This is the speech, and this the daily inquiry of all the foolish, and unrighteous; whether of those who long for the peace and quiet of a worldly life, and from the
frowardness
of mankind find it not ; who even in their blindness dare to find fault with the order of events, when
involved in their own deservings they deem the times worse than these which are past: or, of those who doubt and despair of that future life, which is promised us; who are often saying, Who knows if it's true?
involved in their own deservings they deem the times worse than these which are past: or, of those who doubt and despair of that future life, which is promised us; who are often saying, Who knows if it's true?
Augustine - Exposition on the Psalms - v1
He therefore the Head of this body wherefore in another place he saith, But doing the truth in love, we may increase in Him in all things, Who is the Head, Christ, from Whom the whole body is joined together and compacted.
In the Prophet then at once the Church, and her Head, (the Church founded amidst the storms of persecution throughout the whole world, which we know already to have come to pass,) speaks, Lord, how are they multiplied that trouble me many rise up against me wishing to exterminate the Christian name.
Many say unto my soul, There is no salvation for him in his God.
For they would not otherwise hope that they could destroy the Church, branching out so very far and wide, unless they
;
!
it is
O
is
is,
;
1 4,
7,
is
?
is I
is ?
is
; is
O
I it
it is
of
a
it ;
is of
is
Ps. 3. expounded of the Church.
15
believed that God had no care thereof. But Thou, O Lord,
art my taker ; in Christ of course. For into that flesh1 the'homine Church too hath been taken bv the Word, Who was marfeJohn1,
flcsh, and dwelt in us ; for that, In heavenly places hath /feEph. 2 made us to sit together with Him. When the Head goes6. before, the other members will follow ; for, Who shallViom. S, separate us from the love of Christ? Justly then does the3"' Church say, Thou art my taker. My glory ; for she doth
not attribute her excellency to herself, seeing that she
knoweth by Whose grace and mercy she is what she is.
And the lifter up of my head, of Him, namely, Who, the Co]. I,
first-born I the dead, ascended into heaven. With 18' from up
cried unto the Lord, and He heard me out
my voice have
of His holy mountain. This is the prayer of all the Saints,
the odour of sweetness, which ascends up in the sight of the
Lord. For now the Church is heard out of this mountain, which is also her head ; or, out of that justice of God, by
which both His elect are set free, and their persecutors punished. Let the people of God also say, / slept, and
took rest; and rose, for the Lord will take me up; that they
may be joined, and cleave to their Head. For to this people is it said, Awake thou that steepest, and arise from Eph. 5, the dead, and Christ shall lay hold on thee. Since they are
taken out of sinners, of whom it is said generally, But they l Thess.
/ will not fear the thousands of people that surround me ; of the heathen verily that compass me about to extinguish every where, if they could, the Christian name. But how should
they be feared, when by the blood of the martyrs in Christ,
as by oil, the ardour of love is inflamed ? Arise, O Lord,
save me, O my God. The body can address this to its own
Head. For at His rising the body was saved ; Who ascended up on high, led captivity captive, gave gifts untoEfs. 4, men. For this is said by the Prophet, in the secret purpose of ps ^ God1, until that ripe harvest which is spoken of in the Gospel, 18. whose salvation is in His Resurrection, Who vouchsafed to destTna- die for us, shed out our Lord to the earth. Since Thou hast ^0Jie. smitten all who oppose me without a cause, Thou hast37. broken the teeth of the sinners. Now while the Church hath
rule, the enemies of the Christian name are smitten with
that sleep, sleep in the night. Let them say moreover,
'
l Cor.
16 Ps. 3. includes the strife of each soul with Satan.
confusion ; and, whether their curses or their chiefs, brought to nought. Believe then, O man, that salvation is of the Lord: and, Thou, O Lord, may Thy blessing be upon Thy people.
10. Each one too of us may say, when a multitude of vices and lusts leads the resisting mind in the law of sin, O Lord, how are they multiplied that trouble me! many rise up against me. And, since despair of recovery generally creeps in through the accumulation of vices, as though these same vices were mocking the soul, or even as though the Devil and his angels through their poisonous suggestions were at work to make us despair, it is said with great truth, Many say unto my soul, There is no salvation for him in his
God. But Thou, O Lord, art my taker. For this is our
hope, that He hath vouchsafed to take the nature of man in
Christ. My glory; according to that rule, that no one
should ascribe ought to himself. And the lifter up of my
head; either of Him, Who is the Head of us all, or of the
spirit of each several one of us, which is the head of the soul
and body. For the head of the woman is the man, and the
n' 3" I
head of the man is Christ. But the mind is lifted up, when
Rom. 7, it can be said already, With the mind
God; that the rest of man may be reduced to peaceable submission, l Cor. when in the resurrection ofIthe flesh death is swallowed up
slept, and took rest; and rose, the Lord will take me for
15' 54' in victory. With my voice
that most inward and intensive voice. And He heard me out of His holy mountain; Him, through Whom He hath s/uccoured us, through Whose mediation He heareth us.
i pre- tione
neration ?
surround me. Besides those which the Church universally hath borne and beareth, each one also hath temptations, by which, when compassed about, he may speak these words, Arise, O Lord; save me, O my God: that is, make me to arise. Since Thou hast smitten all who oppose me without a cause: it is well in God's determinate1 purpose said of the Devil and his angels ; who rage not only against the whole body of Christ, but also against each one in particular.
serve the law
of
have cried unto the Lord; with
up. Who of the faithful is not able to say this, when he calls to mind the death of his sins, and the gift of rege
/ will not the thousands people that fear of
Psalm and Song. The End. Blessing amid tribulation. 17
Thou hast broken the teeth of the sinners. Each man hath Ver. 8. those that revile him, he hath too the prime authors of vice,
who strive to cut him off from the body of Christ. But salvation is of the Lord. Pride is to be guarded against, p"
and we must say, My soul cleaved after Thee. And upon 63;s.
Thy people be Thy blessing : that is, upon each one of us.
PSALM IV.
To the end, a Psalm Song to d David.
Sept.
1. Christ is the end of the law for righteousness to every Rom. io, one that believeth. For this end signifies perfection, not consumption. Now it may be a question, whether every
Song be a Psalm, or rather every Psalm a Song; whether
there are some Songs which cannot be called Psalms, and
some Psalms which cannot be called Songs. But the Scrip-
lure must be attended to, if haply " Song" do not denote a
joyful theme. But those are called Psalms which are sung
to the Psaltery ; which the history as a high mystery l Chron. declares the Prophet David to have used. Of which matter ^^g^, this is not the place to discourse ; for it requires prolonged inquiry, and much discussion. Now meanwhile we must
look either for the words of the Lord Man after the Resur- 2ction, or of man in the Church believing and hoping
2. Ver. 1. When
o n Him. Icalled, the Godofmy righteousness heard
me. When I called, God heard me, the Psalmist says, of Whom
is my righteousness. In tribulation Thou hast enlarged me.
