3, brethren,
fed you
with milk, and not ; with meat
for
John 1, of God, according to these words of John, In the beginning
1--3-
was the Word, and the Word was with God, and the Word was God.
fed you
with milk, and not ; with meat
for
John 1, of God, according to these words of John, In the beginning
1--3-
was the Word, and the Word was with God, and the Word was God.
Augustine - Exposition on the Psalms - v6
For ye remember it is Mat.
22, said of a certain sinner in the Gospel, Bind him hand and
unto them that draw sin as it were with a long rope. They who add sins to sins, draw a long rope of sin ; they who when they have committed one sin, commit another, to cover it. For as yarn is added to yarn, to make a rope ; and it doth not progress in a straight line, but is twisted: so all evil deeds, which are sins when added one to another, when sin cometh from sin, and sin is annexed to sin, become a long rope. Whose paths are crooked, and their ways are full of windings. What is the use of this rope, save that by it each man's hands and feet are to be bound, and he is to
13
foot, and cast him into outer darkness: there shall be weeping and gnashing of teeth. There would be no means of binding his hands and feet, had he not made for himself a rope. Whence it is most openly said in another passage,
Prov. 5, The wicked shall be holden with the cords of his sins. Since therefore men are beaten by means of their own sins, therefore did the Lord make a whip of cords, and with it drove out of the Temple all who sought their own, not the things that are of Jesus Christ.
3. It is therefore the voice of this Temple in the Psalm. In this Temple, as 1 have said, God is prayed unto: and heareth in Spirit and in Truth ; not in that bodily Temple. For there was the shadow, wherein might be shewn what
was to come : therefore that Temple hath already fallen. Hath therefore the house of our prayer fallen? God forbid! For that temple which fell could not be called the house of
Is. 56, prayer, whereof it is said, My house shall be called a house
of prayer for all nations. For ye have heard what our Mat. 21, Lord Jesus Christ said, It is written, My house shall be
ca^el^ a house of prayer: but ye have made it a den of thieves. Did they who wished to make the house of God a den of thieves, effect the ruin of the Temple ? So they also who live ill in the Catholic Church, as far as in them is, wish to make the house of God a den of thieves ; yet they do not on that account ovcrthiovv the Temple. For a time
'?
and'3
John 2, -- '
The true Worshippers ; the true Priest, and Sacrifice. 75
will come, when they will be cast out of doors with the rope Vrr. of their sins. But this Temple of God, this Body of Christ, ----- this Congregation of the faithful, hath one voice, and singeth
in the Psalm as one man. We have already heard its voice
in many Psalms; let us also hear it in this. If we will, it
is our voice ; if we will, we hear it with the ear singing, and
we sing in heart. But if we refuse, we shall be in that Temple as buyers and sellers, that is, seeking our own
things : we enter the Church, not for those purposes that
please the eyes of God. Let therefore any one among you consider in what manner he heareth, whether he hear and
laugh, whether he hear and cast it behind him, whether he
hear and respond, that perceive his own voice here, and
join the voice of his own heart to the voice of this Psalm. Yet the voice of this Psalm not mute let them who are able, nay, who wish, be instructed they who wish not, let them not hinder. Let humility be recommended unto us thence he beginneth.
4. Ver. Lord, my heart is not lifted up. He hath offered a sacrifice. Whence do we prove that he hath offered
sacrifice Because humility of heart sacrifice.
said in another Psalm, //' Thou hadst desired a sacrifice, Ps. 51, surely would have given Thee. He wished to atone 16 unto God for his sins, he wished to propitiate Him, that he might receive pardon for his sins and, as were, seeking
by what means he might propitiate Him; thou hadst desired, he saith, a sacrifice, would hare given Thee;
but Thou delight est not in burnt offerings. It was super
fluous therefore for him to seek either rams, or bulls, or any such victim, wherewith he might appease God. What then? Since God not phased with burnt-offerings, doth He not receive sacrifice, and He appeased without sacrifice
If there no sacrifice, there no Priest. But we have a High Priest in Heaven, Who intercedelh with the Father for us, (for He hath entered into the Holy of Holies, within the veil, where the priest in figure entered not save once in the year, as the Lord also in the whole of time was once offered. He offered Himself, the High Priest Himself,
Himself the Victim, and entered once into the Holy of Holies, Heb- and now dieth no more, and death hath no more dominion jiom.
6,
9,
is a
I
is
I
:
it
is
is
is,
is
If it if a
it
? isj
a
?
1.
is a
;
It
;
70 Offering of a contrite heart. Coming to 'buy and sell. '
Psalm over Him. We are safe, for we have a Priest ; let us CxxM ? offer our sacrifice there. Let us consider what sacrifice we ought to offer; for God is not pleased with burnt- offerings, as ye have heard in the Psalm. But in that place Pa. 51, }ie next sheweth what he offeretl] ; The sacrifice of God is a troubled spirit: a broken and a contrite heart, O God, shult Thou not despise. If therefore a humbled heart be the sacrifice of God, he who said, O Lord, my heart is not
lifted up, offered a sacrifice. See him in another passage Ps. 25, thus offering: Look upon mine humility and my misery,
and forgive me all my sin.
5. Lord, my heart was not lifted up, neither were mine
eyes raised on high ; I have not exercised myself in great matters, nor in wonderful things which are too high for me. Let this be more plainly spoken and heard. I have not been proud : I have not wished to be known among men as for wondrous powers ; nor have I sought any thing beyond my strength, whereby I might boast myself among the ignorant. Observe, beloved, a great matter is set before you. As that Simon the sorcerer wished to advance into wonders above himself, on that account the power of the Apostles more pleased him, than the righteousness of Chris tians. But when he saw the imposition of hands by the Apostles, and that God gave the Holy Ghost to the faithful through their prayers ; and since then the Advent of the Holy Ghost was shewn through a miracle, so that they spoke with tongues, which they had not learnt, that is, all upon whom the. Holy Ghost descended. (Not that the Holy Ghost is not given now, because believers speak not with tongues. For they then needs must speak with tongues, to signify that all tongues should believe in Christ. When what was signified was fulfilled, the miracle was taken
When therefore Simon saw this, he wished to do the like, not to be like the Apostles; and ye are aware that he even imagined that the Holy Ghost might be gained with money. He therefore was one of those that enter into the temple to buy and sell ; he wanted to buy what he designed to sell : and truly, my brethren, it was thus, because he was such an one, and had in such wise come amongst them. The Lord cast forth from the temple the sellers of doves ;
away. )
The members in one body share each other's power. 77
now a dove signifieth the Holy Spirit ; Simon therefore Ven. wished to buy the dove, and to sell the dove. Our Lord Jesus --L-- Christ, Who dwelt in Peter, came up, and with a whip of Acts 8< cords drove forth the ungodly trader.
6. There are then men whom it pleaseth to perform a miracle, and they exact a miracle from those who have grown in grace in the Church ; and they who seem to them
selves far advanced, wish to do the like, and suppose they belong not to God, if they can not do it. But the Lord our
God, Who knoweth what He giveth and to whom, and how
the framework of the body may be preserved in peace, addresses the Church through the Apostle : Tlie eye cannot l Cor. say unto the hand, I have no need of thee ; nor again the
head to the feet, have no need of you. If the whole body were an eye, where were the hearing? the whole were hearing, where were the smelling? ye see then, brethren, how in our members each hath its own office. The eye seeth, and heareth not the ear heareth, and seeth not the hand worketh, but neither heareth nor seeth the foot walketh, but heareth not, nor seeth, nor doth what the hand doth. But there be health in one body, and the members contend not against one another, the ear seeth in the eye, the eye heareth in the ear nor can be objected to the ear that seeth not, so as to say to it, You are nothing, you are inferior can you see and discern colours, as the eye doth For the ear answereth from the peace of the body, and sailh, am where the eye is, am in that body in myself see not, in that wherewith exist see. So when the ear saith, My eye seeth the eye saith, My ear heareth; the eyes and ears say, Our hands work for us: the hands say, The eyes and the ears see and hear for us the eyes and ears and hands say, The feet walk for us: while all members do their work in one body, there be health therein, and the members agree, they rejoice, and rejoice with each other. And there be any trouble in any member, they forsake not each other, but suffer with
one another. Because in the body the foot seemeth far from the eyes, (for they are placed aloft, the feet below,) the foot happen lo tread upon thorn, do the eyes forsake
and not, as we see, the whole body contracted, so that the
is ;
if a
?
it if
\j\ '
; if
if
it I? itif I
I
;
it
:
II it :I;
;
;
78 Power of miracles belongs to the Whole Body.
Psalm man sitteth, the spine of the back is curved, that the thorn CxXxI- whicn natl) stuck in the foot may be sought? All the members do all they can, that the thorn which had stuck in may be drawn forth from that lowest and diminutive
part.
