already heard it from the mouth of his heart. Behold, my brethren, listen to what I say. I name a theft: I have only named a theft; because 1 have named a theft, hath the theft defiled me 1 Behold, it hath gone out of my mouth, and hath not made me
But the thief ariseth in the night, and saith nothing with his mouth, and by his deed becometh impure. He not only saith not, but buries the deed in utter silence ; and is so fearful of his voice being heard, that he wisheth not even his steps to creak: because, then, he is thus
impure.
I say even more, my brethren. Lo, he still lieth in his couch, he hath not yet risen to execute the theft; he is awake, and waiting for men to sleep: he already crieth in the ear of God, he is already a thief, he is already impure, already the deed hath gone out of his inward mouth. For when doth the crime go out of his
silent, is he pure ?
10 Psalm mouth ?
God considers chiefly our inward speech.
CXXVI
When he maketh up his mind to perpetrate it. ?
"Thou hast decided to do it: thou hast said, thou hast done it. If thou hast not committed an outward act of theft, possibly he from whom thou didst plan to take away, did not deserve to lose : and he hath lost nothing, while thou wilt be condemned for theft. Thou hast determined to kill a man ; thou hast said this in thy heart, murder hath sounded from thy inward mouth : still the man liveth, and thou the murderer art punished. For the question before God is, what thou art, not what thou hast not yet appeared
in the sight of men.
8. We then surely know, and ought to be certain, to
maintain, that there is a mouth of the heart, there is also a tongue of the heart. That mouth itself is filled with joy: in that mouth itself we pray God inwardly, when the lips are closed, and the conscience is laid open. All is silent : and the breast crieth out: but unto whose ears? Not to the ears of man, but of God. Be therefore fearless: He who hath mercy, heareth. And again, when no man heareth evil words, if they go out of thy mouth, be not fearless,
Hist. of because He who condemneth, heareth. Susanna was not 35s"" heard by her unjust judges, she was silent, and prayed.
Her mouth was not heard by men, her heart cried forth unto God. Because her voice went not out of the mouth of her body, did she not on that account deserve to be heard ? She was heard ; when she prayed, no man knew. Therefore, brethren, consider what we have in the inner mouth. See that ye say no evil there within, and ye will do no evil without : for nothing can be done by man with out, save what hath been said within. Guard the mouth of thy heart from evil, and thou wilt be innocent : the tongue of thy body will be innocent, thy hands will be innocent; even thy feet will be innocent, thy eyes, thy ears, will be innocent; all thy members will serve under righteousness, because a righteous commander hath thy heart.
9. Then shall they say among the heathen, the Lord hath done great things for them. (Ver. 3. ) Yea, the Lord hath done great things for us already, whereof we rejoice. Consider, my brethren, if Sion doth not at present say this among the heathen, throughout the whole world ; consider
Prophecies fulfilled in the Church. Past put for future. 1 1
if men are not running unto the Church. In the whole Van. world our redemption is received ; Amen is answered. The ---- dwellers in Jerusalem, therefore, captive, destined to return, pilgrims, sighing for their country, speak thus among the heathen. What do they say ? The Lord hath done great things for us, whereof we rejoice. Have they done any
thing for themselves ? They have done ill with themselves, for they have sold themselves under sin. The Redeemer came, and did the good things for them : The Lord hath done great things for them: the Lord hath done great things for us already, whereof we rejoice.
10. Ver. 4. Turn our captivity, O Lord, as the torrents
in the south. Consider, my brethren, what this meaneth.