Thou hast led me from the straits of sadness into the broad
ways of joy. For, tribulation and straitness is on every soul Rom. 2, of man that doeth evil. But he who says, We rejoice in9. tribulations, knowing that tribulation worketh patience ; up
to that where he says, Because the love of God is shed Rom. 5, abroad in our hearts by the Holy Ghost, which is given unto3'
us; he hath no straits of heart, they be heaped on him outwardly by them that persecute him. Now the change of person, for that from the third person, where he says, He
heard, he passes at once to the second, where he says, Thou hast enlarged me; if it be not done for the sake of variety
d %U *b riXtt, it ^*A/*>>7V tjiin ry A>>wiJ. Sept, C
18 Christ * enlarged1 in His people. Men wilful self-deceit.
Psalm and grace, it is strange why the Psalmist should first wish to -- declare to men that he had been heard, and afterwards address Him Who heard him. Unless perchance, when he had declared how he was heard, in this very enlargement
of heart he preferred to speak with God ; that he might even in this way shew what it is to be enlarged in heart, that is, to have God already shed abroad in the heart, with Whom he might hold converse interiorly. Which is rightly understood as spoken in the person of him who, believing on Christ, has been enlightened ; but in that of the very Lord Man, Whom the Wisdom of God took, I do not see how this can be suitable. For He was never deserted by It. But as His very prayer against trouble is a sign rather of our infirmity, so also of that sudden enlargement of heart the same Lord may speak for His faithful ones, whom He has personated also
/ was an
Me no meat ; was thirsty, and ye gave Me no drink, and so forth.
He
and
Mat. 25, I
when said,
Wherefore here also He can say, Thou hast enlarged me,
for one of the least of His, holding converse with God, Whose Bom. 5, love he has shed abroad in his heart by the Holy Ghost, which is given unto us. Have mercy upon me, and hear my prayer. Why does he again ask, when already he declared
that he had been heard and enlarged ? It is for our sakes, of Rom. 8, whom it is said, But if we hope for that we see not, we wait in patience ; or is that in him who has believed that which
hungred,
ye gave
begun may be perfected
Oxf. 3. Ver. 2. ye sons of men, how long heavy in /wart. Let
TVTss 'IF your error, says he, have lasted at least up to the coming of the your. '
Son of God why then any longer are ye heavy in heart When will ye make an end of crafty wiles, now when the truth is present ye make not Why do ye love vanity, and seek a lie? Why would ye be blessed by the lowest things? Truth alone, from which all things are true, maketh blessed. For,
Eccles. vanity is of deceivers, and all is vanity. What profit hath a man of all his labour, wherewith he laboureth under the sun? Why then are ye held back by the love of things temporal Why follow ye after the last things, as though the first, which
vanity and a lie For you would have them abide with you, which all pass away, as doth shadow.
4. Ver. 3. And know ye that the Lord hath magnified His
a
if
is
is
?
it ?
it, ?
?
' '
;
O
?
'Antf refers to hidden thought. * Diapsalma. ' Inward crying. 19
Holy One. Whom but Him, Whom He raised up from below, Ver. 3. and placed in heaven at His right hand? Therefore doth
he chide mankind, that they would turn at length from the
love of this world to Him. But if the addition of the conjunction (for he says, and know ye) is to any a difficulty,
he may easily observe in Scripture that this manner of speech is usual in that language, in which the Prophets spoke. For you often find this beginning, And the Lord said unto him, And the word of the Lord came to him. Which joining by a conjunction, when no sentence has gone before, to which the following one may be annexed, per-
adventure admirably conveys to us, that the utterance of the truth in words is connected with that vision which goes on in the heart. Although in this place it may be said, that the former sentence, Why do ye love vanity, and seek a lie ? is as if it were written, Do not love vanity, and seek a lie.
And being thus read, it follows in the most direct con struction, and know ye that the Lord hath magnified His Holy One. But the interposition of the Diapsalma, forbids our joining this sentence with the preceding one. For whether this be a Hebrew word, as some would have which means, so be it; or Greek word, which marks
pause in the psalmody (so as that Psalma should be what sung in psalmody, but Diapsalma an interval of silence in the psalmody that as the coupling of voices
singing called Sympsalma, so their separation Dia psalma, where certain pause of interrupted continuity
marked whether say be the former, or the latter, or something else, this at least probable, that the sense cannot rightly be continued and joined, where the Diapsalma intervenes.
5. The Lord will hear me, when cry unto Him. believe that we are here warned, that with great earnest
ness of heart, that is, with an inward and incorporeal cry, we should implore help of God. For as we must give thanks for enlightenment in this life, so must we pray for rest after this life. Wherefore in the person, either of the faithful preacher of the Gospel, or of our Lord Himself,
may be taken, as were written, the Lord will hear you,
when you cry unto Him.
c2
it I is in a is
if it
a 1
I
it is
:
:)
is
;
a
it,
20 Being angry and not sinning. Inward compunction.
6. Ver. 4. Be ye angry, and sin not. For the thought
Psalm
-- occurred, Who is worthy to be heard? or how shall the sinner
Rem. 25
Is. 29, 13.
Mat.
not cry in vain unto the Lord ? Therefore, Be ye angry, saith he, and sin not. Which may be taken two ways: either, event if ye be angry, do not sin ; that even there arise an emotion in the soul, which now by reason of the punishment of sin not in our power, at least let not the reason and the mind, which after God regenerated within, that with the mind we should serve the law of God, although with the flesh we as yet serve the law of sin, consent thereunto or, repent ye, that is, be ye angry with yourselves for your past sins, and henceforth cease to sin. What you say in your hearts there understood, say ye so that the complete sentence is, What ye say in your hearts, that say ye that is, be ye not the people of whom said, with their lips they honour Me, but their heart is far from Me. In your chambers be ye pricked. This what has been expressed already in heart. For this the chamber, of which our Lord warns us, that we should pray within, with closed doors. But, be ye pricked, refers either to the pain of repentance, that the soul in punishment should prick itself, that be not condemned and tormented in God's judgment or, to arousing, that we should awake to behold the light of Christ, as pricks were made use of. But some say that not, be ye pricked, but, be ye opened, the better reading because in the Greek Psalter xarctvvyr)Te, which refers to that enlargement of the heart, in order that the shedding abroad of love by the Holy Ghost may be received.
7. Ver. 5. Offer the sacrifice righteousness, and hope in the Lord. He says the same in another Psalm, the sacrifice
for God a troubled spirit. Wherefore that this the sacrifice of righteousness which offered through repentance not unreasonably here understood. For what more righteous, than that each one should be angry with his own
sins, rather than those of others, and that in self-punishment he should sacrifice himself unto God Or are righteous works after repentance the sacrifice of righteousness For the interposition of Diapsalma not unreasonably perhaps intimates even a transition from the old life to the new life: that on the old man being destroyed or weakened by repent
Ps. 51, ir
?
is
;
?
is
it is
it if
is
is
is
it of is
is
is
;
;
(i
6,
7,
it :
is,
:
is is
is
;
if
Sacrifice of Repentance. What to hope for. Light in the soul. i? l
ance, the sacrifice of righteousness, according to the re- Ver. 5. generation of the new man, may be offered to God ; when
the soul now cleansed offers and places itself on the altar of
faith, to be encompassed by heavenly fire, that is, by the
Holy Ghost. So that this may be the meaning, Offer the sacrifice of righteousness, and hope in the Lord ; that is,
live uprightly, and hope for the gift of the Holy Ghost,
that the truth, in which you have believed, may shine upon
you.
8. But yet, hope in the Lord, is as yet expressed without" clause.
explanation. Now what is hoped for, but good things ? But since each one would obtain from God that good, which he loves; and they are not easy to be found who love interior goods, that is, which belong to the inward man, which alone should be loved, but the rest are to be used for necessity, not to be enjoyed for pleasure ; excellently did he subjoin, when he had said, hope in the Lord, (ver. 6. ) Many say, who sheweth us good things?
