For the truths have been
minished
from among the sons of men.
Augustine - Exposition on the Psalms - v1
violences of the Circumcelliones, with the bishops and presbyters for their leaders, flying about in every direction,
and calling their terrible clubs ' Israels ;' which men now
living daily see and feel. But for the limes of Macarius*, respecting which they raise an invidious cry1, most menidequi. have not seen them, and no one sees them now : and any dj^fal Catholic who saw them could say, if he wished to be admit. servant of God, In the Lord I
says now, when he sees many things in the Church which
he would not, who perceives that he as yet swims within
those nets full of fish good aud bad, until all arrive at the Mat. 13,
"
end of the sea, where the bad are separated from the good. But these, what do they answer, if he whom they baptize say to one of them, How would you have me feel confidence ? For if it be the desert of both the giver and the receiver, be it of God the giver and of my conscience the receiver: for these two, His goodness and my own faith, are not doubtful to me. Why do you interpose yourself, of whom I can know nothing certain ? Allow me to say, In the Lord I trust. For if I trust in you, how can I trust that you have done no evil this night ? Lastly, if you would have me believe you, can
trust. Which indeed he
I do more than believe respecting yourself? How then can I
trust in those with whom you communicated yesterday, and communicate to-day, and will communicate to-morrow, as to whether even in these three days they have not committed
aught of evil ? But if what we do not know defileth neither
you or me, what cause is there for rebaptizing those who
have known nothing of the times of the surrender of the books22 tradi- and of the Macarian cry 3 ? What cause that thou shouldestri? ";^ dare to rebaptize Christians coming from Mesopotamia,
who never even heard the name of Caecilianus and Donatus,
and deny that they are Christians ? But if other men's sins,
which they know not of, defile them, whatever is each day committed, on your side, without your knowledge, makes you
guilty, who vainly object the imperial constitutions toofHo- Catholics, whilst private clubs and fires rage as they do in ^""405.
Ben.
? Of the mission of Macarius and cution,seeS. Optatus,lib. 3. andS. Aug. Paulus into Africa by Constant), abt. Ep. 44. &c. Ben.
A. D. 348, and the complaint of penc il
98 Schismatics mar God's work. Christ used Judas' ministry.
i. e. if
Psalm your own camp. See whcreunto they have fallen, who -- when they saw sinners in the Catholic Church could not say,
lies
trust; ' how say ye to my soul, Remove into the mountains as a
In the Lord I
Which they would most certainly say, if they were not themselves, or even if themselves were such as they supposed them to be, from whom with sacrilegious pride they pretended
trust ; and have placed their hope in man.
? " lnat they wisned to separate themselves. I though 6. Let the Catholic soul then say, In the Lord
For, lo, the sinners hare bent the bow, they have prepared their arrows in the quiver, that they may in the obscure moon shoot at the upright in heart: and from them let her turn her speech to the Lord, and say, (ver. 3. )
For they have destroyed what Thou hast perfected. And this let her say not against these only, but against all heretics. For they have all, as far as in them lies, destroyed
sparrow?
Ps. 8, 2. the praise which God hath perfected out of the mouth of babes and sucklings, when they disturb the little ones with vain and scrupulous questions, and suffer them not to be nourished with the milk of faith. As if then it were said to this soul, why do they say to you, Remove into the mountains as a sparrow; why do they frighten you with sinners, who have bent the bow, to shoot in the obscure moon at the upright in heart? She answers, Therefore it is they frighten me, because they have destroyed what Thou hast perfected. Where but in their conventicles, where they nourish not with milk, but kill with poison the babes and ignorant of the interior light. But what hath the Just done? IfMacarius, if Caecilianus, offenId you, what hath Christ dIone to you, Who
~"
What hath Christ done to you? Who with such exceeding
Luke22, patience endured His betrayer, as to give to him, as to the
,confe'e- other Apostles, the first Eucharist consecrated ' with His own
called a devil, who before betraying the Lord could not 6. 'shew good faith even to the Lord's purse, with the other Mat. lo, disciples to preach the kingdom of heaven ; that He might
shew that the gifts of God come to those that with faith
JoiinH. said, My peace
'?
give unto you, My peace
which ye with your abominable dissensions have violated?
hands, and blessed with His own mouth. What hath Christ
tam.
John 6 done to you? Who sent this same betrayer, whom He
leave with
you;
God's Temple holy. His eyes, open or closed, try men. 99
receive them, though he, through whom they receive them, Ver. a. be such as Judas was.
7. Ver. 4. The Lord is in His holy temple, yea in such
wise as the Apostle saith, For the temple of God is holy, i Cor. 3, which temple ye are. Now if any man shall violate the temple of God, him shall God destroy. He violateth the temple of God, who violateth unity : for he holdeth not the Col. 2, head, from which the whole body fitly joined together
compacted by that which every joint supplieth* according to 16.
the working after the measure ofevery part maketh increase
of the body to the edifying of itself in love. The Lord is in
this His holy temple; which consisteth of His many mem
bers, fulfilling each his own separate duties, by love built up
into one building. Which temple he violateth, who for the
sake of his own preeminence separateth himself from the Catholic society. The Lord is in His holy temple; the
Lord, His seat is in heaven. If you take heaven to be the
just man, as you take the earth to be the sinner, to whom it
was said, Earth thou art, and unto earth shalt thou go; Gen. 3, the words, The Lord is in His holy temple you will under- 19- stand to be repeated, whilst it is said, The Lord, His seat is
in heaven.
8. His eyes look upon the poor. His to Whom thePs. 10, poor man hath been left, and Who hath been made a refuge Ps' 9 9 to the poor. And therefore all the seditions and tumults Mat 13 within these nets, until they be drawn to shore, concerning 47. which heretics upbraid us to their own ruin and our cor rection, are caused by those men, who will not be Christ's poor.
