Therefore
man is made like unto vanity.
Augustine - Exposition on the Psalms - v6
For through sin art thou divided against thyself.
Thou hast within thee the stock of concupiscence which transmittetb1.
Thou hast in thee'tra- wherewith to fight.
Thou hast what to overcome.
But thou dacem hast also Whom to invoke, to aid thee in thy fight, and crown thee when victor, even Him Who made thee when
thou wast not.
6. Thou sayest, How shall conquer Behold, the Apostle himself setteth forth as most difficult battle; and how toilsome, or, may be, impossible, understand
not, he himself sheweth. Theflesh, he saith, lusteth against Gal. the spirit, and the spirit against the Jlesh, so that ye cannot
do the things that ye would. How dost thou bid me conquer, when he saith, so that ye cannot do the things that ye would? Askest thou how? Mark the grace of the shepherd's vessel put the stone from the river in the receptacle of milk. Behold too say to thee, yea rather
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Psalm the Truth itself saith to thee, Certainly thou doest not what Cx"T" thou wishest, while the flesh fighteth against thy spirit. If for this battle thou reliest on thyself, thou hast need to
be warned, lest thou have heard in vain, Sing unto God our Helper. For if by thyself thou couldest fulfil all, thou wouldest have no need of an Helper. Again, if thou thyself of thine own will didst nothing, he would not be called an Helper, for an helper helpeth one who doeth somewhat. Finally, when he had said, The flesh lusteth against the spirit and the spirit against the Jlesh, so that ye cannot do the things that ye would, and had set thee before thyself, as failing in thyself, he forthwith sent thee to an Helper:
Gal. 6, out if yC he led by the Spirit, ye are no longer under the Law. For he who is under the Law, fulfilleth not the Law, but is oppressed by the Law, as David was under his armour. If then thou art led by the Spirit, see Who will help thee, that thou mayest fulfil what thou wilt. Thy Helper, thy Champion, thy Hope, Who teacheth thine hands for battle, and thy fingers for war. For the works of the flesh, saith he, are manifest, which are these: forni cation, uncleanness, idolatry, sensuality, witchcraft, conten tions, quarrels, drunkenness, revelIlings, and such like: of
of God. For one thing thou hast need of when thou fightest; another, when thou conquerest; another, when thou hast peace and rest. Listen while I illustrate this by a few examples. Some gain is suggested to thee : it delighteth thee : it involveth deceit, but it is a great gain : it delighteth thee, yet thou consentest not: here is the battle: still it is urged on thee, still it is pressed on thee : still thou deliberatest : he then who fighteth is in danger. We have seen the battle, let us see the other matters. He hath despised justice, so as to commit deceit ; he is conquered : he hath despised gain, to obey righteousness; he hath conquered. In these three, I grieve for the conquered, I fear for the combatant, I rejoice with the conqueror. But even he who hath conquered, hath he altogether achieved in himself that money tempt him not at all, that it excite in him no delight, however easy of conquest, however cou
Ps. 81, 1
ib. 19,
the which I tell you before, as
have also told you in times past, that they who do such things shall not inherit the
kingdom
We must be subject to God, that ourflesh may be subject to ws. 30 1
temptible, however it be one that he not only doth not Vrk. consent to, but doth not even deign to fight with ? Yet ----- there is in him some slight irritation of delight. That irritation and that enemy now neither fight nor reign : yet
they are there, and tarry as it were in the mortal flesh,
which shall not be the case hereafter. For the whole shall
be led in trinmph, but hereafter : now the body is dead Rom. 8, because of sin : (and therefore in that body sin is, though 10'
sin reigneth not:) but the Spirit is life, because of righte ousness. But if He that raised up Christ from the dead
dwell in you, He that raised up Christ from the dead shall
also quicken your mortal bodies, through His Spirit, which dwelleth in you. Then shall there beno longer ought to irritate or to fight : all shall yield in peace : for no longer
do two contrary natures fight against one another, but they
are as husband and wife in a house. If they disagree, there is trouble, irksome and perilous: if the husband be con quered, and the wife rule, that is a perverse peace : if the wife submit, and the husband rule, that is a right peace: yet is she not another substance of another nature, for out of man was woman made, for her husband. Thy flesh is thy wife, thy handmaid: lay on her what thou wilt, thou must needs subject her; and if thou fightest, fight that she may benefit thee. For this is expedient, that the lower be sub
jected to the higher ; that he too who wisheth what is lower than himself to be subjected to himself, may himself be subjected to Him that is higher than himself. Observe order, seek peace. Do thou be subject to God, thy flesh to thee. What more righteous, what more beautiful ? Thou to Him that is greater, he that is less to thee : obey thou Him that made thee, that that may obey thee which was made for thee. For we know not nor commend this order, ' Thy flesh to thee, and thou to God,' but, * thou to God, and thy flesh to thee. ' But if thou despisest ' Thou to God,' never wilt thou bring about ' Thy flesh to thee. ' Thou that obeyest not God shall be tormented by a slave. If thou dost not first submit to God that thy flesh may then submit to thee, wilt thou be able to say these words, Blessed be the Lord my God, Who teacheth my hands for battle, my
fingersfor war? Thou wishest to fight without instruction;
302 God forgives, if we forgive; gives, if we give.
Psalm thou wilt be conquered and condemned. First then submit ? ? H! " thyself to God, then, with Him to teach thee and aid thee, fight, and say, Who teacheth my hands for battle, and my
fingers for war.
7. And when thou battlest, because while thou battlest
thou art in danger, say what followeth when thou art set in the peril of battle. My Mercy. I shall not then be conquered. What is this, My Mercy ? Does it mean, ' Thou shewest mercy to me, and in me manifestest Thyself merciful,' or, ' Thou hast given to me that I too myself should be merciful ? ' For by nothing is our enemy so conquered, as when we are merciful. He is ever preparing accusations for our judgment, and he cannot bring false charges against us, because He is not one before Whom he can bring them. For if he had to do with us before a man as judge, he might deceive him by lies, and overwhelm us by false accusations ; but because we have to plead with him before a Judge, Who cannot be deceived, therefore he aimeth to lead us astray to sin, that he may have true charges to bring against us. And when it happeneth that human frailty yieldeth to his deceits, let the work of humility follow in confession, let it be exercised in works of mercy and kindness. All is blotted out, when with true heart and full confidence we say to
Matt. 6, Him Who seeth, Forgive us, as we also forgive. Say with thy whole heart, say with entire confidence, say without anxiety, Forgive us, as we also forgive: or forgive not, if we forgive not. For although thou sayest not, ' Forgive not, if we forgive not,' certainly He forgiveth not, if we do not forgive. For He will not be a false Promiser, that thou mayest be an unpunished sinner. Wilt thou, saith He, that I forgive ? Do thou forgive. There is another work of mercy : Wilt thou that I give ? Do thou give. They are both set down in one place in the Gospel, Forgive, and
Luke 6,
37*38* it shall be forgiven to you: give, and it shall be given.