This is the speech, and this the daily inquiry of all the foolish, and unrighteous; whether of those who long for the peace and quiet of a worldly life, and from the frowardness of mankind find it not ; who even in their blindness dare to find fault with the order of events, when
involved in their own deservings they deem the times worse than these which are past: or, of those who doubt and despair of that future life, which is promised us; who are often saying, Who knows if it's true? or, who ever came from below, to tell us this ? Very exquisitely then, and briefly, he shews, (to those, that is, who have interior sight,) what good things are to be sought ; answering their question, who say, Who sheweth us good things? The light of Thy countenance,
saith he, is stamped on us, O Lord. This light is the whole
and true good of man, which is seen not with the eye, but
with the mind. But he says, stamped on us, as a penny is stamped with the king's image. For man was made after Gen. 1,
the image and likeness of God, which he defaced by sin : therefore it is his true and eternal good, if by a new birth he
be stamped. And I believe this to be the bearing of that which some understand skilfully; 1 mean, what the Lord
said on seeing Caesar's tribute money, Render to Cwsar the Mat. 22, things that are Caesar's; and to God the things that are l'
'
22 Gods Image is for God. Manifold desires loose simple good.
Psalm God's. As if He had said, in like manner as Caesar exacts -- from you the impression of his image, so also does God : that as the tribute money is rendered to him, so should the
soul to God, illumined and stamped with the light of His countenance. (Ver. 7. ) Thou hast put gladness into my heart. Gladness then is not to be sought without by them, who, being still heavy in heart, love vanity, and seek a lie; but within, where the light of God's countenance is stamped.
Eph. 3, For Christ dwelleth in the inner man, as the Apostle says ;. * ' for toIHim doth it appertain to see truth, since He hath
am the truth. And again, when He spake in the Apostle, saying, Would you receive a proof of Christ, Who 13, 3. speaketh in me ? He spake not of course from without to him, but in his very heart, that is, in that chamber where we
are to pray.
9. But men (who doubtless are many) who follow after
things temporal, know not to say aught else, than, who. sheweth us good things? when the true and certain good within their very selves they cannot see. Of these ac cordingly is most justly said, what he adds next ; From the time of His corn, of wine, and oil, they have been mul tiplied. For the addition of His, is not superfluous. For
John 6, the corn is God's : inasmuch as He is the living bread Which came down from heaven. The wine too is God's :
Ps36,8. for, they shall be inebriated, he says, with the fatness of Thine house. The oil too is God's : of which it is said, Pu. 23,5. Thou hast fattened my head with oil. But those many,
Johni4, said,
2 Cor.
vfisd. 9,
who say, Who sheweth us good things? and who see not that the kingdom of heaven is within them: these, from the time of His corn, of wine, and oil, are multiplied. For multiplication does not always betoken plentifulness, and not, generally, scantiness : when the soul, given up to tem poral pleasures, burns ever with desire, and cannot be satisfied; and, distracted with manifold and anxious thought, is not permitted to see the simple good. Such is the soul of which it is said, for the corruptible body presseth down the soul, and the earthly tabernacle weigheth down the mind that museth on many things. A soul like this, by the departure and succession of temporal goods, that from the time of His corn, wine, and oil, filled with numberless
is,
Rest in leaving the world. Singleness of hope in God. 23
idle fancies, is so multiplied, that it cannot do that which isVEr. 7. commanded, think on the Lord in goodness, and in sim-YfuA. 1, plicity of heart seek Him. For this multiplicity is strongly1. opposed to that simplicity. And therefore leaving these,
who are many, multiplied, that is, by the desire of things temporal, and who say, Who sheweth us good things ? which are to be sought not with the eyes without, but with simpli city of heart within, the faithful man rejoices and says,
Iwill sleep, and take rest. For such men justly hope for all manner of estrangement of
(ver. 8. ) In peace, together,
mind from things mortal, and forgetfulness of this world's miseries; which is beautifully and prophetically signified under the name of sleep and rest, where the most perfect peace cannot be interrupted by any tumult. But this is
not had now in this life, but is to be hoped for after this
life. Thiseven the words themselves, which are in the future tense, shew us. For it is not said, either, 1 have slept, and taken rest; or, I do sleep, and take rest; but,
/ will sleep, and take rest. Then shall this corruptible put I Cor.
'
on incorruption, and this mortal shall put on immortality ;
then shall death be swallowed up in victory. Hence it
'
is said, but if we hope for that we see not, we wait in Rom. 8,
j. 25. patience.
10. Wherefore, consistently with this, he adds the last words, and says, Since Thou, O Lord, in singleness hast made me dwell in hope. Here he does not say, wilt make ; but, hast made. In whom then this hope now is, there will
be assuredly that which is hoped for. And well does he say,
in singleness. For this may refer in opposition to those many, who being multiplied from the time of His corn, of
wine, and oil, say, Who sheweth us good things ? For this multiplicity perishes, and singleness is observed among the Saints: of whom it is said in the Acts of the Apostles, and o/^cts 4,
the multitude of them that believed, there was one soul, and32- one heart. In singleness, then, and simplicity, removed, that is, from the multitude and crowd of things, that are
born and die, we ought to be lovers of eternity, and unity, if we desire to cleave to the one God and our Lord.
24 Church's Inheritance. Htr crytoher King and her God. OneGod.
PSALM V.
1. The title of the Psalm is, For her who receiveth the inheritance. The Church then is signified, who receiveth for her inheritance eternal life through our Lord Jesus Christ ; that she may possess God Himself, in cleaving to
Matt. 5, Whom she may be blessed, according to that, Blessed are the meek, for they shall possess the earth. What earth, but Ps. 142, that of which it is said, Thou art my hope, my portion in the
p'<<. 16 5Jand of the living? And again more clearly, The Lord is the portion of mine inheritance, and of my cup. And conversely the word Church is saidIto be God's inheritance
Psalm called to her inheritance, that she too may herself become the inheritance of the Lord.
2. Ver. 1. Hear my words, O Lord. Being called she calleth upon the Lord ; that the same Lord being her helper, she may pass through the wickedness of this world, and attain unto Him. Understand my cry. The Psalmist well shews what this cry is ; how from within, from the chamber of the
>>>>tre- heart, without the body's utterance2, it reaches unto God:
Ps. 2, 8. according to that, Ask of Me, and
shall give thee the hea then for thine inheritance. Therefore is God said to be our ? con- inheritance, because He feedeth and sustaineth1 us: and we are said to be God's inheritance, because He ordereth and ruleth us. Wherefore it is the voice of the Church in this
p'tu
for the bodily voice is heard, but the spiritual is understood. Although this too may be God's hearing, not with carnal ear, but in the omnipresence of His Majesty.