Thus then, brethren, whosoever in the body of Christ
cannot restore to life the dead, let him not seek this power, but let him seek that he may not disagree in the body ; as if the ear should seek to see, it may disagree. For what it hath not received it cannot do. Rut be objected to him and said, If thou wert righteous, thou wouldest raise again a dead man, as Peter raised them. (For the Apostles seem
John 14, to have wrought greater works in Christ, than the Lord Himself. But how could be that the shoots should have more power than the root Yet how do they appear to have wrought greater works than He? At the voice of the Lord the dead arose, at the shadow of Peter as he passed by a dead man arose. The latter seemeth greater than the former. But Christ could work without Peter, Peter could not, save in Christ: for without Me, sailh He, ye can do nothing. ) When therefore man who gaining grace heareth this, as
Acts
John 15,
4"
and no man touched Him; but the Head cried from heaven for the Body suffering on earth.
7. If therefore, brethren, each doeth righteously what he can, and in that wherein another can do more envieth not, but rejoiceth with him as set in one body with him: these words of the Psalm relate to him, Lord, my heart is not lifted up, neither are mine eyes raised on high nor hare
were calumny cast in his teeth by ignorant heathens, by men who know not what they speak of; in the membership of the Body of Christ let him answer and say, Thou who sayest, Thou art not righteous, because thou dost not work miracles; thou mightest also say to the ear, Thou art not in the body, for thou seest not.
You, he saith, should do what for me also, since am in the in him can do what he Cor. can, from whom am not divided in that can do less, he
Peter did. But Peter did body, wherein Peter wrought
12' 26' suffereth together with me, and in that he can do more,
with him. The Lord Himself cried from above
Acts concerning His Body, Saul, Saul, why persecuted thou Me?
rejoice
;
if
it
?
it
9,
u,
I
1
I
a
;
I
it :
is
I
I
it' it
it a
St. Paul a witness to the danger of spiritual pride. 79
I exercised myself in great matters, nor in wonderful things Ver. which are too high for me. What is above my strength, he ----- saith, I have not sought; I have not stretched myself out
there, I have not chosen to be magnified there. How deeply
this self-exaltation in the abundance of graces is to be feared,
that no man may pride himself in the gift of God, but may rather preserve humility, and may do what is written : The Ecclus. greater thou art, the more humble thyself, and thou shall3'*8'
findfavour before the Lord : how deeply pride in God's gift should be feared, we must again and again impress upon you, beloved brethren, especially as the shortness of this Psalm alloweth of our speaking. Although the Apostle Paul became a preacher from a persecutor, he gained more abundant grace in every Apostolic labour, than the rest of the Apostles; so that God might the more shew that what He giveth is His own, not man's. As physicians are wont to display the power of their art in those that are despaired
so our Lord Jesus Christ, our Physician and Saviour, in
one despaired of, who had been persecutor of the Church, displayed the greatness of His art, in that He not only made
him Christian, but an Apostle also: nor an Apostle only,
but, as he himself saith, one who toiled more than all of them. 15' 10' He had therefore transcendent grace. And ye see, brethren,
that at present in the Church the Epistles of the Apostle
Paul flourish more than those of his fellow Apostles. For
some wrote not, but only spoke in the Church for what are alleged by those who are in error under their name, are not
their own, and therefore are reprobated, and not received by
the Church. While others who have written, have neither
written so much, nor with so great grace. Since he then
had great grace, and had received great gifts from God,
what saith he in certain passage Lest should be exalted Cor.
above measure the abundance of the revelations. Heed 12, me am speaking to you of subject of awe Lest, he saith,
should be exalted above measure the abundance of the revelations, there teas given me a thorn in the flesh, the messenger ofSatan, to buffet me. What this, brethren That he might not be exalted as grown man, he was buffeted
as boy. And by whom By messenger of Satan. What bat"" this? Heissaid tohavebeen violently afflicted with some bodily
Cor.
<<,la-
/
a I:
of, a
? aa
a
is '1 ?
21 7"
? by
a
is I :
by a
:
80 Satan's malice, in God's hand, works our healing.
cxxx? Pam: now bodily pains are generally sent by messengers of 'Satan ; but they cannot do this, save they be allowed. For the holy Job also was thus proved. Satan was allowed to prove him, and struck him with a wound, which caused him to rot with worms. For the unclean had the permission, but the holy was put to proof. The devil knoweth not how great blessings are wrought through him, even when he
Johni3,rageth. Raging he entered into the heart of Judas, raging he betrayed Christ, raging he crucified Him: and by the crucifixion of Christ, the whole world was redeemed. Be hold, the rage of the devil was an hindrance to the devil, but a profit unto us. For by raging, he lost those whom he held, redeemed by the Lord's blood, which He shed while he raged. If he had known that he would suffer so great a loss, he would not have poured upon the earth a ransom whereby the human race was redeemed. Thus therefore that messenger of Satan was, of his own will as it were, permitted to buffet the Apostle; but nevertheless the Apostle was treated for his cure. And because what the physician had applied was troublesome to the sick one, he prayed the Physician to take it away. Just as a physician applieth to
the body some painful and burning plaster, whereby never theless he whose inner parts were swollen must be cured ; when the patient begins to burn and be tormented with the remedy, he begs the physician to take it off: but the
physician consoleth him, recommendeth him patience, be
Job 2,
cause he knoweth how useful is the remedy he hath applied. 12'C79 "^uus tne Apostle goeth on to say, after saying, There was given me a thorn in the flesh, the messenger of Satan, to
buffet me. (He had already given us the reason: Lest I should be exalted above measure through the abundance of the revelations, there was to me a thorn in the I
given flesh, the messenger of Satan, to buffet me. ) For this thing
besought the Lord thrice, that He would take it away from we. That is to say, I begged the physician to take away from me the troublesome plaster which he had applied. But hear the reply of the physician, My grace is sufficient for thee; for My strength is made perfect in weakness. I know what I have applied, I know the cause of thy sickness,
1 know the means of thy cure.
Soundness in Christ's Body better than high place. 81
8. If therefore, most beloved, the Apostle Paul could be Veh'
'---
what he hath justly not received, let him seek that without
which he cannot be in Christ's Body, or without which he is
there to his own hurt. For a sound finger is safer in the
body, than a blear eye. The finger is a small thing; the
eye a great thing, it hath great power: yet it is better to be
the finger and be sound, than to be the eye and to be dis turbed, to be bleared, to be blind. Let therefore every man
seek nothing in the Body of Christ, save soundness. Accord *cts 15, ing to soundness let him have faith ; by means of faith his
heart is cleansed, by the cleansing of his heart he will see that face of which it hath been said, Blessed are the pure heart, for they shall see God. Both he who hath wrought miracles, and he who hath not wrought miracles in the Body of Christ, ought not to rejoice, save in the Presence of God. The Apostles returned, and said to the Lord, Lord, even the devils are subject unto us through Thy Name. The Lord saw that they were tempted by pride arising from the power of miracles and He Who had come as Physician to cure our swellings, and to bear our infirmities, at once replied,
In this rejoice not, that the spirits are subject unto you: but rather rejoice because your names are written in heaven. Not all good Christians cast out devils; yet the names of all are written in heaven. He wished them not to rejoice in the peculiar gift they possessed, but in this, that they had salvation in common with the rest He wished the Apostles to rejoice whence thou also dost rejoice. Heed me, beloved. No believer hath hope, his name be not written in heaven. The names of all the faithful who love Christ, who walk
humbly in His way, which He, humble Himself, taught, are written in heaven. The name of every mean1 person in thej^j. Church, who believeth in Christ, and loveth Christ, andbilis
loveth the peace of Christ, written in heaven; ofevery one whom thou scornest. And in what such an one like the Apostles, who wrought so great miracles? Yet the Apostles are censured because they rejoiced in their own
VOL. VI.
lifted up with the greatness of the revelations, except he received a messenger of Satan to buffet him ; who can feel secure about himself? He who hath received less, seemeth to walk more safely ; but if he do not perversely seek for
G
if is
is a
:
;
}^ak ^'
82 The proud seek strong meat prematurely.
CXXXJ sPec'a^ ? ^ls, ancl are ordered to rejoice thence whence every 'such mean person rejoiceth.
