16. "My strength to Thee I will keep" (ver. 9). For those strong men have fallen for this reason; because their strength to Thee they have not kept: that is, they that upon me have risen up and rushed, on themselves have relied. But I "my strength to Thee will keep:" because if I withdraw, I fall; if I draw near, stronger I am made. For see, brethren, what there is in a human soul. It hath not of itself light, hath not of itself powers: but all that is fair in a soul, is virtue and wisdom: but it neither is wise for itself, nor strong for itself, nor itself is light to itself, nor itself is virtue to itself. There is a certain origin and fountain of virtue, there is a certain root of wisdom, there is a certain, so to speak, if this also must be said, region of unchangeable truth: from this the soul withdrawing is made dark, drawing near is made light. [2256] "Draw near to Him, and be made light:" because by withdrawing ye are made dark. Therefore, "my strength, I will keep to Thee:" not from Thee will I withdraw, not on myself will I rely. "My strength, to Thee I will keep: because, O God, my lifter up [2257] Thou art." For where was I, and where am I? Whence hast Thou taken me up? What iniquities of mine hast Thou remitted? Where was I lying? To what have I been raised up? I ought to have remembered these things: because in another Psalm is said, "For my father and my mother have forsaken me, but the Lord hath taken me unto Him." [2258]
17. "My God, the mercy of Him shall [2259] come before me" (ver. 10). Behold what is, "My strength, to Thee I will keep:" on myself I will in no ways at all rely. For what good thing have I brought, that thou shouldest have mercy on me, and shouldest justify me? What in me hast Thou found, save sins alone? Of Thine there is nothing else but the nature which Thou hast created: the other things are mine own evil things which Thou hast blotted out. I have not first risen up to Thee, but to awake me Thou hast come: for "His mercy shall come before me." Before that anything of good I shall do, "His mercy shall come before me." What answer here shall the unhappy Pelagius make? "My God hath shown to me among mine enemies" (ver. 11). How great mercy He hath put forth concerning me, among mine enemies He hath showed. Let one gathered compare himself with men forsaken, and one elect with men rejected: let the vessel of mercy compare itself with the vessels of wrath; and let it see how out of one lump God hath made one vessel unto honour, another unto dishonour.
"For so God, willing to show wrath, and to manifest His power, hath brought in, in much patience, the vessels of wrath, which have been perfected unto perdition." [2260] And wherefore this? "In order that He might make known His riches upon the vessels of mercy." If therefore vessels of wrath He hath brought in, wherein He might make known His riches upon the vessels of mercy, most rightly hath been said, "His mercy shall come before me: My God hath showed to me among mine enemies:" that is however great mercy He hath had concerning me, to me He hath showed it among these men concerning whom He hath not had mercy. For unless the debtor be in suspense, he is less grateful to him by whom the debt hath been forgiven. "My God hath showed to me among mine enemies."
18. But of the enemies themselves what? "Slay them not, lest sometime they forget Thy law." He is making request for his enemies, he is fulfilling the commandment....Slay not them of whom the sins Thou slayest. But what is it to be slain? To forget the law of the Lord. It is real death, to go into the pit of sin; this indeed may be also understood of the Jews. Why of the Jews, "Slay not them, lest sometime they forget Thy law"? Those very enemies of mine, that have slain me, do not Thou slay. Let the nation of the Jews remain: certes conquered it hath been by the Romans, certes effaced is the city of them, Jews are not admitted into their city, and yet Jews there are. For all those provinces by the Romans have been subjugated. Who now can distinguish the nations in the Roman empire the one from the other, inasmuch as all have become Romans and all are called Romans? The Jews nevertheless remain with a mark; nor in such sort conquered have they been, as that by the conquerors they have been swallowed up. Not without reason is there that Cain, on whom, when he had slain his brother, God set a mark in order that no one should slay him. [2261] This is the mark which the Jews have: they hold fast by the remnant of their law, they are circumcised, they keep Sabbaths, they sacrifice the Passover; they eat unleavened bread. These are therefore Jews, they have not been slain, they are necessary to believing nations. Why so? In order that He may show to us among our enemies His mercy. "My God hath shown to me in mine enemies." He showeth His mercy to the wild-olive grafted on branches that have been cut off because of pride. Behold where they lie, that were proud, behold where thou hast been grafted, that didst lie: and be not thou proud, lest thou shouldest deserve to be cut off.