3. Attend Thou to the voice ofmy supplication; that is, to that voice, which he maketh request that God would understand : of which what the nature is, he hath already intimated, when he said, (ver. 2. ) Understand my cry. Attend
Thou to the voice of my supplication, my King, and my God. Although both the Son is God, and the Father God, and the Father and the Son together One God ; and if asked of the Holy Ghost, we must give no other answer than that He is God; and when the Father, and the Son, and the Holy Ghost are mentioned together, we must understand nothing else, than One God; nevertheless Scripture is wont to give the
appellation of King to the Son. According then to that
Trinity in Unity. Hope deferred through sin. 25
which is said, By Me man cometh to the Father, rightly is it Ver. a. first, my King ; and then, my God. And yet has not the Johni4, Psalmist said, Attend ye ; but, Attend Thou. For the ' Catholic faith preaches not two or three Gods, but the Very Trinity, One God. Not that the same Trinity can be together, now the Father, now the Son, now the Holy
Ghost, as Sabellius believed : but that the Father must be
none but the Father, and the Son none but the Son, and the
Holy Ghost none but the Holy Ghost, and this Trinity but
One God. Hence when the Apostle had said, Of Whom Rom. are all things, by Whom are all things, in Whom are all11'36. things, he is believed to have conveyed an intimation of the
Very Trinity ; and yet he did not add, to Them be glory ; but, to Him be glory.
Iwillpray unto Thee,
morning Thou wilt hear my voice. What does that, which he
said above, Hear Thou, mean, as if he desired to be heard immediately ? But now he saith, in the morning Thou
wilt hear ; not, hear Thou : and, / will pray unto Thee ;
not, I do pray unto Thee : and, as follows, in the morning
I will stand by Thee, and will see ; not, I do stand by Thee,
and do see. Unless perhaps his former prayer marks the invocation itself: but being in darkness amidst the storms
of this world, he perceives that he does not see what he desires, and yet does not cease to hope, For hope that is nam. 8, seen, is not hope. Nevertheless, he understands why he does 24'
not see, because the night is not yet past, that the dark
ness which our sins have merited. He says therefore, Because will pray unto Thee, Lord; that is, because
Thou art so mighty to Whom shall make my prayer, in the morning Thou wilt hear my voice. Thou art not He, he
says, That can be seen by those, from whose eyes the
night of sins not yet withdrawn when the night then of
my error past, and the darkness gone, which by my sins
have brought upon myself, then Thou wilt hear my voice.
Why then did he say above not, Thou wilt hear, but, hear Thou
that after the Church cried out, hear Tlwu, and was not heard, she perceived what must needs pass away to enable her to be heard Or that she was heard above, but doth not yet understand that she was heard, because she doth not yet
4. Because
(ver. 3. )
O Lord, in the
?
is it
Is it
? I
is
I is
I :O
is,
26 God, how said to learn. Why He is not seen till ' morning:
Psalm see by Whom she hath been heard ; and what she now says, Y. In the morning Thou wilt hear, she would have thus taken, In the morning I shall understand that I have been heard ?
Ps. 3, 7. Such is that expression, Arise, O Lord, that is, make me arise. But this latter is taken of Christ's resurrection : but
Deut. 13' 3'
at all events that Scripture, The Lord your God proveth you, that He may know whether ye love Him, cannot be taken in any other sense, than, that ye by Him may know, and that it may be made evident to yourselves, what progress ye have
made in His love. I will stand by Thee, and will see. 5. In the morning "
What is, 1 will stand, but, I will not lie down ? " Now what else is to lie down, but to take rest on the earth, which
/ will stand by, he says, and will see. We must not then cleave to things earthly, if we would see God, Who is beheld by a clean heart. (Ver. 5, 6. ) For Thou art not a God Who hast pleasure
is a seeking happiness in earthly pleasures ?
in iniquity. The malignant man shall not dwell near Thee, nor shall the unrighteous abide before Thine eyes. Thou hast hated all that work iniquity, Thou wilt destroy all that speak a lie. The man of blood, and the crafty man, the Lord will abominate. Iniquity, malignity, lying, homicide,
craft, and all the like, are the night of which we speak: on the passing away of which, the morning dawns, that God may be seen. He has unfolded the reason, then, why he will stand by in the morning, and see : For, he says, Thou art not a God Who hast pleasure in iniquity. For if He were a God Who had pleasure in iniquity, He could be seen even by the iniquitous, so that He would not be seen in the morning,
that is, when the night of iniquity is over.
6. The malignant man shall not dwell near Thee : that
is, he shall not so see, as to cleave to Thee. Hence follows, Nor shall the unrighteous abide before Thine eyes. For their eyes, that is, their mind is beaten back by the light of truth, because of the darkness of their sins ; by the habitual
practice of which they are notable to sustain the brightness of right understanding. Therefore even they who see sometimes, that is, who understand the truth, are yet still unrighteous, they abide not therein through love of those things, which turn away from the truth. For they carry about with them
God's hatred of sinners. Alt lying displeases Him. 27
their night, that not only the habit, but even the love, Vbr. ft. of sinning. But this night shall pass away, that is,
they shall cease to sin, and this love and habit thereof be
put to flight, the morning dawus, so that they not only under stand, but also cleave to the truth.
7. Thou hast hated all that work iniquity. God's hatred may be understood from that form of expression, by which every sinner hates the truth. For seems that she too
hates those, whom she suffers not to abide in her. Now they do not abide, who cannot bear the truth. Thou tcilt destroy all that speak a lie. For this the opposite to truth. But lest any one should suppose that any substance or nature opposite to truth, let him understand that a lie has relation to that which not, not to that which is. For
that which be spoken, truth spoken but that which not be spoken, a lie. Therefore saith he, Thou wilt destroy all that speak a lie; because drawing back from
that which is, they turn aside to that which not. Many
lies indeed seem to be for some one's safety or advantage, spoken not in malice, but in kindness such was that of those midwives in Exodus, who gave a false report toExod. Pharaoh, to the end that the infants of the children
of^h. Israel might not be slain. But even these are praised notTrea-
for the fact, but for the disposition shewn since those who Lying"
only lie in this way, will attain in time to freedom from all and
_
. , ,.
against lying. For in those that are perfect, not even these nesT. yjng.
are found. For to these said, Let there be in your Matt. mouth, yea, yea nay, nay whatsoever more, is of evil. 3'' Nor without reason written in another place, The mouth Wisdom
l.
that lieth slayeth the soul lest any should imagine that the perfect and spiritual man ought to lie for this temporal life, in the death of which no soul slain, neither his own, nor
But since one thing to lie, another to conceal the truth; (if indeed be one thing to say what false, another not to say what true,) haply one does not wish to give a man up even to this visible death, he should be prepared to conceal what true, not to say what false so that he may neither give him up, nor lie, lest he slay his own soul for another's body. But he cannot yet do this, let him at all events admit only lies of such necessity, that he may attain
another's.
it
if
a ifis : it ;
,
is
is ;
is is
is ;
it
it it
it is
if is,
is
is
is
is
is is
,
is it
is
is if
5,
1,
a;
:
:
is if
if
28 . No He, where no duplicity. The false inherit not.
Psalm to be freed even from these, if they alone remain, and '--- receive the strength of the Holy Ghost, whereby he may despise all that must be suffered for the truth's sake. In fine, there are two kinds of lies, in which there is no great fault, and yet they are not without fault, either when we are in jest, or when we lie that we may do good. That first
kind, in jest, is for this reason not very hurtful, because there is no deception. For he to whom it is said knows that it is said for the sake of the jest. But the second kind is for this reason the more inoffensive, because it carries with it some kindly intention. And to say truth, that which has no duplicity, cannot even be called a lie. As
for example, sword be intrusted to any one, and he promises to return it, when he who intrusted to him shall demand it: he chance to require his sword when in fit of madness, clear must not be returned then, lest he kill either himself or others, until soundness of mind be restored to him. Here then no duplicity, because he, to whom the sword was intrusted, when he promised that he would return at the other's demand, did not imagine that he could require when in fit of madness. But even the Lord concealed the truth, when He said to the^isciples, not
Johni6, yet strong enough, have many things to say unto you, but
18'
ye cannot bear them now: and the Apostle Paul, when he iCor. 3, said, could not speak unto you as unto spiritual, but as unto carnal. Whence clear that not blameable,
sometimes not to speak what true. But to say what false, not found to have been allowed to the perfect.
