Psalm L.
Psalm L.
1. How much availeth the Word of God to us for the correction of our life, both regarding His rewards to be expected, and His punishments to be feared, let each one measure in himself; and let him put his conscience without deceit before His eyes, and not flatter himself in a danger so great: for ye see that even our Lord God Himself doth flatter no one: though He comforteth us by promising His blessings, and by strengthening our hope; yet them that live ill and despise His word He assuredly spareth not. Let each one examine himself, while it is time, and let him see where he is, and either persevere in good, or be changed from evil. For as he saith in this Psalm, not any man whatever nor any angel whatever, but, "The Lord, the God of gods, hath spoken" (ver. 1). But in speaking, He hath done what? "He hath called the earth from the rising of the sun unto the going down." He that "hath called the world from the rising of the sun unto the going down," is Our Lord and Saviour Jesus Christ, "the Word made Flesh," in order that He might dwell in us. Our Lord Jesus Christ then is the "God of gods;" because by Himself were all things made, and without Himself was nothing made. The Word of God, if He is God, is truly the God of gods; but whether He be God the Gospel answereth, "In the beginning was the Word, and the Word was with God, and the Word was God." And if all things were made by Himself, as He saith in the sequel, then if any were made gods, by Himself were they made. For the one God was not made, and He is Himself alone truly God. But Himself the only God, Father and Son and Holy Ghost, is one God.
2. But then who are those gods, or where are they, of whom God is the true God? Another Psalm saith, "God hath stood in the synagogue of gods, but in the midst He judgeth gods." As yet we know not whether perchance any gods be congregated in heaven, and in their congregation, for this is "in the synagogue," God hath stood to judge. See in the same Psalm those to whom he saith, "I have said, Ye are gods, and children of the Highest all; but ye shall die like men, and fall like one of the princes." It is evident then, that He hath called men gods, that are deified of His Grace, not born of His Substance. For He doth justify, who is just through His own self, and not of another; and He doth deify who is God through Himself, not by the partaking of another. But He that justifieth doth Himself deify, in that by justifying He doth make sons of God. "For He hath given them power to become the sons of God." If we have been made sons of God, we have also been made gods: but this is the effect of Grace adopting, not of nature generating. For the only Son of God, God, and one God with the Father, Our Lord and Saviour Jesus Christ, was in the beginning the Word, and the Word with God, the Word God. The rest that are made gods, are made by His own Grace, are not born of His Substance, that they should be the same as He, but that by favour they should come to Him, and be fellow-heirs with Christ. For so great is the love in Him the Heir, that He hath willed to have fellow-heirs. What covetous man would will this, to have fellow-heirs? But even one that is found so to will, will share with them the inheritance, the sharer having less himself, than if he had possessed alone: but the inheritance wherein we are fellow-heirs of Christ, is not lessened by multitude of possessors, nor is it made narrower by the number of fellow-heirs: but is as great for many as it is for few, as great for individuals as for all. "See," saith the Apostle, "what love God hath bestowed upon us, that we should be called, and be, the sons of God." And in another place, "Dearly beloved, we are the sons of God, and it doth not yet appear what we shall be." We are therefore in hope, not yet in substance. "But we know," he saith, "that when He shall have appeared, we shall be like Him, for we shall see Him as He is." The Only Son is like Him by birth, we like by seeing. For we are not like in such sort as He, who is the same as He is by whom He was begotten: for we are like, not equal: He, because equal, is therefore like. We have heard who are the gods that being made are justified, because they are called the sons of God: and who are the gods that are not Gods, to whom the God of gods is terrible? For another Psalm saith, "He is terrible over all gods." And as if thou shouldest enquire, what gods? He saith, "For all the gods of the nations are devils." To the gods of the nations, to the devils, terrible: to the gods made by Himself, to sons, lovely. Furthermore, I find both of them confessing the Majesty of God, both the devils confessed Christ, and the faithful confessed Christ. "Thou art Christ, the Son of the living God," said Peter. "We know who Thou art, Thou art the Son of God," said the devils. A like confession I hear, but like love I find not; nay even here love, there fear. To whom therefore He is lovely, the same are sons; to whom He is terrible, are not sons; to whom He is lovely, the same He hath made gods; those to whom He is terrible He doth prove not to be gods. For these are made gods, those are reputed gods; these Truth maketh gods, those error doth so account.
