25. "Judge me, O Lord, according to My righteousness" (ver. 24); that is, attend to My cause. Not according to My punishment, but "according to My righteousness, O Lord, My God," that is, according to this judge Thou Me. "And let them not rejoice over Me;" that is, Mine enemies.
26. "Let them not say in their heart, Aha, aha, so would we have it" (ver. 25); that is, We have done what we could, [806] we have slain him, we have taken him away. "Let them not say:" show them that they have done nothing. "Let them not say, We have swallowed him up." Whence say those Martyrs, "If the Lord had not been on our side, then they had swallowed us up quick." [807] What is, "had swallowed us up"? Had passed into their own body. For that thou swallowest up, which thou passest into thy own body. The world would swallow thee up; swallow thou the world, pass it into thy own body: kill and eat. As it was said to Peter, "Kill and eat;" [808] do thou kill in them what they are, make them what thou art. But if they on the other hand persuade thee to ungodliness, thou art swallowed up by them. Not when they persecute thee art thou swallowed up by them, but when they persuade thee to be what they are. "Let them not say, We have swallowed him up." Do thou swallow up the body of Pagans. Why the body of Pagans? It would swallow thee up. Do thou to it, what it would to thee. Therefore perhaps that calf, being ground to powder, was cast into the water and given to the children of Israel to drink, [809] that so the body of ungodliness might be swallowed up by Israel. "Let them be ashamed and brought to confusion together that rejoice at mine hurt: let them be clothed with shame and dishonour" (ver. 26); so that we may swallow up them ashamed and brought to confusion. "Who speak evil against me:" let them be ashamed, let them be brought to confusion.
27. What sayest thou now, the Head with the Members? "Let them shout for joy and be glad that favour My righteous cause:" who cleave to My Body. Yea, let them say "continually, Let the Lord be magnified, which hath pleasure in the prosperity of His servant" (ver. 27). "And my tongue shall speak of Thy righteousness, and of Thy praise all the day long" (ver. 28). And whose tongue endureth to speak the praise of God all the day long? See now I have made a discourse something longer; ye are wearied. Who endureth to praise God all the day long? I will suggest a remedy, whereby thou mayest praise God all the day long if thou wilt. Whatever thou dost, do well, and thou hast praised God. When thou singest an hymn, thou praisest God, but what doth thy tongue, unless thy heart also praise Him? Hast thou ceased from singing hymns, and departed, that thou mayest refresh thyself? Be not drunken, and thou hast praised God. Dost thou go away to sleep? Rise not to do evil, and thou hast praised God. Dost thou transact business? Do no wrong, and thou hast praised God. Dost thou till thy field? Raise not strife, and thou hast praised God. In the innocency of thy works prepare thyself to praise God all the day long.
[741] Lat. XXXIV. Delivered upon the occasion of some Council. [He begins by addressing his "fellow-bishops."--C.]
[742] Luke vii. 14.
[743] Rom. viii. 31.
[744] Ps. v. 12.
[745] Eph. vi. 16, 17.
[746] Eph. vi. 12.
[747] 1 John v. 19. [Gr. "in the Wicked One."--C.]
[748] Ps. cxlii. 4.
[749] "Who is," etc. Most mss. read, "That is, who asks, Who is that who is crucified? There is no one that saith, It is haply He," etc.
[750] Ps. xxii. 16-18.
[751] Matt. xvi. 22, 23.
[752] Ps. i. 4.
[753] Prov. v. 22.
[754] Matt. vii. 7.
[755] Tribunatus.
[756] Comitivas. [Part Second begins with ver. 11.--C.]
[757] Luke ii. 30.
[758] Ps. cxix. 85.
[759] Ps. cxv. 5, 6.
[760] Ps. xxxiv. 20.
[761] Rom. i. 17. [P. 78, supra.--C.]
[762] Rom. iv. 5.
[763] Rom. x. 10.
[764] Luke xxiii. 43.
[765] John xix. 33.
[766] Matt. xii. 29.