8.
For they would not otherwise hope that they could destroy the Church, branching out so very far and wide, unless they
;
!
it is
O
is
is,
;
1 4,
7,
is
?
is I
is ?
is
; is
O
I it
it is
of
a
it ;
is of
is
Ps. 3. expounded of the Church.
15
believed that God had no care thereof. But Thou, O Lord,
art my taker ; in Christ of course. For into that flesh1 the'homine Church too hath been taken bv the Word, Who was marfeJohn1,
flcsh, and dwelt in us ; for that, In heavenly places hath /feEph. 2 made us to sit together with Him. When the Head goes6. before, the other members will follow ; for, Who shallViom. S, separate us from the love of Christ? Justly then does the3"' Church say, Thou art my taker. My glory ; for she doth
not attribute her excellency to herself, seeing that she
knoweth by Whose grace and mercy she is what she is.
And the lifter up of my head, of Him, namely, Who, the Co]. I,
first-born I the dead, ascended into heaven. With 18' from up
cried unto the Lord, and He heard me out
my voice have
of His holy mountain. This is the prayer of all the Saints,
the odour of sweetness, which ascends up in the sight of the
Lord. For now the Church is heard out of this mountain, which is also her head ; or, out of that justice of God, by
which both His elect are set free, and their persecutors punished. Let the people of God also say, / slept, and
took rest; and rose, for the Lord will take me up; that they
may be joined, and cleave to their Head. For to this people is it said, Awake thou that steepest, and arise from Eph. 5, the dead, and Christ shall lay hold on thee. Since they are
taken out of sinners, of whom it is said generally, But they l Thess.
/ will not fear the thousands of people that surround me ; of the heathen verily that compass me about to extinguish every where, if they could, the Christian name. But how should
they be feared, when by the blood of the martyrs in Christ,
as by oil, the ardour of love is inflamed ? Arise, O Lord,
save me, O my God. The body can address this to its own
Head. For at His rising the body was saved ; Who ascended up on high, led captivity captive, gave gifts untoEfs. 4, men. For this is said by the Prophet, in the secret purpose of ps ^ God1, until that ripe harvest which is spoken of in the Gospel, 18. whose salvation is in His Resurrection, Who vouchsafed to destTna- die for us, shed out our Lord to the earth. Since Thou hast ^0Jie. smitten all who oppose me without a cause, Thou hast37. broken the teeth of the sinners. Now while the Church hath
rule, the enemies of the Christian name are smitten with
that sleep, sleep in the night. Let them say moreover,
'
l Cor.
16 Ps. 3. includes the strife of each soul with Satan.
confusion ; and, whether their curses or their chiefs, brought to nought. Believe then, O man, that salvation is of the Lord: and, Thou, O Lord, may Thy blessing be upon Thy people.
10. Each one too of us may say, when a multitude of vices and lusts leads the resisting mind in the law of sin, O Lord, how are they multiplied that trouble me! many rise up against me. And, since despair of recovery generally creeps in through the accumulation of vices, as though these same vices were mocking the soul, or even as though the Devil and his angels through their poisonous suggestions were at work to make us despair, it is said with great truth, Many say unto my soul, There is no salvation for him in his
God. But Thou, O Lord, art my taker. For this is our
hope, that He hath vouchsafed to take the nature of man in
Christ. My glory; according to that rule, that no one
should ascribe ought to himself. And the lifter up of my
head; either of Him, Who is the Head of us all, or of the
spirit of each several one of us, which is the head of the soul
and body. For the head of the woman is the man, and the
n' 3" I
head of the man is Christ. But the mind is lifted up, when
Rom. 7, it can be said already, With the mind
God; that the rest of man may be reduced to peaceable submission, l Cor. when in the resurrection ofIthe flesh death is swallowed up
slept, and took rest; and rose, the Lord will take me for
15' 54' in victory. With my voice
that most inward and intensive voice. And He heard me out of His holy mountain; Him, through Whom He hath s/uccoured us, through Whose mediation He heareth us.
i pre- tione
neration ?
surround me. Besides those which the Church universally hath borne and beareth, each one also hath temptations, by which, when compassed about, he may speak these words, Arise, O Lord; save me, O my God: that is, make me to arise. Since Thou hast smitten all who oppose me without a cause: it is well in God's determinate1 purpose said of the Devil and his angels ; who rage not only against the whole body of Christ, but also against each one in particular.
serve the law
of
have cried unto the Lord; with
up. Who of the faithful is not able to say this, when he calls to mind the death of his sins, and the gift of rege
/ will not the thousands people that fear of
Psalm and Song. The End. Blessing amid tribulation. 17
Thou hast broken the teeth of the sinners. Each man hath Ver. 8. those that revile him, he hath too the prime authors of vice,
who strive to cut him off from the body of Christ. But salvation is of the Lord. Pride is to be guarded against, p"
and we must say, My soul cleaved after Thee. And upon 63;s.
Thy people be Thy blessing : that is, upon each one of us.
PSALM IV.
To the end, a Psalm Song to d David.
Sept.
1. Christ is the end of the law for righteousness to every Rom. io, one that believeth. For this end signifies perfection, not consumption. Now it may be a question, whether every
Song be a Psalm, or rather every Psalm a Song; whether
there are some Songs which cannot be called Psalms, and
some Psalms which cannot be called Songs. But the Scrip-
lure must be attended to, if haply " Song" do not denote a
joyful theme. But those are called Psalms which are sung
to the Psaltery ; which the history as a high mystery l Chron. declares the Prophet David to have used. Of which matter ^^g^, this is not the place to discourse ; for it requires prolonged inquiry, and much discussion. Now meanwhile we must
look either for the words of the Lord Man after the Resur- 2ction, or of man in the Church believing and hoping
2. Ver. 1. When
o n Him. Icalled, the Godofmy righteousness heard
me. When I called, God heard me, the Psalmist says, of Whom
is my righteousness. In tribulation Thou hast enlarged me.
Thou hast led me from the straits of sadness into the broad
ways of joy. For, tribulation and straitness is on every soul Rom. 2, of man that doeth evil. But he who says, We rejoice in9. tribulations, knowing that tribulation worketh patience ; up
to that where he says, Because the love of God is shed Rom. 5, abroad in our hearts by the Holy Ghost, which is given unto3'
us; he hath no straits of heart, they be heaped on him outwardly by them that persecute him. Now the change of person, for that from the third person, where he says, He
heard, he passes at once to the second, where he says, Thou hast enlarged me; if it be not done for the sake of variety
d %U *b riXtt, it ^*A/*>>7V tjiin ry A>>wiJ. Sept, C
18 Christ * enlarged1 in His people. Men wilful self-deceit.
Psalm and grace, it is strange why the Psalmist should first wish to -- declare to men that he had been heard, and afterwards address Him Who heard him. Unless perchance, when he had declared how he was heard, in this very enlargement
of heart he preferred to speak with God ; that he might even in this way shew what it is to be enlarged in heart, that is, to have God already shed abroad in the heart, with Whom he might hold converse interiorly. Which is rightly understood as spoken in the person of him who, believing on Christ, has been enlightened ; but in that of the very Lord Man, Whom the Wisdom of God took, I do not see how this can be suitable. For He was never deserted by It. But as His very prayer against trouble is a sign rather of our infirmity, so also of that sudden enlargement of heart the same Lord may speak for His faithful ones, whom He has personated also
/ was an
Me no meat ; was thirsty, and ye gave Me no drink, and so forth.
