Expositions on the Psalms · Part 20

6. The "end" he speaks of, is that which the Apostle fixed his eye upon, in his course; and made confession of his own infirmity, perceiving in himself a different state of things from that which he looked for elsewhere. For he says, "Not that I have already attained, or am already perfect. Brethren, I count not myself to have apprehended." And that you might not say, "If the Apostle hath not apprehended, have I apprehended? If the Apostle is not perfect, am I perfect?"...

7. "And the number of my days, what it is." I ask of "the number of my days, what it is." I can speak of "number" without number, and understand "number without number," in the same sense as "years without years" may be spoken of. For where there are years, there is a sort of "number" at all events, also. But yet, "Thou art the same, and Thy years shall not fail." "Make me to know the number of my days;" but "to know what it is." What then? that number in which thou art, think you that it "is" not? Assuredly, if I weigh the matter well, it has no being; if I linger behind, it has a sort of being; if I rise above it, it has none. If, shaking off the trammels of these things, I contemplate things above, if I compare things that pass away with those that endure, I see what has a true being, and what rather seems to be, than really is. Should I say that these days of mine "are;" and shall I rashly apply this word so full of meaning to this course of things passing away? To such a degree have I my own self almost ceased to "be, failing" as I am in my weakness, that He escaped from my memory, who said, "I AM HE THAT IS." Hath then any number of days any existence? In truth it hath, and it is "number without end."...Everything is swept on by a series of moments, fleeting by, one after the other; there is a torrent of existences ever flowing on and on; a "torrent," of which He "drank in the way," who hath now "lift up His Head." These days then have no true being; they are gone almost before they arrive; and when they are come, they cannot continue; they press upon one another, they follow the one the other, and cannot check themselves in their course. Of the past nothing is called back again; what is yet to be, is expected as something to pass away again: it is not as yet possessed, whilst as yet it is not arrived; it cannot be kept when once it has arrived. He asks then concerning "the number of his days, which is;" not that which is "not:" and (which confounds me by a still greater and more perplexing difficulty) at once "is," and "is not." We can neither say that "is," which does not continue; nor that it "is not," when it has come and is passing. It is that absolute "IS," that true "IS," that "IS" in the true sense of the word, that I long for; that "IS;" which "is" in that "Jerusalem" which is "the Bride" of my Lord; where there will not be death, there will not be failing; there will be a day that passeth not away, but continueth: which has neither a yesterday to precede it, nor a to-morrow pressing close upon it. This "number of my days, which is," this (I say), "make Thou me to know."

8. "That I may know what is wanting to me." For while I am struggling here, "this" is wanting unto me: and so long as it is wanting unto me, I do not call myself perfect. So long as I have not received it, I say, "not that I have already attained, either am already perfect; but I am pressing towards the prize of God's high calling." This let me receive as the prize of my running the race! There will be a certain resting-place, to terminate my course; and in that resting-place there will be a Country, and no pilgrimage, no dissension, no temptation. Make me then to know "this number of my days, which is, that I may know what is wanting unto me;" because I am not there yet; lest I should be made proud of what I already am, that "I may be found in Him, not having mine own righteousness."...

9. "Behold, thou hast made my days old" (ver. 5). For these days are "waxing old." I long for new days "that never shall wax old," that I may say, "Old things have passed away; behold, things are become new." Already new in hope; then in reality. For though, in hope and in faith, made new already, how much do we even now do after our old nature! For we are not so completely "clothed upon" with Christ, as not to bear about with us anything derived from Adam. Observe that Adam is "waxing old" within us, and Christ is being "renewed" in us. "Though our outward man is perishing, yet is our inward man being renewed day by day." Therefore, while we fix our thoughts on sin, on mortality, on time, that is hastening by, on sorrow, and toil, and labour, on stages of life following each other in succession, and continuing not, passing on insensibly from infancy even to old age; whilst, I say, we fix our eyes on these things, let us see here "the old man," the "day that is waxing old;" the Song that is out of date; the Old Testament; when however we turn to the inner man, to those things that are to be renewed in place of these which are to be changed, let us find the "new man," the "new day," the "new song," the "New Testament;" and that "newness," let us so love, as to have no fears of its "waxing old."...This man, therefore, who is hasting forward to those things which are new, and "reaching forward to those things which are before," says, "Lord, make me to know mine end, and the number of my days, which really is, that I may know what is wanting unto me." See he still drags with him Adam; and even so he is hasting unto Christ. "Behold," saith he, "thou hast made my days old." It is those days that are derived from Adam, those days, I say, that thou hast made old. They are waxing old day by day: and so waxing old, as to be at some day or other consumed also. "And my substance is as nothing before Thee." "Before Thee, O Lord, my substance is as nothing." "Before Thee;" who seest this; and I too, when I see it, see it only when "before Thee."

When "before men" I see it not. For what shall I say? What words shall I use to show, that which I now am is nothing in comparison of That which truly "IS"? But it is within that it is said; it is within that it is felt, so far as it is felt. "Before Thee, O Lord," where Thine eyes are; and not where the eyes of men are. And where Thine eyes are, what is the state of things? "That which I am is as nothing."

10. "But, verily, every man living is altogether vanity." "But, verily." For what was he saying above? Behold, I have already "leaped beyond" all mortal things, and despised things below, have trampled under foot the things of earth, have soared upwards to the delights of the law of the Lord, I have been afloat in the dispensation of the Lord, have yearned for that "End" which Itself is to know no end, have yearned for the number of my days that truly "is," because the number of days like these hath no real being. Behold, I am already such a one as this; I have already overleaped so much; I am longing for those things which abide. "But verily," in the state in which I am here, so long as I am here, so long as I am in this world, so long as I bear mortal flesh, so long as the life of man on earth is a trial, so long as I sigh among causes of offence, as long as while I "stand" I am in "fear lest I fall," as long as both my good and my ill hangs in uncertainty, "every man living is altogether vanity."...

