Dost thou not see that, when
thou returnest to thyself, thou returnest to worse thing have been mindful of the works of the Lord for shall
be mindful from the beginning of Thy wonderful works.
thou returnest to thyself, thou returnest to worse thing have been mindful of the works of the Lord for shall
be mindful from the beginning of Thy wonderful works.
Augustine - Exposition on the Psalms - v4
2.
) My soul hath refused to be com
So great weariness did here possess me, that my
soul did close the door against all comfort. Whence such weariness to him ? It may be that his vineyard hath been
bailed on, or his olive hath yielded no fruit, or the vintage
hath been interrupted by rain. Whence the weariness to
him ? Hear this out of another Psalm. For therein is the
voice of the same : weariness hath bowed me down, because ps. 119, of sinners forsaking Thy law. He saith then that he was63, overcome with so great weariness because of this sort of evil
thing; so as that his soul refused to be comforted. Weariness
had well nigh swallowed him up, and sorrow had ingulfed
him altogether beyond remedy, he refuseth to be comforted.
What then remained ?
6. In the first place, see whence he is comforted. Had he
not waited for one who might condole with him, and had notps. 68 found ? For whither should he turn him for comfort, whom 20- weariness had possessed because of sinners forsaking the law
of God ? Whither should he turn him ? To any man of God ? Already perchance he had found in many men great tribula
tion, the more he had relied on any delight from them. For sometimes men seem to be just, and we rejoice because of
forted.
30 Remembrance of God a joy amid disappointments.
lxxvh tnem : and we must needs rejoice : inasmuch as love cannot be without joy at such an one : but in these things wherein man hath rejoiced, if perchance any thing perverse shall have fallen out, as is often the case, in proportion as the
joy was great therein before, so the sorrow which ariseth is great, so that henceforth man feareth to give rein to his joys, feareth to trust himself to gladness, lest it may be that the more he hath joyed, the more he may pine, if any mischance shall have arisen. Smitten therefore with abundant scandals, like as it were with many wounds, he hath closed his door against human comfort, and his soul hath refused /to be comforted. And whence Ilife ? Whence respite ? have
Ephes. ''
7. With weariness he had pined away ; by calling to mind God, he had been delighted, again in babbling he had fainted : what followeth ? (Ver. 4. ) All mine enemies have anticipated watches. All mine enemies have kept watch over me ; they have exceeded in keeping watch over me ; in watching they have been beforehand with me. Where do they not lay traps ? Have not mine enemies anticipated all watches ? For who are these enemies, but they of whom the Apostle saith, Ye have not wrestling against Jiesh and blood, but against principalities, and powers, and rulers of the world of this darkness, against spiritual things of naugh tiness in heavenly places f Therefore against the devil
have been delighted. My hands had not wrought in vain, they had found a great comforter. I
been mindful of God, and
While not being idle, /have been mindful of God, and have been delighted. God must therefore be praised, of Whom this man being mindful, hath been delighted, and hath been comforted in sorrowful case, and refreshed when safety was in a manner despaired of: God must therefore be praised. In fine, because he hath been comforted, in con
/
have babbled. In that same comfort
tinuation he saith,
being made mindful of God, I have been delighted, and have
babbled. What is, /
exulted in speaking. For babblers they are properly called, that by the common people are named talkative, who at the approach of joy are neither able nor willing to be silent. This man hath become such an one. And again he saith what ? And my spirit hath fainted.
have babbled? I have rejoiced, I have
The enemy's preventing snares a reason for silence. 8 1
and his angels we are waging hostilities. Rulers of the ver.
C-
world he hath called them, because they do themselves rule
the lovers of the world. For they do not rule the world, as
if they were rulers of heaven and earth : but he is calling sinners the world. And the world knew Him not. Such a John l, world do they rule that know not Christ. Against such men 10-
we have perpetual hostilities. In a word, whatsoever enmities thou hast against man, thou thinkest to bring them to an end, either by his giving thee satisfaction, if he hath injured thee ; or by thy giving it to him, if thou hast injured him ; or by both, if ye have mutually injured one another; thou strivest to give satisfaction and to be at one : but with the
devil and his angels there is no concord. They do them selves begrudge us the kingdom of Heaven. They cannot at all be appeased towards us : because all mine enemies have anticipated watches. They have watched more to deceive than I to guard myself. For how can they have done otherwise than anticipate watches, that have set every where scandals,
every where traps ? Weariness doth invest the heart, we have to fear lest sorrow swallow us up: in joy to fear lest the spirit faint in babbling: all mine enemies have anticipated watches. In fine, in the midst of that same babbling, whiles thou are speaking, and art speaking without fear, how much is ofttimes found which enemies would lay hold of and censure, whereon they would even found accusation and slander --"he said
so, he thought so, he spake so ! " What should man doI,
/ have been troubled, and spake not. Therefore when he was troubled, lest in his babbling enemies anticipating watches should seek and find
save that which followeth ?
slanders, he spake not. Never however would this leaper over be still in himself: and if perchance he left off babbling, wherein there had stolen over him the desire of pleasing men with his very talking, yet he hath not desisted, hath not ceased to endeavour to transcend even this very feeling.
And he saith what ?
8. Ver. 5. / have thought on ancient flays. Now he, as if
he were one who had been beaten out of doors, hath taken refuge within : he is conversing in the secret place of his own hIeart. And let him declare to us what he is doing there :
have thought on ancient days. It is well with him. Observe
82 The 'eternal years' to be calmly thought of within.
Psalm what things he is thinking of, I pray you. He is within, in lxXVII'his own house he is thinking of ancient days. No one saith to him, thou hast spoken ill: no one saith to him, thou hast
spoken much : no one saith to him, thou hast thought per
Thus may it be well with him, may God aid him : let him think of the ancient days, and let him tell us what he hath done in his very inner chamber, whereunto he hath arrived, over what he hath leaped, where he hath abode.
versely.
