For if it were written thus, What is man, that Thou art mindful of him, and son of man, that
Thou visitest him ?
Thou visitest him ?
Augustine - Exposition on the Psalms - v1
And he
28. 30.
'
The wicked caught in, and enslaved by his own sin. 59
hath brought forth iniquity. Iniquity is the same as injustice : Ve r. he hath brought forth then that, with which he travailed. l5~17. '. What follows next ?
17. Ver. 15. He hath opened a ditch, and digged it. To open a ditch, is, in earthly matters, that is, as it were in the earth, to prepare deceit, that another fall therein, whom the
man wishes to deceive. Now this ditch is opened, when consent is given to the evil suggestion of earthly lusts : but it is digged, when after consent we press
on to actual work of deceit. But how can it be, that iniquity should rather hurt the righteous man against whom it pro
ceeds, than the unrighteous heart whence it proceeds ? Accordingly, the stealer of money, for instance, while he desires to inflict painful harm upon another, is himself maimed
by the wound of avarice. Now who, even out of his right
mind, sees not how great is the difference between these
men, when one suffers the loss of money, the other of inno
cence ? He will fall then into the pit which he hath made.
As it is said in another Psalm, The Lord is known in executing Ps. 9,16.
judgments ; the sinner is caught in the works of his own hands.
18. Ver. 16. His toil shall be turned on his head, and his iniquity shall descend on his pate. For he had no mind
to escape sin: but was brought under sin as a slave, so to
say, as the Lord saith, Whosoever sinneth is a slave. His John 8, iniquity then will be upon him, when he is subject to
his iniquity; for he could not say to the Lord, what the innocent and upright say, My glory, and the lifter up of my Ps. 3,3. head. He then will be in such wise below, as that his iniquity may be above, and descend on him ; for that it weigheth him down and burdens him, and suffers him not
to fly back to the rest of the saints. This occurs, when in
an ill regulated man reason is a slave, and lust hath dominion.
who said above most truly, Ifthere be iniquity in my hands: but it is a confession of God's justice, in which we speak thus, Verily, O Lord, Thou art just, in that Thou both so protectest the just, that Thou enlightenest them by Thy self; and so orderest sinners, that they be punished not by
unrighteous
I will
to the Lord according to His
19. Ver. 17.
justice. This is not the sinner's confession: for he says this,
confess
60 Sin is of the sinner, not of God. All God's work good.
Psalm Thine, but by their own malice. This confession so praises -- the Lord, that the blasphemies of the ungodly can avail
nothing, who, willing to excuse their evil deeds, are un willing to attribute to their own fault that they sin, that is, are unwilling to attribute their fault to their fault. Accord ingly they find either fortune or fate to accuse, or the devil, to whom He Who made us hath willed that it should be in our power to refuse consent: or they bring in another nature, which is not of God: wretched waverers, and erring, rather than confessing to God, that He should pardon them. For it is not fit that any be pardoned, except he say, I have sinned. He, then, that sees the deserts of souls so ordered by God, that while each has his own given him, the fair beauty of the universe is in no part violated, in all things praises God: and this is not the confession of sinners, but of the righteous. For it is not the sinner's confession when the
/
because Tliou hast hid these things from the wise, and revealed them to babes. Likewise in Ecclesiasticus it is
Mat. ll. Lord says,
confess
to Thee, O Lord heaven and earth, of
Ecclus. said, Confess to the Lord in all His works: and in con- 15. ' i6! fusion ye shall say this, All the works of the Lord are exceeding good. Which can be seen in this Psalm, if any
one with a pious mind, by the Lord's help, distinguish between the rewards of the righteous and the penalties of the sinners, how that in these two the whole creation, which God made and rules, is adorned with a beauty wondrous and
Iwill
Lord according to His justice, as one who saw that darkness
known to few. Thus then he says,
confess
to the
was not made by God, but ordered nevertheless. For God Gen. 1, said, Let light be made, and light was made. He did not say, Let darkness be made, and darkness was made : and lb. 4, 5. yet He ordered it. And therefore it is said, God dirided between the light, and the darkness: and God called the light day, and the darkness He called night. This is the distinction, He made the one and ordered it : but the other He made not, but yet He ordered this too. But now that
sins are signified by darkness, so is it seen in the Prophet, ? << ' who says, And thy darkness shall be as the noon day : and 1 John in the Apostle, who says, He that hateth his brother is in
Rom! darkness : and above all that text, Let us cast off the works 13, I2.
Return to darkness. Separation of husks in the Church. 61
of darkness, and let us put on the armour of light. Not Ver. that there is any nature of darkness. For all nature, in so ---- far as it is nature, is compelled to be. Now being belongs
to light : not-being to darkness. He then that leaves Him,
by Whom he was made, and inclines to that whence he was made, that is, to nothing, is in this sin endarkened : and yet he does not utterly perish, but he is ordered among the lowest things. Therefore after the Psalmist said, /will confess unto the Lord: that we might not understand it of confession of sins, he adds lastly, And I will sing to the name of the Lord most high. Now singing has relation to joy, but repentance of sins to sadness.
20. This Psalm can also be taken in the person of the Lord Man : if only that which is there spoken in humili ation, be referred to our weakness, which He bore.
PSALM VIII.
To the end, for the wine-presses, a Psalm of David himself. See on
1. He seems to say nothing of wine-presses in the text of the Psalm, of which this is the title. By which it appears, that one and the same thing is often signified in Scripture by many and various similitudes. We may then take wine presses to be Churches, on the same principle by which we understand also by a threshing-floor the Church. For whether in the threshing-floor, or in the wine-press, there is nothing else done, but the clearing the produce of its cover ing; which is necessary, both for its first growth, and in crease, and arrival at the maturity either of the harvest or the vintage. Of these coverings or supporters then ; that is, of chaff, on the threshing-floor, the corn ; and of husks, in the presses, the wine is stripped : as in the Churches, from the mul titude of worldly men, which is collected together with the
good, for whose birth and adaptating to the divine word that multitude was necessary, this is effected, that by spiritual love they be separated through the operation of God's ministers. For now so it is that the good are, for a time,
separated from the bad, not in space, but in affection: although they have converse together in the Churches, as far as respects bodily presence. But another time will
62 Wine of the Word. Pressure of Martyrdom.
Psalm come, the corn will be stored up apart in the granaries, and the wine in the cellars. The wheat, saith he, He will lay up
17. 'in garners; but the chaff He will burn with fire unquench able. The same thing may be thus understood in another similitude: the wine He will lay up in cellars, but the husks He will cast forth to cattle: so that by the bellies of the cattle we may be allowed by way of similitude to under stand the pains of hell.
2. There is another interpretation concerning the wine presses, yet still keeping to the meaning of Churches. For even the Divine Word may be understood by the grape: for the Lord even has been called a Cluster of grapes ; Which
Numb. they that were sent before by the people of Israel brought
^
For there the separation is made, that the sound may reach as far as the ear; but knowledge be received in the memory of those that hear, as it were in a sort of vat; whence it passes into discipline of the conversation and habit of mind, as from the vat into the cellar : where if it do not through negligence grow sour, it will acquire soundness by age. For it grew sour among the Jews, and this sour
Johni9, vinegar they gave the Lord to drink. For that wine, which
13,23. fTOm
29"
from the produce of the vine of the New Testament the
la11d of pVomise hanging on a staff, crucified as it were. Accordingly, when the Divine Word maketh use of, by the necessity of declaring Himself, the sound of the voice, whereby to convey Himself to the ears of the hearers ; in the same sound of the voice, as it were in husks, know ledge, like the wine, is enclosed : and so this grape comes into the ears, as into the pressing machines of the wine-
pressers.
Mat 26,Lord is to drink with His saints in the kingdom of His
29,
Father, must needs be most sweet and most sound.
3. " Wine-presses" are also usually taken for martyrdoms, as if when they who have confessed the name of Christ have been trodden down by the blows of persecution, their mortal remains as husks remained on earth, but their souls flowed
forth into the rest of a heavenly habitation. Nor yet by this
do we depart from the fruitfulness of the Churches. It is sung then, for the wine-presses, for the Church's establishment ; when our Lord after His resur rection ascended into heaven. For then He sent the Holy
interpretation
Our Lord glorified. The state of ' babes in Christ. ' 63
Ghost: by Whom the disciples being fulfilled preached with Ver. confidence the Word of God, that Churches might be collected.