11. "Albeit man walketh in the Image" (ver. 6). In what "Image," save that of Him who said, "Let Us make man in Our Image, after Our Likeness." "Albeit man walks in the Image." For the reason he says "albeit," is, that this is some great thing. And this "albeit" is followed by "nevertheless," that the "albeit" which you have already heard, should relate to what is beyond the sun; but this "nevertheless," which is to follow, to what is "under the sun," and that the one should relate to the Truth, the other to "vanity." "Albeit," then, "that man walketh in the Image, nevertheless he is disquieted in vain." Hear the cause of his "disquieting," and see if it be not a vain one; that thou mayest trample it under foot, that thou mayest "leap beyond it," and mayest dwell on high, where that "vanity" is not. What "vanity" is that? "He heapeth up riches, and knoweth not for whom he may be gathering them together." O infatuated vanity! "Blessed is the man that maketh the Lord his trust, and hath not respected vanities, nor lying deceits." To you indeed, O covetous man, to you I seem to be out of my senses, these words appear to you to be "old wives' tales." For you, a man of great judgment, and of great prudence, to be sure, are daily devising methods of acquiring money, by traffic, by agriculture, by eloquence perhaps, by making yourself learned in the law, by warfare, perhaps you even add that of usury. Like a shrewd man as you are, you leave nothing untried, whereby you may pile coin on coin; and may store it up more carefully in a place of secrecy. You plunder others; you guard against the plunderer; you are afraid lest you should yourself suffer the wrong, that you yourself do; and even what you do suffer, does not correct you....Examine your own heart, and that prudence of yours, which leads you to deride me, to think me out of my senses for saying these things: and tell me now, "You are heaping up treasures; for whom are you gathering them together?" I see what you would tell me; as if what you would say had not occurred to the person described here; you will say, I am keeping them for my children? This is the voice of parental affection; the excuse of injustice. "I am keeping them" (you say) "for my children." So then you are keeping them for your children, are you? Did not Idithun then know this? Assuredly he did; but he reckoned it one of the things of the "old days," that have waxed old, and therefore he despised it: because he was hastening on to the new "days."...

12. For He, "by whom all things were made," hath built "mansions" for all of us: thither He would have that which we have go before us; that we may not lose it on earth. When, however, you have kept them on earth, tell me for whom you are to "gather them together"? You have children: add one more to their number; and give something to Christ also. "He is disquieted in vain."

13. "And now" (ver. 7). "And now," saith this Idithun,--looking back on a certain "vain" show, and looking up to a certain Truth, standing midway where he has something beyond him, and something also behind him, having below him the place from which he took his spring, having above him that toward which he has stretched forth;--"And now," when I have "over-leaped" some things, when I have trampled many things under foot, when I am no longer captivated by things temporal; even now, I am not perfect, "I have not yet apprehended." "For it is by hope that we are saved; but hope that is seen is not hope; for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it." Therefore he says: "And now what wait I for? Is it not for the Lord?" He is my expectation, who hath given me all those things, that I might despise them. He will give unto me Himself also, even He who is above all, and "by whom all things were made," and by whom I was made amongst all; even He, the Lord, is my Expectation! You see Idithun, brethren, you see in what way he waiteth for Him! Let no man therefore call himself perfect here; he deceives and imposes upon himself; he is beguiling himself, he cannot have perfection here, and what avails it that he should lose humility?...

"And my substance is ever before Thee." Already advancing, already tending towards Him, and to some extent already beginning to "be," still (he says ) "my substance is ever before Thee." Now that other substance is also before men. You have gold, silver, slaves, estates, trees, cattle, servants. These things are visible even to men. There is a certain "substance that is ever before Thee."

14. "Deliver me from all my transgressions" (ver. 8). I have "over-leaped" a great deal of ground, a very great deal of ground already; but, "If we say that we have no sin, we deceive ourselves, and the Truth is not in us." I have "over-leaped" a great deal: but still do I "beat my breast," and say, "Forgive us our debts, as we forgive our debtors." Thou therefore art "my expectation!" my "End." For "Christ is the end of the Law unto righteousness, unto every man that believeth." From all mine offences: not only from those, that I may not relapse into those which I have already "over-leaped;" but from all, without exception, of those on account of which I now beat my breast, and say, "Forgive us our debts." "Deliver me from all mine offences:" me being thus minded, and holding fast what the Apostle said, "As many of us as be perfect, let us be thus minded." For at the time that he said that he was not "already perfect," he then immediately goes on and says, "As many of us as be perfect, let us be thus minded."...Art thou then, O Apostle, not perfect, and are we perfect? But hath it escaped you, that he did just now call himself "perfect"? For he does not say, "As many of you as are perfect, be ye thus minded;" but "As many of us as be perfect, let us be thus minded;" after having said a little before, "Not that I have already attained; either am already perfect." In no other way then can you be perfect in this life, than by knowing that you cannot be perfect in this life. This then will be your perfection, so to have "over-leaped" some things, as to have still some point to which you are hastening on: so as to have something remaining, to which you will have to leap on, when everything else has been passed by. It is such faith as this that is secure; for whoever thinks that he has already attained, is "exalting himself," so as to be "abased" hereafter....

15. "Thou hast made me the reproach of the foolish." Thou hast so willed it, that I should live among those, and preach the Truth among those, who love vanity; and I cannot but be a laughing-stock to them. "For we have been made a spectacle unto this world, and unto angels, and unto men:" to angels who praise, to men who censure, us; or rather to angels, some of whom praise, some of whom are censuring us: and to men also, some of whom are praising, and some censuring us....Both the one and the other are arms to us: the one "on the right hand," the other "on the left:" arms however they are both of them; both of these kinds of arms, both those "on the right hand," and those "on the left;" both those who praise, and those who censure; both those who pay us honour, and those who heap dishonour upon us; with both these kinds I contend against the devil; with both of these I smite him; I defeat him with prosperity, if I be not corrupted by it; by adversity, if I am not broken in spirit by it.