9. Ver. 2. It is not without cause, my brethren, that he speaketh so humbly, Lord, my heart is not lifted up, nor mine eyes raised on high. I do not exercise myself in great matters, nor in wonderful things above me. If I had not lowly thoughts, but have lifted up my soul, as one taken from his
mother's breast, such the reward for my soul. He seemeth as it were to have bound himself by a curse. As in another
I
done any such thing, or if there be any wickedness in my hands ; if I have rewarded evil unto him that dealt friendly
r. s. 7, 3. passage he saith in the Psalm, O Lord, my God, if
have
*?
with me ; then let me deservedly fall back empty from mine enemies: and so forth ; in the same spirit he seemeth to say here also, Ifhad not lowly thoughts, but have lifted up my soul. Look, as though he had been going to say, Let it so happen to me. As there also, If I have returned evil to them that dealt friendly with me, let it so happen to me. How? Let me deservedlIy fall back from mine enemies empty. So also here, If had not lowly thoughts, but have
lifted up my soul, as one taken away from his mother's breast, may be my soul's reward. The condition and the
in the respective clauses answer to one another. Attend. Ye know that the Apostle saith to some weak
imprecation
/hare
hitherto ye were not able to bear it, neither yet now are ye able. There are weak persons who are not fit for strong meat; they wish to grasp at that which they cannot receive : and if they ever do receive, or seem to themselves to receive what they have not received, they are puffed up thereby, and become proud thereupon ; they seem to themselves wise men. Now this happeneth to all heretics ; who since they were animal and carnal, by defending their depraved opinions, which they could not see to be false, were shut out of the Catholic Church. I will explain to you, beloved, as far as I am able. Ye know that our Lord Jesus Christ is the Word
] Cor.
3, brethren,
fed you
with milk, and not ; with meat
for
John 1, of God, according to these words of John, In the beginning
1--3-
was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was not any
Our Isortfs Godhead Bread, His Manhood Milk. 83
thing made that was made. He therefore is bread : thence Vrw.
the Angels live. Behold, the bread is prepared for thee ; but -- grow by means of the milk, that thou mayest come to the bread. And how, thou sayest, do I grow from milk ? That which Christ became forthee forthy weakness, this first believe,
'---
and steadily hold. As then the mother when she seeth her child unfit for taking meat, giveth him meat, but meat that hath passed through her flesh : for the bread upon which the infant feeds, is the same bread as that whereupon the mother feeds; but the infant is not fit for the table, he is fit for the breast, and therefore bread is passed from the table through the mother's breast, that the same aliment may thus reach the little infant ; thus our Lord Jesus Christ, when
He was the Word with the Father, through Whom all things
were made ; Who since He was in the form of God, thought PWlipp. it not robbery to be equal with God; such as the Angels ' might receive according to their degree, and whence the Powers and Virtues, intellectual spirits, might feed ; while
man lay weak and wrapped in flesh on the earth, and the heavenly bread could not reach him; that man might eat! '? . 78, the bread of Angels, and that manna might descend to the
truer people of Israel, The Word was made flesh, and duel! John i among us. *'
10. On which account the Apostle Paul saith this to the
weak,
that
say 1 Cor.
Ithose whom he calleth natural and fleshly. Did I
knew any save Jesus Christ, and Him thing among you,
\CotM For there was Christ, and not crucified: In lA<<2, 2.
crucified?
beginning was the Word, and the Word was with God, and the Word was God. And because the Word was made flesh, the Word was also crucified : but was not changed into man; man was changed in Him. Man was changed in Him, that he might become better than he was, not that he might be turned into the very Substance of the Word. In that there fore He was Man, God died; and in that He was God, Man
was raised, and arose, and ascended into heaven. Whatever the Man suffered, God cannot be said not to have suffered, because He was God when He took upon Himself man; but He was not changed into man : just as thou canst not
say that thou hast not suffered injury, if thy garment be torn. And when thou complainest either to thy friends, or in a G2
84 Vain reasonings of Heretics about the Godhead.
Psalm court of law, thou sayest this to the judge, He tore me; thou 1iirrum sa^ est not' ^e t0)e m^ roDe'- ^' ^nJ' garment can be and deserveth to be called thyself, though it is not thyself, but thy garment ; how much the more hath the flesh of Christ deserved to be called Himself, the Temple of the Word one with the Word, so that whatever the Word suffered in the flesh, God Himself should suffer: although the Word could neither die, nor be corrupted, nor be changed, nor be slain ; but whatever of these He suffered, He suffered in the flesh? Marvel not that the Word suffered nothing : even the soul cannot suffer any thing when the flesh is slain, as the Lord Himself saith, Fear not them which kill the body, but are not able to kill the soul. If the soul cannot be killed, could the Word of God be killed ? Yet what saith he ? He hath scourged me, he hath buffeted me, he hath smitten me, he hath lacerated me : all this happeneth not in the soul ; nevertheless, he useth no other word than me, on account
of the unity of this alliance (consortii).
11. Our Lord Jesus Christ, the bread, made Himself milk
for us, being incarnate and appearing in mortal shape, that in Him death might be finished, and that we might not wander from the Word, believing on the flesh which the Word was made. Hence let us grow, by this milk let us be nourished; before we are strong enough to receive the Word, let us not depart from faith in our milk. But the heretics, anxious to discourse concerning what they could not understand, de clared that the Son is inferior to the Father, and that the Holy Ghost is inferior to the Son; they have created degrees, and have introduced into the Church Three Gods. For they cannot deny that the Father is God, that the Son is God, that the Holy Ghost is God. But if God the Father and God the Son and God the Holy Ghost be unequal, and not of the same substance ; there is not One
God, but Three Gods. Discoursing therefore on what they could not understand, they were puffed up withIpride, and what
is said in this Psalm took place in them, If
thoughts, but have lifted up my soul; as one taken from his mother's breast, so may be my souFs reward. For our mother the Church is of God, from Whom they are cut off : they ought to have been suckled and nourished there, that
had not lowly
Lifting up die soul way be in a good sense. S5
they might grow so as to receive the Word, God with God, Ver.
in the form of God equal with the Father.
12. Another opinion indeed hath been entertained
'---
by those who have treated these points before ourselves, and
another sense in these words, which I will not leave untold
to you, Beloved Brethren. They spoke thus : Every proud
man displeaseth God, and the human soul ought to humble
itself, that it may not displease God, and ought to con template with its whole heart the words, Tlie greater thou Ecclus. art, the more humble thyself, and thou shall find favour 3 ' 18. before the Lord. But again, there are some men who, when
they have heard that they ought to be humble, neglect themselves, wish to learn nothing, imagining that if they
learn any thing they will be proud ; and they abide in milk
alone. These the Scripture blameth, saying, Ye are become Heb. 5, such as hare need of milk, and not of strong meat. For12' God wisheth us to be so suckled with milk, that we abide not therein ; but, by growing through milk, we may arrive at strong meat. Man therefore ought not to raise his heart
unto pride, but to raise it unto the teaching of the Word of God. For if the soul were not to be lifted up, it would not be said in another Psalm, Unto Thee, Lord, will I lift up
Ps. 52,1 my soul. And except the soul overflow herself, she reacheth
not unto the sight of God, and unto the knowledge of that
immutable Substance. For while it is still in the flesh, it is thus addressed: Where is thy God? But the soul's God is within, and is within spiritually, and is lofty spiritually ; not as it were by intervals of places, as places are higher through intervals. For if such an altitude is to be sought, the birds surpass us in approaching God. God is therefore lofty within, and spiritually lofty; nor doth the soul reach Him, save it hath passed itself. For whatever thou thinkest con cerning God according to the body, thou errest much. Thou
art indeed an infant, if thou thinkest concerning God even after the human soul, so that God may either forget, or be wise so as that He may be unwise, or do any thing and yet repent of it: for all these things are said in the Scriptures, that God may be commended unto us yet unweaned ; not that we may hear these expressions literally of Him and under stand them as if God repented, and were now learning something that He knew not, and understanding what He
86' If so, weaning is in a good sense of progress.
Psalm understood not, and remembering what He had forgotten.
CXXXi. gucy1 things belong to the soul, not unto God. Unless
therefore he hath passed the measure of his own soul, he will
Exod. 3,not see that God is what He is; Who said, I am That I
"
Ps. 42, is thy God ? --My tears have been my meat day and night,
AM. What then did he reply, to whom it was said, Where
3-4-
] Cor. Become not children in your understandings; howbeit in *' 2? ' malice be ye children, that ye may be perfected in your understandings. It has been evidently explained, my brethren, where God would have us to be humble, where lofty. Humble, in order to provide against pride; lofty, to take in wisdom. Feed upon milk, that thou mayest be nourished; be nourished, so that thou mayest grow; grow,
so that thou mayest eat bread. But when thou hast begun to eat bread, thou wilt be weaned, that thou wilt no longer have need of milk, but of solid food. This he seemeth to have meant: If had not lowly thoughts, but have lifted up my soul that was not an infant in mind, was in wickedness. In this sense, he said before, Lord, my heart was not lifted up, nor mine eyes raised on high do not exercise myself in great matters, nor in wonderful things above me. Behold, in wickedness am an infant. But since am not an infant in understanding, had not lowly thoughts, but have lifted up my soul, may that reward be mine which given unto the infant that weaned from his mother, that may at length be able to eat bread.
