(NOTE: The electronic text obtained from The Electronic Bible Society was
not completely corrected. EWTN has corrected all discovered errors.)
ST. AUGUSTIN
EXPOSITIONS ON THE BOOK OF PSALMS
[Translated by the Rev. J. E. Tweed, M.A., chaplain of Christ Church,
Oxford; T. Scratton, Esq., M.A., of Christ Church; the Rev. H.M. Wilkins,
M.A., of Merton College, Oxford; ?the Rev. Charles Marriot, of Oriel
College; ?the Rev. H. Walford, Vice-Principal of St. Edmund's Hall; at
least one anonymous contributor. Abridged from the six volumes of the Oxford
Series by A. Cleveland Coxe, D.D.]
PSALMS 51-59: FROM THE 2ND BOOK OF THE PSALMS
PSALM LI.[10]
1. Neither must this multitude's throng be defrauded, nor their
infirmity burthened. Silence we ask, and quiet, in order that our voice,
after yesterday's labour, be able with some little vigour to last out. It
must be believed, that your love hath met together in greater numbers to-
day for nothing else, but that ye may pray for those whom an allen and
perverse inclination doth keep away. For we are speaking neither of
heathens nor of Jews, but of Christians: nor of those that are yet
Catechumens, but of many that are even baptized, from the Layer of whom ye
do no wise differ, and yet to their heart ye are unlike. For to-day how
many brethren of ours we think of, and deplore their going unto vanities
and lying insanities, to the neglect of that to which they have been
called. Who, if in the very circus from any cause they chance to be
startled, do immediately cross themselves,[11] and stand bearing It on the
forehead, in the very place, from whence they had withdrawn, if they had
borne It in heart. God's mercy must be implored, that He may give
understanding for condemning these things, inclination to flee them, and
mercy to forgive. Opportunately, then, of Penitence a Psalm to-day has been
chanted. Speak we even with the absent: there will be to them for our voice
your memory. Neglect not the wounded and feeble, but that ye may more
easily make whole, whole ye ought to abide. Correct by reproving, comfort
by addressing, set an example by living well, He will be with them that
hath been with you. For now that ye have overpassed these dangers, the
fountain of God's mercy is not closed Where ye have come they will come;
where ye have passed they will pass. A grievous thing it is indeed, and
exceeding perilous, nay ruinous, and for certain a deadly thing, that
witting they sin. For in one way to these vanities doth he run that
despiseth the voice of Christ; in another way, he that knoweth from what he
is fleeing. But that not even of such men we ought to despair, this Psalm
doth show.
2. For there is written over it the title thereof, "A Psalm of David
himself, when there came to him Nathan the prophet, when he went in unto
Bersabee." Bersabee was a woman, wife of another. With grief indeed we
speak, and with trembling; but yet God would not have to be hushed what He
hath willed to be written. I will say then not what I will, but what I am
obliged; I will say not as one exhorting to imitation, but as one
instructing you to real Captivated with this woman's beauty, the wife of
another, the king and prophet David, from whose seed according to the flesh
the Lord was to come,[1] committed adultery with her. This thing in this
Psalm is not read, but in the title thereof it appeareth; but in the book
of Kings[2] it is more fully read. Both Scriptures are canonical, to both
without any doubt by Christians credit must be given. The sin was
committed, and was written down. Moreover her husband in war he caused to
be killed: and after this deed there was sent to him Nathan the prophet;[3]
sent by the Lord, to reprove him for so great an outrage.
3. What men should beware of, we have said; but what if they shall have
fallen they should imitate, let us hear. For many men will to fall with
David, and will not to rise with David. Not then for falling is the example
set forth, but if thou shalt have fallen for rising again. Take heed lest
thou fall. Not the delight of the younger be the lapse of the elder, but be
the fall of the elder the dread of the younger. For this it was set forth,
for this was written, for this in the Church often read and chanted: let
them hear that have not fallen, lest they fall; let them hear that have
fallen, that they may rise. So great a man's sin is not hushed, is
proclaimed in the Church. There men hear that are ill hearers, and seek for
themselves countenance for sinning: they look out for means whereby they
may defend what they have made ready to commit, not how they may beware of
what they have not committed, and they say to themselves, If David, why not
I too? Thence that soul is more unrighteous, which, forasmuch as it hath
done it because David did, therefore hath done worse than David. I will say
this very thing, if I shall be able, more plainly. David had set forth to
himself none for a precedent as thou hast: he had fallen by lapse of
concupiscence, not by the countenance of holiness: thou dost set before
thine eyes as it were a holy man, in order that thou mayest sin: thou dost
not copy his holiness, but dost copy his fall Thou[4] dost love that in
David, which in himself David hated: thou makest thee ready to sin, thou
inclinest to sin: in order that thou mayest sin thou consultest the book of
God: the Scriptures of God for this thou hearest, that thou mayest do what
displeaseth God. This did not David; he was reproved by a Prophet, he
stumbled not over a Prophet. But others hearing to their health, by the
fall of a strong man measure their weakness: and desiring to avoid what God
condemneth, from careless looking do restrain their eyes. Them they fix not
upon the beauty of another's flesh, nor make themselves carries with
perverse simpleness; they say not, "With good intent I have observed, of
kindness I have observed, of charity I have long looked." For they set
before themselves the fall of David, and they see that this great man for
this purpose hath fallen, in order that little men may not be willing to
look on that whereby they may fall. For they restrain their eyes from
wantonness, not readily do they join themselves in company, they do not
mingle with strange women, they raise not complying eyes to strange
balconies, to strange terraces. For from afar David saw her with whom he
was captivated.[5] Woman afar, lust near. What he saw was elsewhere, in
himself that whereby he fell. This weakness of the flesh must be therefore
minded, the words of the Apostle recollected, "Let not sin therefore reign
in your mortal body."[6] He hath not said, let there not be; but, "let
there not reign." There is sin in thee, when thou takest pleasure; there
reigneth, if thou shalt have consented. Carnal pleasure, especially if
proceeding unto unlawful and strange objects, is to be bridled, not let
loose: by government to be tamed, not to be set up for government. Look and
be without care, if thou hast nothing whereby thou mayest be moved. But
thou makest answer, "I contain with strong resolution." Art thou any wise
stronger than David ?[7]
4. He admonisheth, moreover, by such an example, that no one ought to
lift himself up in prosperous circumstances. For many fear adverse
circumstances, fear not prosperous circumstances. Prosperity is more
perilous to soul than adversity to body. First, prosperity doth corrupt, in
order that adversity may find something to break. My brethren, stricter
watch must be kept against felicity. Wherefore, see ye after what manner
the saying of God amid our own felicity doth take from us security: "Serve
ye," He saith, "the Lord in fear, and exult unto Him with trembling."[8] In
exultation, in order that we may render thanks; in trembling, lest we fall
This sin did not David, when he was suffering Saul for persecutor.[9] When
holy David was suffering Saul his enemy, when he was being vexed by his
persecutions, when he was fleeing through divers places, in order that he
might not fall into his hands, he lusted not for her that was another's, he
slew not husband after committing adultery with wife. He was in the
infirmity of his tribulation so much the more intimate with God as he
seemed more miserable. Something useful is tribulation; useful the
surgeon's lancet rather than the devil's temptation. He became secure when
his enemies were overthrown, pressure was removed, swelling grew out. This
example therefore doth avail to this end, that we should fear felicity.
"Tribulation," he sixth, "and grief I found, and on the name of the Lord I
called. "[1]
5. But it was done; I would say these words to those that have not done
the like, in order that they should watch to keep their uncorruptness, and
that while they take heed how a great one has fallen, they that be small
should fear. But if any that hath already fallen heareth these words, and
that hath in his conscience any evil thing; to the words of this Psalm let
him advert; let him heed the greatness of the wound, but not despair of the
majesty of the Physician. Sin with despair is certain death. Let no one
therefore say, If already any evil thing I have done, already I am to be
condemned: God pardoneth not such evil things, why add I not sins to sins?
I will enjoy this word in pleasure, in wantonness, in wicked cupidity: now
hope of amendment having been lost, let me have even what I see, if I
cannot have what I believe. This Psalm then, while it maketh heedful those
that have not believed, so doth not will them that have fallen to be
despaired of. Whoever thou art that hast sinned, and hesitatest to exercise
penitence[2] for thy sin, despairing of thy salvation, hear David groaning.
To thee Nathan the prophet hath not been sent, David himself hath been sent
to thee Hear him crying, and with him cry: hear him groaning, and with him
groan; hear him weeping, and mingle tears; hear him amended, and with him
rejoice. If from thee sin could not be excluded, be not hope of pardon
excluded. There was sent to that man Nathan the prophet, observe the king's
humility.[3] He rejected not the words of him giving admonition, he said
not, Darest thou speak to me, a king? An exited king heard a prophet, let
His humble people hear Christ.
6. Hear therefore these words, and say thou with him: "Have pity upon
me, O God, after Thy great mercy" (ver. 1). He that imploreth great mercy,
confesseth great misery. Let them seek a little mercy of Thee, that have
sinned in ignorance: "Have pity," he sixth, "upon me, after Thy great
mercy." Relieve a deep wound after Thy great healing. Deep is what I have,
but in the Almighty I take refuge. Of my own so deadly wound I should
despair, unless I could find so great a Physician. "Have pity upon me, O
God, after Thy great mercy: and after the multitude of Thy pities, blot out
my iniquity." What he saith, "Blot out my iniquity," is this, "Have pity
upon me, O God." And what he saith, "After the multitude of Thy pities," is
this, "After Thy great mercy." Because great is the mercy, many are the
mercies; and of Thy great mercy, many are Thy pitying. Thou dost regard
mockers to amend them, dost regard ignorant men to teach them, dost regard
men confessing to pardon. Did he this in ignorance? A certain man had done
some, aye many evil things he had done; "Mercy," he saith, "I obtained,
because ignorant I did it in unbelief."[4] This David could not say,
"Ignorant I did it." For he was not ignorant how very evil a thing was the
touching of another's wife, and how very evil a thing was the killing of
the husband, who knew not of it, and was not even angered. They obtain
therefore the mercy of the Lord that have in ignorance done it; and they
that have knowing done it, obtain not any mercy it may chance, but "great
mercy."
7. "More and more wash me from mine unrighteousness" (ver. 2). What is
, "More and more wash "? One much stained. More and more wash the sins of
one knowing. Thou that hast washed off the sins of one ignorant. Not even
thus is it to be despaired of Thy mercy. "And from my delinquency purge
Thou me." According to the manner in which He is physician, offer a
recompense. He is God, offer sacrifice. What wilt thou give that thou
mayest be purged? For see upon whom thou callest; upon a Just One thou
callest. He hateth sins, if He is just; He taketh vengeance upon sins, if
He is just; thou wilt not be able to take away from the Lord God His
justice: entreat mercy, but observe the justice: there is mercy to pardon
the sinner, there is justice to punish the sin. What then? Thou askest
mercy; shall sin unpunished abide? Let David answer, let those that have
fallen answer, answer with David, and say, No, Lord, no sin of mine shall
be unpunished; I know the justice of Him whose mercy I ask: it shall not be
unpunished, but for this reason I will not that Thou punish me, because I
punish my sin: for this reason I beg that Thou pardon, because I
acknowledge.
8. "For mine iniquity I acknowledge, and my delinquency is before me
ever" (ver. 3). I have not put behind my back what I have done, I look not
at others, forgetful of myself, I pretend not to pull out a straw from my
brother's eye, when there is a beam in my eye;[5] my sin is before me, not
behind me. For it was behind me when to me was sent the Prophet, and set
before me the parable of the poor man's sheep.[6] For saith Nathan the
Prophet to David, "There was a certain rich man having very many sheep; but
a poor man his neighbour had one little ewe sheep, which in his bosom and
of his own food he was feeding: there came a stranger to the rich man,
nothing from his flock he took, for the lithe ewe sheep of the poor man his
neighbour he lusted; her he slew for the stranger: what doth he deserve?"
But the other being angry doth pronounce sentence: then the king, evidently
knowing not wherein he had been taken,[1] declared the rich man deserving
of death, and that the sheep be restored fourfold. Most sternly and most
justly. But his sin was not yet before him, behind his back was what he had
done: his own iniquity he did not yet acknowledge, and therefore another's
he did not pardon. But the Prophet, being for this purpose sent, took from
his back the sin, and before his eyes placed it, so that he might see that
sentence so stern to have been pronounced against himself. For cutting and
healing his heart's wound, he made a lancet of his tongue. ...
9. "Against Thee alone have I sinned, and before Thee an evil thing
have I done" (ver. 4). What is this? For before men was not another's wife
debauched and husband slain? Did not all men know what David had done?[2]
What is, "Against Thee alone have I sinned, and before Thee an evil thing
have I done." Because Thou alone art without sin. He is a just punisher
that hath nothing in Him to be punished; He is a just reprover that hath
nothing in Him to be reproved. "That thou mayest be justified in Thy
sayings, and conquer when Thou art judged." To whom he speaketh, brethren,
to whom he speaketh, is difficult to understand. To God surely he speaketh,
and it is evident that God the Father is not judged. What is, "And conquer
when Thou art judged"? He seeth the future Judge to be judged, one just by
sinners to be judged, and therein conquering, because in Him was nothing to
be judged. For alone among men could truly say the God-Man, "If ye have
found in Me sin, say."[3] But perchance there was what escaped men, and
they found not what was really there, but was not manifest. In another
place[4] He saith, "Behold there cometh the Prince of the world," being an
acute observer of all sins; "Behold," He saith, "there cometh the Prince of
this world," with death afflicting sinners, presiding over death: for, "By
the malice of the devil death came into the world."[5] "Behold," He saith,
"there cometh the Prince of the world:"--He said these words dose upon His
Passion:--" and in Me he shall find nothing," nothing of sin, nothing
worthy of death, nothing worthy of condemnation. And as if it were said to
Him, Why then dost Thou die? He continueth and saith, "But that all men may
know that I do the will of My Father; arise, let us go hence." I suffer, He
saith, undeserving, for men deserving, in order that them I may make
deserving of My Life, for whom I undeservedly suffer their death. To Him
then, having no sin, saith on the present occasion the Prophet David,
"Against Thee only have I sinned, and before Thee an evil thing have I
done, that Thou mayest be justified in Thy sayings, and conquer when Thou
art judged." For Thou overcomest all men, all judges; and he that deemeth
himself just, before Thee is unjust: Thou alone justly judgest, having
been unjustly judged, That hast power to lay down Thy life, and hast power
again to take it.[6] Thou conquerest, then, when Thou art judged. All men
Thou overcomest, because Thou art more than men, and by Thee were men made.
10. "For, behold, in iniquities I was conceived" (ver. 6). As though he
were saying, They are conquered that have done what thou, David, hast done:
for this is not a little evil and little sin, to wit, adultery and man-
slaying. What of them that from the day that they were born of their
mother's womb, have done no such thing? even to them dost thou ascribe some
sins, in order that He may conquer all men when He beginneth to be judged.
David hath taken upon him the person of mankind, and hath heeded the bonds
of all men, hath considered the offspring of death, hath adverted to the
origin of iniquity, and he saith, "For, behold, in iniquities I was
conceived." Was David born of adultery; being born of Jesse,[7] a righteous
man, and his own wife? What is it that he saith himself to have been in
iniquity conceived, except that iniquity is drawn from Adam? Even the very
bond of death, with iniquity itself is engrained? No man is born without
bringing punishment, bringing desert of punishment. A Prophet saith also in
another placer "No one is clean in Thy sight, not even an infant, whose
life is of one day upon earth." For we know both by the Baptism of Christ
that sins are loosed, and that the Baptism of Christ availeth the remission
of sins. If infants are every way innocent, why do mothers run with them
when sick to the Church?[9] What by that Baptism, what by that remission is
put away? An innocent one I see that rather weeps than is angry. What doth
Baptism wash off? what doth that Grace loose? There is loosed the
offspring of sin. For if that infant could speak to thee, it would say, and
if it had the understanding which David had, it would answer thee, Why
heedest thou me, an infant? Thou dost not indeed see my actions: but I in
iniquity have been conceived, "And in sins hath my mother nourished me in
the womb."
Apart from this bond of mortal[1] concupiscence was Christ horn without
a male, of a virgin conceiving by the Holy Ghost. He cannot be said to have
been conceived in iniquity, it cannot be said, In sins His mother nourished
Him in the womb, to whom was said," The Holy Ghost shall come upon thee,
and the Virtue of the Highest shall overshadow thee."[2] It is not
therefore because it is sin to have to do with wives that men are conceived
in iniquity, and in sins nourished in the womb by their mother; but because
that which is made is surely made of flesh deserving punishment.[3] For the
punishment of the flesh is death, and surely there is in it liability to
death itself. Whence the Apostle spoke not of the body as if to die, but as
if dead: "The body indeed is dead," he saith, "because of sin, but the
Spirit is life because of righteousness."[4] How then without bond of sin
is born that which is conceived and sown of a body dead because of sin?
This chaste operation in a married person hath not sin, but the origin of
sin draweth with it condign punishment. For there is no husband that,
because he is an husband, is not subject to death, or that is subject to
death for any other reason but because of sin. For even the Lord was
subject to death, but not on account of sin: He took upon Him our
punishment, and so looseth our guilt. With reason then, "In Adam all die,
but in Christ shall all be made alive."[5] For, "Through one man," saith
the Apostle, "sin hath entered into this world, and through sin death, and
so hath passed unto all men, in that all have sinned."[6] Definite is the
sentence: "In Adam," he saith, "all have sinned." Alone then could such an
infant be innocent, as hath not been born of the work of Adam.
11. "For, behold, truth Thou hast loved uncertain and hidden things of
Thy wisdom, Thou hast manifested to me" (ver. 6). That is, Thou hast not
left unpunished even the sins of those whom Thou dost pardon. "Truth Thou
hast loved:" so mercy Thou hast granted first,[7] as that Thou shouldest
also preserve truth. Thou pardonest one confessing, pardonest, but only if
he punisheth himself: so there are preserved mercy and truth: mercy because
man is set free; truth, because sin is punished. "Uncertain and hidden
things of Thy wisdom Thou hast manifested to me." What "hidden things"?
What "uncertain things"? Because God pardoneth even such. Nothing is so
hidden, nothing so uncertain.[8] For this uncertainty the Ninevites
repented, for they said, though after the threatenings of the Prophet,
though after that cry, "Three clays and Nineve shall be overthrown:"[9]
they said to themselves, Mercy must be implored; they said in this sort
reasoning among themselves, "Who knoweth whether God may turn for the
better His sentence, and have pity?"[10] It was "uncertain," when it is
said, "Who knoweth?" on an uncertainty they did repent,[11] certain mercy
they earned: they prostrated them in tears, in fastings, in sackcloth and
ashes they prostrated them, groaned, wept, God spared. Nineve stood: was
Nineve overthrown? One way indeed it seemeth to men, and another way it
seemed to God. But I think that it was fulfilled that the Prophet had
foretold. Regard what Nineve was, and see how it was overthrown; overthrown
in evil, builded in good; just as Saul the persecutor was overthrown, Paul
the preacher builded.[12] Who would not say that this city, in which we now
are, was happily overthrown, if all those madmen, leaving their
triflings,[13] were to run together to the Church with contrite heart, and
were to call upon God's mercy for their past doings? Should we not say,
Where is that Carthage? Because there is not what there was, it is
overthrown: but if there is what there was not, it is builded. So is said
to Jeremiah, "Behold, I will give to thee to root up, to dig under, to
overthrow, to destroy," and again, "to build, and to plant."[14] Thence is
that voice of the Lord, "I will smite and I will heal."[15] He smiteth the
rottenness of the deed, He healeth the pain of the wound. Physicians do
thus when they cut; they smite and heal; they arm themselves in order to
strike, they carry steel, and come to cure. But because great were the sins
of the Ninevites, they said, "Who knoweth?" This uncertainty had God
disclosed to His servant David. For when he had said, before the Prophet
standing and convicting him, "I have sinned:" straightway he heard from the
Prophet, that is, from the Spirit of God which was in the Prophet, "Thy sin
is put away from thee."[16] "Uncertain and hidden things" of His wisdom He
manifested to him.[17]
12. "Thou shall sprinkle me," he saith, "with hyssop, and I shall be
cleansed" (ver. 7). Hyssop we know to be a herb humble but healing: to the
rock it is said to adhere with roots. Thence in a mystery the similitude of
cleansing the heart has been taken. Do thou also take hold, with[1] the
root of thy love, on thy Rock: be humble in thy humble God, in order that
thou mayest be exalted in thy glorified God. Thou shalt be sprinkled with
hyssop, the humility of Christ shall cleanse thee. Despise not the herb,
attend to the efficacy of the medicine. Something further I will say, which
we are wont to hear from physicians, or to experience in sick persons.
Hyssop, they say, is proper for purging the lungs. In the lung is wont to
be noted pride: for there is inflation, there breathing. It was said of
Saul the persecutor as of Saul the proud, that he was going to bind
Christians, breathing slaughter:[2] he was breathing out slaughter,
breathing out blood, his lung not yet cleansed. Hear also in this place one
humbled, because with hyssop purged: "Thou shalt wash me," that is, shalt
cleanse the: "and above snow I shall be whitened." "Although," he saith,
"your sins shall have been like scarlet, like snow I will whiten."[3] Out
of such men Christ doth present to Himself a vesture without spot and
wrinkle.[4] Further, His vesture on the mount, which shone forth like
whitened snow,[5] signified the Church cleansed from every spot of sin.
13. But where is humility from hyssop? Hear what followeth: "To my
hearing Thou shall give exultation and gladness, and bones humbled shall
exult" (ver. 8). I will rejoice in hearing Thee, not in speaking against
Thee. Thou hast sinned, why defendest thou thyself? Thou wilt speak: suffer
thou; hear, yield to divine words, lest thou be put to confusion, and be
still more wounded: sin hath been committed, be it not defended: to
confession let it come, not to defence. Thou engagest thyself as defender
of thy sin, thou art conquered: no innocent patron hast thou engaged, thy
defence is not profitable to thee. For who art thou that defendest thyself?
Thou art meet to accuse thyself. Say not, either, "I have done nothing;"
or, "What great thing have I done?" or, "Other men as well have done." If
in doing sin thou sayest thou hast done nothing, thou wilt be nothing, thou
wilt receive nothing: God is ready to give indulgence, thou closest the
door against thyself: He is ready to give, do not oppose the bar of
defence, but open the bosom of confession. "To my hearing Thou shall give
exultation and gladness." ...
14. "Turn Thou away Thy face from my sins, and all mine iniquities blot
out" (ver. 9). For now bones humbled exult, now with hyssop cleansed,
humble I have become. "Turn Thou away Thy face," not from me, but "from my
sins." For in another place praying he saith, "Turn not away Thy face from
me."[6] He that would not that God's face be turned away from himself,
would that God's face be turned away from his sins. For to sin, when God
turneth not Himself away, he adverteth: if he adverteth, he animadverteth.
"And all mine iniquities blot out." He is busied[7] with that capital sin:
he reckoneth on more, he would have all his iniquities to be blotted out:
he relieth on the Physician's hand, on that "great mercy," upon which he
hath called in the beginning of the Psalm: "All mine iniquities blot out."
God turneth away His face, and so blotteth out; by "turning away" His face,
sins He blotteth out. By "turning towards," He writeth them. Thou hast
heard of Him blotting out by turning away, hear of Him by turning towards,
doing what? "But the countenance of the Lord is upon men doing evil things,
that He may destroy from the earth the remembrance of them: "[8] He shall
destroy the remembrance of them,[9] not by "blotling out their sins." But
here he doth ask what? "Turn away Thy face from my sins." Well he asketh.
For he himself doth not turn away his face from his own sins, saying, "For
my sin I acknowledge." With reason thou askest and well askest, that God
turn away from thy sin, if thou from thence dost not turn away thy face:
but if thou settest thy sin at thy back, God doth there set His face. Do
thou turn sin before thy face, if thou wilt that God thence turn away His
face; and then safely thou askest, and He heareth.
15. "A clean heart create in me, O God" (ver. 10). "Create"--he
meant[10] to say, "as it were begin something new." But, because repentant
he was praying (that had committed some sin, which before he had committed,
he was more innocent), after what manner he hath said "create" he showeth.
"And a right spirit renew in my inner parts." By my doing, he saith, the
uprightness of my spirit hath been made old and bowed. For he saith in
another Psalm, "They have bowed my soul."[11] And when a man cloth make
himself stoop unto earthly lusts, he is "bowed" in a manner, but when he is
made erect for things above, upright is his heart made, in order that God
may be good to him. For, "How good is the God of Israel to the upright of
heart! "[12]Moreover, brethren, listen. Sometimes God in this world
chastiseth for his sin him that He pardoneth in the world to come. For even
to David himself, to whom it had been already said by the Prophet, "Thy sin
is put away,"[1] there happened certain things which God had threatened for
that very sin.[2] For his son Abessalom against him waged bloody war, and
many ways humbled his father.[3] He was walking in grief, in the
tribulation of his humiliation, so resigned to God, that, ascribing to Him
all that was just, he confessed that he was suffering nothing
underservedly, having now an heart upright, to which God was not
displeasing. A slanderous person and one throwing in his teeth harsh
curses[4] he patiently heard, one of the soldiers on the opposite side,
that were with his unnatural son. And when he was heaping curses upon the
king, one of the companions of David, enraged, would have gone and smitten
him; but he is kept back by David. And he is kept back how? For that he
said, God sent him to curse me. Acknowledging his guilt he embraced his
penance, seeking glory not his own, praising the Lord in that good which he
had, praising the Lord in that which he was suffering, "blessing the Lord
alway, ever His praise was in his mouth."[5] Such are all the upright in
heart: not those crooked persons who think themselves upright and God
crooked: who when they do any evil thing, rejoice; when they suffer any
evil thing, blaspheme; nay, if set in tribulation and scourging, they say
from their distorted heart, "O God, what have I done to Thee?" Truly it is
because they have done nothing. to God, for they have done all to
themselves. "And an upright spirit, renew in my inner parts."
16. "Cast me not forth from Thy face" (ver. 11). Turn away Thy face
from my sins: and "cast me not forth from Thy face." Whose face he feareth,
upon the face of the Same he calleth. "And Thy Holy Spirit take not away
from me." For in one confessing there is the Holy Spirit. Even now, to the
gift of the Holy Spirit it belongeth, that what thou hast done displeaseth
thee. The unclean spirit sins do please; the Holy One they displease.
Though then thou still implore pardon, yet thou art joined to God on the
other part, because the evil thing that thou hast committed displeaseth
thee: for the same thing displeaseth both thee and Him. Now, to assail thy
fever, ye are two, thou and the Physician. For the reason that there cannot
be confession of sin and punishment of sin in a man of himself: when one is
angry with himself, and is displeasing to himself, then it is not without
the gift of the Holy Spirit, nor doth he say, Thy Holy Spirit give to me,
but, "Take not away from me."
17. "Give back to me the exultation of Thy salvation"'[6] (ver. 12).
"Give back" what I had; what by sinning I had lost: to wit, of Thy Christ.
For who without Him can be made whole? Because even before that He was Son
of Mary, "In the beginning He was the Word, and the Word was with God, and
the Word was God;"[7] and so, by the holy fathers a future dispensation of
flesh taken upon Him, was looked for;[8] as is believed by us to have been
done. Times are changed, not faith. "And with Principal Spirit confirm me."
Some have here understood the Trinity in God, Itself God; the dispensation
of Flesh being excepted therefrom: since it is written, "God is a
Spirit."[9] For that which is not body, and yet is, seemeth to exist in
such sort as that it is spirit. Therefore some understand here the Trinity
spoken of: "In upright Spirit," the Son; in "Holy Spirit," Holy Ghost; in
"Principal Spirit," Father.[10] It is not any heretical opinion, therefore,
whether this be so, or whether "upright Spirit" He would have to be taken
of man himself (when He saith, "An upright spirit renew in my inner
parts"), which I have bowed and distorted by sinning, so that in that case
the Holy Spirit be Himself the Principal Spirit: which also he would not
have to be taken away from him, and thereby would have himself to be
confirmed therein.
18. But see what he annexeth: "With Principal Spirit," he saith,
"confirm Thou me." Wherein "confirm"? Because Thou hast pardoned me,
because I am secure, that what Thou hast forgiven is not to be ascribed, on
this being made secure and with this grace confirmed, therefore I am not
ungrateful. But I shall do what? "I would teach unrighteous men Thy ways"
(ver. 13). Being myself of the unrighteous" (that is, one that was myself
an unrighteous man, now no longer unrighteous; the Holy Spirit not having
been taken away from me, and I being confirmed with Principal Spirit). "I
would teach unrighteous men Thy ways." What ways wilt thou teach
unrighteous men? "And ungodly men to Thee shall be converted." If David's
sin is counted for ungodliness, let not ungodly men despair of themselves,
forasmuch as God hath spared an ungodly man; but let them take heed that to
Him they be converted, that His ways they learn. But if David's deed is not
counted for ungodliness, but this is properly call ungodliness, namely, to
apostatize from God, not to worship one God, or never to have worshipped,
or to have forsaken, Him whom one did worship, then what he saith hath the
force of superabundance, "And ungodly men shall to Thee be converted." So
full art thou of the fatness of mercy, that for those converted to Thee,
not only sinners of any sort, but even ungodly, there is no cause for
despair. Wherefore? That believing on Him that justifieth an ungodly man,
their faith may be counted for righteousness.[1]
19. "Deliver me from bloods, O God, God of my health" (ver. 14). The
Latin translator hath expressed, though by a word not Latin, yet an
accuracy from the Greek.[2] For we all know that in Latin, sanguines
(bloods) are not spoken of, nor yet sanguina (bloods in the neuter),
nevertheless because the Greek translator hath thus used the plural number,
not without reason, but because he found this in the original language the
Hebrew, a godly translator hath preferred to use a word not Latin, rather
than one not exact. Wherefore then hath he said in the plural number, "From
bloods"? In many bloods, as in the origin of the sinful flesh, many sins he
would have to be understood. The Apostle having regard to the very sins
which come of the corruption of flesh and blood, saith, "Flesh and blood
shall not possess the kingdom of God."[3] For doubtless, after the true
faith of the same Apostle, that flesh shall rise again and shall itself
gain incorruption, as He saith Himself, "This corruptible must put on
incorruption, and this mortal put on immortality."[4] Because then this
corruption is of sin, by the name thereof sins are called. In like manner
as both that morsel of flesh and member which playeth in the mouth when we
articulate words is called a tongue, and that is called a tongue which by
the tongue is made, so we call one tongue the Greek, another the Latin; for
the flesh is not diverse, but the sound. In the same manner, then, as the
speech which is made by the tongue is called a tongue; so also the iniquity
which is made by blood is called blood. Heeding, then, his many iniquities,
as[5] in the expression above,[6] "And all my iniquities blot out," and
ascribing them to the corruption of flesh and blood, "Free me," he saith,
"from bloods: "that is, free me from iniquities, cleanse me from all
corruption. ... Not yet is the substance, but certain hope. "And my tongue
shall exult of Thy righteousness."