16. "I became dumb; and I opened not my mouth" (ver. 9). But it was to guard against "the foolish man," that "I became dumb, and opened not my mouth." For to whom should I tell what is going on within me? "For I will hear what the Lord God will speak in me; for He will speak peace unto His people." But "There is no peace," saith the Lord, "to the wicked." "I was dumb, and opened not my mouth; because it is Thou that madest me." Was this the reason that thou openedst not thy mouth, "because God made thee"? That is strange; for did not God make thy mouth, that thou shouldest speak? "He that planted the ear, doth He not hear? He that formed the eye, doth He not see?" God hath given thee a mouth to speak with; and dost thou say, "I was dumb, and opened not my mouth, because Thou madest me"? Or does the clause, "Because Thou madest me," belong to the verse that follows? "Remove Thy stroke away from me" (ver. 10). Because it is "Thou that hast made me," let it not be Thy pleasure to destroy me utterly; scourge, so that I may be made better, not so that I faint; beat me, so that I may be beaten out to a greater length and breadth, not so that I may be ground to powder. "By the heaviness of Thy hand I fainted in corrections." That is, I "fainted" while Thou wast correcting me. And what is meant by "correcting" me? except what follows.

17. "Thou with rebukes hast chastened man for iniquity; Thou hast made my life to consume away like a spider" (ver. 11). There is much that is discerned by this Idithun; by every one who discerns as he does; who overleaps as he does. For he says, that he has fainted in God's corrections; and would fain have the stroke removed away from him, "because it is He who made him." Let Him renew me, who also made me; let Him who created me, create me anew. But yet, Brethren, do we suppose that there was no cause for his fainting, so that he wishes to be "renewed," to be "created anew"? It is "for iniquity," saith he, "that Thou hast chastened man." All this, my having fainted, my being weak, my "crying out of the deep," all of this is because of "iniquity;" and in this Thou hast not condemned, but hast "chastened" me. "Thou hast chastened man for sin." Hear this more plainly from another Psalm: "It is good for me that Thou hast afflicted me, that I might learn Thy righteousness." I have been "afflicted," and at the same time "it is good for me;" it is at once a punishment, and an act of favour. What hath He in store for us after punishment is over, who inflicts punishment itself by way of favour? For He it is of whom it was said, "I was brought low, and He made me whole:" and, "It is good for me that Thou hast afflicted me, that I might learn Thy righteousness." "Thou chastenest man for iniquity." And that which is written, "Thou formest my grief in teaching me," could only be said unto God by one who was "leaping beyond" his fellows; "Thou formest my grief in teaching me;" Thou makest, that is to say, a lesson for me out of my sorrow. It is Thou that formest that very grief itself; Thou dost not leave it unformed, but formest it; and that grief, that has been inflicted by Thee, when formed, will be a lesson unto me, that I may be set free by Thee. For the word finges is used in the sense of "forming," as it were moulding, my grief; not in the sense of "feigning" it; in the same way that fingit is applied to the artist, in the same sense that figulus is derived from fingere. Thou therefore "hast chastened man for iniquity." I see myself in afflictions; I see myself under punishment; and I see no unrighteousness in Thee. If I therefore am under punishment, and if there is no unrighteousness with Thee, it remains that Thou must have been "chastening man for iniquity."

18. And by what means hast Thou "chastened" him? Tell us, O Idithun, the manner of thy chastening; tell us in what way thou hast been "chastened." "And Thou hast made my life consume like a spider." This is the chastening! What consumes away sooner than the spider? I speak of the creature itself; though what can be more liable to "consume away" than the spider's webs? Observe too how liable to decay is the creature itself. Do but set your finger lightly upon it, and it is a ruin: there is nothing at all more easily destroyed. To such a state hast Thou brought my life, by chastening me "because of iniquity." When chastening makes us weak, there is a kind of strength that would be a fault....It was by a kind of strength that man offended, so as to require to be corrected by weakness: for it was by a certain "pride" that he offended; so as to require to be chastened by humility. All proud persons call themselves strong men. Therefore have many "come from the East and the West," and have attained "to sit down with Abraham, and Isaac, and Jacob, in the kingdom of Heaven." Wherefore was it that they so attained? Because they would not be strong. What is meant by "would not be strong"? They were afraid to presume of their own merits. They did not "go about to establish their own righteousness," that they might "submit themselves to the righteousness of God."...Behold! you are mortal; and you bear about you a body of flesh that is corrupting away: "And ye shall fall like one of the princes. Ye shall die like men," and shall fall like the devil. What good does the remedial discipline of mortality do you? The devil is proud, as not having a mortal body, as being an angel. But as for you, who have received a mortal body, and to whom even this does no good, so as to humble you by so great weakness, you shall "fall like one of the princes." This then is the first grace of God's gift, to bring us to the confession of our infirmity, that whatever good we can do, whatever ability we have, we may be that in Him; that "He that glorieth, may glory in the Lord." "When I am weak," saith he, "then am I strong."

19. "But surely every man living disquieteth himself in vain." He returns to what he mentioned a little before. Although he be improving here, yet for all that, "every man living disquieteth himself in vain;" forasmuch as he lives in a state of uncertainty. For who has any assurance even of his own goodness? "He is disquieted in vain." Let him "cast upon the Lord the burden" of his care; let him cast upon Him whatever causes him anxiety. "Let Him sustain thee;" let Him keep thee. For on this earth what is there that is certain, except death? Consider the whole sum of all the good or the ill of this life, either those belonging to righteousness, or those belonging to unrighteousness; what is there that is certain here, except death? Have you been advancing in goodness? You know what you are to-day; what you will be to-morrow, you know not! Are you a sinner? you know what you are to-day; what you will be to-morrow, you know not! You hope for wealth; it is uncertain whether it will fall to your lot. You hope to have a wife; it is uncertain whether you will obtain one, or what sort of one you will obtain. You hope for sons: it is uncertain whether they will be born to you. Are they born? it is uncertain whether they will live: if they live, it is uncertain whether they will grow up in virtue, or whether they will fall away. Whichever way you turn, all is uncertain, death alone is certain. Art thou poor? It is uncertain whether thou wilt grow rich. Art thou unlearned? It is uncertain whether thou wilt become learned. Art thou in feeble health, it is uncertain whether thou wilt regain thy strength. Art thou born? It is certain that thou wilt die: and in this certainty of death itself, the day of thy death is uncertain. Amidst these uncertainties, where death alone is certain, while even of that the hour is uncertain, and while it alone is studiously guarded against, though at the same time it is in no way to be escaped, "every man living disquieteth himself in vain."...

