Expositions on the Book of Psalms (continued)
PsaALM XLV.] ON THE PSALMS. {33
"Upon Thy right hand did stand the Queen" (ver. g). She which stands on the left is no Queen. For there will be one standing on " the left"? also, to whom it will be said, 'Go into everlasting fire.' But she shall stand on the right hand, to whom it will be said, "Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world.''? On Thy right hand did stand the Queen, "in a vesture of gold, clothed about with divers colours." What is the vesture of this Queen? It is one both precious, and also of divers colours : it is the mysteries of doctrine in all the various tongues: one African, one Syrian, one Greek, one Hebrew, one this, and one that; it is these languages that produce the divers colours of this vesture.3 But just as all the divers colours of the vesture blend together in the one vesture, so do all the languages in one and the same faith. In that vesture, let there be diversity, let there be no rent. See we have "understood"' the divers colours of the diversity of tongues ; and the vesture to refer to unity: but in that diversity itself, what is meant by the "gold"? Wisdom itself. Let there be any diversity of tongues you please, but there is but one " gold"' that is preached of: not a different gold, but a different form of that gold. For it is the same Wisdom, the same doctrine and discipline that every language preaches. In the languages there is diversity ; gold in the thoughts.
What is meant by on "hearing of me with the ear"? That they did not "see." The Jews saw Him, and crucified Him; the Gentiles saw Him not, and believed. Let the Queen who comes from the Gentiles come in "the vesture of gold, clothed with divers colours ;'"'7 let her come from among the Gentiles clad in all languages, in the unity of Wisdom: let it be said unto her, '' Hearken, O daughter, and see." If thou wilt not hear, thou shalt not "see." ...
" And incline thine ear." It is not enough to "hearken ;"' hearken with humility: bow down thine ear. ' Forget also thine own people, and thy father's house." There was a certain "people," and a certain house of thy father, in which thou wast born, the people of Babylon, having the devil for thy king. _Whencesoever the Gentiles came, they came from their father the devil; but they have renounced their sonship to the devil. " Forget also thine own people, and thy father's house." He, in making thee a sinner, begat thee loathsome: the Other, in that "He justifies the ungodly," ® begetteth thee again in beauty.
24. "For the King hath greatly desired thy beauty" (ver.11). What " beauty "' is that, save that which is His own work? "Greatly desired the beauty'? — Of whom? Of her the sinner, the unrighteous, the ungodly, such as she was with her 'father,' the devil, and among her own "people''? No, but hers of whom it is said, '' Who is this that cometh up made white ?"' 9 She was not white then at the first, but was "made" white afterwards. For "though your sins shall be as scarlet, I will make them white as snow.' '° "The king has greatly desired thy beauty." What King is this? " For He is the Lord thy God." '* Now consider whether thou oughtest not to forego that thy father, and thy own people, and to come to this King, who is thy God? Thy God is " thy King," thy " King" is also thy Bridegroom. 'Thou weddest to thy King, who is thy God: being endowed by Him, being adorned by Him; redeemed by Him, and healed by Him. Whatever thou hast, wherewith to be pleasing to Him, thou hast from Him.
23. The Prophet addresses this Queen (for he delights in singing to her), and moreover each one of us, provided, however, we know where we are, and endeavour to belong to that body, and do belong to it in faith and hope, being united in the membership of Christ. For it is us whom he addresses, saying, " Hearken, O daughter, and behold " (ver. 10), as being one of the "' Fathers "
(for they are " daughters of kings''), although it be a Prophet, or although it be an Apostle 5 that is addressing her ; addressing her, as a daughter, for we are accustomed to speak in this way, "Our fathers the Prophets, our fathers the Apostles ;" if we address them as "fathers," they may address us as children: and it is one father's voice addressing one daughter. " Hearken, O daughter, andsee.. "Hear" first; afterward' see." .For they came to us with the Gospel; and that has been preached to us, which as yet we do not see, and which on hearing of it we believed, which by believing it, we shall come to see: even as the Bridegroom Himself speaks in the Prophet, "A people whom I have not known served me. In the hearing of me with the ear it obeyed
25. "And the daughters of Tyre shall worship Him with gifts" (ver. 12). It is that selfsame " King, who is thy God," that the daughters of Tyre shall worship with gifts. The daughters of Tyre are the daughters of the Gentiles ; the part standing for the whole. 'Tyre, a city bordering on this country, where the prophecy was delivered, typified the nations that were to believe in Christ. Thence came _ that
6 Ps, xviii. 43, 44. ; 7 Ben. " with truth." Oxf. mss. varzetate. 8 Rom. iv. 5. 9 Sol. Song viii. 5. Dealbata ; or, Vulgate, delicizs affiuens. To Isa. i. 18. 31 [With the Septuagint our author omits et adora cum, The text of the Vulgate here, and that of St. Augustin and of Jerome's Hebraic Psalter, differ widely. — C.]
