And how
conquereth
she ?
Augustine - Exposition on the Psalms - v6
They spoke thus : Every proud
man displeaseth God, and the human soul ought to humble
itself, that it may not displease God, and ought to con template with its whole heart the words, Tlie greater thou Ecclus. art, the more humble thyself, and thou shall find favour 3 ' 18. before the Lord. But again, there are some men who, when
they have heard that they ought to be humble, neglect themselves, wish to learn nothing, imagining that if they
learn any thing they will be proud ; and they abide in milk
alone. These the Scripture blameth, saying, Ye are become Heb. 5, such as hare need of milk, and not of strong meat. For12' God wisheth us to be so suckled with milk, that we abide not therein ; but, by growing through milk, we may arrive at strong meat. Man therefore ought not to raise his heart
unto pride, but to raise it unto the teaching of the Word of God. For if the soul were not to be lifted up, it would not be said in another Psalm, Unto Thee, Lord, will I lift up
Ps. 52,1 my soul. And except the soul overflow herself, she reacheth
not unto the sight of God, and unto the knowledge of that
immutable Substance. For while it is still in the flesh, it is thus addressed: Where is thy God? But the soul's God is within, and is within spiritually, and is lofty spiritually ; not as it were by intervals of places, as places are higher through intervals. For if such an altitude is to be sought, the birds surpass us in approaching God. God is therefore lofty within, and spiritually lofty; nor doth the soul reach Him, save it hath passed itself. For whatever thou thinkest con cerning God according to the body, thou errest much. Thou
art indeed an infant, if thou thinkest concerning God even after the human soul, so that God may either forget, or be wise so as that He may be unwise, or do any thing and yet repent of it: for all these things are said in the Scriptures, that God may be commended unto us yet unweaned ; not that we may hear these expressions literally of Him and under stand them as if God repented, and were now learning something that He knew not, and understanding what He
86' If so, weaning is in a good sense of progress.
Psalm understood not, and remembering what He had forgotten.
CXXXi. gucy1 things belong to the soul, not unto God. Unless
therefore he hath passed the measure of his own soul, he will
Exod. 3,not see that God is what He is; Who said, I am That I
"
Ps. 42, is thy God ? --My tears have been my meat day and night,
AM. What then did he reply, to whom it was said, Where
3-4-
] Cor. Become not children in your understandings; howbeit in *' 2? ' malice be ye children, that ye may be perfected in your understandings. It has been evidently explained, my brethren, where God would have us to be humble, where lofty. Humble, in order to provide against pride; lofty, to take in wisdom. Feed upon milk, that thou mayest be nourished; be nourished, so that thou mayest grow; grow,
so that thou mayest eat bread. But when thou hast begun to eat bread, thou wilt be weaned, that thou wilt no longer have need of milk, but of solid food. This he seemeth to have meant: If had not lowly thoughts, but have lifted up my soul that was not an infant in mind, was in wickedness. In this sense, he said before, Lord, my heart was not lifted up, nor mine eyes raised on high do not exercise myself in great matters, nor in wonderful things above me. Behold, in wickedness am an infant. But since am not an infant in understanding, had not lowly thoughts, but have lifted up my soul, may that reward be mine which given unto the infant that weaned from his mother, that may at length be able to eat bread.
13. This interpretation, also, brethren, displeaseth me not, since doth not militate against the faith. Yet cannot but remark that not only said, As one taken away from milk, such may be my soul's reward; but with this addition, As one taken away from milk when upon his mother's breast, such may be my sours reward. Here there somewhat that induces me to consider curse. For
while they daily soy unto me, Where is thy God? But tIhat he might find his God, what did he do? Now when thought thereupon, he saith, / poured out my heart
beyond myself. That he might find God, he poured out his heart beyond himself. It is not therefore said unto thee, be humble, with a view that thou mayest not be wise. Be humble, in respect of pride: be high, in re spect of wisdom. Hear a plain sentence in this matter.
not
it a
I
it is
If
I:
I
is I
it is
it
I is
is, I
is
I
I
:
if I
is,
But here rather too eurty weaning is meant. S7
an infant, but a grown child that is taken away from milk; Vrii. he who is weak in his earliest infancy, which is his true in- ----- fancy, is upon his mother's breast: if perchance he hath been
taken away from the milk, he perisheth. It is not without
a reason then that it is added, Upon his mother's breast. For all may be weaned by growing. He w ho groweth, and is thus taken away from milk, it is good for him; but hurtful for him who is still upon his mother's breast. We must therefore beware, my brethren, and be fearful, lest any one be taken away from milk before his time. For every full- grown child is separated from milk. But let none be taken away from milk, when he is upon his mother's breast. But while he is carried in his mother's hands, who hath been carried in her womb, (for he was carried in her womb, that he might be born ; he is carried in her arms, that he may grow,) he hath need of milk ; he is still upon his mother's breast. Let him not therefore wish to lift up his soul, when perchance he is not fit to take meat, but let him fulfil the commandments of humility. He hath wherein he may ex ercise himself: let him believe in Christ, that he may understand Christ. He cannot see the Word, he cannot understand the equality of the Word with the Father, he cannot as yet see the equality of the Holy Spirit with the Father and the Word; let him believe this, and suck it. He is safe, because, when he hath grown, he will eat,
which he could not do before he grew by sucking: and he hath a point to stretch towards. Seek not out the things that are too hard for thee, and search not the things that are above thy strength; that is, things which thou art not as yet fit to understand. And what am I to do? thou repliest.
Shall I remain thus ? But what things the Lord hath com- Eccluu. manded thee, think thereupon always. What hath the Lord3' 22'
commanded thee ? Do works of mercy, part not with the peace of the Church, place not thy trust in man, tempt not God by longing for miracles. If there be fruit in thee, thou
kuowest that thou endurest tares together with the good Mat. 13, until the harvest; that thou canst be with the wicked for a30' season, not for evermore. The chaff is here mingled during
this season on the floor; it will not be with thee in the barn.
Here, What the Lord hath commanded, think thereupon always. Thou shall not be taken away from the milk as
88 Even the advanced require diligence.
Psaim lonir as thou art upon thy mother's breast; lest thou perish from hunger, before thou art fit to eat bread. Grow: thy powers will be strong, and thou wilt see what thou couldest not, and wilt receive what thou receivedst not.