20. "Hear my prayer, O Lord" (ver. 12). Whereof shall I rejoice? Whereof should I groan? I rejoice on account of what is past, I groan longing for these which are not yet come. "Hear my prayer, and give ear unto my cry. Hold not Thy peace at my tears." For do I now no longer weep, because I have already "passed by," have "left behind" so great things as these? "Do I not weep much the more?" For, "He that increaseth knowledge, increaseth sorrow." The more I long for what is not here, do I not so much the more groan for it until it comes? do I not so much the more weep until it comes?...

21. "For I am a sojourner with Thee." But with whom am I a "sojourner"? When I was with the devil, I was a "sojourner;" but then I had a bad host and entertainer; now, however, I am with Thee; but I am a "sojourner" still. What is meant by a sojourner? I am a "sojourner" in the place from which I am to remove; not in the place where I am to dwell for ever. The place where I am to abide for ever, should be rather called my home. In the place from which I am to remove I am a "sojourner;" but yet it is with my God that I am a sojourner, with whom I am hereafter to abide, when I have reached my home. But what home is that to which you are to remove from this estate of a sojourner? Recognise that home, of which the Apostle speaks, "We have an habitation of God, an house not made with hands, eternal in the Heavens." If this house is eternal in the Heavens, when we have come to it, we shall not be sojourners any more. For how should you be a sojourner in an eternal home? But here, where the Master of the house is some day to say to you, "Remove," while you yourself know not when He will say it, be thou in readiness. And by longing for your eternal home, you will be keeping yourself in readiness for it. And be not angry with Him, because He gives thee notice to remove, when He Himself pleases. For He made no covenant with thee, nor did He bind Himself by any engagement; nor didst thou enter upon the tenancy of this house on a certain stipulation for a definite term: thou art to quit, when it is its Master's pleasure. For therefore is it that you now dwell there free of charge. "For I am a sojourner with Thee, and a stranger." Therefore it is there is my country: it is there is my home. "I am a sojourner with Thee, and a stranger." Here too is understood "with Thee." For many are strangers with the devil: but they who have already believed and are faithful, are, it is true, "strangers" as yet, because they have not yet come to that country and to that home: but still they are strangers with God. For so long as we are in the body, we are strangers from the Lord, and we desire, whether we are strangers, or abiding here, "we may be accepted with Him." I am a "sojourner with Thee; and a stranger, as all my fathers were." If then I am as all my fathers were, shall I say that I will not remove, when they have removed? Am I to lodge here on other terms, than those on which they lodged here also?...

22. "Grant me some remission, that I may be refreshed before I go hence" (ver. 13). Consider well, Idithun, consider what knots those are which thou wouldest have "loosed" unto thee, that thou mightest be "refreshed before thou goest hence." For thou hast certain fever-heats from which thou wouldest fain be refreshed, and thou sayest, "that I may be refreshed," and "grant me a remission." What should He remit, or loosen unto thee, save that difficulty under which, and in consequence of which, thou sayest, "Forgive us our debts. Grant me a remission before I go hence, and be no more." Set me free from my sins, "before I go hence," that I may not go hence with my sins. Remit them unto me, that I may be set at rest in my conscience, that it may be disburthened of its feverish anxiety, the anxiety with which "I am sorry for my sin. Grant me a remission, that I may be refreshed" (before everything else), "before I go hence, and be no more." For if thou grantest me not a "remission, that I may be refreshed," I shall "go and be no more." "Before I go" thither, where if I go, I shall thenceforth "be no more. Grant me a remission, that I may be refreshed." A question has suggested itself, how he will be no more....What is meant then by "shall be no more," unless Idithun is alluding to what is true "being," and what is not true "being." For he was beholding with the mind, with which he could do so, with the "mind's eye," by which he was able to behold it, that end, which he had desired to have shown unto him, saying, "Lord, make me to know mine end." He was beholding "the number of his days, which truly is;" and he observed that all that is below, in comparison of that true being, has no true being. For those things are permanent; these are subject to change; mortal, and frail, and the eternal suffering, though full of corruption, is for this very reason not to be ended, that it may ever be being ended without end. He alluded therefore to that realm of bliss, to the happy country, to the happy home, where the Saints are partakers of eternal Life, and of Truth unchangeable; and he feared to "go" where that is not, where there is no true being; longing to be there, where "Being" in the highest sense is! It is on account of this contrast then, while standing midway between them, he says, "Grant me a remission, that I may be refreshed before I go hence and be no more." For if Thou "grantest me not a remission" of my sins, I shall go from Thee unto all eternity! And from whom shall I go to all eternity? From Him who said, I Am HE that Am: from Him who said, "Say unto the children of Israel, I Am hath sent me unto you." He then who goes from Him, in the contrary direction, goes to non-existence....

Psalm XL.

1. Of all those things which our Lord Jesus Christ has foretold, we know part to have been already accomplished, part we hope will be accomplished hereafter. All of them, however, will be fulfilled, because He is "the Truth" who speaks them, and requires of us to be as "faithful," as He Himself speaks them faithfully....

2. Let us say then what this Psalm says. "I waited patiently for the Lord" (ver. 1). I waited patiently for the promise of no mere mortal who can both deceive and be himself deceived: I waited for the consolation of no mere mortal, who may be consumed by sorrow of his own, before he gives me comfort. Should a brother mortal attempt to comfort me, when he himself is in sorrow likewise? Let us mourn in company; let us weep together, let us "wait patiently" together, let us join our prayers together also. Whom did I wait for but for the Lord? The Lord, who though He puts off the fulfilment of His promises, yet never recalls them? He will make it good; assuredly He will make it good, because He has made many of His promises good already: and of God's truth we ought to have no fears, even if as yet He had made none of them good. Lo! let us henceforth think thus, "He has promised us everything; He has not as yet given us possession of anything; He is a sponsible Promiser; a faithful Paymaster: do you but show yourself a dutiful exactor of what is promised; and if you be "weak," if you be one of the little ones, claim the promise of His mercy. Do you not see tender lambs striking their dams' teats with their heads, in order that they may get their fill of milk?..."And He took heed unto me, and heard my cry." He took heed to it, and He heard it. See thou hast not waited in vain. His eyes are over thee. His ears turned towards thee. For, "the eyes of the Lord are upon the righteous, and His ears are open unto their cry." What then? Did He not see thee, when thou usedst to do evil and to blaspheme Him? What then becomes of what is said in that very Psalm, "The face of the Lord is upon them that do evil"? But for what end? "that He may cut off the remembrance of them from the earth." Therefore, even when thou wert wicked, He "took heed of thee;" but He "took no heed to thee." So then to him who "waited patiently for the Lord," it was not enough to say, "He took heed of me, He says, "He took heed to me;" that is, He took heed by comforting me, that He might do me good. What was it that He took heed to? "and He heard my cry."