/ have been mindful. What are eternal years ? It is a mighty thought. See whether this thought requireth any thing but great silence. Apart from all noise without, from all tumult
have thought on ancient days; and of eternal years
I
of things human let him remain quiet within, that would think of those eternal years. Are the years wherein we are eternal, or those wherein our ancestors have been, or those wherein our posterity are to be ? Far be it that they should be esteemed eternal. For what part of these years doth remain ? Behold we speak and say, in this year : and what
have we got of this year, save the one day wherein we are. For the former days of this year have already gone by, and are not to be had ; but the future days have not yet come. In one day we are, and we say, in this year: nay rather say thou, to-day, if thou desirest to speak of any thing present. For of the whole year what hast thou got that is present ? Whatsoever thereof is past, is no longer ; whatsoever thereof is future, is not yet : how then, " this year ? " Amend the expression : say, to-day. Thou speakest truth, henceforth I will say, " to-day. " Again observe this too, how to-day the morning hours have already past, the future hours have not yet come. This too therefore amend : say, in this hour. And of this hour what hast thou got? Some moments thereof have already gone by, those that are future have not yet come. Say, in this moment. In what moment ? While I am uttering syllables, if I shall speak two syllables, the latter doth not sound until the former hath gone by: in a word, in that same one syllable, if it chance to have two letters, the latter letter doth not sound, until the former hath gone by. What then have we got of these years ? These years are changeable: the eternal years must be thought on, years that stand, that are not made up of days that come and
Safety of speaking to God within the heart. 33
depart; years whereof in another place the Scripture saith to Veu.
God, But Thou art the Self-same, and Thy years shall not p~ fail. On these years this man that leapeth over, not in 27.
-
^ babbling without, but in silence1 hath thought. And of the1(R)** .
eternal years I I 9. Ver. 6. And
have been
mindful.
have meditated in the night with
bis own myallence-
heart. No slanderous person seeketh for snares in his words, in bis heart he hath meditated. / babbled. Behold there is the former babbling. Watch again, that thy spirit faint not. I did not, he saith, I did not so babble as if it were abroad :
in another way now. How now ? babble,
/did
search out my spirit. If he were searching the earth to
find veins of gold, no one would say that be was foolish ; nay, many men would call him wise, for desiring to come at gold : how great treasures hath a man within, and he diggeth not ! This man was examining his spirit, and was speaking with that same his spirit, and in the very speaking he was babbling. He was questioning himself, was examining him
and did
/ did search my spirit. He had to fear lest he should stay within his own spirit: for he had babbled without; and because all
self, was judge over himself. And he continueth ;
his enemies had anticipated watches, he found there sorrow, and his spirit fainted. He that did babble without, lo, now doth begin to babble within in safety, where being alone in secret, he is thinking on eternal years. And I did search out, be saith, my spirit. And here he has to fear lest he should stay within his own spirit, and so should not be one leaping over. Now however he is doing better than he did without. He is overpassing somewhat : and hence let us see where- unto. This leaper over doth not cease uutil he cometh unto the end, wherefrom the Psalm hath the title,
he saith, and did search my spirit.
10. And thou hast found what? (Ver. 7. ) God will not
repel for everlasting. Weariness he had found in this life ; in no place a trustworthy, in no place a fearless comfort. Unto whatsoever men he betook himself, in them he found
scandal, or feared it. In no place therefore was he free from care. An evil thing it was for him to hold his peace, lest perchance he should keep silence from good words ; to speak and babble without was painful to him, lest all his enemies,
VOL. IV. D
/ did babble,
16
81 Gad's mercy sure if we will wait for it.
lxxvh aritic>Patmg watrhes, should seek slanders in his words. Being exceedingly straitened in this life, he thought much of another life, where there is not this trial. And when is he to arrive thither ? For it cannot but be evident that our suffering here is the anger of God. This thing is spoken of m Isa'an, nol oe on avenger unto you for everlastimg, nor will be angry with you at all times. And He saith
why for the spirit shall go forth from Me, and
every breath. Because of sin for a little space
him sorrowful and have smitten him, and
away My face from him, and he went away sorrowful, and walked in his own ways. What then Will this anger of God ahvay abide This man hath not found this in silence. For he saith what God will not repel for everlasting, and He will not add any more that should be well-pleasing to Him still. That is, that should be well-pleasing to Him still to repel, and He will not add the repelling for everlast ing. He must needs recal to Himself His servants, He must needs receive fugitives returning to the Lord, He must needs hearken to the voice of them that are in fetters. God will not repel for everlasting and He will not add any more that shoidd be well-pleasing to Him.
11. Ver. 8. Or unto the end will He cut off mercy from generation to generation? (Ver. 9. ) Or will God forget to be merciful In thee, from thee unto another; there no mercy unless God bestow on thee: and shall God Himself forget mercy The stream runneth shall the spring itself be dried up Or shall God forget to be merciful: or shall
He keep back in anger His mercies? That is, shall He be so angry, as that He will not have mercy? He will more easily keep back anger than mercy. Of this also by Isaiah
have made have made have turned
It. 47, He hath spoken: will not be an avenger unto you for
16'
everlasting, nor will at all times be angry with you. After
He had said this and, he went away sorrowful, and walked Ibid. 18. in his own ways: then He saith, his ways have seen, and
have made him whole. When he perceived this he did over pass even himself, delighting in God, in order thai he might be there, and might babble rathev in His works; not in his spirit, not in that which he was, but in Him by Whom he had been made. And hence therefore leaping over he doth
I
III
J/
it
?
? ? ?
II ?
:
is
it
:
;
it
it
?
17*
We must ' leap over' earth to apprehend God's works. 36 transcend. See ye him leaping over, see if he stayeth in Ver.
--'---'
any place until he reacheth unto God.