20. "O Lord, my lips Thou shall open, and my mouth shall tell of Thy
praise" (ver. 15). "Thy praise," because[7] I have been created: "Thy
praise," because sinning I have not been forsaken: "Thy praise," because I
have been admonished to confess: "Thy praise," because in order that I
might be secured I have been cleansed.
21. "Because if Thou hadst willed sacrifice, I would have given it
surely" (ver. 16). David was living at that time when sacrifices of victim
animals were offered to God, and he saw these times that were to be. Do we
not perceive ourselves in these words? Those sacrifices were figurative,
foretelling the One Saving Sacrifice. Not even we have been left without a
Sacrifice to offer to God. For hear what he saith, having a concern for his
sin, and wishing the evil thing which he hath done to be forgiven him: "If
Thou hadst willed;" he saith, "sacrifice, I would have given it surely.
With holocausts Thou wilt not be delighted." Nothing shall we therefore
offer? So shall we come to God? And whence shall we propitiate Him? Offer;
certainly in thyself thou hast what thou mayest offer. Do not from without
fetch frankincense,[8] but say, "In me are, O God, Thy vows, which I will
render of praise to Thee."[9] Do not from without seek cattle to slay, thou
hast in thyself what thou mayest kill. "Sacrifice to God is a spirit
troubled, a heart contrite and humbled God despiseth not" (ver. 17).
Utterly he despiseth bull, he-goat, ram: now is not the time that these
should be offered. They were offered when they indicated something, when
they promised something; when the things promised come, the promises are
taken away. "A heart contrite and humbled God despiseth not." Ye know that
God is high: if thou shalt have made thyself high, He will be from thee; if
thou shall have humbled thyself, He will draw near to thee.
22. See who this is: David as one man was seeming to implore; see ye
here our image and the type of the Church.
"Deal kindly, O Lord, in Thy good will with Sion" (ver. 18). With this
Sion deal kindly. What is Sion? A city holy. What is a city holy? That
which cannot be hidden, being upon a mountain established. Sion in
prospect, because it hath prospect of something which it hopeth for. For
Sion is interpreted" prospect," and Jerusalem, "vision of peace." Ye
perceive then yourselves to be in Sion and in Jerusalem, if being sure ye
look for hope that is to be, and if ye have peace with God. "And be the
walls of Jerusalem builded." "Deal kindly, O Lord, in Thy good will with
Sion, and be the walls of Jerusalem builded." For not to herself let Sion
ascribe her merits: do Thou with her deal kindly, "Be the walls of
Jerusalem builded:" be the battlements of our immortality laid, in faith
and hope and charity.
23. "Then Thou shalt accept the sacrifice of righteousness" (ver. 19).
But now sacrifice for iniquity, to wit, a spirit troubled, and a heart
humbled; then the sacrifice of righteousness, praises alone. For, "Blessed
they that dwell in Thy house, for ever and ever they shall praise
Thee:"[10] for this is the sacrifice of righteousness. "Oblations and
holocausts." What are "holocausts"? A whole victim by fire consumed. When a
whole beast was laid upon the altar with fire to be consumed, it was called
a holocaust. May divine fire take us up whole, and that fervour catch us
whole. What fervour? "Neither is there that hideth himself from the heat
thereof."[1] What fervour? That whereof speaketh the Apostle:" In spirit
fervent."[2] Be not merely our soul taken up by that divine fire of wisdom,
but also our body; that[3] it may earn their immortality; so be it lifted
up for a holocaust, that death be swallowed into victory. "Oblations and
holocausts." "Then shall they lay upon thine altar calves." Whence
"calves"? What shall He therein choose? Will it be the innocence of the new
age, or necks freed from the yoke of the law? ...
PSALM LII.[4]
1. The title of the Psalm hath: "At the end, understanding of David,
when there came Doeg the Edomite arid told Saul, David hath come into the
house of Abimelech:" whereas we read that he had come into the house of
Achimelech. And it may chance that we do not unreasonably suppose, that
because of the similarity of a name and the difference of one syllable, or
rather of one letter, the titles have been varied. In the manuscripts,
however, of the Psalms, when we looked into them, rather Abimelech we have
found than Achimelech. And since in another place thou hast a most evident
Psalm, intimating not a dissimilarity of name, but an utterly different
name; when, for instance, David changed his face before King Achish, not
before king Abimelech, and he sent him away, and he departed: and yet the
title of the Psalm is thus written, "When he changed his countenance in the
presence of Abimelech"[5]--the very change of name maketh us the rather
intent upon a mystery, lest thou shouldest pursue the quasi-facts of
history, and despise the sacred veilings. ...
2. Observe ye two kinds of men; the one of men labouring, the other of
those among whom they labour: the one of men thinking of earth, the other
of heaven: the one of men weighing down their heart unto the deep, the
other of men with Angels their heart conjoining: the one trusting in
earthly things, wherein this world aboundeth, the other confiding in
heavenly things, which God, who lieth not, hath promised. But mingled are
these kinds of men. We see now the citizen of Jerusalem, citizen of the
kingdom of heaven, have some office upon earth: to wit, one weareth purple,
is a Magistrate, is Aedile, is Proconsul, is Emperor, doth direct the
earthly republic: but he hath his heart above, if he is a Christian, if he
is a believer, if he is godly, if he is despising those things wherein he
is, and trusteth in that wherein he is not yet. Of which kind was that holy
woman Esther, who, though she was wife of a king, incurred the danger of
interceding for her countrymen: and when she was praying before God, where
she could not lie, in her prayer said, that her royal ornaments were to her
but as the cloth of a menstruous woman.[6] Despair we not then of the
citizens of the kingdom of heaven, when we see them engaged in any of
Babylon's matters, doing something earthly in republic earthly: nor again
let us forthwith congratulate all men that we see doing matters heavenly;
because even the sons of pestilence sit sometimes in the seat of Moses, of
whom is said, "What things they say, do ye: but what things they do, do
not: for they say, and do not."[7] Those, amid earthly things, lift up
heart unto heaven, these, amid heavenly words, trail heart upon earth. But
there will come time of winnowing, when both are to be severed with
greatest diligence, in order that no grain may pass over unto the heap of
chaff that is to be burned, that not one single straw may pass over to the
mass that is to be stored in the barn.[8] So long as then now it is
mingled, hear we thence our voice, that is, voice of the citizens of the
kingdom of heaven (for to this we ought to aspire, to bear with evil men
here, rather than be borne with by good men): and let us conjoin ourselves
to this voice, both with ear and with tongue, and with heart and work.
Which if we shall have done, we are here speaking in those things which we
hear. Let us therefore speak first of the evil body of kingdom earthly.
3. "Why doth he glory in malice that is mighty?" (ver. 1). Observe, my
brethren, the glorying of malignity, the glorying of evil men. Where is
glorying? "Why doth he glory in malice that is mighty?" That is, he that in
malice is mighty, why doth he glory? There is need that a man be mighty,
but in goodness, not in malice. Is it any great thing to glory in malice?
To build a house doth belong to few men, any ignorant man you please can
pull down. To sow wheat, to dress the crop, to wait until it ripen, and in
that fruit on which one has laboured to rejoice, doth belong to few men:
with one spark any man you please can burn all the crop. To breed an
infant, when born to feed him, to educate, to bring him on to youth's
estate, is a great task: to kill him in one moment of time any one you
please is able. Therefore those things which are done for destruction, are
most easily done. "He that glorieth, let him glory in the Lord: "[1] he
that glorieth, let him glory in goodness. Thou gloriest, because thou art
mighty in evil. What art thou about to do, O mighty man, what art thou
about to do, boasting thyself much? Thou art about to kill a man: this
thing also a scorpion, this also one fever, this also a poisonous fungus
can do. To this is thy mightiness reduced, that it be made equal to a
poisonous fungus? This therefore do the good citizens of Jerusalem, who not
in malice but in goodness glory: firstly, that not in themselves, but in
the Lord they glory. Secondly, that those things which make for edification
they earnestly do, and do such things as are strong to abide: but things
which make for destruction they may do, for the discipline of men
advancing, not for the oppression of the innocent. To this mightiness then
that earthly body being compared, why may it not hear out of these words,
"Why doth he glory in malice that is mighty?"
4. "In iniquity the whole day upon injustice hath thy tongue thought"
(ver. 2): that is, in the whole of time, without weariness, without
intermission, without cessation. And when thou doest not, thou thinkest; so
that when anything of evil is away from thy hands, from thy heart it is not
away; either thou doest an evil thing, or while thou canst not do, thou
sayest an evil thing, that is, thou evil-speakest: or when not even this
thou canst do, thou wiliest and thinkest an evil thing. "The whole day,"
then, that is, without intermission. We expect punishment to this man. Is
he to himself a small punishment? Thou threatenest him: thou, when thou
threatenest him, wilt send him whither? Unto evil? Send him away unto
himself. In order that thou mayest vent much rage, thou art going to give
him into the power of beasts: unto himself he is worse than beasts. For a
beast can mangle his body: of himself he cannot leave his heart whole.
Within, against himself he doth rage of himself, and dost thou from without
seek for stripes? Nay, pray God for him, that he may be set free from
himself. Nevertheless in this Psalm, my brethren, there is not a prayer for
evil men, or against evil men, but a prophecy of what is to result to evil
men. Think not therefore that the Psalm of ill-will saith anything: for it
is said in the spirit of prophecy.
5. There followeth then what? All thy might and all thy thought of
iniquity all the day, and meditation of malignity in thy tongue without
intermission, hath performed what, done what? "As with a sharp razor thou
hast done deceit" (ver. 3). See what do evil men to Saints, they scrape
their hair. What is it that I have said? If there be such citizens of
Jerusalem, that hear the voice of their Lord, of their King, saying, "Fear
not them which kill the body, but are not able to kill the soul:" that hear
the voice which but now from the Gospel hath been read, " What doth it
profit a man, if he shall gain the whole world, and of himself make
wreck:"[2] they despise all present good things, and above all life itself.
And what is Doeg's razor to do to a man on this earth meditating on the
kingdom of heaven, and about to be in the kingdom of heaven, having with
him God, and about to abide with God? What is that razor to do? Hair it is
to scrape, it is to make a man bald. And this belongeth to Christ, who in
the Place of a Skull was crucified.[3] It maketh also the son of Core,
which is interpreted baldness.[4] For this hair signifieth a superfluity of
things temporal. Which hairs indeed are not made by God superfluously on
the body of men, but for a sort of ornament: yet because without feeling
they are cut off, they that cleave to the Lord with their heart, so have
these earthly things as they have hair. But sometimes even something of
good with "hair" is wrought, when thou breakest bread to the hungry, the
poor without roof thou bringest into thy house; if thou shalt have seen one
naked, thou coverest him:[5] lastly, the Martyrs themselves also imitating
the Lord, blood for the Church shedding, hearing that voice, "As Christ
laid down His life for us, so also ought we also to lay down for the
brethren," [6] in a certain way with their hair did good to us, that is,
with those things which that razor can lop off or scrape. But that
therefore even with the very hair some good can be done, even that woman a
sinner intimated, who, when she had wept over the feet of the Lord, with
her hair wiped what with tears she wetted? Signifying what? That when thou
shalt have pitied any one, thou oughtest to relieve him also if thou canst.
For when thou hast pity, thou sheddest as it were tears: when thou
relievest, thou wipest with hair. And if this to any one, how much more to
the feet of the Lord. The feet of the Lord are what? The holy Evangelists,
whereof is said, "How beautiful are the feet of them that tell of peace,
that tell of good things!"[8] Therefore like a razor let Doeg whet his
tongue, let him whet deceit as much as he may: he will take away
superfluous temporal things; will he necessary things everlasting?
6. "Thou hast loved malice above benignity" (ver. 4). Before thee was
benignity; herself thou shouldest have loved. For thou wast not going to
expend anything, nor wast thou going to fetch something to love by a
distant voyage. Benignity is before thee, iniquity before thee: compare and
choose. But perchance thou hast an eye wherewith thou seest malignity, and
hast no eye wherewith thou seest benignity. Woe to the iniquitous heart.
What is worse, it doth turn away itself, that it may not see what it is
able to see. For what of such hath been said in another place? "He would
not understand that he might do good."[1] For it is not said, he could not:
but "he would not," he saith, "understand that he might do good," he closed
his eyes from present light. And what followeth? "Of iniquity he hath
meditated in his bed;" that is, in the inner secrecy of his heart. Some
reproach of this kind is heaped upon this Doeg the Edomite, a malignant
body, a motion of earth, not abiding, not heavenly. "Thou hast loved
malignity above benignity." For wilt thou know how an evil man doth see
both, and the former he doth rather choose, from the other doth turn
himself away? Wherefore doth he cry out when he suffereth anything
unjustly? Wherefore doth he then exaggerate as much as he can the iniquity,
and praise benignity, censuring him that hath wrought in him malignity
above benignity? Be he then a rule to himself for seeing: out of himself he
shall be judged. Moreover, if he do what is written, "Thou shalt love thy
neighbour as thyself;"[2] and, "Whatsoever good things ye will that men
should do unto you, these also do ye do unto them:"[3] at home he hath
means of knowing, because what on himself he will not have to be done, he
ought not to do to another. "Thou hast loved malice above benignity."
Iniquitously, inordinately, perversely thou wouldest raise water above
oil:[4] the water will be sunk, the oil will remain above. Thou wouldest
under darkness place a light: the darkness will be put to flight, the light
will remain. Above heaven thou wouldest place earth, by its weight the
earth will fall into its place. Thou therefore wilt be sunk by loving
malice above benignity. For never will malice overcome benignity. "Thou
hast loved malice above benignity: iniquity more than to speak of equity."
Before thee is equity, before thee is iniquity: one tongue thou hast,
whither thou wilt thou turnest it: wherefore then rather to iniquity and
not to equity? Food of bitterness dost thou not give to thy belly, and food
of iniquity dost thou give to thy malignant tongue? As thou choosest
whereon to live, so choose what thou mayest speak. Thou preferrest iniquity
to equity, and preferrest malice to benignity; thou indeed preferrest, but
above what can ever He but benignity and equity? But thou, by placing
thyself in a manner upon those things which it is necessary should go
beneath, wilt not make them to be above good things, but thou with them
wilt be sunk unto evil things.
7. Because of this there followeth in the Psalm, "Thou hast loved all
words of sinking under" (ver. 5). Rescue therefore thyself, if thou canst,
from sinking-under. From shipwreck thou art fleeing, and dost embrace lead!
If thou wilt not sink, catch at a plank, be borne on wood, let the Cross
carry thee through. But now because thou art a Doeg the Edomite, a
"motion," and "of earth," thou doest what? "Thou hast loved all words of
sinking-under, a tongue deceitful." This hath preceded, words of sinking-
under have followed a tongue deceitful. What is a tongue deceitful? A
minister of guile is a tongue deceitful, of men bearing one thing in heart,
another thing from mouth bringing forth. But in these is overthrowing, in
these sinking under.
8. "Wherefore God shall destroy thee at the end" (ver. 6): though now
thou seemest to flourish like grass in the field before the heat of the
sun. For, "All flesh is grass, and the brightness of man as the bloom of
grass: the grass hath withered, and the bloom hath fallen down: but the
word of the Lord abideth for everlasting."[5] Behold that to which thou
mayest bind thyself, to what[6] "abideth for everlasting." For if to grass,
and to the bloom of grass, thou shalt have bound thyself, since the grass
shall wither, and the bloom shall fall down, "God shall destroy thee at the
end: "and if not now, certainly at the end He shall destroy, when that
winnowing shall have come, and the heap of chaff from the solid grain shall
have been separated.[7] Is not the solid grain for the barns, and the chaff
for the fire? Shall not the whole of that Doeg stand at the left hand, when
the Lord is to say, "Go ye into fire everlasting, which hath been prepared
for the devil and his angels"?[8] Therefore "God shall destroy at the end:
shall pluck thee out, and shall remove thee from thy dwelling." Now then
this Doeg the Edomite is in a dwelling: "But a servant abideth not in the
house for ever."[9] Even he worketh something of good, even if not with his
doings, at least with the words of God, so that in the Church, when he
"seeketh his own,"[10] he would say, at least, those things which are of
Christ.
"But He shall remove thee from thy dwelling." "Verily, verily, I say
unto you, they have received their reward."[11] "And thy root from the land
of the living." Therefore in the land of the living we ought to have root.
Be our root there. Out of sight is the root: fruits may be seen, root
cannot be seen. Our root is our love, our fruits are our works: it is
needful that thy works proceed from love, then is thy root in the land of
the living. Then shall be rooted up that Doeg, nor any wise shall he be
able there to abide, because neither more deeply there hath he fixed a
root:[1] but it shall be with him in like manner as it is with those seeds
on the rock, which even if a root they throw out, yet, because moisture
they have not, with the risen sun forthwith do wither. But, on the other
hand, they that fix a root more deeply, hear from the Apostle what? "I bow
my knees for you to the Father of our Lord Jesus Christ, that ye may be in
love rooted and grounded." And because there now is root, "That ye may be
able," he saith, "to comprehend what is the height, and breadth, and
length, and depth: to know also the super-eminent knowledge of the love of
Christ, that ye may be filled unto all the fulness of God."[2] Of such
fruits so great a root is worthy, being so single, so budding, for buddings
so deeply grounded. But truly this man's root shall be rooted up from the
land of the living.
9. "And the just shall see, and shall fear; and over him they shall
laugh" (ver. 7). Shall fear when? Shall laugh when? Let us therefore
understand, and make a distinction between those two times of fearing and
laughing, which have their several uses. For so long as we are in this
world, not yet must we laugh, lest hereafter we mourn. We have read what is
reserved at the end for this Doeg, we have read and because we understand
and believe, we see but fear. This, therefore, hath been said, "The just
shall see, and shall fear." So long as we see what will result at the end
to evil men, wherefore do we fear? Because the Apostle hath said, "In fear
and trembling work out your own salvation:"[3] because it hath been said in
a Psalm,[4] "Serve the Lord in fear, and exult unto Him with trembling."
Wherefore "with fear"? "Wherefore let him that thinketh himself to stand,
see that he fall not."[5] Wherefore "with trembling"? Because he saith in
another place: "Brethren, if a man shall have been overtaken in any
delinquency, ye that are spiritual instruct such sort in the spirit of
gentleness; heeding thyself, lest thou also be tempted."[6] Therefore, the
just that are now, that live of faith, so see this Doeg, what to him is to
result, that nevertheless they fear also for themselves: for what they are
to-day, they know; what to-morrow they are to be, they know not. Now,
therefore, "The just shall see, and they shall fear." But when shall they
laugh? When iniquity shall have passed over; when it shall have flown over;
as now to a great degree hath flown over the time uncertain; when shall
have been put to flight the darkness of this world, wherein now we walk not
but by the lamp of the Scriptures, and therefore fear as though in night.
For we walk by prophecy; whereof saith the Apostle Peter, "We have a more
sure prophetic word, to which giving heed ye do well, as to a lamp shining
in a dark place, until the day shine, and the day-star arise in your
hearts."[7] So long then as by a lamp we walk, it is needful that with fear
we should live. But when shall have come our day, that is, the
manifestation of Christ, whereof the same Apostle saith, "When Christ shall
have appeared, your life, then ye also shall appear with Himself in
glory,"[8] then the just shall laugh at that Doeg. ...
10. But what shall they then say that shall laugh? "And over him they
shall laugh; and shall say, Behold a man that hath not set God for his
helper" (ver. 8). See ye the body earthly! "As much as thou shalt have, so
great shalt thou be," is a proverb of covetous men, of grasping men, of men
oppressing the innocent, of men seizing upon other men's goods, of men
denying things entrusted to their care. Of what sort is this proverb? "As
much as thou shalt have, so great shalt thou be;" that is, as much as thou
shall have had of money, as much as thou shalt have gotten, by so much the
more mighty shall thou be. "Behold a man that hath not set God for his
helper, but hath trusted in the multitude of his riches." Let not a poor
man, one perchance that is evil, say, I am not of this body. For he hath
heard the Prophet saying, "He hath trusted in the multitude of his riches:"
forthwith if he is poor, he heedeth his rags, he hath observed near him
perchance a rich man among the people of God more richly apparelled, and he
saith in his heart, Of this man he speaketh; doth he speak of me? Do not
thence except thyself, do not separate thyself, unless thou shalt have seen
and feared, in order that thou mayest hereafter laugh. For what doth it
profit thee, if thou dost want means, and thou burnest with cupidity? When
our Lord Jesus Christ to that rich man that was grieved, and that was
departing from Him, had said, "Go, sell all that thou hast, and give to the
poor, and thou shall have treasure in heaven, and come follow Me:"[9] and
great hopelessness for rich men foretold, so that He said, more easily
could a camel pass through the eye of a needle, than a rich man enter into
the kingdom of Heaven,[10] were not forthwith the disciples grieved, saying
with themselves, "Who shall be able to be saved?" Therefore when they were
saying, "Who shall be able to be saved?" did they think of the few rich
men, did there escape them so great a multitude of poor men? Could they not
say to themselves, If it is hard, aye an impossible thing, that rich men
should enter into the kingdom of heaven, as it is impossible that a camel
should enter through the eye of a needle, let all poor men enter into the
kingdom of heaven, be the rich alone shut out? For how few are the rich
men? But of poor men are thousands innumerable. For not the coats are we to
look upon in the kingdom of heaven; but for every one's garment shall be
reckoned the effulgence of righteousness: there shall be therefore poor men
equal to Angels of God, clothed with the stoles of immortality, they shall
shine as the sun in the kingdom of their Father: what reason is there for
us about a few rich men to be concerned, or distressed? This thought not
the Apostles; but when the Lord had spoken this, "It is easier for a camel
to go through the eye of a needle, than for a rich man to enter into the
kingdom of heaven:" they saying to themselves, "Who shall be able to be
saved," meant what? Not means, but desires; for they saw even poor men
themselves, even if not having money, yet to have covetousness. And that ye
may know, that not money in a rich man, but covetousness is condemned,
attend to what I say; Thou observest that rich man standing near thee, and
perchance in him is money, and is not covetousness; in thee is not money,
and is covetousness. A poor man full of sores, full of woe, licked by dogs,
having no help, having no morsel, not having perchance a mere garment, was
borne by the Angels unto Abraham's bosom.[1] Ho! being a poor man, art thou
glad now; for are even sores by thee to be desired? Is not thy patrimony
soundness? There is not in this Lazarus the merit of poverty, but that of
godliness. For thou seest who was borne up, thou seest not whither he was
borne up. Who was borne up by Angels? A poor man, full of woe, full of
sores. Whither was he borne up? Unto Abraham's bosom. Read the Scriptures,
and thou shall find Abraham to have been a rich man.[2] In order that thou
mayest know, that not riches are blamed; Abraham had much gold, silver,
cattle, household, was a rich man, and unto his bosom Lazarus, a poor man,
was borne up. Unto bosom of rich man, poor man: are not rather both unto
God rich men, both in cupidity poor men? ...
11. Therefore that man having been condemned that "hath trusted in the
multitude of his riches, and hath prevailed in his vanity:" for what more
vain, than he that thinketh coin more to avail than God? Therefore that man
having been condemned that said, blessed of the people to whom these things
are: thou that sayest, "Blessed the people of whom is the Lord their own
God," dost think of thyself what? dost hope for thyself what? "But I;" now
at length hear that body: "But I am like an olive, fruit-bearing in the
house of God" (ver. 9). Not one man speaketh, but that olive fruit-bearing,
whence have been pruned the proud branches, and the humble wild olive
grafted in.[3] "Like an olive, fruit-bearing in the house of God, I have
trusted in the mercy of God." He did what? "In the multitude of his
riches:" therefore his root shall be plucked out from the land of the
living. "But I," because "like an olive, fruit-bearing in the house of
God," the root whereof is nourished, is not rooted out, "have trusted in
the mercy of God." But perchance now? For even herein men err sometimes.
God indeed they worship, and are not now like to that Doeg: but though on
God they rely, it is for temporal things nevertheless; so that they say to
themselves, I Worship my God, who will make me rich upon earth, who to me
will give sons, who to me will give a wife. Such things indeed giveth none
but God, but God would not have Himself for the sake of such things to be
loved. For to this end oftentimes those things He giveth even to evil men,
in order that some other thing good men of Him may learn to seek. In what
manner then sayest thou, "I have trusted in the mercy of God "? Perchance
for obtaining temporal things? Nay but, "For everlasting and world without
end." The expression, "For everlasting," he willed to repeat by adding,
"world without end," in order that by there repeating he might affirm how
rooted he was in the love of the kingdom of heaven, and in the hope of
everlasting felicity.
12. "I will confess to Thee for ever, because Thou hast done" (ver.
10). "Hast done what?" Doeg Thou hast condemned, David Thou hast crowned.
"I will confess to Thee for ever, because Thou hast done." Great
confession, "Because thou hast done"! "Hast done" what? except these very
things which above have been spoken of, that like an olive fruit-bearing in
the house of God, I should trust in the mercy of God for everlasting and
world without end? Thou hast done: an ungodly man cannot justify himself.
But who is He that justifieth? "Believing," he saith, "on Him" that
justifieth "the ungodly."[4] " For what hast thou which thou hast not
received? But if thou hast received, why dost thou glory as if thou hast
not received, as if of thyself thou hast?"[5] Be it far from me that I
should so glory, saith he, that is opposed against Doeg, that beareth with
Doeg upon earth, until he remove from his dwelling, and be rooted up from
the land of the living. I glory not as if I have not received, but in God I
glory. "And I will confess to Thee because Thou hast done," that is,
because Thou hast done not according to my merits, but according to Thy
mercy. But I have done what? If thou recollectest, "Before, I was a
blasphemer, and a persecutor, and injurious." But thou, what hast thou
done? "But mercy I have obtained, because ignorant I did it."[1] " I will
confess to Thee for ever, because Thou hast done."
13. "And I will look for Thy name, for it is pleasant." Bitter is the
world, but Thy name is pleasant. Even if certain sweet things are in the
world, yet with bitterness they are digested. Thy name is preferred, not
only for greatness but also for pleasantness. "For unjust men have told to
me their delights, but it is not as Thy law, O Lord."[2] For if there were
nothing sweet to the Martyrs, they would not have suffered with equanimity
so great bitterness of tribulations. Their bitterness by any one was
experienced, their sweetness easily could no one taste. The name of God
therefore is pleasant to men loving God above all pleasantnesses. "I will
look for Thy name, for it is pleasant." And to what dost Thou prove that it
is pleasant? Give me a palate to which it is pleasant. Praise honey as much
as thou art able, exaggerate the sweetness thereof with what words thou
shalt have the power: a man knowing not what honey is, unless he shall have
tasted, what thou sayest knoweth not. Therefore the rather to the proof the
Psalm inviting thee saith what? "Taste and see that sweet is the Lord."[3]
Taste thou wilt not, and thou sayest, Is it pleasant? What is pleasant? If
thou hast tasted, in thy fruit be it found, not in words alone, as it were
only in leaves, lest by the curse of the Lord, to wither like that fig-
tree[4] thou shouldest deserve. "Taste," he saith," and see, that sweet is
the Lord." Taste and see: then ye shall see, if ye shall have tasted. But
to a man not tasting, how provest thou? By praising the pleasantness of the
name of God, whatsoever things thou shall have said are words: something
else is taste. The words of His praise there hear even the ungodly, but
none taste how sweet it is, but the Saints. Further, a man discerning the
sweetness of the name of God, and wishing to unfold and wishing to show the
same, and not finding persons to whom he may unfold it; for to the Saints
there is no need that he show it, because they even of themselves taste and
know, but the ungodly cannot discern what they will not taste: doth, I say,
what, because of the sweetness of the name of God? He hath borne him
forthwith away from the crowds of the ungodly. "And I will look," he saith,
"for Thy name, for it is pleasant, in the sight of Thy Saints." Pleasant is
Thy name, but not in the sight of the ungodly. I know how sweet a thing it
is, but it is to them that have tasted.
PSALM LIII.[5]
1. Of this Psalm we undertake to treat with you, as far as the Lord
supplieth us. A brother biddeth us[6] that we may have the will, and
prayeth that we may have the power. If anything in haste perchance I shall
have passed over, He that even to us deigneth to give what we shall be
enabled to say, will supply it in you. The title of it is: "At the end, for
Maeleth, understanding to David himself." "For Maeleth," as we find in
interpretations of Hebrew names, seemeth to say, For one travailing, or in
pain. But who there is in this world that travaileth and is in pain, the
faithful acknowledge, because thereof they are. Christ here travaileth,
Christ here is in pain: the Head is above, the members below. For one not
travailing nor in pain would not say, "Saul, Saul, why persecutest thou
me?"[7] Him, with whom when persecuting He was travailing, being converted,
He made to travail. For he also was himself afterwards enlightened, and
grafted on those members which he used to persecute; being pregnant with
the same love, he said, "My little children, of whom again I travail, until
Christ be formed in you."[8] For the members therefore of Christ, for His
Body which is the Church,[9] for that same One Man, that is, for that very
unity, whereof the Head is above, this Psalm is sung. ... Who are they,
then, amid whom we travail and groan, if in the Body of Christ we are, if
under Him, the Head, we live, if amongst His members we are counted? Who
they are, hear ye.
2. "The unwise man hath said in his heart, There is no God" (ver. 1).