But do they turn away God's eyes from such as would be
so ? For His eyes look upon the poor. Is it to be feared
lest, in the crowd of the rich, He may not be able to see the
few poor, whom He brings up in safe keeping in the bosom
of the Catholic Church ? His eyelids question the sons of
men. Here by that rule I would wish to take the sons of
men b of those that from old men have been regenerated by
? >;<< riir. i ifm r<< inx'(<iyM(. mindful of him; or the son of man, per omnem tactum snbministrationis. that Thou visitest him f And Ps. 9, b Cf. S. Aug. Ps. 8, 4. ? . 10. on 20. ? . 19. on the words, Let the
the words, What is man, that Thou art heathen know that they are men. h2
ond^\ t
100 Rain of teaching, fruitful to righteous, ensnares sinners. Psalm faith. For these, by certain obscure passages of Scripture, as it
X*.
were the closed eyes of God, are exercised that they may seek: and again, by certain clear passages, as it were the open eyes of God, are enlightened that they may rejoice. And this frequent closing and opening in the holy Books are as it were the eyelids of God ; which question, that which try the sons of men;' who are neither wearied with the obscurity of the matter, but exercised; nor puffed up by knowledge, but confirmed.
9. Ver. 5. The Lord questioneth the righteous and ungodly. Why then do we fear lest the ungodly should be any hurt to us, so be they do with insincere heart share the sacraments with us, seeing that He questioneth the righteous and the ungodly. But whoso loveth iniquity, kaleth his own soul: that is, not him who believeth God, and putteth not his hope in man, but only his own soul doth the lover of iniquity hurt.
10. Ver. 6. He shall rain snares upon the sinners. If by clouds are understood prophets generally, whether good Mat. 21, or bad, who are also called false prophets false prophets
Cor. '"
Eph.
Eph. 32.
are so ordered by the Lord God, that by them He may rain snares upon sinners. For no one, but the sinner, falls into following of them, whether by way of preparation for the last punishment, he shall choose to persevere in sin; or to dissuade from pride, in time he shall come to seek God with more sincere intent. But by clouds are understood
good and true prophets only by these too clear that God raineth snares upon sinners, although by them He watereth also the godly unto fruitfulncss. To some, saith the Apostle, we are the savour of life unto life; to some the savour of death unto death. For not prophets only, but all who with the word of God water souls, may be called clouds. Who when they are understood amiss, God raineth snares upon sinners; but when they are understood aright, He maketh the hearts of the godly and believing fruitful. As, for instance, the passage, and they two shall be in one flesh, one inter- pret with an eye to lust, He raineth snare upon the sinner. But you understand as he who says, But speak concerning Christ and the Church, He raineth a shower on the fertile soil. Now both are effected
by the
5,
5,
2,
it if
a a
it,
a
;
if
I
is,
51
2
if
it is
if if
if
:
'
God righteous in judgment. The Moon may be the Synagogue. 101
same cloud, that is, holy Scripture. Again the Lord says, Ver. 7. Not that which goeth into your mouth defileth you, but that^iatA5^ which cometh out. The sinner hears this, and makes ready
his palate for gluttony: the righteous hears and guarded against the superstitious distinction in meats. Here then
also out of the same cloud of Scripture, according to the several desert of each, upon the sinner the rain of snares, upon the righteous the rain of fruitfulness, poured.
11. Fire and brimstone and the blast of the tempest is the portion of their cup. This their punishment and end, by whom the name of God blasphemed; that first they should
be wasted by the fire of their own lusts, then by the ill savour of their evil deeds cast off from the company of the blessed, at last carried away and overwhelmed suffer penalties unspeak able. For this the portion of their cup as of the righteous,
Thy cup inebriating how excellent is for they shall be ine briated with the richness of Thine house. Now suppose cup mentioned for this reason, that we should not suppose that any thing done by God's providence, even in the very
punishments of sinners, beyond moderation and measure. And therefore as he were giving reason why this should be, he added, (ver. 7. ) For the Lord righteous, and hath loved righteousnesses. The plural not without meaning, but only because he speaks of men, as that righteousnesses be understood to be used for righteous men. For in many righteous men there seem, so to say, to be righteousnesses, whereas there one only righteousness of God whereof they all participate. Like as when one face looks upon many mirrors, what in
Ps. 36,8.
one only, by those many mirrors Wherefore he recurs to the singular, seen equity. Perhaps, His face hath were said, Equity hath been seen in
reflected manifoldly.
saying, His face hath
seen equity, as
His face, that is, in knowledge of Him. For God's face is the power by which He made known to them that are worthy. Or at least, Hisface hath seen equity, because He doth not allow Himself to be known by the evil, but by the good and this equity.
12. But any one would understand the . moon of the synagogue, let him refer the Psalm to the Lord's passion, and of the Jews say, For they have destroyed what Thou hast perfected and of the Lord Himself, But what hath the
ver. 3.
;
if
is
is
is
is
is
;
is
is
is
if
if
it it is
is
is
a
it is I
:
is
I a
is
is
it,
102 Ps. XI. applied to the Passion. Truth Jailing on earth.
Psalm Just done? Whom they accused as the destroyer of the ----- Law: Whose precepts, by their corrupt living, and by
them, and by setting up their own, they had destroyed, so that the Lord Himself may speak as Man, as He is wont, saying, In the Lord I trust; how say ye to my
ver. i. soul, Remove into the mountains as a sparrow? by reason, that is, of the fear of those, who desired to apprehend and crucify Him. Since the interpretation is not unreasonable
ver. 2. of sinners wishing to shoot at the upright in heart, that is, those who believed in Christ, in the obscure moon, that is, the Synagogue filled with sinners. To this too the words,
rer. 4. The Lord is in His holy temple; the Lord, His seat is in heaven, are suitable ; that the Word in Man, or the very
John 13,
Son of Man Who in heaven. His eyes look upon the poor either on Him whom He assumed as God, or for whom He suffered as Man. His eyelids question the sons of men. The closing and opening of the eyes, which probably meant by the word eyelids, we may take to be His death
and ver. 5.
ver. 6.
xi! '
Why
despising
resurrection, whereby He tried the sons of men His disciples, terrified at His passion, and gladdened by the resurrection. The Lord questioneth the righteous and ungodly, even now from out of Heaven governing the Church. But whoso loveth iniquity, hateth his own soul.
so, what follows teaches us. For He shall rain snares upon the sinners which to be taken accord ing to the exposition above given, and so on with all the rest to the end of the Psalm.