14. What then ? When I shall see what I could not see, and shall receive what I could not receive, shall I then lay aside apprehension? shall I then be perfect? No, not as long as thou livest. Our very perfection is humility. Ye have heard the conclusion of the reading from the Apostle, if it hath been retained in your memory; how he who received a buffet that he might not be exalted by the revela tions (how great things were revealed to him! ) on account of the very magnitude of those revelations, because he might
have been exalted, except he had received the messenger of Satan : nevertheless, what doth he, to whom so great things
Phil. 3, were revealed, say ? Brethren,
I i3' I4' apprehended. Paul saith, Brethren,
myself
count not myself to
have apprehended; he who received the buffeting messenger of Satan that he might not be exalted above measure by the greatness of the revelations. Who dareth to say that he apprehendeth ? Lo, Paul hath not apprehended, and saith, / count not myself to have apprehended. And what sayest
I follow
after,he saith, that I may apprehend. if
thou, Paul!
Paul is still on the path, and dost thou think thyself at thy
I
things which are behind. This do thou also do, and forget
thy past wicked life. If at one time vanity pleased thee, let it please thee no more. Forgetting those things, he saith, which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus. I hear the voice of God from above, and I run that I may apprehend. For He hath not left me to abide in the path, since He ceaseth not to address me. God therefore, my brethren, ceaseth not to address us. For if He ceaseth, what are we doing ? What
is the use of inspired lessons and inspired Psalms ? Forget therefore what is behind, and reach forth unto the things that are before. So suck in milk, that ye may grow unto meat. When therefore ye shall have come into your home, ye will rejoice. And still observe, that the Apostle followeth unto the prize of his heavenly calling. For he saith, Let
home? This one thing
do; forgetting, he saith, those
count not to have
I
Those who think themselves perfect, fall. 89
us therefore, as many as be perfect, be thus minded. I v*r.
'. --
speak not, he saith, to the imperfect, unto whom as yet I cannot speak wisdom, who still must be nourished with milk, and are not fed with strong meat ; but unto them I speak, who are now eating strong meat. They seem now to be perfect, because they understand the equality of the
Word with the Father: still as yet they see not, as we mustl Cor. . >> is' l?
see, face to face ; still in part only, in a mystery. Let them
run therefore, since, when our path shall have been ended,
we then return unto our home ; let them run, let them reach
forth. Let us therefore, as many as be perfect, be thus PWl. 8, minded; and ifin any thing ye be otherwise minded, God
shall reveal this unto you. If perchance thou errest in any thing, why returnest thou not unto thy mother's milk ? For if ye be not exalted, if ye raise not your heart on high, ifye tread not in great matters that are too high for you, but preserve humility, God will reveal unto you what ye are otherwise minded in. But if ye choose to defend this very thing, which ye are otherwise minded about, and with
assert and against the peace of the Church this curse which he hath described entailed upon you; when ye are upon your mother's breast, and are removed away from the milk, ye shall die of hunger apart from your mother's breast. But ye continue in Catholic peace, perchance ye are in any thing otherwise minded than ye ought to be, God will reveal to you, ye be humble.
Wherefore Because God resisteth the proud, and giveth James
4,6. and pet. 5.
pertinacity
grace unto the humble.
15. Ver. 3. This Psalm therefore concludeth to this5"
Israel, trust in the Lord, from this lime forth and even unto eternity. The Greek words, iirb toO wv xai "cm; too alwvos, are rendered in the Latin, ex hoc nunc el usque in seculum. But the word seculum doth not always mean this world, but sometimes eternity since eternity understood in two ways until eternity, that is, either ever more without end, or until we arrive at eternity. How then
to be understood here Until we arrive at eternity, let us trust in the Lord God because when we have reached eternity, there will be no longer hope, but the thing itself will be ours.
purpose:
;
is it
; ?
it, if
;
is if
is
l
if
;
O? .
,
it
Iat. CXXXI.
90
Past teaching to be presupposed. David's meekness.
PSALM CXXXII. EXPOSITION.
A Sermon to the common People.
2 Cor. *' 16'
1. Ver. 1. 2. It was right indeed, most beloved, that we should rather hear our Brother*, my colleague, when present before all of us. And just now he refused not, but put us off; and I tell you this, Beloved, that with me ye may claim the promise. It could not, however, seem strange to you, Beloved, that I first came forward in obedience to his invitation : for he extorted from me that he might now listen to me, on the condition that I also may listen lo him, for in charity itself we are all listening unto Him, Who is our One Master in heaven. Attend therefore to the Psalm, which, as ye know, we have to treat of next in order. This is also entitled, A Song of Degrees; and is considerably longer
than the rest under the same title. Let us not therefore linger, save where necessity shall compel us : that we may, if the Lord permit, explain the whole. For ye also ought
not to hear every thing as men untaught; ye ought in some degree to aid us from your past listenings, so that it may not be needful that every thing should be declared to you as though new. New indeed we ought to be, because the old man ought not to creep upon us ; but we must grow also and advance. Of this very advancement the Apostle saith
Though our outward man perish, yet our inward man is renewed day by day. Let us not so grow as to become old after being new, but let the newness itself grow.
2. Lord, remember David, and all his meekness. How he swarc unto the Lord, and vowed a vow unto the Almighty
God of Jacob. David according to the truth of history was one man, king of Israel, son of Jesse. He was indeed meek, as the Divine Scriptures themselves mark and command him, and so meek that he did not even render evil for evil to his persecutor Saul. He preserved towards him so great
* Ed. Ben. supposes this to be Seve- Exp. of Ps>> xcvi. ? . 1. and 5. rus, Bishop of Milevis; and refers to
JJavid prays to be enabled to fulfil his void. 91
humility, that he acknowledged him a king, and himself a Ver. dog : and answered the king not proudly nor rudely, though --
he was more powerful in God ; but he rather endeavoured to appease him by humility, than to provoke him by pride.
Saul was even given into his power, and this by the Lord
God, that he might do to him what he listed : but since he
was not commanded to slay him, but had it only placed in
his power ;--now a man is permitted to use his power ;--he
rather turned towards mercy what God gave him. If he
had chosen to slay him, he would have been rid of an enemy; but how could he then say, Forgive me my trespasses, Matt. 6, as I forgive them that trespass against me ? Saul entered into l2,
a cavern where David was, not knowing that David was
there. He went in for the occasions of the body. David arose privily, and cut off the skirt of his robe, that he might shew
it to him, to convince him that he had him in his power;
and that he had spared him not of compulsion but of free- 1 Sam. will, and chose not to slay him. He perhaps was commend- and 26? ' ing this very act of meekness in the words, Lord, remember
David, and all his meekness. This is according to the truth of history, which Holy Writ, as I have said, containeth.
But our practice is in the Psalms not to heed the letter, as in all prophecy, but to search mysteries through the letter. You remember, Beloved, that we are wont to hear the voice of one Man in all the Psalms; that One Who hath Head and
The Head is in heaven, the body on the earth : but the body also will follow whither the Head hath gone before. I no longer explain who is the Head, who the body ; because I am speaking to those that know.