[767] Ps. lxxii. 12.
[768] Ps. xix. 14.
[769] Matt. xxvi. 65.
[770] Matt. xxi. 19.
[771] Rom. ii. 21, 22.
[772] Rom. viii. 3.
[773] Lat. de cilicio; i.e., sackcloth made of goats' hair. [Acts xvii. 3 and xxi. 39.--C.] Compare Matt. xxv. 32, 33.
[774] Rom. v. 12.
[775] ["All, without one exception, were dead in sins." See (City of God, book xx. cap. 6) vol. ii. p. 425, supra. Mary is not excepted by any of the Fathers; and the Latin Fathers, the last of whom is St. Bernard, unanimously ascribe to Christ the only immaculate conception.--C.]
[776] John xviii. 4, 6.
[777] Mark xi. 13.
[778] John iv. 7.
[779] John xix. 28. [On assimilation, compare p. 86, n. 2.--C.]
[780] Susanna i. 35, 44.
[781] Matt. xiv. 23.
[782] Luke vi. 12.
[783] Matt. xxvi. 36; Mark xiv. 35; Luke xxii. 41.
[784] [A significant hint of the improvised character of many of the saint's expositions.--C.]
[785] 2 Cor. v. 19.
[786] John xiv. 10.
[787] Acts xvii. 28.
[788] Matt. xvi. 16-23.
[789] Ps. xxxii. 22. [See p. 70, supra.]
[790] E.V. "But in mine adversity they rejoiced and gathered themselves together."
[791] Matt. v. 5.
[792] E.V. "Yea, the abjects gathered themselves together against me, and I knew it not."
[793] E.V. "They did tear Me and ceased not:" 16. "With hypocritical mockers in feasts, they gnashed upon Me with their teeth." The words here omitted are mentioned on Ps. lvii.--Ben.
[794] Luke xviii. 3.
[795] Latin, "in populo gravi."
[796] [The recitation of the Creed, perhaps; but in the ancient Church the confession of sin, also, was public. Bingham, b. xviii. cap. 3.--C.]
[797] Matt. xxii. 16-18.
[798] Luke xxiii. 21.
[799] Matt. xxvi. 68.
[800] Matt. xxvii. 42; Luke xxiii. 35.
[801] John xix. 7.
[802] Isa. xlii. 14, Sept.
[803] Ps. l. 21.
[804] Matt. v. 10.
[805] Ps. ci. 5.
[806] Al. "We have done it, we have prevailed" (potuimus).
[807] Ps. cxxiv. 1-3.
[808] Acts x. 13.
[809] Exod. xxxii. 20.
Psalm XXXVI. [810]
1. ..."The ungodly hath said in himself that he will sin: there is no fear of God before his eyes" (ver. 1). Not of one man, but of a race of ungodly men he speaketh, who fight against their own selves, by not understanding, that so they may live well; not because they cannot, but because they will not. For it is one thing, when one endeavours to understand some thing, and through infirmity of flesh cannot; as saith the Scripture [811] in a certain place, "For the corruptible body presseth down the soul, and the earthly tabernacle weigheth down the mind that museth upon many things;" but another when the human heart acts mischievously against itself, so that what it could understand, if it had but good will thereto, it understandeth not, not because it is difficult, but because the will is contrary. But so it is when men love their own sins, and hate God's Commandments. For the Word of God is thy adversary, if thou be a friend to thy ungodliness; but if thou art an adversary to thy ungodliness, the Word of God is thy friend, as well as the adversary of thy ungodliness....