Such sort is it of men amid whom is pained and groaneth the Body of Christ.
If such is this sort of men, of not many do we travail; as far as seemeth
to occur to our thoughts, very few there are; and a difficult thing it is
to meet with a man that saith in his heart, "There is no God;"[10]
nevertheless, so few there are, that, fearing amid the many to say this, in
their heart they say it, for that with mouth to say it they dare not. Not
much then is that which we are bid to endure, hardly is it found: uncommon
is that sort of men that say in their heart, "There is no God." But, if it
he examined in another sense, is not that found to be in more men, which we
supposed to be in men few and uncommon, and almost in none? Let them come
forth into the midst that live evil lives, let us look into the doings of
profligate, daring, and wicked men, of whom there is a great multitude; who
foster day by day their sins, who, their acts having been changed into
habit, have even lost sense of shame: this is so great a multitude of men,
that the Body of Christ, set amid them, scarce dareth to censure that which
it is not constrained to commit, and deemeth it a great matter for itself
that the integrity of innocence be preserved in not doing that which now,
by habit, either it doth not dare to blame, or if it[1] shall have dared,
there breaketh out the censure and recrimination of them that live evil
lives, more readily than the free voice of them that live good lives. And
those men are such as say in their heart, "There is no God." Such men I am
confuting. Whence confuting? That their doings please God, they judge. He
doth not therefore affirm, "some say," but "The unwise man hath said in his
heart, There is no God." Which men do so far believe there is a God, that
the same God they judge with what they do to be pleased. But if thou being
wise dost perceive, how "the unwise man hath said in his heart, There is no
God," if thou give heed, if thou understand, if thou examine; he that
thinketh that evil doings please God, Him he doth not think to be God. For
if God is, He is just; if He is just, injustice displeaseth Him, iniquity
displeaseth. But thou, when thou thinkest that iniquity pleaseth Him, dost
deny God. For if God is one Whom iniquity displeaseth, but God seemeth not
to thee to be one whom iniquity displeaseth, and there is no God but one
whom iniquity displeaseth, then when thou sayest in thy heart, God doth
countenance my iniquities, thou sayest nothing else than, "There is no
God."
3. Let us advert also to that sense, which concerning Christ our Lord
Himself, our Head Himself, doth present itself. For when Himself in form of
a servant[2] appeared on earth, they that crucified Him said," He is not
God." Because Son of God He was, truly God He was. But they that are
corrupted and have become abominable said what? "He is not God:" let us
slay Him, "He is not God." Thou hast the voice of these very men in the
book of Wisdom.[3] For after there had gone before the verse, "The unwise
man hath said in his heart, There is no God ;" as if reasons were required
why the unwise man could say this, he hath subjoined, "Corrupted they are,
and abominable have become in their iniquities" (ver. 2). Hear ye those
corrupted men. "For they have said with themselves, not rightly
thinking:"[4] corruption beginneth with evil belief, thence it proceedeth
to depraved morals, thence to the most flagrant iniquities, these are the
grades. But what with themselves said they, thinking not rightly? "A small
thing and with tediousness is our life."[5] From this evil belief followeth
that which also the Apostle hath spoken of, "Let us eat and drink, for to-
morrow we shall die."[6] But in the former passage more diffusely luxury
itself is described: "Let us crown us with roses, before they be withered;
in every place let us leave the tokens of our gladness."[7] After the more
diffuse description of that luxury, what followeth? "Let us slay the poor
just man:"[8] this is therefore saying, "He is not God." Soft words they
seemed but now to say:" Let us crown us with roses, before they be
withered." What more delicate, what more soft? Wouldest thou expect, out of
this softness, Crosses, swords? Wonder not, soft are even the roots of
brambles; if any one handle them, he is not pricked: but that wherewith
thou shall be pricked from thence hath birth. "Corrupted," therefore, are
those men, "and abominable have become in their iniquities." They say, "If
Son of God He is, let Him come down from the Cross."[9] Behold them openly
saying, "He is not God." ...
4. "The Lord from Heaven hath looked forth upon the sons of men, that
He might see if there is one understanding and seeking after God" (ver. 3).
What is this? "Corrupted they are," all these that say, "There is no God"?
And what? Did it escape God, that they were become such? Or indeed to us
would their inward thought be opened, except by Him it were told? If then
He understood, if then He knew, what is this which hath been said, "that He
might see "? For the words are of one inquiring, of one not knowing. "God
from Heaven hath looked forth," etc. And as though He had found what He
sought by looking upon, and by looking down from Heaven, He giveth
sentence: "All men have gone aside, together useless they have become:
there is not one that doeth good, not so much as one" (ver. 4). Two
questions arise somewhat difficult: for if God looketh out from Heaven, in
order that He may see if there is one understanding or seeking after God;
there stealeth upon an unwise man the thought, that God knoweth not all
things. This is one question: what is the other? If there is not one that
doeth good, is not so much as one; who is he that travaileth amid bad men?
The former question then is solved as followeth: ofttimes the Scripture
speaketh in such manner, that what by the gift of God a creature doth, God
is said to do. ... For hence has been said the following also, "For the
Spirit searcheth all things, even the depth of God; "[10] not because He
that knoweth all things searcheth, but because to thee hath been given the
Spirit, which maketh thee also to search: and that which by His own gift
thou doest, He is said to do; because without Him thou wouldest not do it:
therefore God is said to do, when thou doest. ... And because this by the
gift of God thou doest, God from heaven is "looking forth upon the sons of
men." The former question then, according to our measure, thus hath been
solved.
5. What is that which looking forth we acknowledge? What is that which
looking forth God acknowledgeth? What (because here He giveth it) doth He
acknowledge? Hear what it is; that "All have gone aside, together useless
they have become: there is not one that doeth good, there is not so much as
one." What then is that other question, but the same whereof a little
before I have made mention? If, "There is not one that doeth good, is not
so much as one," no one remaineth to groan amid evil men. Stay, saith the
Lord, do not hastily give judgment. I have given to men to do well; but of
Me, He saith, not of themselves: for of themselves evil they are: sons of
men they are, when they do evil; when well, My sons. For this thing God
doth, out of sons of men He maketh sons of God: because out of Son of God
He hath made Son of Man. See what this participation is: there hath been
promised to us a participation of Divinity: He lieth that hath promised, if
He is not first made partaker of mortality. For the Son of God hath been
made partaker of mortality, in order that mortal man may be made partaker
of divinity. He that hath promised that His good is to be shared with thee,
first with thee hath shared thy evil: He that to thee hath promised
divinity, showeth in thee love. Therefore take away that men are sons of
God, there remaineth that they are sons of men: "There is none that doeth
good, is not so much as one."
6. "Shall not all know that work iniquity, that devour My people for
the food of bread "? (ver. 5). ...There is therefore here a people of God
that is being devoured. Nay, "There is not one that doeth good, there is
not so much as one." We reply by the rule above. But this people that is
devoured, this people that suffereth evil men, this that groaneth and
travaileth amid evil men, now out of sons of men have been made sons of
God: therefore are they devoured. For, "The counsel of the needy man thou
hast confounded, because the Lord is his hope."[1] For ofttimes, in order
that the people of God may be devoured, this very thing in it is despised,
that it is the people of God. I will pillage, he saith, and despoil; if he
is a Christian, what will he do to me? ... But what followeth? "I will
convince thee, and will set thee before thy face." Thou wilt not now know
so as thou shouldest be displeasing to thyself, thou shall know so as thou
mayest mourn. For God cannot but show to the unrighteous their iniquity. If
He is not to show, who will they be that are to say, "What hath profiled us
pride, and what hath boasting of riches bestowed upon us?"[2] For then
shall they know, that now will not know. "Shall not all know?" etc. Why
hath He added, "for the food of bread "? As it were as bread, they eat My
people. For all other things which we eat, we can eat now these, now those;
not always this vegetable, not always this flesh, not always these apples:
but always bread. What is then, "Devour My people for the food of bread "?
Without intermission, without cessation they devour.
7. "On God they have not called." He is comforting the man that
groaneth, and chiefly by an admonition, lest by imitating evil men, who
ofttimes prosper, they delight in evil doing. There is kept for thee that
which to thee hath been promised: their hope is present, thine is future,
but theirs is transient, thine sure; theirs false, thine true. For they
"upon God have not called." Do not daily such men ask of God? They do "not"
ask of God. Give heed, if I am able to say this by the aid of God Himself.
God gratuitously will have Himself to be worshipped, gratuitously will have
Himself to be loved, that is chastely to be loved; not Himself to be loved
for the reason that He giveth anything besides Himself, but because He
giveth Himself. He then that calleth upon God in order that He may be made
rich, On God doth not call: for upon that He calleth which to himself he
willeth to come. ... But now thou wouldest have coffer full, and conscience
void: God filleth not coffer, but breast. What do outward riches profit
thee, if inward need presseth thee? Therefore those men that for the sake
of worldly comforts, that for the sake of earthly good things, that for the
sake of present life and earthly felicity, call upon God, do not call upon
God.
8. For this reason what followeth concerning them? "There have they
feared with fear, where there was no fear" (ver. 6). For is there fear, if
a man lose riches? There is no fear there, and yet in that case men are
afraid. But if a man lose wisdom, truly there is fear, and in that case he
is not afraid. ... Thou hast feared to give back money, and hast willed to
lose fidelity. The Martyrs took not away property of other persons, but
even their own they despised that they might not lose fidelity: and it was
too little to lose money, when they were proscribed; they took also their
life when they suffered: they lost life, in order that unto everlasting
life they might find it.[1] Therefore there they feared, where they ought
to have been afraid. But they that of Christ have said, "He is not God,"
have there feared where was no fear. For they said, "If we shall have let
Him go, there will come the Romans, and will take away from us both place
and kingdom."[2] O folly and imprudence saying in its heart, "He is not
God"! Thou hast feared to lose earth, thou hast lost Heaven: thou hast
feared lest there should come the Romans, and take away from thee place and
kingdom! Could they take away from thee God? What then remaineth? what but
that thou confess, that thou hast willed to keep, and by keeping ill hast
lost? For thou hast lost both place and nation by slaying Christ. For ye
did will rather to slay Christ, than to lose place; and ye have lost place,
and nation, and Christ. In fearing, they have slain Christ: but wherefore
this? "For God hath scattered the bones of them that please men."[3]
Willing to please men, they feared to lose their place. But Christ Himself,
of whom they said, "He is not God," willed rather to displease such men, as
they were: sons of men, not sons of God, He willed rather to displease.
Thence were scattered their bones, His bones no one hath broken. "They were
confounded, for God hath despised them." In very deed, brethren, as far as
regardeth them, great confusion hath come to them. In the place where they
crucified the Lord, whom for this cause they crucified, that they might not
lose both place and nation, the Jews are not. "God," therefore," hath
despised them:" and yet in despising He warned them to be converted. Let
them now confess Christ, and say, He is God, of whom they said, "He is not
God." Let them return to the inheritance of their fathers, to the
inheritance of Abraham, of Isaac, and of Jacob, let them possess with these
very persons life eternal: though they have lost life temporal. Wherefore
this? Because out of sons of men have been made sons of God. For so long as
they remain, and will not, there is not one that doeth good, there is not
so much as one. "They were confounded, for God hath despised them." And as
though to these very persons He were turned, He saith, "Who shall give out
of Sion salvation to Israel?" (ver. 7). O ye fools, ye revile, insult,
buffet, besmear with spittings, with thorns ye crown, upon the Cross ye
lift up; whom? "Who shall give out of Sion salvation to Israel?" Shall not
That Same of whom ye have said, "He is not God "? "In God's turning away
the captivity of His people." For there turneth away the captivity of His
people, no one but He that hath willed to be a captive in your own hands.
But what men shall understand this thing? "Jacob shall exult, and Israel
shall rejoice." "Israel;" the true Jacob, and the true Israel, that
younger, to whom the eider was servant[4] shall himself exult, for he shall
himself understand.
PSALM LIV.[5]
1. The title of this Psalm hath fruit in the prolixity thereof, if it
be understood: and because the Psalm is short, let us make up our not
having to tarry over the Psalm by tarrying over the title. For upon this
dependeth every verse which is sung. If any one, therefore, observe that
which on the front of the house is fixed, secure he will enter; and, when
he shall have entered, he will not err. For this on the post itself is
prominently marked, namely, in what manner within he may not be in error.
The title thereof standeth thus: "At the end, in hymns, understanding to
David himself, when there came the Ziphites, and said to Saul, Behold, is
not David hidden with us?" That Saul was persecutor of the holy man David,
very well we know: that Saul was bearing the figure of a temporal kingdom,
not to life but to death belonging, this also to your Love we remember to
have imparted. And also that David himself was bearing the figure of
Christ, or of the Body of Christ, ye ought both to know and to call to
mind, ye that have already learned.[6] What then of the Ziphites? There
was a certain village, Ziph, whereof the inhabitants were Ziphites, in
whose country David had hidden himself, when Saul would find and slay him.
These Ziphites then, when they had learned this, betrayed him to the king
his persecutor, saying, "Behold, is not David hidden with us?" Of no good
to them indeed was their betrayal, and to David himself of no harm. For
their evil disposition was shown: but Saul not even after their betrayal
could seize David; but rather in a certain cave in that very country, when
into his hands Saul had been given to slay, David spared him, and that
which he had in his power he did not[7] But the other was seeking to do
that which he had not in his power. Let them that have been Ziphites take
heed: let us see those whom to us the Psalm presenteth to be understood by
the occasion of those same men.
2. If we inquire then by what word is translated Ziphites, we find,
"Men flourishing." Flourishing then were certain enemies to holy David,
flourishing before him hiding. We may find them in mankind, if we are
willing to understand the Psalm. Let us find here at first David hiding,
and we shall find his adversaries flourishing. Observe David hiding: "For
ye are dead," saith the Apostle to the members of Christ," and your life is
hid with Christ in God."[1] These men, therefore, that are hiding, when
shall they be flourishing? "When Christ," he saith, "your life, shall have
appeared, then ye also with Him shall appear in glory."[2] When these men
shall be flourishing, then shall be those Ziphites withering. For observe
to what flower their glory is compared: "All flesh is grass, and the honour
of flesh as the flower of grass."[3] What is the end? "The grass hath
withered, and the flower hath fallen off." Where then shall be David? See
what followeth: "But the Word of the Lord abideth for ever." ...
3. These men sometimes are observed of the weak sons of light, and
their feet totter, when they have seen evil men in felicity to flourish,
and they say to themselves, "Of what profit to me is innocence? What doth
it advantage me that I serve God, that I keep His commandments, that I
oppress no one, from no one plunder anything, hurt no one, that what I can
I bestow? behold, all these things I do, and they flourish, I toil." But
why? Wouldest thou also wish to be a Ziphite? They flourish in the world,
wither in judgment, and after withering, into fire everlasting shall be
cast: wouldest thou also choose this? Art thou ignorant of what He hath
promised thee, who to thee hath come, what in Himself here He displayed? If
the flower of the Ziphites were to be desired, would not Himself thy Lord
also in this world have flourished? Or indeed was there wanting to Him the
power to flourish? Nay but here He chose rather amid the Ziphites to hide,
and to say to Pontius Pilate, as if to one being himself also a flower of
the Ziphites, and in suspicion about His kingdom, "My kingdom is not of
this world."[4] Therefore here He was hidden: and all good men are hidden
here, because their good is within, it is concealed, in the heart it is,
where is faith, where charity, where hope, where their treasure is. Do
these good things appear in the world? Both these good things are hidden,
and the reward of these good things is hidden. ...
4. "O God, in Thy name make me safe, and in Thy virtue judge me" (ver.
1). Let the Church say this, hiding amid the Ziphites. Let the Christian
body say this, keeping secret the good of its morals, expecting in secret
the reward of its merits, let it say this: "In Thy virtues judge me." Thou
hast come, O Christ, humble Thou hast appeared, despised Thou hast been,
scourged hast been, crucified hast been slain hast been; but, on the third
day hast risen, on the fortieth day into Heaven hast ascended: Thou sittest
at the right hand of the Father, and no one seeth: Thy Spirit thence Thou
hast sent, which men that were worthy have received; fulfilled with Thy
love, the praise of that very humility of Thine throughout the world and
nations they have preached: Thy name I see to excel among mankind, but
nevertheless as weak to us hast Thou been preached. For not even did that
Teacher of the Gentiles say, that among us he knew anything, "Save Christ
Jesus, and Him crucified;"[6] in order that of Him we might choose the
reproach, rather than the glory of the flourishing Ziphites. Nevertheless,
of Him he saith what? "Although He died of weakness, yet He liveth of the
power[7] of God." He came then that He might die of weakness, He is to come
that He may judge in the power of God: but through the weakness of the
Cross His name hath been illustrious. Whosoever shall not have believed
upon the name made illustrious through weakness, shall stand in awe at the
Judge, when He shall have come in power. But, lest He that once was weak,
when He shall have come strong, with that fan send us to the left hand; may
He "save us in His name, and judge us in His virtue." For who so rash as
to have desired this, as to say to God, for instance "Judge me"? Is it not
wont to be said to men for a curse, "God judge thee"? So evidently it is a
curse, if He judge thee in His virtue; and shall not have saved thee in His
name: but when in name precedent He shall have saved thee, to thy health in
virtue consequent He shall judge. Be thou without care: that judgment shall
not to thee be punishment, but dividing. For in a certain Psalm s thus is
said: "Judge me, O God, and divide my cause from the nation unholy." ...
5. "O God, hearken to my prayer, in Thy ears receive the words of my
mouth" (ver. 2). ... To Thee may my prayer attain, driven forth and darted
out from the desire of Thy eternal blessings: to Thy ears I send it forth,
aid it that it may reach, lest it fall short in the middle of the way, and
fainting as it were it fall down. But even if there result not to me now
the good things which I ask, I am secured nevertheless that hereafter they
will come. For even in the case of transgressions a certain man is said to
have asked of God, and not to have been hearkened to for his good. For
privations of this world had inspired him to prayer, and being set in
temporal tribulations he had wished that temporal tribulations should pass
away, and there should return the flower of grass; and he saith, "My God,
my God, why hast Thou forsaken me?"[9] The very voice of Christ it is, but
for His members' sake. "The words," he saith, "of my transgressions I have
cried to Thee throughout the day, and Thou hast not hearkened: and by
night, and not for the sake of folly to me:" that is, "and by night I have
cried, and Thou hast not hearkened; and nevertheless in this very thing
that Thou hast not hearkened, it is not for the sake of folly to me that
Thou hast not hearkened, but rather for the sake of wisdom that Thou hast
not hearkened, that I might perceive what of Thee I ought to ask. For those
things I was asking which to my cost perchance I should have received."
Thou askest riches, O man; how many have been overset through their riches?
Whence knowest thou whether to thee riches may profit? Have not many poor
men more safely been in obscurity; having become rich men, so soon as they
have begun to blaze forth, they have been a prey to the stronger? How much
better they would have lain concealed, how much better they would have been
unknown, that have begun to be inquired after not for the sake of what they
were, but for the sake of what they had! In these temporal things
therefore, brethren, we admonish and exhort you in the Lord, that ye ask
not anything as if it were a thing settled, but that which God knoweth to
be expedient for you. For what is expedient for you, ye know not at all.
Sometimes that which ye think to be for you is against you, and that which
ye think to be against you is for you. For sick ye are; do not dictate to
the physician the medicines he may choose to set beside you. If the teacher
of the Gentiles, Paul the Apostle, saith, "For what we should pray for as
we ought, we know not,"[1] how much more we? Who nevertheless, when he
seemed to himself to pray wisely, namely, that from him should be taken
away the thorn of the flesh, the angel of Satan, that did buffet him, in
order that he might not in the greatness of the revelations be lifted up,
heard from the Lord what? Was that done which he wished? Nay,[2] in order
to that being done which was expedient, he heard from the Lord, I say,
what? "Thrice," he saith, "I besought the Lord that He would take it from
me; and He said to me, My Grace sufficeth for thee: for virtue in weakness
is made perfect."[3] Salve to the wound I have applied; when I applied it I
know, when it should be taken away I know. Let not a sick man draw back
from the hands of the physician, let him not give advice to the physician.
So it is with all these things temporal. There are tribulations; if well
thou worshippest God, thou wilt know that He knoweth what is expedient for
each man: there are prosperities; take the more heed, lest these same
corrupt thy soul, so that it withdraw from Him that hath given these
things. ...
6. "For aliens have risen up against me" (ver. 3). What "aliens"? Was
not David himself a Jew of the tribe of Judah? But the very place Ziph
belonged to the tribe of Judah; it was of the Jews. How then "aliens "? Not
in city, not in tribe, not in kindred, but in flower.[4] ... But see the
Ziphites, see them for a time flourishing. With reason "alien" sons. Thou
amid the Ziphites hiding saidst what? "Blessed the people whereof the Lord
is its God." Out of this affection this prayer[5] is being sent forth into
the ears of the Lord, when it is said, "for aliens have risen up against
me."
7. "And mighty men have sought after my soul." For in a new manner, my
brethren, they would destroy the race of holy men, and the race of them
that abstain from hoping in this world, all they that have hope in this
world. Certainly commingled they are, certainly together they live. Very
much to one another are opposed these two sorts: the one of those that
place no hope but in things secular, and in temporal felicity, and the
other of those that do firmly place their trope in the Lord God. And though
concordant are these Ziphites, do not much trust to their concord:
temptations are wanting; when there shall have come any temptation, so as
that a person may be reproved for the flower of the world, I say not to
thee he will quarrel with the Bishop, but not even to the Church Herself
will he draw near, lest there fall any part of the grass.[6] Wherefore have
I said these words, brethren? Because now gladly ye all hear in the name of
Christ, and according as ye understand, so ye shout out at the word; ye
would not indeed shout at it unless ye understood.[7] This your
understanding ought to be fruitful. But whether it is fruitful, temptation
doth try; lest suddenly when ye are said to be ours, through temptation ye
be found aliens, and it be said, "Aliens have risen up against me, and
mighty men have sought my soul." Be not that said which followeth, "They
have not set forth God before their face." For when will he set God before
his face, before whose eyes there is nought but the world? namely, how he
may have coin upon coin, how flocks may be increased, how barns may be
filled, how it may be said to his soul, "Thou hast many good things, be
merry, feast, take thy fill." Doth he set before his face Him, that unto
one so boasting and so blooming with the flower of the Ziphites saith,
"Fool" (that is, "man not understanding," "man unwise"), "this night shall
be taken from thee thy soul; all these things which thou hast prepared,
whose shall they be?"[1]
8. "For behold, God helpeth me" (ver. 4). Even themselves know not
themselves, amid whom I am hiding. But if they too were to set God before
their face, they would find in what manner God helpeth me. For all holy men
are helped by God, but within, where no one seeth For in like manner as the
conscience of ungodly men is a great punishment, so a great joy is the very
conscience of godly men. "For our glory this is," saith the Apostle, "the
testimony of our conscience."[2] In this within, not in the flower of the
Ziphites without, doth glory that man that now saith, "For behold God
helpeth me." Surely though afar off are to be those things which He
promiseth, this day have I a sweet and present help; to-day in my heart's
joy I find that without cause certain say, "Who doth show to us good
things? For there is signed upon us the light of Thy countenance, O Lord,
Thou hast put pleasantness into my heart."[3] Not into my vineyard, not
into my flock, not into my cask, not into my table, but" into my heart."
"For behold God helpeth me." How doth He help thee? "And the Lord is the
lifter up of my soul."
9. "Turn away evil things unto mine enemies" (ver. 5). So however green
they are, so however they flourish, for the fire they are being[4]
reserved. "In Thy virtue destroy Thou them." Because to wit they flourish
now, because to wit they spring up like grass:[5] do not thou be a man
unwise and foolish, so that by giving thought to these things thou perish
for ever and ever. For, "Turn Thou away evil things unto mine enemies." For
if thou shalt have place in the body of David Himself, in His virtue He
will destroy them. These men flourish in the felicity of the world, perish
in the virtue of God. Not in the same manner as they flourish, do they also
perish: for they flourish for a time, perish for everlasting: flourish in
unreal good things, perish in real torments. "In Thy strength destroy,"
whom in Thy weakness Thou hast endured.
10. "Voluntarily I will sacrifice to Thee" (ver. 6). Who can even
understand this good thing of the heart, at another's speaking thereof,
unless in himself he hath tasted it? What is, "Voluntarily I will sacrifice
to Thee"?... For what sacrifice here shall I take, brethren? or what
worthily shall I offer to the Lord for His mercy? Victims shall. I seek
from flock of sheep, ram shall I select, for any bull in the herds shall I
look out, frankincense indeed from the land of the Sabaeans shall I bring?
What shall I do? What offer; except that whereof He speaketh, "Sacrifice of
praise shall honour Me"?[6] Wherefore then "voluntarily"? Because truly I
love that which I praise. I praise God, and in the self-same praise I
rejoice: in the praise of Himself I rejoice, at whom being praised, I blush
not. For He is not praised in the same manner as by those who love the
theatrical follies is praised either by a charioteer, or a hunter, or actor
of any kind, and by their praisers, other praisers are invited, are
exhorted, to shout together: and when all have shouted, ofttimes, if their
favourite is overcome, they are all put to the blush. Not so is our God: be
He praised with the will, loved with charity: let it be gratuitous (or
voluntary) that He is loved and that He is praised. What is "gratuitous "?
Himself for the sake of Himself, not for the sake of something else. For if
thou praisest God in order that He may give thee something else, no longer
freely dost thou love God. Thou wouldest blush, if thy wife for the sake of
riches were to love thee, and perchance if poverty should befall thee,
should begin to think of adultery. Seeing that therefore thou wouldest be
loved by thy partner freely, wilt thou for anything else love God? What
reward art thou to receive of God, O covetous man? Not earth for thee, but
Himself He keepeth, who made heaven and earth. "Voluntarily I will
sacrifice to Thee:" do it not of necessity. For if for the sake of anything
else thou praisest God, out of necessity thou praisest. ... These things
also which He hath given, because of the Giver are good things. For He
giveth entirely, He giveth these temporal things: and to certain men to
their good, to certain men to their harm, after the height and depth of His
judgments. ... "Voluntarily I will sacrifice to Thee." Wherefore
"voluntarily"? Because gratis. What is gratis? "And I will confess to Thy
name, O Lord, for it is a good thing:" for nothing else, but because a
"good thing" it is. Doth he say, "I will confess to Thy name, O Lord,"
because Thou givest me fruitful manors, because Thou givest me gold and
silver, because Thou givest me extended riches, abundant money, most
exalted dignity? Nay. But what? "For it is a good thing." Nothing I find
better than Thy name.
11. "For out of all tribulation Thou hast delivered me" (ver. 7). For
this cause I have perceived how good a thing is Thy name: for if this I
were able before tribulations to acknowledge, perchance for me there had
been no need of them. But tribulation hath been applied for admonition,
admonition hath redounded to Thy praise. For I should not have understood
where I was, except of my weakness I had been admonished. "Out of all
tribulations," therefore, "Thou hast delivered me. And upon mine enemies
mine eye hath looked back:" upon those Ziphites "mine eye hath looked
back." Yea, their flower I have passed over in loftiness of heart, unto
Thee I have come, and thence I have looked back upon them, and have seen
that "All flesh is grass, and all the glory of man as the flower of
grass:"[1] as in a certain place is also said, "I have seen the ungodly man
to be exalted and raised up like[2] the cedars of Lebanon: I passed by,
and, lo! he was not."[3] Wherefore "he was not"? Because thou hast passed
by. What is," because thou hast passed by"? Because not to no purpose hast
thou heard "Lift up thy heart;" because not on earth, where thou wouldest
have rotted, thou hast remained; because thou hast lifted thy soul to God,
and thou hast mounted beyond the cedars of Lebanon, and from that elevation
hast observed: and "Lo! he was not;" and thou hast sought him, and there
hath not been found place for him. No longer is labour before thee; because
thou hast entered into the sanctuary of God, and hast understood for the
last things.[4] So also here thus he concludeth. "And upon mine enemies
mine eye hath looked back." This do ye therefore, brethren, with your
souls; lift up your hearts, sharpen the edge of your mind, learn truly to
love God, learn to despise the present world, learn voluntarily to
sacrifice the offerings of praise; to the end that, mounting beyond the
flower of the grass, ye may look back upon your enemies.
PSALM LV.[5]
1. Of this Psalm the title is: "At the end, in hymns, understanding to
David himself." What the "end" is, we will briefly call to your
recollection, because ye have known it. "For the end of the Law is Christ,
for righteousness unto every man believing."[6] Be the attention therefore
directed unto the End, directed unto Christ. Wherefore is He called the
end? Because whatever we do, to Him we refer it, and when to Him we shall
have come home, more to ask we shall not have. For there is an end spoken
of which doth consume, there is an end spoken of which doth make perfect.
In one sense, for instance, we understand it, when we hear, there is ended
the food which was in eating; and in another sense we understand it when we
hear, there is ended the vesture which was in weaving: in each case we
hear, there is ended; but the food so that it no longer is, the vesture so
that it is perfected. Our end therefore ought to be our perfection, our
perfection Christ. For in Him we are made perfect, because of Himself the
Head, the Members are we. And he hath been spoken of as "the End of the
Law," because without Him no one doth make perfect the Law. When therefore
ye hear in the Psalms, "At the end,"--for many Psalms are thus
superscribed,--be not your thought upon consuming, but upon consummation.
2. "In hymens:" in praises. For whether we are troubled and are
straitened, or whether we rejoice and exult, He is to be praised, who both
in tribulations doth instruct, and in gladness doth comfort. For the praise
of God from the heart and mouth of a Christian man ought not to depart; not
that he may be praising in prosperity, and speaking evil in adversity; but
after the manner that this Psalm doth prescribe, "I will speak good of the
Lord in every time, alway the praise of Him is in my mouth." Thou dost
rejoice; acknowledge a Father indulging: thou art troubled; acknowledge a
Father chastening. Whether He indulge, or whether He chasten, He is
instructing one for whom He is preparing an inheritance.