T Matt. xxv. 41. 2 Matt. xxv. 34. 3 [Hence the beauty of a Liturgy is not that it should be in (Latin)-one language, but in the many tongues of the many nations, confessing one faith. A. N. F. vol. vii. p. 533-—C.] 4 Uniti in membris Christ. 5 Ad, "and thus a Prophet addresses her, and thus an Apostle addresses her."
154 THE WORKS OF 5ST. AUGUSTIN. [Psatm XLV.
also beautiful within. What are those inward charms? Those of conscience. It is there Christ sees; it is there Christ loves her: it is there He addresses her, there punishes, there crowns. Let then thine alms be done in secret ; for "all the glory of her, the King's daughter, is from within." 'With fringes of gold, clothed with divers colours" (ver. 14). Her beauty is from within ; yet in the " fringes of gold"' is the diversity of languages: the beauty of doctrine. What do these avail, if there be not that beauty " from within"? 'The virgins shall be brought unto the King after her." It has been fulfilled indeed. The Church has believed; the Church has been formed throughout all nations. And to what a degree do virgins now seek to find favour in the eyes of that King! Whence are they moved to do so? Even because the Church preceded them. "The virgins shall be brought unto the King after her. Her near kinswomen *° shall be brought unto Thee." For they that are brought unto Him are not strangers, but her "near kinswomen," that belong to her. And because he had said, "unto the King,"' he says, turning the discourse to Him, "her near kinswomen shall be brought unto Thee."
Canaanitish woman, who was at first called "a dog ;" for that ye may know that she was from thence, the Gospel speaks thus.. "He departed into the parts of Tyre and Sidon, and behold a woman of Canaan came out of the same coasts," with all the rest that is related there. She who at first, at the house of her " father,' and among her "own people," was but "a dog," who by coming to, and crying after that ' King,'"' was made beautiful by believing in Him, what did she obtain to hear? "O woman, great is thy faith."* 'The King has greatly desired thy beauty. And the daughters of Tyre shall worship with gifts."? With what gifts? Even so would this King be approached, and would have
His treasuries filled: and it is He Himself who has given us that wherewith they may be filled, and may be filled' by you. Let them come (He says) and "worship Him with gifts." What is meant by "with gifts"? ... "Give alms, and all things are clean unto you." Come with gifts to Him that saith, "1 will have mercy rather than sacrifice." 4 To that Temple that existed aforetime as a shadow of that which was to come, they used to come with bulls, and rams, and goats, with every different kind of animal for sacrifice: that with that blood one thing should be done, and another be typified by it. Now that very blood, which all these things used to figure, hath come: the King Himself hath come, and He Himself would have your " gifts." What gifts? Alms. For He Himself will judge hereafter, and will Himself hereafter account "gifts"? to certain persons. "Come" (He says), "ye blessed of My Father." Why? "I was an hungred, and ye gave Me meat,''5 etc. These are the gifts with which the daughters of Tyre worship the King; for when they said, "' When saw we Thee?" He who is at once above and below (whence those "ascending" and " descending"' are spoken of°), said, " Inasmuch as ye have done it unto one of the least of Mine, ye have done it unto Me.''7
28. "With gladness and rejoicing shall they be brought and shall be led into the Temple of the King" (ver. 15). The "Temple of the King" is the Church itself: it is the Church itself that enters into "' the Temple of the King." Whereof is that Temple constructed? Of the men who enter the Temple? Who but God's "faithful" ones are its "living stones"? "They shall be led into the Temple of the King." For there are virgins without the Temple of the King, the nuns among the heretics: they are virgins, it is true ; but what will that profit them, unless they be led into the "Temple of the King"? The "Temple of the King" is in unity: the "Temple of the King" is not ruinous, is not rent asunder, is not divided. The cement % of those living stones is " charity."