13. This interpretation, also, brethren, displeaseth me not, since doth not militate against the faith. Yet cannot but remark that not only said, As one taken away from milk, such may be my soul's reward; but with this addition, As one taken away from milk when upon his mother's breast, such may be my sours reward. Here there somewhat that induces me to consider curse. For
while they daily soy unto me, Where is thy God? But tIhat he might find his God, what did he do? Now when thought thereupon, he saith, / poured out my heart
beyond myself. That he might find God, he poured out his heart beyond himself. It is not therefore said unto thee, be humble, with a view that thou mayest not be wise. Be humble, in respect of pride: be high, in re spect of wisdom. Hear a plain sentence in this matter.
not
it a
I
it is
If
I:
I
is I
it is
it
I is
is, I
is
I
I
:
if I
is,
But here rather too eurty weaning is meant. S7
an infant, but a grown child that is taken away from milk; Vrii. he who is weak in his earliest infancy, which is his true in- ----- fancy, is upon his mother's breast: if perchance he hath been
taken away from the milk, he perisheth. It is not without
a reason then that it is added, Upon his mother's breast. For all may be weaned by growing. He w ho groweth, and is thus taken away from milk, it is good for him; but hurtful for him who is still upon his mother's breast. We must therefore beware, my brethren, and be fearful, lest any one be taken away from milk before his time. For every full- grown child is separated from milk. But let none be taken away from milk, when he is upon his mother's breast. But while he is carried in his mother's hands, who hath been carried in her womb, (for he was carried in her womb, that he might be born ; he is carried in her arms, that he may grow,) he hath need of milk ; he is still upon his mother's breast. Let him not therefore wish to lift up his soul, when perchance he is not fit to take meat, but let him fulfil the commandments of humility. He hath wherein he may ex ercise himself: let him believe in Christ, that he may understand Christ. He cannot see the Word, he cannot understand the equality of the Word with the Father, he cannot as yet see the equality of the Holy Spirit with the Father and the Word; let him believe this, and suck it. He is safe, because, when he hath grown, he will eat,
which he could not do before he grew by sucking: and he hath a point to stretch towards. Seek not out the things that are too hard for thee, and search not the things that are above thy strength; that is, things which thou art not as yet fit to understand. And what am I to do? thou repliest.
Shall I remain thus ? But what things the Lord hath com- Eccluu. manded thee, think thereupon always. What hath the Lord3' 22'
commanded thee ? Do works of mercy, part not with the peace of the Church, place not thy trust in man, tempt not God by longing for miracles. If there be fruit in thee, thou
kuowest that thou endurest tares together with the good Mat. 13, until the harvest; that thou canst be with the wicked for a30' season, not for evermore. The chaff is here mingled during
this season on the floor; it will not be with thee in the barn.
Here, What the Lord hath commanded, think thereupon always. Thou shall not be taken away from the milk as
88 Even the advanced require diligence.
Psaim lonir as thou art upon thy mother's breast; lest thou perish from hunger, before thou art fit to eat bread. Grow: thy powers will be strong, and thou wilt see what thou couldest not, and wilt receive what thou receivedst not.
14. What then ? When I shall see what I could not see, and shall receive what I could not receive, shall I then lay aside apprehension? shall I then be perfect? No, not as long as thou livest. Our very perfection is humility. Ye have heard the conclusion of the reading from the Apostle, if it hath been retained in your memory; how he who received a buffet that he might not be exalted by the revela tions (how great things were revealed to him! ) on account of the very magnitude of those revelations, because he might
have been exalted, except he had received the messenger of Satan : nevertheless, what doth he, to whom so great things
Phil. 3, were revealed, say ? Brethren,
I i3' I4' apprehended. Paul saith, Brethren,
myself
count not myself to
have apprehended; he who received the buffeting messenger of Satan that he might not be exalted above measure by the greatness of the revelations. Who dareth to say that he apprehendeth ? Lo, Paul hath not apprehended, and saith, / count not myself to have apprehended. And what sayest
I follow
after,he saith, that I may apprehend. if
thou, Paul!
Paul is still on the path, and dost thou think thyself at thy
I
things which are behind. This do thou also do, and forget
thy past wicked life. If at one time vanity pleased thee, let it please thee no more. Forgetting those things, he saith, which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus. I hear the voice of God from above, and I run that I may apprehend. For He hath not left me to abide in the path, since He ceaseth not to address me. God therefore, my brethren, ceaseth not to address us. For if He ceaseth, what are we doing ? What
is the use of inspired lessons and inspired Psalms ? Forget therefore what is behind, and reach forth unto the things that are before. So suck in milk, that ye may grow unto meat. When therefore ye shall have come into your home, ye will rejoice. And still observe, that the Apostle followeth unto the prize of his heavenly calling. For he saith, Let
home? This one thing
do; forgetting, he saith, those
count not to have
I
Those who think themselves perfect, fall. 89
us therefore, as many as be perfect, be thus minded. I v*r.
'. --
speak not, he saith, to the imperfect, unto whom as yet I cannot speak wisdom, who still must be nourished with milk, and are not fed with strong meat ; but unto them I speak, who are now eating strong meat. They seem now to be perfect, because they understand the equality of the
Word with the Father: still as yet they see not, as we mustl Cor. . >> is' l?
see, face to face ; still in part only, in a mystery. Let them
run therefore, since, when our path shall have been ended,
we then return unto our home ; let them run, let them reach
forth. Let us therefore, as many as be perfect, be thus PWl. 8, minded; and ifin any thing ye be otherwise minded, God
shall reveal this unto you. If perchance thou errest in any thing, why returnest thou not unto thy mother's milk ? For if ye be not exalted, if ye raise not your heart on high, ifye tread not in great matters that are too high for you, but preserve humility, God will reveal unto you what ye are otherwise minded in. But if ye choose to defend this very thing, which ye are otherwise minded about, and with
assert and against the peace of the Church this curse which he hath described entailed upon you; when ye are upon your mother's breast, and are removed away from the milk, ye shall die of hunger apart from your mother's breast. But ye continue in Catholic peace, perchance ye are in any thing otherwise minded than ye ought to be, God will reveal to you, ye be humble.
Wherefore Because God resisteth the proud, and giveth James
4,6. and pet. 5.
pertinacity
grace unto the humble.
15. Ver. 3. This Psalm therefore concludeth to this5"
Israel, trust in the Lord, from this lime forth and even unto eternity. The Greek words, iirb toO wv xai "cm; too alwvos, are rendered in the Latin, ex hoc nunc el usque in seculum. But the word seculum doth not always mean this world, but sometimes eternity since eternity understood in two ways until eternity, that is, either ever more without end, or until we arrive at eternity. How then
to be understood here Until we arrive at eternity, let us trust in the Lord God because when we have reached eternity, there will be no longer hope, but the thing itself will be ours.
purpose:
;
is it
; ?
it, if
;
is if
is
l
if
;
O? .
,
it
Iat. CXXXI.
90
Past teaching to be presupposed. David's meekness.
PSALM CXXXII. EXPOSITION.
A Sermon to the common People.
2 Cor. *' 16'
1. Ver. 1. 2. It was right indeed, most beloved, that we should rather hear our Brother*, my colleague, when present before all of us. And just now he refused not, but put us off; and I tell you this, Beloved, that with me ye may claim the promise. It could not, however, seem strange to you, Beloved, that I first came forward in obedience to his invitation : for he extorted from me that he might now listen to me, on the condition that I also may listen lo him, for in charity itself we are all listening unto Him, Who is our One Master in heaven. Attend therefore to the Psalm, which, as ye know, we have to treat of next in order. This is also entitled, A Song of Degrees; and is considerably longer
than the rest under the same title. Let us not therefore linger, save where necessity shall compel us : that we may, if the Lord permit, explain the whole. For ye also ought
not to hear every thing as men untaught; ye ought in some degree to aid us from your past listenings, so that it may not be needful that every thing should be declared to you as though new. New indeed we ought to be, because the old man ought not to creep upon us ; but we must grow also and advance. Of this very advancement the Apostle saith
Though our outward man perish, yet our inward man is renewed day by day. Let us not so grow as to become old after being new, but let the newness itself grow.