3. What then is, "Understanding to David himself"? David indeed was, as
we know, a holy prophet, king of Israel, son of Jesse:[7] but because out
of his seed there came for our salvation after the flesh the Lord Jesus
Christ,[8] often under that name He is figured, and David instead of Christ
is in a figure set down, because of the origin of the Flesh of the Same.
For after some sort He is Son of David, after some sort He is the Lord of
David; Son of David after the flesh, Lord of David after the divinity. For
if by Him have been made all-things,[9] by Him also David himself hath been
made, out of whose seed He came to men. Moreover, when the Lord had
questioned the Jews, whose Son they affirmed Christ to be, they made
answer, "David's:" where the Lord chides the Jews, when they said that He
was the Son of David.[10] He saw that they had stayed at the flesh, and had
lost sight of the divinity; and He reproveth them by propounding a
question: "How then doth David himself in spirit call Him Lord, 'The Lord
hath said unto my Lord.' ... If then He in spirit calleth Him Lord, how is
He is Son?"[11] A question He propounded; His being Son He denied not. Ye
have heard "Lord;" say ye how He is his "Son:" ye have heard "Son;[11] say
how He is "Lord." This question the Catholic Faith solveth. How "Lord"?
Because "In the beginning was the Word, and the Word was with God, and the
Word was God."[1] How "Son"? Because "The Word was made flesh, and dwelt
among us.[2] Because then David in a figure is Christ, but Christ, as we
have often reminded your Love, is both Head and Body; neither ought we to
speak of ourselves as alien from Christ, of whom we are members, nor to
count ourselves as if we were any other thing: because "The two shall be in
one flesh."[3] "This is a great Sacrament," saith the Apostle, "but I speak
in regard of Christ and the Church."[4] Because then whole Christ is" Head
and Body;" when we hear, "Understanding to David himself," understand we
ourselves also in David. Let the members of Christ understand, and Christ
in His members understand, and the members of Christ in Christ understand:
because Head and Members are one Christ. The Head was in heaven, and was
saying, "Why dost thou persecute Me?"[5] We with Him are in heaven through
hope, Himself is with us on earth through love. Therefore "understanding to
David himself." Be we admonished when we hear, and let the Church
understand: for there belongeth to us great diligence to understand in what
evil we now are, and from what evil we desire to be delivered, remembering
the Prayer of the Lord, where at the end we say," Deliver us from evil."[6]
Therefore amid many tribulations of this world, this Psalm complaineth
somewhat of understanding. He lamenteth not with it, who hath not
understanding. But furthermore, dearly beloved, we ought to remember, that
after the image of God we have been made, and that not in any other part
than in the understanding itself. For in many things by beasts we are
surpassed: but when a man knoweth himself to have been made after the image
of God,[7] therein something in himself he acknowledgeth to be more than
hath been given to dumb animals. But on consideration of all those things
which a man hath, he findeth himself in this thing peculiarly distinguished
from a dumb animal, in that he hath himself an understanding. Whence
certain men despising in themselves that peculiar and especial thing which
from their Maker they had received, the Maker Himself reproveth, saying,
"Do not become like horse and mule, in which there is no understanding."[8]
..
4. "Hear Thou, O God, my entreaty, and despise not my prayer: give heed
unto me, and hearken unto me" (ver. 1). Of one earnest, anxious, of one set
in tribulation, are these words. He is praying, suffering many things, from
evil yearning to be delivered: it remaineth that we hear in what evil he
is, and when he beginneth to speak, let us acknowledge there ourselves to
be; in order that the tribulation being shared, we may conjoin prayer. "I
have been made sad in my exercise, and have been troubled" (ver. 2). Where
made sad, where troubled? "'In my exercise," he saith. Of evil men, whom he
suffereth, he hath made mention, and the same suffering of evil men he hath
called his "exercise." Think ye not that without profit there are evil men
in this world, and that no good God maketh of them. Every evil man either
on this account liveth that he may be corrected, or on this account liveth
that through him a good man may be exercised. O that therefore they that do
now exercise us would be converted, and together with us be exercised!
Nevertheless, so long as they are such as to exercise, let us not hate
them: because in that wherein any one of them is evil, whether unto the end
he is to persevere, we know not; and ofttimes when to thyself thou seemest
to have been hating an enemy, thou hast been hating a brother, and knowest
not. The devil and his angels in the holy Scriptures have been manifested
to us, that for fire everlasting they have been destined. Of them only must
amendment be despaired of. ... Therefore since this rule of Love for thee
is fixed, that imitating the Father thou shouldest love an enemy: for, He
saith, "love your enemies:"[9] in this precept how wouldest thou be
exercised, if thou hadst no enemy to suffer? Thou seest then that he
profiteth thee somewhat: and let God sparing evil men profit thee, so that
thou show mercy: because perchance thou too, if thou art a good man, out of
an evil man hast been made a good man: and if God spared not evil men, not
even thou wouldest be found to return thanks. May He therefore spare
others, that hath spared thee also. For it were not right, when thou hadst
passed through, to close up the way of godliness.
5. Whence then doth this man pray, set among evil men, with whose
enmities he was being exercised? Why saith he, "I have been made sad in my
exercise, and have been troubled"? While he is extending his love so as to
love enemies, he hath been affected with disgust, being bayed at all around
by the enmities of many men, by the frenzy of many and under a sort of
human infirmity he hath sunk. He hath seen himself now begin to be pierced
through with an evil suggestion of the devil, to bring on hatred against
his enemies: wrestling against hatred in order to perfect love herself, in
the very fight, and in the wrestling, he hath been troubled. For there is
his voice in another Psalm, "Mine eye hath been troubled, because of
anger." And what followeth there? "I have waxen old among all mine
enemies."[10] As if in storm and waves he were beginning to sink, like
Peter.[1] For he doth trample the waves of this world, that loveth enemies.
Christ on the sea was walking fearless, from whose heart there could not by
any means be taken away the love of an enemy, who hanging on the Cross did
say, "Father, forgive them, for they know not what they do."[2] Peter too
would walk. He as Head, Peter as Body: because, "Upon this rock," He saith,
"I will build My Church."[3] He was bidden to walk, and he was walking by
the Grace of Him bidding, not by his own strength. But when he saw the wind
mighty, he feared; and then he began to sink, being troubled in his
exercise. By what mighty wind? "By the voice of the enemy, and by the
tribulation of the sinner" (ver. 3). Therefore, in the same manner as he
cried out on the waves, "Lord, I perish, save me,"[1] a similar voice from
this man hath preceded, "Hearken unto me." Wherefore? For what sufferest
thou? Of what dost thou groan? "I have been made sad in my exercise." To be
exercised indeed among evil men Thou hast set me, but too much they have
risen up, beyond my powers: calm Thou one troubled, stretch forth a hand to
one sinking. "For they have brought down upon me iniquity, and in anger
they were shadowing me." Ye have heard of waves and winds: one as it were
humbled they were insulting, and he was praying: on every side against him
with the roar of insult they were raging, but he within was calling upon
Him whom they did not see. ...
6. But this man being troubled and made sad was praying, his eye being
disturbed as it were on account of anger.[4] But the anger of a brother if
it shall have been inveterate is then hatred. Anger doth trouble the eye,
hatred doth quench it: anger is a straw, hatred is a beam. Sometimes thou
hatest and chidest an angry man: in thee is hatred, in him whom thou
chidest anger: with reason to thee is said, "Cast out first the beam from
thine own eye, and so thou shall see to cast out the straw from thy
brother's eye."[5] For that ye may know how much difference there is
between anger and hatred: day by day men are angry with their sons, show me
them that hate their[6] sons! This man being troubled was praying even when
made sad, wrestling against all revilings of all revilers; not in order
that he might conquer any one of them by giving back reviling, but that he
might not hate any one of them. Hence he prayeth, hence asketh: "From the
voice of the enemy and from the tribulation of the sinner." "My heart hath
been troubled in me" (ver. 4). This is the same as elsewhere hath been
said," Mine eye because of anger hath been troubled."[4] And if eye hath
been troubled, what followeth? "And fear of death hath fallen upon me." Our
life is love: if life is love, death is hatred. When a man hath begun to
fear lest he should hate him that he was loving, it is death he is fearing;
and a sharper death, and a more inward death, whereby soul is killed, not
body. Thou didst mind a man raging against thee; what was he to do, against
whom thine own Lord had given thee security, saying, "Fear not them that
kill the body"?[7] He by raging killeth body, thou by keeping hatred hast
killed soul; and he the body of another, thou thine own soul. "Fear,"
therefore, "of death hath fallen upon me."
7. "Fearfulness and trembling have come upon me, and darkness hath
covered me" (ver. 5 ). "And I have said," "He that hateth his brother, is
in darkness until now."[8] If love is light, hatred is darkness. And what
saith to himself one set in that weakness and troubled in that exercise?
"Who shall give me wings as to a dove, and I shall fly and shall rest?"
(ver. 6). Either for death he was wishing, or for solitude he was longing.
So long, he saith, as this is the work with me, as this command is given
me, that I should love enemies, the revilings of these men, increasing and
shadowing me, do derange mine eye, perturb my sight, penetrate my heart,
slay my soul. I could wish to depart, but[9] weak I am, lest by abiding I
should add sins to sins: or at least may I be separated for a little space
from mankind, lest my wound suffer from frequent blows, in order that when
it hath been made whole it may be brought back to the exercise. This is
what takes place, brethren, and there ariseth ofttimes in the mind of the
servant of God a longing for solitude, for no other reason than because of
the multitude of tribulations and scandals, and he saith, "Who shall give
me wings?" Doth he find himself without wings, or rather with bound wings?
If they are wanting, be they given; if bound, be they loosed; because even
he that looseth a bird's wings, either giveth, or giveth back to it its
wings. For it had not as though its own them, wherewith it could not fly.
Bound wings make a burden. "Who," he saith, "shall give me wings as to a
dove, and I shall fly and shall rest?" Shall rest, where? I have said there
are two senses here: either, as saith the Apostle, "To be dissolved and to
be with Christ, for it is by far the best thing."[10] ... Even he that
amended cannot be, is thine, either by the fellowship of the human race, or
ofttimes by Church Communion; he is within, what wilt thou do? whither wilt
go? whither separate thyself, in order that these things thou mayest not
suffer? But go to him, speak, exhort, coax, threaten, reprove. I have done
all things, whatever powers I had I have expended and have drained, nothing
I see have I prevailed; all my labour hath been spent out, sorrow hath
remained. How then shall my heart rest from such men, except I say, "Who
shall give me wings?" "As to a dove," however, not as to a raven. A dove
seeketh a flying away from troubles, but she loseth not love. For a dove as
a type of love is set forth, and in her the plaint is loved. Nothing is so
fond of plaints as a dove: day and night she complaineth, as though she
were set here where she ought to complain. What then saith this lover?
Revilings of men to bear I am unable, they roar, with frenzy are carried
away, are inflamed with indignation, in anger they shadow[1] me; to do good
to them I am unable; O that I might rest somewhere, being separated from
them in body, not in love; lest in me there should be troubled love itself:
with my words and my speech no good can I do them, by praying for them
perchance I shall do good. These words men say, but ofttimes they are so
bound, that to fly they are not able. For perchance they are not bound with
any birdlime, but are bound by duty. But if they are bound with care and
duty, and to leave it are unable, let them say," I was wishing to be
dissolved and to be with Christ, for it is by far the best thing: to abide
in the flesh is necessary because of you."[2] A dove bound back by
affection, not by cupidity, was not able to fly away because of duty to be
fulfilled, not because of little merit. Nevertheless a longing in heart
must needs be; nor doth any man suffer this longing, but he that hath begun
to walk in that narrow way:[3] in order that he may know that there are not
wanting to the Church persecutions, even in this time, when a calm is seen
in the Church, at least with respect to those persecutions which our
Martyrs have suffered. But there are not wanting persecutions, because a
true saying is this, "All that will godly to live in Christ, shall suffer
persecution."[4] ...
8. "Behold I have gone afar fleeing, and have abode in the desert"
(ver. 7). In what desert? Wherever thou shalt be, there will gather them
together other men, the desert with thee they will seek, will attach
themselves to thy life, thou canst not thrust back the society of brethren:
there are mingled with thee also evil men; still exercise is thy due
portion," Behold I have gone afar, and have abode in the desert." In what
desert? It is perchance in the conscience, whither no man entereth, where
no one is with thee, where thou art and God. For if in the desert, in any
place, what wilt thou do with men gathering themselves together? For thou
wilt not be able to be separated from mankind, so long as among men thou
livest.[5] ...
9. "I was looking for him that should save me from weakness of mind and
tempest (ver. 8). Sea there is, tempest there is: nothing for thee
remaineth but to cry out, "Lord, I perish."[6] Let Him stretch forth hand,
who doth the waves tread fearlessly, let Him relieve thy dread, let Him
confirm in Himself thy security, let Him speak to thee within, and say to
thee, "Give heed to Me, what I have borne:" an evil brother perchance thou
art suffering, or an enemy without art suffering; which of these have I not
suffered? There roared without Jews, within a disciple was betraying. There
rageth therefore tempest, but He doth save men from weakness of mind, and
tempest. Perchance thy ship is being troubled, because He in thee is
sleeping. The sea was raging, the bark wherein the disciples were sailing
was being tossed; but Christ was sleeping: at length it was seen by them
that among them was sleeping the Ruler[7] and Creator of winds; they drew
near and awoke Christ;[8] He commanded[9] the winds, and there was a great
calm. With reason then perchance thy heart is troubled, because thou hast
forgotten Him on whom thou hast believed: beyond endurance thou art
suffering, because it hath not come into thy mind what for thee Christ hath
borne. If unto thy mind cometh not Christ, He sleepeth: awake Christ,
recall faith. For then in thee Christ is sleeping, if thou hast forgotten
the sufferings of Christ: then in thee Christ is watching, if thou hast
remembered the sufferings of Christ. But when with full heart thou shalt
have considered what He hath suffered, wilt not thou too with equanimity
endure? and perchance rejoicing, because thou hast been found in some
likeness of the sufferings of thy King. When therefore on these things
thinking thou hast begun to be comforted and to rejoice, He hath arisen, He
hath commanded the winds; therefore there is a great calm. "I was looking
for Him that should save me from weakness of mind and tempest."
10. "Sink, O Lord, and divide the tongues of them" (ver. 9). He is
referring to men troubling him and shadowing him, and he hath wished this
thing not of anger, brethren. They that have wickedly lifted up themselves,
for them it is expedient that they be sunk. They that have wickedly
conspired, it is expedient for them that their tongues should be divided:
to good let them consent, and let their tongues agree together. But if to
one purpose[10] there were a whispering against me,[11] he saith, all mine
enemies, let them lose their "one purpose" in evil, divided be the tongues
of them, let them not with themselves agree together. "Sink, O Lord, and
divide the tongues of them." Wherefore "sink"? Because themselves they have
lifted up. Wherefore "divide"? Because for an evil thing they have united.
Recollect that tower of proud men made after the deluge: what said the
proud men? Lest we perish in a deluge, let us make a lofty tower.[1] In
pride they were thinking themselves to be fortified, they builded up a
lofty tower, and the Lord divided the tongues of them. Then they began not
to understand one another; hence arose the beginning of many tongues. For
before, one tongue there was: but one tongue for men agreeing was good, one
tongue for humble men was good: but when that gathering together did into a
union of pride fall headlong, God spared them; even though He divided the
tongues, lest by understanding one another they should make a destructive
unity. Through proud men, divided were the tongues; through humble
Apostles, united were the tongues. Spirit of pride dispersed tongues,
Spirit Holy united tongues. For when the Holy Spirit came upon the
disciples, with the tongues of all men they spake,[2] by all men they were
understood: tongues dispersed, into one were united. Therefore if still
they rage and are Gentiles, it is expedient for them divided to have their
tongues. They would have one tongue; let them come to the Church; because
even among the diversity of tongues of flesh, one is the tongue in faith of
heart.
11. "For I have seen iniquity and contradiction in the city." With
reason this man was seeking the desert, for he saw iniquity and
contradiction in the city. There is a certain city turbulent: the same it
was that was building a tower, the same was confounded and called Babylon,
the same through innumerable nations dispersed:[3] thence is gathered the
Church into the desert of a good conscience. For he saw contradiction in
the city. "Christ cometh."--"What Christ?" thou contradictest.--"Son of
God."--" And hath God a Son?" thou contradictest.--"He was born of a
virgin, suffered, rose again."--"And whence is it possible for this to be
done?" thou contradictest.--Give heed at least to the glory of the Cross
itself. Now on the brow of kings that Cross hath been fixed, over which
enemies insulted. The effect hath proved the virtue.[4] It hath subdued the
world, not with steel, but with wood. The wood of the Cross deserving of
insults hath seemed to enemies, and before the wood itself standing they
were wagging the head, and saying, "If Son of God He is, let Him come down
from the Cross."[5] He was stretching forth His hands to a people
unbelieving and contradicting. For if just he is that of faith liveth,[6]
unjust he is that hath not faith. By that which here he saith "iniquity," I
understand unbelief. The Lord therefore was seeing in the city iniquity and
contradiction, and was stretching forth His hands to a people unbelieving
and contradicting: and nevertheless waiting for these same, He was saying,
"Father, forgive them, for they know not what they do."[7] Even now indeed
there rage the remnant of that city, even now they contradict. From the
brows of all men now He is stretching forth hands to the remnant
unbelieving and contradicting.
12. "Day and night there will compass it upon the walls thereof
iniquity, and labour."[8] "Upon the walls thereof;" upon the fortifications
thereof, holding as it were the heads thereof, the noble men thereof. If
that noble man were a Christian, not one would remain a pagan! Oft-times
men say, "no one would remain a pagan, if he were a Christian." Ofttimes
men say, "If he too were made a Christian, who would remain a pagan?"
Because therefore not yet they are made Christians, as if walls they are of
that city unbelieving and contradicting. How long shall these walls stand?
Not always shall they stand. The Ark is going around the walls of Jericho:
there shall come a time at the seventh going round of the Ark, when all the
walls of the city unbelieving and contradicting shall fall.[9] Until it
come to pass, this man is being troubled in his exercise; and enduring the
remains of men contradicting, he would choose wings for flying away, would
choose the rest of the desert. Yea let him continue amid men contradicting,
let him endure menaces, drink revilings, and look for Him that will save
him from weakness of mind and tempest: let him look upon the Head, the
pattern for his life,[10] let him be made calm in hope, even if he is
troubled in fact. "Day and night there will compass it upon the walls
thereof iniquity; and labour in the midst thereof and injustice." And for
this reason labour is there, because iniquity is there: because injustice
is there, therefore also labour is there. But let them hear him stretching
forth hands. "Come unto Me, all ye that labour."[11] Ye cry, ye contradict,
ye revile: He on the contrary, "Come unto Me, all ye that labour," in your
pride, and ye shall rest in My humility. "Learn of Me," He saith, "for meek
I am and humble in heart, and ye shall find rest unto your souls."[12] For
whence do they labour, but because they are not meek and humble in heart?
God humble was made, let man blush to be proud.
13. "There hath not failed from the streets thereof usury and deceit"
(ver. 11). Usury and deceit are not hidden at least, because they are evil
things, but in public they rage. For he that in his house doth any evil
thing, however for his evil thing doth blush: "In the streets thereof usury
and deceit." Money-lending[1] even hath a profession, Money-lending also is
called a science; a corporation is spoken of, a corporation as if necessary
to the state, and of its profession it payeth revenue; so entirely indeed
in the streets is that which should have been hidden. There is also another
usury worse, when thou forgivest not that which to thee is owed; and the
eye is disturbed in that verse of the prayer, "Forgive us our debts--as we
too forgive our debtors."[2] For what there wilt thou do, when thou art
going to pray, and coming to that same verse? An insulting word thou hast
heard: thou wouldest exact the punishment of condemnation. Do but consent
to exact just so much as thou hast given, thou usurer of injuries! With the
fist thou hast been smitten, slaying thou seekest. Evil usury! How wilt
thou go to prayer? If thou shall have left praying, which way wilt thou
come round unto the Lord? Behold thou wilt say: "Our Father which art in
heaven, hallowed be Thy Name, Thy kingdom come, Thy will be done, as in
heaven so on earth." Thou wilt say, "Our daily bread give us to-day." Thou
wilt come to, "Forgive us our debts, as we also forgive our debtors."[3]
Even in that evil city let there abound these usuries; let them not enter
the walls where the breast is smitten! What wilt thou do? because there
thou and that verse are[4] in the midst? Petitions for thee hath a heavenly
Lawyer composed.[5] He that knew what used there to be done, said to thee,
"Otherwise thou shall not obtain." "Verily, verily, I say unto you, that if
ye shall have forgiven men sins, they shall be forgiven you; but if ye
shall not have forgiven sins unto men, neither will your Father forgive
you."[6] Who saith this? He that knoweth what there is being done, in the
place whereat thou art standing to make request. See how Himself hath
willed to be thy Advocate; Himself thy Counsellor? Himself the Assessor of
the Father Himself thy Judge hath said, "Otherwise thou shalt not receive."
What wilt thou do? Thou wilt not receive, unless thou shall speak; wilt not
receive if falsely thou shall speak. Therefore either thou must do and
speak, or else what thou askest thou wilt not earn; because they that this
do not do, are in the midst of those evil usuries. Be they engaged therein,
that yet do idols either adore or desire: do not thou, O people of God, do
not thou, O people of Christ, do not thou the Body of Him the Head! Give
heed to the bond s of thy peace, give heed to the promise of thy life. For
what doth it profit thee, that thou exactest for injuries which thou hast
endured? doth vengeance refresh thee? Therefore, over the evil of another
shalt thou rejoice? Thou hast suffered evil; pardon thou; be not ye two.[9]
..
14. "For if an enemy had upbraided me" (ver. 12). And indeed above he
was "troubled in his exercise" by the voice of the enemy and by the
tribulation of the sinner, perhaps being placed in that city, that proud
city that was building a tower, which was "sunk,"[10] that divided might be
the tongues: give heed to his inward groaning because of perils from false
brethren. "For if an enemy had upbraided me, I would have undergone it
assuredly, and if he that did hate me had over me spoken great words," that
is, through pride had on me trampled, did magnify himself above me, did
threaten me all in his power: "I would hide myself assuredly from him."
From him that is abroad, thou wouldest hide thyself where? Amid those that
are within. But now see whether anything else remaineth, but that thou seek
solitude. "But thou," he saith, "man of one mind, my guide and my friend"
(ver. 13). Perchance sometimes good counsel thou hast given, perchance
sometimes thou hast gone before me, and some wholesome advice thou hast
given me: in the Church of God together we have been. "But thou, ... that
together with me didst take sweet morsels" (ver. 14). What are the sweet
morsels? Not all they that are present know: but let them not be soured
that do know, in order that they may be able to say to them that as yet
know not: "Taste ye and see, how sweet is the Lord."[11] "In the House of
God we have walked with consent." Whence then dissension? Thou that wast
within, hast become one without. He hath walked with me in the House of God
with consent: another house hath he set up against the House of God.
Wherefore hath that been forsaken, wherein we have walked with consent?[12]
wherefore hath that been deserted, wherein together we did take sweet
morsels?
15. "Let there come death upon them, and let them go down unto Hell
living" (ver. 15). How hath he cited and hath made us call to mind that
first beginning of schism, when in that first people of the Jews certain
proud men separated themselves, and would without have sacrificed? A new
death upon them came: the earth opened herself, and swallowed them up
alive.[1] "Let there come," he saith, "death upon them, and let them go
down into Hell living." What is "living"? knowing that they are perishing,
and yet perishing. Hear of living men perishing and being swallowed up in a
gulf of the earth, that is, being swallowed up in the voraciousness of
earthly desires.[2] Thou sayest to a man, What aileth thee, brother?
Brethren we are, one God we invoke, in one Christ we believe, one Gospel we
hear, one Psalm we sing, one Amen we respond, one Hallelujah we sound, one
Easter we celebrate: why art thou without and I am within? Ofttimes one
straitened, and perceiving how true are the charges which are made, saith,
May God requite our ancestors! Therefore alive he perisheth. In the next
place thou continuest and thus givest warning. At least let the evil of
separation stand alone, why dost thou adjoin thereto that of rebaptism?
Acknowledge in me what thou hast; and if thou hatest me, spare thou Christ
in me. And this evil thing doth frequently and very greatly displease them.
.. Because they themselves have the Scriptures in their hands, and know
well by daily reading how the Church Catholic through the whole world is so
spread, that in a word all contradiction is void; and that there cannot be
found any support for their schism they know well: therefore unto the
lower places living they go down, because the evil which they do, they know
evil to be. But the former a fire of divine indignation consumed. For being
inflamed with desire of strife, from their evil leaders they would not
depart. There came upon fire a fire, upon the heat of dissension the heat
of consuming. "For naughtiness is in their lodgings, in the midst of them."
"In their lodgings,"[3] wherein they tarry and pass away. For here they are
not alway to be: and nevertheless in defence of a temporal animosity they
are fighting so fiercely. "In their lodgings is iniquity; in the midst of
them is iniquity:" no part of them is so near the middle of them as their
heart.
16. "Therefore to the Lord I have cried out" (ver. 16). The Body of
Christ and the oneness of Christ in anguish, in weariness, in uneasiness,
in the tribulation of its exercise, that One Man, Oneness in One Body set,
when He was wearying His soul in crying out from the ends of the earth;
saith, "From the ends of the earth to Thee I have cried out, when My heart
was being vexed."[4] Himself one, but a oneness s that One! and Himself
one, not in one place one, but from the ends of the earth is crying as one.
How from the ends of the earth should there cry one, except in many there
were one? "I to the Lord have cried out." Rightly do thou cry out to the
Lord, cry not to Donatus: lest for thee he be instead of the Lord a lord,
that under the Lord would not be a fellow-servant.
17. "In evening, in morning, at noon-day I will recount and will tell
forth, and He shall hearken to my voice" 6 (ver. 18). Do thou proclaim glad
tidings, keep not secret that which thou hast received, "in evening" of
things gone by, "in morning" of things to be, at "noonday" of things ever
to be. Therefore, to that which he saith "in evening" belongeth that which
he recounteth: to that which he saith, "in morning," belongeth that which
he telleth forth: to that which he saith "at noon-day," belongeth that
wherein his voice is hearkened to. For the end is at noon-day; that is to
say, whence there is no going down unto setting. For at noon-day there is
light full high, the splendour of wisdom, the fervour of love. "In evening
and in morning and at noon-day." "In evening," the Lord on the Cross; "in
morning," in Resurrection; "at noon-day," in Ascension. I will recount in
evening the patience of Him dying, I will tell forth in morning the life of
Him rising, I will pray that He hearken at noon-day sitting at the right
hand of the Father. He shall hearken to my voice, That intercedeth for
us.[7] How great is the security of this man. How great the consolation,
how great the refuge "from weakness of mind and tempest," against evil men,
against ungodly men both without and within, and in the case of those that
are without though they had been within.
18. Therefore, my Brethren, those that in the very congregation of
these walls ye see to be rebellious men, proud, seeking their own, lifted
up; not having a zeal for God that is chaste, sound, quiet, but ascribing
to themselves much; ready for dissension, but not finding opportunity; are
the very chaff of the Lord's floor.[8] From hence these few men the wind of
pride hath dislodged: the whole floor will not fly, save when He at the
last shall winnow. But what shall we do, save with this man sing, with this
man pray, with this man mourn and say securely, "He shall redeem in peace
my soul" (ver. 18). Against them that love not peace: "in peace He shall
redeem my soul." "Because with those that hated peace I was peace-
making."[9] "He shall redeem in peace my soul, from those that draw near to
me." For from those that are afar from me, it is an easy case: not so soon
doth he deceive me that saith, Come, pray to an idol: he is very far from
me. Art thou a Christian? A Christian, he saith. Out of a neighbouring
place he is my adversary, he is at hand. "He shall redeem in peace my soul,
from those that draw near to me: for in many things they were with me."
Wherefore have I said, "draw near to me"? Because "in many things they were
with me." In this verse two propositions occur. "In many things they were
with me." Baptism we had both of us, in that they were with me: the Gospel
we both read, they were in that with me: the festivals of martyrs we
celebrated, they were there with me: Easter's solemnity we attended, they
were there with me. But not entirely with me: in schism not with me, in
heresy not with me. In many things with me, in few things not with me. But
in these few things wherein not with me, there is no profit to them of the
many things wherein they were with me. For see, brethren, how many things
hath recounted the Apostle Paul: one thing, he hath said, if it shall have
been wanting, in vain are those things. "If with the tongues of men and of
angels I shall speak," he saith, "if I have all prophecy, and all faith,
and all knowledge; if mountains I shall remove, if I shall bestow all my
goods upon the poor, if I shall deliver my body even so that it be burned.
How many things he hath enumerated! To all these many things let there be
wanting one thing, charity; the former in number are more, the latter in
weight is greater. Therefore in all Sacraments they are with me, in one
charity not with me: "In many things they were with me." Again, by a
different expression: "For in many things they were with me." They that
themselves have separated from me, with me they were, not in few things,
but in many things. For throughout the whole world few are the grains, many
are the chaffs. Therefore he saith what? In chaff with me they were, in
wheat with me they were not. And the chaff is nearly related to the wheat,
from one seed it goeth forth, in one field is rooted, with one rain is
nourished, the same reaper it suffereth, the same threshing sustaineth, the
same winnowing awaiteth, but not into one barn entereth.
19. "God will hear me, and He shall humble them That is before ages"
(ver. 19). For they rely on some leader or other of theirs that hath begun
but yesterday. "He shall humble them That is before ages." For even if with
reference to time Christ is of Mary the Virgin, nevertheless before ages:
"In the beginning He is the Word and the Word with God, and the Word
God."[2] "He shall humble them That is before ages. For to them is no
changing:" of them I "speak to whom is no changing." He knew of some to
persevere, and in the perseverance of their own wickedness to die. For we
see them, and to them is no changing: they that die in that same
perverseness, in that same schism, to them is no changing. God shall humble
them, shall humble them in damnation, because they are exalted in
dissension. To them is no changing, because they are not changed for the
better, but for the worse: neither while they are here, nor in the
resurrection. For all we shall rise again, but[3] not all shall be changed.
Wherefore? Because "'To them is no changing: and they have not feared God."
..