26. . . . "The rich among the people shall entreat Thy face.'' Both they who shall entreat that face, and He whose face they will entreat, are all collectively but one Bride, but one Queen, mother and children belonging all together unto Christ, belonging unto their Head. . . . 27. "All the glory of her, the King's daughter, is from within" (ver.13). Not only is her robe, outwardly, "of gold, and of divers colours ;"' but He who loved her beauty, knew her to be
29. 'Instead of thy fathers, children are born to thee"' (ver. 16). Nothing can be more manifest. Now consider the " Temple of the King" itself, for it is on its behalf he speaks, on account of the unity of the body that is spread throughout all the world: for those very persons who have chosen to be virgins, cannot find favour with the King unless they be led into the Temple of the King. " Instead of thy fathers, are thy children born to thee." It was the Apostles begat thee: they were "sent:" they were the preachers: they are "the fathers."
I Matt. xv. 21-28. 2 "They shall worship Him with gifts." [A truly Punic outburst, 4 full of point for the Carthaginians. A, N. F. vol. iii.
8 [Omnis gloria filie regis tntrinsecus is Jerome's version of the Hebrew; preferable, certainly, to the tame idea of modern critics, that '' within" means "' (zztus domum) within the palaces."
cee Or, ''and let them be filled." 42. ' and they are filled." 4 Hos. vi. 6; Matt. ix. 13. 5 Matt. xxv. 34, 35. yen. xxvill. 12. See § 18. 7 Matt. xxv. 40. John i. 51.
10 Proxima. *1 x Pet. ii. 4. 13 Functura. 9 Intertora pulcritudints. 12 Heretice sanctimoniales.
PsatM XLVI] ON THE PSALMS. 155
But was it possible for them to be with us in the body for ever? Although one of them said, "I desire to depart, and to be with Christ, which is far better: to abide in the flesh is necessary for your sakes." It is true he said this, but how long was it possible for him to remain here? Could it be till this present time, could it be to all futurity? Is the Church then left desolate by their departure? God forbid. "Instead of thy fathers, children have been born to thee." What is that? The Apostles were sent to thee as "fathers," instead of the Apostles sons have been born to thee: there have been appointed Bishops. For in the present day, whence do the Bishops, throughout all the world, derive their origin? The Church itself calls them fathers ; the Church itself brought them forth, and placed them on the thrones of "the fathers." Think not thyself abandoned then, because thou seest not Peter, nor seest Paul: seest not those through whom thou wert born. Out of thine own offspring has a body of " fathers" been raised up to thee. " Instead of thy fathers, have children been born to thee."' Observe how widely diffused is the "Temple of the King," that "the virgins that are not led to the Temple of the King," may know that they have nothing to do with that marriage. 'Thou shalt make them princes' over all the earth." This is the Universal Church: her children have been made "princes over all the earth:" her children have been appointed instead of the "fathers." Let those who are cut off own the truth of this, let them come to the One Body: let them be led into the Temple of the King. God hath established His Temple everywhere : hath laid everywhere "the foundations of the Prophets and Apostles."? The Church has brought " forth sons ;"" has made them " instead of her fathers" to be "princes over all the earth." : 30. "They shall be mindful of thy name in every generation and generation ; therefore shall the peoples confess unto} Thee" (ver. 17). What does it profit then to "confess" indeed, and yet to confess out of " the Temple"? What does it profit to pray, and yet not to pray on the Mount? "TI cried," says he, "unto the Lord with my voice: and He heard me out of His holy hill." 4 Out of what "hill"? Out of that of which it is said, "A city set upon a hill cannot be hid." 5 Of what "hill"? Out of that hill which Daniel saw " grow out of a small stone, and break all the kingdoms of the earth; and cover all the face of the earth."® There let him pray, who-hopes to receive: there let him ask, who would have his prayer heard: there let him confess, who wishes to be pardoned. "Therefore shall the peoples confess unto thee for ever, world without end." For in that eternal life it is true indeed there will no longer be the mourning over sins: but yet in the praises of God by that everlasting City which is above, there will not be wanting a perpetual confession of the greatness of that happiness. For to that City itself, to which another Psalm 7 sings, " Glorious things are spoken of thee, O City of God," to her who is the very Bride of Christ, the very Queen, a " King's daughter, and a King's consort ;'' . . . the peoples shall for this very cause confess even to herself; the hearts of all, now enlightened by perfect charity, being laid bare, and made manifest, that she may know the whole of herself most completely, who here is, in many parts of her, unknown to herself. . . .