2. Lord, remember David, and all his meekness.
unto them that draw sin as it were with a long rope. They who add sins to sins, draw a long rope of sin ; they who when they have committed one sin, commit another, to cover it. For as yarn is added to yarn, to make a rope ; and it doth not progress in a straight line, but is twisted: so all evil deeds, which are sins when added one to another, when sin cometh from sin, and sin is annexed to sin, become a long rope. Whose paths are crooked, and their ways are full of windings. What is the use of this rope, save that by it each man's hands and feet are to be bound, and he is to
13
foot, and cast him into outer darkness: there shall be weeping and gnashing of teeth. There would be no means of binding his hands and feet, had he not made for himself a rope. Whence it is most openly said in another passage,
Prov. 5, The wicked shall be holden with the cords of his sins. Since therefore men are beaten by means of their own sins, therefore did the Lord make a whip of cords, and with it drove out of the Temple all who sought their own, not the things that are of Jesus Christ.
3. It is therefore the voice of this Temple in the Psalm. In this Temple, as 1 have said, God is prayed unto: and heareth in Spirit and in Truth ; not in that bodily Temple. For there was the shadow, wherein might be shewn what
was to come : therefore that Temple hath already fallen. Hath therefore the house of our prayer fallen? God forbid! For that temple which fell could not be called the house of
Is. 56, prayer, whereof it is said, My house shall be called a house
of prayer for all nations. For ye have heard what our Mat. 21, Lord Jesus Christ said, It is written, My house shall be
ca^el^ a house of prayer: but ye have made it a den of thieves. Did they who wished to make the house of God a den of thieves, effect the ruin of the Temple ? So they also who live ill in the Catholic Church, as far as in them is, wish to make the house of God a den of thieves ; yet they do not on that account ovcrthiovv the Temple. For a time
'?
and'3
John 2, -- '
The true Worshippers ; the true Priest, and Sacrifice. 75
will come, when they will be cast out of doors with the rope Vrr. of their sins. But this Temple of God, this Body of Christ, ----- this Congregation of the faithful, hath one voice, and singeth
in the Psalm as one man. We have already heard its voice
in many Psalms; let us also hear it in this. If we will, it
is our voice ; if we will, we hear it with the ear singing, and
we sing in heart. But if we refuse, we shall be in that Temple as buyers and sellers, that is, seeking our own
things : we enter the Church, not for those purposes that
please the eyes of God. Let therefore any one among you consider in what manner he heareth, whether he hear and
laugh, whether he hear and cast it behind him, whether he
hear and respond, that perceive his own voice here, and
join the voice of his own heart to the voice of this Psalm. Yet the voice of this Psalm not mute let them who are able, nay, who wish, be instructed they who wish not, let them not hinder. Let humility be recommended unto us thence he beginneth.
4. Ver. Lord, my heart is not lifted up. He hath offered a sacrifice. Whence do we prove that he hath offered
sacrifice Because humility of heart sacrifice.
said in another Psalm, //' Thou hadst desired a sacrifice, Ps. 51, surely would have given Thee. He wished to atone 16 unto God for his sins, he wished to propitiate Him, that he might receive pardon for his sins and, as were, seeking
by what means he might propitiate Him; thou hadst desired, he saith, a sacrifice, would hare given Thee;
but Thou delight est not in burnt offerings. It was super
fluous therefore for him to seek either rams, or bulls, or any such victim, wherewith he might appease God. What then? Since God not phased with burnt-offerings, doth He not receive sacrifice, and He appeased without sacrifice
If there no sacrifice, there no Priest. But we have a High Priest in Heaven, Who intercedelh with the Father for us, (for He hath entered into the Holy of Holies, within the veil, where the priest in figure entered not save once in the year, as the Lord also in the whole of time was once offered. He offered Himself, the High Priest Himself,
Himself the Victim, and entered once into the Holy of Holies, Heb- and now dieth no more, and death hath no more dominion jiom.
6,
9,
is a
I
is
I
:
it
is
is
is,
is
If it if a
it
? isj
a
?
1.
is a
;
It
;
70 Offering of a contrite heart. Coming to 'buy and sell. '
Psalm over Him. We are safe, for we have a Priest ; let us CxxM ? offer our sacrifice there. Let us consider what sacrifice we ought to offer; for God is not pleased with burnt- offerings, as ye have heard in the Psalm. But in that place Pa. 51, }ie next sheweth what he offeretl] ; The sacrifice of God is a troubled spirit: a broken and a contrite heart, O God, shult Thou not despise. If therefore a humbled heart be the sacrifice of God, he who said, O Lord, my heart is not
lifted up, offered a sacrifice. See him in another passage Ps. 25, thus offering: Look upon mine humility and my misery,
and forgive me all my sin.
5. Lord, my heart was not lifted up, neither were mine
eyes raised on high ; I have not exercised myself in great matters, nor in wonderful things which are too high for me. Let this be more plainly spoken and heard. I have not been proud : I have not wished to be known among men as for wondrous powers ; nor have I sought any thing beyond my strength, whereby I might boast myself among the ignorant. Observe, beloved, a great matter is set before you. As that Simon the sorcerer wished to advance into wonders above himself, on that account the power of the Apostles more pleased him, than the righteousness of Chris tians. But when he saw the imposition of hands by the Apostles, and that God gave the Holy Ghost to the faithful through their prayers ; and since then the Advent of the Holy Ghost was shewn through a miracle, so that they spoke with tongues, which they had not learnt, that is, all upon whom the. Holy Ghost descended. (Not that the Holy Ghost is not given now, because believers speak not with tongues. For they then needs must speak with tongues, to signify that all tongues should believe in Christ. When what was signified was fulfilled, the miracle was taken
When therefore Simon saw this, he wished to do the like, not to be like the Apostles; and ye are aware that he even imagined that the Holy Ghost might be gained with money. He therefore was one of those that enter into the temple to buy and sell ; he wanted to buy what he designed to sell : and truly, my brethren, it was thus, because he was such an one, and had in such wise come amongst them. The Lord cast forth from the temple the sellers of doves ;
away. )
The members in one body share each other's power. 77
now a dove signifieth the Holy Spirit ; Simon therefore Ven. wished to buy the dove, and to sell the dove. Our Lord Jesus --L-- Christ, Who dwelt in Peter, came up, and with a whip of Acts 8< cords drove forth the ungodly trader.
6. There are then men whom it pleaseth to perform a miracle, and they exact a miracle from those who have grown in grace in the Church ; and they who seem to them
selves far advanced, wish to do the like, and suppose they belong not to God, if they can not do it. But the Lord our
God, Who knoweth what He giveth and to whom, and how
the framework of the body may be preserved in peace, addresses the Church through the Apostle : Tlie eye cannot l Cor. say unto the hand, I have no need of thee ; nor again the
head to the feet, have no need of you. If the whole body were an eye, where were the hearing? the whole were hearing, where were the smelling? ye see then, brethren, how in our members each hath its own office. The eye seeth, and heareth not the ear heareth, and seeth not the hand worketh, but neither heareth nor seeth the foot walketh, but heareth not, nor seeth, nor doth what the hand doth. But there be health in one body, and the members contend not against one another, the ear seeth in the eye, the eye heareth in the ear nor can be objected to the ear that seeth not, so as to say to it, You are nothing, you are inferior can you see and discern colours, as the eye doth For the ear answereth from the peace of the body, and sailh, am where the eye is, am in that body in myself see not, in that wherewith exist see. So when the ear saith, My eye seeth the eye saith, My ear heareth; the eyes and ears say, Our hands work for us: the hands say, The eyes and the ears see and hear for us the eyes and ears and hands say, The feet walk for us: while all members do their work in one body, there be health therein, and the members agree, they rejoice, and rejoice with each other. And there be any trouble in any member, they forsake not each other, but suffer with
one another. Because in the body the foot seemeth far from the eyes, (for they are placed aloft, the feet below,) the foot happen lo tread upon thorn, do the eyes forsake
and not, as we see, the whole body contracted, so that the
is ;
if a
?
it if
\j\ '
; if
if
it I? itif I
I
;
it
:
II it :I;
;
;
78 Power of miracles belongs to the Whole Body.
Psalm man sitteth, the spine of the back is curved, that the thorn CxXxI- whicn natl) stuck in the foot may be sought? All the members do all they can, that the thorn which had stuck in may be drawn forth from that lowest and diminutive
part.