He had already said, When the Lord turned again the captivity of Sion. He was speaking as it seemeth of the
past : but a Prophet, speaking of the past, usually foretells
the future. He seemed to be speaking of the past, when he
said in another Psalm, They pierced My hands and My P*. 2-2,
feet: they numbered all My bones. He said not, they will16' 1 " pierce My feet : he said not, they will number : he said not,
they will part My garments among them : he said not, over
My raiment will they cast lots : these things were to come,
and were yet related as if they had passed. For all things destined to happen, have already happened unto God. So here when he was saying, When the Lord turned again the captivity of Sion, then were we like unto them that are consoled. Then was our mouth filled with joy, and our tongue with delight; that he might shew that he was thinking of things future under the figure of the past, he addeth,
Then shall they say among the heathen. Shall say, is now of the future. The Lord hath done great things for us, whereof we rejoice. Then when they were being sung they were future, and now they are seen as present. He therefore prayeth for them as if for things future, though he sang of future things as things past : Turn our captivity, O Lord. Their captivity therefore was not as yet turned, because the Redeemer had not as yet come. Therefore, when the Psalms were sung, what was then prayed for, is now done : Turn our captivity, O Lord, as the torrents in the south. As torrents are turned in the south, so turn our captivity. We
12 Frost of sin thawed by grace. Sowing in tears.
Psalm were enquiring what this was : but it will presently appear, CXXVl. ^ the Lord's help, revealed unto your prayers. In a certain passage Scripture saith, in admonishing us concerning good
Ecclus. works, Tliy sins also shall melt away, even as the ice in
'
fair warm weather. Our sins therefore bound us. How ? As the cold bindeth the water that it run not. Bound with the frost of our sins, we have frozen. But the south wind is a warm wind : when the south wind blows, the ice melts, and the torrents are filled. Now winter streams are called torrents; for filled with sudden rains they run with great force. We had therefore become frozen in captivity; our sins bound us: the south wind the Holy Spirit hath blown: our sins are forgiven us, we are released from the frost of iniquity; as the ice in fair weather, our sins are melted. Let us run unto our country, as the torrents in the south. For we have long toiled, and even in good works we toil. For the life of man, which we have entered upon, is wretched, full of toils, sorrows, dangers, troubles, temptations. Be not seduced with a delight in human life ; heed the things that should be wept for in human life. The new born infant might first laugh before he wept: why doth he commence life with weeping ? He knoweth not yet how to laugh: why doth he already know how to weep? Because
he hath begun to enter upon this life. But if he be among those captives, he here weepeth and groaneth: but joy will come.
11. Ver. 5. For the next words are, Tliey that sow in tears, shall reap in joy. In this life, which is full of tears, let us sow. What shall we sow? Good works. Works of mercy are our seeds: of which seeds the Apostle saith,
Gal. 6, Let us not be weary in well doing; for in due season we
shall reap if we faint not. As we have therefore oppor
tunity, let us do good unto all men, especially unto them
that are the household I therefore of of of faith. Speaking
2 Cor. 9, almsgiving itself, what saith he ? Tliis
sparingly, shall reap also sparingly. He therefore who soweth plentifully, shall reap plentifully : he who soweth sparingly, shall reap also sparingly : and he that soweth nothing, shall reap nothing. Why do ye long for ample estates, where ye may sow plentifully ? There is not a wider
say; he that soweth
A good will can sow with small means. 13
field on which ye can sow than Christ, Who hath willed
VgB. that we should sow in Himself. Your soil is the Church ; -----
sow as much as ye can. But thou hast not enough to do
this. Hast thou the will >> ? As what thou hadst would be nothing, if thou hadst not a good will ; so do not despond, because thou hast not, if thou hast a good will. For what
dost thou sow ? Mercy. And what wilt thou reap ? Peace.
Said the Angels, Peace on earth unto rich men ? No, but,
Peace on earth unto men of a good will. Zacchaeus had a Luke 2, strong will, Zacchaeus had great charity. He entertained 14*
the Lord hospitably and with joy, and promised that he
would give the half of his patrimony to the poor, and would Lukei9, restore fourfold if he had taken any thing from any man ; so 6' 8" that thou mayest understand that he retained the half, not
that he might hold it as a safe possession, but that he might
have some means of paying his debts. He had a great will,
he gave much, he sowed much. Did then that widow who
cast her two farthings into the treasury, sow little. Nay, as
much as Zacchaeus. For she had narrower means, but an
equal will. She gave her two mites with as good a will asLuke21, Zacchaeus gave the half of his patrimony. If thou consider
what they gave, thou wilt find their gifts different ; if thou look to the source, thou wilt find them equal; she gave whatever she had, and he gave what he had.