PSALM XLVI
1. It is called, " A Psalm, to the end, for the sons of Korah, for things secret." Secret is it then ; but He Himself, who in the place of Calvary was crucified, ye know, hath rent the veil,9 that the secrets of the temple might be discoyered. Furthermore since the Cross of our Lord was a key, whereby things closed might be opened ; let us trust that He will be with us, that these secrets may be revealed. What is said, "'To the end," always ought to be understood of Christ. For " Christ is the end of the law for righteousness to every one that believeth." '° But The End He is called, not because He consumeth, but because He _ perfecteth. For ended call we the food which is eaten, and ended the coat which is woven, the former to consumption, the latter to perfection. Because then we have not where to go farther when we have come to Christ, Himself is called the end of our course. Nor ought we to think, that when we have come to Him, we ought to strive any further to come also to the Father. For this thought Philip also, when he said to Him, " Lord, show us the Father, and it sufficeth us." When he said, "It sufficeth us," he sought the end of satisfaction and perfection. Then said He, " Have I been so long time with you, and hast thou not known Me, Philip: he that hath seen Me, hath seen the Father."'?!| In Him then have we the Father, because He is in the Father,
7 Ps. Ixxxvii. 3. . j 8 Lat. XLV. [In his exordium the Saint recurs to his favourite idea as follows: '' Korahis interpreted ' Baldness,' and that our Lord, since in the ' place of the Bald skull " [Matt. xxvii 33] He was crucified, hath drawn unto Him many; like that corn of wheat, which except it die, should abide alone; and that those who are drawn unto
Him are called sons of Korah [John xii. 24, 32]. Thus much in the mystery. There were indeed some sons of Korah at the time when this was first sung [x Chron, xxvi. 1], but to us ought the Spirit to give life, not the letter to be a veil" [2 Cor. iii. 6] —C.] | 9 Matt. xxvii. 51. Io Rom. x. 4. It John xiv. 8, 9.
I [Not worldly princes, but spiritual chiefs and leaders of the flock. — C.]
4 Ps, iii. 4.
2 Eph. 1. 20. 5 Matt, v. 14. 3 E. V. "praise Thee," © Dan. ii. 34, 35+
THE WORKS OF ST.cAUGUSTIN. [PsaLm XLVI.
earthly ;? how much more the debtor of penalties out of the abundance of sins: when shall he pay what he owes out of his evil conscience, when if he pay, he perisheth? For to pay this debt, is to undergo the penalties. Remaineth then that of His indulgence, we may be secure, yet so that, indulgence received, we return not again to contract debts. ...
and the Father in Him, and He and His Father are One."
2. '" Our God is a refuge and strength" (ver. 1). There are some refuges wherein is no strength, whereto when any fleeth, he is more weakened than strengthened. Thou fleest, for example, to some one greater in the world, that thou mayest make thyself a powerful friend ; this seemeth to thee a refuge. Yet so great are this world's uncertainties, and so frequent grow the ruins of the powerful day by day, that when to such refuge thou art come, thou beginnest to fear more than ever therein. . . . Our refuge is not such, but our refuge is strength. When thither we have fled, we shall be firm.
4. Now then, such security received, what say they? "Therefore will not we fear, when the earth shall be confounded " (ver. 2). Just before anxious, suddenly secure ; out of too great tribulations set in great tranquillity. For in them Christ was sleeping, therefore were they tossed : Christ awoke (as but now we heard out of the Gospel), He commanded the winds, and they were still.3 Since Christ is in each man's heart by faith, it is signified to us, that his heart as a ship in this world's tempest is tossed, who forgetteth his faith: as though Christ sleeping it is tossed, but Christ awaking cometh tranquillity. Nay, the Lord Himself, what said He? "Where is. your faith?' 4 Christ aroused, aroused up faith, that what had been done in the ship, might be done in their hearts. "A helper in tribulations, which found us 5 out too much." He caused that therein should be great tranquillity.