Somewhat, saith He, I have against thee; somewhat hast thou against another: forgive, and I forgive. Somewhat thou seekest from Me; somewhat another seeketh from thee : give, and I give. And what forgiveth, what giveth ? is it not charity ? And whence is charity, save by the Holy Ghost, Which is given unto us. If then by works of mercy
Godjust in shewing mercy to the merciful. 303
our enemy is conquered, and we could not have works of Vrr- mercy unless we had charity, and charity we could have ------ none unless we received it by the Holy Ghost; He then teacheth our hands for battle, and our fingers for war:
to Him rightly do we say, My Mercy, from whom we have
also that we are merciful: for he shall have judgment Jame<<2, without mercy, that hath shewed no mercy. 13"
8. Think ye that works of mercy are of small importance? I will say somewhat about them too. Regard first that sentence taken out of Holy Scripture, which I have just reminded you of, he shall have judgment without mercy, who hath shewed no mercy. Without mercy shall he be
judged, who hath not shewed mercy before he be judged. What then ? what followeth ? But mercy rejoiceth over judgment. What is this, brethren ? what mercy rejoiceth
over judgment? Mercy set above judgment: on whom soever shall be found works of mercy, though he have, may be, what in judgment may be punished, yet by the stream of mercy the fire of sin quenched. For mercy rejoiceth over judgment. What then when God helpeth such, when He freeth them, when He pardoneth them, He unjust? God forbid. Here too He just. Mercy taketh not away justice from Him, nor justice, mercy. See whether He not just Forgive, and forgive give, and
See He not just with what measure ye mete, t/Matt. shall be meted to you again. For thus far with what measure for the measure not of the same kind but thus
far the same measure, Forgive, and forgive. Thou hast with thee the measure of giving pardon thou shalt find
with Me the measure of receiving pardon thou hast with
thee the measure of giving what thou hast thou shalt find with Me the measure of receiving what thou hast not.
9. My Mercy and my Refuge, my Upholder and myver. i. Deliverer. Much toileth this combatant, having his flesh lusting against his spirit. Keep what thou hast. Then
shalt thou have in full what thou wishest, when death shall Cor. have been swallowed up in victory when this mortal body
has been raised, and changed into the condition of the angels, and rises aloft to heavenly quality. The dead in Thesa. Christ, saith he, shall rise first then we that are alive and4'16'17.
give.
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304 If we fight now, we shall have rest hereafter.
Psalm remain, when the Lord cometh, shall he caught up together Cxl-- with them in the clouds, to meet the Lord in the air ; and so shall we be ever with the Lord. Then shall death he
Ps. 34,
swallowed up in victory. O death, where is thy strife*? where, O death, is thy sting ? For there will not be left, either in the mind or in the body, ought to rebel against the love of God. Then will be full victory, full peace. Of this it is said to us while battling, Come, ye children, and hearken unto me ; I will teach you the fear of the Lord. Ye are in battle, ye are contending in strife, and yet ye seek some sort of rest. What man is he that lusteth to live, and would fain see good days? Who is there who doth not say, ' I do? ' There is life, there are good days, where nought lusteth against the spirit, where it is not said, ' Fight,' but, ' Rejoice. ' But who is he that lusteth for these days ? Every man
ver. 3.
Upholder, lest 1 fall ; my Deliverer, lest I stick ; my Pro tector, lest I be stricken. In all these things, in all my toil, in all my battles, in all my difficulties, in Him have I hoped, Who subdueth my people under me. Behold, our Head speaketh together with us.
10. Lord, what is man, that Thou hast become known unto him ? All is included in that Thou hast become known unto him. What is man, that Thou hast become known unto him; or the son of man, that Thou valuest him? Thou
>> Contentio. The old Version must have translated the Greek word hmos, as if it were vcmos.
saith, ' I do. ' Hear what followeth. I see that thou art toiling, I see that thou art engaged in battle, and in danger ; hear what followeth ; He is teaching thy hands for
certainly
lb-i3,4. battle, and thy fingers for war. Keep thy tongue from evil, and thy lips that they speak no guile: depart from evil, and do good. For how wilt thou be able to do good, unless thou first depart from evil ? What good to ask thee to clothe, when as yet thou strippest ? What good to ask thee to give, when as yet thou plunderest? Depart from evil, and do good : let not the poor first weep under thee, that the poor may rejoice through thee. Depart from evil, and do good. For what reward, since now thou art fighting ? Seek peace, and ensue it. Learn and say, My Mercy and my Refuge, mine Upholder and my Deliverer, my Protector: mine
God's great regard for man. 305
valuest him, that Thou makest him of such importance, Vir, Thou countest him of such price, Thou knowest under what--- -- Thou placest him, over what Thou placest him. For valuing
considering the price of thing. How greatly did He value man, Who for him shed the blood of His only- begotten Son What man, that Thou hast become known
unto him? To whom hast Thou become known? Who
art Thou, that hast become known What is the son of man, that Thou valuest him that Thou countest him of
so great price, that Thou valuest him at so much, that Thou shewest him to be somewhat precious? For God valueth
not man in the same way as one man valueth another: he, when he findeth slave for sale, giveth higher price for
horse than for a man. Consider how greatly He valued
thee, that thou mayest be able to say, God be for us, who 'Rom. can be against us? And how greatly did He value thee,81"33"
Who spared not His own Son, but gave Him up for us all
How shall He not also with Him freely give us all things
He Who giveth this food to the combatant, what keepeth
He in store for the conqueror? am, saith He, the living John Bread, Who came down from heaven. This the Food of41,
combatants, brought from the granaries of heaven, where
with the angels are fed for man did eat angels' food. Butps. after this warfare and food, what keepeth He in store? what20'
will He give to the conquerors, save what said in another
Psalm One thing have desired of the Lord, which will Ps. 27,4. require; that may dwell in the house of the Lord all the
days of my life, and that may be protected, His temple.