4. Accordingly it is said, (ver. 1. ) 0 Lord, our Lord, how
admirable is Thy Name in all the earth ! I ask, how is His Name wonderful in all the earth ? The answer is, For Thy glory has been raised above the heavens. So that the meaning is this, O Lord, Who art our Lord, how do all that inhabit the earth admire Thee ! for Thy glory hath been raised from earthly humiliation above the heavens. For hence it appeared Who Thou wast that descendedst, when it was by some seen, and by the rest believed, whither it was that Thou ascendedst.
5. Ver. 2. Out of the mouth of babes and sucklings Thou hast made perfect praise, because of Thine enemies. I cannot take babes and sucklings to be any other, thIan those to
''
'
the same Apostle points out, saying, We speak wisdom 1 Cor. 2, among them that are perfect: but not by those only are the6. Churches perfected ; for if there were only these, little con sideration would be had of the human race. But consideration
is had, when they too, who are not as yet capable of the know ledge of things spiritual and eternal, are nourished by the faith of the temporal history, which for our salvation after the Patriarchs and Prophets was administered by the most excellent Power and Wisdom of God, even in the Sacrament of the assumed Manhood, in which there is salvation for
every one that believeth : to the end that moved by Its authority each one may obey Its precepts, whereby being purified and rooted and grounded in love, he may be able to Eph. 3, run with Saints, no more now a child in milk, but a young
man in meat, to comprehend the breadth, the length, the
whom the Apostle says, As unto babes in Christ
you milk to drink, not meat. Who were meant by those
who went before the Lord praising Him, of whom the Lord Himself used this testimony, when He answered the Jews
who bade Him rebuke them, Have ye not read, out of the Matt,
mouth of babes and sucklings Thou hast made perfect praise? Now with good reason He says not, Thou hast made, but, TJiou hast made perfect praise. For there are in the Churches also those who now no more drink milk, but eat meat: whom
'
have given l Cor. 3,
84 Enemies of the faith, heretic or heathen, confounded.
Psalm height, and deptfolo know also the surpassing knowledge of
VIll. the love of Christ.
6. Out of the mouth of babes and sucklings Thou hast
Tf'be-
'
made perfect praise, because of Thine enemies. By enemies 1 Cor. to this dispensation, which has been wrought through Jesus
''
all who forbid belief in things unknown, and promise certain see * on knowledge : as all heretics do, and they who in the super-
slrtion of the Gentiles are called philosophers. Not that lieving. ' the promise of knowledge is to be blamed ; but because they deem the most healthful and necessary step of faith is to be neglected, by which we must needs ascend to something certain, which nothing but that which is eternal can be.
Hence it appears that they do not possess even this know ledge, which in contempt of faith they promise ; seeing that they know not so useful and necessary a step thereof. Out of the mouth, then, of babes and sucklings Thou hast made
perfect praise, Thou, our Lord, declaring first by the Apostle, Is. 7, 9. Except ye believe, ye shall not understand; and saying by John20, His own mouth, Blessed are they that have not seen, and
shall believe. Because of the enemies: against whom too Mat. n, that is said, I confess to Thee, O Lord of heaven and earth, because Thou hast hid these things from the wise, and
revealed them unto babes. From the wise, he saith, not the really wise, but those who deem themselves such. That Thou mayest destroy the enemy and the defender. Whom but the heretic * ? For he is both an enemy and a defender, who when he would assault the Christian faith, seems to defend it. Although the philosophers too of this world may be well taken as the enemies and defenders : forasmuch as the Son of God is the Power and Wisdom of God, by which every one is enlightened who is made wise by the truth: of which they profess themselves to be lovers, whence too their name of philosophers; and therefore they seem to defend while they are its enemies, since they cease not to recommend noxious superstitions, that the elements of this
world should be worshipped and revered.
7. Ver. 3. For shall see Thy heavens, the works of Thy
See on Ps. 102. and St. Greg, on Job, Intr. 15.
Christ and Him crucified, we ought generally to understand
? .
?
I
it,
The Heavens of Holy Writ made by the Fingers of God. 65
fingers. We read that the law was written with the finger of Yer. 3. God, and given through Moses His holy servant: by which fff. finger of God many understand the Holy Ghost. Wherefore 34, 28. '
by the fingers of God, we are right in understanding these j^eut' same ministers filled with the Holy Ghost, by reason of this same Spirit Which worketh in them, since by them all holy Scripture has been completed for us we understand con sistently with this, that, in this place, the books of both Testaments are called the heavens. Now said too
of Moses himself, by the magicians of king Pharaoh, when
they were conquered by him, This is the finger God. Exod. And what written, The heaven shall be rolled up as a i3. 3i 4. book, although be said of this aethereal heaven, yetseeRev- naturally, according to the same image, the heavens of books
are named by allegory. For shall see, he says, the heavens,
the works of Thy fingers: that shall discern and under
stand the Scriptures, which Thou, by the operation of the
Holy Ghost, hast written by Thy ministers.
8. Accordingly the heavens named above also may be interpreted as the same books, where he says, For Thy glory hath been raised above the heavens: so that the complete meaning should be this, For Thy glory hath been raised above the heavens for thy glory hath exceeded the declara tions of all the Scriptures out of the mouth of babes and sucklings Thou hast made perfect praise, that they should begin by belief in the Scriptures, who would arrive at the knowledge of Thy glory which hath been raised above the Scriptures, in that passeth by and transcends the announce ments of all words and languages. Therefore hath God
lowered the Scriptures even to the capacity of babes and sucklings, as sung in another Psalm, And He lowered the Ps. 18,9. heaven, and came down: and this did He because of the enemies, who through pride of talkativeness, being enemies of
the cross ofChrist, even when they do speak some truth, still can
not profit babes and sucklings. So the enemy and defender destroyed, who, whether he seem to defend wisdom, or even
the name ofChrist, still, from the step of this faith r
that truth, which he so readily makes promise of.
too he is convicted of not possessing since by assaulting the step thereof, namely faith, he knows not how one should
assaults Whereby
'a1-'? *'? of faith
it ;
;
',
it is
is
is, I
it is
is it
it
:
;
: *I
of '
if,
9'
66 The Church, and its parts, Moon and Stars in the Heavens.
Psalm mount up thereto. Hence then is the rash and blind pro- -- inv miser of truth, who is the enemy and defender, destroyed, when the heavens, the works of God's fingers, are seen, that
is, when the Scriptures, brought down even to the slowness of babes, are understood ; and by means of the lowness of the faith of the history, which was transacted in time, they raise them, well nurtured and strengthened, unto the grand height of the understanding of things eternal, up to those
i Oxf. things which they establish '. For these heavens, that is, J^33; these books, are the works of God's fingers; for by the establish operation of the Holy Ghost in the Saints they were com- iJfor" pleted. For they that have regarded their own glory rather 'up'&c. than man's salvation, have spoken without the Holy Ghost,
in Whom are the bowels of the mercy of God.
9. For I
the moon and the stars, which Thou hast ordained. The moon and stars are ordained in the heavens ; since both the Church universal, to signify which the moon is often put, and Churches in the several places particularly, which I imagine to be intimated by the name of stars, are established
in the same Scriptures, which we believe to be expressed by the word heavens. But why the moon justly signifies the Church, will be more seasonably considered in another
Ps. ii,2. Psalm, where it is said, The sinners have bent their bow, that they may shoot in the obscure moon the upright in heart.
10. Ver. 4. What is man, that Thou art mindful of him? or the son of man, that Thou visitest him ? It may be asked, what distinction there is between man and son of man. For if there were none, it would not be expressed thus, man, or son of man, disjunctively.