3. And what hath He accomplished for thee? What hath He done for thee? "He brought me up also out of a horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings" (ver. 2). He hath given us great blessings already: and still He is our debtor; but let him who hath this part of the debt repaid already, believe that the rest will be also, seeing that he ought to have believed even before he received anything. Our Lord has employed facts themselves to persuade us, that He is a faithful promiser, a liberal giver. What then has He already done? "He has brought me out of a horrible pit." What horrible pit is that? It is the depth of iniquity, from the lusts of the flesh, for this is meant by "the miry clay." Whence hath He brought thee out? Out of a certain deep, out of which thou criedst out in another Psalm, "Out of the deep have I called unto Thee, O Lord." And those who are already "crying out of the deep," are not absolutely in the lowest deep: the very act of crying is already lifting them up. There are some deeper in the deep, who do not even perceive themselves to be in the deep. Such are those who are proud despisers, not pious entreaters for pardon; not tearful criers for mercy: but such as Scripture thus describes. "The sinner when he comes into the depth of evil despiseth." For he is deeper in the deep, who is not satisfied with being a sinner, unless instead of confessing he even defends his sins. But he who has already "cried out of the deep," hath already lifted up his head in order that he might "cry out of the deep," has been heard already, and has been "brought out of the horrible pit, and out of the mire and clay." He already has faith, which he had not before; he has hope, which he was before without; he now walks in Christ, who before used to go astray in the devil. For on that account it is that he says, "He hath set my feet upon a rock, and established my goings." Now "that Rock was Christ." Supposing that we are "upon the rock," and that our "goings are ordered," still it is necessary that we continue to walk; that we advance to something farther. For what did the Apostle Paul say when now upon the Rock, when his "goings had now been established"? "Not as though I had already attained, either were already perfect: Brethren, I count not myself to have apprehended." What then has been done for thee, if thou hast not apprehended? On what account dost thou return thanks, saying, "But I have obtained mercy"? Because his goings are now established, because he now walks on the Rock?...Therefore, when he was saying, "I press forward toward the prize of my high calling," because "his feet were now set on the Rock," and "his goings were ordered," because he was now walking on the right way, he had something to return thanks for; something to ask for still; returning thanks for what he had received already, while he was claiming that which still remained due. For what things already received was he giving thanks? For the remission of sins, for the illumination of faith; for the strong support of hope, for the fire of charity. But in what respects had he still a claim of debt on the Lord? "Henceforth," he says, "there is laid up for me a crown of righteousness." There is therefore something due me still. What is it that is due? "A crown of righteousness, which the Lord, the righteous Judge, shall give me at that day." He was at first a loving Father to "bring him forth from the horrible pit;" to forgive his sins, to rescue him from "the mire and clay;" hereafter he will be a "righteous Judge," requiting to him walking rightly, what He promised; to him (I say), unto whom He had at the first granted that power to walk rightly. He then as a "righteous Judge" will repay; but whom will he repay? "He that endureth unto the end, the same shall be saved."

4. "And He hath put a new song in my mouth." What new song is this? "Even a hymn unto our God" (ver. 3). Perhaps you used to sing hymns to strange gods; old hymns, because they were uttered by the "old man," not by the "new man;" let the "new man" be formed, and let him sing a "new song;" being himself made "new," let him love those "new" things by which he is himself made new. For what is more Ancient than God, who is before all things, and is without end and without beginning? He becomes "new" to thee, when thou returnest to Him; because it was by departing from Him, that thou hadst become old; and hadst said, "I have waxed old because of all mine enemies." We therefore utter "a hymn unto our God;" and the hymn itself sets us free. "For I will call upon the Lord to praise Him, and I will be safe from all mine enemies." For a hymn is a song of praise. Call on God to "praise" Him, not to find fault with Him....

5. If haply any one asks, what person is speaking in this Psalm? I would say briefly, "It is Christ." But as ye know, brethren, and as we must say frequently, Christ sometimes speaks in His own Person, in the Person of our Head. For He Himself is "the Saviour of the Body." He is our Head; the Son of God, who was born of the Virgin, suffered for us, "rose again for our justification," sitteth "at the right hand of God," to "make intercession for us:" who is also to recompense to the evil and to the good, in the judgment, all the evil and the good that they have done. He deigned to be come our Head; to become "the Head of the Body," by taking of us that flesh in which He should die for us; that flesh which He also raised up again for our sakes, that in that flesh He might place before us an instance of the resurrection; that we might learn to hope for that of which we heretofore despaired, and might henceforth have our feet upon the rock, and might walk in Christ. He then sometimes speaks in the name of our Head; sometimes also He speaks of us who are His members. For both when He said, "I was an hungred, and ye gave Me meat," He spoke on behalf of His members, not of Himself: and when He said, "Saul, Saul, why persecutest thou Me?" the Head was crying on behalf of its members: and yet He did not say, "Why dost thou persecute My members?" but, "Why persecutest thou Me?" If He suffers in us, then shall we also be crowned in Him. Such is the love of Christ. What is there can be compared to this? This is the thing on account of which "He hath put a hymn in our mouth," and this He speaks on behalf of His members.

