How was the earth
founded?
Augustine - Exposition on the Psalms - v4
In the mean while, consider the ungodly; they flourish as the grass; but who are they who understand not The foolish and unwise.
When the ungodly are green as the grass, and all men look upon the workers of iniquity.
All who in their heart think not aright of God, look upon the ungodly when they are as green as grass, that when they flourish for time.
Why do they look upon them?
That they may be destroyed for ever.
For they regard their momentary bloom, they imitate them, and wishing to flourish with them for time, perish for evermore: this That they may be destroyed
for ever.
10. Ver. 8. But Thou, Lord, art the Most Highest for
evermore. Waiting above in Thy eternity until the season of the wicked be past, and that of the just come. For lo. Listen, brethren. Already he who speaketh (for he speaketh
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324 Enemies of God to be viewed with God.
rsAl. win our person, in the person of Christ's body, for Christ
alloweth all those evil deeds which He seeth to be done by wicked men. Wherefore ? because He is eternal, and seeth what He keepeth for them. Dost thou also wish to be long- suffering and patient? Join thyself to the eternity of God: together with Him wait for those things which are beneath thee: for when thy heart shall have cleaved unto the Most Highest, all mortal things will be beueath thee: say then what follows, For lo, thine enemies shall perish. Those who now flourish, shall afterwards perish. Who are the enemies of God? Brethren, perhaps ye think those only enemies of God who blaspheme ? They indeed are so, and those wicked men who neither in tongue nor in thought cease to injure God. And what do they do to the eternal,
XCI-! speaketh
in His own body, that is, in His Church,) hath joined himself unto the eternity of Uod : as I a little before was saying unto you, God is longsuffering and patient, and
If thou strike with thy fist upon a pillar, thou art hurt : and thinkest thou that where thou strikest God with thy blasphemy, thou art not thyself broken ? for thou doest nothing to God. But the enemies of God are
openly blasphemers, and daily they are found hidden. Beware of such enmities of God. For the Scripture revealeth some such secret enemies of God : that because thou knowest them not in thy heart, thou mayest know in God's Scriptures, and beware of being found with them. James
James saith openly in his Epistle, Know ye not that the friendship
' *'
of the world is enmity with God? Thou hast heard. Dost thou wish not to be an enemy ofGod? Benota friend of this world : for if thou art a friend of this world, thou wilt be an enemy of God. For as a wife cannot be an adulteress, unless she be an enemy to her own husband : so a soul which is an adulteress through its love of worldly things, cannot but be an enemy to God. It feareth, but loveth not : it feareth punishment, but is not delighted with righteousness. All lovers of the world, therefore, are enemies of God, all the curious after trifles, all consulters of diviners, astrologers, and evil spirits. Let them enter, or not enter, Churches : they are enemies of God. They may flourish for a season
like grass, but they will perish, when He beginneth to visit
most high God ?
Glory of the Church in Her old aye. 325 them, and pronounce His sentence upon all flesh. Join Ver.
' ? -
11. But thou, who now art in toil, what will be thy
hope, when God's enemies shall perish, and all the workers
of iniquity shall be destroyed ? Thou who among these stumbling-blocks, among men's wickednesses dost groan,
who art troubled in the flesh, but rejoicest in heart : what
will then be thy hope, O Thou Body of Christ ? O Christ,
Thou Who in heaven sittest on the Father's right hand, but
with Thy feet and Thy hands dost toil on earth, and sayest,
Saul, Saul, why persecutest thou Me? What hope wilt Thou Acts 9, have, when God's enemies shall perish, and all who work4, iniquity shall be destroyed ? What lot will be Thine ?
(Ver. 10. ) But mine horn shall be exalted like the horn of an unicorn. Why did he say, like the horn of un unicorn? Sometimes an unicorn signifies pride, sometimes it means
the lifting up of unity ; because unity is lifted up, all heresies
shall perish with the enemies of God. And mine horn
shall be exalted like an unicorn. When will it be so ? and So LXX
mine old age shall be in the fatness of mercy. Why did he say, my old age? He means, my last days ; as our old age is the last season in our lives, so the whole of what the body of Christ at present suffereth in labours, in cares, in watchings, in hunger, in thirst, in stumbling-blocks, in wickednesses, in tribulations, is its youth : its old age, that is, its last days, will be in joy. And beware, beloved, that ye think not death meant also, in that he hath spoken of old age: for man groweth old in the flesh for this reason, that he may die. The old age of the Church will be white with good works, but it shall not decay through death. What the head of the old man is, that our works will be. Ye see how the head groweth old, and whiteneth, as fast as old age approacheth. Thou sometimes dost seek in the head of one who groweth old duly in his own course a black hair, yet thou findest it not: thus when our life shall have been such, that the blackness of sins may be sought, and none found, that old age is youthful, is green, and ever will be green. Ye have
thyself to the Scripture of God, and say with this Psalm, (ver. 9. ) For lo, thine enemies shall perish. Be not found there, where they shall perish. And all the workers of iniquity shall be destroyed.
326 Glory of the Righteous at the end, and on high.
Psalm heard of the grass of sinners, hear ye of the old age of the xcu- righteous : My old age shall be in the fatness of mercy.
12. Ver. 1 1. And Mine eye hath beheld on mine enemies. Whom doth he call his enemies? All the workers of iniquity. Do not observe whether thy friend be wicked: let an occasion come, and then thou provest him. Thou beginnest to go contrary to his iniquity, and then thou shalt see that when he was flattering thee, he was thy enemy; but thou hadst not yet knocked, not to raise in his heart what was not there, but that what was there might break out. Mine eye also hath
looked upon mine enemies: and mine ear shall hear his desire of the wicked that rise up against me. When ? In my old age. What is, in old age ? In the last times. Aud what shall our ear hear? Standing on the right hand, we shall hear what shall be said to them that are on the left :
Mat. 26, Depart into everlasting fire, prepared for the devil and his
* angels. The righteous shall not fear for the dreadful hear-
Ps. 112, ing. Ye know that it is said in a Psalm, The righteous
6-
shall be had in everlasting remembrance ; He will not be afraid of any evil hearing. What evil hearing ? Depart into everlasting fire, prepared for the devil and his angels.
And mine ear shall hear upon the wicked that rise up against me.
13. The grass withereth, the flower of sinners dieth away: what of the righteous ? (Ver. 12. ) The righteous shall flourish like a palm tree. The ungodly are green as grass ; The righteous shallflourish like a palm tree. By the palm tree he signifieth height. Possibly he had also this meaning in the palm, that in its extremities it is beautiful : so that thou mayest trace its beginning from the earth, its end in its top
most branches, wherein its whole beauty dwelleth. The rough root appeareth in the earth, the beautiful foliage toward the sky. Thy beauty too, then, shall be in the end. Thy root is fixed fast: but our root is upward. For our root is Christ, Who hath ascended into heaven. Humbled, he shall be exalted ; he shall spread abroad like a cedar in Libanus. See what trees he spoke of: the righteous shall flourish like a palm-tree : and shall spread abroad like a cedar in Libanus. When the sun hath gone forth, doth the palm-tree wither ? Doth the cedar die ? But when the sun
Quietness and patience witness God's Righteousness. 327
hath been glowing for some hours, the grass drieth up. The Ver. judgment, therefore, shall come, that sinners may wither, and-2' l3, the faithful flourish. He shall spread abroad like a cedar
in Libanus.