For if it were written thus, What is man, that Thou art mindful of him, and son of man, that
Thou visitest him ? it might appear to be a repetition of the word man. But now when the expression man, or son of
shall see the heavens, the works ofThyfingers,
man, distinction more clearly intimated. This
to be remembered, that every son of man man
every man cannot be taken to be son of man. Adam, for instance, was man, but not son of man.
may from hence consider and distinguish what the dif ference in this place between man and son of man
that they who bear the image of the earthy man, who not
certainly although
Wherefore we namely,
a
is
a
a
;is ;is is
is a
is,
a
* Man,' the old, distinguished from ' son ofman,' the new. 67
a son of man, should be signified by the name of men ; butVKr. 4. that they who bear the image of the heavenly Man, should be j c? r. rather called sons of men ; for the former again is called the
old manb, and the latter the new ; but the new is born of the Eph. 4,
'"
His countenance. For salvation is far from sinners ; and, Ps. 119, The light of Thy countenance hath been stamped upon us, OPa* 6 Lord. So in another Psalm he saith, that men in conjunction
with beasts are made whole together with these beasts, not
by any present inward illumination, but by the multiplication
of the mercy of God, whereby His goodness reacheth even
to the lowest things ; for the wholeness of carnal men is carnal, as of the beasts ; but separating the sons of men from
those whom being men he joined with cattle, he proclaims
that they are made blessed, after a far more exalted method,
by the enlightening of the truth itself, and by a certain inundation of the fountain of life. For he speaketh thus :
Men and beasts Thou wilt make whole, O Lord, as Thy Ps. 36, mercy hath been multiplied, O God. But the sons of men
shall put their trust in the covering of Thy wings. They shall be inebriated with the richness of Thine house, and of the torrent of Thy pleasures Thou shalt make them drink. For with Thee is the fountain of life, and in Thy light shall we see light. Extend Thy mercy to them that know Thee. Through the multiplication of mercy then He is mindful of man, as of beasts ; for that multiplied mercy reacheth even to them that are afar off; but He visiteth the son of man, over whom, placed under the covering of His wings, He extendeth mercy, and in His light giveth light, and maketh him drink of His pleasures, and inebriateth him with the
richness of His house, to forget the sorrows and the wander ings of his former conversation. This son of man, that is, the new man, the repentance of the old man begets with
b Oxf. Mss. ' called man, and the old man. ' ? f2
old, since spiritual regeneration is begun by a change of an earthy and worldly life ; and therefore the latter is called son of man. Man then in this place is earthy, but son of man heavenly ; and the former is far removed from God, but the latter present with God ; and therefore is He mindful of the former, as in far distance from Him ; but the latter He visiteth, with whom being present He enlighteneth him with
68 Christ loioered below Angels to be exalted above all.
Psalm pain and tears. Ho though new, is nevertheless called yet Z,111' carnal, whilst he is fed with milk; / would not speak unto 1. 2. 3. you as unto spiritual, but as unto carnal, says the Apostle.
And to shew that they were already regenerate, he says, As
unto babes in Christ, I
have given you milk to drink, not meat. And when he relapses, as often happens, to the old life, he hears in reproof that he is a man ; Are ye not men,
he says, and walk as men ?
11. Therefore was the son of man first visited in the
person of the very Lord Man, born of the Virgin Mary. Of Whom, by reason of the very weakness of the flesh, which the Wisdom of God vouchsafed to bear, and the humiliation of the Passion, it is justly said, (ver. 5. ) Thou hast lowered Him a little lower than the Angels. But that glorifying is added, in which He rose and ascended up into heaven ; With glory, he says, and with honour hast Thou crowned Him ; (ver. 6. ) and hast set Him over the works of Thine hands. Since even Angels are the works of God's hands, even over Angels we understand the Only-begotten Son to have been set; Whom we hear and believe, by the humiliation of the carnal generation and passion, to have been lowered a little lower than the Angels.
12. Thou hast put, he says, all things in subjection under His feet. When he says, all things, he excepts nothing. And that he might not be allowed to understand it otherwise,
1 Cor. the Apostle enjoins it to be believed thus, when he says, He Heb. 2 being excepted Which put all things under Him. And to 8. the Hebrews he uses this very testimony from this Psalm,
when he would have it to be understood that all things are in such sort put under our Lord Jesus Christ, as that nothing should be excepted. And yet he does not seem, as it were, to subjoin any great thing, when he says, (ver. 7. ) All sheep and oxen, yea, moreover, the beasts cf the field, birds of the air, and the fish of the sea, which walk through the paths of the sea. For, leaving the heavenly excellencies and powers, and all the hosts of Angels, leaving even man himself, he seems to hare put under Him the beasts merely ; unless by sheep and oxen we understand holy souls, either yielding the fruit of innocence, or even working that the earth may bear fruit, that is, that earthly men may be regenerated unto
Angeh may be included in ' Sheep and Oxen. ' 69
spiritual richness. By these holy souls then we ought to Ver. 8. understand not those of men only, but of all Angels too, if
we would gather from hence that all things are put under
our Lord Jesus Christ. For there will be no creature that
will not be put under Him, under Whom the preeminent ' prima- spirits, that I may so speak, are put. But whence shall we
prove that sheep can be interpreted even, not of men, but of
the blessed spirits of the angelical creatures on high ? May
we from the Lord's saying that He had left ninety and nineMat. 18, sheep in the mountains, that in the higher regions, and Lukei5 had come down for one For we take the one lost sheep 4-
to be the human soul in Adam, since Eve even was made Gen. out of his side, for the spiritual handling and consideration
of all which things this not the time, remains that, by the ninety and nine left in the mountains, spirits not human, but angelical, should be meant. For as regards the oxen, this sentence easily despatched since men them selves are for no other reason called oxen, but because by
the Gospel of the word of God they imitate Angels, as where said, Thou shall not muzzle the ox that Cor. treadeth out the corn. How much more easily then do we i'xim. take the Angels themselves, the messengers of truth, to be 18. oxen, when Evangelists by the participation of their title are called oxen Thou hast put under therefore, he says, all
sheep and oxen, that all the holy spiritual creation; in which we include that of holy men, who are in the Church,
in those wine-presses to wit, which are intimated under the
other similitude of the moon and stars.
13. Yea moreover, saith he, the beasts the field. The campi addition of moreover by no means idle. First, because by beasts of the plain, may be understood both sheep and oxen
so that, goats are the beasts of rocky and mountainous regions, sheep may be well taken to be the beasts of the field. Accordingly had been written even thus, all sheep
and oxen and beasts of the field; might be reasonably asked what beasts of the plain meant, since even sheep and oxen could be taken as such. But the addition of moreover besides, obliges us, beyond question, to recognise some differ ence or another. But under this word, moreover, not only beasts of the field, but also (ver. 8. ) birds of the air, and fish
2.
preaching
it
if
is it
is,
? is
:
1
of
;
it
?
8,
"
2,
it is
is
if is,
70 Birds SfC the proud, carnal, curious, in the Churches.
Psalm of the sea, which walk through the paths of the sea, are to be ----'- taken in. What is then this distinction? Call to mind the
" wine-presses," holding husks and wine; and the thresh- Matt! 3, ing-floor, containing chaff and corn; and the nets, in which 12; 13, were enclosed g00d fish and bad; and the ark of Noah, in Gen. 7,8. which were both unclean and clean animals : and you will
see that the Churches for a while, now in this time, unto the last time ofjudgment, contain not only sheep and oxen, that is, holy laymen and holy ministers, but moreover beasts of the
field, birds of the air, and birds of the sea, that walk through the paths of the sea. For the beasts of the field were very fitly understood, as men rejoicing in the pleasure of the flesh where they mount up to nothing high, nothing laborious.
Mat. 7, For the field is also the broad way, that leadeth to destruc- Gen. 4 Hon : and in a field is Abel slain. Wherefore there is cause
to fear, lest one coming down from the mountains of God's Ps. 36,6. righteousness, (for thy righteousness, he says, is as the mountains' of God,) making choice of the broad and easy paths of carnal pleasure, be slain by the devil. See now too Ps. 73,9. " the birds of heaven," the proud, of whom it is said, They have set their mouth against the heaven. See how they are Ps. 12,4. carried on high by the wind, who say, We will magnify our tongue, our lips are our own, who is our Lord ? Behold too
e<<e on
8.