And
have begun : this is the changing the of
12. Ver. 10. And I
said. Now leaping over himself he
Now I
have begun : when I had gone out
hath said what ?
even from myself.
is noIdanger: forIeven to remain in myself, was danger.
said, Now
right hand of the Lofty One. Now the Lofty One hath begun to change me : now I have begun something wherein I am secure: now I have entered a certain palace1 of joys, wherein no enemy to be feared now have begun to be
that region, where all mine enemies do not anticipate watches. Now have begun this the changing of the right hand of the Lofty One.
13. Ver. 11. have been mindful of the works of the Lord. Now behold him roaming among the works of the Lord. For he was babbling without, and being made sorrowful thereby his spirit fainted: he babbled within with his own heart, and with his spirit, and having searched out that same spirit he was mindful of the eternal years, was mindful of the mercy of the Lord, how God will not repel him for everlasting and he began now fearlessly to rejoice in His
works, fearlessly to exult in the same. Let us hear now those very works, and let us too exult. But let even us leap over in our affections, and not rejoice in things temporal. For we too have our bed. Why do we not enter therein Why do we not abide in silence Why do we not search ont our spirit Why do we not think on the eternal years Why do we not rejoice in the works of God In such sort now let us hear, and let us take delight in Himself speaking, in order that when we shall have departed hence, we may do that which we used to do while He spake only we are making the beginning of Him whereof he spake in, Now
have begun. To rejoice in the works of God, to forget even thyself, thou canst delight in Him alone. For what a better thing than He?
Dost thou not see that, when
thou returnest to thyself, thou returnest to worse thing have been mindful of the works of the Lord for shall
be mindful from the beginning of Thy wonderful works.
14. Ver. 12. And will meditate on all Thy works, and
d
Now
I
have begun. Here henceforth there
r'
2
:
:
I
is
in
if I
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is I
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;
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36 Heavenly things should engage our affections.
IwM babble. Behold the third ! babbling
lxxvn on affection*
He babbled without, when he fainted ; he babbled in his
spirit within, when he advanced ; he babbled on the works of God, when he arrived at the place toward which he advanced.
I will babble : not on my affections. What man doth live without affections ? And do ye suppose,
And on Thy affections
brethren, that they who fear God, worship God, love God, have not any affections? Wilt thou indeed suppose and dare to suppose, that painting, the theatre, hunting, hawking, fishing, engage the affections, and the meditation on God doth not engage certain interior affections of its own, while we contemplate the universe, and place before our eyes the spectacle of the natural world, and therein labour to discover the Maker, and find Him no where un pleasing, but pleasing
1oneMs. above1 all things? ^
3'
His Holy One ?
Thy Way is in the Holy One: let us observe, let ns observe
^lgQ ^^^. g He
through.
am, He Truth, JohnM, the Holy One ? saith, the Way, the and
the Life. Return therefore, ye men, from your affections.
Whither are ye going, whither running ? Whither not only Iss. 46, from God but from yourselves are ye fleeing ? Return ye transgressors to the heart : search ye your spirit, recollect the eternal years, find out the mercy of God around you, give heed to" the works of His mercy: in the Holy One is His
Ps. 4, 2. Way. Sons of men, how long are ye heavy in heart ? " What
are ye seeking in your affections ? Why do ye love emptiness,
Ibid. 6, and seek lying ? And know ye that the Lord hath magnified
contemplating now the works of the mercy of God around us, out of these he is babbling, and in these affections he is
At first he is beginuing from thence, Tlty way is in the Holy One ? / What is that way of Thine which is in
exulting.
Christ, there is His Way ; O God, Thy way is in the Holy Ps. 113, Owe. Who is a great God, like our God? Gentiles have their affections regarding their gods, they adore idols, they have eyes aud they see not; ears they have and they hear
not; feet they have and they walk not. Why dost thou walk to a God that walketh not? I do not, he saith, worship such things, and what dost thou worship? The divinity which is there. Thou dost then worship that whereof hath
God alone the Author of all ' Wonderful Works' 37
been said elsewhere,. /or the Gods of the nations are demons. Ver. Thou dost either worship idols, or devils. Neither idols, uor p~r- devils, he saith. And what dost thou worship? The stars, 16.
sun, moon, those things celestial. How much better Him that hath made both things earthly and things celestial.
Who is a great God like our God ?
16-. Ver. 14. Thou art the God that doest wonderful things
alone. Thou art indeed a great God, doing wonderful things in body, in soul ; alone doing them. The deaf have heard, the blind have seen, the feeble have recovered, the dead have risen, the paralytic have been strengthened. But these miracles were at that time performed on bodies, let us see those wrought on the soul. Sober are those that were a little before drunken, believers are those that were a little before worshippers of idols : their goods they bestow on the poor that did rob before those of others. Who is a great
God like our God ? Thou art the God that doest wonderful things alone. Moses too did them, but not alone : Elias too did them, even Eliseus did them, the Apostles too did them, but no one of them alone. That they might have power to do them, Thou wast with them : when Thou didst them they were not with Thee. For they were not with Thee when Thou didst them, inasmuch as Thou didst make even these very men. Thou art the God that doest wonderful things
alone. How alone ? Is it perchance the Father, and not the Son ? Or the Son, and not the Father ? Nay, but Father and Son and Holy Ghost. Thou art the God that doest
things alone. For it is not three Gods but
one God that doeth wonderful things alone, and even
in this very leaper-over. For even his leaping over and arriving at these things was a miracle of God : when he
was babbling within with his own spirit, in order that he
might leap over even that same spirit of his, and might delight in the works of God, he then did wonderful things himself. But God hath done what ? Thou hast made known
unto the people Tliy virtue. Thence this congregation of
Asaph leaping over ; because He hath made known in the peoples His virtue. What virtue of His hath He made known in the peoples? Bui we preach Christ crucified, to1 Com,
the Jews indeed a scandal, but to the Gentiles folly : but to
wonderful
38 The Gentiles prefigured in Joseph lost and restored.
Psalm tIiem that are called, Jews and Greeks, Christ the virtue of lxxVII. God and the wisdom of God. If then the virtue of God is Christ, He hath made known Christ in the peoples. Do we not yet perceive so much as this ; and are we so unwise, are we lying so much below, do we so leap over nothing, as that we see not this? Thou hast made known in the peoples Thy virtue.