20. "He stretcheth forth His hand in requiting" (ver. 20). "They have
polluted His Testament." Read the testament which they have polluted: "In
thy seed shall be blessed all nations."[4] Thou against these words of the
Testator sayest what? The Africa of holy Donatus hath alone deserved this
grace, in him hath remained the Church of Christ. Say at least the Church
of Donatus. Wherefore addest thou, of Christ? Of whom it is said, "In thy
seed shall be blessed all nations." After Donatus wilt thou go? Set aside
Christ, and then secede. See therefore what followeth: "They have polluted
His Testament." What Testament? To Abraham have been spoken the promises,
and to his seed. The Apostle saith, "Nevertheless, a man's testament
confirmed no one maketh void, or super-addeth to: to Abraham have been
spoken the promises, and to his seed. He saith not, And to seeds, as if in
many; but as if in one, And to thy Seed, which is Christ."[5] In this
Christ, therefore, what Testament hath been promised? "In thy seed shall be
blessed all nations." Thou that hast given up the unity of all nations, and
in a part hast remained, hast polluted His Testament. ...
21. "And His heart hath drawn near" (ver. 22). Of whom do we understand
it, except of Him, by the anger of whom they have been divided? How "hath
his heart drawn near"? In such sort, that we may understand His will. For
by Keretics hath been vindicated the Catholic Church, and by those that
think evil have been proved those that think well. For many things lay hid
in the Scriptures: and when heretics had been cut off, with questions they
troubled the Church of God: then those things were opened which lay hid,
and the will of God was understood.[6] Thence is said in another Psalm, "In
order that they might be excluded that have been proved with silver."[7]
For let them be excluded, He hath said, let them come forth, let them
appear. Whence even in silver-working men are called "excluders," that is,
pressers out of form from the sort of confusion of the lump. Therefore many
men that could understand and expound the Scriptures very excellently, were
hidden among the people of God: but they did not declare the solution of
difficult questions, when no reviler again urged them. For was the Trinity
perfectly treated of before the Arians snarled thereat? Was repentance
perfectly treated of before the Novatians opposed? So not perfectly of
Baptism was it treated, before rebaptizers removed outside[1] contradicted;
nor of the very oneness of Christ were the doctrines clearly stated which
have been stated, save after that this separation began to press upon the
weak: in order that they that knew how to treat of and solve these
questions (lest the weak should perish vexed with the questions of the
ungodly), by their discourses and disputations should bring out unto open
day the dark things of the Law.[2] ... This obscure sense see in what
manner the Apostle bringeth out into light; "It is needful," he saith,
"that also heresies there be, in order that men proved may be made manifest
among you."[3] What is "men proved"? Proved with silver, proved with the
word. What is "may be made manifest"? May be brought out.[4] Wherefore
this? Because of heretics. So therefore these also "have been divided
because of the anger of His countenance, and His heart hath drawn near."
22. "His discourses have been softened above oil, and themselves are
darts" (ver. 21). For certain things in the Scriptures were seeming hard,
while they were obscure; when explained, they have been softened. For even
the first heresy in the disciples of Christ, as it were from the hardness
of His discourse arose. For when He said, "Except a man shall have eaten My
flesh and shall have drunk My blood, he shall not have life in himself:"
they, not understanding, said to one another, "Hard is this discourse, who
can hear it?" Saying that, "Hard is this discourse," they separated from
Him: He remained with the others, the twelve. When they had intimated to
Him, that by His discourse they had been scandalized, "Will ye also," He
saith, "choose to go?" Then Peter: "Thou hast the Word of life eternal: to
whom shall we go?"[5] Attend, we beseech you, and ye little ones learn
godliness. Did Peter by any means at that time understand the secret of
that discourse of the Lord? Not yet he understood: but that good were the
words which he understood not, godly he believed. Therefore if hard is a
discourse, and not yet is understood, be it hard to an ungodly man, but to
thee be it by godliness softened: for whenever it is solved, it both will
become for thee oil, and even unto the bones it will penetrate.
23. Furthermore, just as Peter, after their having been scandalized by
the hardness, as they thought, of the discourse of the Lord, even then
said, "to whom shall we go?" so he hath added, "Cast upon the Lord thy
care, and He shall Himself nourish thee up" (ver. 22). A little one thou
art, not yet thou understandest the secret things of words: perchance from
thee the bread is hidden, and as yet with milk thou must be fed:[6] be not
angry with the breasts: they will make thee fit for the table, for which
now little fitted thou art. Behold by the division of heretics many hard
things have been softened: His discourses that were hard have been softened
above oil, and they are themselves darts. They have armed men preaching the
Gospel: and the very discourses are aimed at the breast of every one that
heareth, by men instant in season and out of season: by those discourses,
by those words, as though by arrows, hearts of men unto the love of peace
are smitten. Hard they were, and soft they have been made. Being softened
they have not lost their virtue, but into darts have been converted. ...
Upon the Lord cast thyself. Behold thou wilt cast thyself upon the Lord,
let no one put himself in the place of the Lord. "Cast upon the Lord thy
care." ...
24. But to the others what? "But Thou, O God, shall bring them down
unto the pit of corruption" (ver. 23). The pit of corruption is the
darkness of sinking under. When blind leadeth blind, they both fall into a
ditch.[7] God bringeth them down into the pit of corruption, not because He
is the author of their own guilt, but because He is Himself the judge of
their iniquities. "For God hath delivered them unto the desires of their
heart."[8] For they have loved darkness, and not light; they have loved
blindness, and not seeing. For behold the Lord Jesus hath shone out to the
whole world, let them sing in unity with the whole world: "For there is not
one that can hide himself from the heat of Him."[9] But they passing over
from the whole to a part, from the body to a wound, from life to a limb cut
off, shall meet with what, but going into the pit of corruption?
25. "Men of bloods and of deceitfulness." Men of bloods, because of
slayings he calleth them: and O that they were corporal and not spiritual
slayings. For blood from the flesh going forth, is seen and shuddered at:
who seeth the blood of the heart in a man rebaptized? Those deaths require
other eyes. Although even about these visible deaths Circumcelliones armed
everywhere remain not quiet. And if we think of these visible deaths, there
are men of bloods. Give heed to the armed man, whether he is a man of
peace and not of blood. If at least a club only he were to carry, well; but
he carrieth a sling, carrieth an axe, carrieth stones, carrieth lances; and
carrying these weapons, wherever they may they scour, for the blood of
innocent men they thirst.[1] Therefore even with regard to these visible
deaths there are men of bloods. But even of them let us say, O that such
deaths alone they perpetrated, and souls they slew not. These that are men
of bloods and of deceit, let them not suppose that we thus wrongly
understand men of bloods, of them that kill souls: they themselves of their
Maximianists[2] have so understood it. For when they condemned them, in the
very sentence of their Council they have set down these words: "Swift are
the feet of them to shed the blood" (of the proclaimers[3]), "tribulation
and calamity are in the ways of them, and the way of peace they have not
known."[4] This of the Maximianists they have said. But I ask of them, when
have the Maximianists shed the body's blood; not because they too would not
shed, if there were so great a multitude as could shed, but because of the
fear in their minority rather they have suffered somewhat from others, than
have themselves at any time done any such thing. Therefore I question the
Donatist and say: In thy Council thou hast set down of the Maximianists,
"Swift are the feet of them to shed blood." Show me one of whom the
Maximianists have hurt so much as a finger! What other thing to me is he to
answer, than that which I say? They that have separated themselves from
unity,[5] and who slay souls by leading astray, spiritually, not carnally,
do shed blood. Very well thou hast expounded, but in thy exposition
acknowledge their own deeds. "Men of bloods and of deceitfulness." In guile
is deceitfulness, in dissimulation, in seduction. What therefore of those
very men that have been divided because of the anger of His countenance?
They are themselves men of bloods and of deceit.
26. But of them he saith what? "They shall not halve their days." What
is, "They shall not halve their days"? They shall not make progress as much
as they think: within the time which they expect, they shall perish. For he
is that partridge, whereof hath been said, "In the half of his days they
shall leave him, and in his last days he shall be an unwise one."[6] They
make progress, but for a time. For what saith the Apostle? "But evil men
and seducers shall make progress for the worse, themselves erring, and
other men into error driving."[7] But "a blind man leading a blind man,
together into a ditch they fall."[8] Deservedly they fall "into the pit of
corruption." What therefore saith he? They shall make progress for the
worse: not however for long. For a little before he hath said, "But further
they shall not make progress:"[9] that is, "shall not halve their days."
Let the Apostle proceed and tell wherefore: "For the madness of them shall
be manifest to all men, as also was that of the others." "But I in Thee
will hope, O Lord." But deservedly they shall not halve their days, because
in man they have hoped. But I from days temporal have reached unto day
eternal. Wherefore? Because in Thee I have hoped, O Lord.
PSALM LVI.[10]
1. Just as when we are going to enter into any house, we look on the
title to see whose it is and to whom it belongeth, lest perchance
inopportunely we burst into a place whereunto we ought not; and again, in
order that we may not through timidity withdraw from that which we ought to
enter: as if in a word we were to read, These estates belong to such an one
or to such an one: so on the lintel of this Psalm we have inscribed, "At
the end, for the people that from holy men were put afar off, to David
himself, at the inscription of the Title, when the Allophyli held him in
Gath."[11] Let us therefore take knowledge of the people that from holy men
were put afar off at the inscription of the Title. For this doth belong to
that David whom now ye know how to understand spiritually. For there is
here commended to our notice no other than He of whom hath been said, "The
end of the Law is Christ for righteousness to every man believing."[12]
Therefore when thou hearest "at the end," unto Christ give heed, lest
tarrying in the way thou arrive not at the end. ...
2. Who are then the people that from holy men were put afar off at the
inscription of the Title? Let the Title itself declare to us that people.
For there was written a certain title at the Passion of the Lord, when the
Lord was crucified: there was in that place a Title inscribed in Hebrew, in
Greek, and in Latin, "The King of the Jews;"[13] in three tongues as though
by three witnesses the Title was confirmed: because "in the mouth of two or
three witnesses shall stand every word."[1]...
3. What therefore meaneth that which to the title itself still
belongeth, namely, that "the Allophyli held him in Geth"? Geth was a
certain city of the Allophyli,[2] that is, of strangers, to wit, of people
afar from holy men. All they that refuse Christ for King become strangers.
Wherefore strangers are they made? Because even that vine, though by Him
planted, when it had become sour what heard it? "Wherefore hast thou been
turned into sourness, O alien vine?"[3] It hath not been said, My vine:
because if Mine, sweet; if sour, not Mine; if not Mine, surely alien.
"There held him," then, "Allophyli in Geth." We find indeed, brethren,
David himself, son of Jesse, king of Israel, to have been in a strange land
among the Allophyli, when he was sought by Saul, and was in that city and
with the king of that city,[4] but that there he was detained we read not.
Therefore our David, the Lord Jesus Christ out of the seed of that David,
not alone they held, but there hold Him still Allophyli in Geth. Of Geth we
have said that it is a city. But the interpretation of this name, if asked
for, signifieth "press." ... How therefore here is He held in Geth? Held in
a winepress is His Body, that is, His Church. What is, in a winepress? In
pressings. But in a winepress fruitful is the pressing. A grape on the vine
sustaineth no pressing, whole it seemeth, but nothing thence floweth: it is
thrown into a winepress, is trodden, is pressed; harm seemeth to be done to
the grape, but this harm is not barren; nay, if no harm had been applied,
barren it would have remained.
4. Let whatsoever holy men therefore that are suffering pressing from
those that have been put afar off from the saints, give heed to this Psalm,
let them perceive here themselves, let them speak what here is spoken, that
suffer what here is spoken of. ... Private enmities therefore let no one
think of, when about to hear the words of this Psalm: "Know ye that for us
the wrestling is not against flesh and blood, but against princes and
powers, and spiritual things of wickedness,"[5] that is, against the devil
and his angels; because even when we suffer men that annoy us, he is
instigating, he is inflaming, as it were his vessels he is moving. Let us
give heed therefore to two enemies, him whom we see, and him whom we see
not; man we see, the devil we see not; man let us love, of the devil
beware; for man pray, against the devil pray, and let us say to God, "Have
pity on me, O Lord, for man hath trodden me down" (ver. 1). Fear not
because man hath trodden thee clown: have thou wine, a grape thou hast
become in order that thou shouldest be trodden. "All day long warring he
hath troubled me," every one that hath been put afar off from the saints.
But why should not here be understood even the devil himself? Is it because
mention is made of "man"?[6] doth therefore the Gospel err, because it hath
said, "A man that is an enemy hath done this"?[7] But by a kind of figure
may he also be called a man,[8] and yet not be a man. Whether therefore it
was him whom he that said these words was beholding, or whether it was the
people and each one that was put afar off from holy men, through which kind
the devil troubleth the people of God, who cleave to holy men, who cleave
to the Holy One, who cleave to the King, at the title of which King being
indignant they were as though beaten back, and put afar off: let him say,
"Have pity on me, O Lord, for man hath trodden me down:" and let him faint
not in this treading down, knowing Him on whom he is calling, and by whose
example he hath been made strong. The first cluster in the winefat pressed
is Christ. When that cluster by passion was pressed Out,[9] there flowed
that whence "the cup inebriating is how passing beautiful!"[10] Let His
Body likewise say, looking upon its Head, "Have pity on me, O Lord, for man
hath trodden me down: all day long warring he hath troubled me." "All day
long," at all times. Let no one say to himself, There have been troubles in
our fathers' time, in our time there are not. If thou supposest thyself not
to have troubles, not yet hast thou begun to be a Christian. And where is
the voice of the Apostle, "But even all that will live godly in Christ,
persecutions shall suffer."[11] If therefore thou sufferest not any
persecution for Christ, take heed lest not yet thou hast begun godly to
live in Christ. But when thou hast begun godly to live in Christ, thou hast
entered into the winepress; make ready thyself for pressings: but be not
thou dry, lest from the pressing nothing go forth.
5. "Mine enemies have trodden me down all day long" (ver. 2). They that
have been put afar off from holy men, these are mine enemies. All day long:
already it hath been said, "From the height[12] of the day." What meaneth,
"from the height of the day"? Perchance it is a high thing to understand.
And no wonder, because the height of the day it is. For perchance they for
this reason have been put afar off from holy men, because they were not
able to penetrate the height of the day, whereof the Apostles are twelve
shining hours. Therefore they that crucified Him, as if man, in the day
have erred. But why have they suffered darkness, so that they should be put
afar off from holy men? Because on high the day was shining, Him in the
height hidden they knew not. "For if they had known, never the Lord of
Glory would they have crucified."[1] ...
6. "For many men that war against me, shall fear" (ver. 3). Shall fear
when? When the day shall have passed away, wherein they are high. For for a
time high they are, when the time of their height is finished they will
fear. "But I in Thee will hope, O Lord." He saith not, "But I will not
fear:" but, "Many men, that war against me, shall fear." When there shall
have come that day of Judgment, then "shall mourn for themselves all the
tribes of the earth."[2] When there shall have appeared the sign of the Son
of Man in heaven, then secure shall be all holy men. For that thing shall
come which they hoped for, which they longed for, the coming whereof they
prayed for: but to those men no place for repentance shall remain, because
in that time wherein fruitful might have been repentance, their heart they
hardened against a warning Lord. Shall they too raise up a wall against a
judging God? The godliness of this man do thou indeed acknowledge, and if
in that Body thou art, imitate him. When he had said, "Many men, that war
against me, shall fear:" he did not continue, "But I will not fear;" lest
to his own powers ascribing his not fearing, he too should be amid high
temporal things, and through pride temporal he should not deserve to come
to rest everlasting: rather he hath made thee to perceive whence he shall
not fear. "But I," he saith, "in thee will hope, O Lord:" he hath not
spoken of his confidence: but of the cause of his confidence. For if I
shall not fear, I may also by hardness of heart not fear, for many men by
too much pride fear nothing. ...
7. "In God I will praise my discourses, in God I have[3] hoped: I will
not fear what flesh doeth to me" (ver. 4). Wherefore? Because in God I will
praise my discourses. If in thyself thou praisest thy discourses: I say not
that thou art not to fear; it is impossible that thou have not to fear. For
thy discourses either false thou wilt have, and therefore thine own,
because false: or if thy discourses shall be true, and thou shalt deem
thyself not to have them from God but of thyself to speak; true they will
be, but thou wilt be false: but if thou shalt have known that thou canst
say nothing true in the wisdom of God, in the faith of the Truth, save that
which From Him thou hast received, of whom is said, "For what hast thou
which thou hast not received?"[4] Then in God thou art praising thy
discourses, in order that in God thou mayest be praised by the discourses
of God. ... "In God I have hoped, I will not fear what flesh doeth to me."
Wast thou not the same that a little before wast saying, "Have pity on me,
O Lord, for man hath trodden me down; all day long warring he hath troubled
me"?[5] How therefore here, "I will not fear what flesh doeth to me"? What
shall he do to thee? Thou thyself a little before hast said, "Hath trodden
me down, hath troubled me." Nothing shall he do, when these things he shall
do? He hath had regard to the wine which floweth from treading, and hath
made answer, Evidently he hath trodden down, evidently hath troubled; but
what to me shall he do? A grape I was, wine I shall be: "In God I have
hoped, I will not fear what flesh doeth to me."
8. "All day long my words they abhorred" (ver. 5). Thus they are, ye
know. Speak truth, preach truth, proclaim Christ to the heathen, proclaim
the Church to heretics, proclaim to all men salvation: they contradict,
they abhor my words. But when my words they abhor, whom think ye they
abhor, save Him in whom I shall praise my discourses? "All day long my
words they abhorred." Let this at least suffice, let them abhor words, no
farther let them proceed, censure, reject! Be it far from them! Why should
I say this? When words they reject, when words they hate, those words which
from the fount of truth flow forth, what would they do to him through whom
the very words are spoken? what but that which followeth, "Against me all
the counsels of them are for evil?" If the bread itself they hate, how
spare they the basket wherein it is ministered? "Against me all the
counsels of them are for evil." If so even against the Lord Himself, let
not the Body disdain that which hath gone before in the Head, to the end
that the Body may cleave to the Head. Despised hath been thy Lord, and wilt
thou have thyself be honoured by those men that have been put afar off from
holy men? Do not for thyself wish to claim that which in Him hath not gone
before. "The disciple is not greater than his Master; the servant is not
greater than his Lord. If the Master of the family they have called
Beelzebub, how much more them of His household?"[6] Against me all the
counsels of them are for evil."
9. "They shall sojourn, and shall hide" (ver. 6). To sojourn is to be
in a strange land. Sojourners is a term used of those then that live in a
country not their own. Every man in this life is a foreigner: in which life
ye see that with flesh we are covered round, through which flesh the heart
cannot be seen. Therefore the Apostle saith, "Do not before the time judge
anything, until the Lord come, and He shall enlighten the hidden things of
darkness, and shall manifest the thoughts of the heart; and then praise
shall be to each one from God."[1] Before that this be done, in this
sojourning of fleshly life every one carrieth his own heart, and every
heart to every other heart is shut. Furthermore, those men of whom the
counsels are against this man for evil, "shall sojourn, and shall hide:"
because in this foreign abode they are, and carry flesh, they hide guile in
heart; whatsoever of evil they think, they hide. Wherefore? Because as yet
this life is a foreign one. Let them hide; that shall appear which they
hide, and they too will not be hidden. There is also in this hidden thing
another interpretation, which perchance will be more approved of. For out
of those men that have been put afar off from holy men, there creep in
certain false brethren, and they cause worse tribulations to the Body of
Christ; because they are not altogether avoided as if entirely aliens. ...
Not even those men nevertheless let us fear, brethren: "I will not fear
what flesh doeth to me." Even if they sojourn, even if they go in, even if
they feign, even if they hide, flesh they are: do thou in the Lord hope,
nothing to thee shall flesh do. But he bringeth in tribulation, bringeth in
treading down. There is added wine, because the grape is pressed: thy
tribulation will not be unfruitful: another seeth thee, imitateth thee:
because thou also in order that thou mightest learn to bear such a man, to
thy Head hast looked up, that first cluster, unto whom there hath come in a
man that he might see, hath sojourned, and hath hidden, to wit, the traitor
Judas. All men, therefore, that with false heart go in, sojourning and
hiding, do not thou fear: the father of these same men, Judas, with thy
Lord hath been: and He indeed knew him; although Judas the traitor was
sojourning and hiding, nevertheless, the heart of him was open to the Lord
of all:[2] knowingly He chose one man, whereby He might give comfort to
thee that wouldest not know whom thou shouldest avoid. For He might have
not chosen Judas, because He knew Judas: for He saith to His disciples,
"Have not I chosen you twelve, and one out of you is a devil?"[3] Therefore
even a devil was chosen. Or if chosen he was not, how is it that He hath
chosen twelve, and not rather eleven? Chosen even he is, but for another
purpose. Chosen were eleven for the work of probation, chosen one for the
work of temptation.[4] Whence could He give an example to thee, that
wouldest not know what men thou shouldest avoid as evil, of what men thou
shouldest beware as false and artificial, sojourning and hiding, except He
say to thee, Behold, with Myself I have had one of those very men! There
hath gone before an example, I have borne, to suffer I have willed that
which I knew, in order that to thee knowing not I might give consolation.
That which to Me he hath done, the same he will do to thee also: in order
that he may be able to do much, in order that he may make much havoc, he
will accuse, false charges he will allege. ...
10. "These same men shall mark my heel." For they shall sojourn and
hide in such sort, that they may mark where a man slippeth. Intent they are
upon the heel, to see when a slip may chance to be made; in order that they
may detain the foot for a fall, or trip up the foot for a stumble; certes
that they may find that which they may accuse. And what man so walketh,
that nowhere he slippeth? For example, how speedily is a slip made even in
tongue? For it is written, "Whosoever in tongue stumbleth not, the same is
a perfect man."[5] What man I pray would dare himself to call or deem
perfect? Therefore it must needs be that every one slip in tongue. But let
them that shall sojourn and shall hide, carp at all words, seeking
somewhere to make snares and knotty false accusations, wherein they are
themselves entangled before those whom they strive to entangle: in order
that they may themselves be taken and perish before that they catch other
men in order to destroy them. ... Whatever good thing I have said, whatever
true thing I have said, of God I have said it, and from God have said it:
whatever other thing perchance I have said, which to have said I ought not,
as a man I have said, but under God I have said. He that strengtheneth one
walking, doth menace one straying, forgive one acknowledging, recalleth the
tongue, recalleth him that slipped. ... Attend thou unto the discourses of
him whom thou blamest, whether perchance he may teach thee something to thy
health. And what, he saith, shall he be able to teach to my health, that
hath so slipped in word? This very thing perchance he is teaching thee to
thy health, that thou be not a carper at words, but a gatherer of precepts.
"As my soul hath undergone." I speak of that which I have undergone. He was
speaking as one experienced: "As my soul hath undergone. They shall sojourn
and hide." Let my soul undergo all men, men without barking, men within
hiding, let it undergo. From without coming, like a river cometh
temptation: on the Rock let it find thee, let it strike against, not throw
thee down; the house hath been founded upon a Rock.[1] Within he is, he
shall sojourn and hide: suppose chaff is near thee, let there come in the
treading of oxen, let there come in the roller of temptations; thou art
cleansed, the other is crushed.
11. "For nothing Thou shalt save them" (ver. 7). He hath taught us even
for these very men to pray. However "they shall sojourn and hide," however
deceitful they be, however dissemblers and liers in wait they be; do thou
pray for them, and do not say, Shall God amend even such a man, so evil, so
perverse? Do not despair: give heed to Him whom thou askest, not him for
whom thou askest. The greatness of the disease seest thou, the might of the
Physician seest thou not? "They shall sojourn and hide: as my soul hath
undergone." Undergo, pray: and there is done what? "For nothing Thou shalt
save them." Thou shalt make them safe so as that nothing to Thee it may be,
that is, so that no labour to Thee it may be. With men they are despaired
of, but Thou with a word dost heal; Thou wilt not toil in healing, though
we are astounded in looking on. There is another sense in this verse, "For
nothing Thou shalt save them:" with not any merits of their going before
Thou shall save them. ... They shall not bring to Thee he-goats, rams,
bulls, not gifts and spices shall they bring Thee in Thy temple, not
anything of the drink-offering of a good conscience do they pour thereon;
all in them is rough, all foul, all to be detested: and though they to Thee
bring nothing whereby they may be saved; "For nothing Thou shall save
them," that is, with the free gift of Thy Grace. ...
12. "In anger the peoples Thou shall bring down." Thou art angry and
dost bring down, dost rage and save, dost terrify and call. Thou fillest
with tribulations all things, in order that being set in tribulations men
may fly to Thee, lest by pleasures and a wrong security they be seduced.
From Thee anger is seen, but that of a father. A father is angry with a
son, the despiser of his injunctions: being angry with him he boxeth him,
striketh, pulleth the ear, draggeth with hand, leadeth to school. How many
men have entered, how many men have filled the House of the Lord, in the
anger of Him brought down, that is, by tribulations terrified and with
faith filled? For to this end tribulation stirreth up; in order to empty
the vessel which is full of wickedness, so as that it may be filled with
grace.
13. "O God, my life I have told out to Thee" (ver. 8). For that I live
hath been Thy doing, and for this reason I tell out my life to Thee. But
did not God know that which He had given? What is that which thou tellest
out to Him? Wilt thou teach God? Far be it. Therefore why saith he, "I have
told out to Thee"? Is it perchance because it profiteth Thee that I have
told out my life? And what doth it profit God? To the advantage of God it
doth profit. I have told out to God my life, because that life hath been
God's doing. In like manner as his life Paul the Apostle did tell out,
saying, "I that before was a blasphemer and a persecutor and injurious," he
shall tell out his life. "But mercy I have obtained."[2] He hath told out
his life, not for himself, but for Him: because he hath told it out in such
sort, that in Him men believe, not for his own advantages, but for the
advantages of Him. ... "O God, my life I have told out to Thee. Thou hast
put my tears in Thy sight." Thou hast hearkened to me imploring Thee. "As
also in Thy promise." Because as Thou hadst promised this thing, so Thou
hast done. Thou hast said Thou wouldest hearken to one weeping. I have
believed, I have wept, I have been hearkened unto; I have found Thee
merciful in prommising, true in repaying.
14. "Turned be mine enemies backward" (ver. 9). This thing to these
very men is profitable, no ill to these men he is wishing. For to go before
they are willing, therefore to be amended they are not willing. Thou
warnest thine enemy to live well, that he amend himself: he scorneth, he
rejecteth thy word: "Behold him that adviseth me; behold him from whom I am
to hear the commandments whereby I shall live!" To go before thee he
willeth, and in going before is not amended. He mindeth not that thy words
are not thine, he mindeth not that thy life to God thou tellest out, not to
thyself. In going before therefore he is not amended: it is a good thing
for him that he be turned backward, and follow him whom to go before he
willed. The Lord to His disciples was speaking of His Passion that was to
be. Peter shuddered, and saith," Far be it, O Lord;"[3] he that a little
before had said, "Thou art the Christ, Son of the living God," having
confessed God, feared for Him to die, as if but a man. But the Lord who so
came that He might suffer (for we could not otherwise be saved unless with
His blood we were redeemed), a little before had praised the confession of
Peter. ... But immediately when the Lord beginneth to speak of His Passion,
he feared lest He should perish by death, whereas we ourselves should
perish unless He died; and he saith, "Far be it, O Lord, this thing shall
not be done." And the Lord, to him to whom a little before He had said,
"Blessed thou art, and upon this Rock I will build my Church," saith, "Go
back behind, Satan, an offence thou art to Me." Why therefore "Satan" is
he, that a little before was "blessed," and a "Rock"? "For thou savourest
not the things which are of God," He saith, "but those things which are of
man.[1] A little before he savoured the things which are of God: because
"not flesh and blood hath revealed to thee, but My Father which is in the
Heavens." When in God he was praising his discourse, not Satan but Peter,
from petra: but when of himself and out of human infirmity, carnal love of
man, which would be for an impediment to his own salvation, and that of the
rest, Satan he is called. Why? Because to go before the Lord he willed, and
earthly counsel to give to the heavenly Leader. "Far be it, O Lord, this
thing shall not be done." Thou sayest, "Far be it," and thou sayest, "O
Lord:" surely if Lord He is, in power He doeth: if Master He is, He knoweth
what He doeth, He knoweth what He teacheth. But thou wiliest to lead thy
Leader, teach thy Master, command thy Lord, choose for God: much thou goest
before, go back behind. Did not this too profit these enemies? "Turned be
Mine enemies backward;" but let them not remain backward. For this reason
let them be turned backward, lest they go before; but so that they follow,
not so that they remain.
15. "In whatsoever day I shall have called upon Thee, behold I have
known that my God art Thou" (ver. 9). A great knowledge. He saith not, "I
have known that God Thou art:" but, "that my God art Thou." For thine He
is, when thee He succoureth: thine He is, when thou to Him art not an
alien. Whence is said, "Blessed the people of whom is the Lord the God of
the same."[2] Wherefore "of whom is"? For of whom is He not? Of all things
indeed God He is: but of those men the God peculiarly He is said to be,
that love Him, that hold Him, that possess Him, that worship Him, as though
belonging to His own House: the great family of Him are they, redeemed by
the great blood of the Only Son. How great a thing hath God given to us,
that His own we should be, and He should be ours! But in truth foreigners
afar have been put from holy men, sons alien they are. See what of them is
said in another Psalm: "0 Lord, deliver me," he saith, "from the hand of
alien sons, of whom the mouth hath spoken vanity, and the right hand of
them is a right hand of iniquity."[3] ...
16. Let us therefore love God, brethren, purely and chastely. There is
not a chaste heart, if God for reward it worshippeth. How so? Reward of the
worship of God shall not we have? We shall have evidently, but it is God
Himself whom we worship. Himself for us a reward shall be, because "we
shall see Him as He is."[4] Observe that a reward[5] thou shalt obtain. ...