3. The humility of David is therefore commended, the meekness of David is commended ; and it is said to God, Lord, remember David, and all his meekness. For what purpose saith he, Lord, remember David? -- How he sware unto the Lord, and vowed a vote unto the Almighty God of Jacob. Therefore remember for this, that he may fulfil what he hath promised. David himself vowed as though he had it in his power, and he prayeth God to fulfil his vow:
there is devotion in the vow, but there is humility in the
body.
Let no one presume to think he fulfilleth by his own strength what he hath vowed. He who exhorteth thee
prayer.
93 David a type of Christ. The Church blessed in being
Psalm to vow, Himself aideth thee to fulfil. Let us therefore see CVXXII. what he vowed, and hence we comprehend how David should be understood in a figure. ' David' is interpreted, ' Strong of hand,' for he was a great warrior. Trusting indeed in the Lord his God, he despatched all wars, he laid low all his
enemies, God helping him, according to the dispensation of that kingdom ; prefiguring nevertheless some One strong of hand to destroy His enemies, the devil and his angels. These enemies the Church warreth against, and conquereth.
And how conquereth she ? by meekness. For by meekness, our King Himself overcame the devil. The devil raged :
He endured ; he who raged was overcome ; He who endured conquered. With this meekness the body of Christ, which is the Church, conquereth her enemies. Let her be strong of hand, let her overcome by working. But since the Body of Christ is both a temple, and a house, and a city; and He Who is the Head of the Body, is also the Dweller in the House, and the Sanctifier of the temple, and the King of the city: as the Church is all those things, so Christ is all these. What therefore have we vowed unto God, save to be His
temple? We cannot offer unto Him any thing more accept- Is. 26, able, than in saying with Isaiah, Lord, possess us. In LXX. earthly possessions indeed a benefit is given to the master of
a house, when possession is given him : not thus is it with that possession which is the Church ; the benefit is given the possession itself, that it may be possessed by such a one.
4. What then doth he mean, How he sware unto the Lord, and vowed a vow unto the God of Jacob ? Let us see what vow is this ? We can offer God nothing more pleasing than to swear'. Now to swear is to promise firmly. Consider this vow, that is, with what ardour he vowed what he vowed, with what love, with what longing ; nevertheless, he prayeth the Lord to fulfil it in these words, O Lord, remember David, and all his meekness. In this temper he vowed his vow,
that there should be a house of God :
the tabernacle of mine house, nor climb up into my bed ;
not suffer mine eyes to sleep. This seemeth not enough ;
b Ben. thinks these words are re- and come in very much after the peated by mistake from above, in some manner of St. Augustine.
Mss. but they are also in our copies,
J will not come within
I will
God's Temple. Meekness the way to become so. ! ):3
he adds, nor mine eyelids to slumber, neither the temples of Ver. my head to take any rest, until Ifind out a place for the 1,a'
Lord; an habitation for the God of Jacob.
Where did he meek, he sought it in himself. For how is one a place for the Lord ? Hear the
seek a place for the Lord ?
If he was
Prophet : Upon whom shall My Spirit rest ? Even upon Is. 66,2. him that is poor and of a contrite spirit, and trembleth at
My words. Dost thou wish to be a place for the Lord ? Be
thou poor in spirit, and contrite, and trembling at the word
of God, and thou wilt thyself be made what thou seekest. For if what thou seekest be not realized in thyself, what
doth it profit thee in another. God indeed
worketh the salvation of another through the preacher only, if he preach and do not ; and through his tongue there is made in another a place for the Lord, but he becometh not himself a place for the Lord. But he who doth well what he teacheth, and teacheth well also, becometh a place for the Lord, together with him whom he teacheth, because all believers constitute one place for the Lord. For the Lord hath His place in the heart; for the heart of all joined together in love is one.
5. How many thousands believed, my brethren, when they laid down the price of their possessions at the Apostles' feet! But what saith Scripture of them? Surely they are become a temple of God; not only each respectively a temple of God, but also all a temple of God together. They have therefore become a place for the Lord. And that ye may know that one place is made for the Lord in all, Scrip
sometimes
ture saith, They were of one heart and one soul toward Acts 4, /. 4 32 35
God. But many, so as not to make a place for the Lord, seek their own things, love their own things, delight in their own power, are greedy for their private interests. Whereas he who wisheth to make a place for the Lord, should rejoice not in his private, but the common good. They did this with their private goods; they made them common. Did
they love what they had of their own ?
goods alone, and each man had his own, he would have that only which he had of his own ; but when he made that which was his special property common, those things also
If they held their
94 Private possessions renounced moke mom for God.
Psalm which belonged to others were made his own. Consider pxxxn. this, beloved ; that on account of private possessions exist
lawsuits, enmities, discords, wars among men, riots, dissen sions against one another, offences, sins, iniquities, murders. On account of what ? On account of what we each possess. Do we litigate in behalf of what we possess in common ?
In common we inhale this air, in common we all behold the sun. Blessed then are they who so make a place for the Lord, as not to rejoice in their private goods. Such a one indeed the Psalmist describes in the words, / will not come within the tabernacle of mine house. This was private. He knew that he was hindered by what was his own only, so that he could not make a place for the Lord ; and he men
tions what belonged to himself:
tabernacle of mine house, until I find
thou hast found a place for the Lord, wilt thou come within
thy tabernacle ? Or will itself be thy tabernacle, when thou shalt have found a place for the Lord ? Wherefore? Because thou wilt thyself be the place of the Lord, and thou wilt be one with those who shall be the Lord's place.
6. Let us therefore, brethren, abstain from the possession of private property; or from the love of we may not from its possession and we make place for the Lord. It
too much for me, saith some one. But consider who thou art, who art about to make place for the Lord. If any senator wished to be entertained at your house, say not senator, the deputy of some great man of this world, and should say, something offends me in thy house; though thou shouldest love thou wouldest remove nevertheless, lest thou shouldest offend him, whose friendship thou wast
courting. And what doth man's friendship profit thee Perchance thou wouldest find there not merely no aid, but even danger. For many were not endangered before they
combined with greater men they earnestly desired the friendship of the great, but to incur greater dangers. Desire the friendship of Christ without fear He wishes to be entertained at thy house make room for Him. What is, make room for Him Love not thyself, love Him. If thou
love thyself, thou shuttest the door against Him if thou
I will not
out : what? when
come within the
;
I
?
;
:
it,
;
a
a
?
it,
is
;
it, if
Earthly riches are but a dream of our sleep. 95
lore Him, thou openest unto Him : and if thou open and He Ver. enter, thou shalt not be lost by loving thyself, but shalt find 9' *' thyself with Him Who loveth thee.