Iss. 63,
17. Ver. 15. Thou hast redeemed in Thine arm Thy people. With Thine arm, that is, with Thy virtue. And to whom hath the arm ofthe Lord been revealed ? Thou hast redeemed in Thine arm Thy people, the sons of Israel and of Joseph. How as if two peoples, the sons of Israel and of Joseph ? Are
not the sons of Joseph among the sons of Israel ? They are evidently. We know we read the Scripture declarelh the truth sheweth for Israel the same as Jacob he
had twelve sons, among whom Joseph was one, and out the twelve sons of Israel all that were born do belong to the people Israel. How then saith he, sons of Israel and Joseph He bath admonished us of some distinction to be made. Let us search out our spirit, perchance God hath placed there something --God Whom we ought even by night to seek with our hands, in order that we may not be de ceived -- perchance we shall discover even ourselves in this distinction of sons of Israel and of Joseph. By Joseph He hath willed another people to be understood, hath willed that the people of the Gentiles be understood. Why the
Gen. 37, people of the Gentiles by Joseph? Because Joseph was
'2S'
sold into Egypt by his brethren. That Joseph whom the brethren envied, and sold him into Egypt, when sold into Egypt, toiled, was humbled when made known and exalted, flourished, reigned. And by all these things he hath sig nified what What but Christ sold by His brethren, banished from His own land, as were into the Egypt of the Gentiles? There at first humbled, when the Martyrs were suffering per secutions: now exalted, as we see; inasmuch as there hath
Ps. 72, been fulfilled in Him, There shall adore Him all kinds the earth, all nations shall serve Him. Therefore Joseph the people of the Gentiles, but Israel the people of the Hebrew nation. God hath redeemed His people, the sons of Israel
Eph. and of Joseph. By means of what By means of the corner 20' stone, wherein the two walls have been joined together.
2,
?
is it,
1
is of
: of
it
it, it,
?
;
?
of
it,
Voice of praise from mankind, as from deep Waters. 39
18. Andhecontinuethhow? (Ver. 16. ) Thewatershaveseen Ver. Thee, O God. What are the waters? The peoples. What are 16- 1T'
these waters hath been asked in the Apocalypse, the answer Rev. i 7, was, the peoples. There we find most clearly waters put16'
by a figure for peoples. But above he had said, Thou hast v. 14. made known in the peoples Thy virtue. With reason therefore,
the waters have seen, Thee, O God: the waters have seen Thee, and they have feared. They have been changed because they have feared, The waters have seen Thee, O God,
and they have feared: and the abysses have been troubled. What are the abysses ? The depths of waters. What man among the peoples is not troubled, when the conscience is smitten ? Thou seekest the depth of the sea, what is deeper than human conscience ? That is the depth which was troubled, when God redeemed with His arm His people. In what manner were the abysses troubled ? When all men poured forth their consciences in confession. And the
abysses were troubled.
19. Ver. 17. There is a multitude of the sound of -waters. In
praises of God, in confessions of sins, in hymns and in songs, in prayere, there is a multitude of the sound of waters. The clouds have uttered a voice. Thence that sound of waters, thence the troubling of the abysses, because the clouds have uttered a voice. What clouds ? The preachers of the word of truth. What clouds ? Those concerning which God doth menace a certain vineyard, which instead of grape had brought
I will command My clouds, that Ua. 5,6.
forth thorns, and He saith,
they ruin no rain upon it. In a word, the Apostles forsaking the Jews, went to the Gentiles : among all nations, the clouds have uttered a voice: in preaching Christ, the clouds have uttered a voice.
20. For Thine arrows have gone through. Those same roices of the clouds He hath again called arrows. For the words of the Evangelists were arrows. For these things are allegories. For properly neither an arrow is rain, nor rain is an arrow : but yet the word of God is both an arrow because it doth smite ; and rain because it dolh water. Let no one therefore any longer wonder at the troubling of the abysses, when Thine arrows have gone through. What is, have gone through ? They have not stopped in the ears, but they have
40 Thunders ofthe Gospel have encircled the earth.
Psalm pierced the heart. (Ver. 18. ) The voice of Thy thunder is in the wheel. What is this? How are we to understand it? May the Lord give aid. Thevoiceof Thy thunder is in the wheel. When boys we were wont to imagine, whenever we heard thundering* from Heaven, that carriages were going forth as it were from
the stables. For thunder doth make a sort of rolling like carriages. Must we return to these boyish thoughts, in order to understand, the voice of Thy thunder is in the wheel, as though God hath certain carriages in the clouds, and the passing along of the carriages doth raise that sound ? Far be it. This is boyish, vain, trifling. What is then, The voice of Thy thunder is in the wheel? Thy voice rolleth. Not even this do I understand. What shall we do? Let us question Idilhun himself, to see whether perchance he may himself explain what he hath said: The voice, he saith, of
Thy thunder is in the wheel. I do not understand. I will hear what thou sayest: Thy lightnings have appeared to the round world. Say then, I had no understanding. The round world is a wheel. For the circuit of the round world is with reason called also an ' orb :' whence also a small wheel is called an 'orbiculus. ' The voice of Thy thunder is in the wheel:
Thy lightnings have appeared to the round world. Those clouds in a wheel have gone about the round world, have gone about with thundering and with lightning, they have shaken the abyss, with commandments they have thundered,
Ps. 19,4. with miracles they have lightened. Unto every land hath gone forth the sound of them, and unto the ends of the globe the words of them. The land hath been moved and made to tremble : that is, all men that dwell in the land. But by a figure the land itself is sea. Why ? Because all nations are
called by the name of sea, inasmuch as human life is bitter, and exposed to storms and tempests. Moreover if thou observe this, how men devour one another like fishes, how the stronger doth swallow up the weaker -- it is then a sea, unto it the Evangelists went.
