I97S .39 BR 60 .L52 Augustine , Expositions on the Book of Psalms LIBRARY OF FATHERS HOLY CATHOLIC CHURCH, ANTERIOil TO THE DIVISION OF THE EAST AND WEST: TRANSLATED BY MEMBERS OF THE ENGLISH CHURCH. YET SHALL NOT THY TEACHERS BE REMOVED INTO A COIiNER ANY HIOKE, T.UT IHINE EYES SHALL SEE THY TEACHERS. Isaiah XSX. 20. OXFORD, JOHN HENRY PARKER ; F. AND J. RIVINGTON, LONDON. MDCCCLVII. EXPOSITIONS THE BOOK OF PSALMS S. AUGUSTINE: BISHOP OF HIPPO, TRANSLATED, WITH NOTES AND INDICES. IN SIX VOLUMES. A OL. VI. PSALM CXXVL— CL. OXFORD, JOHN HENRY PARKER ; F. AND J. RIVINGTON, LONDON. 1857. BAXTER, PRINTER, OXFORD. ^KlNi ADVERTISEMENT. The first hundred pages of this volume were printed, when it pleased God to withdraw from all further toil our Friend, the Rev. C. Marriott, upon whose editorial labours the Library of the Fathers had, for some years, wholly de- pended. Full of activity in the cause of truth and religious knowledge, full of practical benevolence, expanding himself, his strength, his paternal inheritance, in works of piety and charity, in one night his labour was closed, and he was re- moved from active duty to wait in stillness for his Lord's last call. His friends may perhaps rather tliankfully wonder, that God allowed one, threatened in many ways with severe disease, to labour for Him so long and so variously, than think it strange, that He suddenly, and for them pre- maturely, allowed him thus far to enter into his rest. To those who knew him best, it has been a marvel, how, with health so frail, he was enabled in such various ways, and for so many years, to do active good in his generation. Early called, and ever obeying the call, he has been allowed both active duty and an early rest. This Volume, long delayed, has been completed by the Rev. H. Walford, Vice-Principal of St. Edmund's Hall. The Principal of St. Edmund Hall, Dr. Barrow, has, with great kindness, allowed himself to be referred to in obscure passages. St. Augvistine's Commentary on the Psalms, then, is now, by the blessing of God, conipleted for the first time in an English garb. Althougli, as a commentar}^, it from time to time fails us, because it explains minutely and verbally a translation of Holy Scripture, different from and inferior to our own, yet, on this very ground, it is the more valuable, when the translations agree. For St. Augustine was so impressed with the sense of the depth of Holy Scripture, that when it seems to him, on the surface, plainest, then he is the more assured of its liidden depth. " The more open it seemeth," he says of the 119th Psalm, " the more deep seemeth it to me ; so that I cannot even shew how deep it is. For in others which are understood with difficulty, although the sense lie hid in obscurity, yet the obscurity itself appeareth ; but in this, not even the obscurity itself. For, on the surface, it is such, that it seemeth to need only a reader and a listener, not an ex- positor." True to this belief, St. Avigustine pressed out word by word of Holy Scripture, and that, always in de- pendence on the inward teaching of God the Holy Ghost Who wrote it, until he had extracted some fulness of meaning from it. More also, perhaps, than any other work of St. Augustine, this commentary abounds in those condensed statements of doctrinal and practical truth, which are so in- structive, because at once so comprehensive and so accurate. May He, under Whose gracious influence this great work was written, be with its readers also, and make it now, as heretofore, a treasure to this portion of His Church. E. B. P. Advent, 1857. TO THE MEMORY OF THE MOST REVEREND FATHER IN GOD WILLIAM LORD ARCHBISHOP OF CANTERBURY, PKIMATE OF ALL ENGLAND, FOKMKRLY RKGIUS PROFESSOR OF UiyiNlTY IN THE UNIVERSITY OF OXFORD, THIS LIBRARY OF AXCIKNT BISHOPS, FATHERS, DOCTORS, xMARTYRS, CONFESSORS, OF CHRIST'S HOLY CATHOLIC CHURCH, UNDERTAKEN AMID HIS ENCOURAGEMENT, .\ND CARRIED ON FOR TWELVE YEARS UNDER HIS SANCTION, UNTIL HIS DEPARTURE HENCE IN PEACE, IS GRATEFULLY AND REVERENTLY INSCRIBED. OPERTV cr*i'4l,. ST. AUGUSTINE ON THE PSALMS. PSALM CXXVI. Lat. cxxv. A Sermon to the People. 1. Ye will remember, that this next Psalm for us to treat in order is the hundred and twenty-fifth, which is among those Psalms the title of which is A Song of Degrees. Now this is, as ye know, the voice of them that ascend; — whither, save to that Jerusalem above, the mother of us all, which is in Gal. 4, Heaven.' The same that is above, is also everlasting. But^*^' this which was here on earth shewed a shadow of that other. So then this fell, the other abideth: this fulfilled the period of instruction, to the other belongeth the eternity of our restoration. From her we are on pilgrimage in this life, for return to her we sigh, wretched and toiling along, till we come home to her. Nor have our fellow citizens the Angels forsaken us in our pilgrimage; they have told us of our King Who is to come to us. And He came to us, and was despised among us, first by ourselves, afterwards with ourselves; and taught us to be despised, because He was despised; taught us to endure, because He endured; taught us to suffer, because He suffered; and promised that we should rise again, because He rose again; shewing in Himself what we ought to hope for. If therefore, brethren, the ancient Prophets, our fathers, before the Lord Jesus Christ came in the flesh, before He rose from the dead, and ascended into Heaven, yet sighed after that city: how much VOL. VI. B 2 TFe ivait here as Captives for return to our Jerusalem. Psalm ouo'lit we to lonp; for the place whither Himself is gone CXXVI u o 1 o '^ 'before us, and which He never left. For the Lord did not so come to us as to leave the Angels. He both abode for them, and came to us: for them He abode in majest}', to us He came in the flesh. But we were, where? If He is called our Redeemer, we were held captives. But where were we held, that He should come to redeem us as captives? Perchance among barbarians? worse than any barbarians are the devil and his angels. They were before in possession of the human race: from them He redeemed us. Who gave not gold nor silver for us, but His own Blood. 2. But how man had come into captivity, let us aslv the Apostle Paul. For he especially groans in that captivity, sighing for the everlasting Jerusalem, and has taught us to groan from that very Spirit with which he too was filled Rom. 8, when he oroaned. For this he said: The whole creation 22. groaneth together, and is in pain until now. And again, ib.20. j?Qy f],Q creature ivas made subject to vanity^ he says, not of itself, hut because of him who subjected the same in hope. By all creation, he meant that even in those who do not believe, but are yet to believe, the creature groaneth in labours. Is it then only in those who have not yet be- lieved ? Yea, does not the creature groan nor travail in those who have believed? But not only so, he saith, but even we who have the firstfiuits of the Spirit, that is, who already serve God in the Spirit, who now with the mind have believed in God, and in the very act of believing have given some sort of firslfruits, that we may follow our First- ib. 23. fruits. Therefore, we ourselves also groan within ourselves, waiting for the adoption, the redemption of our body. So then he himself also groaned, and all the faithful groan, waiting for the adoption, the redemption of their body. Where do they groan ? In this mortal state. What re- demption do they wait for ? That of their body, which went before in the Lord, Wlio rose again from the dead, and ascended into Heaven. Till this be restored us, we must needs groan, though faithful, though hoping. There- fore he goes on after saying. We also ourselves groan nithin ourselves, waiting for the adoption, the redemption of our body : as though it were said to him. What then, Our Lord has gone before , hut not forsaken us. 3 hath Christ profited thee, if thou still groanest; and how Tttte. halh the Saviour saved thee ? He who groaneth, is still sick. Therefore he subjoined and said. For ice are saved in ^°^- ^' •^ ' 24. 