7. Ver. 3. / will not come within the tabernacle of mine house, nor climb up into the couch of my bed. For private property of itself, where a man yields to its influence, makes
him proud: therefore he said,
property which any man possesses of his own, he must needs be proud; for on that account man stretches himself before man, though both be flesh. What is a man, brethren ? Flesh ? And what is the other man ? Another piece of flesh. Nevertheless, the rich flesh stretcheth out itself against the poor flesh ; as if that flesh brought any thing when it was born, or taketh away any thing when it dieth. It had more only to swell the more. But the Psalmist who wisheth to find a place for the Lord, sailh, / will not climb up into
Iwill not climb up. In
the couch of my bed.
8. Ver. 4. /will not yice sleep to mine eyes. For many
when they sleep, make not a place for the Lord. Such the Apostle arouseth : Awake, thou that steepest, and arisefrom Ephes. the dead, and Christ shall give thee light; and in another8'1*' passage, Ye are all the children of the day; weave nol ofi TheTM. the night, nor of darkness; therefore let us not sleep as do5''8 8' others ; but let us watch and be sober. For they that sleep,
sleep in the night; and they that be drunken, are drunken
in the night. Meaning by the night iniquity, wherein they
go to sleep because they desire these earthly things. And
all these seeming sources of worldly happiness, are the dreams of sleepers. And as he who seeth treasures in his
sleep, while he sleeps is rich ; but will sometimes awake,
and be poor; thus it is in sleep that men rejoice in all those vanities of this world that please them ; but they will awake
when they would not, if they wake not now when it is pro
fitable for them ; and they will find those to have been dreams, that have passed away, as Scripture saith, As a Pa. "3. dream when one awaketh; and in another passage, They\^_i6,5. have slept their sleep, and all the men whose hands are
mighty have found nothing. They have slept their sleep,
their sleep is over, and they have found nothing in their
hands ; because they beheld transitory riches in their sleep.
any
96 Sleep refused. A Tabernacle here, a Temple hereafter.
Psalm The Psalmist therefore, wishing to find a place for the Lord, CxxxII. saith, / will not give sleep to mine eyes. But there are some who sleep not, but slumber. They in a great degree draw themselves off from the love of temporal things, and are again rolled back into it; like slumberers, they often
nod their heads. Awake, shake off sleep; by slumber ing thou wilt fall. The Psalm wisheth not that he who desires to find a place for the Lord, should give sleep to his eyes or slumber to his eyelids.
9. Ver. 5. Neither rest, he saith, to the temples of my head. From the rest of the temples sleep cometh to the
The temples are around the eyes. Heaviness of the temples is as it were impending sleep. For when men are about to sleep, their temples begin to feel heavy; and when they feel their temples heavy, then sleep commenceth : if sleep is to be imparted to the eyes, they give their temples rest, and sleep cometh ; if they give not rest to their temples, sleep cometh not. When therefore any temporal pleasure beginneth to delight thee unto sin, already thy temples are heavy. Dost thou wish to keep awake, and not to sleep,
nor to slumber? Trust not thyself to such pleasure; it will give greater pain than sweetness. Rubbing thy forehead as it were with this thought, thou shakest off sleep, and pre- parest a place for the Lord.
4' 7'
how much soever thou mayest reflect upon that peace, the
eyes.
10. Until Ifind
a tabernacle for the mighty God of Jacob. Although the tabernacle of God is sometimes called the house of God, and the house of God the tabernacle of God ; yet in a more definite sense, dearest brethren, the tabernacle means the Church of this world ; the ' house' the Church of the heavenly Jerusalem, whither we shall go. For a tabernacle applies rather to soldiers in the field: tabernacles are used for sol diers ready for action, on an expedition ; whence they are called contubernales1, as having the same tents and dwell-
out a place
for
the temple the Lord, of
1 i. e.
feliows. inS m them. As long therefore as we have an enemy with
whom to fight, we make a tabernacle for God. But when the time for fighting hath passed by, and that peace hath come which passeth all understanding, as the Apostle saith,
Philip, the peace of Christ which passeth all understanding; for
A 'place for the Lord' found in the unfilled Wood. 97
mind is scarce able to conceive it while set amid the heavi- Vrr. ness of the body ; when that country hath come, then it -----
will be the house, which no adversary will attempt, so as to
cause it to be styled a tabernacle. We shall not sally forth
to conflict, but we shall abide for praise-giving. For what
is said of that house ? Blessed are they that dwell in Thy Ps. 84,4. house: they will be alway praising Thee. In the tabernacle
we as yet groan: in the house we shall praise. Why? Because groaning is for pilgrims, praise for those who have reached their country. Here first be there sought a taber nacle for the God of Jacob.
11. Ver. 6. Lo, we heard of the same at Ephrata. What? A place for the Lord. We heard of it at Ephrata : and found it in the plains of the forests. (We hear those things
in Ephrata, we find them in the woodland plains'. ) Did he1 Oxf. hear it where he found it? or did he hear it in one place,
find it in another? Let us therefore enquire what hh1hratathese is, where he heard it; let us also . what mean the word*.
enquire plains of the forests, where he found it. Ephrata, a Hebrew word,
is rendered in Latin by Speculum*, &s the translators of Hebrew 'Mirror, words in the Scriptures have handed down to us, that we
might understand them. They have translated from Hebrew
into Greek, and from Greek we have versions into Latin.
For there have been who watched in the Scriptures. If therefore Ephrata meaneth a mirror, that house which was found in the woodland plains, was heard of in a mirror. A mirror hath an image : all prophecy is an image of things future. The future house of God, therefore, was declared in the image of prophecy. For we have heard of it in the mirror, that is, we have heard of it in Ephrata. We have found it in the plains of the forests. What are the plains of
the forests3? ' Saltus' is not here used in its common sense, 'sal. as a plot of ground of so many hundred acres'; saltus pro-tuum' perly signifies a spot as yet untilled and woody. For some copies read, in the plains of the wood. What then were the woodland plains, save nations yet untilled ? what were they,
save regions yet covered with the thorns of idolatry ? Thus, though there were thorns of idolatry there, still we find a place for the Lord there, a tabernacle for the God of Jacob. c Centuriarum -- then 200 acres. See laid. Etym. xv. c. 15. ? . 7.
VOL. VI. H
! )S God dwells in those who dwell in His House.
Psalm What we heard of in Ephrata, we found in the plains of CxxXI1- the forests; what was declared in the image to the Jews,
was manifested in the faith of the Gentiles.