21. (Ver. 19. ) Thy way is in 1he sea. But now Thy way was in
the Holy One, now Thy way is in the sea: because the Holy
Mrt. H, One Himself is in the sea, aud with reason even did walk upon
2 ''.
So great weariness did here possess me, that my
soul did close the door against all comfort. Whence such weariness to him ? It may be that his vineyard hath been
bailed on, or his olive hath yielded no fruit, or the vintage
hath been interrupted by rain. Whence the weariness to
him ? Hear this out of another Psalm. For therein is the
voice of the same : weariness hath bowed me down, because ps. 119, of sinners forsaking Thy law. He saith then that he was63, overcome with so great weariness because of this sort of evil
thing; so as that his soul refused to be comforted. Weariness
had well nigh swallowed him up, and sorrow had ingulfed
him altogether beyond remedy, he refuseth to be comforted.
What then remained ?
6. In the first place, see whence he is comforted. Had he
not waited for one who might condole with him, and had notps. 68 found ? For whither should he turn him for comfort, whom 20- weariness had possessed because of sinners forsaking the law
of God ? Whither should he turn him ? To any man of God ? Already perchance he had found in many men great tribula
tion, the more he had relied on any delight from them. For sometimes men seem to be just, and we rejoice because of
forted.
30 Remembrance of God a joy amid disappointments.
lxxvh tnem : and we must needs rejoice : inasmuch as love cannot be without joy at such an one : but in these things wherein man hath rejoiced, if perchance any thing perverse shall have fallen out, as is often the case, in proportion as the
joy was great therein before, so the sorrow which ariseth is great, so that henceforth man feareth to give rein to his joys, feareth to trust himself to gladness, lest it may be that the more he hath joyed, the more he may pine, if any mischance shall have arisen. Smitten therefore with abundant scandals, like as it were with many wounds, he hath closed his door against human comfort, and his soul hath refused /to be comforted. And whence Ilife ? Whence respite ? have
Ephes. ''
7. With weariness he had pined away ; by calling to mind God, he had been delighted, again in babbling he had fainted : what followeth ? (Ver. 4. ) All mine enemies have anticipated watches. All mine enemies have kept watch over me ; they have exceeded in keeping watch over me ; in watching they have been beforehand with me. Where do they not lay traps ? Have not mine enemies anticipated all watches ? For who are these enemies, but they of whom the Apostle saith, Ye have not wrestling against Jiesh and blood, but against principalities, and powers, and rulers of the world of this darkness, against spiritual things of naugh tiness in heavenly places f Therefore against the devil
have been delighted. My hands had not wrought in vain, they had found a great comforter. I
been mindful of God, and
While not being idle, /have been mindful of God, and have been delighted. God must therefore be praised, of Whom this man being mindful, hath been delighted, and hath been comforted in sorrowful case, and refreshed when safety was in a manner despaired of: God must therefore be praised. In fine, because he hath been comforted, in con
/
have babbled. In that same comfort
tinuation he saith,
being made mindful of God, I have been delighted, and have
babbled. What is, /
exulted in speaking. For babblers they are properly called, that by the common people are named talkative, who at the approach of joy are neither able nor willing to be silent. This man hath become such an one. And again he saith what ? And my spirit hath fainted.
have babbled? I have rejoiced, I have
The enemy's preventing snares a reason for silence. 8 1
and his angels we are waging hostilities. Rulers of the ver.
C-
world he hath called them, because they do themselves rule
the lovers of the world. For they do not rule the world, as
if they were rulers of heaven and earth : but he is calling sinners the world. And the world knew Him not. Such a John l, world do they rule that know not Christ. Against such men 10-
we have perpetual hostilities. In a word, whatsoever enmities thou hast against man, thou thinkest to bring them to an end, either by his giving thee satisfaction, if he hath injured thee ; or by thy giving it to him, if thou hast injured him ; or by both, if ye have mutually injured one another; thou strivest to give satisfaction and to be at one : but with the
devil and his angels there is no concord. They do them selves begrudge us the kingdom of Heaven. They cannot at all be appeased towards us : because all mine enemies have anticipated watches. They have watched more to deceive than I to guard myself. For how can they have done otherwise than anticipate watches, that have set every where scandals,
every where traps ? Weariness doth invest the heart, we have to fear lest sorrow swallow us up: in joy to fear lest the spirit faint in babbling: all mine enemies have anticipated watches. In fine, in the midst of that same babbling, whiles thou are speaking, and art speaking without fear, how much is ofttimes found which enemies would lay hold of and censure, whereon they would even found accusation and slander --"he said
so, he thought so, he spake so ! " What should man doI,
/ have been troubled, and spake not. Therefore when he was troubled, lest in his babbling enemies anticipating watches should seek and find
save that which followeth ?
slanders, he spake not. Never however would this leaper over be still in himself: and if perchance he left off babbling, wherein there had stolen over him the desire of pleasing men with his very talking, yet he hath not desisted, hath not ceased to endeavour to transcend even this very feeling.
And he saith what ?
8. Ver. 5. / have thought on ancient flays. Now he, as if
he were one who had been beaten out of doors, hath taken refuge within : he is conversing in the secret place of his own hIeart. And let him declare to us what he is doing there :
have thought on ancient days. It is well with him. Observe
82 The 'eternal years' to be calmly thought of within.
Psalm what things he is thinking of, I pray you. He is within, in lxXVII'his own house he is thinking of ancient days. No one saith to him, thou hast spoken ill: no one saith to him, thou hast
spoken much : no one saith to him, thou hast thought per
Thus may it be well with him, may God aid him : let him think of the ancient days, and let him tell us what he hath done in his very inner chamber, whereunto he hath arrived, over what he hath leaped, where he hath abode.
versely.