He
and
Mat. 25, I
when said,
Wherefore here also He can say, Thou hast enlarged me,
for one of the least of His, holding converse with God, Whose Bom. 5, love he has shed abroad in his heart by the Holy Ghost, which is given unto us. Have mercy upon me, and hear my prayer. Why does he again ask, when already he declared
that he had been heard and enlarged ? It is for our sakes, of Rom. 8, whom it is said, But if we hope for that we see not, we wait in patience ; or is that in him who has believed that which
hungred,
ye gave
begun may be perfected
Oxf. 3. Ver. 2. ye sons of men, how long heavy in /wart. Let
TVTss 'IF your error, says he, have lasted at least up to the coming of the your. '
Son of God why then any longer are ye heavy in heart When will ye make an end of crafty wiles, now when the truth is present ye make not Why do ye love vanity, and seek a lie? Why would ye be blessed by the lowest things? Truth alone, from which all things are true, maketh blessed. For,
Eccles. vanity is of deceivers, and all is vanity. What profit hath a man of all his labour, wherewith he laboureth under the sun? Why then are ye held back by the love of things temporal Why follow ye after the last things, as though the first, which
vanity and a lie For you would have them abide with you, which all pass away, as doth shadow.
4. Ver. 3. And know ye that the Lord hath magnified His
a
if
is
is
?
it ?
it, ?
?
' '
;
O
?
'Antf refers to hidden thought. * Diapsalma. ' Inward crying. 19
Holy One. Whom but Him, Whom He raised up from below, Ver. 3. and placed in heaven at His right hand? Therefore doth
he chide mankind, that they would turn at length from the
love of this world to Him. But if the addition of the conjunction (for he says, and know ye) is to any a difficulty,
he may easily observe in Scripture that this manner of speech is usual in that language, in which the Prophets spoke. For you often find this beginning, And the Lord said unto him, And the word of the Lord came to him. Which joining by a conjunction, when no sentence has gone before, to which the following one may be annexed, per-
adventure admirably conveys to us, that the utterance of the truth in words is connected with that vision which goes on in the heart. Although in this place it may be said, that the former sentence, Why do ye love vanity, and seek a lie ? is as if it were written, Do not love vanity, and seek a lie.
And being thus read, it follows in the most direct con struction, and know ye that the Lord hath magnified His Holy One. But the interposition of the Diapsalma, forbids our joining this sentence with the preceding one. For whether this be a Hebrew word, as some would have which means, so be it; or Greek word, which marks
pause in the psalmody (so as that Psalma should be what sung in psalmody, but Diapsalma an interval of silence in the psalmody that as the coupling of voices
singing called Sympsalma, so their separation Dia psalma, where certain pause of interrupted continuity
marked whether say be the former, or the latter, or something else, this at least probable, that the sense cannot rightly be continued and joined, where the Diapsalma intervenes.
5. The Lord will hear me, when cry unto Him. believe that we are here warned, that with great earnest
ness of heart, that is, with an inward and incorporeal cry, we should implore help of God. For as we must give thanks for enlightenment in this life, so must we pray for rest after this life. Wherefore in the person, either of the faithful preacher of the Gospel, or of our Lord Himself,
may be taken, as were written, the Lord will hear you,
when you cry unto Him.
c2
it I is in a is
if it
a 1
I
it is
:
:)
is
;
a
it,
20 Being angry and not sinning. Inward compunction.
6. Ver. 4. Be ye angry, and sin not. For the thought
Psalm
-- occurred, Who is worthy to be heard? or how shall the sinner
Rem. 25
Is. 29, 13.
Mat.
not cry in vain unto the Lord ? Therefore, Be ye angry, saith he, and sin not. Which may be taken two ways: either, event if ye be angry, do not sin ; that even there arise an emotion in the soul, which now by reason of the punishment of sin not in our power, at least let not the reason and the mind, which after God regenerated within, that with the mind we should serve the law of God, although with the flesh we as yet serve the law of sin, consent thereunto or, repent ye, that is, be ye angry with yourselves for your past sins, and henceforth cease to sin. What you say in your hearts there understood, say ye so that the complete sentence is, What ye say in your hearts, that say ye that is, be ye not the people of whom said, with their lips they honour Me, but their heart is far from Me. In your chambers be ye pricked. This what has been expressed already in heart. For this the chamber, of which our Lord warns us, that we should pray within, with closed doors. But, be ye pricked, refers either to the pain of repentance, that the soul in punishment should prick itself, that be not condemned and tormented in God's judgment or, to arousing, that we should awake to behold the light of Christ, as pricks were made use of. But some say that not, be ye pricked, but, be ye opened, the better reading because in the Greek Psalter xarctvvyr)Te, which refers to that enlargement of the heart, in order that the shedding abroad of love by the Holy Ghost may be received.
7. Ver. 5. Offer the sacrifice righteousness, and hope in the Lord. He says the same in another Psalm, the sacrifice
for God a troubled spirit. Wherefore that this the sacrifice of righteousness which offered through repentance not unreasonably here understood. For what more righteous, than that each one should be angry with his own
sins, rather than those of others, and that in self-punishment he should sacrifice himself unto God Or are righteous works after repentance the sacrifice of righteousness For the interposition of Diapsalma not unreasonably perhaps intimates even a transition from the old life to the new life: that on the old man being destroyed or weakened by repent
Ps. 51, ir
?
is
;
?
is
it is
it if
is
is
is
it of is
is
is
;
;
(i
6,
7,
it :
is,
:
is is
is
;
if
Sacrifice of Repentance. What to hope for. Light in the soul. i? l
ance, the sacrifice of righteousness, according to the re- Ver. 5. generation of the new man, may be offered to God ; when
the soul now cleansed offers and places itself on the altar of
faith, to be encompassed by heavenly fire, that is, by the
Holy Ghost. So that this may be the meaning, Offer the sacrifice of righteousness, and hope in the Lord ; that is,
live uprightly, and hope for the gift of the Holy Ghost,
that the truth, in which you have believed, may shine upon
you.
8. But yet, hope in the Lord, is as yet expressed without" clause.
explanation. Now what is hoped for, but good things ? But since each one would obtain from God that good, which he loves; and they are not easy to be found who love interior goods, that is, which belong to the inward man, which alone should be loved, but the rest are to be used for necessity, not to be enjoyed for pleasure ; excellently did he subjoin, when he had said, hope in the Lord, (ver. 6. ) Many say, who sheweth us good things?