12. Ver. 7. We will go into His tabernacles. Whose ?
Those of the Lord God of Jacob. They who enter to dwell therein, are the very same who enter that they may be dwelt in.
man displeaseth God, and the human soul ought to humble
itself, that it may not displease God, and ought to con template with its whole heart the words, Tlie greater thou Ecclus. art, the more humble thyself, and thou shall find favour 3 ' 18. before the Lord. But again, there are some men who, when
they have heard that they ought to be humble, neglect themselves, wish to learn nothing, imagining that if they
learn any thing they will be proud ; and they abide in milk
alone. These the Scripture blameth, saying, Ye are become Heb. 5, such as hare need of milk, and not of strong meat. For12' God wisheth us to be so suckled with milk, that we abide not therein ; but, by growing through milk, we may arrive at strong meat. Man therefore ought not to raise his heart
unto pride, but to raise it unto the teaching of the Word of God. For if the soul were not to be lifted up, it would not be said in another Psalm, Unto Thee, Lord, will I lift up
Ps. 52,1 my soul. And except the soul overflow herself, she reacheth
not unto the sight of God, and unto the knowledge of that
immutable Substance. For while it is still in the flesh, it is thus addressed: Where is thy God? But the soul's God is within, and is within spiritually, and is lofty spiritually ; not as it were by intervals of places, as places are higher through intervals. For if such an altitude is to be sought, the birds surpass us in approaching God. God is therefore lofty within, and spiritually lofty; nor doth the soul reach Him, save it hath passed itself. For whatever thou thinkest con cerning God according to the body, thou errest much. Thou
art indeed an infant, if thou thinkest concerning God even after the human soul, so that God may either forget, or be wise so as that He may be unwise, or do any thing and yet repent of it: for all these things are said in the Scriptures, that God may be commended unto us yet unweaned ; not that we may hear these expressions literally of Him and under stand them as if God repented, and were now learning something that He knew not, and understanding what He
86' If so, weaning is in a good sense of progress.
Psalm understood not, and remembering what He had forgotten.
CXXXi. gucy1 things belong to the soul, not unto God. Unless
therefore he hath passed the measure of his own soul, he will
Exod. 3,not see that God is what He is; Who said, I am That I
"
Ps. 42, is thy God ? --My tears have been my meat day and night,
AM. What then did he reply, to whom it was said, Where
3-4-
] Cor. Become not children in your understandings; howbeit in *' 2? ' malice be ye children, that ye may be perfected in your understandings. It has been evidently explained, my brethren, where God would have us to be humble, where lofty. Humble, in order to provide against pride; lofty, to take in wisdom. Feed upon milk, that thou mayest be nourished; be nourished, so that thou mayest grow; grow,
so that thou mayest eat bread. But when thou hast begun to eat bread, thou wilt be weaned, that thou wilt no longer have need of milk, but of solid food. This he seemeth to have meant: If had not lowly thoughts, but have lifted up my soul that was not an infant in mind, was in wickedness. In this sense, he said before, Lord, my heart was not lifted up, nor mine eyes raised on high do not exercise myself in great matters, nor in wonderful things above me. Behold, in wickedness am an infant. But since am not an infant in understanding, had not lowly thoughts, but have lifted up my soul, may that reward be mine which given unto the infant that weaned from his mother, that may at length be able to eat bread.
13. This interpretation, also, brethren, displeaseth me not, since doth not militate against the faith. Yet cannot but remark that not only said, As one taken away from milk, such may be my soul's reward; but with this addition, As one taken away from milk when upon his mother's breast, such may be my sours reward. Here there somewhat that induces me to consider curse. For
while they daily soy unto me, Where is thy God? But tIhat he might find his God, what did he do? Now when thought thereupon, he saith, / poured out my heart
beyond myself. That he might find God, he poured out his heart beyond himself. It is not therefore said unto thee, be humble, with a view that thou mayest not be wise. Be humble, in respect of pride: be high, in re spect of wisdom. Hear a plain sentence in this matter.
not
it a
I
it is
If
I:
I
is I
it is
it
I is
is, I
is
I
I
:
if I
is,
But here rather too eurty weaning is meant. S7
an infant, but a grown child that is taken away from milk; Vrii. he who is weak in his earliest infancy, which is his true in- ----- fancy, is upon his mother's breast: if perchance he hath been
taken away from the milk, he perisheth. It is not without
a reason then that it is added, Upon his mother's breast. For all may be weaned by growing. He w ho groweth, and is thus taken away from milk, it is good for him; but hurtful for him who is still upon his mother's breast. We must therefore beware, my brethren, and be fearful, lest any one be taken away from milk before his time. For every full- grown child is separated from milk. But let none be taken away from milk, when he is upon his mother's breast. But while he is carried in his mother's hands, who hath been carried in her womb, (for he was carried in her womb, that he might be born ; he is carried in her arms, that he may grow,) he hath need of milk ; he is still upon his mother's breast. Let him not therefore wish to lift up his soul, when perchance he is not fit to take meat, but let him fulfil the commandments of humility. He hath wherein he may ex ercise himself: let him believe in Christ, that he may understand Christ. He cannot see the Word, he cannot understand the equality of the Word with the Father, he cannot as yet see the equality of the Holy Spirit with the Father and the Word; let him believe this, and suck it. He is safe, because, when he hath grown, he will eat,
which he could not do before he grew by sucking: and he hath a point to stretch towards. Seek not out the things that are too hard for thee, and search not the things that are above thy strength; that is, things which thou art not as yet fit to understand. And what am I to do? thou repliest.
Shall I remain thus ? But what things the Lord hath com- Eccluu. manded thee, think thereupon always. What hath the Lord3' 22'
commanded thee ? Do works of mercy, part not with the peace of the Church, place not thy trust in man, tempt not God by longing for miracles. If there be fruit in thee, thou
kuowest that thou endurest tares together with the good Mat. 13, until the harvest; that thou canst be with the wicked for a30' season, not for evermore. The chaff is here mingled during
this season on the floor; it will not be with thee in the barn.
Here, What the Lord hath commanded, think thereupon always. Thou shall not be taken away from the milk as
88 Even the advanced require diligence.
Psaim lonir as thou art upon thy mother's breast; lest thou perish from hunger, before thou art fit to eat bread. Grow: thy powers will be strong, and thou wilt see what thou couldest not, and wilt receive what thou receivedst not.