What is man, that Thou hast made Thyself known unto him or the son of man, that Thou valuest him
11. Man made like unto vanity: and yet Thou hastver. 4. made Thyself known unto him, and valuest him. Man
made like unto vanity what vanity Time, which passeth
on, and floweth by. For this vanity said in comparison
of the Truth, which ever abideth, and never faileth for
too work of His Hand, in its degree. For, as itEeclm. written, God filled the earth with His good things. What ,6' 29"
is, His? That accord with Him. But all these things, being
earthly, fleeting, transitory, Truth, where said,
VOL. VI.
they be compared to that
Am That Am, all this whichExod. 3,
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Psalm passeth away is called vanity. For through time it vanisheth, like smoke into the air. And why should 1 say more than that which the Apostle James said, willing to bring down
Jam. 4, proud men to humility, What is, saith he, your life? It is even a vapour, which appeareth for a little time, and then vanisheth away.
Therefore man is made like unto vanity.
By sinning is he made like unto vanity. For when he was first created, he was made like unto the Truth : but because he sinned, because he received his deserts, he was made
Pa. 39, like unto vanity. For on account of iniquity Tliou hast chastened man, saith he in another Psalm, and hast made his life to waste away, even as a spider. Therefore saith he this also, Man is made like unto vanity. What saith he
lb. 5. there ? Behold, Thou hast made my days old. What saith he here ? His days pass away like a shadow. Let man take heed to himself in the days of his shadow, that he do some what worthy of the light he longeth for ; and since he is in the shadow of night, let him seek the day. For the day of this vanity to a man that knoweth it is a day of tribulation ;
whether the world harm us with any inconvenience and
vexation, or whether it smile on us, all is to be feared and Job 7,1. groaned over; for the life of man upon earth is temptation: Ps. 38,6. whence it is said, All the day long did I walk saddened.
We have need of consolations ; and whatever God sheweth us now, when He sheweth it in happiness, is not the joy of the blessed, but the consolation of the wretched. Let man then, I say, do somewhat worthy of the light he longeth for in these days of his shadow, and let him seek GoId in the
as it is written, In the day of tribulation I Ps. 77,2. night; my sought
God, with my hands in the night before Him, and have not been deceived. What doth he call the day of tribulation, save what he calleth also night. With my hands in the night before Him. As yet we are in the night, and we watch by the lamp of prophecy. Something is promised us, which
2 Pet. l, as yet we wait for: but what saith the Apostle Peter? We
I9,
have a more sure word of prophecy, to which ye do well that ye take heed, as unto a light shining in a dark place, till the day dawn, and the day star arise in your hearts.
Pa. 5, 3. That is the day ; there is our reward. In the morning Thou shall hear my voice : in the morning I will stand by Thee,
Christ proclaimed by the humility of the Apostles. 307
and gaze on Thee. Work then, though it be in the night, Ver. with thine hands, that is, by good works seek God, before 4~7' the day come which shall gladden thee, lest the day come which shall sadden thee. For see how safely thou workest,
who art not left by Him Whom thou seekest; with my hands, saith he, / sought the Lord in the night before Him.
That thy Father Which seeth in secret may reward thee MaK- 6r openly; therefore, before Him. Have within thee mercy, charity, lest thou do ought as with the desire of pleasing
men: with my hands, with my works: in the shade, in this
life : where He seeth, not where 1 strive to please men. And
what followeth ? And I
have not been deceived. Man is made like unto vanity; his days pass away like a shadow: and yet Thou hast made Thyself known unto him, and valuest him.
12. Lord, bow Thy heavens, and come down : touch thever. 5. mountains, and they shall smoke. Flash Thy lightning, ver- 6. and Thou shall scatter them; send forth Thine arrows, and
Thou shall confound them. Send forth Thy Hand from w. 7. above, and deliver me, and draw me out of many waters.
The Body of Christ, the humble David, full of grace, relying on God, fighting in this world, calleth for the help
of God. Bow Thy heavens, and come down. What are heavens bowed down? Apostles humbled. For those f'j1*' heavens declare the glory of God; and of these heavens declaring the glory of God it is presently said, There is neither speech nor language, but their voices are heard among them : their sound is gone out into all the earth,
and their words unto the end of the world. When then
these heavens sent forth their voices through all lands,
and did wonderful things, while the Lord flashed and thundered from them by miracles and commandments, the
were thought to have come down from heaven to
men. For certain of the Gentiles, thinking this, desired
even to sacrifice to them. Then they, seeing that an honour not their due was being paid to them, and being alarmed and protesting, and correcting those who made so
great a mistake, to shew them how their minds were troubled
at rent their garments, and said, Why do ye this we also Act* 14, are men of like passions with you. And they began after
these words to commend to them the excellence of our
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308 Unbelievers overcome by the miracles.
Psai. m Lord Jesus Christ, humbling themselves, that God might ,c*"v" be commended ; because the heavens were bowed, that God might come down. Bow then Thy heavens, and come down. It is done. Touch the mountains, and they shall smoke : the proud mountains, the earthly up-liftings, the swelling grandenrs : touch, saith he, touch those mountains, give of Thy Grace to those mountains : and they shall
smoke, for they shall confess their sins. The smoke of sinners confessing shall draw forth also the tears of the proud when humbled. Touch the mountains, and they shall smoke. So long as they are not touched, they seem to
Pa. 48, themselves great : they are now about to say, Great art P 83' Thou, O Lord: the mountains also are about to say, Thou
18.
Pa. 2,2.
only art the Most Highest over all the earth.
13. But there are some that conspire, that gather them
selves together against the Lord, and against His Christ. They have come together, they have conspired. Flash forth Thy lightnings, and Thou shall scatter them. Abound with Thy miracles, and their conspiracy shall be broken. Flash
forth Thy lightnings, and Thou shalt scatter them. Now, frightened by Thy miracles, they shall not dare ought against Thee, and at Thy miracles they shall be alarmed and hesitate. Who is He, Who can do such great things? Who is He, Who is thus exalted, Whose Name so mightily prevaileth ? When they say, Who is He ? they are about to believe, Thou hast flashed with Thy miracles, and scat tered their evil conspiracy. Send forth Thine arrows, and
Ps. 120, Thou shalt confound them. Let the sharp arrows of the
4'
Mighty One, even Thy commandments, Thy words, strike their heart. Send forth Thine arrows, and Thou shalt confound them. Let the unsound be wounded, that, being well wounded, they may be made sound ; aod let them say, being set now in the Church, in the Body of Christ, let
Cant. 2, them say with the Church, I am wounded with Love. Send LXX. f0*^* Thine arrows, and Thou shalt confound them.