PSALM XII.
To the end, for the eighth, a Psalm of David.
. It has been said on the sixth Psalm, that the eighth' may be taken as the day of judgment. For the eighth may also be taken for the eternal age for that after the time present, which cycle of seven days, shall be given to the Saints.
2. Ver. Save me, Lord, for the holy hath failed; that is, not found as we speak when we say, Corn fails, or, Money fails.
For the truths have been minished from among the sons of men. The truth one, whereby holy
souls are enlightened but forasmuch as there are many
:
:
O
is
is
is is 1. a
'
it is
1
;' : it
is,
'
is
3,
is
;
Men's evil working. Need of the Poor supplied in Christ. 103
souls, there may be said in them to be many truths : in mirrors there are seen many reflections from one face.
3. Ver. 2. He hath talked vanity each man to his neigh bour. By neighbour we must understand every man : for
that there is no one with whom we should work evil; a<<rfRom. l3, the love of our neighbour worketh no evil. Deceitful lips, 10" with a heart and a heart they have spoken evil things. LXX. The repetition, with a heart and a heart, signifies a double al" *"""' heart.
4. Ver. 3. May the Lord destroy all deceitful lips. He
says all, that no one may suppose himself excepted : as the Apostle says, Upon every soul of man that doeth evil, of the Rom. 2, Jew first, and of the Greek. The tongue speaking great ' things: the proud tongue.
5. Ver. 4. Who have said, We will magnify our tongue, our lips are our own, who is Lord over us ? Proud hypo crites are meant, putting confidence in their speech to deceive men, and not submitting themselves to God.
6. Ver. 5. Because of the wretchedness of the needy and
the sighing of the poor, now I will arise, saith the Lord.
For so the Lord Himself in the Gospel pitied His people, because they had no ruler, when they could well obey. Whence too it is said in the Gospel, The harvest is plenteous, Matt. 9, but the labourers arefew. But this must be taken as spoken37.
in the person of God the Father, Who, because of the needy
and the poor, that is, who in need and poverty were lacking spiritual good things, vouchsafed to send His own Son.
From thence begins His sermon on the mount in Matthew,
where He says, Blessed are the poor in spirit ; for theirs is Mat. 5,
'
Iwill place in salvation. He does not say what He would place : but, in salvation, must be
the kingdom of heaven.
understood as, in Christ ; according to that, For mine eyes Luke 2, have seen Thy salvation. And hence He is understood30"
to have placed in Him what appertains to the taking away
the wretchedness of the needy, and the comforting the sigh
ing of the poor. / will deal confidently in Him: according
to that in the Gospel, For He taught them as one having Mat. 7, authority, and not as their scribes.
7. Ver. 6. The words of the Lord aie pure words. This is in the person of the Prophet himself, The words of the
1 04 Sevenfold purification. This world's course leads not above.
Psalm Lord are pure words. He says pure, without the alloy of
-- pretence. For many preach the truth impurely; for they
Phil. 1, sell it for the bribe of the advantages of this life. Of such
16"
the Apostle says, that they declared Christ not purely. Silver tried by the fire for the earth. These words of the Lord by means of tribulations approved to sinners. Purified seven times: by the fear of God, by godliness, by knowledge,
Is. i1,2. by might, by counsel, by understanding, by wisdom. For seven steps also of beatitude there are, which the Lord goes over, according to Matthew, in the same sermon which He
Matt. 5, Spake on the Mount, Blessed are the poor in spirit, blessed the meek, blessed they that mourn, blessed they which do hunger and thirst after righteousness, blessed the merciful, blessed the pure in heart, blessed the peace-makers. Of which seven sentences it may be observed how all that long sermon
Matt. 5, was spoken. For the eighth where it is said, Blessed are they which suffer persecution for righteousness' sake, denotes the fire itself, whereby the silver is proved seven times. And
Matt. 7, at the termination of this sermon it is said, For He taught them as one having authority, and not as their scribes. Which refers to that which is said in this Psalm, / deal confidently in Him.
8. Ver. 7. Thou, 0 Lord, shall preserve us, and keep us from this generation to eternity: here as needy and poor,
there as wealthy and rich.
9. Ver. 8. The ungodly walk in a circle round about :
that is, in the desire of things temporal, which revolves as a wheel in a repeated circle of seven days ; and therefore they do not arrive at the eighth, that is, at eternity, for which this Psalm is entitled. So too it is said by Solomon,
afi? s2? ' ^or *ne *"*** ^"'2 ** ^le winnoirer of the ungodly, and he LXX. bringeth on them the wheel of the wicked. -- After Tltine
height Thou hast multiplied the sons of men. For there is
in temporal things too a multiplication, which turns away Wisd. 9, from the unity of God. Hence the corruptible body weigheth down the soul, and the earthy tabernacle presseth down the
mind that museth upon many things. But the righteous are Ps. 84,7. multiplied after the height of God, when they shall go from
strength to strength.
Complaint of the soul waiting for deliverance. 105
PSALM XIII.
Unto the end, a Psalm of David.
T at. xii.