14. What then ? When I shall see what I could not see, and shall receive what I could not receive, shall I then lay aside apprehension? shall I then be perfect? No, not as long as thou livest. Our very perfection is humility. Ye have heard the conclusion of the reading from the Apostle, if it hath been retained in your memory; how he who received a buffet that he might not be exalted by the revela tions (how great things were revealed to him! ) on account of the very magnitude of those revelations, because he might
have been exalted, except he had received the messenger of Satan : nevertheless, what doth he, to whom so great things
Phil. 3, were revealed, say ? Brethren,
I i3' I4' apprehended. Paul saith, Brethren,
myself
count not myself to
have apprehended; he who received the buffeting messenger of Satan that he might not be exalted above measure by the greatness of the revelations. Who dareth to say that he apprehendeth ? Lo, Paul hath not apprehended, and saith, / count not myself to have apprehended. And what sayest
I follow
after,he saith, that I may apprehend. if
thou, Paul!
Paul is still on the path, and dost thou think thyself at thy
I
things which are behind. This do thou also do, and forget
thy past wicked life. If at one time vanity pleased thee, let it please thee no more. Forgetting those things, he saith, which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus. I hear the voice of God from above, and I run that I may apprehend. For He hath not left me to abide in the path, since He ceaseth not to address me. God therefore, my brethren, ceaseth not to address us. For if He ceaseth, what are we doing ? What
is the use of inspired lessons and inspired Psalms ? Forget therefore what is behind, and reach forth unto the things that are before. So suck in milk, that ye may grow unto meat. When therefore ye shall have come into your home, ye will rejoice. And still observe, that the Apostle followeth unto the prize of his heavenly calling. For he saith, Let
home? This one thing
do; forgetting, he saith, those
count not to have
I
Those who think themselves perfect, fall. 89
us therefore, as many as be perfect, be thus minded. I v*r.
'. --
speak not, he saith, to the imperfect, unto whom as yet I cannot speak wisdom, who still must be nourished with milk, and are not fed with strong meat ; but unto them I speak, who are now eating strong meat. They seem now to be perfect, because they understand the equality of the
Word with the Father: still as yet they see not, as we mustl Cor. . >> is' l?
see, face to face ; still in part only, in a mystery. Let them
run therefore, since, when our path shall have been ended,
we then return unto our home ; let them run, let them reach
forth. Let us therefore, as many as be perfect, be thus PWl. 8, minded; and ifin any thing ye be otherwise minded, God
shall reveal this unto you. If perchance thou errest in any thing, why returnest thou not unto thy mother's milk ? For if ye be not exalted, if ye raise not your heart on high, ifye tread not in great matters that are too high for you, but preserve humility, God will reveal unto you what ye are otherwise minded in. But if ye choose to defend this very thing, which ye are otherwise minded about, and with
assert and against the peace of the Church this curse which he hath described entailed upon you; when ye are upon your mother's breast, and are removed away from the milk, ye shall die of hunger apart from your mother's breast. But ye continue in Catholic peace, perchance ye are in any thing otherwise minded than ye ought to be, God will reveal to you, ye be humble.
Wherefore Because God resisteth the proud, and giveth James
4,6. and pet. 5.
pertinacity
grace unto the humble.
15. Ver. 3. This Psalm therefore concludeth to this5"
Israel, trust in the Lord, from this lime forth and even unto eternity. The Greek words, iirb toO wv xai "cm; too alwvos, are rendered in the Latin, ex hoc nunc el usque in seculum. But the word seculum doth not always mean this world, but sometimes eternity since eternity understood in two ways until eternity, that is, either ever more without end, or until we arrive at eternity. How then
to be understood here Until we arrive at eternity, let us trust in the Lord God because when we have reached eternity, there will be no longer hope, but the thing itself will be ours.
purpose:
;
is it
; ?
it, if
;
is if
is
l
if
;
O? .
,
it
Iat. CXXXI.
90
Past teaching to be presupposed. David's meekness.
PSALM CXXXII. EXPOSITION.
A Sermon to the common People.
2 Cor. *' 16'
1. Ver. 1. 2. It was right indeed, most beloved, that we should rather hear our Brother*, my colleague, when present before all of us. And just now he refused not, but put us off; and I tell you this, Beloved, that with me ye may claim the promise. It could not, however, seem strange to you, Beloved, that I first came forward in obedience to his invitation : for he extorted from me that he might now listen to me, on the condition that I also may listen lo him, for in charity itself we are all listening unto Him, Who is our One Master in heaven. Attend therefore to the Psalm, which, as ye know, we have to treat of next in order. This is also entitled, A Song of Degrees; and is considerably longer
than the rest under the same title. Let us not therefore linger, save where necessity shall compel us : that we may, if the Lord permit, explain the whole. For ye also ought
not to hear every thing as men untaught; ye ought in some degree to aid us from your past listenings, so that it may not be needful that every thing should be declared to you as though new. New indeed we ought to be, because the old man ought not to creep upon us ; but we must grow also and advance. Of this very advancement the Apostle saith
Though our outward man perish, yet our inward man is renewed day by day. Let us not so grow as to become old after being new, but let the newness itself grow.
2. Lord, remember David, and all his meekness. How he swarc unto the Lord, and vowed a vow unto the Almighty
God of Jacob. David according to the truth of history was one man, king of Israel, son of Jesse. He was indeed meek, as the Divine Scriptures themselves mark and command him, and so meek that he did not even render evil for evil to his persecutor Saul. He preserved towards him so great
* Ed. Ben. supposes this to be Seve- Exp. of Ps>> xcvi. ? . 1. and 5. rus, Bishop of Milevis; and refers to
JJavid prays to be enabled to fulfil his void. 91
humility, that he acknowledged him a king, and himself a Ver. dog : and answered the king not proudly nor rudely, though --
he was more powerful in God ; but he rather endeavoured to appease him by humility, than to provoke him by pride.
Saul was even given into his power, and this by the Lord
God, that he might do to him what he listed : but since he
was not commanded to slay him, but had it only placed in
his power ;--now a man is permitted to use his power ;--he
rather turned towards mercy what God gave him. If he
had chosen to slay him, he would have been rid of an enemy; but how could he then say, Forgive me my trespasses, Matt. 6, as I forgive them that trespass against me ? Saul entered into l2,
a cavern where David was, not knowing that David was
there. He went in for the occasions of the body. David arose privily, and cut off the skirt of his robe, that he might shew
it to him, to convince him that he had him in his power;
and that he had spared him not of compulsion but of free- 1 Sam. will, and chose not to slay him. He perhaps was commend- and 26? ' ing this very act of meekness in the words, Lord, remember
David, and all his meekness. This is according to the truth of history, which Holy Writ, as I have said, containeth.
But our practice is in the Psalms not to heed the letter, as in all prophecy, but to search mysteries through the letter. You remember, Beloved, that we are wont to hear the voice of one Man in all the Psalms; that One Who hath Head and
The Head is in heaven, the body on the earth : but the body also will follow whither the Head hath gone before. I no longer explain who is the Head, who the body ; because I am speaking to those that know.