3. "A helper in tribulations, which find us out too much." Tribulations are many, and in every tribulation unto God must we flee; whether it be a tribulation in our estate, or in our body's health, or about the peril of those dearest to us, or any other thing necessary to the sustaining of this life, refuge ought there to be none at all toa Christian man, other than his Saviour, other than his God, to whom when he has fled, he is strong. For he will not in himself be strong, nor will he to himself be strength, but He will be his strength, who has become his refuge. But, dearly beloved, among all tribulations of the human soul is no greater tribulation than the consciousness of sin. For if there be no wound herein, and that be sound within man which is called conscience, wherever else he may suffer tribulation, thither will he flee, and there find God. . . . Ye see, dearly beloved, when trees are cut down and proved by the carpenters, sometimes in the surface they seem as though injured and rotten ; but the carpenter looks into the inner marrow as it were of the tree, and if within he find the wood sound, he promises that it will last in a building ; nor will he be very anxious about the injured surface, when that which is within he declares sound. Furthermore, to man anything more inward than conscience is not found; what then profits it, if what is without is sound, and the marrow of conscience has become rotton? These are close and vehement overmuch, and as this Psalm saith, too great tribulations; yet even in these the Lord hath become a helper by forgiving sin. For the consciences of the ungodly hateth nothing save indulgence; for if one saith he hath great tribulations, being a confessed debtor to the treasury, when he beholdeth the narrowness of his estate, and seeth that he cannot be solvent ; if on account of the distrainers every year hanging over him, he saith that he suffereth great tribulations, and doth not breathe freely except in hope of indulgence, and that in things
5See what tranquillity: 'Therefore will not we fear when the earth shall be confounded, and the mountains shall be carried into the heart of the sea." Then we shall find not fear. Let us seek mountains carried, and if we can find, it is manifest that this is our security. The Lord truly said to His disciples, 'If ye have faith as a grain of mustard seed, ye shall say to this mountain, Be Thou removed, and be Thou cast into the sea, and it shall be done."'® Haply "'to this mountain," He said of Himself; for He is called a Mountain: "It shall come to pass in the last days, that the mountain of the Lord shall be manifest." 7 But this Mountain is placed above other mountains; because the Apostles also are mountains, supporting this Mountain. Therefore followeth, "In the last days the Mountain of the Lord shall be manifest, established in the top of the mountains." Therefore passeth It the tops of all mountains, and on the top of all mountains is It placed; because the mountains are preaching The Mountain. But the sea signifieth this world, in comparison of which sea, like earth seemed the nation of the Jews. For it was not covered over with the bitterness of idolatry, but, like dry land, was surrounded with the bitterness of the Gentiles as with sea. It was to be, that the earth be confounded, that is, that nation of
2 Many mss. "' of earthly princes." 4 Luke viii. 25. i 6 Matt. xvii. 20, xxi. 21.
3 Matt. viii. 24-26. 5 Al. "them." 7 Isa. ii. 2,
1 John x. 30, 38.
Psatm LXVL.] ON THE PSALMS, 157 the Jews; and that the mountains be carried into the heart of the sea, that is, first that great Mountain established in the top of the mountains. For He deserted the nation of the Jews, and came among the Gentiles. He was carried from the earth into the sea. Who carrying Him? The Apostles, to whom He had said, "If ye have faith as a grain of mustard seed, ye shall say to this mountain, Be thou removed, and be thou cast into the sea, and it shall be done:" that is, through your. most faithful preaching it shall come to pass, that this mountain, that is, I Myself, be preached among the Gentiles, be glorified among the Gentiles, be acknowledged among the Gentiles, and that be fulfilled which was predicted of Me, "A people whom I have not known shall serve Me."!. . 6. 'The waters thereof roared, and were troubled " (ver. 3): when the Gospel was preached, '" What is this? He seemeth to be a setter forth of strange gods:''? this the Athenians ; but the Ephesians, with what tumult would they have slain the Apostles, when in the theatre, for their goddess Diana, they made such an uproar, as to be shouting, "Great is Diana of the Ephesians!"?3_ Amidst which waves and roaring of the sea, feared not they who to that refuge had fled. Nay, the Apostle Paul would enter in to the theatre, and was kept back by the disciples, because it was necessary that he should still abide in the flesh for their sakes. But yet, 'the waters thereof roared, and were troubled: the mountains shook at the mightiness thereof." Whose might? The sea's? or rather God's, of whom was said, 'refuge and strength, a helper in tribulations, which have found us out too much?" For shaken were the mountains, that is, the powers of this world. For one thing are the mountains of God, another the mountains of the world: the mountains of the world, they whose head is the devil, the mountains of God, they whose Head is Christ. But by these mountains were shaken those mountains. Then gave they their voices against Christians, when the mountains were shaken, the waters roaring; for the mountains were shaken, and there was made a great earthquake, with quaking of the sea. But against whom this? Against the City founded upon a rock. The waters roar, the mountains shake, the Gospel being preached. What then, fhe City of God? Hear what followeth.