1. For Christ is the end of the law to every one /AaiRom. 10' beliereth. (Ver. 1. ) How long, O Lord, wilt Thou forget me
unto the end ? that is, put me off as to spiritually under standing Christ, Who is the Wisdom of God, and the true
end of all the aim of the soul. How long dost Thou turn away Thy face from me? As God doth not forget, so neither doth He turn His face away : but Scripture speaks after our manner. Now God is said to turn away His face, when He doth not give to the soul, which as yet hath not the pure eye
of the mind, the knowledge of Himself.
2. Ver. 2. How long shall
There is no need of counsel but in adversity. Therefore, How long shall /place counsel in my soul? is as if it were said, How long shall I be in adversity ? Or at least it is an answer, so that the meaning is this, So long, O Lord, wilt Thou forget me to the end, and so long turn away Thy face from me, until I shall place counsel in mine own soul : so that except a man place counsel in his own soul to work
mercy perfectly, God will not direct him to the end, nor give him that full knowledge of Himself, which is face to face. Sorrow in my heart through the day? How long shall I have, is understood. And through the day signifies con tinuance, so that day is taken for time : from which as each one longs to be free, he has sorrow in his heart, making entreaty to rise to things eternal, and not endure man's day.
3. How long shall mine enemy be exalted over me? either the devil, or carnal habit.
I
place counsel in my soul?
4. Ver. 3. Look on me, and hear me, O Lord my God. Look on me, refers to what was said, How long dost Thou turn away Thy face from me. Hear, refers to what was said, How long wIilt Thou forget me to the end ? Lighten
sleep not in death. The eyes of the heart must be understood, that they be not closed by the pleasur
able eclipse of sin. I 5. Ver. 4. Lest at any time mine enemy say,
mine eyes, that
have
1 06 Singing to God inwardor outward. JVho ' say there is no God. '
Psai. m prevailed against him. The devil's mockery is to be feared.
Theg that trouble me will exult, if I
be moved; the devil and his angels; who exulted not over that righteous man,
Job2, 3. Job, when they troubled him; because he was not moved, that is, did not drawI back from the stedfastness of his faith.
have hoped in Thy mercy. Because
6. Ver. 5. But
this very thing, that a man be not moved, and that he abide fixed in the Lord, he should not attribute to self: lest when he glories that he hath not been moved, he be moved by this very pride. My heart shall exult in Thy salvation ; in
i canta. Christ, in the Wisdom of God. (Ver. 6. ) / will sing 1 to the Lord Who hath given me good things; spiritual good things,
tpsal.
not belonging to man's day. And of the Lord most high; that
Iwill chant
"
? #i
PSALM XIV.
To the end, a Psalm of David himself.
to the name give thanks with joy, and in most due order employ my body, which the song of the
spiritual soul. But if any distinction to be marked here, will sing with the heart, will chant with my works to the Lord, that which He alone seeth, but to the name of the Lord, that which known among men, which serviceable
not for Him, but for us.
What to the end means, must not be too often repeated. Eom. For Christ the end of the law for righteousness to every 10'4. 1 one that believeth; as the Apostle saith. We believe on
Him, when we begin to enter on the good road we shall see Him, when we shall get to the end. And therefore is He the end.
2. Ver. The fool hath said in his heart, There no God. For not even have certain sacrilegious and abomi nable philosophers, who entertain perverse and false notions of God, dared to say, There no God. Therefore is, hath said in his heart; for that no one dares to say even
he has dared to think it. They are corrupt, and become abominable in their affections that is, whilst they love this world and love not God these are the affections which corrupt the soul, and so blind that the fool can even say,
Eom. l,tn his heart, There no God. For as they did not like to 28.
is
is ;I
it,
:
is
is, I
if / 1.
* it, it is
:
is
;
1.
is
is
is
No good in man of himself. Jew and Gentile alike corrupt. 107
retain God in their knowledge, God gave them over to a Ver. reprobate mind. There is none that doeth goodness, no not --'-- -- up to one. Up to one, can be understood either with that
one, so that no man be understood: or besides one, that the
Lord Christ may be excepted. As we say, This field is up to the sea; we do not of course reckon the sea together with the field. And this is the better interpretation, so that none be understood to have done goodness up to Christ; for that no man can do goodness, except He shall have shewn it. And that is true ; for until a man know the one God, he cannot do goodness.
3. Ver. 2. The Lord from heaven looked out upon the sons of men, to see if there be one understanding, or seeking after God. It may be interpreted, upon the Jews ; as he may have given them the more honourable name of the sons of men, by reason of their worship of the One God, in comparison with the Gentiles; of whom I suppose it was said above, Thefool hath said in his heart, There is no God, Sfc. Now the Lord looks out, that He may see, by His holy souls: which is the meaning of, from heaven. For by Himself nothing is hid from Him.
4. Ver. 3. All have gone out of the way, they have together become useless: that is, the Jews have become as the Gentiles, who were spoken of above, Tliere is none that doeth
good, no not up to one: must be interpreted as above. Their
throat is an open sepulchre. Either the voracity of the ever
open palate is signified : or allegorically those who slay,
and as it were devour those they have slain, into whom they
instil the disorder of their own conversation. Like to
which with the contrary meaning is that which was said to
Peter, Kill and eat; that he should convert the Gentiles to Acts lo, his own faith and good conversation. With their tongues
they have dealt craftily. Flattery is the companion of the greedy and of all bad men. The poison of asps is under
their lips. By poison, he means deceit; and of asps, be
cause they will not hear the precepts of the law, as asps
will not hear the voice of the charmer; which is said more p9. 58,5. clearly in another Psalm. Whose mouth is full of cursing
and bitterness : this is, the poison of asps. Their feet are swift to shed blood. He here shews forth the habit of ill
108 Evil men fear what they should not, and not what they should.
and are laden, and heavy
the Lord, as 1 said, mentions, in the easy yoke and light burden. There is no fear of God before their eyes. These do not say, There is no God; but yet they do not fear God.