25. hope; hut hope that is seen is not hope ; for what a man seelh, why doth he yet hope for ? But if ice hope for that we see not, hy patience we wait for it. Behold wherefore it is we groan, and how it is we groan, because what we hope for we are already indeed waiting for, but have it not yet in possession, and until we have it in possession we sigh, during time, because we long for what we have not yet. Wherefore ? Because we have been saved in hope. Already the flesh taken of us in the Lord is saved not in hope but in fact. For our flesh hath risen again, and ascended, in our Head, whole, though in the members it hath yet to be made whole. The members rejoice fear- lessly, because they have not been deserted by their Head. For He said to His members in trouble. Behold, I am with Mat. 28, 20 yoUy even unto the consummation of the world. Thus it" was done that we might be converted unto God. For we had no hope save toward the world ; and thence were wretched slaves, and twice wretched, because we had placed our hope in this life, and had our face toward the world, and our back toward God. But when the Lord hath turned us, so that we begin now to have our face toward God, and our back toward the world, though still in the way, we mind our own home, and when perchance we suffer any tribulation, but yet keep on our voyage, and are borne on the Wood; the wind indeed is rough, but it is a favourable wind ; with toil indeed, but quickly it beareth us, quickly it beareth us home. Since then we were groan- ing for our captivity; and even they groan who have already believed ; but had forgotten how we became captives, and are reminded of it by the Scripture ; let us ask the Apostle Paul himself. For he saith; For we know that the Law'^'>^-h 14 . is spiritual, hut I am carnal, sold under sin. Behold whence we became captives ; because we were sold under sin. Who sold us ? We ourselves, who consented to the seducer. We could sell ourselves ; we could not redeem ourselves. We sold ourselves by consent of sin, we are redeemed in the faith of righteousness. For innocent blood B 2 4 Manner- of our Redemption. This World, Babylon. Psalm was given for us, that we mieht be redeemed. Whatsoever CXXVI. o J » -^ — "blood he shed in persecuting the righteous, what kind of blood did he shed? Righteous men's blood, indeed, he shed; they were Prophets, righteous men, our fathers, and Martyrs. Whose blood he shed, yet all coming of the offspring of """'i sin. One blood he shed of Him Who was not iustified', • made _ •> ' righ- but born righteous : by shedding that blood, he lost those ^^^^' whom he held. For they for whom innocent blood was given were redeemed, and, turned back from their captivity, they sing this Psalm. 3. Ver, 1. When I lie Lord turned back the captivity ofSion, we became as t/iose tliat are comforted. He meant by this to say, we became joyful. When? When tlie Lord turned back the captivity of Sion. What is Sion ? Jerusalem, the same is also the eternal Sion. Hov/ is Sion eternal, how is Sion captive ? In angels eternal, in men captive. For not all the citizens of that city are captives, but those who are away from thence, they are captives. Man was a citizen of Jerusalem, but sold under sin he became a pilgrim. Of his progeny was born the human race, and the captivity of Sion filled all lands. And how is this captivity of Sion a shadow of that Jerusalem ? The shadow of that Sion, which Jer. 2.5, was granted to the Jews, in an image, in a figure, was in 29 10. captivity in Babylonia, and after seventy years that people turned back to its own city. Seventy years signify all that lime which revolves in seven days. But when all time is past, then we return to our country, as after seventy years that people returned from the Babylonish captivity, for Babylon is this world ; since Babylon is interpreted con- fusion. See if the whole of man's life is not confusion. Whatsoever men do in vain hope, when they have found out what they are doing they blush. Wherefore do they labour ? For whom do they labour? For my children, he saith. And they for whom ? For their children. And they for whom? For their children. No one, therefore, for him- self From this confusion, then, they were already Rom. 6, tiii-ued back to whom the Apostle saith, For what ylory had ye in those things whereof ye are now ashamed? So then this whole life of human affairs is confusion, which belongeth not unto God. In this confusion, in this Baby- The mourners comfvrfed,-J,hrough our Lord's Resurrection. 5 lonish land, Sion is held captive. But the Lord hath Ver. turned back the captivity of Sion. '— 4. And ive hecnme, he saith, as those that are comforted. That is, we rejoiced as receiving consolation. Consolation is not save for the unhappy, consolation is not save for them that groan, that mourn. Wherefore, as tJtose that are com- forted, except because we are still mourning ? We mourn for our present lot, we are comforted in hope: when the present is passed bvf of our mourning will come everlasting joy, when there will be no need of consolation, because we shall be wounded with no distress. But wherefore saith he as those that are comforted, and saith not comforted .'' This word as, is not always put for likeness: when we say As, it sometimes refers to the actual case, sometimes to likeness : here it is with reference to the actual case. But we must give examples also from the common speech of men, that we may be easily understood. When we say, As the father lived so did also the son, we say it of likeness : and, As a beast dieth, so man dieth ; this too is said of likeness. But when we say, He acted as a good man ; is he not a good man, but something like a good man ? He acted like a just man. This ' like' does not deny that he is just, but denotes his actual character. Thou didst it as a senator: if he should say, Am I not then a senator } Yea, because thou art, thou didst it as a senator ; and because thou art just, thou didst like a just man; and because thou art good, thou didst it like a good man. Therefore because these also were truly comforted, they rejoiced as those that rvere comforted. That is, great was their joy, as of those who are comforted, when He Who had died comforted those who had yet to die. For we all groan in that we die : He Who died hath com- forted us, that we should not fear to die. He rose again first, that we might have what to hope for. Since then He first rose again. He gave us hope. Because when in distress, we w^ere comforted by hope ; hence our joy is great. And the Lord hath turned back our captivity, so that now I'roni our captivity we are on our way, and are going toward our home. Now then, being redeemed, on our way let us not fear our enemies that lay wait for us. For He therefore redeemed us, that the enemy might not dare to lay wait for 6 The mouth of the heart. Psalm us if we did not leave the way. For Christ Himself became CXKM.^^^. yyj^^y^ Wouldcst thou not suffer from robbers? He saith to ihee. I have paved thee a way to thy home, leave not the way. Such a way have I paved, that the robber cannot venture to come nigh thee : do thou beware of leaving it, and the robber dares not come nigh thee. Walk therefore in Christ, and sing rejoicing, sing as one that is comforted ; because He went before thee Who hath commanded thee to follow Him. • 5. Ver. 2. Tlien was our mouUi filled ivith joy, and our tongue ivith exultation. That mouth, brethren, which we have in our body, how is it Jilled with Joy? It useth not to be filled, save with meat, or drink, or some such thing put into the mouth. Sometimes our mouth is filled ; and it is more that we say to your holiness, when we have ~our mouth full, we cannot speak. But we have a mouth within, that is, in the heart, whence whatsoever proceedeth, if it is evil, defileth us, if it is good, cleanseth us. For concerning this very mouth ye heard when the Gospel was read. For Mat. 15, the Jews reproached the Lord, because His disciples ate ^' '^^' with unwashen hands. They reproached who had cleanness without ; and within were full of stains. They reproached, whose righteousness was only in the eyes of men. But the Lord sought our inward cleanness, which if we have, the Mat. 23, outside must needs be clean also. Cleanse, He saith, the ^^'' inside, and the outside shall be clean also. The Lord Him- Lukei],self saith in another place, But give alms, aud behold all ^^' things are clean unto you. But whence proceedeth alms ? \ From the heart. For if thou hold out thy hand, and pity not in thy heart, thou hast done nothing; but if thou hast compassion in thy heart, even though thou hast not what to bestow with thy hand, God accepteth thy alms. But they, wicked men as they were, sought cleanness without. Among them was tliat Pharisee, who had invited the Lord, when a Luke 7, woman, who had been a notorious sinner in the city, came 3G. &c. ^^j^^Q Him, who washed the Lord's feet with tears, wiped them with her hair, anointed them with ointment. The Pharisee, who had invited the Lord, and had not cleanness save outwardly in the body, but was in heart full of iniquity ib. 39. and ra))ine, said unto himself, This man if he ivere a Iinvard purity required by our Lord. 7 prophet, U'Ould have k)ioivn who and what manner of woman Ver. this is that toucheth Him. How did he learn whether Jesus — knew or knew not? But he concluded that He knew not, because He did not repel her from Hiui. If such a woman had approached this Pharisee, he whose parity was as it were in the flesh, would have blown upon her as something evil, would have repelled her, would have cast her off; that the unclean might not touch the clean, and pollute his cleanness. Because our Lord did not this, he believed Him lo be i<;norant what sort of woman had approached His feet: whereas the Lord not only knew her, but also heard his thoughts: for although the touch of the body doth some- thing, O unclean Pharisee, would the Lord's flesh have been polluted by a woman*'s touch, or the woman have been cleansed by the Lord's touch? But the Physician allowed the sick to touch the healer ; and she who had come, knew the Physician ; and she who had been wont perhaps in her fornication to be bold, became even more bold for her cure. She burst into a house whither she had not been invited : but she had wounds, and had come where the Physician was reclining. But he who had invited the Physician, seemed to himself whole; and for this very reason, he was left unhealed. What followeth in the Gospel ye know; how this Pharisee was confounded, when He shewed him both that He knew this woman's character, and had heard his thoughts. 6. But let us return to what was just now read from the Gospel, relating to the verse before us, Our mouth uasjilled witlijoy, and our tongue uilh deliyht : for we are enquiring what mouth and what tongue. Listen, beloved brethren. The Lord was scoffed at, because His disciples ate with un- washed hands. The Lord answered them as was fitting, and said unto the crowds whom He had called unto Him, Hear Mat. 15, ye all, and understand: not that which goeth into the mouth Luke 7 dejileth a man; hut tliat which comeih out of lite month, this^^- ^^• dejileth a man. What is this ? when He said, what goeth into the mouth, He meant only the mouth of the body. For meat goeth in, and meats defile not a man; because, J// 'Tim. 4, things are clean to the clean; and, Every creature of God is good, and none to he refused, if it be received with thanks- ^ g^,. giving. Some things were placed in a figurative relation to "< ^^ 8 The mouth of the heart filled with joy toward God. Psalm the Jews, and were called unclean. But after the light itself — ^'came, the shadows were removed. We are not bound in the letter, but quickened in the Spirit: and the yoke of these ceremonial observances, imposed upon the Jew, was not Mat. 1], imposed upon Christians; for the Lord said, For My yoke is easy, and My burden is liylit; and the Apostle saith, Titus 1, Unto the pure are all things pure: but unto them that are defiled and nnbelieviny, is nothing pure: but even their mind and conscience is defiled. What did he mean to be understood? Both bread and swine's flesh is pure to a pure man, to an impure man neitlier bread nor swine's flesh is pure. To the unbelieving and the defiled, he saith, nothing is pure. Why is nothing pure? But even their mind and conscience, he saith, are defiled : because if what is within is impure; what is without cannot be pure. If therefore to them unto whom the inner is impure, the outward cannot be pure ; if thou wishest that the outside should be pure, purify the inward. For there is the mouth which shall be filled with joy, even when thou art silent: for when thou art silent and dost rejoice, thy mouth crieth unto the Lord. But consider whence thou rejoicest. If thy joy be from the world, thou criest unto God with impure joy : but if thou rejoicest in thy redemption, as this Psalm saith, When the Lord turned again the captivity of Sion, then did ice rejoice; then is thy mouth filled with true joy, and thy tongue with delight: it is clear that thou rejoicest in hope, and thy joy is accepted with God. In this very joy, or in this very mouth which we have within, we both eat and drink: just as we eat with this mouth for our bodily refreshment, so do we with that mouth for the refreshment of the heart. For from Matt.5,|]]gj^ce, Blessed are tJiey that do hunger and thirst after rig It ieousn ess, for th ey slut II be filled. 7. But if nothing make a man impure save what goeth forth from his mouth, and, when we hear this in the Gospel, if we only understand the mouth of the body^ ; it is ridi- culous and outrageously foolish, to imagine that a man doth not become impure when he eateth, and to think that^ he then becometh impure, if he vomit. For the Lord saith, Mat 15 ]i_ ' 'Not that which goeth into the mouth, defileth a man, but that which cometh out of the mouth, this defileth a man. The invcard will is the speech of the heart's moutli. 9 When therefore thou eatest, thou art not unclean ; when Ver. thou dost vomit, dost thou then become unclean ? When '- — thou drinkest, thou art not unclean: and when thou speuest, art thou then unclean? For when thou spevvest, something goeth forth from thy mouth ; when thou drinkest, something goeth into thy mouth. What did the Lord mean to say ? Not that which goeth into the mouth dejileth a man, but that which goeth out of the mouth, that dejileth a man. According to another Evangelist, He goeth on at once to describe what things go out of the mouth ; that thou mayest understand that He spake not of the mouth of the body, but of the mouth of the heart. For he sailh, For out ofMatAb, tJie heart proceed evil thoughts, murders, adulteries, forni- ^^^ cations, thefts, false witness, blasphemies : these are the ^"^^rk 7, things that defile a man, but to eat with unwa^hen hands defilelh not a man. In what sense then, my brethren, do these things go out of the mouth, save because they go out of the heart, even as the Lord Himself saith ? For they do not defile us when we speak of them. Let not any one say. When we speak of them, they go forth from our mouth, because words and sounds go forth from our mouth ; and when we speak evil words, we become impure. What if any one should not speak, and should only think of evil things : is he clean, because nothing hath gone out of the mouth of his body ? But God hath already heard it from the mouth of his heart. Behold, my brethren, listen to what 1 say. I name a theft: I have only named a theft; because 1 have named a theft, hath the tlieft defiled me ? Behold, it hath gone out of my mouth, and hath not made me impure. But the thief ariseth in the night, and saith nothing with his mouth, and by his deed becometh impure. He not only sailh not, but buries the deed in utter silence ; and is so fearful of his voice being heard, that he wisheth not even his steps to creak : because, then, he is thus silent, is he pure ? I say even vaoxe, my brethren. Lo, he still lieth in his couch, he hath not yet risen to execute the theft ; he is awake, and waiting for men to sleep : he already crieth in the ear of God, he is already a thief, he is already impure, already the deed hath gone out of his inward mouth. For when doth the crime go out of his 10 God considers chiefly our inward speech, PsAi.M month ? When he maketh up his mind to perpetrate it. CX.XVI • . . ~ -"Thou hast decided to