/ have been mindful. What are eternal years ? It is a mighty thought. See whether this thought requireth any thing but great silence. Apart from all noise without, from all tumult
have thought on ancient days; and of eternal years
I
of things human let him remain quiet within, that would think of those eternal years. Are the years wherein we are eternal, or those wherein our ancestors have been, or those wherein our posterity are to be ? Far be it that they should be esteemed eternal. For what part of these years doth remain ? Behold we speak and say, in this year : and what
have we got of this year, save the one day wherein we are. For the former days of this year have already gone by, and are not to be had ; but the future days have not yet come. In one day we are, and we say, in this year: nay rather say thou, to-day, if thou desirest to speak of any thing present. For of the whole year what hast thou got that is present ? Whatsoever thereof is past, is no longer ; whatsoever thereof is future, is not yet : how then, " this year ? " Amend the expression : say, to-day. Thou speakest truth, henceforth I will say, " to-day. " Again observe this too, how to-day the morning hours have already past, the future hours have not yet come. This too therefore amend : say, in this hour. And of this hour what hast thou got? Some moments thereof have already gone by, those that are future have not yet come. Say, in this moment. In what moment ? While I am uttering syllables, if I shall speak two syllables, the latter doth not sound until the former hath gone by: in a word, in that same one syllable, if it chance to have two letters, the latter letter doth not sound, until the former hath gone by. What then have we got of these years ? These years are changeable: the eternal years must be thought on, years that stand, that are not made up of days that come and
Safety of speaking to God within the heart. 33
depart; years whereof in another place the Scripture saith to Veu.
God, But Thou art the Self-same, and Thy years shall not p~ fail. On these years this man that leapeth over, not in 27.
-
^ babbling without, but in silence1 hath thought. And of the1(R)** .
eternal years I I 9. Ver. 6. And
have been
mindful.
have meditated in the night with
bis own myallence-
heart. No slanderous person seeketh for snares in his words, in bis heart he hath meditated. / babbled. Behold there is the former babbling. Watch again, that thy spirit faint not. I did not, he saith, I did not so babble as if it were abroad :
in another way now. How now ? babble,
/did
search out my spirit. If he were searching the earth to
find veins of gold, no one would say that be was foolish ; nay, many men would call him wise, for desiring to come at gold : how great treasures hath a man within, and he diggeth not ! This man was examining his spirit, and was speaking with that same his spirit, and in the very speaking he was babbling. He was questioning himself, was examining him
and did
/ did search my spirit. He had to fear lest he should stay within his own spirit: for he had babbled without; and because all
self, was judge over himself. And he continueth ;
his enemies had anticipated watches, he found there sorrow, and his spirit fainted. He that did babble without, lo, now doth begin to babble within in safety, where being alone in secret, he is thinking on eternal years. And I did search out, be saith, my spirit. And here he has to fear lest he should stay within his own spirit, and so should not be one leaping over. Now however he is doing better than he did without. He is overpassing somewhat : and hence let us see where- unto. This leaper over doth not cease uutil he cometh unto the end, wherefrom the Psalm hath the title,
he saith, and did search my spirit.
10. And thou hast found what? (Ver. 7. ) God will not
repel for everlasting. Weariness he had found in this life ; in no place a trustworthy, in no place a fearless comfort. Unto whatsoever men he betook himself, in them he found
scandal, or feared it. In no place therefore was he free from care. An evil thing it was for him to hold his peace, lest perchance he should keep silence from good words ; to speak and babble without was painful to him, lest all his enemies,
VOL. IV. D
/ did babble,
16
81 Gad's mercy sure if we will wait for it.
lxxvh aritic>Patmg watrhes, should seek slanders in his words. Being exceedingly straitened in this life, he thought much of another life, where there is not this trial. And when is he to arrive thither ? For it cannot but be evident that our suffering here is the anger of God. This thing is spoken of m Isa'an, nol oe on avenger unto you for everlastimg, nor will be angry with you at all times. And He saith
why for the spirit shall go forth from Me, and
every breath. Because of sin for a little space
him sorrowful and have smitten him, and
away My face from him, and he went away sorrowful, and walked in his own ways. What then Will this anger of God ahvay abide This man hath not found this in silence. For he saith what God will not repel for everlasting, and He will not add any more that should be well-pleasing to Him still. That is, that should be well-pleasing to Him still to repel, and He will not add the repelling for everlast ing. He must needs recal to Himself His servants, He must needs receive fugitives returning to the Lord, He must needs hearken to the voice of them that are in fetters. God will not repel for everlasting and He will not add any more that shoidd be well-pleasing to Him.
11. Ver. 8. Or unto the end will He cut off mercy from generation to generation? (Ver. 9. ) Or will God forget to be merciful In thee, from thee unto another; there no mercy unless God bestow on thee: and shall God Himself forget mercy The stream runneth shall the spring itself be dried up Or shall God forget to be merciful: or shall
He keep back in anger His mercies? That is, shall He be so angry, as that He will not have mercy? He will more easily keep back anger than mercy. Of this also by Isaiah
have made have made have turned
It. 47, He hath spoken: will not be an avenger unto you for
16'
everlasting, nor will at all times be angry with you. After
He had said this and, he went away sorrowful, and walked Ibid. 18. in his own ways: then He saith, his ways have seen, and
have made him whole. When he perceived this he did over pass even himself, delighting in God, in order thai he might be there, and might babble rathev in His works; not in his spirit, not in that which he was, but in Him by Whom he had been made. And hence therefore leaping over he doth
I
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We must ' leap over' earth to apprehend God's works. 36 transcend. See ye him leaping over, see if he stayeth in Ver.
--'---'
any place until he reacheth unto God.
And
have begun : this is the changing the of
12. Ver. 10. And I
said. Now leaping over himself he
Now I
have begun : when I had gone out
hath said what ?
even from myself.
is noIdanger: forIeven to remain in myself, was danger.
said, Now
right hand of the Lofty One. Now the Lofty One hath begun to change me : now I have begun something wherein I am secure: now I have entered a certain palace1 of joys, wherein no enemy to be feared now have begun to be
that region, where all mine enemies do not anticipate watches. Now have begun this the changing of the right hand of the Lofty One.