1 John2,
the fish of the sea, that is, the curious ; who walk through the paths of the sea, that is, search in the deep after the temporal things of this world : which, like paths in the sea, vanish and perish, as quickly as the water comes together again after it has given room, in their passage, to ships, or to whatsoever walketh or swimmeth. For he said not merely, who walk the paths of the sea; but " walk through," he said; shewing the very determined earnestness of those who seek after vain and fleeting things. Now these three kinds of vice, namely, the pleasure of the flesh, and pride, and curiosity, include all sins. And they appear to me to be enumerated by the Apostle John, when he says, Love not the world; for all that is in the world is the lust of the flesh, and the lust of the eyes, and the pride of life. For through the eyes especially prevails curiosity. To what the rest indeed belong is clear. And that temptation of the Lord Man was threefold : by food, that by the lust of the flesh,
is,
Practical inference. Rule for explaining allegory. 71
where it is suggested, command these stones that they be Ver. 8. made bread: by vain boasting, where, when stationed on aMat. 4,
mountain, all the kingdoms of this earth are shewn Hiin,
and promised He would worship by curiosity, where, from lb. 6. the pinnacle of the temple, He advised to cast Himself Ib. 6. down, for the sake of trying whether He would be borne up
by Angels. And accordingly after that the enemy could prevail with Him by none of these temptations, this said
of him, When the devil had ended all his temptation. With Luke
reference then to the meaning of the wine-presses, not enly the wine, but the husks too are put under His feet; to wit, not only sheep and oxen, that is, the holy souls of believers, either in the laity, or in the ministry but moreover both beasts of pleasure, and birds of pride, and fish of curiosity. All which classes of sinners we see mingled now in the Churches with the good and holy. May He work then in His Churches, and separate the wine from the husks let us. give heed, that we be wine, and sheep or oxen; not husks, or beasts of the field, or birds of heaven, or fish of the sea, which walk through the paths of the sea. Not that these names can be understood and explained in this way only, but the explanation of them must be according to the place where they are found. For elsewhere they have other mean ings. And this rule must be kept to in every allegory, that what expressed by the similitude should be considered agreeably to the meaning of the particular place for this the manner of the Lord's and the Apostles' teaching. Let us repeat then the last verse, which also put at the beginning of the Psalm, and let us praise God, saying, Lord our Lord, how wonderful is Thy name in all the earth! For fitly, after the matter of the discourse, the return made to the heading, whither all that discourse must be referred.
PSALM IX.
The inscription of this Psalm is, To the end for the hidden things of the Son, a Psalm of David himself. As to the hidden things of the Son there may be question but since he has not added whose, the very only-begotten Son of
9.
a
:
:
is
1.
is is
is :
O:
is
is
;
a
4,
if
ii,. 8,
72 ' Son,' simply, means ' Son of God. ' 'Hidden things' of Him.
Psalm God should be understood. For where a Psalm has been
IX
----- inscribed of the son of David, When, he says, he fled from
the face of Absalom his son; although his name even was mentioned, and therefore there could be no obscurity as to whom it was spoken of: yet it is not merely said, from the face of son Absalom ; but his is added. But here both because his is not added, and much is said of the Gentiles,
2 Sam. it cannot properly be taken of Absalom. For the war which that abandoned one waged with his father, no way relates to the Gentiles, since there the people of Israel only were divided against themselves. This Psalm is then sung for the hidden things of the only-begotten Son of God. For the Lord Himself too, when, without addition, He uses the word Son, would have Himself, the Only-begotten, to be
If
free, then shall ye be free indeed. For He said not, the
John 8, understood ; as where He says, the Son shall make you
36'
Son of God; but in saying merely, Son, He gives us to understand Whose Son it is. Which form of expression nothing admits of, save His excellency of Whom we so speak, that, though we name Him not, He can be understood. For so we say, it rains, clears up, thunders, and such like ex pressions ; and we do not add who does it all : for that the excellency of the doer spontaneously presents itself to all men's minds, and does not want words. What then are the hidden things of the Son ? By which expression we must first understand that there are some things of the Son mani fest, from which those are distinguished which are called hidden. Wherefore since we believe two advents of the Lord, one past, which the Jews understood not: the other future, which we both hope for ; and since the one which the Jews understood not, profited the Gentiles; For the hidden things of the Son, is not unsuitably understood to be
Rom. ll, spoken of this advent, in which blindness in part is happened to Israel, that the fulness of the Gentiles might come in. (For notice of two judgments is conveyed to us throughout
l Peter '
the Scriptures, if any one will give heed to them, one hidden, the other manifest. The hidden one is passing now, of which the Apostle Peter says, The time is come, that fudg- ment should begin from the house of the Lord. The hidden judgment accordingly is the pain, by which now each man
His hidden coming andjudgment prepare for the open. 73
is either exercised to purification, or warned to conversion, Ver. 3. or if he despise the calling and discipline of God, is blinded
unto damnation. But the manifest judgment is that, in
which the Lord, at His coming, will judge the quick and the
dead, all men confessing that it is He by Whom both rewards shall be assigned to the good, and punishments to the evil. But then that confession will avail, not to the remedy of evils, but to the accumulation of damnation. Of these two
judgments, the one hidden, the other manifest, the Lord
seems to me to have spoken, where He says, Whoso believeth John 5, on Me hath passed from death unto life, and shall not come 24. into judgment ; into the manifest judgment, that is. For
that which passes from death unto life by means of some affliction, whereby He scourgeth every son whom He receiveth, Heb. 12, is the hidden judgment. But whoso believeth not, saith He, John 3 hath been judged already : that by this hidden judgment18. hath been already prepared for that manifest one. These
two judgments we read of also in Wisdom, whence
written, Therefore unto them, as to children without the twe'Wud. ' of reason, Thou didst give a judgment to mock them; But26[ they that have not been corrected by this judgment have felt ajudgment worthy of God. Whoso then are not corrected
by this hidden judgment of God, shall most worthily be punished by that manifest one. ) Wherefore in this Psalm
must be observed the hidden things of the Son, that is, both
His advent in humility, by which He profited the Gentiles
with the Jews' blindness; and the pain which now dispensed secretly, not as yet in the damnation of sinners, but either
in exercising the converted, or in admonition that they be converted, or in blinding, that they who refuse to be converted
may be made ready for damnation.
2. will confess unto Thee, Lord, with my whole heart. He doth not, with whole heart, confess unto God, who doubteth of His Providence in any particular but he
who sees already the hidden things of the wisdom of God, how great His invisible reward, who saith, We rejoice in Rom. tribulations; and how all torments, which are inflicted on
the body, are either for the exercising of those that are converted to God, or for warning that they be converted, or for just preparation of the obdurate unto their last damnation
:
it is
'
5,
/ is
:
a
0
is
is,
74 God's marvels, and joys of Saints, inward.
Psalm and so now all things are referred to the governance of -- Divine Providence, which fools think done as it were by chance and at random, and without any Divine ordering.
/ will tell all Thy marvels. He tells all God's marvels, who sees them performed not only openly on the body, but invisibly indeed too in the soul, but far more sublimely and excellently. For men earthly, and led wholly by the eye,
John 11. marvel more that the dead Lazarus rose again in the body, Acts 9. than that Paul the persecutor rose again in soul. But since the visible miracle calleth the soul to the light, but the invisible enlighteneth the soul that comes when called, he tells all God's marvels, who, by believing the visible,
3.
joyousness of passing sounds, not in the variously coloured forms of figure, not in vanities of men's praise, not in wedlock and perishable offspring, not in superfluity of temporal wealth, not in this world's getting, whether itextend over place and space, or be prolonged in time's succession : but, / will be glad and exult in Thee, namely, in the hidden
Ps. 4, 6. things of the Son, where the light of Thy countenance hath Ps. 31, been stamped on us, O Lord: for, Thou wilt hide them, saith he, in the hiding place of Thy countenance. He then
will be glad and exult in Thee, who tells all Thy marvels.
And He will tell all Thy marvels, (since it is now spoken of Jobn 6, prophetically,) Who came not to do His own will, but the
38.
Mat. 16, was said to him, Get thee behind, Satan ? For then he who
passes on to the understanding of the invisible.
/will be glad and exult in Thee. Not any more in this world, not in pleasure of bodily dalliance, not in relish of palate and tongue, not in sweetness of perfumes, not in
23
by tempting desired to put himself before, was turned behind, by failing in deceiving Him Who was tempted, and by availing nothing against Him. For earthly men are behind : but the heavenly man is preferred before, although he came
will of Him Who sent Him.