any man thirst, let him come unto Me, and drink. He that believeth on Me, out of his bosom' shall flow rivers of living water.""5 These rivers then flowed out of the bosom' of Paul, Peter, John, the other Apostles, the other faithful Evangelists. Since these rivers flowed from one river, many "streams of the river make glad the City of God." For that ye might know this to be said of the Holy Spirit, in the same Gospel next said the Evangelist, " But this spake He of the Spirit, which they that were to believe on
Him should receive. For the Holy Ghost was not yet given, because that Jesus was not yet glorified."® Jesus being glorified after His Resurrection, glorified after His Ascension, on the day of Pentecost came the Holy Spirit, and filled the believers,?7 who spake with tongues, and began to preach the Gospel to the Gentiles.
Hence was the City of God made glad, while the sea was troubled by the roaring of its waters, while the mountains were confounded, asking what they should do, how drive out the new doctrine, how root out the race of Christians from the earth. Against whom? Against the streams of the river making glad the City of God. For thereby showed He of what river He spake; that He signified the Holy Spirit, by "the streams of the river make glad the City of God."' And what follows? 'The Most High hath sanctified His tabernacle :"' since then there followeth the mention of Sanctification, it is manifest that these streams of the river are to be understood of the Holy Spirit, by whom is sanctified every godly soul believing in Christ, that it may be made a citizen of the City of God.
8. "God.is in the midst of her: she shall not be moved "'(ver.5). Let the sea rage, the mountains shake ; " God is in the midst of her: she shall not be moved.' What is, "'in the midst of her"? That God stands in any one place, and they surround Him who believe in Him? 'Then is God circumscribed by place; and broad that which surroundeth, narrow that which is surrounded? God forbid. No such thing imagine of God, who is contained in no place, whose seat is the conscience of the godly: and so is God's seat in the hearts of men, that if man fall from God, God in Himself abideth, not falleth like one not finding where to be. For rather doth He lift up thee, that thou mayest be in Him, than so lean upon thee, as if thou withdraw thyself, to fall. Himself if He withdraw, fall wilt thou: thyself if thou withdraw, fall will not He. What then is, " God is in the midst of her"? It signifieth that God is equal to all, and accepteth not persons. For as that which
7. "The streams of the river make glad the City of God" (ver. 4). When the mountains shake, when the sea rages, God deserteth not His City, by the streams of the river. What are these streams of the river? That overflowing of the Holy Spirit, of which the Lord said, " If
4 [' Belly," English version. But I have not hesitated to substitute a word more literal in fact, which relieves the text of a ludicrous profanation. — C,
6 John vii. 39. 5 John vii. 37, 38. 7 Acts ii. 1, 2.
1 Ps. xviii. 43. 2 Acts xvii. 18, 3 Acts xix. 34.
THE WORKS OF ST. AUGUSTIN. [PsaLtm XLVI.
rain no rain upon it." The nation of the Jews hath just so remained as a fleece dry upon the ground. For this, ye know, happened in a certain miracle, the ground was dry, the fleece only was wet, yet rain in the fleece appeared not.5 So also the mystery of the New Testament appeared not in the nation of the Jews. What there was the fleece, is here the veil. For in the fleece was veiled the mystery. But on the ground, in all the nations open lieth Christ's Gospel ; the rain is manifest, the Grace of Christ is bare, for it is not covered with a veil. But that the rain might come out of it, the fleece was pressed. For by pressure they from themselves excluded Christ, and the Lord now from His clouds raineth on the ground, the fleece hath remained dry. But of them then "the Most High gave His Voice," out of those clouds ; by which Voice the kingdoms were bowed and worshipped.