Thus then, brethren, whosoever in the body of Christ
cannot restore to life the dead, let him not seek this power, but let him seek that he may not disagree in the body ; as if the ear should seek to see, it may disagree. For what it hath not received it cannot do. Rut be objected to him and said, If thou wert righteous, thou wouldest raise again a dead man, as Peter raised them. (For the Apostles seem
John 14, to have wrought greater works in Christ, than the Lord Himself. But how could be that the shoots should have more power than the root Yet how do they appear to have wrought greater works than He? At the voice of the Lord the dead arose, at the shadow of Peter as he passed by a dead man arose. The latter seemeth greater than the former. But Christ could work without Peter, Peter could not, save in Christ: for without Me, sailh He, ye can do nothing. ) When therefore man who gaining grace heareth this, as
Acts
John 15,
4"
and no man touched Him; but the Head cried from heaven for the Body suffering on earth.
7. If therefore, brethren, each doeth righteously what he can, and in that wherein another can do more envieth not, but rejoiceth with him as set in one body with him: these words of the Psalm relate to him, Lord, my heart is not lifted up, neither are mine eyes raised on high nor hare
were calumny cast in his teeth by ignorant heathens, by men who know not what they speak of; in the membership of the Body of Christ let him answer and say, Thou who sayest, Thou art not righteous, because thou dost not work miracles; thou mightest also say to the ear, Thou art not in the body, for thou seest not.
You, he saith, should do what for me also, since am in the in him can do what he Cor. can, from whom am not divided in that can do less, he
Peter did. But Peter did body, wherein Peter wrought
12' 26' suffereth together with me, and in that he can do more,
with him. The Lord Himself cried from above
Acts concerning His Body, Saul, Saul, why persecuted thou Me?
rejoice
;
if
it
?
it
9,
u,
I
1
I
a
;
I
it :
is
I
I
it' it
it a
St. Paul a witness to the danger of spiritual pride. 79
I exercised myself in great matters, nor in wonderful things Ver. which are too high for me. What is above my strength, he ----- saith, I have not sought; I have not stretched myself out
there, I have not chosen to be magnified there. How deeply
this self-exaltation in the abundance of graces is to be feared,
that no man may pride himself in the gift of God, but may rather preserve humility, and may do what is written : The Ecclus. greater thou art, the more humble thyself, and thou shall3'*8'
findfavour before the Lord : how deeply pride in God's gift should be feared, we must again and again impress upon you, beloved brethren, especially as the shortness of this Psalm alloweth of our speaking. Although the Apostle Paul became a preacher from a persecutor, he gained more abundant grace in every Apostolic labour, than the rest of the Apostles; so that God might the more shew that what He giveth is His own, not man's. As physicians are wont to display the power of their art in those that are despaired
so our Lord Jesus Christ, our Physician and Saviour, in
one despaired of, who had been persecutor of the Church, displayed the greatness of His art, in that He not only made
him Christian, but an Apostle also: nor an Apostle only,
but, as he himself saith, one who toiled more than all of them. 15' 10' He had therefore transcendent grace. And ye see, brethren,
that at present in the Church the Epistles of the Apostle
Paul flourish more than those of his fellow Apostles. For
some wrote not, but only spoke in the Church for what are alleged by those who are in error under their name, are not
their own, and therefore are reprobated, and not received by
the Church. While others who have written, have neither
written so much, nor with so great grace. Since he then
had great grace, and had received great gifts from God,
what saith he in certain passage Lest should be exalted Cor.
above measure the abundance of the revelations. Heed 12, me am speaking to you of subject of awe Lest, he saith,
should be exalted above measure the abundance of the revelations, there teas given me a thorn in the flesh, the messenger ofSatan, to buffet me. What this, brethren That he might not be exalted as grown man, he was buffeted
as boy. And by whom By messenger of Satan. What bat"" this? Heissaid tohavebeen violently afflicted with some bodily
Cor.
<<,la-
/
a I:
of, a
? aa
a
is '1 ?
21 7"
? by
a
is I :
by a
:
80 Satan's malice, in God's hand, works our healing.
cxxx? Pam: now bodily pains are generally sent by messengers of 'Satan ; but they cannot do this, save they be allowed. For the holy Job also was thus proved. Satan was allowed to prove him, and struck him with a wound, which caused him to rot with worms. For the unclean had the permission, but the holy was put to proof. The devil knoweth not how great blessings are wrought through him, even when he
Johni3,rageth. Raging he entered into the heart of Judas, raging he betrayed Christ, raging he crucified Him: and by the crucifixion of Christ, the whole world was redeemed. Be hold, the rage of the devil was an hindrance to the devil, but a profit unto us. For by raging, he lost those whom he held, redeemed by the Lord's blood, which He shed while he raged. If he had known that he would suffer so great a loss, he would not have poured upon the earth a ransom whereby the human race was redeemed. Thus therefore that messenger of Satan was, of his own will as it were, permitted to buffet the Apostle; but nevertheless the Apostle was treated for his cure. And because what the physician had applied was troublesome to the sick one, he prayed the Physician to take it away. Just as a physician applieth to
the body some painful and burning plaster, whereby never theless he whose inner parts were swollen must be cured ; when the patient begins to burn and be tormented with the remedy, he begs the physician to take it off: but the
physician consoleth him, recommendeth him patience, be
Job 2,
cause he knoweth how useful is the remedy he hath applied. 12'C79 "^uus tne Apostle goeth on to say, after saying, There was given me a thorn in the flesh, the messenger of Satan, to
buffet me. (He had already given us the reason: Lest I should be exalted above measure through the abundance of the revelations, there was to me a thorn in the I
given flesh, the messenger of Satan, to buffet me. ) For this thing
besought the Lord thrice, that He would take it away from we. That is to say, I begged the physician to take away from me the troublesome plaster which he had applied. But hear the reply of the physician, My grace is sufficient for thee; for My strength is made perfect in weakness. I know what I have applied, I know the cause of thy sickness,
1 know the means of thy cure.
Soundness in Christ's Body better than high place. 81
8. If therefore, most beloved, the Apostle Paul could be Veh'
'---
what he hath justly not received, let him seek that without
which he cannot be in Christ's Body, or without which he is
there to his own hurt. For a sound finger is safer in the
body, than a blear eye. The finger is a small thing; the
eye a great thing, it hath great power: yet it is better to be
the finger and be sound, than to be the eye and to be dis turbed, to be bleared, to be blind. Let therefore every man
seek nothing in the Body of Christ, save soundness. Accord *cts 15, ing to soundness let him have faith ; by means of faith his
heart is cleansed, by the cleansing of his heart he will see that face of which it hath been said, Blessed are the pure heart, for they shall see God. Both he who hath wrought miracles, and he who hath not wrought miracles in the Body of Christ, ought not to rejoice, save in the Presence of God. The Apostles returned, and said to the Lord, Lord, even the devils are subject unto us through Thy Name. The Lord saw that they were tempted by pride arising from the power of miracles and He Who had come as Physician to cure our swellings, and to bear our infirmities, at once replied,
In this rejoice not, that the spirits are subject unto you: but rather rejoice because your names are written in heaven. Not all good Christians cast out devils; yet the names of all are written in heaven. He wished them not to rejoice in the peculiar gift they possessed, but in this, that they had salvation in common with the rest He wished the Apostles to rejoice whence thou also dost rejoice. Heed me, beloved. No believer hath hope, his name be not written in heaven. The names of all the faithful who love Christ, who walk
humbly in His way, which He, humble Himself, taught, are written in heaven. The name of every mean1 person in thej^j. Church, who believeth in Christ, and loveth Christ, andbilis
loveth the peace of Christ, written in heaven; ofevery one whom thou scornest. And in what such an one like the Apostles, who wrought so great miracles? Yet the Apostles are censured because they rejoiced in their own
VOL. VI.
lifted up with the greatness of the revelations, except he received a messenger of Satan to buffet him ; who can feel secure about himself? He who hath received less, seemeth to walk more safely ; but if he do not perversely seek for
G
if is
is a
:
;
}^ak ^'
82 The proud seek strong meat prematurely.
CXXXJ sPec'a^ ? ^ls, ancl are ordered to rejoice thence whence every 'such mean person rejoiceth.