19. "Scatter them abroad in Thy virtue" (ver. 11). Now this thing hath been done: throughout all nations there have been scattered abroad the Jews, witnesses of their own iniquity and our truth. They have themselves writings, out of which hath been prophesied Christ, and we hold Christ. And if sometime perchance any heathen man shall have doubted, when we have told him the prophecies of Christ, at the clearness whereof he is amazed, and wondering hath supposed that they were written by ourselves, then out of the copies of the Jews we prove, how this thing so long time before had been foretold. See after what sort by means of our enemies we confound other enemies. "Scatter them abroad in Thy virtue:" take away from them "virtue," take away from them their strength. "And bring them down, my protector, O Lord." "The transgressions of their mouth, the discourse of their lips: and let them be taken in their pride: and out of cursing and lying shall be declared consummations, in the anger of consummation, and they shall not be" (ver. 12). Obscure words these are, and I fear lest they be not well instilled....
[2217] Lat. LVIII. Delivered after the discovery of the error of Pelagius.
[2218] Sacramenti.
[2219] Matt. xxvii. 37.
[2220] John xix. 20.
[2221] John xix. 21.
[2222] 1 Tim. ii. 5.
[2223] 1 Cor. xii. 27.
[2224] Matt. xxvii. 66.
[2225] 1 Sam. xix. 11.
[2226] Matt. xxvii. 23.
[2227] Matt. xxvii. 25.
[2228] Acts vii. 58.
[2229] Ps. lxxi. 11.
[2230] Matt. xii. 29.
[2231] Perhaps "doth not that man."
[2232] Luke xii. 16.
[2233] Matt. ix. 11.
[2234] John vii. 45-49.
[2235] Oxf. mss. "and how far they were righteous and raging against one unrighteous" (et quam justi contra iniquum sævierint). The common reading is scarcely grammatical.
[2236] Gen. xxii. 12.
[2237] Matt. xxvi. 35-69.
[2238] Matt. xxiii. 37.
[2239] Isa. liv. 1.
[2240] "Hangings" some mss.
[2241] Isa. liv. 2.
[2242] Matt. xxv. 33.
[2243] Matt. iii. 12.
[2244] Matt. xxii. 9.
[2245] Isa. liv. 3.
[2246] 1 John iii. 4.
[2247] Ps. cxxx. 3.
[2248] Acts ix. 1.
[2249] 1 Tim. i. 13.
[2250] Acts ii. 38.
[2251] E.V. "strong city." Ps. xxxi. 21, lx. 9, cviii. 10.
[2252] Acts ix. 1, 20.
[2253] Eph. vi. 17.
[2254] Acts x. 13.
[2255] Isa. liii. 1.
[2256] Ps. xxxiv. 5.
[2257] Or, "taker up."
[2258] Ps. xxvii. 10.
[2259] Or, "prevent."
[2260] Rom. ix. 22.
[2261] Gen. iv. 15.
The Second Part.
1. For, behold, the Jews are enemies, whom this Psalm seemeth to imply; the law of God they hold, and therefore of them hath been said, "Slay not them, lest sometime they forget Thy law:" in order that the nation of Jews might remain, and by it remaining the number of Christians might increase. Throughout all nations they remain certainly, and Jews they are, nor have they ceased to be what they were: that is, this nation hath not so yielded to Roman institutions, as to have lost the form of Jews; but hath been subjected to the Romans so as that it still retaineth its own laws; which are the laws of God. But what in their case hath been done? "Ye tithe mint and cummin, and have forsaken the weightier matters of the law, mercy, and judgment, straining a gnat, but swallowing a camel." [2262] This to them the Lord saith. And in truth so they are; they hold the law, hold the Prophets; read all things, sing all things: the light of the Prophets therein they see not, which is Christ Jesus. Not only Him now they see not, when he is sitting in Heaven: but not even at that time saw they Him, when among them humble He was walking, and they were made guilty by shedding the blood of the Same; but not all. This even to-day we commend to the notice of your Love. Not all: because many of them were turned to Him whom they slew, and by believing on Him, they obtained pardon even for the shedding of His blood: and they have given an example for men; how they ought not to despair that sin of whatsoever kind would be remitted to them, since even the killing of Christ was remitted to them confessing....