14. Send forth Thine Hand from on high. What after ward ? What in the end ? How conquereth the Body of
1 Theas. Christ? By heavenly aid. For the Lord Himself shall come *' 16, with the voice of the Archangel, and with the trump of God shall He descend from heaven, Himself the Saviour of the
The Law not annulled, but fulfilled, by Grace. 309
body, the Hand of God. Send forth Thy Hand from above, Ver. and deliver me, and snatch me out of many waters. What --B' -- . is, out of many waters ? From many peoples. What peoples? Aliens, unbelievers, whether assailing us from without, or laying snares within. Take me out of many
waters, in which Thou didst discipline me, in which Thou
didst roll me, to free me from my filth. This is the water Numb. of contradiction. Deliver me, and snatch me from many20' 13' waters.
15. Let us hear now about these many waters, from which God shall deliver the Body of His Christ, from which God shall deliver the humility of David. What is, out of many waters? What hast thou said, lest waters should be under stood in any other sense? Hear what I have said. From the hand of strange children. Hear, brethren, among whom
we are, among whom we live, from whom we long to be delivered. Whose mouth hath spoken vanity. All of you >><<. 8. to-day, if ye had not gathered yourselves together to these
divine shows1 of the word of God, and were not at this hourts pecta. engaged in them, how great vanities would ye be hearing ! cu'a whose mouth hath spoken vanity: when, in short, would
they, speaking vanity, hear you speaking vanity ? Whose
mouth hath spoken vanity, and their right hand is a right
hand of iniquity.
16. What doest thou among them with thy pastoral scrip
with five stones in it r Say it to me in another form : that
same law which thou hast signified by five stones, signify
in some other way also. / will sing a new song unto Thee, ver. 9. OGod. Anewsongisofgrace; anewsongisofthe new
man ; a new song is of the New Testament. But lest thou shouldest think that grace departeth from the law, whereas rather by grace the law is fulfilled, upon a psaltery of ten
sing unto Thee. Upon a psaltery
upon the law of ten commandments : therein may IIsing to
Thee; therein may I rejoice to Thee; therein may
Thee a new song; for, Love is the fulfilling of the law. Rom. 13,
But they who have not love may carry the psaltery, sing10' they cannot. I therefore, saith he, in the midst of the waters
of contradiction will sing to Thee a new song, and never shall the waters of contradiction cause, by their din, my
strings will I
of
ten strings,
sing to
310 God only can save His people from their enemies.
Psalm psaltery to be silent. On a psaltery of ten strings will / sing unto lliee.
? er. 10.
17. Who giveth saltation to kings, when the mountains now are smoking. Who redeemeth David His servant. Ye know who David is ; be yourselves David. Whence redeemeth He David His servant ? Whence redeemeth
He Christ? Whence redeemeth He the Body of Christ? From the sword of ill intent deliver me. From the sword is not sufficient, he addeth, of ill intent. Without doubt there is a sword of good intent. What is the sword of good
Mat. 10, intent ? That whereof the Lord saith, / came not to send
34
peace on earth, but a sword. For He was about to separate believers from unbelievers, sons from parents, and to sever all other ties, while the sword cut off what was diseased, but healed the members of Christ. Of good intent then is the sword twice sharpened, powerful with both edges, the Old and New Testaments, with the narration of the past and the promise of the future. That then is the sword of good intent: but the other is 'of ill intent, wherewith they
talk vanity, for that is of good intent, wherewith God
speaketh verity. Therefore from the sword of ill intent
Ps. 57, deliver me. For truly the sons of men have teeth which are
4'
spears and arrows, and their tongue is a sharp sword. From this sword of ill intent deliver me. What he hath now called a sword, the same he called above many waters. Take me out of many waters. The same which I called many waters, 1 uow call a sword of ill intent. Finally, when he had said, out ofmany waters, he went on to say, from the hand of strange children, whose mouth hath spoken
vanity. And that thou mightest know that the same are spoken of, when here too he had said, Deliver me from the sword of ill intent, he went on to say, And take me out of the hand of strange children, whose mouth hath spoken vanity: just as before. And that which followeth, their right hand is a right hand of iniquity, the same he had set down before also, when he called them many waters. For lest thou shouldest think that the many waters were good waters, he explained them by the sword of ill intent. Now then let him explain what he meant by, whose mouth hath spoken vanity, and their right hand is a right hand
The prosperity of the wicked, empty. 311
of iniquity. What vanity hath their mouth spoken? and Vex. how is their right hand a right hand of iniquity ?
18. Whose sons are like young vines firmly planted in ver. 12. their youth. He wisheth to recount their happiness. Ob
serve, ye sons of light, sons of peace : observe, ye sons of
the Church, members of Christ; observe whom he calleth strangers, whom he calleth
strange children, whom he calleth waters ofcontradiction, whom he calleth a sword of
ill intent. Observe, I beseech you, for among them ye are
in peril, among their tongues ye fight against the desires
of your flesh, among their tongues, set in the hand of the
devil wherewith he fighteth, ye have to wrestle, not against Eph. 6,
flesh and blood, but against principalities and powers, 12* against the rulers of this world, of this darkness, that is,
of the wicked. Observe, that ye may discern yourselves, that
ye may not think that to be true felicity, which men either weak, or of ill intent, desire for themselves. Behold, bre thren, surely he hath called them strange children, surely
he halh called them many waters, surely he hath called
them a sword of ill intent. Behold the vanity which they speak, and beware lest ye speak the same; beware lest in speaking the same, ye imitate them. Whose mouth hath spoken vanity, and their right hand is a right hand of iniquity. What vanity hath their mouth spoken, and how
is their right hand a right hand of iniquity? Whose sons ver. 12. are as young vines firmly planted in their youth, their13, 14' daughters are fitted and adorned after the similitude of
a temple: their garners are full, bursting out from one store to another: their sheep are fruitful, multiplying in their streets: their oxen are fat : their hedge is not broken down, nor their road, nor is there crying in their streets. Is not this then happiness ? I ask the sons of the kingdom of heaven, I ask the offspring of everlasting resurrection,
I ask the body of Christ, the members of Christ, the temple of God. Is not this then happiness, to have sons safe, daughters beautiful, garners full, cattle abundant, no downfall, I say not of a wall, but not even of a hedge, no tumult and clamour in the streets, but quiet, peace, abundance, plenty of all things in their houses and in their cities? Is not this then happiness ? or ought the righteous to shun
31 2 Everlasting happiness the only true happiness.
Psalm it? or findest thou not the house of the righteous too "l1T" abounding with all these things, full of this happiness? Did not Abraham's house abound with gold, silver, children,
Gen. 31, servants, cattle? Did not the holy patriarch Jacob, when he fled from the face of his brother Esau into Macedonia, after enriching himself as a servant, return, and give thanks to the Lord his God, because with his rod he had crossed the river, returned with such abundance of flocks and children ? What say we ? is not this happiness ? Be it so, still it is on the left hand. What is, on the left hand?
thou wast not.