is in the middle has equal distances to all the boundaries, so God is said to be in the middle, because He consulteth equally for all. "God is in the midst of her: she shall not be moved." Wherefore shall she not be moved? Because God is in the midst of her. He is " the Helper in tribulations that have found us out too much. God shall help her with His Countenance." What is, " with His Countenance '"?? With manifestation of Himself. How manifests God Himself, so as that we see His Countenance? I have already told you; ye have learned God's Presence; we have learned it through His works. When from Him we receive any help so that we cannot at all doubt that it was granted to us by the Lord, then God's Countenance is with us.
g. "The heathen are troubled" (ver. 6). And how troubled? why troubled? To cast down the City of God, in the midst whereof is God? 'To overthrow the tabernacle sanctified, which God helpeth with His Countenance? No: with a wholesome trouble are the heathen now troubled. For what followeth? 'And the kingdoms are bowed." Bowed, saith He, are the kingdoms ; not now erected that they may rage, but bowed that they may adore. When were the kingdoms bowed? When that came to pass which was predicted in another Psalm, " All kings shall fall down before Him, all nations shall serve Him.""* What cause made the kingdoms to bow? Hear the cause. "The Most High gave His Voice, and the earth was moved." The fanatics? of idolatry, like frogs in the marshes, clamoured, the more tumultuously, the more sordidly, in filth and mire. And what is the brawling of frogs to the thunder of the clouds? For out of them "the Most High gave His Voice, and the earth was moved:"
10. "The Lord of Hosts is with us; the God of Jacob is our taker up" (ver. 7). Not any man, not any power, not, in short, Angel, or any creature either earthly or heavenly, but "the Lord of Hosts is with us; the God of Jacob is our taker up." He who sent Angels, came after Angels, came that Angels might serve Him, came that men He might make equal to Angels. Mighty Grace! If God be for us, who can be against us? 'The Lord of Hosts is with us." What Lord of Hosts is with us? "If" (I say) "God be for us, who can be against us? He that spared not His own Son, but delivered Him up for us all; how hath He not with Him also freely given ® us all things." 7 Therefore be we secure, in tranquillity of heart nourish we a good conscience with the Bread of the Lord. "The Lord of Hosts is with us; the God of Jacob is our taker up."" However great be thy infirmity, see who taketh thee up. One is sick, a physician is called to him. His own taken-up, the Physician calleth the sick man. Who hath taken him up? Even He. A great hope of salvation ; a great Physician hath taken him up. What Physician?' Every Physician save He is man: every Physician who cometh to a sick man, another day can be made sick, beside Him. 'The God of Jacob is our taker up." Make thyself altogether as a little child, such as are taken up by their parents. For those not taken up, are exposed; those taken up are nursed. Thinkest thou God hath so taken thee up, as when an infant thy mother took thee up? Not so, but to eternity. For thy voice is in that Psalm, " My father and my mother forsake me, but the Lord hath taken me up.''9
He thundered out of His clouds. And what are His clouds? His Apostles, His preachers, by whom He thundered in precepts, lightened in miracles. The same are clouds who are also mountains : mountains for their height and firmness, clouds for their rain and fruitfulness. For these clouds watered the earth, of which it was said, "The Most High gave His Voice, and the earth was moved." For it is of those clouds that He threateneth a certain barren vineyard, whence the mountains were carried into the heart of the sea; "I will command," saith He, "the clouds that they rain no rain upon it.''3 This was fulfilled in that which I have mentioned, when the mountains were carried into the heart of the sea; when it was said, " It was necessary that the word of God should have been spoken first to you; but seeing ye put it from you, we turn to the Gentiles ;"'+ then was fulfilled, "I will command the clouds that they
5 Judg. vi. 36-40. 6 So Vulgate. 7 Rom. viii. 31, 32. 8 Oxf. mss. add, "hath taken him up? What Physician?" 9 Ps, xxvii. 10,