I will tell you, brethren: in these human alliances consider a chaste
heart, of what sort it is towards God: certainly human alliances are of
such sort, that a man doth not love his wife, that loveth her because of
her portion: a woman her husband doth not chastely love, that for these
reasons loveth him, because something he hath given, or because much he
hath given. Both a rich man is a husband, and one that hath become a poor
man is a husband. How many men proscribed, by chaste wives have been the
more beloved! Proved have been many chaste marriages by the misfortunes of
husbands: that the wives might not be supposed to love any other object
more than their husband, not only have they not forsaken, but the more have
they obeyed. If therefore a husband of flesh freely is loved, if chastely
he is loved; and a wife of flesh freely is loved, if chastely she is loved;
in what manner must God be loved, the true and truth-speaking Husband of
the soul, making fruitful unto the offspring of everlasting life, and not
suffering us to be barren? Him, therefore, so let us love, as that any
other thing besides Himself be not loved: and there takes place in us that
which we have spoken of, that which we have sung, because even here the
voice is ours: "In whatsoever day I shall have called upon Thee, behold, I
have known that my God art Thou." This is to call upon God, freely to call
upon Him. Furthermore, of certain men hath been said what? "Upon the Lord
they have not called."[6] The Lord they seemed as it were to call unto
themselves and they besought Him about inheritances, about increasing
money, about lengthening this life, about the rest of temporal things: and
concerning them the Scripture saith what? "Upon the Lord they have not
called." Therefore there followeth what? "There they have feared with fear,
where there was no fear." What is, "where there was no fear"? Lest money
should be stolen from them, lest anything in their house should be made
less; lastly, lest they should have less of years in this life, than they
hoped for themselves: but there have they trembled with fear, where there
was no fear. ... "In God I will praise the word, in the Lord I will praise
the discourse" (ver. 10): "in God I have hoped, I will not fear what man
doeth unto me" (ver. 11). Now this is the very sense which above[1] hath
been repeated.
17. "In me, O God, are Thy vows, which I will render of praise to Thee"
(ver. 12). "Vow ye, and render to the Lord your God."[2] What vow, what
render? Perchance those animals which were offered at the altars aforetime?
No such thing offer thou: in thyself is what thou mayest vow and render.
From the heart's coffer bring forth the incense of praise; from the store
of a good conscience bring forth the sacrifice of faith. Whatsoever thing
thou bringest forth, kindle with love. In thyself be the vows, which thou
mayest render of praise to God. Of what praise? For what hath He granted
thee? "For Thou hast rescued my soul from death" (ver. 13). This is that
very life which he telleth out to Him: "O God, my life I have told out to
Thee."[3] For I was what? Dead. Through myself I was dead: through Thee I
am what? Alive. Therefore "in me, O God, are Thy vows, which I will render
of praise to Thee." Behold I love my God: no one doth tear Him from me:
that which to Him I may give, no one doth tear front me, because in the
heart it is shut up. With reason is said with that former confidence, "What
should man do unto me?"[4] Let man rage, let him be permitted to rage, be
permitted to accomplish that which he attempteth: what is he to take away?
Gold, silver, cattle, men servants, maid servants, estates, houses, let him
take away all things: doth he by any means take away the vows, which are in
me, which I may render of praise to God? The tempter was permitted to tempt
a holy man, Job;[5] in one moment he took away all things: whatever of
possessions he had had, he carried off: took away inheritance, slew heirs;
and this not little by little, but in a crowd, at one blow, at one swoop,
so that all things were on a sudden announced: when all was taken away,
alone there remained Job, but in him were vows of praise, which he might
render to God, in him evidently there were: the coffer of his holy breast
the thieving devil had not rifled, full he was of that wherefrom he might
sacrifice. Hear what he had, hear what he brought forth: "The Lord hath
given, the Lord hath taken away; as hath pleased the Lord, so hath been
done: be the name of the Lord blessed."[6] O riches interior, whither thief
doth not draw near! God Himself had given that whereof He was receiving; He
had Himself enriched him with that whereof to Him he was offering that
which He loved. Praise from thee God requireth, thy confession God
requireth. But from thy field wilt thou give anything? He hath Himself
rained in order that thou mayest have. From thy coffer wilt thou give
anything? He hath Himself put in that which thou art to give. What wilt
thou give, which from Him thou hast not received? "For what hast thou which
thou hast not received?"[7] From the heart wilt thou give? He too hath
given faith, hope, and charity: this thou must bring forth: this thou must
sacrifice. But evidently all the other things the enemy is able to take
away against thy will; this to take away he is not able, unless thou be
willing. These things a man will lose even against his will: and wishing to
have gold, will lose gold; and wishing to have house, will lose house:
faith no one will lose, except him that shall have despised her.
18. "Because Thou hast rescued my soul from death, mine eyes from
tears, and my feet from slipping: that I may be pleasing before God in the
light of the living" (ver. 13). With reason he is not pleasing to alien
sons, that are put afar off from holy men, because they have not the light
of the living, whence they may see that which to God is pleasing. "Light of
the living," is light of the immortal, light of holy men. He that is not in
darkness, is pleasing in the light of the living. A man is observed, and
the things which belong to him; no one knoweth of what sort he is: God
seeth of what sort he is. Sometimes even the devil himself he escapeth;
except he tempt, he findeth not: just as concerning that man of whom just
now I have made mention: ... "Doth Job by any means worship God for
nought?"[8] For this was true light, this the light of the living, that
gratis he should worship God. God saw in the heart of His servant His
gratuitous worship. For that heart was pleasing in the sight of the Lord in
the light of the living: the devil's sight he escaped, because in darkness
he was. God admitted the tempter, not in order that He might Himself know
that which He did know, but in order that to us to be known and imitated He
might set it forth. Admitted was the tempter; he took away everything,
there remained the man bereft of possessions, bereft of family, bereft of
children, full of God. A wife certainly was left.[9] Merciful do ye deem
the devil, that he left him a wife? He knew through whom he had deceived
Adam. ... With wound smitten from head even unto feet, whole nevertheless
within, he made answer to the woman tempting, out of the light of the
living, out of the light of his heart: "thou hast spoken as though one of
the unwise women,"[10] that is, as though one that hath not the light of
the living. For the light of the living is wisdom, and the darkness of
unwise men is folly. Thou hast spoken as though one of the unwise women: my
flesh thou seest, the light of my heart thou seest not. For she then might
more have loved her husband, if the interior beauty she had known, and had
beheld the place where he was beautiful before the eyes of God: because in
Him were vows which he might render of praise to God. How entirely the
enemy had forborne to invade that patrimony! How whole was that which he
was possessing, and that because of which yet more to be possessed he hoped
for, being to go on" from virtues unto virtue."[1] Therefore, brethren, to
this end let all these things serve us, that God grates we love, in Him
hope always, neither man nor devil fear. Neither the one nor the other
doeth anything, except when it is permitted: permitted for no other reason
can it be, except because it doth profit us. Let us endure evil men, let us
be good men: because even we have been evil. Even as nothing[2] God shall
save men, of whom we dare to despair. Therefore of no one let us despair,
for all men whom we suffer let us pray, from God let us never depart. Our
patrimony let Him be, our hope let Him be, our safety let Him be. He is
Himself here a comforter, there a remunerator, everywhere Maker-alive, and
of life the Giver, not of another life, but of that whereof hath been said,
"I am the Way, and the Truth, and the Life:"[3] in order that both here in
the light of faith, and there in the light of sight, as it were in the
light of the living, in the sight of the Lord we may be pleasing.
PSALM LVII.[4]
1. We have heard in the Gospel just now, brethren, how loveth us our
Lord and Saviour Jesus Christ, God with the Father, Man with us, out of our
own selves, now at s the right hand of the Father; ye have heard how much
He loveth us. ...
2. Because then this Psalm is singing of the Passion of the Lord, see
what is the title that it hath: "at the end." The end is Christ? Why hath
He been called end? Not as one that consumeth, but one that consummateth.
..
3. "At the end, corrupt not, for David himself, for the inscription of
the title; when he fled from the face of Saul into a cavern." We referring
to holy Scripture, do find indeed how holy David, that king of Israel, from
whom too the Psalter of David hath received the name thereof, had suffered
for persecutor Saul the king of his own people, as many of you know that
have either read or have heard the Scriptures. King David had then for
persecutor Saul: and whereas the one was most gentle, the other most
ferocious: the one mild, the other envious; the one patient, the other
cruel; the one beneficent, the other ungrateful: he endured him with so
much mildness, that when he had gotten him into his hands him he touched
not hurt not.[7] ... What reference hath this to Christ? If all things
which then were being done, were figures of things future, we find there
Christ, and by far in the greatest degree. For this, "corrupt not for the
inscription of the title," I see not how it belongeth to that David. For
not any "title" was inscribed over David himself which Saul would
"corrupt." But we see in the Passion of the Lord that there had been
written a title, "King of the Jews:"[8] in order that this title might put
to the blush these very men, seeing that from their King they withheld not
their hands. For in them Saul was, in Christ David was. For Christ, as
saith the Apostolic Gospel, is, as we know, as we confess, of the seed of
David after the flesh;[9] for after the Godhead He is above David, above
all men, above heaven and earth, above angels, above all things visible and
invisible. ... And because already it had been sung through the Holy
Spirit, "Unto the end, corrupt not, for the inscription of the title:"
Pilate answered them, "What I have written, I have written:"[10] why do ye
suggest to me falsehood? I corrupt not truth.
4. What therefore is, "When he fled from the face of Saul into a
cavern"? Which thing indeed the former David also did: but because in him
we find not the inscription of the title, in the latter let us find the
flight into the cavern.[11] For that cavern wherein David hid himself did
figure somewhat. But wherefore hid he himself? It was in order that he
might be concealed and not be found. What is to be hidden in a cavern? To
be hidden in earth. For he that fleeth into a cavern, with earth is covered
so that he may not be seen. But Jesus did carry earth, flesh which He had
received from earth: and in it He concealed Himself, in order that by Jews
He might not be discovered as God. "For if they had known, never the Lord
of glory would they have crucified."[12] Why therefore the Lord of glory
found they not? Because in a cavern He had hidden Himself, that is, the
flesh's weakness to their eyes He presented, but the Majesty of the Godhead
in the body's clothing, as though in a hiding-place of the earth, He hid.
.. But wherefore even unto death willed He to be patient? It was in order
that He might flee from the face of Saul into a cavern. For a cavern may be
understood as a lower part of the earth. And certainly, as is manifest and
certain to all, His Body in a Tomb was laid, which was cut in a Rock. This
Tomb therefore was the Cavern; thither He fled from the face of Saul. For
so long the Jews did persecute Him, even until He was laid in a cavern.
Whence prove we that so long they persecuted Him, until therein He was
laid? Even when dead, and, on the Cross hanging, with lance they wounded
Him.[1] But when shrouded, the funeral celebrated, He was laid in a cavern,
no longer had they anything which to the Flesh they might do. Rose
therefore the Lord again out of that cavern unhurt, uncorrupt, from that
place whither He had fled from the face of Saul: concealing Himself from
ungodly men, whom Saul prefigured, but showing Himself to His members. For
the members of Him rising again by His members were handled: for the
members of Him, the Apostles, touched Him rising again and believed;[2] and
behold nothing profited the persecution of Saul. Hear we therefore now the
Psalm; because concerning the title thereof enough we have spoken, as far
as the Lord hath deigned to give.
5. "Have pity on me, O God, have pity on me, for in Thee hath trusted
my Soul" (ver. 1). Christ in the Passion saith, "Have pity on Me, O God."
To God, God saith, "Have pity on Me!" He that with the Father hath pity on
thee, in thee crieth, "Have pity on Me." For that part of Him which is
crying, "Have pity on Me," is thine: from thee this He received, for the
sake of thee, that thou shouldest be delivered, with Flesh He was clothed.
The flesh itself crieth: "Have pity on Me, O God, have pity on me:" Man
himself, soul and flesh. For whole Man did the Word take upon Him, and
whole Man the Word became. Let it not therefore be thought that there Soul
was not, because the Evangelist thus saith: "The Word was made flesh, and
dwelled in us."[3] For man is called flesh, as in another place saith the
Scripture, "And all flesh shall see the salvation of God."[4] Shall anywise
flesh alone see, and shall Soul not be there? ... Thou hearest the Master
praying, learn thou to pray. For to this end He prayed, in order that He
might teach how to pray: because to this end He suffered, in order that He
might teach how to suffer; to this end He rose again, in order that He
might teach how to hope for rising again. "And in the shadow of Thy wings I
will hope, until iniquity pass over." This now evidently whole Christ doth
say: here is also our voice. For not yet hath passed over, still rife is
iniquity. And in the end our Lord Himself said there should be an abounding
of iniquity: "And since iniquity shall abound, the love of many shall wax
cold; but he that shall have persevered unto the end, the same shall be
saved."[5] But who shall persevere even unto the end, even until iniquity
pass over? He that shall have been in the Body of Christ, he that shall
have been in the members of Christ, and from the Head shall have learned
the patience of persevering. Thou passest away, and behold passed are thy
temptations; and thou goest into another life whither have gone holy men,
if holy thou hast been. Into another life have gone Martyrs; if Martyr thou
shalt have been, thou also goest into another life. Because "thou" hast
passed away hence, hath by any means iniquity therefore passed away? There
are born other unrighteous men, as there die some unrighteous men. In like
manner therefore as some unrighteous men die and others are born: so some
just men go, and others are born. Even unto the end of the world neither
iniquity will be wanting to oppress, nor righteousness to suffer. ...
6. "I will cry to God most high" (ver. 2). If most high He is, how
heareth He thee crying? Confidence hath been engendered by experience: "to
God," he saith, "who had done good to me." If before that I was seeking
Him, He did good to me, when I cry shall He not hearken to me? For good to
us the Lord God hath done in sending to us our Saviour Jesus Christ, that
He might die for our offences, and rise again for our justification.[6] For
what sort of men hath He willed His Son to die? For ungodly men. But
ungodly men were not seeking God, and have been sought of God. For He is
Most High in such sort, as that not far from Him is our misery and our
groaning: because "near is the Lord to them that have bruised the
heart."[7] "God that hath done good to me."
7. "He hath sent from heaven and hath saved me" (ver. 3). Now the Man
Himself, now the Flesh Itself, now the Son of God after His partaking of
ourselves, of Him it is manifest, how He was saved, and hath sent from
heaven the Father and hath saved Him, hath sent from heaven, and hath
raised Him again: but in order that ye may know, that also the Lord Himself
hath raised again Himself both truths are written in Scripture, both that
the Father hath raised Him again, and that Himself Himself hath raised
again. Hear ye how the Father hath raised Him again: the Apostle saith, "He
hath been made," he saith, "obedient unto death, even the death of the
Cross: wherefore God also hath exalted Him, and hath given Him a name which
is above every name."[8] Ye have heard of the Father raising again and
exalting the Son; hear ye how that He too Himself His flesh hath raised
again. Under the figure of a temple He saith to the Jews, "Destroy this
Temple, and in three days I will raise it up."[9] But the Evangelist hath
explained to us what it was that He said: "But this," he saith, "He spake
of the Temple of His Body." Now therefore out of the person of one praying,
out of the person of a man, out of the person of the flesh, He saith, "He
hath saved me. He hath given unto reproach those that trampled on me." Them
that have trampled on Him, that over Him dead have insulted, that Him as
though man have crucified, because God they perceived not, them He hath
given unto reproach. See ye whether it has not been so done. The thing we
do not believe as yet to come, but fulfilled we acknowledge it. The Jews
raged against Christ, they were overbearing against Christ. Where? In the
city of Jerusalem. For where they reigned, there they were puffed up, there
their necks they lifted up. After the Passion of the Lord thence they were
rooted out; and they lost the kingdom, wherein Christ for King they would
not acknowledge. In what manner they have been given unto reproach, see ye:
dispersed they have been throughout all nations, nowhere having a
settlement, nowhere a sure abode. But for this reason still Jews they are,
in order that our books they may carry to their confusion. For whenever we
wish to show Christ prophesied of, we produce to the heathen these
writings. And lest perchance men hard of belief should say that we
Christians have composed these books, so that together with the Gospel
which we have preached we have forged the Prophet, through whom there might
seem to be foretold that which we preach: by this we convince them; namely,
that all the very writings wherein Christ hath been prophesied are with the
Jews, all these very writings the Jews have. We produce documents from
enemies, to confound other enemies. In what sort of reproach therefore are
the Jews? A document the Jew carrieth, wherefrom a Christian may believe.
Our librarians they have become, just as slaves are wont behind their
masters to carry documents, in such sort that these faint in carrying,
those profit by reading.[1] Unto such a reproach have been given the Jews:
and there hath been fulfilled that which so long before hath been foretold,
"He hath given unto reproach those that trampled on me." But how great a
reproach it is, brethren, that this verse they should read, and themselves
being blind should look upon their mirror! For in the same manner the Jews
appear in the holy Scripture which they carry, as appeareth the face of a
blind man in a mirror: by other men it is seen, by himself not seen.
8. Thou wast inquiring perhaps when he said, "He hath sent from heaven
and hath saved me." What hath He sent from heaven? Whom hath He sent from
heaven? An Angel hath He sent, to save Christ, and through a servant is the
Lord saved? For all Angels are creatures[2] serving Christ. For obedience
there might have been sent Angels, for service they might have been sent,
not for succour: as is written, "Angels ministered unto Him,"[3] not like
men merciful to one indigent, but like subjects to One Omnipotent. What
therefore "hath He sent from heaven, and hath saved me"? Now we hear in
another verse what from heaven He hath sent. "He hath sent from heaven His
mercy and His truth."[4] For what purpose? "And hath drawn out my soul from
the midst of the lions' whelps."[5] "Hath sent," he saith, "from heaven His
mercy and His truth:" and Christ Himself saith, "I am Truth." There was
sent therefore Truth, that it should draw out my soul hence from the midst
of the lions' whelps: there was sent mercy. Christ Himself we find to be
both mercy and truth; mercy in suffering with us, and truth in requiting
us. ... Who are the lions' whelps? That lesser[6] people, unto evil
deceived, unto evil led away by the chiefs of the Jews: so that these are
lions, those lions' whelps. All roared, all slew. For we are to hear even
here the slaying of these very men, presently in the following verses of
this Psalm.
9. "And hath drawn out," he saith, "my soul from the midst of the
lions' whelps" (ver. 4). Why sayest thou, "And hath drawn out my soul"? For
what hadst thou suffered, that thy soul should be drawn out? "I have slept
troubled." Christ hath intimated His death. ...
10. Whence "troubled"? Who troubling? Let us see in what manner he
brandeth an evil conscience upon the Jews, wishing to excuse themselves of
the slaying of the Lord. For to this end, as the Gospel speaketh, to the
judge they delivered Him, that they might not themselves seem to have
killed Him. ... Let us question Him, and say, since Thou hast slept
troubled, who have persecuted Thee? who have slain Thee? was it perchance
Pilate, who to soldiers gave Thee, on the Tree to be hanged, with nails to
be pierced? Hear who they were, "Sons of men" (ver. 5). Of them He
speaketh, whom for persecutors He suffered. But how did they slay, that
steel bare not? They that sword drew not, that made no assault upon Him to
slay; whence slew they? "Their teeth are arms and arrows, and their tongue
a sharp sword." Do not consider the unarmed hands, but the mouth armed:
from thence the sword proceeded, wherewith Christ was to be slain: in like
manner also as from the mouth of Christ, that wherewith the Jews were to be
slain. For He hath a sword twice whetted:[7] and rising again He hath
smitten them, and hath severed from them those whom He would make His
faithful people. They an evil sword, He a good sword: they evil arrows, He
good arrows. For He hath Himself also arrows good, words good, whence He
pierceth the faithful heart, in order that He may be loved. Therefore of
one kind are their arrows, and of another kind their sword. "Sons of men,
their teeth are arms and arrows, and their tongue a sharp sabre." Tongue of
sons of men is a sharp sabre, and their teeth arms and arrows. When
therefore did they smite, save when they clamoured, "Crucify, crucify"?[1]
11. And what have they done to Thee, O Lord? Let the Prophet here
exult! For above, all those verses the Lord was speaking: a Prophet indeed,
but in the person of the Lord, because in the Prophet is the Lord. ... "Be
exalted," he saith, "above the Heavens, O God" Man on the Cross, and above
the Heavens, God. Let them continue on the earth raging, Thou in Heaven be
judging. Where are they that were raging? where are their teeth, the arms
and arrows? Have not "the stripes of them been made the arrows of infants"?
For in another place a Psalm[2] this saith, desiring to prove them vainly
to have raged, and vainly unto frenzies to have been driven headlong: for
nothing they were able to do to Christ when for the time crucified, and
afterwards when He was rising again, and in Heaven was sitting. How do
infants make to themselves arrows? Of reeds?[3] But what arrows? or what
powers? or what bows? or what wound? "Be Thou exalted above the Heavens, O
God, and above all the earth Thy glory" (ver. 6). Wherefore exalted above
the Heavens, O God? Brethren, God exalted above the Heavens we see not, but
we believe: but above all the earth His glory to be not only we believe,
but also see. But what kind of madness heretics are afflicted with, I pray
you observe. They being cut off from the bond of the Church of Christ, and
to a part holding, the whole losing, will not communicate with the whole
earth, where is spread abroad the glory of Christ.[4] But we Catholics are
in all the earth, because with all the world we communicate, wherever the
Glory of Christ is spread abroad.[5] For we see that which then was sung,
now fulfilled. There hath been exalted above the Heavens our God, and above
all the earth the Glory of the Same. O heretical insanity! That which thou
seest not thou believest with me, that which thou seest thou deniest: thou
believest with me in Christ exalted above the Heavens, a thing which we see
not; and deniest His Glory over all the earth, a thing which we see.
12. ... Let your Love see the Lord speaking to us, and exhorting us by
His example: "A trap[6] they have prepared for My feet, and have bowed down
My Soul" (ver. 7). They wished to bring It down as if from Heaven, and to
the lower places to weigh It down: "They have bowed My Soul: they have
digged before My face a pit and themselves have fallen into it." Me have
they hurt, or themselves? Behold He hath been exalted above the Heavens,
God, and behold above all the earth the Glory of the Same: the kingdom of
Christ we see, where is the kingdom of the Jews? Since therefore they did
that which to have done they ought not, there hath been done in their case
that which to have suffered they ought: themselves have dug a ditch, and
themselves have fallen into it. For their persecuting Christ, to Christ did
no hurt, but to themselves did hurt. And do not suppose, brethren, that
themselves alone hath this befallen. Every one that prepareth a pit for his
brother, it must needs be that himself fall into it. ...
13. But the patience of good men with preparation of heart accepteth
the will of God: and glorieth in tribulations, saying that which followeth:
"Prepared is my heart, O God, I will sing and play" (ver. 8). What hath he
done to me? He hath prepared a pit, my heart is prepared. He hath prepared
pit to deceive, shall I not prepare heart to suffer? He hath prepared pit
to oppress, shall I not prepare heart to endure? Therefore he shall fall
into it, but I will sing and play. Hear the heart prepared in an Apostle,
because he hath imitated his Lord: "We glory," he saith, "in tribulations:
because tribulation worketh patience: patience probation, probation hope,
but hope maketh not ashamed: because the love of God is shed abroad in our
hearts through the Holy Spirit, which hath been given to us."[7] He was in
oppressions, in chains, in prisons, in stripes, in hunger and thirst, in
cold and nakedness,[8] in every wasting of toils and pains, and he was
saying, "We glory in tribulations." Whence, but that prepared was his
heart? Therefore he was singing and playing.
14. "Rise up, my glory" (ver. 9). He that had fled from the face of
Saul into a cavern, saith, "Rise up, my glory:" glorified be Jesus after
His Passion. "Rise up, psaltery and harp." He calleth upon what to rise?
Two organs I see: but Body of Christ one I see, one flesh hath risen again,
and two organs have risen. The one organ then is the psaltery, the other
the harp. Organs[9] is the word used for all instruments of musicians. Not
only is that called an organ, which is great, and blown into with
bellows;[1] but whatsoever is adapted to playing and is corporeal, whereof
for an instrument the player maketh use, is said to be an organ. But
distinguished froth one another are these organs.[2] ... What therefore do
these two organs figure to us? For Christ the Lord our God is waking up His
psaltery and His harp; and He saith, "I will rise up at the dawn." I
suppose that here ye now perceive the Lord rising. We have read thereof in
the Gospel:[3] see the hour of the Resurrection. How long through shadows
was Christ being sought? He hath shone, be He acknowledged; "at the dawn"
He rose again. But what is psaltery? what is harp? Through His flesh two
kinds of deeds the Lord hath wrought, miracles and sufferings: miracles
from above have been, sufferings from below have been. But those miracles
which He did were divine; but through Body He did them, through flesh He
did them. The flesh therefore working things divine, is the psaltery: the
flesh suffering things human is the harp. Let the psaltery sound, let the
blind be enlightened, let the deaf hear, let the paralytics be braced to
strength, the lame walk, the sick rise up, the dead rise again; this is the
sound of the Psaltery. Let there sound also the harp, let Him hunger,
thirst, sleep, be held, scourged, derided, crucified, buried. When
therefore thou seest in that Flesh certain things to have sounded from
above, certain things from the lower part, one flesh hath risen again, and
in one flesh we acknowledge both psaltery and harp. And these two kinds of
things done have fulfilled the Gospel, and it is preached in the nations:
for both the miracles and the sufferings of the Lord are preached.
15. Therefore there hath risen psaltery and harp in the dawn, and he
confesseth to the Lord; and saith what? "I will confess to Thee among the
peoples, O Lord, and will play to Thee among the nations: for magnified
even unto the Heavens hath been Thy mercy, and even unto the clouds Thy
truth" (ver. 10). Heavens above clouds, and clouds below heavens: and
nevertheless to this nearest heaven belong clouds. But sometimes clouds
rest upon the mountains, even so far in the nearest air are they rolled.
But a Heaven above there is, the habitations of Angels, Thrones, Dominions,
Principalities, Powers. This therefore may perchance seem to be what should
have been said: "Unto the Heavens Thy truth, and even unto the clouds Thy
mercy." For in Heaven Angels praise God, seeing the very form of truth,
without any darkness of vision, without any admixture of unreality: they
see, love, praise, are not wearied. There is truth: but here in our own
misery surely there is mercy. For to a miserable one must be rendered
mercy. For there is no need of mercy above, where is no miserable one. I
have said this because that it seemeth as though it might have been more
fittingly said, "Magnified even unto the Heavens hath been Thy truth, and
even unto the clouds Thy mercy." For" clouds" we understand to be preachers
of truth, men bearing that flesh in a manner dark, whence God both gleameth
in miracles, and thundereth in precepts.[4] ... Glory to our Lord, and to
the Mercy of the Same, and to the Truth of the Same, because neither hath
He forsaken by mercy to make us blessed through His Grace, nor defrauded us
of truth: because first Truth veiled in flesh came to us and healed through
His flesh the interior eye of our heart, in order that hereafter face to
face we may be able to see It.[5] Giving therefore to Him thanks, let us
say with the same Psalm the last verses, which sometime since too I have
said, "Be Thou exalted above the Heavens, O God, and above all the earth
Thy glory" (ver. 11). For this to Him the Prophet said so many years
before; this now we see; this therefore let us also say.
PSALM LVIII.[6]
1. The words which we have sung must be rather hearkened to by us, than
proclaimed. For to all men as it were in an assemblage of mankind, the
Truth crieth, "If truly indeed justice ye speak, judge right things, ye
sons of men" (ver. 1). For to what unjust man is it not an easy thing to
speak justice? or what man if questioned about justice, when he hath not a
cause, would not easily answer what is just? Inasmuch as the hand of our
Maker in our very hearts hath written this truth, "That which to thyself
thou wouldest not have done, do not thou to another."[7] Of this truth,
even before that the Law was given, no one was suffered to be ignorant, in
order that there might be some rule whereby might be judged even those to
whom Law had not been given.[8] But lest men should complain that something
had been wanting for them, there hath been written also in tables that
which in their hearts they read not. For it was not that they had it not
written, but read it they would not. There hath been set before their eyes
that which in their conscience to see they would be compelled; and as if
from without the voice of God were brought to them, to his own inward parts
hath man been thus driven, the Scripture saying," For in the thoughts of
the ungodly man there will be questioning."[1] Where questioning is, there
is law. But because men, desiring those things which are without, even from
themselves have become exiles, there hath been given also a written law:
not because in hearts it had not been written, but because thou wast a
deserter from thy heart, thou art seized by Him that is everywhere, and to
thyself within art called back. Therefore the written law, what crieth it,
to those that have deserted the law written in their hearts?[2] "Return ye
transgressors to the heart."[3] For who hath taught thee, that thou
wouldest have no other man draw near thy wife? Who hath taught thee, that
thou wouldest not have a theft committed upon thee? Who hath taught thee,
that thou wouldest not suffer wrong, and whatever other thing either
universally or particularly might be spoken of? For many things there are,
of which severally if questioned men with loud voice would answer, that
they would not suffer. Come, if thou art not willing to suffer these
things, art thou by any means the only man? dost thou not live in the
fellowship of mankind? He that together with thee hath been made, is thy
fellow; and all men have been made after the image of God,[4] unless with
earthly coverings they efface that which He hath formed. That which
therefore to thyself thou wilt not have to be done, do not thou to another.
For thou judgest that there is evil in that, which to suffer thou art not
willing: and this thing thou art constrained to know by an inward law; that
in thy very heart is written. Thou wast doing somewhat, and there was a cry
raised in thy hands: how art thou constrained to return to thy heart when
this thing thou sufferest in the hands of others? Is theft a good thing?
No! I ask, is adultery a good thing? All cry, No! Is man-slaying a good
thing? All cry, that they abhor it. Is coveting the property of a neighbour
a good thing? No! is the voice of all men. Or if yet thou confessest not,
there draweth near one that coveteth thy property: be pleased to answer
what thou wilt have. All men therefore, when of these things questioned,
cry that these things are not good. Again, of doing kindnesses, not only of
not hurting, but also of conferring and distributing, any hungry soul is
questioned thus: "thou sufferest hunger, another man hath bread, and there
is abundance with him beyond sufficiency, he knoweth thee to want, he
giveth not: it displeaseth thee when hungering, let it displease thee when
full also, when of another's hungering thou shalt have known. A stranger
wanting shelter cometh into thy country, he is not taken in: he then crieth
that inhuman is that city, at once among barbarians he might have found a
home. He feeleth the injustice because he suffereth; thou perchance feelest
not, but it is meet that thou imagine thyself also a stranger; and that
thou see in what manner he will have displeased thee, who shall not have
given that, which thou in thy country wilt not give to a stranger." I ask
all men. True are these things? True. Just are these things? Just. But hear
ye the Psalm. "If truly therefore justice ye speak, judge right things, ye
sons of men." Be it not a justice of lips, but also of deeds. For if thou
actest otherwise than thou speakest, good things thou speakest, and ill
thou judgest. ...