6. Thou sayest, How shall conquer Behold, the Apostle himself setteth forth as most difficult battle; and how toilsome, or, may be, impossible, understand
not, he himself sheweth. Theflesh, he saith, lusteth against Gal. the spirit, and the spirit against the Jlesh, so that ye cannot
do the things that ye would. How dost thou bid me conquer, when he saith, so that ye cannot do the things that ye would? Askest thou how? Mark the grace of the shepherd's vessel put the stone from the river in the receptacle of milk. Behold too say to thee, yea rather
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Psalm the Truth itself saith to thee, Certainly thou doest not what Cx"T" thou wishest, while the flesh fighteth against thy spirit. If for this battle thou reliest on thyself, thou hast need to
be warned, lest thou have heard in vain, Sing unto God our Helper. For if by thyself thou couldest fulfil all, thou wouldest have no need of an Helper. Again, if thou thyself of thine own will didst nothing, he would not be called an Helper, for an helper helpeth one who doeth somewhat. Finally, when he had said, The flesh lusteth against the spirit and the spirit against the Jlesh, so that ye cannot do the things that ye would, and had set thee before thyself, as failing in thyself, he forthwith sent thee to an Helper:
Gal. 6, out if yC he led by the Spirit, ye are no longer under the Law. For he who is under the Law, fulfilleth not the Law, but is oppressed by the Law, as David was under his armour. If then thou art led by the Spirit, see Who will help thee, that thou mayest fulfil what thou wilt. Thy Helper, thy Champion, thy Hope, Who teacheth thine hands for battle, and thy fingers for war. For the works of the flesh, saith he, are manifest, which are these: forni cation, uncleanness, idolatry, sensuality, witchcraft, conten tions, quarrels, drunkenness, revelIlings, and such like: of
of God. For one thing thou hast need of when thou fightest; another, when thou conquerest; another, when thou hast peace and rest. Listen while I illustrate this by a few examples. Some gain is suggested to thee : it delighteth thee : it involveth deceit, but it is a great gain : it delighteth thee, yet thou consentest not: here is the battle: still it is urged on thee, still it is pressed on thee : still thou deliberatest : he then who fighteth is in danger. We have seen the battle, let us see the other matters. He hath despised justice, so as to commit deceit ; he is conquered : he hath despised gain, to obey righteousness; he hath conquered. In these three, I grieve for the conquered, I fear for the combatant, I rejoice with the conqueror. But even he who hath conquered, hath he altogether achieved in himself that money tempt him not at all, that it excite in him no delight, however easy of conquest, however cou
Ps. 81, 1
ib. 19,
the which I tell you before, as
have also told you in times past, that they who do such things shall not inherit the
kingdom
We must be subject to God, that ourflesh may be subject to ws. 30 1
temptible, however it be one that he not only doth not Vrk. consent to, but doth not even deign to fight with ? Yet ----- there is in him some slight irritation of delight. That irritation and that enemy now neither fight nor reign : yet
they are there, and tarry as it were in the mortal flesh,
which shall not be the case hereafter. For the whole shall
be led in trinmph, but hereafter : now the body is dead Rom. 8, because of sin : (and therefore in that body sin is, though 10'
sin reigneth not:) but the Spirit is life, because of righte ousness. But if He that raised up Christ from the dead
dwell in you, He that raised up Christ from the dead shall
also quicken your mortal bodies, through His Spirit, which dwelleth in you. Then shall there beno longer ought to irritate or to fight : all shall yield in peace : for no longer
do two contrary natures fight against one another, but they
are as husband and wife in a house. If they disagree, there is trouble, irksome and perilous: if the husband be con quered, and the wife rule, that is a perverse peace : if the wife submit, and the husband rule, that is a right peace: yet is she not another substance of another nature, for out of man was woman made, for her husband. Thy flesh is thy wife, thy handmaid: lay on her what thou wilt, thou must needs subject her; and if thou fightest, fight that she may benefit thee. For this is expedient, that the lower be sub
jected to the higher ; that he too who wisheth what is lower than himself to be subjected to himself, may himself be subjected to Him that is higher than himself. Observe order, seek peace. Do thou be subject to God, thy flesh to thee. What more righteous, what more beautiful ? Thou to Him that is greater, he that is less to thee : obey thou Him that made thee, that that may obey thee which was made for thee. For we know not nor commend this order, ' Thy flesh to thee, and thou to God,' but, * thou to God, and thy flesh to thee. ' But if thou despisest ' Thou to God,' never wilt thou bring about ' Thy flesh to thee. ' Thou that obeyest not God shall be tormented by a slave. If thou dost not first submit to God that thy flesh may then submit to thee, wilt thou be able to say these words, Blessed be the Lord my God, Who teacheth my hands for battle, my
fingersfor war? Thou wishest to fight without instruction;
302 God forgives, if we forgive; gives, if we give.
Psalm thou wilt be conquered and condemned. First then submit ? ? H! " thyself to God, then, with Him to teach thee and aid thee, fight, and say, Who teacheth my hands for battle, and my
fingers for war.
7. And when thou battlest, because while thou battlest
thou art in danger, say what followeth when thou art set in the peril of battle. My Mercy. I shall not then be conquered. What is this, My Mercy ? Does it mean, ' Thou shewest mercy to me, and in me manifestest Thyself merciful,' or, ' Thou hast given to me that I too myself should be merciful ? ' For by nothing is our enemy so conquered, as when we are merciful. He is ever preparing accusations for our judgment, and he cannot bring false charges against us, because He is not one before Whom he can bring them. For if he had to do with us before a man as judge, he might deceive him by lies, and overwhelm us by false accusations ; but because we have to plead with him before a Judge, Who cannot be deceived, therefore he aimeth to lead us astray to sin, that he may have true charges to bring against us. And when it happeneth that human frailty yieldeth to his deceits, let the work of humility follow in confession, let it be exercised in works of mercy and kindness. All is blotted out, when with true heart and full confidence we say to
Matt. 6, Him Who seeth, Forgive us, as we also forgive. Say with thy whole heart, say with entire confidence, say without anxiety, Forgive us, as we also forgive: or forgive not, if we forgive not. For although thou sayest not, ' Forgive not, if we forgive not,' certainly He forgiveth not, if we do not forgive. For He will not be a false Promiser, that thou mayest be an unpunished sinner. Wilt thou, saith He, that I forgive ? Do thou forgive. There is another work of mercy : Wilt thou that I give ? Do thou give. They are both set down in one place in the Gospel, Forgive, and
Luke 6,
37*38* it shall be forgiven to you: give, and it shall be given.