12. Suppose some one not to have even two coins: is
there any thing still cheaper that we can sow, so that we may
reap that harvest ? There is : Whosoever shall give a disciple Mat. 10, a cup of cold water, shall not lose his reward. A cup of Mark 9, cold water doth not cost two coins, but is had for nothing; 41.
nevertheless, it sometimes so happenetb, that one man hath and another hath not therefore he who hath give to another who hath not he hath given as much, he
gave what he gave with full charity, he hath given as much, say, as the widow in her two mites, as Zacchaeus in the half of his property. For He added not without cause the epithet cold to water, that he might show that the donor was poor. He said, cup of cold water, that no man might object on the ground that he had not wood to heat the water. Whosoever shall give unto one of these little ones a
Oxf. Mss. Have a good will. '
*
'
;
; if
I
it it,
A it it
if it
14 All opportunities are means of charity, as well as riches.
Psalm cup of cold water only, shall in no wise lose his reward. ^^2-* What if he have not even this? Let him be without fear, Luke 2, even if he have not this; Peace on earth unto men of good li' will. Let him fear this only, lest he have the means and
neglect to bestow them. For if he have them and give not, he hath become frozen within, his sins are not yet melted like the torrent in the south, because his will is cold. What do so great goods as we possess avail ? Fervent will cometh, now set free by the southern heat ; though it have nothing, the whole is reckoned unto it. How great things do beg
gars bestow upon one another ? Consider, my beloved, how their alms are given. Verily they unto whom thou dost alms are beggars, beggars want. Ye probably attend to your brethren, if they want aught ; ye give, if Christ be in you, even to strangers. But if they are beggars whose pro
fession is asking alms, in trouble they also have what to be stow upon one another. God hath not so forsaken them, but that they have wherein they may be tried by their bestowing of alms. This man cannot walk ; he who can walk, lendeth his feet to the lame ; he who seeth, lendeth his eyes to the blind ; and he who is young and sound, lendeth his strength
to the old or the infirm, he carrieth him : the one is poor, the other is rich.
13. Sometimes also the rich man is found to be poor, and something is bestowed upon him by the poor. Some body cometh to a river, so much the more delicate as he is more rich ; he cannot pass over : if he were to pass over with bare limbs, he would catch cold, would be ill, would die : a poor man more active in body cometh up: he carries the rich man over; he giveth alms unto the rich. Think not
therefore those only poor, who have not money. Attend to every man in that wherein he wanteth: for perhaps thou art rich in this, wherein he is poor, and hast wherewith thou mayest help him. Perhaps thou lendest him thy limbs, and this is more than if thou shouldest lend him money. He
wanteth counsel, thou art full of counsel ; he is poor, thou art rich in counsel. Lo, thou dost not toil, nor losest any thing; thou givest counsel, and thou hast given alms. Now, my brethren, while we are speaking, ye are as it were poor, compared unto us: and since God hath deigned to give
When all shall be happy, alms will have no place. 15
unto ns, we bestow therefore upon you; and we all receive Ver. from Him, Who alone is rich. Thus therefore the body of ---- Christ holdeth itself; thus the kindred members are held together and made one in charity and the bond of peace,
when each man giveth what he hath unto him who hath it not ; in that which he hath he is rich ; in that which the other hath not, he is poor. Thus love ye, thus be ye affectioned unto one another. Attend not solely to your selves : but to those who are in want around you. But because these things take place in this life with troubles and cares, faint not. Ye sow in tears, ye shall reap in joy. How, my brethren ? When the farmer goeth forth with the plough, carrying seed, is not the wind sometimes keen, and doth not the shower sometimes deter him ? He looketh to the sky, seeth it lowering, shivers with cold, nevertheless goeth forth, and soweth. For he feareth lest while he is observing the foul weather, and awaiting sunshine, the time may pass away, and he may not find any thing to reap. Put not off, my brethren; sow in wintry weather, sow good works, even while ye weep; for, They that sow in tears, shall reap in joy. They sow their seed, good will, and good works.