4. For now the Person of the Lord begins to appear
speaking in this Psalm. For it follows,
Name, 0 Most High, in turning mine enemy behind.
enemy then, where was he turned back ? Was it when it
l Cor. after. For the first man is of the earth, earthy : the 16, 47. second Man is from heaven, heavenly. But from this stock
/ will sing to Thy His
Satan ' turned behind. '' The enemy destroyed. 75
he came by whom it was said, He Who cometh after me is Ver.
28. 30.
'
The wicked caught in, and enslaved by his own sin. 59
hath brought forth iniquity. Iniquity is the same as injustice : Ve r. he hath brought forth then that, with which he travailed. l5~17. '. What follows next ?
17. Ver. 15. He hath opened a ditch, and digged it. To open a ditch, is, in earthly matters, that is, as it were in the earth, to prepare deceit, that another fall therein, whom the
man wishes to deceive. Now this ditch is opened, when consent is given to the evil suggestion of earthly lusts : but it is digged, when after consent we press
on to actual work of deceit. But how can it be, that iniquity should rather hurt the righteous man against whom it pro
ceeds, than the unrighteous heart whence it proceeds ? Accordingly, the stealer of money, for instance, while he desires to inflict painful harm upon another, is himself maimed
by the wound of avarice. Now who, even out of his right
mind, sees not how great is the difference between these
men, when one suffers the loss of money, the other of inno
cence ? He will fall then into the pit which he hath made.
As it is said in another Psalm, The Lord is known in executing Ps. 9,16.
judgments ; the sinner is caught in the works of his own hands.
18. Ver. 16. His toil shall be turned on his head, and his iniquity shall descend on his pate. For he had no mind
to escape sin: but was brought under sin as a slave, so to
say, as the Lord saith, Whosoever sinneth is a slave. His John 8, iniquity then will be upon him, when he is subject to
his iniquity; for he could not say to the Lord, what the innocent and upright say, My glory, and the lifter up of my Ps. 3,3. head. He then will be in such wise below, as that his iniquity may be above, and descend on him ; for that it weigheth him down and burdens him, and suffers him not
to fly back to the rest of the saints. This occurs, when in
an ill regulated man reason is a slave, and lust hath dominion.
who said above most truly, Ifthere be iniquity in my hands: but it is a confession of God's justice, in which we speak thus, Verily, O Lord, Thou art just, in that Thou both so protectest the just, that Thou enlightenest them by Thy self; and so orderest sinners, that they be punished not by
unrighteous
I will
to the Lord according to His
19. Ver. 17.
justice. This is not the sinner's confession: for he says this,
confess
60 Sin is of the sinner, not of God. All God's work good.
Psalm Thine, but by their own malice. This confession so praises -- the Lord, that the blasphemies of the ungodly can avail
nothing, who, willing to excuse their evil deeds, are un willing to attribute to their own fault that they sin, that is, are unwilling to attribute their fault to their fault. Accord ingly they find either fortune or fate to accuse, or the devil, to whom He Who made us hath willed that it should be in our power to refuse consent: or they bring in another nature, which is not of God: wretched waverers, and erring, rather than confessing to God, that He should pardon them. For it is not fit that any be pardoned, except he say, I have sinned. He, then, that sees the deserts of souls so ordered by God, that while each has his own given him, the fair beauty of the universe is in no part violated, in all things praises God: and this is not the confession of sinners, but of the righteous. For it is not the sinner's confession when the
/
because Tliou hast hid these things from the wise, and revealed them to babes. Likewise in Ecclesiasticus it is
Mat. ll. Lord says,
confess
to Thee, O Lord heaven and earth, of
Ecclus. said, Confess to the Lord in all His works: and in con- 15. ' i6! fusion ye shall say this, All the works of the Lord are exceeding good. Which can be seen in this Psalm, if any
one with a pious mind, by the Lord's help, distinguish between the rewards of the righteous and the penalties of the sinners, how that in these two the whole creation, which God made and rules, is adorned with a beauty wondrous and
Iwill
Lord according to His justice, as one who saw that darkness
known to few. Thus then he says,
confess
to the
was not made by God, but ordered nevertheless. For God Gen. 1, said, Let light be made, and light was made. He did not say, Let darkness be made, and darkness was made : and lb. 4, 5. yet He ordered it. And therefore it is said, God dirided between the light, and the darkness: and God called the light day, and the darkness He called night. This is the distinction, He made the one and ordered it : but the other He made not, but yet He ordered this too. But now that
sins are signified by darkness, so is it seen in the Prophet, ? << ' who says, And thy darkness shall be as the noon day : and 1 John in the Apostle, who says, He that hateth his brother is in
Rom! darkness : and above all that text, Let us cast off the works 13, I2.
Return to darkness. Separation of husks in the Church. 61
of darkness, and let us put on the armour of light. Not Ver. that there is any nature of darkness. For all nature, in so ---- far as it is nature, is compelled to be. Now being belongs
to light : not-being to darkness. He then that leaves Him,
by Whom he was made, and inclines to that whence he was made, that is, to nothing, is in this sin endarkened : and yet he does not utterly perish, but he is ordered among the lowest things. Therefore after the Psalmist said, /will confess unto the Lord: that we might not understand it of confession of sins, he adds lastly, And I will sing to the name of the Lord most high. Now singing has relation to joy, but repentance of sins to sadness.
20. This Psalm can also be taken in the person of the Lord Man : if only that which is there spoken in humili ation, be referred to our weakness, which He bore.
PSALM VIII.
To the end, for the wine-presses, a Psalm of David himself. See on
1. He seems to say nothing of wine-presses in the text of the Psalm, of which this is the title. By which it appears, that one and the same thing is often signified in Scripture by many and various similitudes. We may then take wine presses to be Churches, on the same principle by which we understand also by a threshing-floor the Church. For whether in the threshing-floor, or in the wine-press, there is nothing else done, but the clearing the produce of its cover ing; which is necessary, both for its first growth, and in crease, and arrival at the maturity either of the harvest or the vintage. Of these coverings or supporters then ; that is, of chaff, on the threshing-floor, the corn ; and of husks, in the presses, the wine is stripped : as in the Churches, from the mul titude of worldly men, which is collected together with the
good, for whose birth and adaptating to the divine word that multitude was necessary, this is effected, that by spiritual love they be separated through the operation of God's ministers. For now so it is that the good are, for a time,
separated from the bad, not in space, but in affection: although they have converse together in the Churches, as far as respects bodily presence. But another time will
62 Wine of the Word. Pressure of Martyrdom.
Psalm come, the corn will be stored up apart in the granaries, and the wine in the cellars. The wheat, saith he, He will lay up
17. 'in garners; but the chaff He will burn with fire unquench able. The same thing may be thus understood in another similitude: the wine He will lay up in cellars, but the husks He will cast forth to cattle: so that by the bellies of the cattle we may be allowed by way of similitude to under stand the pains of hell.
2. There is another interpretation concerning the wine presses, yet still keeping to the meaning of Churches. For even the Divine Word may be understood by the grape: for the Lord even has been called a Cluster of grapes ; Which
Numb. they that were sent before by the people of Israel brought
^
For there the separation is made, that the sound may reach as far as the ear; but knowledge be received in the memory of those that hear, as it were in a sort of vat; whence it passes into discipline of the conversation and habit of mind, as from the vat into the cellar : where if it do not through negligence grow sour, it will acquire soundness by age. For it grew sour among the Jews, and this sour
Johni9, vinegar they gave the Lord to drink. For that wine, which
13,23. fTOm
29"
from the produce of the vine of the New Testament the
la11d of pVomise hanging on a staff, crucified as it were. Accordingly, when the Divine Word maketh use of, by the necessity of declaring Himself, the sound of the voice, whereby to convey Himself to the ears of the hearers ; in the same sound of the voice, as it were in husks, know ledge, like the wine, is enclosed : and so this grape comes into the ears, as into the pressing machines of the wine-
pressers.
Mat 26,Lord is to drink with His saints in the kingdom of His
29,
Father, must needs be most sweet and most sound.
3. " Wine-presses" are also usually taken for martyrdoms, as if when they who have confessed the name of Christ have been trodden down by the blows of persecution, their mortal remains as husks remained on earth, but their souls flowed
forth into the rest of a heavenly habitation. Nor yet by this
do we depart from the fruitfulness of the Churches. It is sung then, for the wine-presses, for the Church's establishment ; when our Lord after His resur rection ascended into heaven. For then He sent the Holy
interpretation
Our Lord glorified. The state of ' babes in Christ. ' 63
Ghost: by Whom the disciples being fulfilled preached with Ver. confidence the Word of God, that Churches might be collected.