14. Ver. 12, 13. Such as are planted in the house of the Lord, shall flourish in the courts of the house of our God.
They shall be yet more increased in fruitful old age, and shall be quiet, that they may shew it forth. Such is the sabbath, which but a little while ago I commended unto you, whence the Psalm hath its title. They shall be quiet, that they may shew it forth. Wherefore are they quiet that shew it forth ? The grass of sinners moveth them not : the cedar and palm-tree not even in tempests are bent. They are therefore quiet, that they may shew it forth : and with reason, since at present they must shew it forth even unto men who mock at it. O wretched men, who are lovers of the world ! Those who are planted in the house of the Lord, shew it to you : those who praise the Lord with song and lute, in word and deed, shew it forth to you, and tell you. Be not seduced by the prosperity of the wicked, admire not the flower of grass : admire not those who are happy only for a season, but miserable unto eternity. That happiness which now appeareth outwardly is not true ; they are not happy in heart, because
are tortured by a bad conscience. But be thou trusting in the promises of the Lord thy God. For what wilt thou shew forth in thy quietness? How true the Lord my strength is ; and that there is no unrighteousness in Him. Listen, my brethren, if ye are planted in the house of the Lord ; if yo wish to flourish like a palm-tree, and to spread abroad like a cedar in Libanus, and not to wither like grass when the sun is hot ; as those who appear to flourish when the sun is absent. If then ye wish not to be as grass, but as the palm-tree and the cedar, what will ye shew forth ? How true the Lord my strength is : and that there is no unrighteousness in Him. How is it there is no unrighteousness? A man committeth so great crimes; he is well, he hath sons, a plentiful house, he is full of pride, is exalted by his honours, is revenged on his enemies, and docth every evil deed ; another man, inno
they quiet,
328 Wuit for God's judgment, and it shall appear.
Psalm cent, attending to his own affairs, not robbing another's XCII ? .
Lat. XCII.
goods, doing nothing against any one, suffereth in chams, in prison, tosseth and sigheth in poverty. How is it that there is no unrighteousness in Him ? Be quiet, and thou shalt know : for thou art disturbed, and in thy chamber thou dost darken thy light. The eternal God doth wish to shine upon thee : do not then make thee cloudy weather from thy own disturbed mind. Be quiet within thyself, and see what I say unto thee. Because God is eternal, because for the present He spareth the bad, bringing them to repentance : He scourgeth the good, instructing them in the way unto the kingdom of heaven : There is no unrighteousness in Him: fear not. Behold, I have been
so much scourged, it is clear, 1 confess, 1 have sinned : for I do not call myself righteous. For this is what most say ; when any one is by chance in any misery, in pain, thou goest in to console him : and he replieth, 1 have sinned, I confess, there are sins which I confess to be mine ; but have 1 sinned as deeply as this man hath ? I know how great sins he committed : I have sinned, I confess unto God, but less than he hath ; and, behold, he suffereth no evil. Be not disturbed, be quiet, that thou mayest know how true the Lord is: and that there is no unrighteousness in Him. What if He now scourgeth thee, because He is not keeping for thee the flame everlasting ? What, if He leaveth this man unpunished now, because he is doomed to hear, Depart into everlastingfire. But when? when thou shalt be placed at the right hand, then shall it be said to those placed on the left, Depart into the everlasting fire, which is prepared for the devil and his angels. Let not therefore those things move thee : Be quiet, keep sabbath, and shew how true the
Lord my strength is: and that there is no unrighteousness in Him.
PSALM XCIII. A Sermon to the people.
We heard the title of this Psalm, while it was reading : and it is not difficult to understand its meaning from the
Rest of God signifies rest after good works. 329
Scripture of God, that from the book of Genesis: for in Title. the title we are, as were, warned upon the threshold what
we are to look for within. It entitled, The Song ofpraise
of David himself, on the dag before the sabbath, when the
earth was founded. Remembering then what God did through all those days, when He made and ordained all things, from the first up to the sixth day, (for the seventh He sanctified, because He rested on that day after all the works, which He made very good,) we find that He created on the sixth day (which day here mentioned, in that he saith, before the Sabbath) all animals on the earth lastly, He on that very day created man in His own likeness and image. For these days were not without reason ordained in such order, but for that ages also were to run in like course, before we rest in God. But then we rest we do good works. As
type
of this, written of God, God rested on the seventh dag, Gen.
when He had made all His works very good. For He was^32' not wearied, so as to need rest, nor hath He now left off- to work, for our Lord Christ saith openly, My Father worketh John hitherto. For He saith this unto the Jews, who thought1''' carnally of God, and understood not that God worketh in quiet, and always worketh, and always in quiet. We
also, then, whom God willed then to figure in Himself, shall
have rest after all good works. And indeed, our good works, brethren, which we do here in the world before our rest, arc
in a manner toilsome; and that rest in hope, not attained in its reality and unless was in hope, we should fail in our labour but our toilsome and good
works pass over. For what so good, as to give bread
unto the hungred and what we were listening to just
now, whilst the Gospel was reading, what so good, as
that which he advised generally, He that hath tuo coats, fe/i,uke3, him impart to him that hath none and he that hath meat,11'
let him do likewise? To clothe the naked, good work will this good work be evermore hath little toil in but hath a solace in the hope of future rest. Cut how
much toil hast thou in clothing the naked good work doth not toil much bad work hath toil. For he who clotheth the naked, he hath whence to do so, toileth not:
he hath not whence to do so, Glory to God in the highest, Luke 14.
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3:30 Earth 'founded' on the ' sixth day,' i. e. in Christ.
Psalm and on earth peace to men of aood trill. But who counteth ' how much he toilcth who chooseth to despoil one clothed? and yet these things too will pass away, when we shall have
reached that rest, where there is no one hungry to be fed, no one naked to be clothed. And because these good works are doomed to pass away, that sixth day also, when those very good works are perfected, hath an evening; but in the Sabbath we find no evening, because our rest shall have no end: for evening is put for end. As therefore God made man in His own image on the sixth day : thus we find that our Lord Jesus Christ came into the sixth age, that man might be formed anew after the image of God. For the first period, as the first day, was from Adam until Noah: the second, as the second day, from Noah unto Abraham : the third, as the third day, from Abraham unto David: the fourth, as the fourth day, from David unto the removal to Babylon : the fifth period, as the fifth day, from the removal to Babylon unto the preaching of John. The sixth day
from the preaching of John, and lasteth unto the end : and after the end of the sixth day, we reach our rest. The sixth day, therefore, is even now passing. And it is now the sixth day, see what the title hath ; On the day before the sabbath, when the earth was founded. Let us now listen to the Psalm itself : let us enquire of how the earth was made, whether perhaps the earth was then made: and we do not read so in Genesis. When, therefore, was the earth founded? when, unless when that which hath been but now read in the Apostle taketh place If, he
Cor. saith, ye are siedfast, immoveable. When all who believe 16, 68. throughout all the earth are stedfast in faith, the earth
founded: then man made in the image of God. That sixth day in Genesis signifieth this. But how did God make it?
How was the earth founded? Christ came, that
Cor. He might found the earth; For other foundation can no man lay than laid, which Jesus Christ. Of Him therefore the Psalm singeth.