4. Ver. 6. They went on their way and wept, casting their seed. Why did they weep? Because they were among the miserable, and were themselves miserable. It is better, my brethren, that no man should be miserable, than that thou shouldest do alms. For he who desireth that there should be sufferers in order that he may give alms, hath but a cruel compassion; just as if a physician should wish there were many sick, that he might exercise his art, it would be a cruel medicine. It is better that all should be whole, than that the physician's art should be exercised. It is
better therefore that all should blissfully reign in that country, than that there should be objects for the exercise
Nevertheless, as long as there are objects for its exercise, let us Bot fail amid those troubles to sow our seed.
Although we sow in tears, yet shall we reap in For in that resurrection of the dead, each man shall receive his own sheaves, that is, the produce of his seed, the crown of joys and of delight. Then will there be a
of compassion. joy.
16 Man, descending, came to need the good Samaritan's help.
Psalm joyous triumph, when we shall laugh at death, wherein we
before: then shall they say to death, O death, where is thy strife? O death, where is thy sting ? But why do they now rejoice? Because they bring their sheaves
j^jr^' groaned is, 55.
and casting their seed. Why casting their seed ? Because they
with them. For they went on their way weeping,
that sow in tears, shall reap in joy.
15. In this Psalm we have chiefly exhorted you to do
deeds of alms, because it is thence that we ascend ; and ye see that he who ascendeth, singeth the song of steps. Re member : do not love to descend, instead of to ascend, but reflect upon your ascent: because he who descended from
jq^0' Jerusalem to Jericho fell among thieves. If he had not descended, he would not have fallen among thieves. Adam hath already descended, and fallen among thieves : and we are all Adam. But the priest passed by, and took no notice: the Levite passed by, and took no notice ; for the Law could not heal. A certain Samaritan passed by, that is, our Lord
John 8, Jesus Christ : for unto Him it was said, Say we not well that
48. 49.
the likeness : a Samaritan passed by, and had compassion Lukeio, upon him, as ye know. He was lying wounded by the road Mat. 22, side, because he had descended. The Samaritan as He 37. 40. passed by slighted us not: He healed us, He'raised us upon
His beast, upon His flesh ; He led us to the inn, that is, the Church ; He entrusted us to the host, that is, to the Apostle; He gave two pence, whereby we might be healed,
27,om art a Samaritan, and hast a devil ? He replied not,
/
word Samaritan meaneth, a Keeper. If He had said, I am not a Samaritan, He would have denied that He was a Guardian. And who else could guard us ? Then figuring
I am not a Samaritan; but,
have not a devil. For the
36*87? ' ^e l0ve o^ ^0<^' an<* tne *ove o^ our neighbour : for on these two commandments hang all the Law and the Prophets. He said also unto the host, Whatsoever thou spendest more,
I will repay thee. The Apostle spent more; for, though it was allowed unto all the Apostles to J Cor. 4, receive, as Christ's soldiers, pay from Christ's subjects that l Thess. Apostle, nevertheless, toiled with his own hands, and excused
2'xhegj tne subjects the maintenance owing to him. All this hath 3,8. 9. already happened: if we have descended, and have been
, Pro- when aiibus.
I
come again,
This song of degrees, why called Solomon's. 17
wounded ; let us ascend, let us sing, and make progress, in Veh. order that we may arrive.
PSALM CXXVII. EXPOSITION.
A Sermon to the Common People.
L*t. CXXVI.