6. "The just shall see, and shall fear, and shall trust in the Lord." "The just shall see." Who are the just? The faithful; because it is "by faith that the just shall live." For there is in the Church this order, some go before, others follow; and those who go before make themselves "an example" to those who follow; and those who follow imitate those who go before. But do those then follow no one, who exhibit themselves as an ensample to them that come after? If they follow no one at all, they will fall into error. These persons then must themselves also follow some one, that is, Christ Himself...."The just," therefore, "shall see, and shall fear." They see a narrow way on the one hand; on the other side, "a broad road:" on this side they see few, on the other many. But thou art a just man; count them not, but weigh them; bring "a just balance," not a "deceitful" one: because thou art called just. "The just shall see, and fear," applies to thee. Count not therefore the multitudes of men that are filling the "broad ways," that are to fill the circus tomorrow; celebrating with shouts the City's Anniversary, while they defile the City itself by evil living. Look not at them; they are many in number; and who can count them? But there are a few travelling along the narrow road. Bring forth the balance, I say. Weigh them; see what a quantity of chaff you lift up on the one side, against a few grains of corn on the other. Let this be done by "the just," the "believers," who are to follow. And what shall they who precede do? Let them not be proud, let them not "exalt themselves;" let them not deceive those who follow them. How may they deceive those who follow them? By promising them salvation in themselves. What then ought those who follow to do? "The just shall see, and fear: and shall trust in the Lord;" not in those who go before them. But indeed they fix their eyes on those who go before them, and follow and imitate them; but they do so, because they consider from Whom they have received the grace to go before them; and because they trust in Him. Although therefore they make these their models, they place their trust in Him from whom the others have received the grace whereby they are such as they are. "The just shall see it, and fear, and shall trust in the Lord." Just as in another Psalm, "I lift up mine eyes unto the hills," we understand by hills, all distinguished and great spiritual persons in the Church; great in solidity, not by swollen inflation. By these it is that all Scripture hath been dispensed unto us; they are the Prophets, they are the Evangelists; they are sound Doctors: to these "I lift up mine eyes, from whence shall come my help." And lest you should think of mere human help, he goes on to say, "My help cometh from the Lord, which made heaven and earth. The just shall see it, and fear, and shall trust in the Lord."...

7. "Blessed is that man that maketh the name of the Lord his trust, and hath not respected vanities or lying madnesses" (ver. 4). Behold the way by which thou wouldest fain have gone. Behold the "multitude that fill the Broad way." It is not without reason "that" road leads to the amphitheatre. It is not without reason it leads to Death. The "broad way" leads unto death, its breadth delights for time: its end is straitness to all eternity. Aye; but the multitudes murmur; the multitudes are rejoicing together; the multitudes are hastening along; the multitudes are flocking together! Do not thou imitate them; do not turn aside after them: they are "vanities, and lying madnesses." Let the Lord thy God be thy hope. Hope for nothing else from the Lord thy God; but let the Lord thy God Himself be thine hope. For many persons hope to obtain from God's hands riches, and many perishable and transitory honours; and, in short, anything else they hope to obtain at God's hands, except only God Himself. But do thou seek after thy God Himself: nay, indeed, despising all things else, make thy way unto Him! Forget other things, remember Him. Leave other things behind, and "press forward" unto Him. Surely it is He Himself, who set thee right, when turned away from the right path; who, now that thou art set in the right path, guides thee aright, who guides thee to thy destination. Let Him then be thy hope, who both guides thee, and guides thee to thy destination. Whither does worldly covetousness lead thee? And to what point does it conduct thee at the last? Thou didst at first desire a farm; then thou wouldest possess an estate; thou wouldest shut out thy neighbours; having shut them out, thou didst set thy heart on the possessions of other neighbours; and didst extend thy covetous desires till thou hadst reached the shore: arriving at the shore, thou covetest the islands: having made the earth thine own, thou wouldest haply seize upon heaven. Leave thou all thy loves. He who made heaven and earth is more beautiful than all.

8. "Blessed is the man that maketh the name of the Lord his hope, and who hath not regarded vanities and lying madnesses." For whence is it that "madness" is called "lying"? Insanity is a lying thing, even as it is sanity that sees the Truth. For what thou seest as good things, thou art deceived; thou art not in thy sound senses: a violent fever has driven thee to frenzy: that which thou art in love with is not a reality. Thou applaudest the charioteer; thou cheerest the charioteer; thou art madly in love with the charioteer. It is "vanity;" it is "a lying madness." "It is not'" (he cries). "Nothing can be better; nothing more delightful." What can I do for one in a state of high fever? Pray ye for such persons, if you have any feelings of compassion in you. For the physician himself also in a desperate case generally turns to those in the house, who stand around weeping; who are hanging on his lips to hear his opinion of the patient who is sick and in danger. The physician stands in a state of doubt: he sees not any good to promise; he fears to pronounce evil, lest he should excite alarm. He devises a thoroughly modest sentence: "The good God can do all things. Pray ye for him." Which then of these madmen shall I check? Which of them will listen to me? Which of them would not call us miserable? Because they suppose us to have lost great and various pleasures, of which they are madly fond, in that we are not as madly in love with them as they are: and they do not see that they are "lying" pleasures...."And hath not respected vanities, and lying madnesses." "Such a one has won," he cries; "he harnessed such and such a horse," he proclaims aloud. He would fain be a kind of diviner; he aspires to the honours of divination by abandoning the fountain of Divinity; and he frequently pronounces an opinion, and is frequently mistaken. Why is this? Even because they are "lying madnesses." But why is it that what they say sometimes comes true? That they may lead astray the foolish ones; that by loving the semblance of truth there, they may fall into the snare of falsehood: let them be left behind, let them be "given over," let them be "cut off." If they were members of us, they must be mortified. "Mortify," he says, "your members which are upon the earth." Let our God be our hope. He who made all things, is better than all! He who made what is beautiful, is more beautiful than all that is such. He who made whatever is mighty, is Himself mightier. He who made whatever is great, is Himself greater. He will be unto you everything that you love. Learn in the creature to love the Creator; and in the work Him who made it. Let not that which has been made by Him detain thine affections, so that thou shouldest lose Him by whom thou thyself wert made also. "Blessed," then, "is the man that maketh the Name of the Lord his trust, and hath not respected vanities and lying madnesses."...

9. We will give him other sights in exchange for such sights as these. And what sights shall we present to the Christian, whom we would fain divert from those sights? I thank the Lord our God; He in the following verse of the Psalm hath shown us what sights we ought to present and offer to spectators who would fain have sights to see? Let us now suppose him to be weaned from the circus, the theatre, the amphitheatre; let him be looking after, let him by all means be looking after, some sight to see; we do not leave him without a spectacle. What then shall we give in exchange for those? Hear what follows.