Somewhat, saith He, I have against thee; somewhat hast thou against another: forgive, and I forgive. Somewhat thou seekest from Me; somewhat another seeketh from thee : give, and I give. And what forgiveth, what giveth ? is it not charity ? And whence is charity, save by the Holy Ghost, Which is given unto us. If then by works of mercy
Godjust in shewing mercy to the merciful. 303
our enemy is conquered, and we could not have works of Vrr- mercy unless we had charity, and charity we could have ------ none unless we received it by the Holy Ghost; He then teacheth our hands for battle, and our fingers for war:
to Him rightly do we say, My Mercy, from whom we have
also that we are merciful: for he shall have judgment Jame<<2, without mercy, that hath shewed no mercy. 13"
8. Think ye that works of mercy are of small importance? I will say somewhat about them too. Regard first that sentence taken out of Holy Scripture, which I have just reminded you of, he shall have judgment without mercy, who hath shewed no mercy. Without mercy shall he be
judged, who hath not shewed mercy before he be judged. What then ? what followeth ? But mercy rejoiceth over judgment. What is this, brethren ? what mercy rejoiceth
over judgment? Mercy set above judgment: on whom soever shall be found works of mercy, though he have, may be, what in judgment may be punished, yet by the stream of mercy the fire of sin quenched. For mercy rejoiceth over judgment. What then when God helpeth such, when He freeth them, when He pardoneth them, He unjust? God forbid. Here too He just. Mercy taketh not away justice from Him, nor justice, mercy. See whether He not just Forgive, and forgive give, and
See He not just with what measure ye mete, t/Matt. shall be meted to you again. For thus far with what measure for the measure not of the same kind but thus
far the same measure, Forgive, and forgive. Thou hast with thee the measure of giving pardon thou shalt find
with Me the measure of receiving pardon thou hast with
thee the measure of giving what thou hast thou shalt find with Me the measure of receiving what thou hast not.
9. My Mercy and my Refuge, my Upholder and myver. i. Deliverer. Much toileth this combatant, having his flesh lusting against his spirit. Keep what thou hast. Then
shalt thou have in full what thou wishest, when death shall Cor. have been swallowed up in victory when this mortal body
has been raised, and changed into the condition of the angels, and rises aloft to heavenly quality. The dead in Thesa. Christ, saith he, shall rise first then we that are alive and4'16'17.
give.
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304 If we fight now, we shall have rest hereafter.
Psalm remain, when the Lord cometh, shall he caught up together Cxl-- with them in the clouds, to meet the Lord in the air ; and so shall we be ever with the Lord. Then shall death he
Ps. 34,
swallowed up in victory. O death, where is thy strife*? where, O death, is thy sting ? For there will not be left, either in the mind or in the body, ought to rebel against the love of God. Then will be full victory, full peace. Of this it is said to us while battling, Come, ye children, and hearken unto me ; I will teach you the fear of the Lord. Ye are in battle, ye are contending in strife, and yet ye seek some sort of rest. What man is he that lusteth to live, and would fain see good days? Who is there who doth not say, ' I do? ' There is life, there are good days, where nought lusteth against the spirit, where it is not said, ' Fight,' but, ' Rejoice. ' But who is he that lusteth for these days ? Every man
ver. 3.
Upholder, lest 1 fall ; my Deliverer, lest I stick ; my Pro tector, lest I be stricken. In all these things, in all my toil, in all my battles, in all my difficulties, in Him have I hoped, Who subdueth my people under me. Behold, our Head speaketh together with us.
10. Lord, what is man, that Thou hast become known unto him ? All is included in that Thou hast become known unto him. What is man, that Thou hast become known unto him; or the son of man, that Thou valuest him? Thou
>> Contentio. The old Version must have translated the Greek word hmos, as if it were vcmos.
saith, ' I do. ' Hear what followeth. I see that thou art toiling, I see that thou art engaged in battle, and in danger ; hear what followeth ; He is teaching thy hands for
certainly
lb-i3,4. battle, and thy fingers for war. Keep thy tongue from evil, and thy lips that they speak no guile: depart from evil, and do good. For how wilt thou be able to do good, unless thou first depart from evil ? What good to ask thee to clothe, when as yet thou strippest ? What good to ask thee to give, when as yet thou plunderest? Depart from evil, and do good : let not the poor first weep under thee, that the poor may rejoice through thee. Depart from evil, and do good. For what reward, since now thou art fighting ? Seek peace, and ensue it. Learn and say, My Mercy and my Refuge, mine Upholder and my Deliverer, my Protector: mine
God's great regard for man. 305
valuest him, that Thou makest him of such importance, Vir, Thou countest him of such price, Thou knowest under what--- -- Thou placest him, over what Thou placest him. For valuing
considering the price of thing. How greatly did He value man, Who for him shed the blood of His only- begotten Son What man, that Thou hast become known
unto him? To whom hast Thou become known? Who
art Thou, that hast become known What is the son of man, that Thou valuest him that Thou countest him of
so great price, that Thou valuest him at so much, that Thou shewest him to be somewhat precious? For God valueth
not man in the same way as one man valueth another: he, when he findeth slave for sale, giveth higher price for
horse than for a man. Consider how greatly He valued
thee, that thou mayest be able to say, God be for us, who 'Rom. can be against us? And how greatly did He value thee,81"33"
Who spared not His own Son, but gave Him up for us all
How shall He not also with Him freely give us all things
He Who giveth this food to the combatant, what keepeth
He in store for the conqueror? am, saith He, the living John Bread, Who came down from heaven. This the Food of41,
combatants, brought from the granaries of heaven, where
with the angels are fed for man did eat angels' food. Butps. after this warfare and food, what keepeth He in store? what20'
will He give to the conquerors, save what said in another
Psalm One thing have desired of the Lord, which will Ps. 27,4. require; that may dwell in the house of the Lord all the
days of my life, and that may be protected, His temple.
What is man, that Thou hast made Thyself known unto him or the son of man, that Thou valuest him
11. Man made like unto vanity: and yet Thou hastver. 4. made Thyself known unto him, and valuest him. Man
made like unto vanity what vanity Time, which passeth
on, and floweth by. For this vanity said in comparison
of the Truth, which ever abideth, and never faileth for
too work of His Hand, in its degree. For, as itEeclm. written, God filled the earth with His good things. What ,6' 29"
is, His? That accord with Him. But all these things, being
earthly, fleeting, transitory, Truth, where said,
VOL. VI.
they be compared to that
Am That Am, all this whichExod. 3,
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Psalm passeth away is called vanity. For through time it vanisheth, like smoke into the air. And why should 1 say more than that which the Apostle James said, willing to bring down
Jam. 4, proud men to humility, What is, saith he, your life? It is even a vapour, which appeareth for a little time, and then vanisheth away.