2. Ver. The Lord reigncth, He clothed with beauty the I^ord is clothed with strength, and girded. We see that He hath clothed Himself with two things: beauty and strength. But why? That He might found
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What ' ivorld' it is that ' cannot be moved. ' 331
the earth. So it followeth, He hath made the round world Ver. so sure, that it cannot he moved. Whence hath He made it ----- so sure? Because He hath clothed Himself in beauty. He
would not make it so sure, if He put on beauty only, and
not strength also. Why therefore beauty, why strength ? For
He hath said both : The Lord reigneth, He is clothed with beauty; the Lord is clothed with strength, and is girded. Ye
know, brethren, that when our Lord had come in the flesh, of
those to whom He preached the Gospel, He pleased some,
and displeased others. For the tongues of the Jews were divided against one another: Some said, He is a good Man; John 7, others said, Nay, but He deceiveth the people. Some then 12' spoke well, others detracted from Him, tore Him, bit and insulted Him. Towards those therefore whom He pleased,
He put on beauty; towards those whom He displeased, He
put on strength. Imitate then thy Lord, that thou maycst become His garment : be with beauty towards those whom thy good works please : shew thy strength against de tractors. Hear the Apostle Paul imitating his Lord, how
he too had beauty, had strength. We are unto God, he2Cor. 2,
16'
saith, a sweet savour in Christ, in them that are saved, and^* in them that perish. For those whom goodness pleaseth, are saved : those who detract from what is good, perish. For his own part, he had a sweet savour : yea, was a sweet savour: but, woe to the wretched" who perish even in that sweet savour. For he saith not, To some we are a sweet savour : to others we are an ill savour :" but, we are a sweet savour in Christ, in every place, both in them that are saved, and in them that perish. He adileth instantly ; to the one we are the savour of death unto death; and to the other, the savour of life unto life. He had clothed himself with beauty to those to whom the savour was that of life unto life : to those with whom it was the savour of death unto death, he had put on strength. But if thou dost rejoice, when men praise thee, and thy good works please them : but when they revile thee, if thou failest in thy good works, and believest as it were that thou hast lost the fruit of thy good works, because thou findest revilers ; thou hast not been stedfast : thou dost not belong to the round world that cannot be moved.
Psalm XCIII
The Lord is clothed with strength ; and is girded. The .
332 ' Beauty' and ' strength,' toward divers characters.
LApostle Paul hath another passage on this very beauty and strength : By the armour of righteousness, on the right hand and on the left. See where he speaketh of beauty and strength : By honour and dishonour. In honour He is beautiful : in dishonour, strong. Among some he was pro claimed of to his honour: among others he was despised to his dishonour. He displayed beauty to those whom he pleased, strength against those whom he displeased. And thus he enumerateth all things unto the end, where he saith,
2 Cor. 6, As having nothing, and yet possessing all things ; when he hath all things, he is beautiful: when he hath nothing, he is strong. It is therefore no wonder, if it followeth, For He hath made the round world so sure, that it cannot be moved. For how cannot the round world be moved ? When all the faithful believe in Christ, and are prepared either to rejoice with those who praise, or to be strong toward those who revile Him : not to be softened by the tongues of those who
praise Him, nor to be broken (lown by the tongues of those who revile Him.
3. Perhaps we should enquire respecting this word also, why he said, He is girded. Girding signifieth work : for every man then girdeth himself, when he is about to work. But wherefore did he use the word prmcinctus, instead of
Ps. 46,3. ductus? For he saith in another Psalm, Gird Thee with Thy sword upon Thy thigh, 0 Thou most mighty: the
people shall fall under Thee: using the word accingere, not cingere, nor prceeingcre : this word being applied to the act of attaching any thing to the side by girding it. The swoid of the Lord, wherewith He conquered the round world by killing iniquity, is the Spirit of God in the truth of the word of God. Wherefore is He said to bind
His sword around His thigh ? In another place, on another Psalm we have spoken in another manner of girding : but nevertheless, since it hath been mentioned, it ought not to be passed over. What is the girding on of the sword around the thigh ? He meaneth the flesh by the thigh. For the Lord would not otherwise conquer the round world, unless the sword of truth came into the flesh. Why therefore is He here said to be girded in front (pr<B
Girding of humility a means of strength. 333
ductus) ? He who girdeth himself before, placeth something ver. before himself, wherewith he is girded ; whence it is said,
He girded Himself before with a towel, and began to wash
the disciples' feet. Because He was humble when He girded Himself with a towel. He washed the feet of
His own disciples. ''But all strength is in humility: because
all pride is fragile: therefore when He was speaking of strength, he added, He is girded: that thou mayest remem
ber how thy God was girded in humility, when He washed Johni3, His disciples' feet. Peter was shocked at his Lord, his4-16' Master, (why should I say his Master, when I said his Lord ? ) bending down before his own feet, and washing his feet: he
was frightened, and said, Lord, dost Thou wash my feet? Jesus answered, What Idn, thou knowest not now; but thou shall know hereafter. Peter saith unto Him, Thou shall never wash my feet: Jesus answered him, If I trash thee not, thou hast no part with Me. Peter, who had at first been shocked at the Lord washing his feet, was more shocked at the words, Jhou hast no part with Me, and he believed that there was some mystery in the thing, and that it was not without a meaning that our Lord spoke so: there fore he answered, T. ord, not my feet only, hut also my hands and my head ; but Jesus said unto him, He that is washed, needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all. His washing their feet, therefore, did not refer to any mystery of cleanliness, but was intended as a pattern of humility : for He had said,
do thou knowest not now; but thou shalt know Let us see if they knew afterwards, let us see if He opened to them what He was doing, that we may see the Lord girded with strength ; because the whole of strength is in humility. After He had washed their feet, again He sat down; He said unto theIm, Ye callIme Lord and Master:
vanish. We ought therefore to ascribe our Lord's being
What I
hereafter.
am.
and ye say well ; for so If
then, your Lord and Master, have washed your feet; how ought ye also to do to one another'sfeet ? If therefore strength is in humility, fear not the proud. The humble are like a rock : the rock seems to lie downwards : but nevertheless it is firm. What are the proud ? Like smoke : although they are lofty, they
334 True strength under provocation is in patience.
Psalm girded to His humility, according to the mention of the ' Gospel, that He was girded, that He might wash His disciples'
feet.
4. There is another thing which we may understand in this
word. We have said that he who girdcth himself in frout, placeth before him what he attacheth to himself, that he may gird himself. Since then those who revile us sometimes do so when we are absent, as if behind our backs: sometimes before our face, as they did to the Lord when He was hanging on the Cross, If Thou he the Son of God, come down from the Cross: thou hast not need of strength, when any one revileth thee in thy absence, because thou dost uot hear, nor dost thou perceive: but if he speakelh to thy face, thou must needs be strong. What does, ' Be thou strong,' mean ? That thou mayest bear it: lest perhaps thou think thyself strong, as thou hearest, because thou strikes! with thjr fist when overcome with reviling. That is not strength, if thou strike when reviled, since thou art overcome by auger : and it is very foolish, to call a conquered man strong, when the Scripture
saith, He that ruleth his spirit is better than he that tnketh a city. He calleth the conqueror of his anger better than the conqueror of a city. Thou hast therefore a great ad versary in thyself. When on hearing a reproach thy anger hath begun to rise, so that thou mayest return evil for evil,
I Pet. 3, remember the Apostle's words, not rendering evil for evil, or railing for railing. Remembering these words, thou breakest down thy anger, thou preservest thy strength; and since he
failed against thee in thy presence, not behind thy back, thou art ' girt in front' with it.