3. "The God," therefore, "of gods, the Lord hath spoken" (ver. 1). Hath spoken many ways. By Angels He hath Himself spoken, by Prophets He hath Himself spoken, by His own mouth He hath Himself spoken, by His faithful He doth Himself speak, by our lowliness, when we say anything true, He doth Himself speak. See then, by speaking diversely, many ways, by many vessels, by many instruments, yet He doth Himself sound everywhere, by touching, moulding, inspiring: see what He hath done. For "He hath spoken, and hath called the world." What world? Africa, perhaps! for the sake of those that say, the Church of Christ is the portion of Donatus. Africa indeed alone He hath not called, but even Africa He hath not severed. For He that "hath called the world from the rising of the sun unto the going down," leaving out no parts that He hath not called, in His calling hath found Africa. Let it rejoice therefore in unity, not pride itself in division. We say well, that the voice of the God of gods hath come even into Africa, hath not stayed in Africa. For "He hath called the world from the rising of the sun unto the going down." There is no place where may lurk the conspiracies of heretics, they have no place wherein they may hide themselves under the shadow of falsehood; for "there is none that can hide himself from the heat thereof." He that hath called the world, hath called even the whole world: He that hath called the world, hath called as much as He hath formed. Why do false christs and false prophets rise up against me? why is it that they strive to ensnare me with captious words, saying, "Lo! here is Christ, Lo! He is there! " I hear not them that point out portions: the God of gods hath pointed out the whole: "He" that "hath called the world from the rising of the sun unto the going down," hath redeemed the whole; but hath condemned them that lay false claim to portions.
4. But we have heard the world called from the rising of the sun unto the going down: whence doth He begin to call, who hath called? This thing also hear ye: "Out of Sion is the semblance of His beauty" (ver. 2). Evidently the Psalm doth agree with the Gospel, which saith, "Throughout all nations, beginning at Jerusalem." Hear, "Throughout all nations:" He hath called the world from the rising of the sun unto the going down." Hear, "Beginning at Jerusalem:" "Out of Sion is the semblance of His beauty." Therefore, "He hath called the world from the rising of the sun unto the going down," agreeth with the words of the Lord, who saith," It behoved Christ to suffer, and to rise from the dead the third day; and that repentance and remission of sins should be preached in His Name throughout all nations." For all nations are from the rising of the sun unto the going down. But that, "Out of Sion is the semblance of His beauty," that thence beginneth the beauty of His Gospel, that thence He began to be preached, being "beautiful in form beyond the sons of men," agreeth with the words of the Lord, who saith, "Beginning at Jerusalem." New things are in tune with old, old things with new: the two Seraphim say to one another," Holy, holy, holy, Lord God of Sabaoth." The two Testaments are both in tune, and the two Testaments have one voice: let the voice of the Testaments in tune be heard, not that of pretenders disinherited. This thing then hath the God of gods done, "He hath called the world from the rising of the sun unto the going down, His semblance going before out of Sion." For in that place were His disciples, who received the Holy Ghost sent from heaven on the fiftieth day after His resurrection. Thence the Gospel, thence the preaching, thence the whole world filled, and that in the Grace of Faith.