do it: thou hast said, thou hast done it. If thou hast not committed an outward act of theft, possibly he from whom thou didst plan to take away, did not deserve to lose : and he hath lost nothing, while thou wilt be condemned for theft. Thou hast determined to kill a man ; thou hast said this in thy heart, murder hath sounded from thy inward mouth : still the man liveth, and thou the murderer art punished. For the question before God is, what thou art, not what thou hast not yet appeared in the sight of men. 8. We then surely know, and ought to be certain, to maintain, that there is a mouth of the heart, there is also a tongue of the heart. That mouth itself is filled with joy: . in that mouth itself we pray God inwardly, when the lips are closed, and the conscience is laid open. All is silent: and the breast crieth out : but unto whose ears ? Not to the ears of man, but of God. Be therefore fearless : He who hath mercy, heareth. And again, when no man heareth evil words, if they go out of thy mouth, be not fearless. Hist, of because He who condemneth, heareth. Susanna was not 35*^"* heard by her unjust judges, she was silent, and prayed. Her mouth was not heard by men, her heart cried forth unto God. Because her voice went not out of the mouth of her body, did she not on that account deserve to be heard .? She was heard ; when she prayed, no man knew. Therefore, brethren, consider what we have in the inner mouth. See that ye say no evil there within, and ye will do no evil without : for nothing can be done by man with- out, save what hath been said within. Guard the mouth of thy heart from evil, and thou wilt be innocent: the tongue of thy body will be innocent, thy hands will be innocent; even thy feet will be innocent, thy eyes, thy ears, will be innocent; all thy members will serve under righteousness, because a righteous commander hath thy heart. 9. Tlien shall they say among the heathen, the Lord hath done great things for them. (Ver. 3.) Yea, the Lord hath done great thiifgs for us already, whereof we rejoice. Consider, my brethren, if Sion doth not at present say this among the heathen, throughout the whole world ; consider Prophecies fulfilled in the Church. Past 'put for future. 11 if men are not running unto the Church. In the whole Ver. world our redemption is received ; Amen is answered. The — ^— — dwellers in Jerusalem, therefore, captive, destined to return, pilgrims, sighing for their country, speak thus among the heaihen. What do they say ? The Lord hath done great things for us^ whereof we rejoice. Have they done any thing for themselves ? They have done ill with themselves, for they have sold themselves under sin. The Redeemer came, and did the good things for them : The Lord hath done great things for them: the Lord hath done great things for us already, ivhereqf we rejoice. 10. Ver. 4. Turn our captivity, O Lord, as the torrents in the south. Consider, my brethren, what this meaneth. He had already said. When the Lord turned again the captivity of Sion. He was speaking as it seemeth of the past : but a Prophet, speaking of the past, usually foretells the future. He seemed to be speaking of the past, when he said in another Psalm, TJiey pierced My hands and My Ps. 22, feet: they numbered all My hones. He said not, they will * '' pierce My feet : he said not, they will number : he said not, they will part My garments among them : he said not, over My raiment will they cast lots : these things were to come, and were yet related as if they had passed. For all things destined to happen, have already happened unto God. So here when he was saying, When the Lord turned again the captivity of Sion, then were we like unto them that are consoled. Then tras our mouth Jilled with joy, and our tongue with delight; that he might shew that he was thinking of things future under the figure of the past, he addeth. Then shall they say among the heathen. Shall say, is now of the future. The Lord hath done great things for tis, lohereof we rejoice. Then when they were being sung they were future, and now they are seen as present. He therefore prayeth for them as if for things future, though he sang of future things as things past : Turn our captivity, O Lord. Their captivity therefore was not as yet turned, because the Redeemer had not as yet come. Therefore, when the Psalms were sung, what was then prayed for, is now done : Turti our captivity, O Lord, as the torrents in the south. As torrents are turned in the south, so turn our captivity. We 12 Frost of sin thawed hy grace. Sowing in tears. Psalm were enquiring what this was : but it will presently appear, hy the Lord's help, revealed unto your prayers. In a certain passage Scripture saith, in admonishing us concerning good Ecclus. works, Thy sins also shall melt away, even as the ice in fair warm weather. Our sins therefore bound us. How ? As the cold bindeth the water that it run not. Bound with the frost of our sins, we have frozen. But the south wind is a warm wind : when the south wind blows, the ice melts, and the torrents are filled. Now winter streams are called torrents; for filled with sudden rains they run with great force. We had therefore become frozen in captivity ; our sins bound us: the south whid the Holy Spirit hath blown: our sins are forgiven us, we are released from the frost of iniquity; as the ice in fair weather, our sins are melted. Let us run unto our country, as the torrents in the south. For we have long toiled, and even in good works we toil. For the life of man, which we have entered upon, i? wretched, full of toils, sorrows, dangers, troubles, temptations. Be not seduced with a delight in human life ; heed the things that should be wept for in human life. The new born infant might first laugh before he wept : why doth he commence life with weeping ? He knowelh not yoX how to laugh: why doth he already know how to weep.? Because he hath begun to enter upon this life. But if he be among those captives, he here weepeth and groaneth : but joy will come. II. Ver. 5. For the next words are, TJtey that sow in tears, shall reap in joy. In this life, which is full of tears, let us sow. What shall we sow? Good works. Works of mercy are our seeds : of which seeds the Apostle saith, Gal. 6, Let us not he iteary in well doing ; for in due season ice ' shall reap if we faint not. As we have therefore oppor- tunity, let us do good unto all men, especially unto them that are of the household of faith. Speaking therefore of 2 Cor.9, almsgiving itself, what saith he ? This Isay; he that soweth sparingly, shall reap also sparingly. He therefore who soweth plentifully, shall reap plentifully : he wdio soweth sparingly, shall reap also sparingly : and he that soweth nothing, shall reap nothing. Why do ye long for ample estates, where ye may sow plentifully ? There is not a wider A good will can sotv with small means. 13 field on which ye can sow than Christ, Who hath willed Veb. that we should sow in Himself. Your soil is the Church ; '- — sow as much as ye can. But thou hast not enough to do this. Hast thou the will'*? As what thou hadst would be nothing, if thou hadst not a good will ; so do not despond, because thou hast not, if thou hast a good will. For what dost thou sow ? Mercy. And what wilt thou reap ? Peace. Said the Angels, Peace on earth unto rich men ? No, but, Peace on eaith unto men of a good will. Zacchaeus had a Luke 2, strong will, Zacchaeus had great charity. He entertained the Lord hospitably and with joy, and promised that he would give the half of his patrimony to the poor, and would Lukei9, restore fourfold if he had taken any thing from any man ; so ' ' that thou mayest understand that he retained the half, not that h.e might hold it as a safe possession, but that he might have some means of paying his debts. He had a great will, he gave much, he sowed much. Did then that widow who cast her two farthings into the treasury, sow little. Nay, as much as Zacchaeus. For she had narrower means, but an equal will. She gave her two mites with as good a will as Luke2i, Zacchaeus gave the half of his patrimony. If thou consider what they gave, thou wilt find their gifts different ; if thou look to the source, thou wilt find them equal; she gave whatever she had, and he gave what he had. 12. Suppose some one not to have even two coins: is there any thing still cheaper that we can sow, so that we may reap that harvest ? There is : Whosoever shall give a disciple Mat. 10, a cup of cold watery shall not lose his reward. A cup of Mark 9 cold water doth not cost two coins, but is had for nothing;*^' nevertheless, it sometimes so happeneth, that one man hath it, and another hath it not ; if therefore he who hath it give it to another who hath it not; he hath given as much, if he gave what he gave with full charity, he hath given as much, I say, as the widow in her two mites, as Zacchaeus in the half of his property. For He added not without cause the epithet cold to water, that he might show that the donor was poor. He said, A cup of cold water, that no man might object on the ground that he had not wood to heat the water. IVhosoever shall give unto one of these little ones a • Oxf. Mss. ' Have a good will.' 14 All opportunities are means of charity, as well as riches. Psalm cup of cold water only, shall in no ivise lose his reuard. CXXVT. -yYi^^^ ^i" ^g Y\Q.