5. Let us now hear the rest; the Psalm is short. For He hath made the round world sure, which cannot be moved. Ye see, brethren, many believe in Christ, there is a great multitude of them : and yet in this great crowd, ye have just heard while the Gospel was in reading, our Lord will come
Matt. 3, with His fan in His hand, and will purge His floor: He will
Prov.
12-
gather His wheat into the gamer, but the chaff He will burn with, unquenchable fire. There are therefore through out the whole earth both good aud bad : the good are the wheat, the bad are the chaff. The threshing machine cometh into the floor : it bruiseth the chaff, and purgeth the wheat.
God's people unmoved amidst, the unrighteous. 33. 5
What then is the round world, which cannot he moved. This Vm, He would not mention specially, if there were not also a round ----- world that can be moved. There is a round world that shall not
be moved. There is a round world that shall be moved. For
the good who are stedfast in the faith are the round world: that
no man may say they are only in part of it; while the wicked 1 as the who abide not in faith, when they have felt any tribulation,^"*' are throughout the whole world. There is therefore a round
world moveable : there is a world immoveable : of which
the Apostle speaketh. Behold, the round world moveable.
I ask thee, of whom speaketh the Apostle in these words,
Of whom is Hymenwus and Philetus; who concerning the 9 Tim. truth have erred, saying that the resurrection is past already: 2' 1 ''19, and overthrow the faith rf some? Did these belong to the
round world, that shall not be moved? But they were chaff:
and as he sailh, they overthrow the faith of some. He said not, Of all, and if he had said all, we must have under stood all who belong to the city of Babylon, which must be condemned together with the devil ; yet he said, the faith of some. And as if he were asked, And who can resist them ? he addeth immediately, Nevertheless, the foundation of God standeth sure. (Behold thou hast the round world that
seal, -- what seal hath it as its sure foundation ? -- The Lord knoweth them that are His. This is the round world that shall not be moved; The Lord
knoweth them that are His. And what seal hath it? And let every one that nameih the name of Chrisl depart from unrighteousness. Let him depart from unrighteousness: for he cannot depart from the unrighteous, for the chaff is mixed with the wheat until it is fanned. What say we, brethren ? Even in the floor itself, it is a wonderful thing concerning the wheat : it parts from the chaff. when it is stripped, and yet does not leave the floor, when it is threshed. But when will it be altogether separated ? When the winnower hath
come. As yet therefore the floor is in the round world : it must be that, if thou dost profit thyself, thou live among the unrighteous. From the unrighteous thou canst not depart : from unrighteousness depart. Let every one that nameth the name of Christ depart from unrighteousness, and he will be in the round world that shall not be moved.
shall not be moved,) having this
Psalm -
33<< God's dwelling is in the humble soul.
6. Ver. 2. Thy throne is established from thence, O Lord. ' What is, from thence'i From that time. As if he said, What is the throne of God ? Where doth God sit ? In His
Saints. Dost thou wish to be the throne of God ? Prepare a place in thy heart where He may sit. What is the throne of God, except where God dwelleth ? Where doth God dwell, except in His temple ? What is His temple ? Is it surrounded with walls? Far from it. Perhaps this world is His temple, because it is very great, and a thing worthy to contain God. It contains not Him by Whom it was made. And wherein is He contained? In the quiet soul, in the righteous soul : that is it that containeth Him. A great
L thing, my brethren ! surely God is great ; on the strong He is heavy : on the weak, light. Whom do I call strong ? The proud, who presume in their owu strength ; for that weak ness that is in humility Iis a greater strengtIh. Hear the
Apostle saying, for when
am weak, then am
strong.
This
2 Cor.
,2' I0' is what I have set forth to you, that the Lord was girt with
strength, when He was teaching humility. J This therefore is the throne of God, which in another passage is openly spoken of in the prophet, Upon whom shall My Spirit rest ? That is, where shall the Spirit of God rest, but on the throne or abode of God ? Hear how he describes this seat. Per haps you thought to hear of a marble house, large and spacious halls, resplendent and lofty ceilings. Hear what
l>. 66. 2. God purposes for Himself: Upon whom shall My Spirit rest ? Upon the humble and the quiet, who trembleth at My words. Behold, thou art humble and tranquil, and God dwelleth in thee. God is exalted, He dwelleth not in thee, if thou shalt choose to be exalted thyself. Surely thou dost wish to be exalted, that Ho may dwell in thee ; be humble, and tremble at His words ; and therein He dwelleth. He feareth not a
trembling house, sincfe He Himself strengtheneth it. Thy throne is established rom thence, 0 Lord. ' From thence,' that is, 1 from theu. ' This expression signifieth some par ticular time. From then. From when ? Perhaps from the day before the Sabbath : From thence, because the title of
the Psalm certifies us from whence ; for on the sixth day, that is, in the sixth period of this world, the Lord came in the flesh. Plainly llien, it must mean from the time when
The Son of God begotten be/ore all time. 337
He came according to His humility, from the time He came Ver. from the womb. For what saith another Psalm ? In the p L-- shining of Saints from the womb; that is, that the saints 3. Lxx! may be enlightened, that they may see God in the flesh ;
and that the heart may be cleansed, that He may be seen in the Divine Nature. In the shining of Saints from the womb. But what here followeth ? That thou mightest not imagine that Christ had His origin in the womb: Before the morning star Ihave begotten thee. He subjoined this, after
In the shining of saints from the womb, lest thou shouldest think that Christ began with the time of His birth,
as Adam, aIs Abraham, as David began. Before the morning
star have
lightened. For by the morning star, he either signifieth all
the stars ; and by the stars, the times ; because God made
the stars for signs of the seasons, that thou mayest see that Gen. 1, Christ was born before all seasons : and He who is born 14' before seasons, cannot appear to be born in a season ; since
the seasons loo are God's creation: and indeed, if all things John 1, were made by Him, the seasons also were made by Him. 3'
Or sIurely, when he saith of Wisdom, Before the morning
star
which is enlightened. Listen, beloved. Since he had said,
from the womb, as if with due precaution for our faith, that we might not think that Christ began from the time when He was born from a Virgin'Is womb : he instantly subjoined,
only before Abraham, but before heaven and earth ; He
Who said, Before Abraham was, I am : not before Abraham John 8, only, but before Adam: not only before Adam, but before all68'
the angels, before heaven and earth ; since all things were
made through Him: he added, lest thou, attending to the
day of our Lord's nativity, mightest think He commenced
from that time, Thy throne is established, O God. But what
God ? Thou art from everlasting : for which he uses am
oilwvo;, in the Greek version ; that word being sometimes
VOL. IV. Z
saying,
begotten thee; before that is en every thing
have begotten thee ; he meaneth, before
every spirit
Before the morning . star
have begotten thee : thus here also, when he had said, from thence, that is, from the day before the Sabbath, from that sixth age of the world, when our Lord Christ came, and was born in the flesh, because He deigned to become a man for us, He Who was God, not
338 Spiritual "Floods" lift up their voice in the Gospel.
for ever.