Therefore man is made like unto vanity.
By sinning is he made like unto vanity. For when he was first created, he was made like unto the Truth : but because he sinned, because he received his deserts, he was made
Pa. 39, like unto vanity. For on account of iniquity Tliou hast chastened man, saith he in another Psalm, and hast made his life to waste away, even as a spider. Therefore saith he this also, Man is made like unto vanity. What saith he
lb. 5. there ? Behold, Thou hast made my days old. What saith he here ? His days pass away like a shadow. Let man take heed to himself in the days of his shadow, that he do some what worthy of the light he longeth for ; and since he is in the shadow of night, let him seek the day. For the day of this vanity to a man that knoweth it is a day of tribulation ;
whether the world harm us with any inconvenience and
vexation, or whether it smile on us, all is to be feared and Job 7,1. groaned over; for the life of man upon earth is temptation: Ps. 38,6. whence it is said, All the day long did I walk saddened.
We have need of consolations ; and whatever God sheweth us now, when He sheweth it in happiness, is not the joy of the blessed, but the consolation of the wretched. Let man then, I say, do somewhat worthy of the light he longeth for in these days of his shadow, and let him seek GoId in the
as it is written, In the day of tribulation I Ps. 77,2. night; my sought
God, with my hands in the night before Him, and have not been deceived. What doth he call the day of tribulation, save what he calleth also night. With my hands in the night before Him. As yet we are in the night, and we watch by the lamp of prophecy. Something is promised us, which
2 Pet. l, as yet we wait for: but what saith the Apostle Peter? We
I9,
have a more sure word of prophecy, to which ye do well that ye take heed, as unto a light shining in a dark place, till the day dawn, and the day star arise in your hearts.
Pa. 5, 3. That is the day ; there is our reward. In the morning Thou shall hear my voice : in the morning I will stand by Thee,
Christ proclaimed by the humility of the Apostles. 307
and gaze on Thee. Work then, though it be in the night, Ver. with thine hands, that is, by good works seek God, before 4~7' the day come which shall gladden thee, lest the day come which shall sadden thee. For see how safely thou workest,
who art not left by Him Whom thou seekest; with my hands, saith he, / sought the Lord in the night before Him.
That thy Father Which seeth in secret may reward thee MaK- 6r openly; therefore, before Him. Have within thee mercy, charity, lest thou do ought as with the desire of pleasing
men: with my hands, with my works: in the shade, in this
life : where He seeth, not where 1 strive to please men. And
what followeth ? And I
have not been deceived. Man is made like unto vanity; his days pass away like a shadow: and yet Thou hast made Thyself known unto him, and valuest him.
12. Lord, bow Thy heavens, and come down : touch thever. 5. mountains, and they shall smoke. Flash Thy lightning, ver- 6. and Thou shall scatter them; send forth Thine arrows, and
Thou shall confound them. Send forth Thy Hand from w. 7. above, and deliver me, and draw me out of many waters.
The Body of Christ, the humble David, full of grace, relying on God, fighting in this world, calleth for the help
of God. Bow Thy heavens, and come down. What are heavens bowed down? Apostles humbled. For those f'j1*' heavens declare the glory of God; and of these heavens declaring the glory of God it is presently said, There is neither speech nor language, but their voices are heard among them : their sound is gone out into all the earth,
and their words unto the end of the world. When then
these heavens sent forth their voices through all lands,
and did wonderful things, while the Lord flashed and thundered from them by miracles and commandments, the
were thought to have come down from heaven to
men. For certain of the Gentiles, thinking this, desired
even to sacrifice to them. Then they, seeing that an honour not their due was being paid to them, and being alarmed and protesting, and correcting those who made so
great a mistake, to shew them how their minds were troubled
at rent their garments, and said, Why do ye this we also Act* 14, are men of like passions with you. And they began after
these words to commend to them the excellence of our
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308 Unbelievers overcome by the miracles.
Psai. m Lord Jesus Christ, humbling themselves, that God might ,c*"v" be commended ; because the heavens were bowed, that God might come down. Bow then Thy heavens, and come down. It is done. Touch the mountains, and they shall smoke : the proud mountains, the earthly up-liftings, the swelling grandenrs : touch, saith he, touch those mountains, give of Thy Grace to those mountains : and they shall
smoke, for they shall confess their sins. The smoke of sinners confessing shall draw forth also the tears of the proud when humbled. Touch the mountains, and they shall smoke. So long as they are not touched, they seem to
Pa. 48, themselves great : they are now about to say, Great art P 83' Thou, O Lord: the mountains also are about to say, Thou
18.
Pa. 2,2.
only art the Most Highest over all the earth.
13. But there are some that conspire, that gather them
selves together against the Lord, and against His Christ. They have come together, they have conspired. Flash forth Thy lightnings, and Thou shall scatter them. Abound with Thy miracles, and their conspiracy shall be broken. Flash
forth Thy lightnings, and Thou shalt scatter them. Now, frightened by Thy miracles, they shall not dare ought against Thee, and at Thy miracles they shall be alarmed and hesitate. Who is He, Who can do such great things? Who is He, Who is thus exalted, Whose Name so mightily prevaileth ? When they say, Who is He ? they are about to believe, Thou hast flashed with Thy miracles, and scat tered their evil conspiracy. Send forth Thine arrows, and
Ps. 120, Thou shalt confound them. Let the sharp arrows of the
4'
Mighty One, even Thy commandments, Thy words, strike their heart. Send forth Thine arrows, and Thou shalt confound them. Let the unsound be wounded, that, being well wounded, they may be made sound ; aod let them say, being set now in the Church, in the Body of Christ, let
Cant. 2, them say with the Church, I am wounded with Love. Send LXX. f0*^* Thine arrows, and Thou shalt confound them.
14. Send forth Thine Hand from on high. What after ward ? What in the end ? How conquereth the Body of
1 Theas. Christ? By heavenly aid. For the Lord Himself shall come *' 16, with the voice of the Archangel, and with the trump of God shall He descend from heaven, Himself the Saviour of the
The Law not annulled, but fulfilled, by Grace. 309
body, the Hand of God. Send forth Thy Hand from above, Ver. and deliver me, and snatch me out of many waters. What --B' -- . is, out of many waters ? From many peoples. What peoples? Aliens, unbelievers, whether assailing us from without, or laying snares within. Take me out of many
waters, in which Thou didst discipline me, in which Thou
didst roll me, to free me from my filth. This is the water Numb. of contradiction. Deliver me, and snatch me from many20' 13' waters.