1. Among all the Songs entitled the Song of degrees, this Psalm hath a further addition in the title, that it is Solomon's. For thus it is entitled, A Song of degrees of Solomon. It hath therefore aroused our attention, and caused us to enquire the reason of this addition, of Solomon. For it is needless to repeat explanations of the other words, Song of degrees; for much has been said on this subject, for the voice of one ascending singeth with feelings of piety and love for that heavenly Jerusalem, for whom we sigh while absent from her, and wherein we shall rejoice on our return from our wandering. Every man who is amending ascendeth towards her. Every man who is losing ground falleth away from her. Think not that thou descendest by thy feet, nor seek to rise by thy feet ; by loving God, thou risest: by loving the world, thou fallest. These then are the songs of those who love, who burn with a sort of holy
longing. They who sing these verses from their heart burn, and their ardent heart is discovered also in their conduct, in good conversation, in works according to the command ments of God, in contempt of temporal things, in love of things eternal. I will now explain to you, beloved, as far as the Lord shall allow me, the meaning of the additional word, Solomon's.
2. Solomon was in his time David's son, a great man, through whom many holy precepts and healthful admonitions
and divine mysteries have been wrought by the Holy Spirit
in the Scriptures. Solomon himself was a lover of women,
and was rejected by God: and this lust was so great a snare
unto him, that he was induced by women even to sacrifice i Kings
to idols, as Scripture wituesseth concerning him. But by ll, vol. vi.
c
,
if,
8.
18 Christ theirue Peace-maker, and Builder of God's Temple.
Psalm his fall what was delivered through him were blotted out, Cx x V 11 it would be judged that he had himself delivered these precepts, and not that they were delivered through him. The mercy of God, therefore, and His Spirit, excellently wrought that whatever of good was declared through Solomon, might be attributed unto God ; and the man's sin, unto the
man. What marvel that Solomon fell among God's people? Did not Adam fall in Paradise ? Did not an angel fall from heaven, and become the devil ? We are thereby taught, that no hope must be placed in any among men. Since
l Kings that very Solomon had built a temple to the Lord, in the type and figure of the Church which was to come, and of
John 2,
the Lord's Body ; whence He saith in the Gospel, Destroy this Temple, and in three days I will raise it up; since then He had Himself built, I say, this Temple, the True Solomon, our Lord Jesus Christ, the True Peacemaker, built unto Himself a Temple. For the name of Solomon is interpreted to mean peacemaker: now He is the True Peace-
Eph. 2, maker, of Whom the Apostle saith, He is our Peace, Who 14 2*. ll<ltJt made both one. He is the True Peacemaker, Who joined together in Himself two walls coming from different sides, wherein He became the chief Corner Stone, both to the believing host who came from circumcision, and to the believing people who came from the uncircumcision of the
Gentiles; He made one Church of two nations, He became unto them a chief Corner Stone, and for this reason was the True Peacemaker. Since, therefore, He is the true Solomon ; for that Solomon, who was the son of David of the woman Bersabe, the king of Israel, was the figure of this Peace maker, when he built the temple ; that thou mayest not think he who built the house unto God was the true Solomon, Scripture shewing unto thee another Solomon thus com mences this Psalm: (ver. 1. ) Except the Lord build the house, their labour is but lost that build it. The Lord, therefore, buildeth the house, the Lord Jesus Christ buildeth
His own house. Many toil in building: but, except He build, their labour is but lost that build it. Who are they who toil in building it ? All who preach the word of God in the Church, the ministers of God's mysteries. We are all running, we are all toiling, we are all building now ; and
His Ministers build and keep guard under Him. 19
before us others have run, toiled, and built: but except the Ver. Lord build the house, their labour is but lost that build it.
Thus the Apostles seeing some fall ; and Paul in particular
sIaith, Ye observe days and months and times and years ; Gal. 4, am afraid of you, lest I have bestowed upon you labour in 10' vain. Because he knew that he himself was builded inwardly
by the Lord, he bewailed these men, in that he had laboured
in vain for them. We, therefore, speak without, He buildeth within. We can observe with what attention ye hear us; He alone Who knoweth your thoughts, knoweth what ye think. He Himself buildeth, He Himself admonisheth, He Himself openeth the understanding, He Himself kindleth your understanding unto faith; nevertheless, we also toil like workmen ; but, except the Lord build the house, their labour is but lost that build it.