1 Ps, Ixxii, 12. 2 Arreptitiz. 3 Isa. v. 6, 4 Acts xili. 46.
Psatm XLVI] ON THE PSALMS. 159
11. 'Come and see the works of the Lord" (ver. 8). Now of this taking up, what hath the Lord done? Consider the whole world, come and see. For if thou comest not, thou seest not; if thou seest not, thou believest not; if thou believest not, thou standest afar off: if thou believest thou comest, if thou believest thou seest. For how came we to that mountain? Not on foot? Is it by ship? Is it on the wing? Is it on horses? For all that pertain to space and place, be not concerned, trouble not thyself, He cometh to thee. For out of a small stone He hath grown, and become a great mountain, so that He hath filled all the face of the earth. Why then wouldest thou by land come to Him, who filleth all lands? Lo, He hath already come: watch thou. By growing He waketh even sleepers; if yet there is not in them so deep sleep, as that they be hardened even against the mountain coming; but they hear, " Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light."' For it was a great thing for the Jews to see the stone. For the stone was yet small: and small they deservedly despised it, and despising they stumbled, and stumbling they were broken; remains that they be ground to powder. For so was it said of the stone, " Whosoever shall fall upon that stone shall be broken ; but on whomsoever it shall fall, it will grind him to powder.''? It is one thing to be broken, another to be ground to powder. 'To be broken is less than to be ground to powder: but none grindeth He coming exalted, save whom He brake lying low. For now before His coming He lay low before the Jews, and they stumbled at Him, and were broken ; hereafter shall He come in His Judgment, glorious and exalted, great and powerful, not weak to be judged, but strong to judge, and grind to powder those who were broken stumbling at Him. For" A stone of stumbling and a rock of offence,''3 is He to them that believe not. Therefore, brethren, no wonder if the Jews acknowledged not Him, whom as a small stone lying before their feet they despised. They are to be wondered at, who even now so great a mountain will not acknowledge. The Jews at a small stone by not seeing stumbled ; the heretics stumble at a mountain. For now that stone hath grown, now say we unto them, Lo, now is fulfilled the prophecy of Daniel, "The stone that was small became a great mountain, and filled the whole earth."4 Wherefore stumble ye at Him, and go not rather up to Him? Who is so blind as to stumble at a mountain? Came He to thee that thou shouldest have whereat to stumble, and not, have whereto to go up? "Come ye, and let us go up to the mountain of the Lord.'"'5 Isaiah saith this: "Come ye, and let us go up." What is, "Come ye, and let us goup"? "Come ye," is, Believe ye. "Let us go up," is, Let us profit.© But they will neither come, nor go up, nor believe, nor profit. They bark against the mountain. Even now by so often stumbling on Him they are broken, and will not go up, choosing always to stumble. Say we to them, "Come ye, and see the works of the Lord:" what " prodigies He hath set forth through the earth." Prodigies are called, because they portend something, those signs of miracles which were done when the world believed. And what thereafter came to pass, and what did they portend?
12. " He maketh wars to cease unto the end of the earth" (ver. 9). This not yet see we fulfilled; yet are there wars, wars among nations for sovereignty ; among sects, among Jews, Pagans, Christians, heretics, are wars, frequent wars, some for the truth, some for falsehood contending. Not yet then is this fulfilled, "He maketh wars to cease unto the end of the earth;" but haply it shall be fulfilled. Or is it now also fulfilled? In some it is fulfilled ; in the wheat it is fulfilled, in the tares it is not yet fulfilled. What is this then, "He maketh wars to cease unto the end of the earth"? Wars He calleth whereby it is warred against God. But who warreth against God? Ungodliness. And what to God can ungodliness do? Nothing. What doth an earthen vessel dashed against the rock, however vehemently dashed? With so much greater harm to itself it cometh, with how much the greater force it cometh. 'These wars were great, frequent were they. Against God fought ungodliness, and earthen vessels were dashed in pieces, even men by presuming on themselves, by too much prevailing by their own strength. This is that, the shield whereof Job also named concerning one ungodly. 'He runneth against God, upon the stiff neck of his shield.""7 What is, "upon the stiff neck of his shield''?? Presuming too much upon his own protection. Were they such who said, " God is our refuge and strength, a Helper in tribulations which have found us out too much''? or in another Psalm, " For I will not trust in my bow, neither shall my sword save me." ® When one learneth that in himself he is nothing, and help in himself has none, arms in him are broken in pieces, wars are made to cease. Such wars then destroyed that Voice of the Most
High out of His holy clouds, whereby the earth was moved, and the kingdoms were bowed. These wars hath He made to cease unto the end of the earth. "He shall break the bow, and
$/ [save 3: . 6 Oxf. mss, add, "' come, and let us ga up, believe, and let us
8 Ps, xliv. 6. ofit."
! Eph. v. 14. 2 Luke xx, 18, 3 x Pet. ii. 8. 4 Dan. ii. 35.
7 Job xv. 26.