15. Let us hear now about these many waters, from which God shall deliver the Body of His Christ, from which God shall deliver the humility of David. What is, out of many waters? What hast thou said, lest waters should be under stood in any other sense? Hear what I have said. From the hand of strange children. Hear, brethren, among whom
we are, among whom we live, from whom we long to be delivered. Whose mouth hath spoken vanity. All of you >><<. 8. to-day, if ye had not gathered yourselves together to these
divine shows1 of the word of God, and were not at this hourts pecta. engaged in them, how great vanities would ye be hearing ! cu'a whose mouth hath spoken vanity: when, in short, would
they, speaking vanity, hear you speaking vanity ? Whose
mouth hath spoken vanity, and their right hand is a right
hand of iniquity.
16. What doest thou among them with thy pastoral scrip
with five stones in it r Say it to me in another form : that
same law which thou hast signified by five stones, signify
in some other way also. / will sing a new song unto Thee, ver. 9. OGod. Anewsongisofgrace; anewsongisofthe new
man ; a new song is of the New Testament. But lest thou shouldest think that grace departeth from the law, whereas rather by grace the law is fulfilled, upon a psaltery of ten
sing unto Thee. Upon a psaltery
upon the law of ten commandments : therein may IIsing to
Thee; therein may I rejoice to Thee; therein may
Thee a new song; for, Love is the fulfilling of the law. Rom. 13,
But they who have not love may carry the psaltery, sing10' they cannot. I therefore, saith he, in the midst of the waters
of contradiction will sing to Thee a new song, and never shall the waters of contradiction cause, by their din, my
strings will I
of
ten strings,
sing to
310 God only can save His people from their enemies.
Psalm psaltery to be silent. On a psaltery of ten strings will / sing unto lliee.
? er. 10.
17. Who giveth saltation to kings, when the mountains now are smoking. Who redeemeth David His servant. Ye know who David is ; be yourselves David. Whence redeemeth He David His servant ? Whence redeemeth
He Christ? Whence redeemeth He the Body of Christ? From the sword of ill intent deliver me. From the sword is not sufficient, he addeth, of ill intent. Without doubt there is a sword of good intent. What is the sword of good
Mat. 10, intent ? That whereof the Lord saith, / came not to send
34
peace on earth, but a sword. For He was about to separate believers from unbelievers, sons from parents, and to sever all other ties, while the sword cut off what was diseased, but healed the members of Christ. Of good intent then is the sword twice sharpened, powerful with both edges, the Old and New Testaments, with the narration of the past and the promise of the future. That then is the sword of good intent: but the other is 'of ill intent, wherewith they
talk vanity, for that is of good intent, wherewith God
speaketh verity. Therefore from the sword of ill intent
Ps. 57, deliver me. For truly the sons of men have teeth which are
4'
spears and arrows, and their tongue is a sharp sword. From this sword of ill intent deliver me. What he hath now called a sword, the same he called above many waters. Take me out of many waters. The same which I called many waters, 1 uow call a sword of ill intent. Finally, when he had said, out ofmany waters, he went on to say, from the hand of strange children, whose mouth hath spoken
vanity. And that thou mightest know that the same are spoken of, when here too he had said, Deliver me from the sword of ill intent, he went on to say, And take me out of the hand of strange children, whose mouth hath spoken vanity: just as before. And that which followeth, their right hand is a right hand of iniquity, the same he had set down before also, when he called them many waters. For lest thou shouldest think that the many waters were good waters, he explained them by the sword of ill intent. Now then let him explain what he meant by, whose mouth hath spoken vanity, and their right hand is a right hand
The prosperity of the wicked, empty. 311
of iniquity. What vanity hath their mouth spoken? and Vex. how is their right hand a right hand of iniquity ?
18. Whose sons are like young vines firmly planted in ver. 12. their youth. He wisheth to recount their happiness. Ob
serve, ye sons of light, sons of peace : observe, ye sons of
the Church, members of Christ; observe whom he calleth strangers, whom he calleth
strange children, whom he calleth waters ofcontradiction, whom he calleth a sword of
ill intent. Observe, I beseech you, for among them ye are
in peril, among their tongues ye fight against the desires
of your flesh, among their tongues, set in the hand of the
devil wherewith he fighteth, ye have to wrestle, not against Eph. 6,
flesh and blood, but against principalities and powers, 12* against the rulers of this world, of this darkness, that is,
of the wicked. Observe, that ye may discern yourselves, that
ye may not think that to be true felicity, which men either weak, or of ill intent, desire for themselves. Behold, bre thren, surely he hath called them strange children, surely
he halh called them many waters, surely he hath called
them a sword of ill intent. Behold the vanity which they speak, and beware lest ye speak the same; beware lest in speaking the same, ye imitate them. Whose mouth hath spoken vanity, and their right hand is a right hand of iniquity. What vanity hath their mouth spoken, and how
is their right hand a right hand of iniquity? Whose sons ver. 12. are as young vines firmly planted in their youth, their13, 14' daughters are fitted and adorned after the similitude of
a temple: their garners are full, bursting out from one store to another: their sheep are fruitful, multiplying in their streets: their oxen are fat : their hedge is not broken down, nor their road, nor is there crying in their streets. Is not this then happiness ? I ask the sons of the kingdom of heaven, I ask the offspring of everlasting resurrection,
I ask the body of Christ, the members of Christ, the temple of God. Is not this then happiness, to have sons safe, daughters beautiful, garners full, cattle abundant, no downfall, I say not of a wall, but not even of a hedge, no tumult and clamour in the streets, but quiet, peace, abundance, plenty of all things in their houses and in their cities? Is not this then happiness ? or ought the righteous to shun
31 2 Everlasting happiness the only true happiness.
Psalm it? or findest thou not the house of the righteous too "l1T" abounding with all these things, full of this happiness? Did not Abraham's house abound with gold, silver, children,
Gen. 31, servants, cattle? Did not the holy patriarch Jacob, when he fled from the face of his brother Esau into Macedonia, after enriching himself as a servant, return, and give thanks to the Lord his God, because with his rod he had crossed the river, returned with such abundance of flocks and children ? What say we ? is not this happiness ? Be it so, still it is on the left hand. What is, on the left hand?