10. Ver. 8. But Thou, Lord, art the Most Highest for
evermore. Waiting above in Thy eternity until the season of the wicked be past, and that of the just come. For lo. Listen, brethren. Already he who speaketh (for he speaketh
greener
grass:
Y 2
is,
is,
aa is
it ?
is
is,
?
it is
324 Enemies of God to be viewed with God.
rsAl. win our person, in the person of Christ's body, for Christ
alloweth all those evil deeds which He seeth to be done by wicked men. Wherefore ? because He is eternal, and seeth what He keepeth for them. Dost thou also wish to be long- suffering and patient? Join thyself to the eternity of God: together with Him wait for those things which are beneath thee: for when thy heart shall have cleaved unto the Most Highest, all mortal things will be beueath thee: say then what follows, For lo, thine enemies shall perish. Those who now flourish, shall afterwards perish. Who are the enemies of God? Brethren, perhaps ye think those only enemies of God who blaspheme ? They indeed are so, and those wicked men who neither in tongue nor in thought cease to injure God. And what do they do to the eternal,
XCI-! speaketh
in His own body, that is, in His Church,) hath joined himself unto the eternity of Uod : as I a little before was saying unto you, God is longsuffering and patient, and
If thou strike with thy fist upon a pillar, thou art hurt : and thinkest thou that where thou strikest God with thy blasphemy, thou art not thyself broken ? for thou doest nothing to God. But the enemies of God are
openly blasphemers, and daily they are found hidden. Beware of such enmities of God. For the Scripture revealeth some such secret enemies of God : that because thou knowest them not in thy heart, thou mayest know in God's Scriptures, and beware of being found with them. James
James saith openly in his Epistle, Know ye not that the friendship
' *'
of the world is enmity with God? Thou hast heard. Dost thou wish not to be an enemy ofGod? Benota friend of this world : for if thou art a friend of this world, thou wilt be an enemy of God. For as a wife cannot be an adulteress, unless she be an enemy to her own husband : so a soul which is an adulteress through its love of worldly things, cannot but be an enemy to God. It feareth, but loveth not : it feareth punishment, but is not delighted with righteousness. All lovers of the world, therefore, are enemies of God, all the curious after trifles, all consulters of diviners, astrologers, and evil spirits. Let them enter, or not enter, Churches : they are enemies of God. They may flourish for a season
like grass, but they will perish, when He beginneth to visit
most high God ?
Glory of the Church in Her old aye. 325 them, and pronounce His sentence upon all flesh. Join Ver.
' ? -
11. But thou, who now art in toil, what will be thy
hope, when God's enemies shall perish, and all the workers
of iniquity shall be destroyed ? Thou who among these stumbling-blocks, among men's wickednesses dost groan,
who art troubled in the flesh, but rejoicest in heart : what
will then be thy hope, O Thou Body of Christ ? O Christ,
Thou Who in heaven sittest on the Father's right hand, but
with Thy feet and Thy hands dost toil on earth, and sayest,
Saul, Saul, why persecutest thou Me? What hope wilt Thou Acts 9, have, when God's enemies shall perish, and all who work4, iniquity shall be destroyed ? What lot will be Thine ?
(Ver. 10. ) But mine horn shall be exalted like the horn of an unicorn. Why did he say, like the horn of un unicorn? Sometimes an unicorn signifies pride, sometimes it means
the lifting up of unity ; because unity is lifted up, all heresies
shall perish with the enemies of God. And mine horn
shall be exalted like an unicorn. When will it be so ? and So LXX
mine old age shall be in the fatness of mercy. Why did he say, my old age? He means, my last days ; as our old age is the last season in our lives, so the whole of what the body of Christ at present suffereth in labours, in cares, in watchings, in hunger, in thirst, in stumbling-blocks, in wickednesses, in tribulations, is its youth : its old age, that is, its last days, will be in joy. And beware, beloved, that ye think not death meant also, in that he hath spoken of old age: for man groweth old in the flesh for this reason, that he may die. The old age of the Church will be white with good works, but it shall not decay through death. What the head of the old man is, that our works will be. Ye see how the head groweth old, and whiteneth, as fast as old age approacheth. Thou sometimes dost seek in the head of one who groweth old duly in his own course a black hair, yet thou findest it not: thus when our life shall have been such, that the blackness of sins may be sought, and none found, that old age is youthful, is green, and ever will be green. Ye have
thyself to the Scripture of God, and say with this Psalm, (ver. 9. ) For lo, thine enemies shall perish. Be not found there, where they shall perish. And all the workers of iniquity shall be destroyed.
326 Glory of the Righteous at the end, and on high.
Psalm heard of the grass of sinners, hear ye of the old age of the xcu- righteous : My old age shall be in the fatness of mercy.
12. Ver. 1 1. And Mine eye hath beheld on mine enemies. Whom doth he call his enemies? All the workers of iniquity. Do not observe whether thy friend be wicked: let an occasion come, and then thou provest him. Thou beginnest to go contrary to his iniquity, and then thou shalt see that when he was flattering thee, he was thy enemy; but thou hadst not yet knocked, not to raise in his heart what was not there, but that what was there might break out. Mine eye also hath
looked upon mine enemies: and mine ear shall hear his desire of the wicked that rise up against me. When ? In my old age. What is, in old age ? In the last times. Aud what shall our ear hear? Standing on the right hand, we shall hear what shall be said to them that are on the left :
Mat. 26, Depart into everlasting fire, prepared for the devil and his
* angels. The righteous shall not fear for the dreadful hear-
Ps. 112, ing. Ye know that it is said in a Psalm, The righteous
6-
shall be had in everlasting remembrance ; He will not be afraid of any evil hearing. What evil hearing ? Depart into everlasting fire, prepared for the devil and his angels.
And mine ear shall hear upon the wicked that rise up against me.
13. The grass withereth, the flower of sinners dieth away: what of the righteous ? (Ver. 12. ) The righteous shall flourish like a palm tree. The ungodly are green as grass ; The righteous shallflourish like a palm tree. By the palm tree he signifieth height. Possibly he had also this meaning in the palm, that in its extremities it is beautiful : so that thou mayest trace its beginning from the earth, its end in its top
most branches, wherein its whole beauty dwelleth. The rough root appeareth in the earth, the beautiful foliage toward the sky. Thy beauty too, then, shall be in the end. Thy root is fixed fast: but our root is upward. For our root is Christ, Who hath ascended into heaven. Humbled, he shall be exalted ; he shall spread abroad like a cedar in Libanus. See what trees he spoke of: the righteous shall flourish like a palm-tree : and shall spread abroad like a cedar in Libanus. When the sun hath gone forth, doth the palm-tree wither ? Doth the cedar die ? But when the sun
Quietness and patience witness God's Righteousness. 327
hath been glowing for some hours, the grass drieth up. The Ver. judgment, therefore, shall come, that sinners may wither, and-2' l3, the faithful flourish. He shall spread abroad like a cedar
in Libanus.