13. Ver. 11. have been mindful of the works of the Lord. Now behold him roaming among the works of the Lord. For he was babbling without, and being made sorrowful thereby his spirit fainted: he babbled within with his own heart, and with his spirit, and having searched out that same spirit he was mindful of the eternal years, was mindful of the mercy of the Lord, how God will not repel him for everlasting and he began now fearlessly to rejoice in His
works, fearlessly to exult in the same. Let us hear now those very works, and let us too exult. But let even us leap over in our affections, and not rejoice in things temporal. For we too have our bed. Why do we not enter therein Why do we not abide in silence Why do we not search ont our spirit Why do we not think on the eternal years Why do we not rejoice in the works of God In such sort now let us hear, and let us take delight in Himself speaking, in order that when we shall have departed hence, we may do that which we used to do while He spake only we are making the beginning of Him whereof he spake in, Now
have begun. To rejoice in the works of God, to forget even thyself, thou canst delight in Him alone. For what a better thing than He?
Dost thou not see that, when
thou returnest to thyself, thou returnest to worse thing have been mindful of the works of the Lord for shall
be mindful from the beginning of Thy wonderful works.
14. Ver. 12. And will meditate on all Thy works, and
d
Now
I
have begun. Here henceforth there
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if I
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36 Heavenly things should engage our affections.
IwM babble. Behold the third ! babbling
lxxvn on affection*
He babbled without, when he fainted ; he babbled in his
spirit within, when he advanced ; he babbled on the works of God, when he arrived at the place toward which he advanced.
I will babble : not on my affections. What man doth live without affections ? And do ye suppose,
And on Thy affections
brethren, that they who fear God, worship God, love God, have not any affections? Wilt thou indeed suppose and dare to suppose, that painting, the theatre, hunting, hawking, fishing, engage the affections, and the meditation on God doth not engage certain interior affections of its own, while we contemplate the universe, and place before our eyes the spectacle of the natural world, and therein labour to discover the Maker, and find Him no where un pleasing, but pleasing
1oneMs. above1 all things? ^
3'
His Holy One ?
Thy Way is in the Holy One: let us observe, let ns observe
^lgQ ^^^. g He
through.
am, He Truth, JohnM, the Holy One ? saith, the Way, the and
the Life. Return therefore, ye men, from your affections.
Whither are ye going, whither running ? Whither not only Iss. 46, from God but from yourselves are ye fleeing ? Return ye transgressors to the heart : search ye your spirit, recollect the eternal years, find out the mercy of God around you, give heed to" the works of His mercy: in the Holy One is His
Ps. 4, 2. Way. Sons of men, how long are ye heavy in heart ? " What
are ye seeking in your affections ? Why do ye love emptiness,
Ibid. 6, and seek lying ? And know ye that the Lord hath magnified
contemplating now the works of the mercy of God around us, out of these he is babbling, and in these affections he is
At first he is beginuing from thence, Tlty way is in the Holy One ? / What is that way of Thine which is in
exulting.
Christ, there is His Way ; O God, Thy way is in the Holy Ps. 113, Owe. Who is a great God, like our God? Gentiles have their affections regarding their gods, they adore idols, they have eyes aud they see not; ears they have and they hear
not; feet they have and they walk not. Why dost thou walk to a God that walketh not? I do not, he saith, worship such things, and what dost thou worship? The divinity which is there. Thou dost then worship that whereof hath
God alone the Author of all ' Wonderful Works' 37
been said elsewhere,. /or the Gods of the nations are demons. Ver. Thou dost either worship idols, or devils. Neither idols, uor p~r- devils, he saith. And what dost thou worship? The stars, 16.
sun, moon, those things celestial. How much better Him that hath made both things earthly and things celestial.
Who is a great God like our God ?
16-. Ver. 14. Thou art the God that doest wonderful things
alone. Thou art indeed a great God, doing wonderful things in body, in soul ; alone doing them. The deaf have heard, the blind have seen, the feeble have recovered, the dead have risen, the paralytic have been strengthened. But these miracles were at that time performed on bodies, let us see those wrought on the soul. Sober are those that were a little before drunken, believers are those that were a little before worshippers of idols : their goods they bestow on the poor that did rob before those of others. Who is a great
God like our God ? Thou art the God that doest wonderful things alone. Moses too did them, but not alone : Elias too did them, even Eliseus did them, the Apostles too did them, but no one of them alone. That they might have power to do them, Thou wast with them : when Thou didst them they were not with Thee. For they were not with Thee when Thou didst them, inasmuch as Thou didst make even these very men. Thou art the God that doest wonderful things
alone. How alone ? Is it perchance the Father, and not the Son ? Or the Son, and not the Father ? Nay, but Father and Son and Holy Ghost. Thou art the God that doest
things alone. For it is not three Gods but
one God that doeth wonderful things alone, and even
in this very leaper-over. For even his leaping over and arriving at these things was a miracle of God : when he
was babbling within with his own spirit, in order that he
might leap over even that same spirit of his, and might delight in the works of God, he then did wonderful things himself. But God hath done what ? Thou hast made known
unto the people Tliy virtue. Thence this congregation of
Asaph leaping over ; because He hath made known in the peoples His virtue. What virtue of His hath He made known in the peoples? Bui we preach Christ crucified, to1 Com,
the Jews indeed a scandal, but to the Gentiles folly : but to
wonderful
38 The Gentiles prefigured in Joseph lost and restored.
Psalm tIiem that are called, Jews and Greeks, Christ the virtue of lxxVII. God and the wisdom of God. If then the virtue of God is Christ, He hath made known Christ in the peoples. Do we not yet perceive so much as this ; and are we so unwise, are we lying so much below, do we so leap over nothing, as that we see not this? Thou hast made known in the peoples Thy virtue.