9. Ver. 2. It is not without cause, my brethren, that he speaketh so humbly, Lord, my heart is not lifted up, nor mine eyes raised on high. I do not exercise myself in great matters, nor in wonderful things above me. If I had not lowly thoughts, but have lifted up my soul, as one taken from his
mother's breast, such the reward for my soul. He seemeth as it were to have bound himself by a curse. As in another
I
done any such thing, or if there be any wickedness in my hands ; if I have rewarded evil unto him that dealt friendly
r. s. 7, 3. passage he saith in the Psalm, O Lord, my God, if
have
*?
with me ; then let me deservedly fall back empty from mine enemies: and so forth ; in the same spirit he seemeth to say here also, Ifhad not lowly thoughts, but have lifted up my soul. Look, as though he had been going to say, Let it so happen to me. As there also, If I have returned evil to them that dealt friendly with me, let it so happen to me. How? Let me deservedlIy fall back from mine enemies empty. So also here, If had not lowly thoughts, but have
lifted up my soul, as one taken away from his mother's breast, may be my soul's reward. The condition and the
in the respective clauses answer to one another. Attend. Ye know that the Apostle saith to some weak
imprecation
/hare
hitherto ye were not able to bear it, neither yet now are ye able. There are weak persons who are not fit for strong meat; they wish to grasp at that which they cannot receive : and if they ever do receive, or seem to themselves to receive what they have not received, they are puffed up thereby, and become proud thereupon ; they seem to themselves wise men. Now this happeneth to all heretics ; who since they were animal and carnal, by defending their depraved opinions, which they could not see to be false, were shut out of the Catholic Church. I will explain to you, beloved, as far as I am able. Ye know that our Lord Jesus Christ is the Word
] Cor.
3, brethren,
fed you
with milk, and not ; with meat
for
John 1, of God, according to these words of John, In the beginning
1--3-
was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was not any
Our Isortfs Godhead Bread, His Manhood Milk. 83
thing made that was made. He therefore is bread : thence Vrw.
the Angels live. Behold, the bread is prepared for thee ; but -- grow by means of the milk, that thou mayest come to the bread. And how, thou sayest, do I grow from milk ? That which Christ became forthee forthy weakness, this first believe,
'---
and steadily hold. As then the mother when she seeth her child unfit for taking meat, giveth him meat, but meat that hath passed through her flesh : for the bread upon which the infant feeds, is the same bread as that whereupon the mother feeds; but the infant is not fit for the table, he is fit for the breast, and therefore bread is passed from the table through the mother's breast, that the same aliment may thus reach the little infant ; thus our Lord Jesus Christ, when
He was the Word with the Father, through Whom all things
were made ; Who since He was in the form of God, thought PWlipp. it not robbery to be equal with God; such as the Angels ' might receive according to their degree, and whence the Powers and Virtues, intellectual spirits, might feed ; while
man lay weak and wrapped in flesh on the earth, and the heavenly bread could not reach him; that man might eat! '? . 78, the bread of Angels, and that manna might descend to the
truer people of Israel, The Word was made flesh, and duel! John i among us. *'
10. On which account the Apostle Paul saith this to the
weak,
that
say 1 Cor.
Ithose whom he calleth natural and fleshly. Did I
knew any save Jesus Christ, and Him thing among you,
\CotM For there was Christ, and not crucified: In lA<<2, 2.
crucified?
beginning was the Word, and the Word was with God, and the Word was God. And because the Word was made flesh, the Word was also crucified : but was not changed into man; man was changed in Him. Man was changed in Him, that he might become better than he was, not that he might be turned into the very Substance of the Word. In that there fore He was Man, God died; and in that He was God, Man
was raised, and arose, and ascended into heaven. Whatever the Man suffered, God cannot be said not to have suffered, because He was God when He took upon Himself man; but He was not changed into man : just as thou canst not
say that thou hast not suffered injury, if thy garment be torn. And when thou complainest either to thy friends, or in a G2
84 Vain reasonings of Heretics about the Godhead.
Psalm court of law, thou sayest this to the judge, He tore me; thou 1iirrum sa^ est not' ^e t0)e m^ roDe'- ^' ^nJ' garment can be and deserveth to be called thyself, though it is not thyself, but thy garment ; how much the more hath the flesh of Christ deserved to be called Himself, the Temple of the Word one with the Word, so that whatever the Word suffered in the flesh, God Himself should suffer: although the Word could neither die, nor be corrupted, nor be changed, nor be slain ; but whatever of these He suffered, He suffered in the flesh? Marvel not that the Word suffered nothing : even the soul cannot suffer any thing when the flesh is slain, as the Lord Himself saith, Fear not them which kill the body, but are not able to kill the soul. If the soul cannot be killed, could the Word of God be killed ? Yet what saith he ? He hath scourged me, he hath buffeted me, he hath smitten me, he hath lacerated me : all this happeneth not in the soul ; nevertheless, he useth no other word than me, on account
of the unity of this alliance (consortii).
11. Our Lord Jesus Christ, the bread, made Himself milk
for us, being incarnate and appearing in mortal shape, that in Him death might be finished, and that we might not wander from the Word, believing on the flesh which the Word was made. Hence let us grow, by this milk let us be nourished; before we are strong enough to receive the Word, let us not depart from faith in our milk. But the heretics, anxious to discourse concerning what they could not understand, de clared that the Son is inferior to the Father, and that the Holy Ghost is inferior to the Son; they have created degrees, and have introduced into the Church Three Gods. For they cannot deny that the Father is God, that the Son is God, that the Holy Ghost is God. But if God the Father and God the Son and God the Holy Ghost be unequal, and not of the same substance ; there is not One
God, but Three Gods. Discoursing therefore on what they could not understand, they were puffed up withIpride, and what
is said in this Psalm took place in them, If
thoughts, but have lifted up my soul; as one taken from his mother's breast, so may be my souFs reward. For our mother the Church is of God, from Whom they are cut off : they ought to have been suckled and nourished there, that
had not lowly
Lifting up die soul way be in a good sense. S5
they might grow so as to receive the Word, God with God, Ver.
in the form of God equal with the Father.
12. Another opinion indeed hath been entertained
'---
by those who have treated these points before ourselves, and
another sense in these words, which I will not leave untold
to you, Beloved Brethren. They spoke thus : Every proud
man displeaseth God, and the human soul ought to humble
itself, that it may not displease God, and ought to con template with its whole heart the words, Tlie greater thou Ecclus. art, the more humble thyself, and thou shall find favour 3 ' 18. before the Lord. But again, there are some men who, when
they have heard that they ought to be humble, neglect themselves, wish to learn nothing, imagining that if they
learn any thing they will be proud ; and they abide in milk
alone. These the Scripture blameth, saying, Ye are become Heb. 5, such as hare need of milk, and not of strong meat. For12' God wisheth us to be so suckled with milk, that we abide not therein ; but, by growing through milk, we may arrive at strong meat. Man therefore ought not to raise his heart
unto pride, but to raise it unto the teaching of the Word of God. For if the soul were not to be lifted up, it would not be said in another Psalm, Unto Thee, Lord, will I lift up
Ps. 52,1 my soul. And except the soul overflow herself, she reacheth
not unto the sight of God, and unto the knowledge of that
immutable Substance. For while it is still in the flesh, it is thus addressed: Where is thy God? But the soul's God is within, and is within spiritually, and is lofty spiritually ; not as it were by intervals of places, as places are higher through intervals. For if such an altitude is to be sought, the birds surpass us in approaching God. God is therefore lofty within, and spiritually lofty; nor doth the soul reach Him, save it hath passed itself. For whatever thou thinkest con cerning God according to the body, thou errest much. Thou
art indeed an infant, if thou thinkest concerning God even after the human soul, so that God may either forget, or be wise so as that He may be unwise, or do any thing and yet repent of it: for all these things are said in the Scriptures, that God may be commended unto us yet unweaned ; not that we may hear these expressions literally of Him and under stand them as if God repented, and were now learning something that He knew not, and understanding what He
86' If so, weaning is in a good sense of progress.
Psalm understood not, and remembering what He had forgotten.
CXXXi. gucy1 things belong to the soul, not unto God. Unless
therefore he hath passed the measure of his own soul, he will
Exod. 3,not see that God is what He is; Who said, I am That I
"
Ps. 42, is thy God ? --My tears have been my meat day and night,
AM. What then did he reply, to whom it was said, Where
3-4-
] Cor. Become not children in your understandings; howbeit in *' 2? ' malice be ye children, that ye may be perfected in your understandings. It has been evidently explained, my brethren, where God would have us to be humble, where lofty. Humble, in order to provide against pride; lofty, to take in wisdom. Feed upon milk, that thou mayest be nourished; be nourished, so that thou mayest grow; grow,
so that thou mayest eat bread. But when thou hast begun to eat bread, thou wilt be weaned, that thou wilt no longer have need of milk, but of solid food. This he seemeth to have meant: If had not lowly thoughts, but have lifted up my soul that was not an infant in mind, was in wickedness. In this sense, he said before, Lord, my heart was not lifted up, nor mine eyes raised on high do not exercise myself in great matters, nor in wonderful things above me. Behold, in wickedness am an infant. But since am not an infant in understanding, had not lowly thoughts, but have lifted up my soul, may that reward be mine which given unto the infant that weaned from his mother, that may at length be able to eat bread.