5. For when the Lord Himself had come, because He came to suffer, He came hidden: and though He was strong in Himself, He appeared in the flesh weak. For He must needs appear in order that He might not be perceived; be despised, in order that He might be slain. There was semblance of glory in divinity, but it lay concealed in flesh. "For if they had known, they would never have crucified the Lord of glory." So then He walked hidden among the Jews, among His enemies, doing marvels, suffering ills, until He was hanged on the tree, and the Jews seeing Him hanging both despised Him the more, and before the Cross wagging their heads they said, "If He be the Son of God, let Him come down from the Cross." Hidden then was the God of gods, and He gave forth words more out of compassion for us than out of His own majesty. For whence, unless assumed from us, were those words, "My God, My God, why hast Thou forsaken me? But when hath the Father forsaken the Son, or the Son the Father? Are not Father and Son one God? Whence then, "My God, My God, why hast Thou forsaken Me," save that in the Flesh of infirmity there was acknowledged the voice of a sinner? For as He took upon Him the likeness of the flesh of sin," why should He not take upon Him the voice of sin? Hidden then was the God of gods, both when He walked among men, and when He hungered, and when He thirsted, and when fatigued He sat, and when with wearied body He slept, and when taken, and when scourged, and when standing before the judge, and when He made answer to him in his pride, "Thou couldest have no power against Me, except it had been given thee from above;" and while led as a victim "before His shearer He opened not His mouth," and while crucified, and while buried, He was always hidden God of gods. What took place after He rose again? The disciples marvelled, and at first believed not, until they touched and handled. But flesh had risen, because flesh had been dead: Divinity which could not die, even still lay hid in the flesh of Him rising. Form could be seen, limbs held, scars handled: the Word by whom all things were made, who doth see? who doth hold? who doth handle? And yet "the Word was made flesh, and dwelled among us." And Thomas, that was holding Man, understood God as he was able. For when he had handled the scars, he cried out, "My Lord, and my God." Yet the Lord was showing that form, and that flesh, which they had seen upon the Cross, which had been laid in the sepulchre. He stayed with them forty days. ...But what was said to Thomas handling? "Because thou hast seen, thou hast believed; blessed are they that see not, and believe." We are foretold. That world called from the rising of the sun unto the going down seeth not, and believeth. Hidden then is the God of gods, both to those among whom He walked, and to those by whom He was crucified, and to those before whose eyes He rose, and to us who believe on Him in heaven sitting, whom we have not seen on earth walking. But even if we were to see, should we not see that which the Jews saw and crucified? It is more, that not seeing we believe Christ to be God, than that they seeing deemed Him only to be man. They in a word by thinking evil slew, we by believing well are made alive.
6. What then, brethren? This God of gods, both then hidden, and now hidden, shall He ever be hidden? Evidently not: hear what followeth: "God shall come manifest" (ver. 3). He that came hidden, shall come manifest. Hidden He came to be judged, manifest He shall come to judge: hidden He came that He might stand before a judge, manifest He shall come that He may be judge even of judges: "He shall come manifest, and shall not be silent." But why? Is He now silent? And whence are all the words that we say? whence those precepts? whence those warnings? whence that trumpet of terror? He is not silent, and is silent: is not silent from warning, is silent from avenging: is not silent from precept, is silent from judgment. For He suffereth sinners daily doing evil things, not caring for God, not in their conscience, not in heaven, not in earth: all these things escape Him not, and universally He doth admonish all; and whenever He chastiseth any on earth, it is admonition, not yet condemnation. He is silent then from judgment, He is hidden in heaven, as yet He intercedeth for us: He is long-suffering to sinners, not putting forth His wrath, but awaiting penitence. He saith in another place: "I have held my peace, shall I always hold my peace?" When then He shall not hold His peace, "God shall come manifest." What God? "Our God." And the God Himself, who is our God: for he is not God, who is not our God. For the gods of the nations are devils: the God of Christians is very God. Himself shall come, but "manifest," not still to be mocked, not still to be buffeted and scourged: He shall come, but "manifest," not still to be smitten with a reed upon the head, not still to be crucified, slain, buried: for all these things God being hidden hath willed to suffer. "He shall come manifest, and shall not be silent."
7. But that He shall come to judgment, the following words teach. "Fire shall go before Him." Do we fear? Be we changed, and we shall not fear. Let chaff fear the fire: what doth it to gold? What thou mayest do is now in thy power, so thou mayest not experience, for want of being corrected, that which is to come even against thy will. For if we might so bring it about, brethren, that the day of judgment should not come; I think that even then it were not for us to live ill. If the fire of the day of judgment were not to come, and over sinners there impended only separation from the face of God, in whatever affluence of delights they might be, not seeing Him by whom they were created, and separated from that sweetness of His ineffable countenance, in whatever eternity and impunity of sin, they ought to bemoan themselves. But what shall I say, or to whom shall I say? This is a punishment to lovers, not to despisers. They that have begun to feel in any degree the sweetness of wisdom and truth, know what I say, how great a punishment it is to be only separated from the face of God: but they that have not tasted that sweetness, if not yet they yearn for the face of God, let them fear even fire; let punishments terrify those, whom rewards win not. Of no value to thee is what God promiseth, tremble at what He threateneth. The sweetness of His presence shall come; thou art not changed, thou art not awakened, thou sighest not, thou longest not: thou embracest thy sins and the delights of thy flesh, thou art heaping stubble to thyself, the fire will come. "Fire shall burn in His presence." This fire will not be like thy hearth-fire, into which nevertheless, if thou art compelled to thrust thy hand, thou wilt do whatsoever he would have thee who doth threaten this alternative. If he say to thee, "write against the life of thy father, write against the lives of thy children, for if thou do not, I thrust thy hand into thy fire:" thou wilt do it in order that thy hand be not burned, in order that thy member be not burned for a time, though it is not to be ever in pain. Thine enemy threateneth then but so light an evil, and thou doest evil; God threateneth eternal evil, and doest thou not good? To do evil not even menaces should compel thee: from doing good not even menaces should deter thee. But by the menaces of God, by menaces of everlasting fire, thou art dissuaded from evil, invited to good. Wherefore doth it grieve thee, except because thou believest not? Let each one then examine his heart, and see what faith doth hold there. If we believe a judgment to come, brethren, let us live well. Now is time of mercy, then will be time of judgment. No one will say, "Call me back to my former years." Even then men will repent, but will repent in vain: now let there be repentance, while there is fruit of repentance; now let there be applied to the roots of the tree a basket of dung, sorrow of heart and tears; lest He come and pluck up by the roots. For when He shall have plucked up, then the fire is to be looked for. Now, even if the branches have been broken, they can again be grafted in; then, "every tree which bringeth not forth good fruit, shall be cut down, and shall be cast into the fire." "Fire shall burn in His presence."