3. The humility of David is therefore commended, the meekness of David is commended ; and it is said to God, Lord, remember David, and all his meekness. For what purpose saith he, Lord, remember David? -- How he sware unto the Lord, and vowed a vote unto the Almighty God of Jacob. Therefore remember for this, that he may fulfil what he hath promised. David himself vowed as though he had it in his power, and he prayeth God to fulfil his vow:
there is devotion in the vow, but there is humility in the
body.
Let no one presume to think he fulfilleth by his own strength what he hath vowed. He who exhorteth thee
prayer.
93 David a type of Christ. The Church blessed in being
Psalm to vow, Himself aideth thee to fulfil. Let us therefore see CVXXII. what he vowed, and hence we comprehend how David should be understood in a figure. ' David' is interpreted, ' Strong of hand,' for he was a great warrior. Trusting indeed in the Lord his God, he despatched all wars, he laid low all his
enemies, God helping him, according to the dispensation of that kingdom ; prefiguring nevertheless some One strong of hand to destroy His enemies, the devil and his angels. These enemies the Church warreth against, and conquereth.
And how conquereth she ? by meekness. For by meekness, our King Himself overcame the devil. The devil raged :
He endured ; he who raged was overcome ; He who endured conquered. With this meekness the body of Christ, which is the Church, conquereth her enemies. Let her be strong of hand, let her overcome by working. But since the Body of Christ is both a temple, and a house, and a city; and He Who is the Head of the Body, is also the Dweller in the House, and the Sanctifier of the temple, and the King of the city: as the Church is all those things, so Christ is all these. What therefore have we vowed unto God, save to be His
temple? We cannot offer unto Him any thing more accept- Is. 26, able, than in saying with Isaiah, Lord, possess us. In LXX. earthly possessions indeed a benefit is given to the master of
a house, when possession is given him : not thus is it with that possession which is the Church ; the benefit is given the possession itself, that it may be possessed by such a one.
4. What then doth he mean, How he sware unto the Lord, and vowed a vow unto the God of Jacob ? Let us see what vow is this ? We can offer God nothing more pleasing than to swear'. Now to swear is to promise firmly. Consider this vow, that is, with what ardour he vowed what he vowed, with what love, with what longing ; nevertheless, he prayeth the Lord to fulfil it in these words, O Lord, remember David, and all his meekness. In this temper he vowed his vow,
that there should be a house of God :
the tabernacle of mine house, nor climb up into my bed ;
not suffer mine eyes to sleep. This seemeth not enough ;
b Ben. thinks these words are re- and come in very much after the peated by mistake from above, in some manner of St. Augustine.
Mss. but they are also in our copies,
J will not come within
I will
God's Temple. Meekness the way to become so. ! ):3
he adds, nor mine eyelids to slumber, neither the temples of Ver. my head to take any rest, until Ifind out a place for the 1,a'
Lord; an habitation for the God of Jacob.
Where did he meek, he sought it in himself. For how is one a place for the Lord ? Hear the
seek a place for the Lord ?
If he was
Prophet : Upon whom shall My Spirit rest ? Even upon Is. 66,2. him that is poor and of a contrite spirit, and trembleth at
My words. Dost thou wish to be a place for the Lord ? Be
thou poor in spirit, and contrite, and trembling at the word
of God, and thou wilt thyself be made what thou seekest. For if what thou seekest be not realized in thyself, what
doth it profit thee in another. God indeed
worketh the salvation of another through the preacher only, if he preach and do not ; and through his tongue there is made in another a place for the Lord, but he becometh not himself a place for the Lord. But he who doth well what he teacheth, and teacheth well also, becometh a place for the Lord, together with him whom he teacheth, because all believers constitute one place for the Lord. For the Lord hath His place in the heart; for the heart of all joined together in love is one.
5. How many thousands believed, my brethren, when they laid down the price of their possessions at the Apostles' feet! But what saith Scripture of them? Surely they are become a temple of God; not only each respectively a temple of God, but also all a temple of God together. They have therefore become a place for the Lord. And that ye may know that one place is made for the Lord in all, Scrip
sometimes
ture saith, They were of one heart and one soul toward Acts 4, /. 4 32 35
God. But many, so as not to make a place for the Lord, seek their own things, love their own things, delight in their own power, are greedy for their private interests. Whereas he who wisheth to make a place for the Lord, should rejoice not in his private, but the common good. They did this with their private goods; they made them common. Did
they love what they had of their own ?
goods alone, and each man had his own, he would have that only which he had of his own ; but when he made that which was his special property common, those things also
If they held their
94 Private possessions renounced moke mom for God.
Psalm which belonged to others were made his own. Consider pxxxn. this, beloved ; that on account of private possessions exist
lawsuits, enmities, discords, wars among men, riots, dissen sions against one another, offences, sins, iniquities, murders. On account of what ? On account of what we each possess. Do we litigate in behalf of what we possess in common ?
In common we inhale this air, in common we all behold the sun. Blessed then are they who so make a place for the Lord, as not to rejoice in their private goods. Such a one indeed the Psalmist describes in the words, / will not come within the tabernacle of mine house. This was private. He knew that he was hindered by what was his own only, so that he could not make a place for the Lord ; and he men
tions what belonged to himself:
tabernacle of mine house, until I find
thou hast found a place for the Lord, wilt thou come within
thy tabernacle ? Or will itself be thy tabernacle, when thou shalt have found a place for the Lord ? Wherefore? Because thou wilt thyself be the place of the Lord, and thou wilt be one with those who shall be the Lord's place.
6. Let us therefore, brethren, abstain from the possession of private property; or from the love of we may not from its possession and we make place for the Lord. It
too much for me, saith some one. But consider who thou art, who art about to make place for the Lord. If any senator wished to be entertained at your house, say not senator, the deputy of some great man of this world, and should say, something offends me in thy house; though thou shouldest love thou wouldest remove nevertheless, lest thou shouldest offend him, whose friendship thou wast
courting. And what doth man's friendship profit thee Perchance thou wouldest find there not merely no aid, but even danger. For many were not endangered before they
combined with greater men they earnestly desired the friendship of the great, but to incur greater dangers. Desire the friendship of Christ without fear He wishes to be entertained at thy house make room for Him. What is, make room for Him Love not thyself, love Him. If thou
love thyself, thou shuttest the door against Him if thou
I will not
out : what? when
come within the
;
I
?
;
:
it,
;
a
a
?
it,
is
;
it, if
Earthly riches are but a dream of our sleep. 95
lore Him, thou openest unto Him : and if thou open and He Ver. enter, thou shalt not be lost by loving thyself, but shalt find 9' *' thyself with Him Who loveth thee.