"Many, O Lord my God, are the wonderful works which Thou hast made" (ver. 5). He used to gaze at the "wonderful works" of man; let him now contemplate the wonderful works of God. "Many are the wonderful works" that God "has made." Why are they become vile in his eyes? He praises the charioteer guiding four horses; running all of them without fault and without stumbling. Perhaps the Lord has not made such "wonderful works" in things spiritual. Let him control lust, let him control cowardice, let him control injustice, let him control imprudence, I mean, the passions which falling into excess produce those vices; let him control these and bring them into subjection, and let him hold the reins, and not suffer himself to be carried away; let him guide them the way he himself would have them go; let him not be forced away whither he would not. He used to applaud the charioteer, he himself shall be applauded for his own charioteering; he used to call out that the charioteer should be invested with a dress of honour; he shall himself be clothed with immortality. These are the spectacles, these the sights that God exhibits to us. He cries out of heaven, "My eyes are upon you. Strive, and I will' assist you; triumph, and I will crown you."

"And in Thy thought there is none that is like unto Thee." Now then look at the actor! For the man hath by dint of great pains learnt to walk upon a rope; and hanging there he holds thee hanging in suspense. Turn to Him who exhibits spectacles far more wonderful. This man hath learned to walk upon the rope; but hath he caused another to walk on the sea? Forget now thy theatre; behold our Peter; not a walker on the rope, but, so to speak, a walker on the sea. And do thou also walk on other waters (though not on those on which Peter walked, to symbolize a certain truth), for this world is a sea. It hath a deleterious bitterness; it hath the waves of tribulations, the tempests of temptations; it hath men in it who, like fish, delight in their own ruin, and prey upon each other; walk thou here, set thou thy foot on this. Thou wouldest see sights; be thyself a "spectacle." That thy spirit may not sink, look on Him who goes before thee, and says, "We have been made a spectacle unto this world, and unto angels, and unto men." Tread thou on the waters; suffer not thyself to be drowned in the sea. Thou wilt not go there, thou wilt not "tread it under foot," unless it be His bidding, who was Himself the first to walk upon the sea. For it was thus that Peter spoke. "If Thou art, bid me come unto Thee on the waters." And because "He was," He heard him when praying; He granted his wish to him when expressing his desire; He raised him up when sinking. These are the "wonderful works" that the "Lord hath made." Look on them; let faith be the eye of him who would behold them. And do thou also likewise; for although the winds alarm thee, though the waves rage against thee, and though human frailty may have inspired thee with some doubt of thy salvation, thou hast it in thy power to "cry out," thou mayest say "Lord, I perish." He who bids thee walk there, suffers thee not to perish. For in that thou now walkest "on the Rock," thou fearest not even on the sea! If thou art without "the Rock," thou must sink in the sea; for the Rock on which thou must walk is such an one as is not sunk in the sea,

10. Observe then the "wonderful works" of God. "I have declared, and have spoken; they are multiplied beyond number." There is "a number," there are some over and above the number. There is a fixed number that belongs to that heavenly Jerusalem. For "the Lord knoweth them that are His;" the Christians that fear Him, the Christians that believe, the Christians that keep the commandments, that walk in God's ways, that keep themselves from sins; that if they fall confess: they belong to "the number." But are they the only ones? There are also some "beyond the number." For even if they be but a few (a few in comparison of the numbers of the larger majority), with how great numbers are our Churches filled, crowded up to the very walls; to what a degree do they annoy each other by the pressure, and almost choke each other by their overflowing numbers. Again, out of these very same persons, when there is a public spectacle, there are numbers flocking to the amphitheatre; these are over and above "the number." But it is for this reason that we say this, that they may be in "the number." Not being present, they do not hear this from us; but when ye have gone from hence, let them hear it from you. "I have declared," he says, "and have spoken." It is Christ who speaks. "He hath declared it," in His own Person, as our Head. He hath Himself declared it by His members. He Himself hath sent those who should "declare" it; He Himself hath sent the Apostles. "Their sound is gone out into all lands, and their words unto the ends of the world." How great the number of believers that are gathered together; how great the multitudes that flock together; many of them truly converted, many but in appearance: and those who are truly converted are the minority; those who are so but in appearance are the majority: because "they are multiplied beyond the number."

11....These are the "wonderful works" of God; these are the "thoughts" of God, to which "no man's thoughts are like;" that the lover of sight-seeing may be weaned from curiosity: and with us may seek after those more excellent, those more profitable things, in which, when he shall have attained unto them, he will rejoice....

12. "Sacrifice and offering Thou didst not desire" (ver. 6), saith the Psalm to God. For the men of old time, when as yet the true Sacrifice, which is known to the faithful, was foreshown in figures, used to celebrate rites that were figures of the reality that was to be hereafter; many of them understanding their meaning; but more of them in ignorance of it. For the Prophets and the holy Patriarchs understood what they were celebrating; but the rest of the "stiff-necked people" were so carnal, that what was done by them was but to symbolize the things that were to come afterwards; and it came to pass, when that first sacrifice was abolished; when the burnt-offerings of "rams, of goats, and of calves," and of other victims, had been abolished, "God did not desire them." Why did God not desire them? And why did He at the first desire them? Because all those things were, as it were, the words of a person making a promise; and the expressions conveying a promise, when the thing that they promise is come, are no longer uttered....Those sacrifices then, as being but expressions of a promise, have been abrogated. What is that which has been given as its fulfilment? That "Body;" which ye know; which ye do not all of you know; which, of you who do know it, I pray God all may not know it unto condemnation. Observe the time when it was said; for the person is Christ our Lord, speaking at one time for His members, at another in His own person. "Sacrifice and offering," said He, "Thou didst not desire." What then? Are we left at this present time without a sacrifice? God forbid!