5. Ver.
and calling their terrible clubs ' Israels ;' which men now
living daily see and feel. But for the limes of Macarius*, respecting which they raise an invidious cry1, most menidequi. have not seen them, and no one sees them now : and any dj^fal Catholic who saw them could say, if he wished to be admit. servant of God, In the Lord I
says now, when he sees many things in the Church which
he would not, who perceives that he as yet swims within
those nets full of fish good aud bad, until all arrive at the Mat. 13,
"
end of the sea, where the bad are separated from the good. But these, what do they answer, if he whom they baptize say to one of them, How would you have me feel confidence ? For if it be the desert of both the giver and the receiver, be it of God the giver and of my conscience the receiver: for these two, His goodness and my own faith, are not doubtful to me. Why do you interpose yourself, of whom I can know nothing certain ? Allow me to say, In the Lord I trust. For if I trust in you, how can I trust that you have done no evil this night ? Lastly, if you would have me believe you, can
trust. Which indeed he
I do more than believe respecting yourself? How then can I
trust in those with whom you communicated yesterday, and communicate to-day, and will communicate to-morrow, as to whether even in these three days they have not committed
aught of evil ? But if what we do not know defileth neither
you or me, what cause is there for rebaptizing those who
have known nothing of the times of the surrender of the books22 tradi- and of the Macarian cry 3 ? What cause that thou shouldestri? ";^ dare to rebaptize Christians coming from Mesopotamia,
who never even heard the name of Caecilianus and Donatus,
and deny that they are Christians ? But if other men's sins,
which they know not of, defile them, whatever is each day committed, on your side, without your knowledge, makes you
guilty, who vainly object the imperial constitutions toofHo- Catholics, whilst private clubs and fires rage as they do in ^""405.
Ben.
? Of the mission of Macarius and cution,seeS. Optatus,lib. 3. andS. Aug. Paulus into Africa by Constant), abt. Ep. 44. &c. Ben.
A. D. 348, and the complaint of penc il
98 Schismatics mar God's work. Christ used Judas' ministry.
i. e. if
Psalm your own camp. See whcreunto they have fallen, who -- when they saw sinners in the Catholic Church could not say,
lies
trust; ' how say ye to my soul, Remove into the mountains as a
In the Lord I
Which they would most certainly say, if they were not themselves, or even if themselves were such as they supposed them to be, from whom with sacrilegious pride they pretended
trust ; and have placed their hope in man.
? " lnat they wisned to separate themselves. I though 6. Let the Catholic soul then say, In the Lord
For, lo, the sinners hare bent the bow, they have prepared their arrows in the quiver, that they may in the obscure moon shoot at the upright in heart: and from them let her turn her speech to the Lord, and say, (ver. 3. )
For they have destroyed what Thou hast perfected. And this let her say not against these only, but against all heretics. For they have all, as far as in them lies, destroyed
sparrow?
Ps. 8, 2. the praise which God hath perfected out of the mouth of babes and sucklings, when they disturb the little ones with vain and scrupulous questions, and suffer them not to be nourished with the milk of faith. As if then it were said to this soul, why do they say to you, Remove into the mountains as a sparrow; why do they frighten you with sinners, who have bent the bow, to shoot in the obscure moon at the upright in heart? She answers, Therefore it is they frighten me, because they have destroyed what Thou hast perfected. Where but in their conventicles, where they nourish not with milk, but kill with poison the babes and ignorant of the interior light. But what hath the Just done? IfMacarius, if Caecilianus, offenId you, what hath Christ dIone to you, Who
~"
What hath Christ done to you? Who with such exceeding
Luke22, patience endured His betrayer, as to give to him, as to the
,confe'e- other Apostles, the first Eucharist consecrated ' with His own
called a devil, who before betraying the Lord could not 6. 'shew good faith even to the Lord's purse, with the other Mat. lo, disciples to preach the kingdom of heaven ; that He might
shew that the gifts of God come to those that with faith
JoiinH. said, My peace
'?
give unto you, My peace
which ye with your abominable dissensions have violated?
hands, and blessed with His own mouth. What hath Christ
tam.
John 6 done to you? Who sent this same betrayer, whom He
leave with
you;
God's Temple holy. His eyes, open or closed, try men. 99
receive them, though he, through whom they receive them, Ver. a. be such as Judas was.
7. Ver. 4. The Lord is in His holy temple, yea in such
wise as the Apostle saith, For the temple of God is holy, i Cor. 3, which temple ye are. Now if any man shall violate the temple of God, him shall God destroy. He violateth the temple of God, who violateth unity : for he holdeth not the Col. 2, head, from which the whole body fitly joined together
compacted by that which every joint supplieth* according to 16.
the working after the measure ofevery part maketh increase
of the body to the edifying of itself in love. The Lord is in
this His holy temple; which consisteth of His many mem
bers, fulfilling each his own separate duties, by love built up
into one building. Which temple he violateth, who for the
sake of his own preeminence separateth himself from the Catholic society. The Lord is in His holy temple; the
Lord, His seat is in heaven. If you take heaven to be the
just man, as you take the earth to be the sinner, to whom it
was said, Earth thou art, and unto earth shalt thou go; Gen. 3, the words, The Lord is in His holy temple you will under- 19- stand to be repeated, whilst it is said, The Lord, His seat is
in heaven.
8. His eyes look upon the poor. His to Whom thePs. 10, poor man hath been left, and Who hath been made a refuge Ps' 9 9 to the poor. And therefore all the seditions and tumults Mat 13 within these nets, until they be drawn to shore, concerning 47. which heretics upbraid us to their own ruin and our cor rection, are caused by those men, who will not be Christ's poor.