This is the speech, and this the daily inquiry of all the foolish, and unrighteous; whether of those who long for the peace and quiet of a worldly life, and from the frowardness of mankind find it not ; who even in their blindness dare to find fault with the order of events, when
involved in their own deservings they deem the times worse than these which are past: or, of those who doubt and despair of that future life, which is promised us; who are often saying, Who knows if it's true? or, who ever came from below, to tell us this ? Very exquisitely then, and briefly, he shews, (to those, that is, who have interior sight,) what good things are to be sought ; answering their question, who say, Who sheweth us good things? The light of Thy countenance,
saith he, is stamped on us, O Lord. This light is the whole
and true good of man, which is seen not with the eye, but
with the mind. But he says, stamped on us, as a penny is stamped with the king's image. For man was made after Gen. 1,
the image and likeness of God, which he defaced by sin : therefore it is his true and eternal good, if by a new birth he
be stamped. And I believe this to be the bearing of that which some understand skilfully; 1 mean, what the Lord
said on seeing Caesar's tribute money, Render to Cwsar the Mat. 22, things that are Caesar's; and to God the things that are l'
'
22 Gods Image is for God. Manifold desires loose simple good.
Psalm God's. As if He had said, in like manner as Caesar exacts -- from you the impression of his image, so also does God : that as the tribute money is rendered to him, so should the
soul to God, illumined and stamped with the light of His countenance. (Ver. 7. ) Thou hast put gladness into my heart. Gladness then is not to be sought without by them, who, being still heavy in heart, love vanity, and seek a lie; but within, where the light of God's countenance is stamped.
Eph. 3, For Christ dwelleth in the inner man, as the Apostle says ;. * ' for toIHim doth it appertain to see truth, since He hath
am the truth. And again, when He spake in the Apostle, saying, Would you receive a proof of Christ, Who 13, 3. speaketh in me ? He spake not of course from without to him, but in his very heart, that is, in that chamber where we
are to pray.
9. But men (who doubtless are many) who follow after
things temporal, know not to say aught else, than, who. sheweth us good things? when the true and certain good within their very selves they cannot see. Of these ac cordingly is most justly said, what he adds next ; From the time of His corn, of wine, and oil, they have been mul tiplied. For the addition of His, is not superfluous. For
John 6, the corn is God's : inasmuch as He is the living bread Which came down from heaven. The wine too is God's :
Ps36,8. for, they shall be inebriated, he says, with the fatness of Thine house. The oil too is God's : of which it is said, Pu. 23,5. Thou hast fattened my head with oil. But those many,
Johni4, said,
2 Cor.
vfisd. 9,
who say, Who sheweth us good things? and who see not that the kingdom of heaven is within them: these, from the time of His corn, of wine, and oil, are multiplied. For multiplication does not always betoken plentifulness, and not, generally, scantiness : when the soul, given up to tem poral pleasures, burns ever with desire, and cannot be satisfied; and, distracted with manifold and anxious thought, is not permitted to see the simple good. Such is the soul of which it is said, for the corruptible body presseth down the soul, and the earthly tabernacle weigheth down the mind that museth on many things. A soul like this, by the departure and succession of temporal goods, that from the time of His corn, wine, and oil, filled with numberless
is,
Rest in leaving the world. Singleness of hope in God. 23
idle fancies, is so multiplied, that it cannot do that which isVEr. 7. commanded, think on the Lord in goodness, and in sim-YfuA. 1, plicity of heart seek Him. For this multiplicity is strongly1. opposed to that simplicity. And therefore leaving these,
who are many, multiplied, that is, by the desire of things temporal, and who say, Who sheweth us good things ? which are to be sought not with the eyes without, but with simpli city of heart within, the faithful man rejoices and says,
Iwill sleep, and take rest. For such men justly hope for all manner of estrangement of
(ver. 8. ) In peace, together,
mind from things mortal, and forgetfulness of this world's miseries; which is beautifully and prophetically signified under the name of sleep and rest, where the most perfect peace cannot be interrupted by any tumult. But this is
not had now in this life, but is to be hoped for after this
life. Thiseven the words themselves, which are in the future tense, shew us. For it is not said, either, 1 have slept, and taken rest; or, I do sleep, and take rest; but,
/ will sleep, and take rest. Then shall this corruptible put I Cor.
'
on incorruption, and this mortal shall put on immortality ;
then shall death be swallowed up in victory. Hence it
'
is said, but if we hope for that we see not, we wait in Rom. 8,
j. 25. patience.
10. Wherefore, consistently with this, he adds the last words, and says, Since Thou, O Lord, in singleness hast made me dwell in hope. Here he does not say, wilt make ; but, hast made. In whom then this hope now is, there will
be assuredly that which is hoped for. And well does he say,
in singleness. For this may refer in opposition to those many, who being multiplied from the time of His corn, of
wine, and oil, say, Who sheweth us good things ? For this multiplicity perishes, and singleness is observed among the Saints: of whom it is said in the Acts of the Apostles, and o/^cts 4,
the multitude of them that believed, there was one soul, and32- one heart. In singleness, then, and simplicity, removed, that is, from the multitude and crowd of things, that are
born and die, we ought to be lovers of eternity, and unity, if we desire to cleave to the one God and our Lord.
24 Church's Inheritance. Htr crytoher King and her God. OneGod.
PSALM V.
1. The title of the Psalm is, For her who receiveth the inheritance. The Church then is signified, who receiveth for her inheritance eternal life through our Lord Jesus Christ ; that she may possess God Himself, in cleaving to
Matt. 5, Whom she may be blessed, according to that, Blessed are the meek, for they shall possess the earth. What earth, but Ps. 142, that of which it is said, Thou art my hope, my portion in the
p'<<. 16 5Jand of the living? And again more clearly, The Lord is the portion of mine inheritance, and of my cup. And conversely the word Church is saidIto be God's inheritance
Psalm called to her inheritance, that she too may herself become the inheritance of the Lord.
2. Ver. 1. Hear my words, O Lord. Being called she calleth upon the Lord ; that the same Lord being her helper, she may pass through the wickedness of this world, and attain unto Him. Understand my cry. The Psalmist well shews what this cry is ; how from within, from the chamber of the
>>>>tre- heart, without the body's utterance2, it reaches unto God:
Ps. 2, 8. according to that, Ask of Me, and
shall give thee the hea then for thine inheritance. Therefore is God said to be our ? con- inheritance, because He feedeth and sustaineth1 us: and we are said to be God's inheritance, because He ordereth and ruleth us. Wherefore it is the voice of the Church in this
p'tu
for the bodily voice is heard, but the spiritual is understood. Although this too may be God's hearing, not with carnal ear, but in the omnipresence of His Majesty.
3. Attend Thou to the voice ofmy supplication; that is, to that voice, which he maketh request that God would understand : of which what the nature is, he hath already intimated, when he said, (ver. 2. ) Understand my cry. Attend
Thou to the voice of my supplication, my King, and my God. Although both the Son is God, and the Father God, and the Father and the Son together One God ; and if asked of the Holy Ghost, we must give no other answer than that He is God; and when the Father, and the Son, and the Holy Ghost are mentioned together, we must understand nothing else, than One God; nevertheless Scripture is wont to give the
appellation of King to the Son. According then to that
Trinity in Unity. Hope deferred through sin. 25
which is said, By Me man cometh to the Father, rightly is it Ver. a. first, my King ; and then, my God. And yet has not the Johni4, Psalmist said, Attend ye ; but, Attend Thou. For the ' Catholic faith preaches not two or three Gods, but the Very Trinity, One God. Not that the same Trinity can be together, now the Father, now the Son, now the Holy
Ghost, as Sabellius believed : but that the Father must be
none but the Father, and the Son none but the Son, and the
Holy Ghost none but the Holy Ghost, and this Trinity but
One God. Hence when the Apostle had said, Of Whom Rom. are all things, by Whom are all things, in Whom are all11'36. things, he is believed to have conveyed an intimation of the
Very Trinity ; and yet he did not add, to Them be glory ; but, to Him be glory.