3. But that which is the house of God is also a city. For the house of God is the people of God; for the house of God is the temple of God. And what doth the Apostle say?
The temple of God is holy, which are ye. But all the l Cor. 3, faithful, who are the house of God, not only those who now ^' exist, but those also who have been before us and have already slept, and they who are to come after us, unto the world's end, innumerable hosts of the faithful gathered into
one body, but counted by the Lord, of whom the Apostle
6aith, The Lord knoweth them that are His; those grains 2 Tim. 2, of wheat which as yet groan among the chaff, which will19- constitute one mass, when the floor shall in the end have Mat. 3, been winnowed : the whole number of faithful Saints, destined 12'
to be changed from the human state, that they become equal
with the Angels of God; themselves joined unto the Angels,
who are no longer pilgrims, but are awaiting us on our
return from our pilgrimage ; all make together one house of
God, and one city. This is Jerusalem : she hath guards :
as she hath builders, labouring at her building up, so also
hath she guards. To this guardianship these words of the Apostle relate; /fear, lest by any means, as the serpent 2Cor. 1l,
beguiled Eve through his subtilty, so your minds should be3' corrupted from the simplicity which is in Christ. He was guarding the Church. He kept watch, to the utmost of his power, over those over whom he was set. The Bishops also
c2
20 Bishops watch without, Christ alone sees within.
Psalm do this. For a higher place was for this reason given the CXXVII .
''
Keeper of Israel neither sleepeth nor slumbereth. Yea, brethren, if we wish to be kept beneath the shadow of God's wings, let us be Israel. For we guard you in our office of stewards ; but we wish to be guarded together with you. We are as it were shepherds unto you ; but beneath that Shepherd we are fellow-sheep with you. We are as it were your teachers from this station; but beneath Him, the One Master, we are schoolfellows with you in this school.
4. Ver. 2. If we wish to be guarded by Him Who was humbled for our sakes, and Who was exalted to keep us, let us be humble. Let no one assume any thing unto himself. No man hath any good, except he hath received it from Him Who alone is good. But he who chooseth to arrogate wisdom unto himself, is a fool. Let him be humble, that wisdom may come, and may enlighten him. But before
'Bishops, that they might be themselves the superintendents and as it were the guardians of the people. For the Greek word Episcopus, and the vernacular Superintendent, are the same ; for the Bishop superintends, in that he looks over. As a higher place is assigned to the vinedresser in the charge of the vineyard, so also to the Bishops a more exalted station is allotted. And a perilous account is rendered of this high station, except we stand here with a heart that causeth us to stand beneath your feet in humility, and pray for you, that He Who knoweth your minds may be Himself your keeper. Since we can see you both coming in and going out; but we are so unable to see what are the thoughts of your hearts, that we cannot even see what ye do in your houses. How then can we guard you ? As men : as far as we are able, as far as we have received power. And because we guard you like men, and cannot
guard you perfectly, shall ye therefore remain without a keeper ? Far be it ! For where is He of Whom it is said, Except the Lord keep the city, the watchman waketh but in vain ? We are watchful on our guard, but vain in our watchfulness, except
He Who seeth your thoughts guard you. He keepeth guard while ye are awake, He keepeth guard also whilst ye are asleep. For He hath once slept on the Cross, and hath
Ps. 131, risen again; He no longer sleepeth. Be ye Israel: for the
if,
It is in vain to rise before light, i. e. before Christ. 21
wisdom cometh unto him, he imagine that he is wise; he Vf. r. riseth before light, and walketh in darkness. What doth he '? -- hear in this Psalm? It is but lost labour that ye haste to
rise up before dawn. What meaneth this? If ye arise
before light ariseth, ye must needs lose your labour, because ye will be in the dark. Our light, Christ, hath
arisen ; it is good for thee to rise after Christ, not to rise
before Christ. Who rise before Christ? They who choose
to prefer themselves to Christ. And who are they who wish
to prefer themselves to Christ? They who wish to be exalted
here, where He was humble. Let them, therefore, be humble
here, if they wish to be exalted there, where Christ is exalted. For He saith of those who had clung in faith unto
Him, among whom we also are, if we too believe on Him
with a pure heart: Father, Iwill thaIt they also, whom T7iou3ohul7, hast given Me, be with Me where
great grace, a great promise, my brethren ! And who doth
not wish to be with Christ, where Christ is? But Christ
is now exalted ; dost thou wish to be there where He is exalted ? He thou humble, where He also was humble.