2. But now to the present case let us come, if ye please. For the voice
is that sweet voice, so well known to the ears of the Church, the voice of
our Lord Jesus Christ, and the voice of His Body, the voice of the Church
toiling, sojourning upon earth, living amid the perils of men speaking evil
and of men flattering. Thou wilt not fear a threatener, if thou lovest not
a flatterer. He therefore, of whom this is the voice, hath observed and
hath seen, that all men speak justice. For what man doth dare not to speak
it, lest he be called unjust? When, therefore, as though he were hearing
the voices of all men, and were observing the lips of all men, he cried out
to them, "If truly indeed justice ye speak,"--if not falsely justice ye
Speak, if not one thing on lips doth sound, whilst another thing is
concealed in hearts,--"judge right things, ye sons of men," Hear out of the
Gospel His own voice, the very same as is in this Psalm: "Hypocrites,"
saith the Lord to the Pharisees, "how are ye able good things to speak,
when ye are evil men?. ... Either make the tree good, and the fruit thereof
good: or make the tree evil, and the fruit thereof evil."[5] Why wilt thou
whiten thee, wall of mud? I know thy inward parts, I am not deceived by thy
covering: I know what thou holdest forth, I know what thou coverest. "For
there was no need for Him, that any one to Him should bear testimony of
man: for He knew Himself what was in man."[6] For He knew what was in man,
who had made man, and who had been made Man, in order that He might seek
man. ...
3. But now ye do what? Why these things to you do I speak? "Because in
heart iniquities ye work on earth" (ver. 2). Iniquities perchance in heart
alone? Hear what followeth: both their heart hands do follow, and their
heart hands do serve, the thing is thought of, and it is done; or else it
is not done, not because we would not, but because we could not, WHATEVER
THOU WILLEST AND CANST NOT, FOR DONE GOD DOTH COUNT IT. "For in heart
Iniquities ye work on earth." What next? "Iniquities your hands knit
together." What is, "knit together"? From sin, sin, and to sin, sin,
because of sin. What is this? A theft a man hath committed, a sin it is: he
hath been seen, he seeketh to slay him by whom he hath been seen: there
hath been knit together sin with sin: God hath permitted him in His hidden
judgment to slay that man whom he hath willed to slay: he perceiveth that
the thing is known, he seeketh to slay a second also; he hath knit together
a third sin: while these things he is planning, perchance that he may not
be found out, or that he may not be convicted of having done it, he
consulteth an astrologer; there is added a fourth sin: the astrologer
answereth perchance with some hard and evil responses, he runneth to a
soothsayer, that expiation may be made; the soothsayer maketh answer that
he is not able to expiate: a magician is sought. And who could enumerate
those sins which are knit together with sins? "Iniquities your hands do
knit together." So long as thou knittest together, thou bindest sin upon
sin. Loose thyself from sins. But I am not able, thou sayest. Cry to Him.
"Unhappy man I, who shall deliver me from the body of this death?"[1] For
there shall come the Grace of God, so that righteousness shall be thy
delight, as much as thou didst delight in iniquity; and thou, a man that
out of bonds hast been loosed, shall cry out to God, "Thou hast broken
asunder my bonds."[2] "Thou hast broken asunder my bonds," is what else
but, "Thou hast remitted my sins"? Hear why chains they are: the Scripture
maketh answer, "with the chains of his sins each one is bound fast."[3] Not
only bonds, but chains [4] also they are. Chains are those which are made
by twisting in: that is, because with sins sins thou wast knitting
together. ...
4. "Alienated are sinners from the womb, they have gone astray from the
belly, they have spoken false things" (ver. 3). And when iniquity they
speak, false things they speak; because deceitful is iniquity: and when
justice they speak, false things they speak; because one thing with mouth
they profess, another thing in heart they conceal. "Alienated are sinners
from the womb." What is this? Let us search more diligently: for perhaps he
is saying this, because God hath foreknown men that are to be sinners even
in the wombs of their mothers.[5] For whence when Rebecca was yet pregnant,
and in womb was bearing twins, was it said, "Jacob I have loved, but Esau I
have hated"?[6] For it was said, "The elder shall serve the younger."
Hidden at that time was the judgment of God: but yet from the womb, that
is, from the very origin, alienated are sinners. Whence alienated? From
truth. Whence alienated? From the blessed country, from the blessed life.
Perchance alienated they are from the very womb. And what sinners have been
alienated from the womb? For what men would have been born, if therein they
had not been held? Or what men to-day would be alive to hear these words to
no purpose, unless they were born? Perchance therefore sinners have been
alienated from a certain womb, wherein that charity was suffering pains,
which speaketh through the Apostle, "Of whom again I am in labour, until
Christ be formed in you."[7] Expect thou therefore; be formed: do not to
thyself ascribe a judgment which perchance thou knowest not. Carnal thou
art as yet, conceived thou hast been: from that very time when thou hast
received the name of Christ, by a sort of sacrament thou hast been born in
the bowels of a mother. For not only out of bowels a man is born, but also
in bowels. First he is born in bowels, in order that he may be able to be
born of bowels. Wherefore it hath been said even to Mary, "For that which
is born in thee, is of the Holy Spirit."[8] Not yet of Her It had been
born, but already in Her It had been born. Therefore there are born within
the bowels of the Church certain little ones, and a good thing it is that
being formed they should go forth, so that they drop not by miscarriage.
Let the mother bear thee, not miscarry. If patient thou shall have been,
even until thou be formed, even until in thee there be the sure doctrine of
truth, the maternal bowels ought to keep thee. But if by thy impatience
thou shall have shaken the sides of thy mother, with pain indeed she
expelleth thee out, but more to thy loss than to hers.
5. For this reason therefore have they gone astray from the belly,
because "they have spoken false things"? Or rather have they not for this
reason spoken false things, because they have gone astray from the belly?
For in the belly of the Church truth abideth. Whosoever from this belly of
the Church separated shall have been, must needs speak false things: must
needs, I say, speak false things; whoso either conceived would not be, or
whom when conceived the mother hath expelled. Thence heretics exclaim
against the Gospel (to speak in preference of those whom expelled we
lament). We repeat to them: behold Christ hath said, "It behoved Christ to
suffer, and from the dead to rise again the third day."[1] I acknowledge
there our Head, I acknowledge there our bridegroom: acknowledge thou also
with me the Bride. ...
6. "Indignation to them after the similitude of a serpent" (ver. 4). A
great thing ye are to hear. "Indignation to them after the similitude of a
serpent." As if we had said, What is that which thou hast said? there
followeth, "As if of a deaf asp." Whence deaf? "And closing its ears."
Therefore deaf, because it closeth its ears. "And closing its ears." "Which
will not hearken to the voice of men charming, and of the medicine
medicated by the wise man" (ver. 5). As we have heard, because even men
speak who have learned it with such research as they were able, but
nevertheless it is a thing which the Spirit of God knoweth much better than
any men. For it is not to no purpose that of this he hath spoken, but
because it may chance that true is even that which we have heard of the
asp. When the asp beginneth to be affected by the Marsian charmer, who
calleth it forth with certain peculiar incantations, hear what it doeth.
.. Give heed what is spoken to thee for a simile's sake, what is noted
thee for avoidance.[2] So therefore here also there hath been given a
certain simile derived from the Marsian, who maketh incantation to bring
forth the asp from the dark cavern; surely into light he would bring it:
but it loving its darkness, wherein coiled up it hideth itself, when it
will not choose to come forth, nevertheless refusing to hear those words
whereby it feeleth itself to be constrained, is said to press one ear
against the ground, and with its tail to stop up the other, and therefore
as much as possible escaping those words, it cometh not forth to the
charmer. To this as being like, the Spirit of God hath spoken of certain
persons hearing not the Word of God, and not only not doing, but
altogether, that they may not do it, refusing to hear.
7. This thing hath been done even in the first times of the faith.
Stephen the Martyr was preaching the Truth, and to minds as though dark, in
order to bring them forth into light, was making incantation: when he came
to make mention of Christ, whom they would not hear at all, of them the
Scripture saith what? of them relateth what? "They shut," he saith, "their
ears."[3] But what they did afterwards, the narrative of the passion of
Stephen doth publish. They were not deaf, but they made themselves deaf.
.. For this thing they did at the point where Christ was named. The
indignation of these men was as the indignation of a serpent. Why your ears
do ye shut? Wait, hear, and if ye shall be able, rage. Because they chose
not to do aught but rage, they would not hear. But if they had heard,
perchance they would have ceased to rage. The indignation of them was as
the indignation of a serpent. ...
8. "God hath broken utterly the teeth of them in their own mouth" (ver.
6). Of whom? Of them to whom indignation is as the similitude of a serpent,
and of an asp closing up its ears, so that it heareth not the voice of men
charming, and of medicine medicated by the wise man. The Lord hath done to
them what? "Hath broken utterly the teeth of them in their own mouth." It
hath been done, this at first hath been done, and now is being done. But it
would have sufficed, my brethren, that it should have been said, "God hath
broken utterly the teeth of them." The Pharisees would not hear the Law,
would not hear the precepts of truth from Christ, being like to that
serpent and asp. For in their past sins they took delight, and present life
they would not lose, that is, joys earthly for joys heavenly. ... What is,
"in their own mouth"? In such sort, that with their own mouth against
themselves they should make declaration: He hath compelled them with their
mouth against themselves to give sentence. They would have slandered Him,
because of the tribute:[4] He said not," It is lawful to pay tribute," or,
"It is not lawful to pay tribute." And He willed to break utterly their
teeth, wherewith they were gaping in order to bite; but in their own mouth
He would do it. If He said, Let there be paid to Caesar tribute, they would
have slandered Him, because He had spoken evil to the nation of the Jews,
by making it a tributary. For because of sin they were paying tribute,
having been humbled, as to them in the Law had been foretold. We have Him,
say they, a maligner of our nation, if He shall have bidden us to pay
tribute: but if He say, Do not pay, we have Him for saying that we should
not be under allegiance to Caesar. Such a double noose as it were to catch
the Lord they laid. But to whom had they come? To Him that knew how to
break utterly the teeth of them in their own mouth. "Show to Me the
coin,"[5] He saith. Why tempt ye Me, ye hypocrites?" Of paying tribute do
ye think? To do justice are ye willing? the counsel of justice do ye seek?
"If truly justice ye speak, judge right things, ye sons of men." But now
because in one way ye speak, in another way judge, hypocrites ye are: "Why
tempt ye Me, ye hypocrites?" Now I will break utterly your teeth in your
mouth: "show to Me the coin." And they showed it to Him. And He saith not,
it is Caesar's: but asketh Whose it is? in order that their teeth in their
own mouth might be utterly broken. For on His inquiring, of whom it had the
image and inscription, they said, of Caesar. Even now the Lord shall break
utterly the teeth of them in their own mouth. Now ye have made answer, now
have been broken utterly your teeth in your mouth. "Render unto Caesar the
things which are of Caesar, and unto God the things which are of God."[1]
Caesar seeketh his image; render it: God seeketh His image; render it. Let
not Caesar lose from you his coin: let not God lose in you His coin. And
they found not what they might answer. For they had been sent to slander
Him: and they went back, saying, that no one to Him could make answer.
Wherefore? Because broken utterly had been the teeth of them in their own
mouth. Of that sort is also the following: "In what power doest Thou these
things? I also will ask of you one question, answer me."[2] And He asked
them of John, whence was the Baptism of John, from heaven, or of men? so
that whatever they might answer might tell against themselves. ...
9. The Lord displeased that Pharisee, who to dinner had bidden Him,
because a woman that was a sinner drew near to His feet, and he murmured
against Him, saying, "If this man were a prophet, He would know what woman
drew near to His feet."[3] O thou that art no prophet, whence knowest thou
that He knew not what woman drew near to His feet? Because indeed He kept
not the purifying of the Jews, which outwardly was as it were kept in the
flesh, and was afar from the heart, this thing he suspected of the Lord.
And in order that I may not speak at length on this point, even in his
mouth He willed to break utterly the teeth of him. For He set forth to him:
"A certain usurer had two debtors, one was owing five hundred pence, the
other fifty: both had not wherewithal to pay, he forgave both. Which loved
him the more?"[4] To this end the one asketh, that the other may answer: to
this end he answereth that the teeth of him in his mouth may be broken
utterly. ...
10. "The jaw-bones of lions the Lord hath broken utterly."[5] Not only
of asps. What of asps? Asps treacherously desire to throw in their venom,
and scatter it, and hiss. Most openly raged the nations, and roared like
lions. "Wherefore have raged the nations, and the peoples meditated empty
things?"[6] When they were lying in wait for the Lord. Is it lawful to give
tribute to Caesar, or is it not lawful?[7] Asps they were, serpents they
were, broken utterly were the teeth of them in their own mouth. Afterwards
they cried out, "Crucify, Crucify."[8] Now is there no tongue of asp, but
roar of lion. But also "the jaw-bones of lions the Lord hath broken
utterly." Perchance here there is no need of that which he hath not added,
namely, "in the mouth of them." For men lying in wait with captious
questions, were forced to be conquered with their own answer: but those men
that openly were raging, were they by any means to be confuted with
questions? Nevertheless, even their jaw-bones were broken utterly: having
been crucified, He rose again, ascended into heaven, was glorified as the
Christ, is adored by all nations, adored by all kings. Let the Jews now
rage, if they are able. We have also in the case of heretics this as a
warning and precedent, because themselves also we find to be serpents with
indignation made deaf, not choosing to hear the "medicine medicated by the
wise man:" and in their own mouth the Lord hath broken utterly the teeth of
them. ...
11. "They shall be despised like water running down" (ver. 7). Be not
terrified, brethren, by certain streams, which are called torrents: with
winter waters they are filled up; do not fear: after a little it passeth
by, that water runneth down; for a time it roareth, soon it will subside:
they cannot hold long. Many heresies now are utterly dead: they have run in
their channels as much as they were able, have run down, dried are the
channels, scarce of them the memory is found, or that they have been. "They
shall be despised like water running down." But not they alone; the whole
of this age for a time is roaring, and is seeking whom it may drag along.
Let all ungodly men, all proud men resounding against the rocks of their
pride as it were with waters rushing along and flowing together, not
terrify you, winter waters they are, they cannot alway flow: it must needs
be that they run down unto their place, unto their end. And nevertheless of
this torrent of the world the Lord hath drunk. For He hath suffered here,
the very torrent He hath drunk, but in the way He hath drunk, but in the
passage over: because in way of sinners He hath not stood.[9] But of Him
saith the Scripture what? "Of the torrent in the way He shall drink,
therefore He shall lift up His Head;"[10] that is, for this reason
glorified He hath been, because He hath died; for this reason hath risen
again, because He hath suffered. ...
12. "Like wax melted they shall be taken away" (ver. 8). For thou wast
about to say, all men are not so made weak, like myself, in order that they
may believe: many men do persevere in their evil, and in their malice. And
of the same fear thou nothing: "Like wax melted they shall be taken away."
Against thee they shall not stand, they shall not continue: with a sort of
fire of their own lusts they shall perish. For there is here a kind of
hidden punishment,[1] of it the Psalm is about to speak now, to the end of
it. There are but a few verses; be attentive. There is a certain punishment
future, fire of hell, fire everlasting. For future punishment hath two
kinds: either of the lower places it is, where was burning that rich man,
who was wishing for himself a drop of water to be dropped on his tongue off
the finger of the poor man, whom before his gate he had spurned, when he
saith, "For I am tormented in this flame."[2] And the second is that at the
end, whereof they are to hear, that on the left hand are to be set: "Go ye
into fire everlasting, that hath been prepared for the devil and his
angels."[3] Those punishments shall be manifest at that time, when we shall
have departed out of this life, or when at the end of the world men shall
have come to the resurrection of the dead. Now therefore is there no
punishment, and doth God suffer sins utterly unpunished even unto that day?
There is even here a sort of hidden punishment, of the same he is treating
no. ... We see nevertheless sometimes with these punishments just men to
be afflicted, and to these punishments unjust men to be strangers: for
which reason did totter the feet of him that afterwards rejoicing saith,
"How good is the God of Israel to men right in heart! But my own feet have
been almost shaken, because I have been jealous in the case of sinners,
beholding the peace of sinners."[4] For he had seen the felicity of evil
men, and well-pleased he had been to be an evil man, seeing evil men to
reign, seeing that it was well with them, that they abounded in plenty of
all things temporal, such as he too, being as yet but a babe, was desiring
from the Lord: and his feet did totter, even until he saw what at the end
is either to be hoped for or to be feared. For he saith in the same Psalm,
"This thing is a labour before me, until I enter into the sanctuary of God,
and understand unto the last things."[5] It is not therefore the
punishments of the lower places, not the punishments of that fire
everlasting after the resurrection, not those punishments which as yet in
this world are common to just men and unjust men, and ofttimes more heavy
are those of just men than those of unjust men; but some punishment or
other of the present life the Spirit of God would recommend to our notice.
Give heed, hear ye me about to speak of that which ye know: but a more
sweet thing it is when it is declared in a Psalm, which, before it was
declared, was deemed obscure. For behold I bring forth that which already
ye knew: but because these things are brought forth from a place where ye
have never yet seen them, it cometh to pass that even known things, as if
they were new things, do delight you. Hear ye the punishment of ungodly
men: "Like wax," he saith, "melted they shall be taken away." I have said
that through their lusts this thing to them is done. Evil lust is like a
burning and a fire. Doth fire consume a garment, and doth not the lust of
adultery consume the soul? Of meditated adultery when the Scripture was
speaking it saith, "Shall one bind fire in his bosom, and his garments
shall he not burn up?"[6] Thou bearest in thy bosom live coals; burned
through is thy vest; thou bearest in thought adultery, and whole then is
thy soul? But these punishments few men do see: therefore them the Spirit
of God doth exceedingly recommend to our notice. Hear the Apostle saying,
"God hath given them up unto the lusts of their heart."[7] Behold, the fire
from the face of which like wax they are melting. For they loose themselves
from a certain continence of chastity; therefore even these same men,
going unto their lusts, as loose and melting are spoken of. Whence melting?
whence loose? From the fire of lusts. "God hath given them up unto the
lusts of their heart, so that they do those things which beseem not, being
filled full of all iniquity." ...
13. "There hath fallen upon them fire, and they have not seen the sun."
Ye see in what manner he speaketh of a certain punishment of darkening.
"Fire hath fallen upon them," fire of pride, a smoky fire, fire of lust,
fire of wrath. How great a fire is it? He upon whom it shall have fallen,
shall not see the sun. Therefore hath it been said, "Let not the sun go
down upon your wrath."[8] Therefore, brethren, fire of evil lust fear ye,
if ye will not melt like wax, and to perish from the face of God. For there
falleth upon you that fire, and the sun ye shall not see. What sun? Not
that which together with thee see both beasts and insects, and good men and
evil men: because "He maketh His sun to rise upon good men and evil
men."[9] But there is another sun, whereof those men are to speak, "And the
sun hath not risen to us, passed away are all those things as it were a
shadow. Therefore we have strayed from the way of truth, and the light of
righteousness hath not shone to us, and the sun hath not risen to us."[10]
14. "Before that the bramble[11] bringeth forth your thorns: as though
living, as though in anger, it shall drink them up" (ver. 9). What is the
bramble? Of prickly plants it is a kind, upon which there are said to be
certain of the closest thorns. At first it is a herb; and while it is a
herb, soft and fair it is: but thereon there are nevertheless thorns to
come forth. Now therefore sins are pleasant, and as it were they do not
prick. A herb is the bramble; even now nevertheless there is a thorn.
"Before that the bramble bringeth forth thorns:" is before that of
miserable delights and pleasures the evident tortures come forth. Let them
question themselves that love any object, and to it cannot attain; let them
see if they are not racked with longing: and when they have attained to
that which unlawfully they long for, let them mark if they are not racked
with fear. Let them see therefore here their punishments; before that there
cometh that resurrection, when in flesh rising again they shall not be
changed. "For all we shall rise again, but not(1) all we shall be
changed."(2) For they shall have the corruption of the flesh wherein to be
pained, not that wherein to die: otherwise even those pains would be ended.
Then the thorns of that bramble, that is, all pains and piercings of
tortures shall be brought forth. Such thorns as they shall suffer that are
to say, "These are they whom sometimes we had in derision:"(3) thorns of
the piercing of repentance, but of one too late and without fruit like the
barrenness of thorns. The repentance of this time is pain healing:
repentance of that time is pain penal. Wouldest thou not suffer those
thorns? here be thou pierced with the thorns of repentance; in such sort
that thou do that which hath been spoken of, "Turned I have been in sorrow,
when the thorn was piercing:(4) my sin I have known, and mine iniquity I
have not covered: I have said, I will declare against me my shortcoming to
the Lord, and Thou hast remitted the ungodliness of my heart."(5) Now do
so, now be pierced through, be there not in thee done that which hath been
said of certain execrable men, "They have been cloven asunder, and have not
been pierced through."(6) Observe them that have been cloven asunder and
have not been pierced through.(7) Ye see men cloven asunder, and ye see
them not pierced through. Behold beside the Church they are, and it doth
not repent them, so as they should return whence they have been cloven
asunder. The bramble hereafter shall bring forth their thorns. They will
not now have a healing piercing through, they shall have hereafter one
penal. But even now before that the bramble produceth thorns, there hath
fallen upon them fire, that suffereth them not to see the sun, that is, the
wrath of God is drinking up them while still living: fire of evil lusts, of
empty honours, of pride, of their covetousness: and whatsoever is weighing
them down, that they should not know the truth, so that they seem not to be
conquered, so that they be not brought into subjection even by truth
herself. For what is a more glorious thing, brethren, than to be brought in
subjection and to be overcome by truth? Let truth overcome thee willing:
for even unwilling she shall of herself overcome thee. ...
15. As yet the punishments of the lower places have not come, as yet
fire everlasting hath not come: let him that is growing in God compare
himself now with an ungodly man, a blind heart with an enlightened heart:
compare ye two men, one seeing and one not seeing in the flesh. And what so
great thing is vision of the flesh? Did Tobias by any means have fleshly
eyes?(8) His own son had, and he had not; and the way of life a blind man
to one seeing did show. Therefore when ye see that punishment, rejoice,
because in it ye are not.
Therefore saith the Scripture, "The just man shall rejoice when he
shall have seen vengeance" (ver. 10). Not that future punishment; for see
what followeth: "his hands he shall wash in the blood of the sinner." What
is this? Let your love attend. When man-slayers are smitten, ought anywise
innocent men to go thither and wash their hands? But what is, "in the blood
of the sinner he shall wash his hands"? When a just man seeth the
punishment of a sinner, he groweth himself; and the death of one is the
life of another. For if spiritually blood runneth from those that within
are dead, do thou, seeing such vengeance, wash therein thy hands; for the
future more cleanly live. And how shall he wash his hands, if a just man he
is? For what hath he on his hands to be washed, if just he is? "But the
just man of faith shall live."(9) Just men therefore he hath called
believers: and from the time that thou hast believed, at once thou
beginnest to be called just. For there hath been made a remission of sins.
Even if out of that remaining part of thy life some sins are thine, which
cannot but flow in, like water from the sea into the hold; nevertheless,
because thou hast believed, when thou shalt have seen him that altogether
is turned away from God to be slain in that blindness, there falling upon
him that fire so that he see not the sun--then do thou that now through
faith seest Christ, in order that thou mayest see in substance (because the
just man liveth of faith), observe the ungodly man dying, and purge thyself
from sins. So thou shalt wash in a manner thy hands in the blood of the
sinner.
16. "And a man shall say, If therefore there is fruit to a just man"
(ver. 10). Behold, before that there cometh that which is promised, before
that there is given life everlasting, before that ungodly men are cast
forth into fire everlasting, here in this life there is fruit to the just
man. What fruit? "In hope rejoicing, in tribulation enduring."(1) What
fruit to the just man? "We glory in tribulations, knowing that tribulation
worketh patience, but patience probation, but probation hope: but hope
confoundeth not: because the love of God is shed abroad in our hearts
through the Holy Spirit, that hath been given to us."(2) Doth he rejoice
that is a drunkard; and doth he not rejoice that is just? In love there is
fruit to a just man. Miserable the one, even when he maketh himself
drunken: blessed the other, even when he hungereth and thirsteth. The one
wine-bibbing doth gorge, the other hope doth feed. Let him see therefore
the punishment of the other, his own rejoicing, and let him think of God.
He that hath given even now such joy of faith, of hope, of charity, of the
truth of His Scriptures, what manner of joy is He making ready against the
end? In the way thus He feedeth, in his home how shall He fill him? "And a
man shall say, If therefore there is fruit to the just man." Let them that
see believe, and see, and perceive. Rejoice shall the just man when he
shall have seen vengeance. But if he hath not eyes whence he may see
vengeance, he will be made sad, and will not be amended by it. But if he
seeth it, he seeth what difference there is between the darkened eye of the
heart, and the eye enlightened of the heart: between the coolness of
chastity and the flame of lust, between the security of hope and the fear
there is in crime. When he shall have seen this, let him separate himself,
and wash his hands in the blood of the same. Let him profit by the
comparison, and say, "Therefore there is fruit to the just man: therefore
there is a God judging them in the earth." Not yet in that life, not yet in
fire eternal, not yet in the lower places, but here in earth. ...
17. If somewhat too prolix we have been, pardon us. We exhort you in
the name of Christ, to meditate profitably on those things which ye have
heard. Because even to preach the truth is nought, if heart from tongue
dissenteth; and to hear the truth nothing profiteth, if a man upon the rock
build not. He that buildeth upon a Rock, is the same that heareth and
doeth:(3) but he that heareth and doeth not, buildeth upon sand: he that
neither heareth nor doeth, buildeth nothing. ...
PSALM LIX.(4)
The First Part.
1. As the Scripture is wont to set mysteries of the Psalms on the
titles, and to deck the brow of a Psalm with the high announcement of a
Mystery,(5) in order that we that are about to go in may know (when as it
were upon the door-post we have read what within is doing) either of whom
the house is, or who is the owner of that estate: so also in this Psalm
there hath been written a title, of a title. For it hath, "At the end,
corrupt not for David himself unto the inscription of the title." This is
that which I have spoken of, title of Title. For what the inscription of
this title is, which to be corrupted he forbiddeth, the Gospel to us doth
indicate. For when the Lord was being crucified, a title by Pilate was
inscribed and set, "King of the Jews,"(6) in three tongues, Hebrew, Greek,
and Latin:(7) which tongues in the whole world mostly do prevail. ...
Therefore "corrupt not" is most proper and prophetic; since indeed even
those Jews made suggestion at that time to Pilate, and said, "Do not write
King of the Jews, but write, that Himself said that He was King of the
Jews:"(8) for this title, say they, hath established Him King over us. And
Pilate, "What I have written, I have written." And there was fulfilled,
"corrupt not."
2. Nor is this the only Psalm which hath an inscription of such sort,
that the Title be not corrupted. Several Psalms thus are marked on the
face, but however in all the Passion of the Lord is foretold. Therefore
here also let us perceive the Lord's Passion, and let there speak to us
Christ, Head and Body. So always, or nearly always, let us hear the words
of Christ from the Psalm, as that we look not only upon that Head, the one
mediator between God and man, the Man Christ Jesus.(9) ... But let us think
of Christ, Head and whole Body, a sort of entire Man. For to us is said,
"But ye are the Body of Christ and members,"(10) by the Apostle Paul. If
therefore He is Head, we Body; whole Christ is Head and Body. For sometimes
thou findest words which do not suit the Head, and unless thou shalt have
attached them to the Body, thy understanding will waver: again thou findest
words which are proper for the Body, and Christ nevertheless is speaking.
In that place we must have no fear lest a man be mistaken for quickly he
proceedeth to adapt to the Head, that which he seeth is not proper for the
Body. ...
3. Let us hear, therefore, what followeth: "When Saul sent and guarded
his house in order that he might kill him." This though not to the Cross of
the Lord, yet to the Passion of the Lord doth belong. For Crucified was
Christ, and dead, and buried. That sepulchre was therefore as it were the
house: to guard which the government of the Jews sent, when guards were set
to the sepulchre of Christ.(11) There is indeed a story in the Scripture of
the Reigns, of the occasion when Saul sent to guard the house in order that
he might kill David.(1) ... But in like manner as Saul effected not his
purpose of slaying David: so this could not the government of the Jews
effect, that the testimony of guards sleeping should avail more than that
of Apostles watching. For what were the guards instructed to say? We give
to you, they say, as much money as ye please; and say ye, that while ye
were sleeping there came His disciples, and took Him away. Behold what sort
of witnesses of falsehood against truth and the Resurrection of Christ, His
enemies, through Saul figured, did produce. Enquire, O unbelief, of
sleeping witnesses, let them reply to thee of what was done in the tomb.
Who, if they were sleeping, whence knew it? If watching, wherefore detained
they not the thieves? Let him say therefore what followeth.
4. "Deliver me from mine enemies, my God, and from men rising up upon
me, redeem Thou me" (ver. 1). There hath been done this thing in the flesh
of Christ, it is being done in us also. For our enemies, to wit the devil
and his angels, cease not to rise up upon us every day, and to wish to make
sport of our weakness and our frailness, by deceptions, by suggestions, by
temptations, and by snares of whatsoever sort to entangle us, while on
earth we are still living. But let our voice watch unto God, and cry out in
the members of Christ, under the Head that is in heaven, "Deliver me from
mine enemies, my God, and from men rising up upon me, redeem Thou me."