But do they turn away God's eyes from such as would be
so ? For His eyes look upon the poor. Is it to be feared
lest, in the crowd of the rich, He may not be able to see the
few poor, whom He brings up in safe keeping in the bosom
of the Catholic Church ? His eyelids question the sons of
men. Here by that rule I would wish to take the sons of
men b of those that from old men have been regenerated by
? >;<< riir. i ifm r<< inx'(<iyM(. mindful of him; or the son of man, per omnem tactum snbministrationis. that Thou visitest him f And Ps. 9, b Cf. S. Aug. Ps. 8, 4. ? . 10. on 20. ? . 19. on the words, Let the
the words, What is man, that Thou art heathen know that they are men. h2
ond^\ t
100 Rain of teaching, fruitful to righteous, ensnares sinners. Psalm faith. For these, by certain obscure passages of Scripture, as it
X*.
were the closed eyes of God, are exercised that they may seek: and again, by certain clear passages, as it were the open eyes of God, are enlightened that they may rejoice. And this frequent closing and opening in the holy Books are as it were the eyelids of God ; which question, that which try the sons of men;' who are neither wearied with the obscurity of the matter, but exercised; nor puffed up by knowledge, but confirmed.
9. Ver. 5. The Lord questioneth the righteous and ungodly. Why then do we fear lest the ungodly should be any hurt to us, so be they do with insincere heart share the sacraments with us, seeing that He questioneth the righteous and the ungodly. But whoso loveth iniquity, kaleth his own soul: that is, not him who believeth God, and putteth not his hope in man, but only his own soul doth the lover of iniquity hurt.
10. Ver. 6. He shall rain snares upon the sinners. If by clouds are understood prophets generally, whether good Mat. 21, or bad, who are also called false prophets false prophets
Cor. '"
Eph.
Eph. 32.
are so ordered by the Lord God, that by them He may rain snares upon sinners. For no one, but the sinner, falls into following of them, whether by way of preparation for the last punishment, he shall choose to persevere in sin; or to dissuade from pride, in time he shall come to seek God with more sincere intent. But by clouds are understood
good and true prophets only by these too clear that God raineth snares upon sinners, although by them He watereth also the godly unto fruitfulncss. To some, saith the Apostle, we are the savour of life unto life; to some the savour of death unto death. For not prophets only, but all who with the word of God water souls, may be called clouds. Who when they are understood amiss, God raineth snares upon sinners; but when they are understood aright, He maketh the hearts of the godly and believing fruitful. As, for instance, the passage, and they two shall be in one flesh, one inter- pret with an eye to lust, He raineth snare upon the sinner. But you understand as he who says, But speak concerning Christ and the Church, He raineth a shower on the fertile soil. Now both are effected
by the
5,
5,
2,
it if
a a
it,
a
;
if
I
is,
51
2
if
it is
if if
if
:
'
God righteous in judgment. The Moon may be the Synagogue. 101
same cloud, that is, holy Scripture. Again the Lord says, Ver. 7. Not that which goeth into your mouth defileth you, but that^iatA5^ which cometh out. The sinner hears this, and makes ready
his palate for gluttony: the righteous hears and guarded against the superstitious distinction in meats. Here then
also out of the same cloud of Scripture, according to the several desert of each, upon the sinner the rain of snares, upon the righteous the rain of fruitfulness, poured.
11. Fire and brimstone and the blast of the tempest is the portion of their cup. This their punishment and end, by whom the name of God blasphemed; that first they should
be wasted by the fire of their own lusts, then by the ill savour of their evil deeds cast off from the company of the blessed, at last carried away and overwhelmed suffer penalties unspeak able. For this the portion of their cup as of the righteous,
Thy cup inebriating how excellent is for they shall be ine briated with the richness of Thine house. Now suppose cup mentioned for this reason, that we should not suppose that any thing done by God's providence, even in the very
punishments of sinners, beyond moderation and measure. And therefore as he were giving reason why this should be, he added, (ver. 7. ) For the Lord righteous, and hath loved righteousnesses. The plural not without meaning, but only because he speaks of men, as that righteousnesses be understood to be used for righteous men. For in many righteous men there seem, so to say, to be righteousnesses, whereas there one only righteousness of God whereof they all participate. Like as when one face looks upon many mirrors, what in
Ps. 36,8.
one only, by those many mirrors Wherefore he recurs to the singular, seen equity. Perhaps, His face hath were said, Equity hath been seen in
reflected manifoldly.
saying, His face hath
seen equity, as
His face, that is, in knowledge of Him. For God's face is the power by which He made known to them that are worthy. Or at least, Hisface hath seen equity, because He doth not allow Himself to be known by the evil, but by the good and this equity.
12. But any one would understand the . moon of the synagogue, let him refer the Psalm to the Lord's passion, and of the Jews say, For they have destroyed what Thou hast perfected and of the Lord Himself, But what hath the
ver. 3.
;
if
is
is
is
is
is
;
is
is
is
if
if
it it is
is
is
a
it is I
:
is
I a
is
is
it,
102 Ps. XI. applied to the Passion. Truth Jailing on earth.
Psalm Just done? Whom they accused as the destroyer of the ----- Law: Whose precepts, by their corrupt living, and by
them, and by setting up their own, they had destroyed, so that the Lord Himself may speak as Man, as He is wont, saying, In the Lord I trust; how say ye to my
ver. i. soul, Remove into the mountains as a sparrow? by reason, that is, of the fear of those, who desired to apprehend and crucify Him. Since the interpretation is not unreasonable
ver. 2. of sinners wishing to shoot at the upright in heart, that is, those who believed in Christ, in the obscure moon, that is, the Synagogue filled with sinners. To this too the words,
rer. 4. The Lord is in His holy temple; the Lord, His seat is in heaven, are suitable ; that the Word in Man, or the very
John 13,
Son of Man Who in heaven. His eyes look upon the poor either on Him whom He assumed as God, or for whom He suffered as Man. His eyelids question the sons of men. The closing and opening of the eyes, which probably meant by the word eyelids, we may take to be His death
and ver. 5.
ver. 6.
xi! '
Why
despising
resurrection, whereby He tried the sons of men His disciples, terrified at His passion, and gladdened by the resurrection. The Lord questioneth the righteous and ungodly, even now from out of Heaven governing the Church. But whoso loveth iniquity, hateth his own soul.
so, what follows teaches us. For He shall rain snares upon the sinners which to be taken accord ing to the exposition above given, and so on with all the rest to the end of the Psalm.