On this account the Light Himself saith unto them, TheMa^? < disciple is not above his Master, nor the servant above his
Lord. The disciples who wished to be above their Master, and the servants who wished to be above their Lord, wished to rise before light; their labour was lost, because they went not forth after the light. To them, therefore, this Psalm saith, It is but lost labour that ye rise before dawn. Such were the sons of Zebedee, who, before they were humbled according to the Lord's Passion, were already choosing themselves places, where they might sit, the one on the right hand, the other on the left ; they wished to rise before dawn ; for this reason their labour was lost. The Lord recalled them to humility, when He heard this, and
said unto them, Are ye able to drink of the cup that
I shall
Mat. 20, drink of? I came to be humble : and are ye wishing to be
exalted before Me? The way I go, do ye follow, He saith. For if ye choose to go this way where 1 do not go, your labour is lost, in rising before dawn. Peter too had risen before the light, when he wished to give the Lord advice, deterring Him from suffering for us. He had spoken of His
am. A great a24' gift,
22 Christians must follow Christ through humiliation.
Psalm Passion, wherein we were to be saved, of humiliation itself; CxxV1I ' for He suffered humbly : when, therefore, He was foretelling His destined Passion, Peter was alarmed, though he had called Him, a little before, the Son of God ; he feared lest He should die, and said unto Him, Be it far from Thee, Lord: this shall not be unto Thee. He was wishing to rise before the Light, and to give counsel unto the Light. But what did our Lord do ? He caused him to rise after the Mat. 16, Light: Get thee behind Me, Satan. He was Satan, because 21 23' he wished to rise before Light. Get thee behind Me: that I may precede, thou mayest follow : where I go, there thou mayest go ; and mayest not wish to lead Me, where thou
wouldest go.
5. The Psalm then saith unto those who wished to rise
before light, // is but lost labour that ye haste to rise before light. When shall we rise, then ? When we have been humbled: Rise after ye have sitten. Rising signifieth exaltation : sitting signifieth humility. In some passages sitting is understood of judging in honour, in others it meaneth humility. How does sitting signify judging in
Mat. 19, honour ? Ye shall sit upon twelve thrones, judging the twelve tribes of Israel. How is sitting a sign of humility ? John 4, About the sixth hour, Jesus being wearied, sat upon the well. The Lord's weariness was the weakness of the Lord, the weakness of Power, the weakness of Wisdom : but this very
weakness is humility. If therefore He sat down from weak
ness, that sitting down signifieth humility. And this His l Cor. l, sitting, that is His humility, saved us; because, The weak
ness of God is stronger than men. He therefore saith in Vs. 139, a certain Psalm, Lord, Thou knowest my down-silting, and
mine up-rising; that is, my humility and mine exaltation. Why then do ye, O sons of Zebedee, wish to be exalted before light ? For let us thus speak, and rather make men tion of them, who are not angry with us; for these things are written concerning them for this reason, that others might beware of that pride for which they were corrected. Why then do ye wish to rise before the light? Your labour is lost. Do ye wish to be exalted, before ye are humbled ? Your Lord Himself, Who is your light, was humbled that
He might be exalted. Hear Paul saying, Who being in the
Sons of Zebedee taught not to seek honour at once.