4. Accordingly it is said, (ver. 1. ) 0 Lord, our Lord, how
admirable is Thy Name in all the earth ! I ask, how is His Name wonderful in all the earth ? The answer is, For Thy glory has been raised above the heavens. So that the meaning is this, O Lord, Who art our Lord, how do all that inhabit the earth admire Thee ! for Thy glory hath been raised from earthly humiliation above the heavens. For hence it appeared Who Thou wast that descendedst, when it was by some seen, and by the rest believed, whither it was that Thou ascendedst.
5. Ver. 2. Out of the mouth of babes and sucklings Thou hast made perfect praise, because of Thine enemies. I cannot take babes and sucklings to be any other, thIan those to
''
'
the same Apostle points out, saying, We speak wisdom 1 Cor. 2, among them that are perfect: but not by those only are the6. Churches perfected ; for if there were only these, little con sideration would be had of the human race. But consideration
is had, when they too, who are not as yet capable of the know ledge of things spiritual and eternal, are nourished by the faith of the temporal history, which for our salvation after the Patriarchs and Prophets was administered by the most excellent Power and Wisdom of God, even in the Sacrament of the assumed Manhood, in which there is salvation for
every one that believeth : to the end that moved by Its authority each one may obey Its precepts, whereby being purified and rooted and grounded in love, he may be able to Eph. 3, run with Saints, no more now a child in milk, but a young
man in meat, to comprehend the breadth, the length, the
whom the Apostle says, As unto babes in Christ
you milk to drink, not meat. Who were meant by those
who went before the Lord praising Him, of whom the Lord Himself used this testimony, when He answered the Jews
who bade Him rebuke them, Have ye not read, out of the Matt,
mouth of babes and sucklings Thou hast made perfect praise? Now with good reason He says not, Thou hast made, but, TJiou hast made perfect praise. For there are in the Churches also those who now no more drink milk, but eat meat: whom
'
have given l Cor. 3,
84 Enemies of the faith, heretic or heathen, confounded.
Psalm height, and deptfolo know also the surpassing knowledge of
VIll. the love of Christ.
6. Out of the mouth of babes and sucklings Thou hast
Tf'be-
'
made perfect praise, because of Thine enemies. By enemies 1 Cor. to this dispensation, which has been wrought through Jesus
''
all who forbid belief in things unknown, and promise certain see * on knowledge : as all heretics do, and they who in the super-
slrtion of the Gentiles are called philosophers. Not that lieving. ' the promise of knowledge is to be blamed ; but because they deem the most healthful and necessary step of faith is to be neglected, by which we must needs ascend to something certain, which nothing but that which is eternal can be.
Hence it appears that they do not possess even this know ledge, which in contempt of faith they promise ; seeing that they know not so useful and necessary a step thereof. Out of the mouth, then, of babes and sucklings Thou hast made
perfect praise, Thou, our Lord, declaring first by the Apostle, Is. 7, 9. Except ye believe, ye shall not understand; and saying by John20, His own mouth, Blessed are they that have not seen, and
shall believe. Because of the enemies: against whom too Mat. n, that is said, I confess to Thee, O Lord of heaven and earth, because Thou hast hid these things from the wise, and
revealed them unto babes. From the wise, he saith, not the really wise, but those who deem themselves such. That Thou mayest destroy the enemy and the defender. Whom but the heretic * ? For he is both an enemy and a defender, who when he would assault the Christian faith, seems to defend it. Although the philosophers too of this world may be well taken as the enemies and defenders : forasmuch as the Son of God is the Power and Wisdom of God, by which every one is enlightened who is made wise by the truth: of which they profess themselves to be lovers, whence too their name of philosophers; and therefore they seem to defend while they are its enemies, since they cease not to recommend noxious superstitions, that the elements of this
world should be worshipped and revered.
7. Ver. 3. For shall see Thy heavens, the works of Thy
See on Ps. 102. and St. Greg, on Job, Intr. 15.
Christ and Him crucified, we ought generally to understand
? .
?
I
it,
The Heavens of Holy Writ made by the Fingers of God. 65
fingers. We read that the law was written with the finger of Yer. 3. God, and given through Moses His holy servant: by which fff. finger of God many understand the Holy Ghost. Wherefore 34, 28. '
by the fingers of God, we are right in understanding these j^eut' same ministers filled with the Holy Ghost, by reason of this same Spirit Which worketh in them, since by them all holy Scripture has been completed for us we understand con sistently with this, that, in this place, the books of both Testaments are called the heavens. Now said too
of Moses himself, by the magicians of king Pharaoh, when
they were conquered by him, This is the finger God. Exod. And what written, The heaven shall be rolled up as a i3. 3i 4. book, although be said of this aethereal heaven, yetseeRev- naturally, according to the same image, the heavens of books
are named by allegory. For shall see, he says, the heavens,
the works of Thy fingers: that shall discern and under
stand the Scriptures, which Thou, by the operation of the
Holy Ghost, hast written by Thy ministers.
8. Accordingly the heavens named above also may be interpreted as the same books, where he says, For Thy glory hath been raised above the heavens: so that the complete meaning should be this, For Thy glory hath been raised above the heavens for thy glory hath exceeded the declara tions of all the Scriptures out of the mouth of babes and sucklings Thou hast made perfect praise, that they should begin by belief in the Scriptures, who would arrive at the knowledge of Thy glory which hath been raised above the Scriptures, in that passeth by and transcends the announce ments of all words and languages. Therefore hath God
lowered the Scriptures even to the capacity of babes and sucklings, as sung in another Psalm, And He lowered the Ps. 18,9. heaven, and came down: and this did He because of the enemies, who through pride of talkativeness, being enemies of
the cross ofChrist, even when they do speak some truth, still can
not profit babes and sucklings. So the enemy and defender destroyed, who, whether he seem to defend wisdom, or even
the name ofChrist, still, from the step of this faith r
that truth, which he so readily makes promise of.
too he is convicted of not possessing since by assaulting the step thereof, namely faith, he knows not how one should
assaults Whereby
'a1-'? *'? of faith
it ;
;
',
it is
is
is, I
it is
is it
it
:
;
: *I
of '
if,
9'
66 The Church, and its parts, Moon and Stars in the Heavens.
Psalm mount up thereto. Hence then is the rash and blind pro- -- inv miser of truth, who is the enemy and defender, destroyed, when the heavens, the works of God's fingers, are seen, that
is, when the Scriptures, brought down even to the slowness of babes, are understood ; and by means of the lowness of the faith of the history, which was transacted in time, they raise them, well nurtured and strengthened, unto the grand height of the understanding of things eternal, up to those
i Oxf. things which they establish '. For these heavens, that is, J^33; these books, are the works of God's fingers; for by the establish operation of the Holy Ghost in the Saints they were com- iJfor" pleted. For they that have regarded their own glory rather 'up'&c. than man's salvation, have spoken without the Holy Ghost,
in Whom are the bowels of the mercy of God.
9. For I
the moon and the stars, which Thou hast ordained. The moon and stars are ordained in the heavens ; since both the Church universal, to signify which the moon is often put, and Churches in the several places particularly, which I imagine to be intimated by the name of stars, are established
in the same Scriptures, which we believe to be expressed by the word heavens. But why the moon justly signifies the Church, will be more seasonably considered in another
Ps. ii,2. Psalm, where it is said, The sinners have bent their bow, that they may shoot in the obscure moon the upright in heart.
10. Ver. 4. What is man, that Thou art mindful of him? or the son of man, that Thou visitest him ? It may be asked, what distinction there is between man and son of man. For if there were none, it would not be expressed thus, man, or son of man, disjunctively.