14. Ver. 12, 13. Such as are planted in the house of the Lord, shall flourish in the courts of the house of our God.
They shall be yet more increased in fruitful old age, and shall be quiet, that they may shew it forth. Such is the sabbath, which but a little while ago I commended unto you, whence the Psalm hath its title. They shall be quiet, that they may shew it forth. Wherefore are they quiet that shew it forth ? The grass of sinners moveth them not : the cedar and palm-tree not even in tempests are bent. They are therefore quiet, that they may shew it forth : and with reason, since at present they must shew it forth even unto men who mock at it. O wretched men, who are lovers of the world ! Those who are planted in the house of the Lord, shew it to you : those who praise the Lord with song and lute, in word and deed, shew it forth to you, and tell you. Be not seduced by the prosperity of the wicked, admire not the flower of grass : admire not those who are happy only for a season, but miserable unto eternity. That happiness which now appeareth outwardly is not true ; they are not happy in heart, because
are tortured by a bad conscience. But be thou trusting in the promises of the Lord thy God. For what wilt thou shew forth in thy quietness? How true the Lord my strength is ; and that there is no unrighteousness in Him. Listen, my brethren, if ye are planted in the house of the Lord ; if yo wish to flourish like a palm-tree, and to spread abroad like a cedar in Libanus, and not to wither like grass when the sun is hot ; as those who appear to flourish when the sun is absent. If then ye wish not to be as grass, but as the palm-tree and the cedar, what will ye shew forth ? How true the Lord my strength is : and that there is no unrighteousness in Him. How is it there is no unrighteousness? A man committeth so great crimes; he is well, he hath sons, a plentiful house, he is full of pride, is exalted by his honours, is revenged on his enemies, and docth every evil deed ; another man, inno
they quiet,
328 Wuit for God's judgment, and it shall appear.
Psalm cent, attending to his own affairs, not robbing another's XCII ? .
Lat. XCII.
goods, doing nothing against any one, suffereth in chams, in prison, tosseth and sigheth in poverty. How is it that there is no unrighteousness in Him ? Be quiet, and thou shalt know : for thou art disturbed, and in thy chamber thou dost darken thy light. The eternal God doth wish to shine upon thee : do not then make thee cloudy weather from thy own disturbed mind. Be quiet within thyself, and see what I say unto thee. Because God is eternal, because for the present He spareth the bad, bringing them to repentance : He scourgeth the good, instructing them in the way unto the kingdom of heaven : There is no unrighteousness in Him: fear not. Behold, I have been
so much scourged, it is clear, 1 confess, 1 have sinned : for I do not call myself righteous. For this is what most say ; when any one is by chance in any misery, in pain, thou goest in to console him : and he replieth, 1 have sinned, I confess, there are sins which I confess to be mine ; but have 1 sinned as deeply as this man hath ? I know how great sins he committed : I have sinned, I confess unto God, but less than he hath ; and, behold, he suffereth no evil. Be not disturbed, be quiet, that thou mayest know how true the Lord is: and that there is no unrighteousness in Him. What if He now scourgeth thee, because He is not keeping for thee the flame everlasting ? What, if He leaveth this man unpunished now, because he is doomed to hear, Depart into everlastingfire. But when? when thou shalt be placed at the right hand, then shall it be said to those placed on the left, Depart into the everlasting fire, which is prepared for the devil and his angels. Let not therefore those things move thee : Be quiet, keep sabbath, and shew how true the
Lord my strength is: and that there is no unrighteousness in Him.
PSALM XCIII. A Sermon to the people.
We heard the title of this Psalm, while it was reading : and it is not difficult to understand its meaning from the
Rest of God signifies rest after good works. 329
Scripture of God, that from the book of Genesis: for in Title. the title we are, as were, warned upon the threshold what
we are to look for within. It entitled, The Song ofpraise
of David himself, on the dag before the sabbath, when the
earth was founded. Remembering then what God did through all those days, when He made and ordained all things, from the first up to the sixth day, (for the seventh He sanctified, because He rested on that day after all the works, which He made very good,) we find that He created on the sixth day (which day here mentioned, in that he saith, before the Sabbath) all animals on the earth lastly, He on that very day created man in His own likeness and image. For these days were not without reason ordained in such order, but for that ages also were to run in like course, before we rest in God. But then we rest we do good works. As
type
of this, written of God, God rested on the seventh dag, Gen.
when He had made all His works very good. For He was^32' not wearied, so as to need rest, nor hath He now left off- to work, for our Lord Christ saith openly, My Father worketh John hitherto. For He saith this unto the Jews, who thought1''' carnally of God, and understood not that God worketh in quiet, and always worketh, and always in quiet. We
also, then, whom God willed then to figure in Himself, shall
have rest after all good works. And indeed, our good works, brethren, which we do here in the world before our rest, arc
in a manner toilsome; and that rest in hope, not attained in its reality and unless was in hope, we should fail in our labour but our toilsome and good
works pass over. For what so good, as to give bread
unto the hungred and what we were listening to just
now, whilst the Gospel was reading, what so good, as
that which he advised generally, He that hath tuo coats, fe/i,uke3, him impart to him that hath none and he that hath meat,11'
let him do likewise? To clothe the naked, good work will this good work be evermore hath little toil in but hath a solace in the hope of future rest. Cut how
much toil hast thou in clothing the naked good work doth not toil much bad work hath toil. For he who clotheth the naked, he hath whence to do so, toileth not:
he hath not whence to do so, Glory to God in the highest, Luke 14.
if
it ;
2,
6, 1.
if : a
?
it
is,
it
it is
? It
;
is it is
? is
aa is
; is
if
a
is
is
:
A;
:
it is
a
3:30 Earth 'founded' on the ' sixth day,' i. e. in Christ.
Psalm and on earth peace to men of aood trill. But who counteth ' how much he toilcth who chooseth to despoil one clothed? and yet these things too will pass away, when we shall have
reached that rest, where there is no one hungry to be fed, no one naked to be clothed. And because these good works are doomed to pass away, that sixth day also, when those very good works are perfected, hath an evening; but in the Sabbath we find no evening, because our rest shall have no end: for evening is put for end. As therefore God made man in His own image on the sixth day : thus we find that our Lord Jesus Christ came into the sixth age, that man might be formed anew after the image of God. For the first period, as the first day, was from Adam until Noah: the second, as the second day, from Noah unto Abraham : the third, as the third day, from Abraham unto David: the fourth, as the fourth day, from David unto the removal to Babylon : the fifth period, as the fifth day, from the removal to Babylon unto the preaching of John. The sixth day
from the preaching of John, and lasteth unto the end : and after the end of the sixth day, we reach our rest. The sixth day, therefore, is even now passing. And it is now the sixth day, see what the title hath ; On the day before the sabbath, when the earth was founded. Let us now listen to the Psalm itself : let us enquire of how the earth was made, whether perhaps the earth was then made: and we do not read so in Genesis. When, therefore, was the earth founded? when, unless when that which hath been but now read in the Apostle taketh place If, he
Cor. saith, ye are siedfast, immoveable. When all who believe 16, 68. throughout all the earth are stedfast in faith, the earth
founded: then man made in the image of God. That sixth day in Genesis signifieth this. But how did God make it?
How was the earth founded? Christ came, that
Cor. He might found the earth; For other foundation can no man lay than laid, which Jesus Christ. Of Him therefore the Psalm singeth.