Iwillpray unto Thee,
morning Thou wilt hear my voice. What does that, which he
said above, Hear Thou, mean, as if he desired to be heard immediately ? But now he saith, in the morning Thou
wilt hear ; not, hear Thou : and, / will pray unto Thee ;
not, I do pray unto Thee : and, as follows, in the morning
I will stand by Thee, and will see ; not, I do stand by Thee,
and do see. Unless perhaps his former prayer marks the invocation itself: but being in darkness amidst the storms
of this world, he perceives that he does not see what he desires, and yet does not cease to hope, For hope that is nam. 8, seen, is not hope. Nevertheless, he understands why he does 24'
not see, because the night is not yet past, that the dark
ness which our sins have merited. He says therefore, Because will pray unto Thee, Lord; that is, because
Thou art so mighty to Whom shall make my prayer, in the morning Thou wilt hear my voice. Thou art not He, he
says, That can be seen by those, from whose eyes the
night of sins not yet withdrawn when the night then of
my error past, and the darkness gone, which by my sins
have brought upon myself, then Thou wilt hear my voice.
Why then did he say above not, Thou wilt hear, but, hear Thou
that after the Church cried out, hear Tlwu, and was not heard, she perceived what must needs pass away to enable her to be heard Or that she was heard above, but doth not yet understand that she was heard, because she doth not yet
4. Because
(ver. 3. )
O Lord, in the
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? I
is
I is
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is,
26 God, how said to learn. Why He is not seen till ' morning:
Psalm see by Whom she hath been heard ; and what she now says, Y. In the morning Thou wilt hear, she would have thus taken, In the morning I shall understand that I have been heard ?
Ps. 3, 7. Such is that expression, Arise, O Lord, that is, make me arise. But this latter is taken of Christ's resurrection : but
Deut. 13' 3'
at all events that Scripture, The Lord your God proveth you, that He may know whether ye love Him, cannot be taken in any other sense, than, that ye by Him may know, and that it may be made evident to yourselves, what progress ye have
made in His love. I will stand by Thee, and will see. 5. In the morning "
What is, 1 will stand, but, I will not lie down ? " Now what else is to lie down, but to take rest on the earth, which
/ will stand by, he says, and will see. We must not then cleave to things earthly, if we would see God, Who is beheld by a clean heart. (Ver. 5, 6. ) For Thou art not a God Who hast pleasure
is a seeking happiness in earthly pleasures ?
in iniquity. The malignant man shall not dwell near Thee, nor shall the unrighteous abide before Thine eyes. Thou hast hated all that work iniquity, Thou wilt destroy all that speak a lie. The man of blood, and the crafty man, the Lord will abominate. Iniquity, malignity, lying, homicide,
craft, and all the like, are the night of which we speak: on the passing away of which, the morning dawns, that God may be seen. He has unfolded the reason, then, why he will stand by in the morning, and see : For, he says, Thou art not a God Who hast pleasure in iniquity. For if He were a God Who had pleasure in iniquity, He could be seen even by the iniquitous, so that He would not be seen in the morning,
that is, when the night of iniquity is over.
6. The malignant man shall not dwell near Thee : that
is, he shall not so see, as to cleave to Thee. Hence follows, Nor shall the unrighteous abide before Thine eyes. For their eyes, that is, their mind is beaten back by the light of truth, because of the darkness of their sins ; by the habitual
practice of which they are notable to sustain the brightness of right understanding. Therefore even they who see sometimes, that is, who understand the truth, are yet still unrighteous, they abide not therein through love of those things, which turn away from the truth. For they carry about with them
God's hatred of sinners. Alt lying displeases Him. 27
their night, that not only the habit, but even the love, Vbr. ft. of sinning. But this night shall pass away, that is,
they shall cease to sin, and this love and habit thereof be
put to flight, the morning dawus, so that they not only under stand, but also cleave to the truth.
7. Thou hast hated all that work iniquity. God's hatred may be understood from that form of expression, by which every sinner hates the truth. For seems that she too
hates those, whom she suffers not to abide in her. Now they do not abide, who cannot bear the truth. Thou tcilt destroy all that speak a lie. For this the opposite to truth. But lest any one should suppose that any substance or nature opposite to truth, let him understand that a lie has relation to that which not, not to that which is. For
that which be spoken, truth spoken but that which not be spoken, a lie. Therefore saith he, Thou wilt destroy all that speak a lie; because drawing back from
that which is, they turn aside to that which not. Many
lies indeed seem to be for some one's safety or advantage, spoken not in malice, but in kindness such was that of those midwives in Exodus, who gave a false report toExod. Pharaoh, to the end that the infants of the children
of^h. Israel might not be slain. But even these are praised notTrea-
for the fact, but for the disposition shewn since those who Lying"
only lie in this way, will attain in time to freedom from all and
_
. , ,.
against lying. For in those that are perfect, not even these nesT. yjng.
are found. For to these said, Let there be in your Matt. mouth, yea, yea nay, nay whatsoever more, is of evil. 3'' Nor without reason written in another place, The mouth Wisdom
l.
that lieth slayeth the soul lest any should imagine that the perfect and spiritual man ought to lie for this temporal life, in the death of which no soul slain, neither his own, nor
But since one thing to lie, another to conceal the truth; (if indeed be one thing to say what false, another not to say what true,) haply one does not wish to give a man up even to this visible death, he should be prepared to conceal what true, not to say what false so that he may neither give him up, nor lie, lest he slay his own soul for another's body. But he cannot yet do this, let him at all events admit only lies of such necessity, that he may attain
another's.
it
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,
is
is ;
is is
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it
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28 . No He, where no duplicity. The false inherit not.
Psalm to be freed even from these, if they alone remain, and '--- receive the strength of the Holy Ghost, whereby he may despise all that must be suffered for the truth's sake. In fine, there are two kinds of lies, in which there is no great fault, and yet they are not without fault, either when we are in jest, or when we lie that we may do good. That first
kind, in jest, is for this reason not very hurtful, because there is no deception. For he to whom it is said knows that it is said for the sake of the jest. But the second kind is for this reason the more inoffensive, because it carries with it some kindly intention. And to say truth, that which has no duplicity, cannot even be called a lie. As
for example, sword be intrusted to any one, and he promises to return it, when he who intrusted to him shall demand it: he chance to require his sword when in fit of madness, clear must not be returned then, lest he kill either himself or others, until soundness of mind be restored to him. Here then no duplicity, because he, to whom the sword was intrusted, when he promised that he would return at the other's demand, did not imagine that he could require when in fit of madness. But even the Lord concealed the truth, when He said to the^isciples, not
Johni6, yet strong enough, have many things to say unto you, but
18'
ye cannot bear them now: and the Apostle Paul, when he iCor. 3, said, could not speak unto you as unto spiritual, but as unto carnal. Whence clear that not blameable,
sometimes not to speak what true. But to say what false, not found to have been allowed to the perfect.
8.