For if it were written thus, What is man, that Thou art mindful of him, and son of man, that
Thou visitest him ? it might appear to be a repetition of the word man. But now when the expression man, or son of
shall see the heavens, the works ofThyfingers,
man, distinction more clearly intimated. This
to be remembered, that every son of man man
every man cannot be taken to be son of man. Adam, for instance, was man, but not son of man.
may from hence consider and distinguish what the dif ference in this place between man and son of man
that they who bear the image of the earthy man, who not
certainly although
Wherefore we namely,
a
is
a
a
;is ;is is
is a
is,
a
* Man,' the old, distinguished from ' son ofman,' the new. 67
a son of man, should be signified by the name of men ; butVKr. 4. that they who bear the image of the heavenly Man, should be j c? r. rather called sons of men ; for the former again is called the
old manb, and the latter the new ; but the new is born of the Eph. 4,
'"
His countenance. For salvation is far from sinners ; and, Ps. 119, The light of Thy countenance hath been stamped upon us, OPa* 6 Lord. So in another Psalm he saith, that men in conjunction
with beasts are made whole together with these beasts, not
by any present inward illumination, but by the multiplication
of the mercy of God, whereby His goodness reacheth even
to the lowest things ; for the wholeness of carnal men is carnal, as of the beasts ; but separating the sons of men from
those whom being men he joined with cattle, he proclaims
that they are made blessed, after a far more exalted method,
by the enlightening of the truth itself, and by a certain inundation of the fountain of life. For he speaketh thus :
Men and beasts Thou wilt make whole, O Lord, as Thy Ps. 36, mercy hath been multiplied, O God. But the sons of men
shall put their trust in the covering of Thy wings. They shall be inebriated with the richness of Thine house, and of the torrent of Thy pleasures Thou shalt make them drink. For with Thee is the fountain of life, and in Thy light shall we see light. Extend Thy mercy to them that know Thee. Through the multiplication of mercy then He is mindful of man, as of beasts ; for that multiplied mercy reacheth even to them that are afar off; but He visiteth the son of man, over whom, placed under the covering of His wings, He extendeth mercy, and in His light giveth light, and maketh him drink of His pleasures, and inebriateth him with the
richness of His house, to forget the sorrows and the wander ings of his former conversation. This son of man, that is, the new man, the repentance of the old man begets with
b Oxf. Mss. ' called man, and the old man. ' ? f2
old, since spiritual regeneration is begun by a change of an earthy and worldly life ; and therefore the latter is called son of man. Man then in this place is earthy, but son of man heavenly ; and the former is far removed from God, but the latter present with God ; and therefore is He mindful of the former, as in far distance from Him ; but the latter He visiteth, with whom being present He enlighteneth him with
68 Christ loioered below Angels to be exalted above all.
Psalm pain and tears. Ho though new, is nevertheless called yet Z,111' carnal, whilst he is fed with milk; / would not speak unto 1. 2. 3. you as unto spiritual, but as unto carnal, says the Apostle.
And to shew that they were already regenerate, he says, As
unto babes in Christ, I
have given you milk to drink, not meat. And when he relapses, as often happens, to the old life, he hears in reproof that he is a man ; Are ye not men,
he says, and walk as men ?
11. Therefore was the son of man first visited in the
person of the very Lord Man, born of the Virgin Mary. Of Whom, by reason of the very weakness of the flesh, which the Wisdom of God vouchsafed to bear, and the humiliation of the Passion, it is justly said, (ver. 5. ) Thou hast lowered Him a little lower than the Angels. But that glorifying is added, in which He rose and ascended up into heaven ; With glory, he says, and with honour hast Thou crowned Him ; (ver. 6. ) and hast set Him over the works of Thine hands. Since even Angels are the works of God's hands, even over Angels we understand the Only-begotten Son to have been set; Whom we hear and believe, by the humiliation of the carnal generation and passion, to have been lowered a little lower than the Angels.
12. Thou hast put, he says, all things in subjection under His feet. When he says, all things, he excepts nothing. And that he might not be allowed to understand it otherwise,
1 Cor. the Apostle enjoins it to be believed thus, when he says, He Heb. 2 being excepted Which put all things under Him. And to 8. the Hebrews he uses this very testimony from this Psalm,
when he would have it to be understood that all things are in such sort put under our Lord Jesus Christ, as that nothing should be excepted. And yet he does not seem, as it were, to subjoin any great thing, when he says, (ver. 7. ) All sheep and oxen, yea, moreover, the beasts cf the field, birds of the air, and the fish of the sea, which walk through the paths of the sea. For, leaving the heavenly excellencies and powers, and all the hosts of Angels, leaving even man himself, he seems to hare put under Him the beasts merely ; unless by sheep and oxen we understand holy souls, either yielding the fruit of innocence, or even working that the earth may bear fruit, that is, that earthly men may be regenerated unto
Angeh may be included in ' Sheep and Oxen. ' 69
spiritual richness. By these holy souls then we ought to Ver. 8. understand not those of men only, but of all Angels too, if
we would gather from hence that all things are put under
our Lord Jesus Christ. For there will be no creature that
will not be put under Him, under Whom the preeminent ' prima- spirits, that I may so speak, are put. But whence shall we
prove that sheep can be interpreted even, not of men, but of
the blessed spirits of the angelical creatures on high ? May
we from the Lord's saying that He had left ninety and nineMat. 18, sheep in the mountains, that in the higher regions, and Lukei5 had come down for one For we take the one lost sheep 4-
to be the human soul in Adam, since Eve even was made Gen. out of his side, for the spiritual handling and consideration
of all which things this not the time, remains that, by the ninety and nine left in the mountains, spirits not human, but angelical, should be meant. For as regards the oxen, this sentence easily despatched since men them selves are for no other reason called oxen, but because by
the Gospel of the word of God they imitate Angels, as where said, Thou shall not muzzle the ox that Cor. treadeth out the corn. How much more easily then do we i'xim. take the Angels themselves, the messengers of truth, to be 18. oxen, when Evangelists by the participation of their title are called oxen Thou hast put under therefore, he says, all
sheep and oxen, that all the holy spiritual creation; in which we include that of holy men, who are in the Church,
in those wine-presses to wit, which are intimated under the
other similitude of the moon and stars.
13. Yea moreover, saith he, the beasts the field. The campi addition of moreover by no means idle. First, because by beasts of the plain, may be understood both sheep and oxen
so that, goats are the beasts of rocky and mountainous regions, sheep may be well taken to be the beasts of the field. Accordingly had been written even thus, all sheep
and oxen and beasts of the field; might be reasonably asked what beasts of the plain meant, since even sheep and oxen could be taken as such. But the addition of moreover besides, obliges us, beyond question, to recognise some differ ence or another. But under this word, moreover, not only beasts of the field, but also (ver. 8. ) birds of the air, and fish
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70 Birds SfC the proud, carnal, curious, in the Churches.
Psalm of the sea, which walk through the paths of the sea, are to be ----'- taken in. What is then this distinction? Call to mind the
" wine-presses," holding husks and wine; and the thresh- Matt! 3, ing-floor, containing chaff and corn; and the nets, in which 12; 13, were enclosed g00d fish and bad; and the ark of Noah, in Gen. 7,8. which were both unclean and clean animals : and you will
see that the Churches for a while, now in this time, unto the last time ofjudgment, contain not only sheep and oxen, that is, holy laymen and holy ministers, but moreover beasts of the
field, birds of the air, and birds of the sea, that walk through the paths of the sea. For the beasts of the field were very fitly understood, as men rejoicing in the pleasure of the flesh where they mount up to nothing high, nothing laborious.
Mat. 7, For the field is also the broad way, that leadeth to destruc- Gen. 4 Hon : and in a field is Abel slain. Wherefore there is cause
to fear, lest one coming down from the mountains of God's Ps. 36,6. righteousness, (for thy righteousness, he says, is as the mountains' of God,) making choice of the broad and easy paths of carnal pleasure, be slain by the devil. See now too Ps. 73,9. " the birds of heaven," the proud, of whom it is said, They have set their mouth against the heaven. See how they are Ps. 12,4. carried on high by the wind, who say, We will magnify our tongue, our lips are our own, who is our Lord ? Behold too
e<<e on
8.