PSALM XII.
To the end, for the eighth, a Psalm of David.
. It has been said on the sixth Psalm, that the eighth' may be taken as the day of judgment. For the eighth may also be taken for the eternal age for that after the time present, which cycle of seven days, shall be given to the Saints.
2. Ver. Save me, Lord, for the holy hath failed; that is, not found as we speak when we say, Corn fails, or, Money fails.
For the truths have been minished from among the sons of men. The truth one, whereby holy
souls are enlightened but forasmuch as there are many
:
:
O
is
is
is is 1. a
'
it is
1
;' : it
is,
'
is
3,
is
;
Men's evil working. Need of the Poor supplied in Christ. 103
souls, there may be said in them to be many truths : in mirrors there are seen many reflections from one face.
3. Ver. 2. He hath talked vanity each man to his neigh bour. By neighbour we must understand every man : for
that there is no one with whom we should work evil; a<<rfRom. l3, the love of our neighbour worketh no evil. Deceitful lips, 10" with a heart and a heart they have spoken evil things. LXX. The repetition, with a heart and a heart, signifies a double al" *"""' heart.
4. Ver. 3. May the Lord destroy all deceitful lips. He
says all, that no one may suppose himself excepted : as the Apostle says, Upon every soul of man that doeth evil, of the Rom. 2, Jew first, and of the Greek. The tongue speaking great ' things: the proud tongue.
5. Ver. 4. Who have said, We will magnify our tongue, our lips are our own, who is Lord over us ? Proud hypo crites are meant, putting confidence in their speech to deceive men, and not submitting themselves to God.
6. Ver. 5. Because of the wretchedness of the needy and
the sighing of the poor, now I will arise, saith the Lord.
For so the Lord Himself in the Gospel pitied His people, because they had no ruler, when they could well obey. Whence too it is said in the Gospel, The harvest is plenteous, Matt. 9, but the labourers arefew. But this must be taken as spoken37.
in the person of God the Father, Who, because of the needy
and the poor, that is, who in need and poverty were lacking spiritual good things, vouchsafed to send His own Son.
From thence begins His sermon on the mount in Matthew,
where He says, Blessed are the poor in spirit ; for theirs is Mat. 5,
'
Iwill place in salvation. He does not say what He would place : but, in salvation, must be
the kingdom of heaven.
understood as, in Christ ; according to that, For mine eyes Luke 2, have seen Thy salvation. And hence He is understood30"
to have placed in Him what appertains to the taking away
the wretchedness of the needy, and the comforting the sigh
ing of the poor. / will deal confidently in Him: according
to that in the Gospel, For He taught them as one having Mat. 7, authority, and not as their scribes.
7. Ver. 6. The words of the Lord aie pure words. This is in the person of the Prophet himself, The words of the
1 04 Sevenfold purification. This world's course leads not above.
Psalm Lord are pure words. He says pure, without the alloy of
-- pretence. For many preach the truth impurely; for they
Phil. 1, sell it for the bribe of the advantages of this life. Of such
16"
the Apostle says, that they declared Christ not purely. Silver tried by the fire for the earth. These words of the Lord by means of tribulations approved to sinners. Purified seven times: by the fear of God, by godliness, by knowledge,
Is. i1,2. by might, by counsel, by understanding, by wisdom. For seven steps also of beatitude there are, which the Lord goes over, according to Matthew, in the same sermon which He
Matt. 5, Spake on the Mount, Blessed are the poor in spirit, blessed the meek, blessed they that mourn, blessed they which do hunger and thirst after righteousness, blessed the merciful, blessed the pure in heart, blessed the peace-makers. Of which seven sentences it may be observed how all that long sermon
Matt. 5, was spoken. For the eighth where it is said, Blessed are they which suffer persecution for righteousness' sake, denotes the fire itself, whereby the silver is proved seven times. And
Matt. 7, at the termination of this sermon it is said, For He taught them as one having authority, and not as their scribes. Which refers to that which is said in this Psalm, / deal confidently in Him.
8. Ver. 7. Thou, 0 Lord, shall preserve us, and keep us from this generation to eternity: here as needy and poor,
there as wealthy and rich.
9. Ver. 8. The ungodly walk in a circle round about :
that is, in the desire of things temporal, which revolves as a wheel in a repeated circle of seven days ; and therefore they do not arrive at the eighth, that is, at eternity, for which this Psalm is entitled. So too it is said by Solomon,
afi? s2? ' ^or *ne *"*** ^"'2 ** ^le winnoirer of the ungodly, and he LXX. bringeth on them the wheel of the wicked. -- After Tltine
height Thou hast multiplied the sons of men. For there is
in temporal things too a multiplication, which turns away Wisd. 9, from the unity of God. Hence the corruptible body weigheth down the soul, and the earthy tabernacle presseth down the
mind that museth upon many things. But the righteous are Ps. 84,7. multiplied after the height of God, when they shall go from
strength to strength.
Complaint of the soul waiting for deliverance. 105
PSALM XIII.
Unto the end, a Psalm of David.
T at. xii.