2. Ver. The Lord reigncth, He clothed with beauty the I^ord is clothed with strength, and girded. We see that He hath clothed Himself with two things: beauty and strength. But why? That He might found
beginneth
;
1.
is
is
lt 3,
is
is :
is
is
it,
What ' ivorld' it is that ' cannot be moved. ' 331
the earth. So it followeth, He hath made the round world Ver. so sure, that it cannot he moved. Whence hath He made it ----- so sure? Because He hath clothed Himself in beauty. He
would not make it so sure, if He put on beauty only, and
not strength also. Why therefore beauty, why strength ? For
He hath said both : The Lord reigneth, He is clothed with beauty; the Lord is clothed with strength, and is girded. Ye
know, brethren, that when our Lord had come in the flesh, of
those to whom He preached the Gospel, He pleased some,
and displeased others. For the tongues of the Jews were divided against one another: Some said, He is a good Man; John 7, others said, Nay, but He deceiveth the people. Some then 12' spoke well, others detracted from Him, tore Him, bit and insulted Him. Towards those therefore whom He pleased,
He put on beauty; towards those whom He displeased, He
put on strength. Imitate then thy Lord, that thou maycst become His garment : be with beauty towards those whom thy good works please : shew thy strength against de tractors. Hear the Apostle Paul imitating his Lord, how
he too had beauty, had strength. We are unto God, he2Cor. 2,
16'
saith, a sweet savour in Christ, in them that are saved, and^* in them that perish. For those whom goodness pleaseth, are saved : those who detract from what is good, perish. For his own part, he had a sweet savour : yea, was a sweet savour: but, woe to the wretched" who perish even in that sweet savour. For he saith not, To some we are a sweet savour : to others we are an ill savour :" but, we are a sweet savour in Christ, in every place, both in them that are saved, and in them that perish. He adileth instantly ; to the one we are the savour of death unto death; and to the other, the savour of life unto life. He had clothed himself with beauty to those to whom the savour was that of life unto life : to those with whom it was the savour of death unto death, he had put on strength. But if thou dost rejoice, when men praise thee, and thy good works please them : but when they revile thee, if thou failest in thy good works, and believest as it were that thou hast lost the fruit of thy good works, because thou findest revilers ; thou hast not been stedfast : thou dost not belong to the round world that cannot be moved.
Psalm XCIII
The Lord is clothed with strength ; and is girded. The .
332 ' Beauty' and ' strength,' toward divers characters.
LApostle Paul hath another passage on this very beauty and strength : By the armour of righteousness, on the right hand and on the left. See where he speaketh of beauty and strength : By honour and dishonour. In honour He is beautiful : in dishonour, strong. Among some he was pro claimed of to his honour: among others he was despised to his dishonour. He displayed beauty to those whom he pleased, strength against those whom he displeased. And thus he enumerateth all things unto the end, where he saith,
2 Cor. 6, As having nothing, and yet possessing all things ; when he hath all things, he is beautiful: when he hath nothing, he is strong. It is therefore no wonder, if it followeth, For He hath made the round world so sure, that it cannot be moved. For how cannot the round world be moved ? When all the faithful believe in Christ, and are prepared either to rejoice with those who praise, or to be strong toward those who revile Him : not to be softened by the tongues of those who
praise Him, nor to be broken (lown by the tongues of those who revile Him.
3. Perhaps we should enquire respecting this word also, why he said, He is girded. Girding signifieth work : for every man then girdeth himself, when he is about to work. But wherefore did he use the word prmcinctus, instead of
Ps. 46,3. ductus? For he saith in another Psalm, Gird Thee with Thy sword upon Thy thigh, 0 Thou most mighty: the
people shall fall under Thee: using the word accingere, not cingere, nor prceeingcre : this word being applied to the act of attaching any thing to the side by girding it. The swoid of the Lord, wherewith He conquered the round world by killing iniquity, is the Spirit of God in the truth of the word of God. Wherefore is He said to bind
His sword around His thigh ? In another place, on another Psalm we have spoken in another manner of girding : but nevertheless, since it hath been mentioned, it ought not to be passed over. What is the girding on of the sword around the thigh ? He meaneth the flesh by the thigh. For the Lord would not otherwise conquer the round world, unless the sword of truth came into the flesh. Why therefore is He here said to be girded in front (pr<B
Girding of humility a means of strength. 333
ductus) ? He who girdeth himself before, placeth something ver. before himself, wherewith he is girded ; whence it is said,
He girded Himself before with a towel, and began to wash
the disciples' feet. Because He was humble when He girded Himself with a towel. He washed the feet of
His own disciples. ''But all strength is in humility: because
all pride is fragile: therefore when He was speaking of strength, he added, He is girded: that thou mayest remem
ber how thy God was girded in humility, when He washed Johni3, His disciples' feet. Peter was shocked at his Lord, his4-16' Master, (why should I say his Master, when I said his Lord ? ) bending down before his own feet, and washing his feet: he
was frightened, and said, Lord, dost Thou wash my feet? Jesus answered, What Idn, thou knowest not now; but thou shall know hereafter. Peter saith unto Him, Thou shall never wash my feet: Jesus answered him, If I trash thee not, thou hast no part with Me. Peter, who had at first been shocked at the Lord washing his feet, was more shocked at the words, Jhou hast no part with Me, and he believed that there was some mystery in the thing, and that it was not without a meaning that our Lord spoke so: there fore he answered, T. ord, not my feet only, hut also my hands and my head ; but Jesus said unto him, He that is washed, needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all. His washing their feet, therefore, did not refer to any mystery of cleanliness, but was intended as a pattern of humility : for He had said,
do thou knowest not now; but thou shalt know Let us see if they knew afterwards, let us see if He opened to them what He was doing, that we may see the Lord girded with strength ; because the whole of strength is in humility. After He had washed their feet, again He sat down; He said unto theIm, Ye callIme Lord and Master:
vanish. We ought therefore to ascribe our Lord's being
What I
hereafter.
am.
and ye say well ; for so If
then, your Lord and Master, have washed your feet; how ought ye also to do to one another'sfeet ? If therefore strength is in humility, fear not the proud. The humble are like a rock : the rock seems to lie downwards : but nevertheless it is firm. What are the proud ? Like smoke : although they are lofty, they
334 True strength under provocation is in patience.
Psalm girded to His humility, according to the mention of the ' Gospel, that He was girded, that He might wash His disciples'
feet.
4. There is another thing which we may understand in this
word. We have said that he who girdcth himself in frout, placeth before him what he attacheth to himself, that he may gird himself. Since then those who revile us sometimes do so when we are absent, as if behind our backs: sometimes before our face, as they did to the Lord when He was hanging on the Cross, If Thou he the Son of God, come down from the Cross: thou hast not need of strength, when any one revileth thee in thy absence, because thou dost uot hear, nor dost thou perceive: but if he speakelh to thy face, thou must needs be strong. What does, ' Be thou strong,' mean ? That thou mayest bear it: lest perhaps thou think thyself strong, as thou hearest, because thou strikes! with thjr fist when overcome with reviling. That is not strength, if thou strike when reviled, since thou art overcome by auger : and it is very foolish, to call a conquered man strong, when the Scripture
saith, He that ruleth his spirit is better than he that tnketh a city. He calleth the conqueror of his anger better than the conqueror of a city. Thou hast therefore a great ad versary in thyself. When on hearing a reproach thy anger hath begun to rise, so that thou mayest return evil for evil,
I Pet. 3, remember the Apostle's words, not rendering evil for evil, or railing for railing. Remembering these words, thou breakest down thy anger, thou preservest thy strength; and since he
failed against thee in thy presence, not behind thy back, thou art ' girt in front' with it.