Iss. 63,
17. Ver. 15. Thou hast redeemed in Thine arm Thy people. With Thine arm, that is, with Thy virtue. And to whom hath the arm ofthe Lord been revealed ? Thou hast redeemed in Thine arm Thy people, the sons of Israel and of Joseph. How as if two peoples, the sons of Israel and of Joseph ? Are
not the sons of Joseph among the sons of Israel ? They are evidently. We know we read the Scripture declarelh the truth sheweth for Israel the same as Jacob he
had twelve sons, among whom Joseph was one, and out the twelve sons of Israel all that were born do belong to the people Israel. How then saith he, sons of Israel and Joseph He bath admonished us of some distinction to be made. Let us search out our spirit, perchance God hath placed there something --God Whom we ought even by night to seek with our hands, in order that we may not be de ceived -- perchance we shall discover even ourselves in this distinction of sons of Israel and of Joseph. By Joseph He hath willed another people to be understood, hath willed that the people of the Gentiles be understood. Why the
Gen. 37, people of the Gentiles by Joseph? Because Joseph was
'2S'
sold into Egypt by his brethren. That Joseph whom the brethren envied, and sold him into Egypt, when sold into Egypt, toiled, was humbled when made known and exalted, flourished, reigned. And by all these things he hath sig nified what What but Christ sold by His brethren, banished from His own land, as were into the Egypt of the Gentiles? There at first humbled, when the Martyrs were suffering per secutions: now exalted, as we see; inasmuch as there hath
Ps. 72, been fulfilled in Him, There shall adore Him all kinds the earth, all nations shall serve Him. Therefore Joseph the people of the Gentiles, but Israel the people of the Hebrew nation. God hath redeemed His people, the sons of Israel
Eph. and of Joseph. By means of what By means of the corner 20' stone, wherein the two walls have been joined together.
2,
?
is it,
1
is of
: of
it
it, it,
?
;
?
of
it,
Voice of praise from mankind, as from deep Waters. 39
18. Andhecontinuethhow? (Ver. 16. ) Thewatershaveseen Ver. Thee, O God. What are the waters? The peoples. What are 16- 1T'
these waters hath been asked in the Apocalypse, the answer Rev. i 7, was, the peoples. There we find most clearly waters put16'
by a figure for peoples. But above he had said, Thou hast v. 14. made known in the peoples Thy virtue. With reason therefore,
the waters have seen, Thee, O God: the waters have seen Thee, and they have feared. They have been changed because they have feared, The waters have seen Thee, O God,
and they have feared: and the abysses have been troubled. What are the abysses ? The depths of waters. What man among the peoples is not troubled, when the conscience is smitten ? Thou seekest the depth of the sea, what is deeper than human conscience ? That is the depth which was troubled, when God redeemed with His arm His people. In what manner were the abysses troubled ? When all men poured forth their consciences in confession. And the
abysses were troubled.
19. Ver. 17. There is a multitude of the sound of -waters. In
praises of God, in confessions of sins, in hymns and in songs, in prayere, there is a multitude of the sound of waters. The clouds have uttered a voice. Thence that sound of waters, thence the troubling of the abysses, because the clouds have uttered a voice. What clouds ? The preachers of the word of truth. What clouds ? Those concerning which God doth menace a certain vineyard, which instead of grape had brought
I will command My clouds, that Ua. 5,6.
forth thorns, and He saith,
they ruin no rain upon it. In a word, the Apostles forsaking the Jews, went to the Gentiles : among all nations, the clouds have uttered a voice: in preaching Christ, the clouds have uttered a voice.
20. For Thine arrows have gone through. Those same roices of the clouds He hath again called arrows. For the words of the Evangelists were arrows. For these things are allegories. For properly neither an arrow is rain, nor rain is an arrow : but yet the word of God is both an arrow because it doth smite ; and rain because it dolh water. Let no one therefore any longer wonder at the troubling of the abysses, when Thine arrows have gone through. What is, have gone through ? They have not stopped in the ears, but they have
40 Thunders ofthe Gospel have encircled the earth.
Psalm pierced the heart. (Ver. 18. ) The voice of Thy thunder is in the wheel. What is this? How are we to understand it? May the Lord give aid. Thevoiceof Thy thunder is in the wheel. When boys we were wont to imagine, whenever we heard thundering* from Heaven, that carriages were going forth as it were from
the stables. For thunder doth make a sort of rolling like carriages. Must we return to these boyish thoughts, in order to understand, the voice of Thy thunder is in the wheel, as though God hath certain carriages in the clouds, and the passing along of the carriages doth raise that sound ? Far be it. This is boyish, vain, trifling. What is then, The voice of Thy thunder is in the wheel? Thy voice rolleth. Not even this do I understand. What shall we do? Let us question Idilhun himself, to see whether perchance he may himself explain what he hath said: The voice, he saith, of
Thy thunder is in the wheel. I do not understand. I will hear what thou sayest: Thy lightnings have appeared to the round world. Say then, I had no understanding. The round world is a wheel. For the circuit of the round world is with reason called also an ' orb :' whence also a small wheel is called an 'orbiculus. ' The voice of Thy thunder is in the wheel:
Thy lightnings have appeared to the round world. Those clouds in a wheel have gone about the round world, have gone about with thundering and with lightning, they have shaken the abyss, with commandments they have thundered,
Ps. 19,4. with miracles they have lightened. Unto every land hath gone forth the sound of them, and unto the ends of the globe the words of them. The land hath been moved and made to tremble : that is, all men that dwell in the land. But by a figure the land itself is sea. Why ? Because all nations are
called by the name of sea, inasmuch as human life is bitter, and exposed to storms and tempests. Moreover if thou observe this, how men devour one another like fishes, how the stronger doth swallow up the weaker -- it is then a sea, unto it the Evangelists went.
21. (Ver. 19. ) Thy way is in 1he sea. But now Thy way was in
the Holy One, now Thy way is in the sea: because the Holy
Mrt. H, One Himself is in the sea, aud with reason even did walk upon
2 ''.