2. What in them wilt Thou slay? The Crucify, Crucify, [2263] which they cried out, not them that cried out. For they willed to blot out, cut off, destroy Christ: but Thou, by raising to life Christ, whom they willed to destroy, dost slay the "transgressions of their mouth, the discourse of their lips." For in that He whom they cried out should be destroyed, liveth, they are taken with dread: and that He whom on earth they despised, in heaven is adored by all nations, they wonder: thus are there slain the transgressions of them, and the discourse of their lips. What is, "let them be taken in their pride"? Because to no purpose have strong men rushed on, and it hath fallen out to them as it were to think themselves to have done somewhat, and they have prevailed against the Lord. They were able to crucify a man, weakness might prevail and virtue [2264] be slain; and they thought themselves somewhat, as it were strong men, as it were mighty men, as it were prevailing, as it were a lion prepared for prey, as it were fat bulls, as of them in another place he maketh mention: "Fat bulls have beset me." [2265] But what have they done in the case of Christ? Not life, but death they have slain....And what now hath come to pass in those men that have been converted? For it was told to them that He whom they slew rose again. They believed Him to have risen again, because they saw that He, being in Heaven, thence sent the Holy Spirit, and filled those that on Him believed; and they found themselves to have condemned nought, and to have done nought. Their doing issued in emptiness, the sin remained. Because therefore the doing was made void, but the sin remained upon the doers; they were taken in their pride, they saw themselves under their iniquity. [2266] It remained therefore for them to confess the sin, and for Him to pardon, that had given Himself up to sinners, and to forgive His death, having been slain by men dead, and making alive men dead. They were taken therefore in their pride.
3. "And out of cursing and lying shall be declared consummations, in anger of consummation, and they shall not be." This too with difficulty is understood, to what is joined the "and they shall not be." What shall they not be? Let us therefore examine the context above: when they shall have been taken in their pride, "there shall be declared out of cursing and lying consummations." What are consummations? Perfections: for to be consummated, is to be perfected. One thing it is to be consummated, another thing to be consumed. For a thing is consummated which is so finished as that it is perfected: a thing is consumed which is so finished that it is not. Pride would not suffer a man to be perfected, nothing so much hindereth perfection. For let your Love attend a little to what I am saying; and see an evil very pernicious, very much to be guarded against. What sort of evil do ye think it is? How long could I enlarge upon how much evil there is in pride? The devil on that account alone is to be punished. Certes he is the chief of all sinners: certes he is the tempter to sin: to him is not ascribed adultery, not wine-bibbing, not fornication, not the robbing of others' goods: by pride alone he fell. And since pride's companion is envy, it must needs be that a proud man should envy....In a word, all vices in evil-doings are to be feared, pride in well-doings is more to be feared. It is no wonder, then, that so humble is the Apostle, as to say, "When I am made weak, then I am strong." [2267] For lest he should himself be tempted by this sin, what sort of medicine doth he say was applied to him against swelling by the Physician, who knew what He was healing? "Lest by the greatness," he saith, "of the revelations I should be exalted, there was given to me a thorn of my flesh, the angel of Satan, to buffet me: wherefore thrice the Lord I besought, that it should depart from me: and He said to me, My grace is sufficient for thee, for virtue in weakness is made perfect." [2268] See what the consummations are. An Apostle, the teacher of Gentiles, father of the faithful through the Gospel, received a thorn of the flesh whereby he might be buffeted. Which of us would dare to say this, unless he had not been ashamed to confess this? For if we shall have said that Paul had not suffered this; while to him as it were honour we give, a liar we make him. But because truthful he is, and truth he hath spoken; it behoveth us to believe that there was given to him an angel of Satan, lest by the greatness of the revelations he should be exalted. Behold how much to be feared is the serpent of pride....