5. Let us now hear the rest; the Psalm is short. For He hath made the round world sure, which cannot be moved. Ye see, brethren, many believe in Christ, there is a great multitude of them : and yet in this great crowd, ye have just heard while the Gospel was in reading, our Lord will come
Matt. 3, with His fan in His hand, and will purge His floor: He will
Prov.
12-
gather His wheat into the gamer, but the chaff He will burn with, unquenchable fire. There are therefore through out the whole earth both good aud bad : the good are the wheat, the bad are the chaff. The threshing machine cometh into the floor : it bruiseth the chaff, and purgeth the wheat.
God's people unmoved amidst, the unrighteous. 33. 5
What then is the round world, which cannot he moved. This Vm, He would not mention specially, if there were not also a round ----- world that can be moved. There is a round world that shall not
be moved. There is a round world that shall be moved. For
the good who are stedfast in the faith are the round world: that
no man may say they are only in part of it; while the wicked 1 as the who abide not in faith, when they have felt any tribulation,^"*' are throughout the whole world. There is therefore a round
world moveable : there is a world immoveable : of which
the Apostle speaketh. Behold, the round world moveable.
I ask thee, of whom speaketh the Apostle in these words,
Of whom is Hymenwus and Philetus; who concerning the 9 Tim. truth have erred, saying that the resurrection is past already: 2' 1 ''19, and overthrow the faith rf some? Did these belong to the
round world, that shall not be moved? But they were chaff:
and as he sailh, they overthrow the faith of some. He said not, Of all, and if he had said all, we must have under stood all who belong to the city of Babylon, which must be condemned together with the devil ; yet he said, the faith of some. And as if he were asked, And who can resist them ? he addeth immediately, Nevertheless, the foundation of God standeth sure. (Behold thou hast the round world that
seal, -- what seal hath it as its sure foundation ? -- The Lord knoweth them that are His. This is the round world that shall not be moved; The Lord
knoweth them that are His. And what seal hath it? And let every one that nameih the name of Chrisl depart from unrighteousness. Let him depart from unrighteousness: for he cannot depart from the unrighteous, for the chaff is mixed with the wheat until it is fanned. What say we, brethren ? Even in the floor itself, it is a wonderful thing concerning the wheat : it parts from the chaff. when it is stripped, and yet does not leave the floor, when it is threshed. But when will it be altogether separated ? When the winnower hath
come. As yet therefore the floor is in the round world : it must be that, if thou dost profit thyself, thou live among the unrighteous. From the unrighteous thou canst not depart : from unrighteousness depart. Let every one that nameth the name of Christ depart from unrighteousness, and he will be in the round world that shall not be moved.
shall not be moved,) having this
Psalm -
33<< God's dwelling is in the humble soul.
6. Ver. 2. Thy throne is established from thence, O Lord. ' What is, from thence'i From that time. As if he said, What is the throne of God ? Where doth God sit ? In His
Saints. Dost thou wish to be the throne of God ? Prepare a place in thy heart where He may sit. What is the throne of God, except where God dwelleth ? Where doth God dwell, except in His temple ? What is His temple ? Is it surrounded with walls? Far from it. Perhaps this world is His temple, because it is very great, and a thing worthy to contain God. It contains not Him by Whom it was made. And wherein is He contained? In the quiet soul, in the righteous soul : that is it that containeth Him. A great
L thing, my brethren ! surely God is great ; on the strong He is heavy : on the weak, light. Whom do I call strong ? The proud, who presume in their owu strength ; for that weak ness that is in humility Iis a greater strengtIh. Hear the
Apostle saying, for when
am weak, then am
strong.
This
2 Cor.
,2' I0' is what I have set forth to you, that the Lord was girt with
strength, when He was teaching humility. J This therefore is the throne of God, which in another passage is openly spoken of in the prophet, Upon whom shall My Spirit rest ? That is, where shall the Spirit of God rest, but on the throne or abode of God ? Hear how he describes this seat. Per haps you thought to hear of a marble house, large and spacious halls, resplendent and lofty ceilings. Hear what
l>. 66. 2. God purposes for Himself: Upon whom shall My Spirit rest ? Upon the humble and the quiet, who trembleth at My words. Behold, thou art humble and tranquil, and God dwelleth in thee. God is exalted, He dwelleth not in thee, if thou shalt choose to be exalted thyself. Surely thou dost wish to be exalted, that Ho may dwell in thee ; be humble, and tremble at His words ; and therein He dwelleth. He feareth not a
trembling house, sincfe He Himself strengtheneth it. Thy throne is established rom thence, 0 Lord. ' From thence,' that is, 1 from theu. ' This expression signifieth some par ticular time. From then. From when ? Perhaps from the day before the Sabbath : From thence, because the title of
the Psalm certifies us from whence ; for on the sixth day, that is, in the sixth period of this world, the Lord came in the flesh. Plainly llien, it must mean from the time when
The Son of God begotten be/ore all time. 337
He came according to His humility, from the time He came Ver. from the womb. For what saith another Psalm ? In the p L-- shining of Saints from the womb; that is, that the saints 3. Lxx! may be enlightened, that they may see God in the flesh ;
and that the heart may be cleansed, that He may be seen in the Divine Nature. In the shining of Saints from the womb. But what here followeth ? That thou mightest not imagine that Christ had His origin in the womb: Before the morning star Ihave begotten thee. He subjoined this, after
In the shining of saints from the womb, lest thou shouldest think that Christ began with the time of His birth,
as Adam, aIs Abraham, as David began. Before the morning
star have
lightened. For by the morning star, he either signifieth all
the stars ; and by the stars, the times ; because God made
the stars for signs of the seasons, that thou mayest see that Gen. 1, Christ was born before all seasons : and He who is born 14' before seasons, cannot appear to be born in a season ; since
the seasons loo are God's creation: and indeed, if all things John 1, were made by Him, the seasons also were made by Him. 3'
Or sIurely, when he saith of Wisdom, Before the morning
star
which is enlightened. Listen, beloved. Since he had said,
from the womb, as if with due precaution for our faith, that we might not think that Christ began from the time when He was born from a Virgin'Is womb : he instantly subjoined,
only before Abraham, but before heaven and earth ; He
Who said, Before Abraham was, I am : not before Abraham John 8, only, but before Adam: not only before Adam, but before all68'
the angels, before heaven and earth ; since all things were
made through Him: he added, lest thou, attending to the
day of our Lord's nativity, mightest think He commenced
from that time, Thy throne is established, O God. But what
God ? Thou art from everlasting : for which he uses am
oilwvo;, in the Greek version ; that word being sometimes
VOL. IV. Z
saying,
begotten thee; before that is en every thing
have begotten thee ; he meaneth, before
every spirit
Before the morning . star
have begotten thee : thus here also, when he had said, from thence, that is, from the day before the Sabbath, from that sixth age of the world, when our Lord Christ came, and was born in the flesh, because He deigned to become a man for us, He Who was God, not
338 Spiritual "Floods" lift up their voice in the Gospel.