\e not even this? Let him be without feav, Luke 2, even if he have not this ; Peace on earth unto men of good ^■** nill. Let him feav this only, lest he have the means and neglect to bestow them. For if he have them and give not, he hath become frozen within, his sins are not yet melted like the torrent in the south, because his will is cold. What do so great goods as we possess avail ? Fervent will cometh, now set free by the southern heat ; though it have nothing, the whole is reckoned unto it. How great things do beg- gars bestow upon one another ? Consider, my beloved, how their alms are given. Verily they unto whom thou dost alms are beggars, beggars want. Ye probably attend to your brethren, if they want aught ; ye give, if Christ be in you, even to strangers. But if they are beggars whose pro- fession is asking alms, in trouble they also have what to be- stow upon one another. God hath not so forsaken them, but that they have wherein they may be tried by their bestowing of alms. This man cannot walk ; he who can walk, lendeth his feet to the lame ; he who seeth, lendeth his eyes to the blind ; and he who is young and sound, lendeth his strength to the old or the infirm, he carrieth him : the one is poor, the other is rich. 13. Sometimes also the rich man is found to be poor, j and something is bestowed upon him by the poor. Some- body cometh to a river, so much the more delicate as he is more rich ; he cannot pass over : if he were to pass over with bare limbs, he would catch cold, would be ill, would die : a poor man more active in body cometh up: he carries the rich man over; he giveth alms unto the rich. Think not therefore those only poor, who have not money. Attend to every man in that wherein he wanteth: for perhaps thou art rich in this, wherein he is poor, and hast wherewith thou mayest help him. Perhaps thou lendest him thy limbs, and this is more than if thou shouldest lend him money. He wanteth counsel, thou art full of counsel ; he is poor, thou art rich in counsel. Lo, thou dost not toil, nor losest any thing; thou givest counsel, and thou hast given alms. Now, my brethren, while we are speaking, ye are as it were poor, compared unto us: and since God hath deigned to give When all shall he happy, alms will have no place. 15 unto us, we bestow therefore upon you; and we all receive Ver. from Him, Who alone is rich. Thus therefore the body of — ^ Christ holdeth itself; thus the kindred members are held together and made one in charity and the bond of peace, when each man giveth what he hath unto him who hath it not; in that which he hath he is rich ; in that which the other hath not, he is poor. Thus love ye, thus be ye affectioned unto one another. Attend not solely to your- selves : but to those who are in want around you. But because these things take place in this life with troubles and cares, faint not. Ye sow in tears, ye shall reap in joy. How, my brethren ? When the farmer goeth forth with the plough, carrying seed, is not the wind sometimes keen, and cloth not the shower sometimes deter him ? He looketh to the sky, seeth it lowering, shivers with cold, nevertheless goeth forth, and soweth. For he feareth lest while he is observing the foul weather, and awaiting sunshine, the time may pass away, and he may not find any thing to reap. Put not off, my brethren; sow in wintry weather, sow good works, even while ye weep; for, They that sow in tears, shall reap in joy. They sow their seed, good will, and good works. 4. Ver. 6. TJiey went on their uay and uept, casting their seed. Why did they weep ? Because they were among the miserable, and were themselves miserable. It is better, my brethren, that- no man should be miserable, than that thou shouldest do alms. For he who desireth that there should be sufferers in order that he may give alms, hath but a cruel compassion; just as if a physician should wish there were many sick, that he might exercise his art, it would be a cruel medicine. It is better that all should be whole, than that the physician's art should be exercised. It is better therefore that all should blissfully reign in that country, than that there should be objects for the exercise of compassion. Nevertheless, as long as there are objects for its exercise, let us •Qot fail amid those troubles to sow our seed. Although we sow in tears, yet shall we reap in joy. For in that resurrection of the dead, each man shall receive his own sheaves, that is, the produce of his seed, the crown of joys and of delight. Then will there be a 16 Man, descending, came to need the good Samaritaris help. Psalm iovous Iriumph, when we shall laugh at death, wherein we CXXVI •' "^ ' P 'groaned before: then shall they say to death, O deatJt, 15, 55. where is thy strife? O death, ichere is thy sting ? But why- do they now rejoice? Because they bring their sheaves uith them. For they icent on their icay weeping, and casting their seed. Why casting their seed ? Because they that sow in team's, shall reap in joy. 15. In this Psalm we have chiefly exhorted you to do deeds of alms, because it is thence that we ascend ; and ye see that he who ascendeth, singeth the song of steps. Re- member: do not love to descend, instead of to ascend, but reflect upon your ascent: because he who descended from Lukeio, Jerusalem to Jericho fell among thieves. If he had not descended, he would not have fallen among thieves. Adam hath already descended, and fallen among thieves : and we are all Adam. But the priest passed by, and took no notice: the Levite passed by, and took no notice ; for the Law could not heal. A certain Samaritan passed by, that is, our Lord John 8, Jesus Christ : for unto Him it was said, Soy we not well that Thou art a Samaritan, and hast a devil? He replied not, I am not a Samaritan; but, / have ?iot a devil. For the word Samaritan meaneth, a Keeper. If He had said, I am not a Samaritan, He would have denied that He was a Guardian. And who else could guard us ? Then figuring the likeness : a Samaritan passed by, and had compassion Lnkeio, upon him, as ye know. He was lying wounded by the road Mat.22, side, because he had descended. The Samaritan as He 37.40. passed by slighted us not: He healed us, He raised us upon His beast, upon His flesh ; He led us to the inn, that is, the Church; He entrusted us to the host, that is, to the Apostle; He gave two pence, whereby we might be healed, Lukeio, tlie love of God, and the love of our neighbour: for on these 35. 37. two commandments hang all the Laiv and the Prophets. He said also unto the host, Whatsoever thou spendest more, 1 Pro- when I come again, I will repay thee. The Apostle spent alibus. More; for, though it was allowed vmto all the Apostles to 1 Cor.4, j.g^(,jvg, as Christ's soldiers, pay from Christ's subjects ^ that l*Thess. Apostle, nevertheless, toiled with his own hands, and excused 2'Th ss *^^ subjects the maintenance owing to him. All this hath 3, 8. 9. already happened : if we have descended, and have been This song of degrees, why called Solmnons. 