8. "And a mighty tempest round about Him" (ver. 3). "A mighty tempest," in order to winnow so great a floor. In this tempest shall be that winnowing whereby from the saints shall be put away everything impure, from the faithful every unreality; from godly men and them that fear the Word of God, every scorner and every proud man. For now a sort of mixture doth lie there, from the rising of the sun unto the going down. Let us see then how He will do that is to come, what He will do with that tempest which "shall be a mighty tempest round about Him." Doubtless this tempest is to make a sort of separation. It is that separation which they waited not for, who brake the nets, before they came to land. But in this separation there is made a sort of distinction between good men and bad men. There be some that now follow Christ with lightened shoulders without the load of the world's cares, who have not heard in vain, "If thou wilt be perfect, go and sell all that thou hast, and give to the poor, and thou shall have treasure in heaven: and come, follow Me;" to which sort is said, "Ye shall sit upon twelve thrones, judging the twelve tribes of Israel." Some then shall be judging with the Lord: but others to be judged, but to be placed on the right hand. For that there will be certain judging with the Lord, we have most evident testimony, which I have but now quoted: "Ye shall sit upon twelve thrones, judging the twelve tribes of Israel." ...
9. But what the Lord did after His resurrection, signified what is to be to us after our resurrection, in that number of the kingdom of heaven, where shall be no bad man. ...Lastly, those seven thousand of whom reply was made to Elias, "I have left me seven thousand men that have not bowed knees before Baal," far exceed that number of fishes. Therefore the hundred and fifty-three fishes doth not alone express just such a number of saints, but Scripture doth express the whole number of saints and righteous men by so great a number for a particular reason; to wit, in order that in those hundred and fifty-three all may be understood that pertain to the resurrection to eternal life. For the Law hath ten commandments: but the Spirit of Grace, through which alone the Law is fulfilled, is called sevenfold. The number then must be examined, what mean ten and seven: ten in commandments, seven in the grace of the Holy Spirit: by which grace the commandments are fulfilled. Ten then and seven contain all that pertain to the resurrection, to the right hand, to the kingdom of heaven, to life eternal, that is, they that fulfil the Law by the Grace of the Spirit, not as it were by their own work or their own merit. But ten and seven, if thou countest from one unto seventeen, by adding all the numbers by steps, so that to one thou mayest add two, add three, add four, that they may become ten, by adding five that they may become fifteen, by adding six that they may become twenty-one, by adding seven that they may become twenty-eight, by adding eight that they may become thirty-six, by adding nine that they may become forty-five, by adding ten that they may become fifty-five, by adding eleven that they may become sixty-six, by adding twelve that they may become seventy-eight, by adding thirteen that they may become ninety-one, by adding fourteen that they may become one hundred and five, by adding fifteen that they may become one hundred and twenty, by adding sixteen that they may become one hundred and thirty-six, by adding seventeen, make up one hundred and fifty-three, thou wilt find a vast number of all saints to belong to this number of a few fishes. In like manner then as in five virgins, countless virgins; as in five brethren of him that was tormented in hell, thousands of the people of the Jews; as in the number of one hundred and fifty-three fishes, thousands of thousands of saints: so in twelve thrones, not twelve men, but great is the number of the perfect.
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