"But a Body hast Thou perfected for me." It was for this reason that Thou didst not desire the others; that Thou mightest "perfect" this; before Thou "perfectedst" this, Thou didst desire the others. The fulfilment of the promise has done away with the words that express the promise. For if they still hold out a promise, that which was promised is not yet fulfilled. This was promised by certain signs; the signs that convey the promise are done away; because the Substance that was promised is come. We are in this "Body." We are partakers of this "Body." We know that which we ourselves receive; and ye who know it not yet, will know it bye and bye; and when ye come to know it, I pray ye may not receive it unto condemnation. "For he that eateth and drinketh unworthily, eateth and drinketh damnation unto himself." "A Body" hath been "perfected" for us; let us be made perfect in the Body.

13. "Burnt-offerings also for sin hast Thou not required." "Then said I, Lo, I come!" (ver. 7). It is time that what "was promised should come;" because the signs, by means of which they were promised, have been put away. And indeed, Brethren, observe these put away; those fulfilled. Let the Jewish nation at this time show me their priest, if they can! Where are their sacrifices? They are brought to an end; they are put away now. Should we at that time have rejected them? We do reject them now; because, if you chose to celebrate them now, it were unseasonable; unfitting at the time; incongruous. You are still making promises; I have already received! There has remained to them a certain thing for them to celebrate; that they might not remain altogether without a sign....In such a case then are they; like Cain with his mark. The sacrifices, however, which used to be performed there, have been put away; and that which remained unto them for a sign like that of Cain, hath by this time been fulfilled; and they know it not. They slay the Lamb; they eat the unleavened bread. "Christ has been sacrificed for us, as our Passover." Lo, in the sacrifice of Christ, I recognise the Lamb that was slain! What of the unleavened bread? "Therefore," says he, "let us keep the feast; not with old leaven, neither with the leaven of wickedness" (he shows what is meant by "old;" it is "stale" flour; it is sour), "but in the unleavened bread of sincerity and truth." They have continued in the shade; they cannot abide the Sun of Glory. We are already in the light of day. We have "the Body" of Christ, we have the Blood of Christ. If we have a new life, let us "sing a new song, even a hymn unto our God." "Burnt offerings for sin Thou didst not desire. Then said I, Lo, I come!"

14. "In the head of the Book it is written of me, that I should fulfil Thy will: O my God, I am willing, and Thy Law is within my heart" (ver. 8). Behold! He turns His regards to His members. Behold! He hath Himself "fulfilled the will" of the Father. But in what "beginning of a Book" is it written of Him? Perhaps in the beginning of this Book of Psalms. For why should we seek far for it, or examine into other books for it? Behold! It is written in the beginning of this Book of Psalms! "His will is in the Law of the Lord;" that is, "O my God, I am willing,' and Thy Law is within my heart;'" that is the same as, "And in His Law doth he meditate day and night."

15. "I have well declared Thy righteousness in the great congregation" (ver. 9). He now addresses His members. He is exhorting them to do what He has already done. He has "declared;" let us declare also. He has suffered; let us "suffer with Him." He has been glorified; we shall be "glorified with Him." "I have declared Thy righteousness in the great congregation." How great an one is that? In all the world. How great is it? Even among all nations. Why among all nations? Because He is "the Seed of Abraham, in whom all nations shall be blessed." Why among all nations? "Because their sound hath gone forth into all lands." "Lo! I will not refrain my lips, O Lord, and that Thou knowest." My lips speak; I will not "refrain" them from speaking. My lips indeed sound audibly in the ears of men; but "Thou knowest" mine heart. "I will not refrain my lips, O Lord; that Thou knowest." It is one thing that man heareth; another that God "knoweth." That the "declaring" of it should not be confined to the lips alone, and that it might not be said of us, "Whatsoever things they say unto you, do; but do not after their works;" or lest it should be said to the people, "praising God with their lips, but not with their heart," "This people honoureth Me with their lips, but their heart is far from Me;" do thou make audible confession with thy lips; draw nigh with thine heart also. "For with the heart man believeth unto righteousness; but with the mouth confession is made unto salvation." In case like unto which that thief was found, who, hanging on the Cross with the Lord, did on the Cross acknowledge the Lord. Others had refused to acknowledge Him while working miracles; this man acknowledged Him when hanging on the Cross. That thief had every other member pierced through; his hands were fastened by the nails; his feet were pierced also; his whole body was fastened to the tree; the body was not disengaged in its other members; the heart and the tongue were disengaged; "with the heart" he "believed; with the tongue" he made "confession." "Remember me, O Lord," he said, "when Thou comest into Thy kingdom." He hoped for the coming of his salvation at a time far remote; he was content to receive it after a long delay; his hope rested on an object far remote. The day, however, was not postponed! The answer was, "This day shalt thou be with Me in Paradise." Paradise hath happy trees! This day hast thou been with Me on "the Tree" of the Cross. This day shalt thou be with Me on "the Tree" of Salvation....

16. "I have not hid my righteousness within my heart" (ver. 10). What is meant by "my righteousness"? My faith. For, "the just shall live by faith." As suppose the persecutor under threat of punishment, as they were once allowed to do, puts you to the question, "What art thou? Pagan or Christian?" "A Christian." That is his "righteousness." He believeth; he "lives by faith." He doth not "hide his righteousness within his heart." He has not said in his heart, "I do indeed believe in Christ; but I will not tell what I believe to this persecutor, who is raging against me, and threatening me. My God knoweth that inwardly, within my heart, I do believe. He knoweth that I renounce Him not." Lo! you say that you have this inwardly within your heart! What have you upon your lips? "I am not a Christian." Your lips bear witness against your heart. "I have not hid my righteousness within my heart."...

17. "I have declared Thy Truth and Thy Salvation." I have declared Thy Christ. This is the meaning of, "I have declared Thy Truth and Thy Salvation." How is "Thy Truth" Christ? "I am the Truth." How is Christ "His Salvation"? Simeon recognised the infant in His Mother's hands in the Temple, and said, "For mine eyes have seen Thy Salvation." The old man recognised the little child; the old man having himself "become a little child" in that infant, having been renewed by faith. For he had received an oracle from God; and it said this, "The Lord had said unto him, that he was not to depart out of this life, until he had seen the "Salvation of God." This "Salvation of God" it is a good thing to have shown unto men; but let them cry, "Show us Thy mercy, O Lord, and grant us Thy Salvation."...