17 wounded ; let us ascend, let us sing, and make progress, in Vek. order that we may arrive. : — PSALM CXXVIl. r^T CXX\ I. EXPOSITION. A Sermon to the Common People. 1. Among all the Songs entitled the Song of degrees, this Psalm hath a further addition in the title, that it is Solomoii's. For thus it is entitled, A Song of degrees of Solomon. It hath therefore aroused our attention, and caused us to enquire the reason of this addition, of Solomon, For it is needless to repeat explanations of the other words, Song of degrees; for much has been said on this subject, for the voice of one ascending singeth with feelings of piety and love for that heavenly Jerusalem, for whom we sigh while absent from her, and wherein we shall rejoice on our return from our wandering. Every man who is amending ascendeth towards her. Every man who is losing ground falleth away from her. Think not that thou descendest by thy feet, nor seek to rise by thy feet ; by loving God, thou risest: by loving the world, thou fallest. These then are the songs of those who love, who burn with a sort of holy longing. They who sing these verses from their heart burn, and their ardent heart is discovered also in their conduct, in good conversation, in works according to the command- ments of God, in contempt of temporal things, in love of things eternal. I will now explain to you, beloved, as far as the Lord shall allow me, the meaning of the additional word, Solomon's. 2. Solomon was in his time David's son, a great man, through whom many holy precepts and healthful admonitions and divine mysteries have been wrought by the Holy Spirit in the Scriptures. Solomon himself was a lover of women, and was rejected by God: and this lust was so great a snare unto him, that he was induced by women even to sacrifice i Kings to idols, as Scripture witnesseth concerning him. But if, byU' 7-8. VOL. VI. c 18 Christ the true Peace-maker, and Builder of God's Temple. Psalm his fall what was delivered throujih him were blotted out, CXXVII ^it would be judged that he had himself delivered these jjrecepts, and not that they were delivered through him. The mercy of God, therefore, and His Spirit, excellently wrought that whatever of good was declared through Solomon, might be attributed unto God ; and the man's sin, unto the man. What marvel that Solomon fell among God's people? Did not Adam fall in Paradise ? Did not an angel fall from heaven, and become the devil } We are thereby taught, that no hope must be placed in any among men. Since 1 Kings that very Solomon had built a temple to the Lord, in the type and figure of the Church which was to come, and of John 2, the Lord's Body ; whence He saith in the Gospel, Destroy this Temple, and in three days I will raise it up; since then He had Himself built, I say, this Temple, the True Solomon, our Lord Jesus Christ, the True Peacemaker, built unto Himself a Temple. For the name of Solomon is interpreted to mean peacemaker: now He is the True Peace- Epb. 2, maker, of Whom the Apostle saith. He is our Peace, Who "' hath made both one. He is the True Peacemaker, Who joined together in Himself two walls coming from different sides, wherein He became the chief Corner Stone, both to the believing host who came from circumcision, and to the believing people who came from the uncircumcision of the Gentiles ; He made one Church of two nations, He became unto them a chief Corner Stone, and for this reason was the True Peacemaker. Since, therefore, He is the true Solomon; for that Solomon, who was the son of David of the woman Bersabe, the king of Israel, was the figure of this Peace- maker, when he built the temple ; that thou mayest not think he who built the house unto God was the true Solomon, Scripture shewing unto thee another Solomon thus com- mences this Psalm: (ver. 1.) Except the Lord build the house, their labour is but lost that build it. The Lord, therefore, buildeth the house, the Lord Jesus Christ buildeth His own house. Many toil in building: but, except He build, their labour is but lost that build it. Who are they who toil in building it ? All who preach the word of God in the Church, the ministers of God's mysteries. We are all running, we are all toiling, we are all building now ; and His Ministers build and keep guard under Him. 19 before us others have run, toiled, and built: but except the Ver. Lord build the house, their labour is but lost that build it. — - — Thus the Apostles seeing some fall ; and Paul in particular saith, Ye observe days and months and times and years ; Gs.\. A, I am afraid of you, lest I have bestowed upon you labour in'^ ' vain. Because he knew that he himself was builded inwardly by the Lord, he bewailed these men, in that he had laboured in vain for them. We, therefore, speak without. He buildeth within. We can observe with what attention ye hear us ; He alone Who knoweth your thoughts, knoweth what ye think. He Himself buildeth, He Himself admonisheth, He Himself openeth the understanding. He Himself kiudleth your understanding unto faith ; nevertheless, we also toil like workmen ; but, except the Lord build the house, their labour is but lost that build it. 3. But that which is the house of God is also a city. For the house of God is the people of God; for the house of God is the temple of God. And what doth the Apostle say? The temple of God is holy, which are ye. But all the i Cor. 3, faithful, who are the house of God, not only those who now '' exist, but those also who have been before us and have already slept, and they who are to come after us, unto the world's end, innumerable hosts of the faithful gathered into one body, but counted by the Lord, of whom the Apostle saith. The Lord knoweth them that are His; those grains 2 Tim. 2, of wheat which as yet groan among the chaff, which will^^* constitute one mass, when the floor shall in the end have Mat. 3, been winnowed : the whole number of faithful Saints, destined ^^' to be changed from the human state, that they become equal with the Angels of God ; themselves joined unto the Angels, who are no longer pilgrims, but are awaiting us on our return from our pilgrimage ; all make together one house of God, and one city. This is Jerusalem : she hath guards : as she hath builders, labouring at her building up, so also hath she guards. To this guardianship these words of the Apostle relate: I fear, lest by any means, as the serpent iCov.w, beguiled Eve through his subtilty, so your rfiinds should be ' corrupted from the simplicity nhich is in Christ. He was guarding the Church. He kept watch, to the utmost of his power, over those over whom he was set. The Bishops also c 2 20 Bishops watch without, Christ alone sees within. Psalm tlo this. For a higher place was for this reason given the CXXVII ' Bishops, that they might be themselves the superintendents and as it were the guardians of the people. For the Greek word Episcopus, and the vernacular Superintendent, are the same; for the Bishop superintends, in that he looks over. As a higher place is assigned to the vinedresser in the charge of the vineyard, so also to the Bishops a more exalted station is allotted. And a perilous account is rendered of this high station, excejjt we stand here with a heart that causeth us to stand beneath your feet in humility, and pray for you, that He Who knoweth your minds may be Himself your keeper. Since we can see you both coming in and going out; but we are so unable to see what are the thoughts of your hearts, that we cannot even see what ye do in your houses. How then can we guard you? As men: as far as we are able, as far as we have received power. And because we guard you like men, and cannot guard you perfectly, shall ye therefore remain without a keeper ? P'ar be it ! For where is He of Whom it is said. Except the Lord keep the city, the watchman tvaketh but in vain ? We are watchful on our guard, but vain in our watchfulness, except He Who seeth your thoughts guard you. He keepelh guard while ye are awake, He keepeth guard also whilst ye are asleep. For He hath once slept on the Cross, and hath Ps. 121, risen again; He no longer sleepeth. Be ye Israel: for the Keeper of Israel neither sleepeth nor slumbereth. Yea, brethren, if we wish to be kept beneath the shadow of God's wings, let us be Israel. For we guard you in our office of stewards; but we wish to be guarded together with you. We are as it were shepherds unto you ; but beneath that Shepherd we are fellow-sheep with you. We are as it were your teachers from this station ; but beneath Him, the One Master, we are schoolfellows with you in this school. 