1. For Christ is the end of the law to every one /AaiRom. 10' beliereth. (Ver. 1. ) How long, O Lord, wilt Thou forget me
unto the end ? that is, put me off as to spiritually under standing Christ, Who is the Wisdom of God, and the true
end of all the aim of the soul. How long dost Thou turn away Thy face from me? As God doth not forget, so neither doth He turn His face away : but Scripture speaks after our manner. Now God is said to turn away His face, when He doth not give to the soul, which as yet hath not the pure eye
of the mind, the knowledge of Himself.
2. Ver. 2. How long shall
There is no need of counsel but in adversity. Therefore, How long shall /place counsel in my soul? is as if it were said, How long shall I be in adversity ? Or at least it is an answer, so that the meaning is this, So long, O Lord, wilt Thou forget me to the end, and so long turn away Thy face from me, until I shall place counsel in mine own soul : so that except a man place counsel in his own soul to work
mercy perfectly, God will not direct him to the end, nor give him that full knowledge of Himself, which is face to face. Sorrow in my heart through the day? How long shall I have, is understood. And through the day signifies con tinuance, so that day is taken for time : from which as each one longs to be free, he has sorrow in his heart, making entreaty to rise to things eternal, and not endure man's day.
3. How long shall mine enemy be exalted over me? either the devil, or carnal habit.
I
place counsel in my soul?
4. Ver. 3. Look on me, and hear me, O Lord my God. Look on me, refers to what was said, How long dost Thou turn away Thy face from me. Hear, refers to what was said, How long wIilt Thou forget me to the end ? Lighten
sleep not in death. The eyes of the heart must be understood, that they be not closed by the pleasur
able eclipse of sin. I 5. Ver. 4. Lest at any time mine enemy say,
mine eyes, that
have
1 06 Singing to God inwardor outward. JVho ' say there is no God. '
Psai. m prevailed against him. The devil's mockery is to be feared.
Theg that trouble me will exult, if I
be moved; the devil and his angels; who exulted not over that righteous man,
Job2, 3. Job, when they troubled him; because he was not moved, that is, did not drawI back from the stedfastness of his faith.
have hoped in Thy mercy. Because
6. Ver. 5. But
this very thing, that a man be not moved, and that he abide fixed in the Lord, he should not attribute to self: lest when he glories that he hath not been moved, he be moved by this very pride. My heart shall exult in Thy salvation ; in
i canta. Christ, in the Wisdom of God. (Ver. 6. ) / will sing 1 to the Lord Who hath given me good things; spiritual good things,
tpsal.
not belonging to man's day. And of the Lord most high; that
Iwill chant
"
? #i
PSALM XIV.
To the end, a Psalm of David himself.
to the name give thanks with joy, and in most due order employ my body, which the song of the
spiritual soul. But if any distinction to be marked here, will sing with the heart, will chant with my works to the Lord, that which He alone seeth, but to the name of the Lord, that which known among men, which serviceable
not for Him, but for us.
What to the end means, must not be too often repeated. Eom. For Christ the end of the law for righteousness to every 10'4. 1 one that believeth; as the Apostle saith. We believe on
Him, when we begin to enter on the good road we shall see Him, when we shall get to the end. And therefore is He the end.
2. Ver. The fool hath said in his heart, There no God. For not even have certain sacrilegious and abomi nable philosophers, who entertain perverse and false notions of God, dared to say, There no God. Therefore is, hath said in his heart; for that no one dares to say even
he has dared to think it. They are corrupt, and become abominable in their affections that is, whilst they love this world and love not God these are the affections which corrupt the soul, and so blind that the fool can even say,
Eom. l,tn his heart, There no God. For as they did not like to 28.
is
is ;I
it,
:
is
is, I
if / 1.
* it, it is
:
is
;
1.
is
is
is
No good in man of himself. Jew and Gentile alike corrupt. 107
retain God in their knowledge, God gave them over to a Ver. reprobate mind. There is none that doeth goodness, no not --'-- -- up to one. Up to one, can be understood either with that
one, so that no man be understood: or besides one, that the
Lord Christ may be excepted. As we say, This field is up to the sea; we do not of course reckon the sea together with the field. And this is the better interpretation, so that none be understood to have done goodness up to Christ; for that no man can do goodness, except He shall have shewn it. And that is true ; for until a man know the one God, he cannot do goodness.
3. Ver. 2. The Lord from heaven looked out upon the sons of men, to see if there be one understanding, or seeking after God. It may be interpreted, upon the Jews ; as he may have given them the more honourable name of the sons of men, by reason of their worship of the One God, in comparison with the Gentiles; of whom I suppose it was said above, Thefool hath said in his heart, There is no God, Sfc. Now the Lord looks out, that He may see, by His holy souls: which is the meaning of, from heaven. For by Himself nothing is hid from Him.
4. Ver. 3. All have gone out of the way, they have together become useless: that is, the Jews have become as the Gentiles, who were spoken of above, Tliere is none that doeth
good, no not up to one: must be interpreted as above. Their
throat is an open sepulchre. Either the voracity of the ever
open palate is signified : or allegorically those who slay,
and as it were devour those they have slain, into whom they
instil the disorder of their own conversation. Like to
which with the contrary meaning is that which was said to
Peter, Kill and eat; that he should convert the Gentiles to Acts lo, his own faith and good conversation. With their tongues
they have dealt craftily. Flattery is the companion of the greedy and of all bad men. The poison of asps is under
their lips. By poison, he means deceit; and of asps, be
cause they will not hear the precepts of the law, as asps
will not hear the voice of the charmer; which is said more p9. 58,5. clearly in another Psalm. Whose mouth is full of cursing
and bitterness : this is, the poison of asps. Their feet are swift to shed blood. He here shews forth the habit of ill
108 Evil men fear what they should not, and not what they should.
and are laden, and heavy
the Lord, as 1 said, mentions, in the easy yoke and light burden. There is no fear of God before their eyes. These do not say, There is no God; but yet they do not fear God.
5. Ver.