1 John2,
the fish of the sea, that is, the curious ; who walk through the paths of the sea, that is, search in the deep after the temporal things of this world : which, like paths in the sea, vanish and perish, as quickly as the water comes together again after it has given room, in their passage, to ships, or to whatsoever walketh or swimmeth. For he said not merely, who walk the paths of the sea; but " walk through," he said; shewing the very determined earnestness of those who seek after vain and fleeting things. Now these three kinds of vice, namely, the pleasure of the flesh, and pride, and curiosity, include all sins. And they appear to me to be enumerated by the Apostle John, when he says, Love not the world; for all that is in the world is the lust of the flesh, and the lust of the eyes, and the pride of life. For through the eyes especially prevails curiosity. To what the rest indeed belong is clear. And that temptation of the Lord Man was threefold : by food, that by the lust of the flesh,
is,
Practical inference. Rule for explaining allegory. 71
where it is suggested, command these stones that they be Ver. 8. made bread: by vain boasting, where, when stationed on aMat. 4,
mountain, all the kingdoms of this earth are shewn Hiin,
and promised He would worship by curiosity, where, from lb. 6. the pinnacle of the temple, He advised to cast Himself Ib. 6. down, for the sake of trying whether He would be borne up
by Angels. And accordingly after that the enemy could prevail with Him by none of these temptations, this said
of him, When the devil had ended all his temptation. With Luke
reference then to the meaning of the wine-presses, not enly the wine, but the husks too are put under His feet; to wit, not only sheep and oxen, that is, the holy souls of believers, either in the laity, or in the ministry but moreover both beasts of pleasure, and birds of pride, and fish of curiosity. All which classes of sinners we see mingled now in the Churches with the good and holy. May He work then in His Churches, and separate the wine from the husks let us. give heed, that we be wine, and sheep or oxen; not husks, or beasts of the field, or birds of heaven, or fish of the sea, which walk through the paths of the sea. Not that these names can be understood and explained in this way only, but the explanation of them must be according to the place where they are found. For elsewhere they have other mean ings. And this rule must be kept to in every allegory, that what expressed by the similitude should be considered agreeably to the meaning of the particular place for this the manner of the Lord's and the Apostles' teaching. Let us repeat then the last verse, which also put at the beginning of the Psalm, and let us praise God, saying, Lord our Lord, how wonderful is Thy name in all the earth! For fitly, after the matter of the discourse, the return made to the heading, whither all that discourse must be referred.
PSALM IX.
The inscription of this Psalm is, To the end for the hidden things of the Son, a Psalm of David himself. As to the hidden things of the Son there may be question but since he has not added whose, the very only-begotten Son of
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72 ' Son,' simply, means ' Son of God. ' 'Hidden things' of Him.
Psalm God should be understood. For where a Psalm has been
IX
----- inscribed of the son of David, When, he says, he fled from
the face of Absalom his son; although his name even was mentioned, and therefore there could be no obscurity as to whom it was spoken of: yet it is not merely said, from the face of son Absalom ; but his is added. But here both because his is not added, and much is said of the Gentiles,
2 Sam. it cannot properly be taken of Absalom. For the war which that abandoned one waged with his father, no way relates to the Gentiles, since there the people of Israel only were divided against themselves. This Psalm is then sung for the hidden things of the only-begotten Son of God. For the Lord Himself too, when, without addition, He uses the word Son, would have Himself, the Only-begotten, to be
If
free, then shall ye be free indeed. For He said not, the
John 8, understood ; as where He says, the Son shall make you
36'
Son of God; but in saying merely, Son, He gives us to understand Whose Son it is. Which form of expression nothing admits of, save His excellency of Whom we so speak, that, though we name Him not, He can be understood. For so we say, it rains, clears up, thunders, and such like ex pressions ; and we do not add who does it all : for that the excellency of the doer spontaneously presents itself to all men's minds, and does not want words. What then are the hidden things of the Son ? By which expression we must first understand that there are some things of the Son mani fest, from which those are distinguished which are called hidden. Wherefore since we believe two advents of the Lord, one past, which the Jews understood not: the other future, which we both hope for ; and since the one which the Jews understood not, profited the Gentiles; For the hidden things of the Son, is not unsuitably understood to be
Rom. ll, spoken of this advent, in which blindness in part is happened to Israel, that the fulness of the Gentiles might come in. (For notice of two judgments is conveyed to us throughout
l Peter '
the Scriptures, if any one will give heed to them, one hidden, the other manifest. The hidden one is passing now, of which the Apostle Peter says, The time is come, that fudg- ment should begin from the house of the Lord. The hidden judgment accordingly is the pain, by which now each man
His hidden coming andjudgment prepare for the open. 73
is either exercised to purification, or warned to conversion, Ver. 3. or if he despise the calling and discipline of God, is blinded
unto damnation. But the manifest judgment is that, in
which the Lord, at His coming, will judge the quick and the
dead, all men confessing that it is He by Whom both rewards shall be assigned to the good, and punishments to the evil. But then that confession will avail, not to the remedy of evils, but to the accumulation of damnation. Of these two
judgments, the one hidden, the other manifest, the Lord
seems to me to have spoken, where He says, Whoso believeth John 5, on Me hath passed from death unto life, and shall not come 24. into judgment ; into the manifest judgment, that is. For
that which passes from death unto life by means of some affliction, whereby He scourgeth every son whom He receiveth, Heb. 12, is the hidden judgment. But whoso believeth not, saith He, John 3 hath been judged already : that by this hidden judgment18. hath been already prepared for that manifest one. These
two judgments we read of also in Wisdom, whence
written, Therefore unto them, as to children without the twe'Wud. ' of reason, Thou didst give a judgment to mock them; But26[ they that have not been corrected by this judgment have felt ajudgment worthy of God. Whoso then are not corrected
by this hidden judgment of God, shall most worthily be punished by that manifest one. ) Wherefore in this Psalm
must be observed the hidden things of the Son, that is, both
His advent in humility, by which He profited the Gentiles
with the Jews' blindness; and the pain which now dispensed secretly, not as yet in the damnation of sinners, but either
in exercising the converted, or in admonition that they be converted, or in blinding, that they who refuse to be converted
may be made ready for damnation.
2. will confess unto Thee, Lord, with my whole heart. He doth not, with whole heart, confess unto God, who doubteth of His Providence in any particular but he
who sees already the hidden things of the wisdom of God, how great His invisible reward, who saith, We rejoice in Rom. tribulations; and how all torments, which are inflicted on
the body, are either for the exercising of those that are converted to God, or for warning that they be converted, or for just preparation of the obdurate unto their last damnation
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74 God's marvels, and joys of Saints, inward.
Psalm and so now all things are referred to the governance of -- Divine Providence, which fools think done as it were by chance and at random, and without any Divine ordering.
/ will tell all Thy marvels. He tells all God's marvels, who sees them performed not only openly on the body, but invisibly indeed too in the soul, but far more sublimely and excellently. For men earthly, and led wholly by the eye,
John 11. marvel more that the dead Lazarus rose again in the body, Acts 9. than that Paul the persecutor rose again in soul. But since the visible miracle calleth the soul to the light, but the invisible enlighteneth the soul that comes when called, he tells all God's marvels, who, by believing the visible,
3.
joyousness of passing sounds, not in the variously coloured forms of figure, not in vanities of men's praise, not in wedlock and perishable offspring, not in superfluity of temporal wealth, not in this world's getting, whether itextend over place and space, or be prolonged in time's succession : but, / will be glad and exult in Thee, namely, in the hidden
Ps. 4, 6. things of the Son, where the light of Thy countenance hath Ps. 31, been stamped on us, O Lord: for, Thou wilt hide them, saith he, in the hiding place of Thy countenance. He then
will be glad and exult in Thee, who tells all Thy marvels.
And He will tell all Thy marvels, (since it is now spoken of Jobn 6, prophetically,) Who came not to do His own will, but the
38.
Mat. 16, was said to him, Get thee behind, Satan ? For then he who
passes on to the understanding of the invisible.
/will be glad and exult in Thee. Not any more in this world, not in pleasure of bodily dalliance, not in relish of palate and tongue, not in sweetness of perfumes, not in
23
by tempting desired to put himself before, was turned behind, by failing in deceiving Him Who was tempted, and by availing nothing against Him. For earthly men are behind : but the heavenly man is preferred before, although he came
will of Him Who sent Him.
4. For now the Person of the Lord begins to appear
speaking in this Psalm. For it follows,
Name, 0 Most High, in turning mine enemy behind.
enemy then, where was he turned back ? Was it when it
l Cor. after. For the first man is of the earth, earthy : the 16, 47. second Man is from heaven, heavenly. But from this stock
/ will sing to Thy His
Satan ' turned behind. '' The enemy destroyed. 75
he came by whom it was said, He Who cometh after me is Ver.