4. Ver. 2. If we wish to be guarded by Him Who was humbled for our sakes, and Who was exalted to keep us, let us be humble. Let no one assume any thing unto himself. No man hath any good, except he hath received it from Him Who alone is good. But he who chooseth to arrogate wisdom unto himself, is a fool. Let him be humble, that wisdom may come, and may enlighten him. But if, before It is in vain to rise before light, i. e. before Christ. 21 vvisdoiTi Cometh unto him, he imagine that he is wise ; he Veb. riseth before light, and walketh in darkness. What doth he '■ — hear in this Psalm ? It is hut lost labour that ye haste to rise up before daivn. What meanelh this? If ye arise before light ariseth, ye must needs lose your labour, because ye will be in the dark. Our light, Christ, hath arisen ; it is good for thee to rise after Christ, not to rise before Christ. Who rise before Christ? They who choose to prefer themselves to Christ. And who are they who wish to prefer themselves to Christ.? The}' who wish to be exalted here, where He was humble. Let them, therefore, be humble here, if they wish to be exalted there, where Christ is exalted. For He saith of those who had clung in faith unto Him, among whom we also are, if we too believe on Him with a pure heart: Father, I will that they also, whom T/iou^'^^'^^7, hast given Me, be with Me where I am. A great gift, a" great grace, a great promise, my brethren ! And who doth not wish to be with Christ, where Christ is.-* But Christ is now exalted ; dost thou wish to be there where He is exalted } Be thou humble, where He also was humble. On this account the Light Himself saith unlo them, 77/eMat.io, 24 disciple is not above his Master, nor the servant above his Lord. The disciples who wished to be above their Master, and the servants who wished to be above their Lord, wished to rise before light; their labour was lost, because they went not forth after the light. To them, therefore, this Psalm saith, // is but lost labour that ye rise before dawn. Such were the sons of Zebedee, who, before they were humbled according to the Lord's Passion, were already choosing themselves places, where they might sit, the one on the right hand, the other on the left ; they wislied to rise before dawn ; for this reason their labour was lost. The Lord recalled them to humility, when He heard this, and said unto them. Are ye able to dHnk of the cup that I shall ^'i^t-'20, drink of? I came to be humble : and are ye wishing to be exalted before Me ? The way 1 go, do ye follow, He saith. For if ye choose to go this way where 1 do not go, your labour is lost, in rising before dawn. Peter too had risen before the light, when he wished to give the Lord advice, deterring Him from suffering for us. He had spoken of His 22 Christians must folio iv ChrLt through humiliation. Psalm Passion, wherein we were to be saved, of humiliation itself; CXXVII ^^for He suffered humbly : when, therefore, He was foretelling His destined Passion, Peter was alarmed, though he had called Him, a little before, the Son of God; he feared lest He should die, and said unto Him, Be it far from Thee, Lord: thin shall not be unto Thee. He was wishing to rise before the Light, and to give counsel unto the Light. But what did our Lord do ? He caused him to rise after the Mat. 16, Li oh t: Get thee behind Me, Satan. He was Satan, because 2]^ 23 ' he wished to rise before Light. Get thee behind Me: that I may precede, thou mayest follow : where I go, there thou mayest go ; and mayest not wish to lead Me, where thou wouldest go. 5. The Psalm then saith unto those who wished to rise before light, It is but lost labour that ye haste to rise before light. When shall we rise, then ? When we have been humbled: Rise after ye have sitten. Rising signifieth exaltation : sitting signifieth humility. \\\ some passages sitting is understood of judging in honour, in others it meaneth humility. How does sitting signify judging in Mat. 19, honour ? Ye shall sit upon twelve thrones, judging the twelve tribes of Israel. How is sitting a sign of humility? John 4, About the sixth hour, Jesus being wearied, sat upon the well. The Lord's weariness was the weakness of the Lord, the weakness of Power, the weakness of Wisdom : but this very weakness is humility. If therefore He sat down from weak- ness, that sitting down signifieth humility. And this His 1 Cor. 1, sitting, that is His humility, saved us; because. The ivealc- ness of God is stronger than men. He therefore sailh in Ps. 139, a certain Psalm, Lord, Thou knowest my down-silting, and mine up-rising; that is, my humility and mine exaltation. Why then do ye, O sons of Zebedee, wish to be exalted before light.? For let us thus speak, and rather make men- tion of them, who are not angry with us; for these things are written concerning them for this reason, that others might beware of that pride for which they were corrected. Why then do ye wish to rise before the light } Your labour is lost. Do ye wish to be exalted, before ye are humbled } Your Lord Himself, Who is your light, was humbled that He might be exalted. Hear Paul saying, ]\'ho being in the Sons of Zebedee taught not to seek honour at once. 23 form of Gud, t It ought it not robbery to be equal with God. Ver. How was it not robbery in Him? Because it was His '- — nature, because He was born ibr this, that He might be equal with Him by Whom He was begotten. But what did He do ? He made Himself of no reputation, and took upon Phil. 2, Him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, He humbled Himself and became obedient unto death, even the death, of the Cross. This is His sitting. Now hear of His vising again. Wherefore God also hath highly exalted Him, and given Him a name uhich is above every name. Ye are now hastening unto that name : rise, but after ye have sat do^vn. Ye wish to rise: but first sit: and rising from humility, thou reachest the kingdom. For if thou art in a hurry to reach the kingdom, thou fallest from the kingdom before thou risest. Are ye able, He saith, to drink of the cup ivhich I shall drink of? They reply, We are able. He answereth. Ye shall drink Mat.20, indeed of My Cup; but to sit on My right hand and on My left, is not Mine to give unto you, but it is prepared of My Father for others. What meaneth, It is not Mine to give? It is not Mine to give to the proud: for such they as yet were. But if ye wish to receive this, be not what ye are. It is pre- pared for others: do ye become others, and for you it is pre- pared. What meaneth, Become others? Do ye who already wish to be exalted, first be humbled. They therefore under- stood that humility would benefit them, and were rebuked. Let us too therefore listen to this, for this Psalm giveth us the same lesson in these words : Rise after ye have sat down. 6. But lest any one should imagine that he sitteth that he may be honoured ; that he might shew that by this sitting his intent was to enjoin humility ; that no man might suppose that he was ordered to sit either for judgment, or banquetting and rejoicing, and thereby seek a higher pride; to signify humility he hath added, Ye that eat the bread of grief. They therefore eat the bread of grief, who groan in tliis pilgrimage. They are in the vale of tnisery. For God placeth ascending steps in the heart. Where hath he placed them ? He hath set, saith the Psalmist, steps of ascent in Ps. 84, his heart. Who? God. If steps of ascent in the heart,''' therefore they sing the Song of steps. Let us be humbled in 24 The Church from Christ dying, as Eve from Adam sleeping. Psalm the world, let us^ ascend. How? in ibe heart. Because CXXVII the ascent of the heart itself riseth from the vale of misery. In the vale, saith he, of misery. As the mountains are erect, so