13. This interpretation, also, brethren, displeaseth me not, since doth not militate against the faith. Yet cannot but remark that not only said, As one taken away from milk, such may be my soul's reward; but with this addition, As one taken away from milk when upon his mother's breast, such may be my sours reward. Here there somewhat that induces me to consider curse. For
while they daily soy unto me, Where is thy God? But tIhat he might find his God, what did he do? Now when thought thereupon, he saith, / poured out my heart
beyond myself. That he might find God, he poured out his heart beyond himself. It is not therefore said unto thee, be humble, with a view that thou mayest not be wise. Be humble, in respect of pride: be high, in re spect of wisdom. Hear a plain sentence in this matter.
not
it a
I
it is
If
I:
I
is I
it is
it
I is
is, I
is
I
I
:
if I
is,
But here rather too eurty weaning is meant. S7
an infant, but a grown child that is taken away from milk; Vrii. he who is weak in his earliest infancy, which is his true in- ----- fancy, is upon his mother's breast: if perchance he hath been
taken away from the milk, he perisheth. It is not without
a reason then that it is added, Upon his mother's breast. For all may be weaned by growing. He w ho groweth, and is thus taken away from milk, it is good for him; but hurtful for him who is still upon his mother's breast. We must therefore beware, my brethren, and be fearful, lest any one be taken away from milk before his time. For every full- grown child is separated from milk. But let none be taken away from milk, when he is upon his mother's breast. But while he is carried in his mother's hands, who hath been carried in her womb, (for he was carried in her womb, that he might be born ; he is carried in her arms, that he may grow,) he hath need of milk ; he is still upon his mother's breast. Let him not therefore wish to lift up his soul, when perchance he is not fit to take meat, but let him fulfil the commandments of humility. He hath wherein he may ex ercise himself: let him believe in Christ, that he may understand Christ. He cannot see the Word, he cannot understand the equality of the Word with the Father, he cannot as yet see the equality of the Holy Spirit with the Father and the Word; let him believe this, and suck it. He is safe, because, when he hath grown, he will eat,
which he could not do before he grew by sucking: and he hath a point to stretch towards. Seek not out the things that are too hard for thee, and search not the things that are above thy strength; that is, things which thou art not as yet fit to understand. And what am I to do? thou repliest.
Shall I remain thus ? But what things the Lord hath com- Eccluu. manded thee, think thereupon always. What hath the Lord3' 22'
commanded thee ? Do works of mercy, part not with the peace of the Church, place not thy trust in man, tempt not God by longing for miracles. If there be fruit in thee, thou
kuowest that thou endurest tares together with the good Mat. 13, until the harvest; that thou canst be with the wicked for a30' season, not for evermore. The chaff is here mingled during
this season on the floor; it will not be with thee in the barn.
Here, What the Lord hath commanded, think thereupon always. Thou shall not be taken away from the milk as
88 Even the advanced require diligence.
Psaim lonir as thou art upon thy mother's breast; lest thou perish from hunger, before thou art fit to eat bread. Grow: thy powers will be strong, and thou wilt see what thou couldest not, and wilt receive what thou receivedst not.
14. What then ? When I shall see what I could not see, and shall receive what I could not receive, shall I then lay aside apprehension? shall I then be perfect? No, not as long as thou livest. Our very perfection is humility. Ye have heard the conclusion of the reading from the Apostle, if it hath been retained in your memory; how he who received a buffet that he might not be exalted by the revela tions (how great things were revealed to him! ) on account of the very magnitude of those revelations, because he might
have been exalted, except he had received the messenger of Satan : nevertheless, what doth he, to whom so great things
Phil. 3, were revealed, say ? Brethren,
I i3' I4' apprehended. Paul saith, Brethren,
myself
count not myself to
have apprehended; he who received the buffeting messenger of Satan that he might not be exalted above measure by the greatness of the revelations. Who dareth to say that he apprehendeth ? Lo, Paul hath not apprehended, and saith, / count not myself to have apprehended. And what sayest
I follow
after,he saith, that I may apprehend. if
thou, Paul!
Paul is still on the path, and dost thou think thyself at thy
I
things which are behind. This do thou also do, and forget
thy past wicked life. If at one time vanity pleased thee, let it please thee no more. Forgetting those things, he saith, which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus. I hear the voice of God from above, and I run that I may apprehend. For He hath not left me to abide in the path, since He ceaseth not to address me. God therefore, my brethren, ceaseth not to address us. For if He ceaseth, what are we doing ? What
is the use of inspired lessons and inspired Psalms ? Forget therefore what is behind, and reach forth unto the things that are before. So suck in milk, that ye may grow unto meat. When therefore ye shall have come into your home, ye will rejoice. And still observe, that the Apostle followeth unto the prize of his heavenly calling. For he saith, Let
home? This one thing
do; forgetting, he saith, those
count not to have
I
Those who think themselves perfect, fall. 89
us therefore, as many as be perfect, be thus minded. I v*r.
'. --
speak not, he saith, to the imperfect, unto whom as yet I cannot speak wisdom, who still must be nourished with milk, and are not fed with strong meat ; but unto them I speak, who are now eating strong meat. They seem now to be perfect, because they understand the equality of the
Word with the Father: still as yet they see not, as we mustl Cor. . >> is' l?
see, face to face ; still in part only, in a mystery. Let them
run therefore, since, when our path shall have been ended,
we then return unto our home ; let them run, let them reach
forth. Let us therefore, as many as be perfect, be thus PWl. 8, minded; and ifin any thing ye be otherwise minded, God
shall reveal this unto you. If perchance thou errest in any thing, why returnest thou not unto thy mother's milk ? For if ye be not exalted, if ye raise not your heart on high, ifye tread not in great matters that are too high for you, but preserve humility, God will reveal unto you what ye are otherwise minded in. But if ye choose to defend this very thing, which ye are otherwise minded about, and with
assert and against the peace of the Church this curse which he hath described entailed upon you; when ye are upon your mother's breast, and are removed away from the milk, ye shall die of hunger apart from your mother's breast. But ye continue in Catholic peace, perchance ye are in any thing otherwise minded than ye ought to be, God will reveal to you, ye be humble.
Wherefore Because God resisteth the proud, and giveth James
4,6. and pet. 5.
pertinacity
grace unto the humble.
15. Ver. 3. This Psalm therefore concludeth to this5"
Israel, trust in the Lord, from this lime forth and even unto eternity. The Greek words, iirb toO wv xai "cm; too alwvos, are rendered in the Latin, ex hoc nunc el usque in seculum. But the word seculum doth not always mean this world, but sometimes eternity since eternity understood in two ways until eternity, that is, either ever more without end, or until we arrive at eternity. How then
to be understood here Until we arrive at eternity, let us trust in the Lord God because when we have reached eternity, there will be no longer hope, but the thing itself will be ours.
purpose:
;
is it
; ?
it, if
;
is if
is
l
if
;
O? .
,
it
Iat. CXXXI.
90
Past teaching to be presupposed. David's meekness.
PSALM CXXXII. EXPOSITION.
A Sermon to the common People.
2 Cor. *' 16'
1. Ver. 1. 2. It was right indeed, most beloved, that we should rather hear our Brother*, my colleague, when present before all of us. And just now he refused not, but put us off; and I tell you this, Beloved, that with me ye may claim the promise. It could not, however, seem strange to you, Beloved, that I first came forward in obedience to his invitation : for he extorted from me that he might now listen to me, on the condition that I also may listen lo him, for in charity itself we are all listening unto Him, Who is our One Master in heaven. Attend therefore to the Psalm, which, as ye know, we have to treat of next in order. This is also entitled, A Song of Degrees; and is considerably longer
than the rest under the same title. Let us not therefore linger, save where necessity shall compel us : that we may, if the Lord permit, explain the whole. For ye also ought
not to hear every thing as men untaught; ye ought in some degree to aid us from your past listenings, so that it may not be needful that every thing should be declared to you as though new. New indeed we ought to be, because the old man ought not to creep upon us ; but we must grow also and advance. Of this very advancement the Apostle saith
Though our outward man perish, yet our inward man is renewed day by day. Let us not so grow as to become old after being new, but let the newness itself grow.
2. Lord, remember David, and all his meekness.