2. "For he hath wrought deceitfully in His sight" (ver. 2). In whose sight? In His, whose fear was not before the eyes of him that did work deceitfully. "To find out his iniquity, and hate it." He wrought so as not to find it. For there are men who as it were endeavour to seek out their iniquity, and fear to find it; because if they should find it, it is said to them, Depart from it: this thou didst before thou knewest; thou didst iniquity being in ignorance; God giveth pardon: now thou hast discovered it, forsake it, that to thy ignorance pardon may easily be given; and that with a clear face thou mayest say to God, "Remember not the sins of my youth, and of my ignorance." [812] Thus he seeketh it, thus he feareth lest he find it; for he seeketh it deceitfully. When saith a man, I knew not that it was sin? When he hath seen that it is sin, and ceaseth to do the sin, which he did only because he was ignorant: such an one in truth would know his sin, to find it out, and hate it. But now many "work deceitfully to find out their iniquity:" they work not from their heart to find it out and hate it. But because in the very search after iniquity, there is deceit, in the finding it there will be defence of it. For when one hath found his iniquity, lo now it is manifest to him that it is iniquity. Do it not, thou sayest. And he who wrought deceitfully to find it out, now he hath found, hateth it not; for what saith he? How many do this! Who is there that doth it not? And will God destroy them all? Or at least he saith this: if God would not these things to be done, would men live who commit the same? Seest thou that thou didst work deceitfully to find out thy iniquity? For if not deceitfully but sincerely thou hadst wrought, thou wouldest now have found it out, and hated it; now thou hast found it out, and thou defendest it; therefore thou didst work deceitfully, when thou soughtest it.
3. "The words of his mouth are iniquity and deceit: he would not understand, that he might do good" (ver. 3). Ye see that he attributeth that to the will: for there are men who would understand and cannot, and there are men who would not understand, and therefore understand not. "He would not understand, that he might do good."
4. "He hath meditated iniquity on his bed." What said He, "On his bed?" (ver. 4). "The ungodly hath said in himself, that he will sin:" what above he said, in himself, that here he said, "On his bed." Our bed is our heart: there we suffer the tossing of an evil conscience; and there we rest when our conscience is good. Whoso loveth the bed of his heart, let him do some good therein. There is our bed, where the Lord Jesus Christ commands us to pray. "Enter into thy chamber, and shut thy door." [813] What is, "Shut thy door?" Expect not from God such things as are without, but such as are within; "and thy Father which seeth in secret, shall reward thee openly." Who is he that shutteth not the door? He who asketh much from God such things, and in such wise directeth all his prayers, that he may receive the goods that are of this world. Thy door is open, the multitude seeth when thou prayest. What is it to shut thy door? To ask that of God, which God alone knoweth how He giveth. What is that for which thou prayest, when thou hast shut the door? What "eye hath not seen, nor ear heard, or hath entered into the heart of man." [814] And haply it hath not entered into thy very bed, that is, into thy heart. But God knoweth what He will give: but when shall it be? When the Lord shall be revealed, when the Judge shall appear....
5. "He hath set himself in every way that is not good." What is, "he hath set himself"? He hath sinned perseveringly. Whence also of a certain pious and good man it is said, "He hath not stood in the way of sinners." [815] As this "hath not stood," so that "hath set himself." "But wickedness hath he not hated." There is the end, there the fruit: if a man cannot but have wickedness, let him at least hate it. For when thou hatest it, it scarcely occurs to thee to do any wickedness. For sin is in our mortal body, but what saith the Apostle? "Let not sin reign in your mortal body, that ye should obey it in the lusts thereof." [816] When beginneth it not to be therein? When that shall be fulfilled in us which he saith, "When this corruptible shall have put on incorruption, and this mortal shall have put on immortality." [817] Before this come to pass, there is a delighting in sin in the body, but greater is the delighting and the pleasure in the Word of Wisdom, in the Commandment of God. Overcome sin and the lust thereof. Sin and iniquity do thou hate, that thou mayest join thyself to God, who hateth it as well as thou. Now being joined in mind unto the Law of God, in mind thou servest the Law of God. And if in the flesh thou therefore servest [818] the law of sin, [819] because there are in thee certain carnal delightings, then will there be none when thou shalt no longer fight. It is one thing not to fight, and to be in true and lasting peace; another to fight and overcome; another to fight and to be overcome; another not to fight at all, but to be carried away....