7. Ver. 3. / will not come within the tabernacle of mine house, nor climb up into the couch of my bed. For private property of itself, where a man yields to its influence, makes
him proud: therefore he said,
property which any man possesses of his own, he must needs be proud; for on that account man stretches himself before man, though both be flesh. What is a man, brethren ? Flesh ? And what is the other man ? Another piece of flesh. Nevertheless, the rich flesh stretcheth out itself against the poor flesh ; as if that flesh brought any thing when it was born, or taketh away any thing when it dieth. It had more only to swell the more. But the Psalmist who wisheth to find a place for the Lord, sailh, / will not climb up into
Iwill not climb up. In
the couch of my bed.
8. Ver. 4. /will not yice sleep to mine eyes. For many
when they sleep, make not a place for the Lord. Such the Apostle arouseth : Awake, thou that steepest, and arisefrom Ephes. the dead, and Christ shall give thee light; and in another8'1*' passage, Ye are all the children of the day; weave nol ofi TheTM. the night, nor of darkness; therefore let us not sleep as do5''8 8' others ; but let us watch and be sober. For they that sleep,
sleep in the night; and they that be drunken, are drunken
in the night. Meaning by the night iniquity, wherein they
go to sleep because they desire these earthly things. And
all these seeming sources of worldly happiness, are the dreams of sleepers. And as he who seeth treasures in his
sleep, while he sleeps is rich ; but will sometimes awake,
and be poor; thus it is in sleep that men rejoice in all those vanities of this world that please them ; but they will awake
when they would not, if they wake not now when it is pro
fitable for them ; and they will find those to have been dreams, that have passed away, as Scripture saith, As a Pa. "3. dream when one awaketh; and in another passage, They\^_i6,5. have slept their sleep, and all the men whose hands are
mighty have found nothing. They have slept their sleep,
their sleep is over, and they have found nothing in their
hands ; because they beheld transitory riches in their sleep.
any
96 Sleep refused. A Tabernacle here, a Temple hereafter.
Psalm The Psalmist therefore, wishing to find a place for the Lord, CxxxII. saith, / will not give sleep to mine eyes. But there are some who sleep not, but slumber. They in a great degree draw themselves off from the love of temporal things, and are again rolled back into it; like slumberers, they often
nod their heads. Awake, shake off sleep; by slumber ing thou wilt fall. The Psalm wisheth not that he who desires to find a place for the Lord, should give sleep to his eyes or slumber to his eyelids.
9. Ver. 5. Neither rest, he saith, to the temples of my head. From the rest of the temples sleep cometh to the
The temples are around the eyes. Heaviness of the temples is as it were impending sleep. For when men are about to sleep, their temples begin to feel heavy; and when they feel their temples heavy, then sleep commenceth : if sleep is to be imparted to the eyes, they give their temples rest, and sleep cometh ; if they give not rest to their temples, sleep cometh not. When therefore any temporal pleasure beginneth to delight thee unto sin, already thy temples are heavy. Dost thou wish to keep awake, and not to sleep,
nor to slumber? Trust not thyself to such pleasure; it will give greater pain than sweetness. Rubbing thy forehead as it were with this thought, thou shakest off sleep, and pre- parest a place for the Lord.
4' 7'
how much soever thou mayest reflect upon that peace, the
eyes.
10. Until Ifind
a tabernacle for the mighty God of Jacob. Although the tabernacle of God is sometimes called the house of God, and the house of God the tabernacle of God ; yet in a more definite sense, dearest brethren, the tabernacle means the Church of this world ; the ' house' the Church of the heavenly Jerusalem, whither we shall go. For a tabernacle applies rather to soldiers in the field: tabernacles are used for sol diers ready for action, on an expedition ; whence they are called contubernales1, as having the same tents and dwell-
out a place
for
the temple the Lord, of
1 i. e.
feliows. inS m them. As long therefore as we have an enemy with
whom to fight, we make a tabernacle for God. But when the time for fighting hath passed by, and that peace hath come which passeth all understanding, as the Apostle saith,
Philip, the peace of Christ which passeth all understanding; for
A 'place for the Lord' found in the unfilled Wood. 97
mind is scarce able to conceive it while set amid the heavi- Vrr. ness of the body ; when that country hath come, then it -----
will be the house, which no adversary will attempt, so as to
cause it to be styled a tabernacle. We shall not sally forth
to conflict, but we shall abide for praise-giving. For what
is said of that house ? Blessed are they that dwell in Thy Ps. 84,4. house: they will be alway praising Thee. In the tabernacle
we as yet groan: in the house we shall praise. Why? Because groaning is for pilgrims, praise for those who have reached their country. Here first be there sought a taber nacle for the God of Jacob.
11. Ver. 6. Lo, we heard of the same at Ephrata. What? A place for the Lord. We heard of it at Ephrata : and found it in the plains of the forests. (We hear those things
in Ephrata, we find them in the woodland plains'. ) Did he1 Oxf. hear it where he found it? or did he hear it in one place,
find it in another? Let us therefore enquire what hh1hratathese is, where he heard it; let us also . what mean the word*.
enquire plains of the forests, where he found it. Ephrata, a Hebrew word,
is rendered in Latin by Speculum*, &s the translators of Hebrew 'Mirror, words in the Scriptures have handed down to us, that we
might understand them. They have translated from Hebrew
into Greek, and from Greek we have versions into Latin.
For there have been who watched in the Scriptures. If therefore Ephrata meaneth a mirror, that house which was found in the woodland plains, was heard of in a mirror. A mirror hath an image : all prophecy is an image of things future. The future house of God, therefore, was declared in the image of prophecy. For we have heard of it in the mirror, that is, we have heard of it in Ephrata. We have found it in the plains of the forests. What are the plains of
the forests3? ' Saltus' is not here used in its common sense, 'sal. as a plot of ground of so many hundred acres'; saltus pro-tuum' perly signifies a spot as yet untilled and woody. For some copies read, in the plains of the wood. What then were the woodland plains, save nations yet untilled ? what were they,
save regions yet covered with the thorns of idolatry ? Thus, though there were thorns of idolatry there, still we find a place for the Lord there, a tabernacle for the God of Jacob. c Centuriarum -- then 200 acres. See laid. Etym. xv. c. 15. ? . 7.
VOL. VI. H
! )S God dwells in those who dwell in His House.
Psalm What we heard of in Ephrata, we found in the plains of CxxXI1- the forests; what was declared in the image to the Jews,
was manifested in the faith of the Gentiles.
12. Ver. 7. We will go into His tabernacles. Whose ?
Those of the Lord God of Jacob. They who enter to dwell therein, are the very same who enter that they may be dwelt in.