5. "Deliver me from men working iniquity, and from men of bloods, save
Thou me" (ver. 2). They indeed were men of bloods, who slew the Just One,
in whom no guilt they found: they were men of bloods, because when the
foreigner washed his hands, and would have let go Christ, they cried,
"Crucify, Crucify:"(2) they were men of bloods, on whom when there was
being charged the crime of the blood of Christ, they made answer, giving it
to their posterity to drink, "His blood be upon us and upon our sons."(3)
But neither against His Body did men of bloods cease to rise up; for even
after the Resurrection and Ascension of Christ, the Church suffered
persecutions, and she indeed first that grew out of the Jewish people, of
which also our Apostles were. There at first Stephen was stoned,(4) and
received that of which he had his name. For Stephanus doth signify a crown.
Lowly stoned but highly crowned. Secondly, among the Gentiles rose up
kingdoms of Gentiles, before that in them was fulfilled that which had been
foretold, "There shall adore Him all the kings of the earth, all nations
shall serve Him:"(5) and there roared the fierceness of that kingdom
against the witnesses of Christ: there was shed largely and frequently the
blood of Martyrs: wherewith when it had been shed, being as it were sown,
the field of the Church more productively put forth, and filled the whole
world as we now behold. From these therefore, men of bloods, is delivered
Christ, not only Head, but also Body. From men of bloods is delivered
Christ, both from them that have been, and from them that are, and from
them that are to be; there is delivered Christ, both He that hath gone
before, and He that is, and He that is to come. For Christ is the whole
Body of Christ; and whatsoever good Christians that now are, and that have
been before us, and that after us are to be, are an whole Christ, who is
delivered from men of bloods; nor is this voice void, "And from men of
bloods save Thou me."
6. "For behold they have hunted my soul. ... There have rushed upon me
strong men" (ver. 3). We must not however pass on from these strong men:
diligently we must trace who are the strong men rising up. Strong men, upon
whom but upon weak men, upon powerless men, upon men not strong? And
praised nevertheless are the weak men, and condemned are the strong men. If
it would be perceived who are strong men, at first the devil himself the
Lord hath called a strong man: "No one," He saith, "is able to go into the
house of a strong man, and to carry off his vessels, unless first he shall
have bound the strong man."(6) He hath bound therefore the strong man with
the chains of His dominion: and his vessels He hath carried off, and His
own vessels hath made them. For all unrighteous men were vessels of the
devil. ... But there are among mankind certain strong men of a blameable
and damnable strength, that are confident indeed, but on temporal felicity.
That man doth not(7) seem to you to have been strong, of whom now from the
Gospels hath been read: how his estate brought forth abundance of fruits,
and he being troubled, hit upon the design of rebuilding, so that, having
pulled down his old barns, he should construct new ones more capacious,
and, these having been finished, should say to his soul, "Thou hast many
good things, soul, feast, be merry, be filled." ...There are also other men
strong, not because of riches, not because of the powers of the body, not
because of any temporally pre-eminent power of station, but relying on
their righteousness. This sort of strong men must be guarded against,
feared, repulsed, not imitated: of men relying, I say, not on body, not on
means, not on descent, not on honour; for all such things who would not see
to be temporal, fleeting, falling, flying? but relying on their own
righteousness. ... "Wherefore," say they, doth your Master eat with
publicans and sinners?(1) O ye strong men, to whom a Physician is not
needful! This strength to soundness belongeth not, but to insanity. For
even than men frenzied nothing can be stronger, more mighty they are than
whole men: but by how much greater their powers are, by so much nearer is
their death. May God therefore turn away from our imitation these strong
men. ... The same are therefore the strong men, that assailed Christ,
commending their own justice. Hear ye these strong men: when certain men of
Jerusalem were speaking, having been sent by them to take Christ, and not
daring to take Him (because when he would, then was He taken, that truly
was strong): Why therefore, say they, "could ye not take Him?" And they
made answer, "No one of men did ever so speak as He." And these strong men,
"Hath by any means any one of the Pharisees believed on Him, or any one of
the Scribes, but this people knowing not the Law?"(2) They preferred
themselves to the sick multitude, that was running to the Physician: whence
but because they were themselves strong? and what is worse, by their
strength, all the multitude also they brought over unto themselves, and
slew the Physician of all. ...
7. What next? "Neither iniquity is mine, nor sin mine, O Lord" (ver.
4). There have rushed on indeed strong men on their own righteousness
relying, they have rushed on, but sin in me they have not found. For truly
those strong men, that is, as it were righteous men, on what account would
they be able to persecute Christ, unless it were as if a sinner? But,
however, let them look to it how strong they be, in the raging of fever not
in the vigour of soundness: let them look to it how strong they be, and how
as though just against an unrighteous man they have raged.(3) But, however,
"neither iniquity is mine, nor sin mine, O Lord. Without iniquity I did
run, and I was guided." Those strong men therefore could not follow me
running: therefore a sinner they have deemed me, because my steps they have
not seen.
8. "Without iniquity I did run, and was guided; rise up to meet me, and
see." To God is said this. But why? If He meet not, is He unable to see? It
is just as if thou wast walking in a road, and from afar by some one thou
couldest not be recognised, thou wouldest call to him and wouldest say,
Meet me, and see how I am walking; for when from afar thou espiest me, my
steps thou art not able to see. So also unless God were to meet, would He
not see how without iniquity he was guided, and how without sin he was
running? This interpretation indeed we can also accept, namely, "Rise up to
meet me," as if "help me." But that which he hath added, "and see," must be
understood as, make it to be seen that I run, make it to be seen that I am
guided: according to that figure wherein this also hath been said to
Abraham, "Now I know that thou fearest God."(4) God saith, "Now I know:"
whence, but because I have made thee to know? For unknown to himself every
one is before the questioning of temptation: just as of himself Peter s in
his confidence was ignorant, and by denying learned what kind of powers he
had, in his very stumbling he perceived that it was falsely he had been
confident: he wept, and in weeping he earned profitably to know what he
was, and to be what he was not. Therefore Abraham when tried, became known
to himself: and it was said by God, "Now I know," that is, now I have made
thee to know. In like manner as glad is the day because it maketh men glad;
and sad is bitterness because it maketh sad one tasting thereof: so God's
seeing is making to see. "Rise up, therefore," he saith, "to meet me, and
see" (ver. 5). What is, "and see"? And help me, that is, in those men, in
order that they may see my course, may follow me; let not that seem to them
to be crooked which is straight, let not that seem to them to be curved
which keepeth the rule of truth.
9. Something else I am admonished to say in this place of the loftiness
of our Head Himself: for He was made weak even unto death, and He took on
Him the weakness of flesh, in order that the chickens of Jerusalem He might
gather under His wings, like a hen showing herself weak with her little
ones.(6) For have we not observed this thing in some bird at some time or
other, even in those which build nests before our eyes, as the house-
sparrows, as swallows, so to speak, our annual guests, as storks, as
various sorts of birds, which before our eyes build nests, and hatch eggs,
feed chickens, as the very doves which daily we see; and some bird to
become weak with her chickens, have we not known, have we not looked upon,
have we not seen? In what way doth a hen experience this weakness? Surely a
known fact I am speaking of, which in our sight is daily taking place. How
her voice groweth hoarse, how her whole body is made languid? The wings
droop, the feathers are loosened, and thou seest around the chickens some
sick thing, and this is maternal love which is found as weakness. Why was
it therefore, but for this reason, that the Lord willed to be as a Hen,
saying in the Holy Scripture, "Jerusalem, Jerusalem, how often have I
willed to gather thy sons, even as a hen her chickens under her wings, and
thou hast not been willing." But He hath gathered all nations, like as a
hen her chickens. ...
10. "And Thou, Lord God of virtues, God of Israel." Thou God of Israel,
that art thought to be but God of one nation, which worshippeth Thee, when
all nations worship idols, Thou God of Israel, "Give heed unto the visiting
all nations." Fulfilled be that prophecy wherein Isaiah in Thy person
speaketh to Thy Church, Thy holy City, that barren one of whom many more
are the sons of Her forsaken than of her that hath a husband. To Her indeed
hath been said, "Rejoice, thou barren, that bearest not,"(1) etc., more
than of the Jewish nation which hath a Husband, which hath received the
Law, more than of that nation which had a visible king. For thy king is
hidden, and more sons to thee there are by a hidden Bridegroom. ... The
Prophet addeth, "Enlarge the place of Thy tabernacle, and Thy(2) courts fix
thou: there is no cause for thee to spare, extend further thy cords, and
strong stakes set thou again and again on the right and on the left."(3)
Upon the right keep good men, on the left keep evil men,(4) until there
come the fan:(5) occupy nevertheless all nations; bidden to the marriage be
good men and evil men, filled be the marriage with guests;(6) it is the
office of servants to bid, of the Lord to sever. "Cities which had been
forsaken Thou shall inhabit:"(7) forsaken of God, forsaken of Prophets,
forsaken of Apostles, forsaken of the Gospel, full of demons. For Thou
shalt prevail; and blush not because abominable Thou hast been. Therefore
though there have risen up upon thee strong men, blush not: when against
the name of Christ laws were enacted, when ignominy and infamy it was to be
a Christian. "Blush not because abominable Thou hast been: for confusion
for everlasting Thou shalt forget, of the ignominy of Thy widowhood Thou
shall not be mindful." ...
11. "Have not pity upon all men that work iniquity." Here evidently He
is terrifying. Whom would He not terrify? What man falling back upon his
own conscience would not tremble? Which even if to itself it is conscious
of godliness, strange if it be not in some sort conscious of iniquity. For
whosoever doeth sin, also doeth iniquity.(8) "For if Thou shalt have marked
iniquities, O Lord, what man shall abide it?"(9) And nevertheless a true
saying it is, and not said to no purpose, and neither is nor will it be
possible to be void, "Have not pity upon all men that work iniquity." But
He had pity even upon Paul, who at first as Saul wrought iniquity. For what
good thing did he, whence he might deserve of God? Did he not hate His
Saints unto death?(10) did he not bear letters from the chief of the
priests, to the end that wheresoever he might find Christians, to
punishment he should hurry them? When bent upon this, when thither
proceeding, breathing and panting slaughter, as the Scripture testified of
him, was he not from Heaven with a mighty voice summoned, thrown down,
raised up; blinded, lightened; slain, made alive; destroyed, restored? In
return for what merit? Let us say nothing; himself rather let us hear: "I
that before have been," he saith, "a blasphemer, and persecutor; and
injurious, but mercy I have obtained."(11) Surely "Thou wouldest not have
pity upon all men that work iniquity:" this in two ways may be understood:
either that in fact not any sins doth God leave unpunished; or that there
is a sort of iniquity, on the workers whereof God hath indeed no pity.
12. All iniquity, be it little or great, punished must needs be, either
by man himself repenting, or by God avenging. For even he that repenteth
punisheth himself. Therefore, brethren, let us punish our own sins, if we
seek the mercy of God. God cannot have mercy on all men working iniquity as
if pandering to sins, or not rooting out sins. In a word, either thou
punishest, or He punisheth. ...
13. But let us see now another way in which this sentence may be
understood. There is a certain iniquity, on the worker whereof it cannot be
that God have mercy. Ye enquire, perchance, what that is? It is the
defending of sins. When a man defendeth his sins, great iniquity he
worketh: that thing he is defending which God hateth. And see how
perversely, how iniquitously. Whatever of good he hath done, to himself he
would have it to be ascribed; whatever of evil, to God. For in this manner
men defend sins in the person of God, which is a worse sin. ...Therefore
thou defendest thy sin in such sort, that thou layest blame on God. So the
guilty is excused, so that the Judge may be charged. However on men working
iniquity God hath no pity at all.
14. "Let them be converted at the evening" (ver. 6). Of certain men he
is speaking that were once workers of iniquity, and once darkness, being
converted in the evening. What is, "in the evening"? Afterward. What is "at
the evening"? Later. For before, before that they crucified Christ, they
ought to have acknowledged their Physician. Wherefore, when He had been
crucified--rising again, into Heaven ascending--after that He sent His Holy
Spirit, wherewith were fulfilled they that were in one house, and they
began to speak with the tongues of all nations, there feared the crucifiers
of Christ; they were pricked through with their consciences, they besought
counsel of safety from the Apostles, they heard, "Repent, and be baptized
each one of you in the name of our Lord Jesus Christ, and your sins shall
be remitted unto you."(1) After the slaying of Christ, after the shedding
of the blood of Christ, remitted are your sins. ... "Let these be
converted," therefore, they also "at evening." Let them yearn for the grace
of God, perceive themselves to be sinners; let those strong men be made
weak, those rich men be made poor, those just men acknowledge themselves
sinners, those lions be made dogs. "Let them be converted at evening, and
suffer hunger as dogs. And they shall go around the city." What city? That
world, which in certain places the Scripture calleth "the city of standing
round:"(2) that is, because in all nations everywhere the world had
encompassed the one nation of Jews, where such words were being spoken, and
it was called "the city of standing round." Around this city shall go those
men, now having become hungry dogs. In what manner shall they go around? By
preaching. Saul out of a wolf was made a dog at evening, that is, being
late converted by the crumbs of his Lord, in His grace he ran, and went
around the city.(3)
15. "Behold, themselves shall speak in their mouth, and a sword is on
the lips of them" (ver. 7). Here is that sword twice whetted, whereof the
Apostle saith, "And the sword of the Spirit, which is the Word of God."(4)
Wherefore twice whetted? Wherefore, but because smiting out of both
Testaments? With this sword were slain those whereof it was said to Peter,
"Slay, and eat."(5) "And a sword is on the lips of them. For who hath
heard?" They all speak in their mouth, "Who hath heard?" That is, they
shall be wroth with men that are slow to believe. They that a little before
were even themselves unwilling to believe, do feel disgust from men not
believing. And truly, brethren, so it is. Thou seest a man slow before he
is made a Christian; thou criest to him daily, hardly he is converted:
suppose him to be converted, and then he would have all men to be
Christians, and wondereth that not yet they are. It hath chanced out to him
at evening to have been converted: but because he hath been made hungering
like a dog, he hath also on his lips a sword; he saith, "Who hath heard?"
What is, "Who hath heard?" "Who hath believed our hearing, and to whom hath
the arm of the Lord been revealed?"(6) "For who hath heard?" The Jews
believe not: they have turned them to the nations, and have preached. The
Jews did not believe; and nevertheless through believing Jews the Gospel
went around the city, and they said, "For who hath heard?" "And Thou, Lord,
shall deride them" (ver. 8). All nations are to be Christian, and ye say,
"Who hath heard?" What is, "shall deride them"? "As nothing Thou shall
esteem all nations." Nothing for Thee it shall be; because a most easy
thing it will be for all nations to believe in Thee.
16. "My strength to Thee I will keep" (ver. 9). For those strong men
have fallen for this reason; because their strength to Thee they have not
kept: that is, they that upon me have risen up and rushed, on themselves
have relied. But I "my strength to Thee will keep:" because if I withdraw,
I fall; if I draw near, stronger I am made. For see, brethren, what there
is in a human soul. It hath not of itself light, hath not of itself powers:
but all that is fair in a soul, is virtue and wisdom: but it neither is
wise for itself, nor strong for itself, nor itself is light to itself, nor
itself is virtue to itself. There is a certain origin and fountain of
virtue, there is a certain root of wisdom, there is a certain, so to speak,
if this also must be said, region of unchangeable truth: from this the soul
withdrawing is made dark, drawing near is made light.(7) "Draw near to Him,
and be made light:" because by withdrawing ye are made dark. Therefore, "my
strength, I will keep to, Thee:" not from Thee will I withdraw, not on
myself will I rely. "My strength, to Thee I will keep: because, O God, my
lifter up(8) Thou art." For where was I, and where am I? Whence hast Thou
taken me up? What iniquities of mine hast Thou remitted? Where was I lying?
To what have I been raised up? I ought to have remembered these things:
because in another Psalm is said, "For my father and my mother have
forsaken me, but the Lord hath taken me unto Him."(9)
17. "My God, the mercy of Him shall(10) come before me" (ver. 10).
Behold what is, "My strength, to Thee I will keep:" on myself I will in no
ways at all rely. For what good thing have I brought, that thou shouldest
have mercy on me, and shouldest justify me? What in me hast Thou found,
save sins alone? Of Thine there is nothing else but the nature which Thou
hast created: the other things are mine own evil things which Thou hast
blotted out. I have not first risen up to Thee, but to awake me Thou hast
come: for "His mercy shall come before me." Before that anything of good I
shall do, "His mercy shall come before me." What answer here shall the
unhappy Pelagius make? "My God hath shown to me among mine enemies" (ver.
11). How great mercy He hath put forth concerning me, among mine enemies He
hath showed. Let one gathered compare himself with men forsaken, and one
elect with men rejected: let the vessel of mercy compare itself with the
vessels of wrath; and let it see how out of one lump God hath made one
vessel unto honour, another unto dishonour. "For so God, willing to show
wrath, and to manifest His power, hath brought in, in much patience, the
vessels of wrath, which have been perfected unto perdition."(1) And
wherefore this? "In order that He might make known His riches upon the
vessels of mercy." If therefore vessels of wrath He hath brought in,
wherein He might make known His riches upon the vessels of mercy, most
rightly hath been said, "His mercy shall come before me: My God hath showed
to me among mine enemies:" that is however great mercy He hath had
concerning me, to me He hath showed it among these men concerning whom He
hath not had mercy. For unless the debtor be in suspense, he is less
grateful to him by whom the debt hath been forgiven."My God hath showed to
me among mine enemies."
18. But of the enemies themselves what? "Slay them not, lest sometime they
forget Thy law." He is making request for his enemies, he is fulfilling the
commandment. ... Slay not them of whom the sins Thou slayest. But what is
it to be slain? To forget the law of the Lord. It is real death, to go into
the pit of sin; this indeed may be also understood of the Jews. Why of the
Jews, "Slay not them, lest sometime they forget Thy law"? Those very
enemies of mine, that have slain me, do not Thou slay. Let the nation of
the Jews remain: certes conquered it hath been by the Romans certes effaced
is the city of them, Jews are not admitted into their city, and yet Jews
there are. For all those provinces by the Romans have been subjugated. Who
now can distinguish the nations in the Roman empire the one from the other,
inasmuch as all have become Romans and all are called Romans? The Jews
nevertheless remain with a mark; nor in such sort conquered have they been,
as that by the conquerors they have been swallowed up. Not without reason
is there that Cain, on whom, when he had slain his brother, God set a mark
in order that no one should slay him.(2) This is the mark which the Jews
have: they hold fast by the remnant of their law, they are circumcised,
they keep Sabbaths, they sacrifice the Passover; they eat unleavened bread.
These are therefore Jews, they have not been slain, they are necessary to
believing nations. Why so? In order that He may show to us among our
enemies His mercy. "My God hath shown to me in mine enemies." He showeth
His mercy to the wild-olive grafted on branches that have been cut off
because of pride. Behold where they lie, that were proud, behold where thou
hast been grafted, that didst lie: and be not thou proud, lest thou
shouldest deserve to be cut off.
19. "Scatter them abroad in Thy virtue" (ver. 11). Now this thing hath
been done: throughout all nations there have been scattered abroad the
Jews, witnesses of their own iniquity and our truth. They have themselves
writings, out of which hath been prophesied Christ, and we hold Christ. And
if sometime perchance any heathen man shall have doubted, when we have told
him the prophecies of Christ, at the clearness whereof he is amazed, and
wondering hath supposed that they were written by ourselves, then out of
the copies of the Jews we prove, how this thing so long time before had
been foretold. See after what sort by means of our enemies we confound
other enemies. "Scatter them abroad in Thy virtue:" take away from them
"virtue," take away from them their strength. "And bring them down, my
protector, O Lord." "The transgressions of their mouth, the discourse of
their lips: and let them be taken in their pride: and out of cursing and
lying shall be declared consummations, in the anger of consummation, and
they shall not be" (ver. 12). Obscure words these are, and I fear lest they
be not well instilled. ...
The Second Part.
1. For, behold, the Jews are enemies, whom this Psalm seemeth to imply;
the law of God they hold, and therefore of them hath been said, "Slay not
them, lest sometime they forget Thy law:" in order that the nation of Jews
might remain, and by it remaining the number of Christians might increase.
Throughout all nations they remain certainly, and Jews they are, nor have
they ceased to be what they were: that is, this nation hath not so yielded
to Roman institutions, as to have lost the form of Jews; but hath been
subjected to the Romans so as that it still retaineth its own laws; which
are the laws of God. But what in their case hath been done? "Ye tithe mint
and cummin, and have forsaken the weightier matters of the law, mercy, and
judgment, straining a gnat, but swallowing a camel."(1) This to them the
Lord saith. And in truth so they are; they hold the law, hold the Prophets;
read all things, sing all things: the light of the Prophets therein they
see not, which is Christ Jesus. Not only Him now they see not, when he is
sitting in Heaven: but not even at that tithe saw they Him, when among them
humble He was walking, and they were made guilty by shedding the blood of
the Same; but not all. This even to-day we commend to the notice of your
Love. Not all: because many of them were turned to Him whom they slew, and
by believing on Him, they obtained pardon even for the shedding of His
blood: and they have given an example for men; how they ought not to
despair that sin of whatsoever kind would be remitted to them, since even
the killing of Christ was remitted to them confessing. ...
2. What in them wilt Thou slay? The Crucify, Crucify,(2) which they
cried out, not them that cried out. For they willed to blot out, cut off,
destroy Christ: but Thou, by raising to life Christ, whom they willed to
destroy, dost slay the "transgressions of their mouth, the discourse of
their lips." For in that He whom they cried out should be destroyed,
liveth, they are taken with dread: and that He whom on earth they despised,
in heaven is adored by all nations, they wonder: thus are there slain the
transgressions of them, and the discourse of their lips. What is, "let them
be taken in their pride"? Because to no purpose have strong men rushed on,
and it hath fallen out to them as it were to think themselves to have done
somewhat, and they have prevailed against the Lord. They were able to
crucify a man, weakness might prevail and virtue(3) be slain; and they
thought themselves somewhat, as it were strong men, as it were mighty men,
as it were prevailing, as it were a lion prepared for prey, as it were fat
bulls, as of them in another place he maketh mention: "Fat bulls have beset
me."(4) But what have they done in the case of Christ? Not life, but death
they have slain. ... And what now hath come to pass in those men that have
been converted? For it was told to them that He whom they slew rose again.
They believed Him to have risen again, because they saw that He, being in
Heaven, thence sent the Holy Spirit, and filled those that on Him believed;
and they found themselves to have condemned nought, and to have done
nought. Their doing issued in emptiness, the sin remained. Because
therefore the doing was made void, but the sin remained upon the doers;
they were taken in their pride, they saw themselves under their
iniquity.(5) It remained therefore for them to confess the sin, and for Him
to pardon, that had given Himself up to sinners, and to forgive His death,
having been slain by men dead, and making alive men dead. They were taken
therefore in their pride.
3. "And out of cursing and lying shall be declared consummations, in
anger of consummation, and they shall not be." This too with difficulty is
understood, to what is joined the "and they shall not be." What shall they
not be? Let us therefore examine the context above: when they shall have
been taken in their pride, "there shall be declared out of cursing and
lying consummations." What are consummations? Perfections: for to be
consummated, is to be perfected. One thing it is to be consummated, another
thing to be consumed. For a thing is consummated which is so finished as
that it is perfected: a thing is consumed which is so finished that it is
not. Pride would not suffer a man to be perfected, nothing so much
hindereth perfection. For let your Love attend a little to what I am
saying; and see an evil very pernicious, very much to be guarded against.
What sort of evil do ye think it is? How long could I enlarge upon how much
evil there is in pride? The devil on that account alone is to be punished.
Certes he is the chief of all sinners: certes he is the tempter to sin: to
him is not ascribed adultery, not wine-bibbing, not fornication, not the
robbing of others' goods: by pride alone he fell. And since pride's
companion is envy, it must needs be that a proud man should envy. ... In a
word, all vices in evil-doings are to be feared, pride in well-doings is
more to be feared. It is no wonder, then, that so humble is the Apostle, as
to say, "When I am made weak, then I am strong."(6) For lest he should
himself be tempted by this sin, what sort of medicine doth he say was
applied to him against swelling by the Physician, who knew what He was
healing? "Lest by the greatness," he saith, "of the revelations I should be
exalted, there was given to me a thorn of my flesh, the angel of Satan, to
buffet me: wherefore thrice the Lord I besought, that it should depart from
me: and He said to me, My grace is sufficient for thee, for virtue in
weakness is made perfect."(7) See what the consummations are. An Apostle,
the teacher of Gentiles, father of the faithful through the Gospel,
received a thorn of the flesh whereby he might be buffeted. Which of us
would dare to say this, unless he had not been ashamed to confess this? For
if we shall have said that Paul had not suffered this; while to him as it
were honour we give, a liar we make him. But because truthful he is, and
truth he hath spoken; it behoveth us to believe that there was given to him
an angel of Satan, lest by the greatness of the revelations he should be
exalted. Behold how much to be feared is the serpent of pride. ...
4. What is, "in the anger of consummation shall be declared
consummations"? There is an anger of consummation, and there is an anger of
consuming. For every vengeance of God is called anger: sometimes God
avengeth, to the end that He may make perfect; sometimes He avengeth, to
the end that He may condemn. How doth He avenge, to the end that He may
make perfect? "He scourgeth every son whom He receiveth."(1) How doth He
avenge, to the end that He may condemn? When He shall have set ungodly men
on the left hand, and shall have said to them, "Go ye into fire
everlasting, that hath been prepared for the devil and his angels."(2) This
is the anger of consuming, not that of consummation. But "there shall be
declared consummations in the anger of consummation;" it shall be preached
by the Apostles, that "where sin hath abounded, grace shall much more
abound,"(3) and the weakness of man hath belonged to the healing of
humility. Those men thinking of this, and finding out and confessing their
iniquities, "shall not be." "Shall not be" what? In their pride.
5. "And they shall know how God shall have dominion of Jacob, and of
the ends of the earth" (ver. 13). For before they thought themselves just
men, because the Jewish nation had received the Law, because it had kept
the commandments of God: it is proved to them that it hath not kept them,
since in the very commandments of God Christ it perceived not, because
"blindness in part has happened to Israel."(4) Even the Jews themselves see
that they ought not to despise the Gentiles, of whom they deemed as of dogs
and sinners. For just as alike they have been found in iniquity, so alike
they will attain unto salvation. "Not only to Jews," saith the Apostle,
"but also even to Gentiles."(5) For to this end the Stone which the
builders set at nought, hath even been made for the Head of the corner,(6)
in order that two in itself It might join: for a corner doth unite two
walls. The Jews thought themselves exalted and great: of the Gentiles they
thought as weak, as sinners, as the servants of demons, as the worshippers
of idols, and yet in both was there iniquity. Even the Jews have been
proved sinners; because "there is none that doeth good, there is not even
so much as one:"(7) they have laid down their pride, and have not envied
the salvation of the Gentiles, because they have known their own and their
weakness to be alike: and in the Corner Stone being united, they have
together worshipped the Lord. ...
6. "They shall be converted at evening" (ver. 14): that is, even if
late, that is, after the slaying of our Lord Jesus Christ: "They shall be
converted at evening: and hereafter they shall suffer hunger as dogs." But
"as dogs," not as sheep or calves: "as dogs," as Gentiles, as sinners;
because they too have known their sin that thought themselves righteous.
.. It is a good thing therefore for a sinner to be humbled; and no one is
more incurable than he that thinketh himself whole. "And they shall go
around the city." Already we have explained "city;"(8) it is the "city of
standing round;" all nations.
7. "They shall be scattered abroad in order that they may eat" (ver.
15); that is, in order that they may gain others, in order that into their
Body they may change believers. "But if they shall not be filled, they
shall murmur." Because above also he had spoken of the murmur of them,
saying, "For who hath heard?" "And Thou, O Lord," he saith, "shall deride
them, saying, Who hath heard?"(9) Wherefore? Because, as nothing Thou shall
count all nations. Let the Psalm be concluded. See ye the Corner(10)
exulting, now with both walls rejoicing. The Jews were proud, humbled they
have been; Gentiles were despairing, raised up they have been: let them
come to the Corner, there let them meet, there run together, there find the
kiss of peace; from different parts let them come, but with differing not
come, those of Circumcision, these of uncircumcision. Far apart were the
walls, but before that to the Corner they came: but in the Corner let them
hold themselves, and now let the whole Church from both walls, say what?
"But I will sing of Thy power, and I will exult in the morning of Thy
mercy" (ver. 16). In the morning when temptations have been overcome, in
the morning when the night of this world shall have passed away; in the
morning when no longer the lyings in wait of robbers and of the devil and
of his angels we dread, in the morning when no longer by the lamp of
prophecy we walk, but Himself the Word of God as it were a Sun we
contemplate. "And I will exult in the morning of Thy mercy." With reason in
another Psalm is said, "In the morning I will stand by Thee, and I will
meditate."(11) With reason also of the Lord Himself the Resurrection was at
dawn, that there should be fulfilled that which hath been said in another
Psalm, "In the evening shall tarry weeping and in the morning
exultation."(12) For at even the disciples mourned our Lord Jesus Christ as
dead, at dawn at Him rising again they exulted. "For Thou hast become my
taker up, and my refuge in the day of my tribulation."
8. "My Helper, to Thee I will play, because Thou, O God, art my taker
up" (ver. 17). What was I, unless Thou didst succour? How much despaired of
was I, unless Thou didst heal? Where was I lying, unless Thou didst come to
me? Certes with a huge wound I was endangered, but that wound of mine did
call for an Almighty Physician. To an Almighty Physician nothing is
incurable. ... Lastly, thinking of all good things whatsoever we may have,
either in nature or in purpose, or in conversion itself, in faith, in hope,
in charity, in good morals, in justice, in fear of God; all these to be
only by His gifts, he hath thus concluded: "My God is my mercy:" He being
filled with the good things of God hath not found what he might call his
God, save "his mercy." O name, under which no one must despair! If thou
say, my salvation, I perceive that He giveth salvation; if thou say, my
refuge, I perceive that thou takest refuge in Him; if thou say, my
strength, I perceive that He giveth to thee strength: "my mercy," is what?
All that I am is of Thy mercy. ...
Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland, beginning in
1867. (LNPF I/VIII, Schaff). The digital version is by The Electronic Bible
Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.
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