do the valleys sit : for by valleys are meant the low spots of the earth ; while hills signify the eminences of lower height than mountains: very high spots of the earth are called mountains. It is not enough ; he saith not, rise from the liills ; nor, from the plain ; but, from the valley, meaning something more lowly than the plain. If therefore thou eatest the bread of grief in the valley of misery, and sayest, Ps.4?,9,j/y iears Jiave been my meat day and night : ivhile they say tin to me. Where is now thy God? thou risest rightly, because thou hast sat down. 7. And as if thou shouldest say. When shall we rise ? we are ordered now to sit: when will be our rising? When the Lord's was. Look unto Him, Who went before thee: for if thou heedest not Him, it is lost labour for thee to rise before da Km. When was He raised? When He had died, Hope therefore for thine u])lirting after thy death : have hope in the resurrection of the dead, because He rose again and ascended. But where did He sleej) ? On the Cross. When He slept on the Ci'oss, He bore a sign, yea, He fulfilled what had been signified in Adam : for when Adam was Gen. 2, asleep, a rib was drawn from him, and Eve was created : so 21 22. . also while the Lord slept on the Cross, His side was trans- Johni9, fixed with a spear, and the Sacraments flowed forth, whence 34. the Church was born. For the Church the Lord's Bride vvas created from His side, as Eve was created from the side of Adam. But as she was made from his side no otherwise than while sleeping, so the Church was created from His side no otherwise than while dying. If therefore He rose not from the dead save when He had died, dost thou hope for exaltation save after this life? But that this Psalm might teach thee, in ca.se thou shouldest ask, When shall I rise ? ])erha]is before I have sat down ? he addeth, When He halh given His beloved sleep. God giveth this when His beloved have fallen asleep ; then His beloved, that is, Christ's, shall rise. For all indeed shall rise, but not as His beloved. There is a resurrection ol all the dead ; but what saith the » Oxf. Mss. ' that we may.' Our rising from sleep. Children of the spiritual Eve. 25 Apostle ? IVe shall all rise, hut ice shall not all he changed. V'er. They rise unto punishment: we rise as our Lord rose, that -— we ma}' follow our Head, if we are members of Him. Andi5, 51. if we are members of His, then are we His beloved; then pertainelh unto us that resurrection which went before in the Lord, so that the Light rose before us, we after the Light; because it is but lost labour for lis to rise before light, that is, to seek exaltation before we die; since Christ our Light was not exalted in the flesh, save alter He had died. Con- stituted then His members, and in His members His beloved, when we have received our sleep, tlien shall we rise in the resurrection of the dead. One hath risen from the dead, to die no more. Lazarus rose, but to die: the daughter of the ruler Jolmii. . . 44. of the Synagogue rose, but to die ; the widow's son rose, but Matt. 9, to die; Christ rose, no more to die. Hear the Apostle: Christ^^' heing raised from the dead dieth ?io more; death hath no wore 15. dominion over Him. Hope for such a resurrection; and forg"""" ' the sake of this be a Christian, not for the sake of this world's happiness. For if thou wish to be a Christian for the sake of this world's happiness, since He thy Light sought not worldly happiness; thou art wishing to rise before the light; thou must needs continue in darkness. Be changed, follow thy Light; rise where" He rose again: first sit down, and thus rise, when He giveth His beloved sleep. 8. Ver. 3. As if thou shouldest ask again, Who are the beloved? Lo, children, the reward of the fruit of the uomb, are an heritage of the Lord". Since he saith, fruit of tJie tcomb, these children. have been born in travail. There is a certain woman, in whom what was said unto Eve, in sorroiv shalt thou bring forth children, is shewn after a spiritual maimer. The Church beareth children, the Bride of Christ ; and if she beareth them, she travaileth of them. In figure of her. Eve was called also the Mother of all living. Gen. 3, He who said, Mg little children, of whom I travail in birth q^^ ^ again, until Christ be formed, in you, was amongst the 19* members of her who travaileth. But she travailed not in vain, nor brought forth in vain : there will be a holy seed ^ So Oxf. Mss. ' qua resurrexit.' cliiUren, the heritage of the Lord, is Ben. ' quare aurrexit.' the reward of the fruit of the womb.' * Perhaps he intends to read it, ' Lo, Making ' filii' vocative. 26 TJie saints the reward of the Church's travail. Psalm at the resurrection of the dead : the riahteous who ai'e at CXWll. present scattered over the whole world shall abound. The Church groaneth for them, the Church Iravaileth of them ; but in that resurrection of the dead, the offspring of the Church shall appear, pain and groaning shall pass away. And what shall be said ? Lo, children, the reward of the fruit of the womb, are an heritage of the Lord. The word fruit is in the possessive case"". It is, the reward of the fruit of the womb. What is this reward? Resurrection from the dead. What is this reward ? To rise, after thou hast sat down. Wliat is this reward? Rejoicing, after thou hast eaten the bread of sorrow. Of what womb? (3f the Church: Gen. 25, in whose womb, for Rebecca was her type, those two twins 22 23 ' as two people strove. One mother contained in her womb brethren, who disagreed before they were born; they agitated their mother's womb with internal discords ; she groaned, and suffered violence; but when she brought forth, she discerned what twins she had endured when pregnant. Thus also now, brethren, as long as groans are given unto the Church, as long as the Church travaileth, there are within her both good and evil. But the fruit of the womb Mai. 1, was in Jacob, for his mother loved him. Jacob have I loved, 2 3. Eom. 9 ^^^*^^ God, but Esau have 1 hated. Both went forth from 13. one womb ; one deserved to be loved, the other to be repro- bated. Her fruit will be, therefore, among the beloved. The fruit of the womb, therefore, liatJi a retvard. 9. Ver. 4. Like as the arrows in the hand of the mighty one, even so are the children of those that are shot out. Whence hath sprung this heritage, bretln'en ? Whence hath sprung so numerous a heritage, as that whereof he saith at the end, Lo, children, the reward of the fruit of the womb, are an heritage of the Lord f Some have been shot out from the Lord's hand, as arrows, and have gone far, and have filled the whole earth, whence the Saints spring. For this Ps. 2 8. is the heritage whereof it is said. Desire of Me, and I sJiall give thee the heathen for thine inheritance, and the utter- most parts of tlie earth for thg possession. And how doth this possession extend and increase unto the world's utter- most parts? Because, lilie as the arrows in the hand of the '' ' Hujus fructils, non hie fructus.' Children of those shot out, successors of the Apostles. 27 mighty one, even so are the children of those that are shot out. Ver. Arrows are sliot fortli from the bow, and the stronger the ' — arm which hath sent it forth, the farther flieth the arrow. But what is stronger than the darting of the Lord ? From His bow He sendeth forth His Apostles: there could not be a s))0t left where an arrow shot by so strong an arm would not reach ; it hath reached unto the uttermost parts of the earth. The reason it went no farther was, that there were no more of the human race beyond. For He hath such strength, that even if there were a spot beyond, whither the arrow could fly. He would dart the arrow thither. Such are the children of those who are shot forth as they that are shot forth. It hath been a question respecting this word, agitated by those who before us have treated these subjects, why they are called children of those who have been shot forth, or who are to be understood by the sons of those who have been shaken forth ; and to some it hath appeared, as 1 have just said, that the children of those who have been shaken forth, are the children of the Apostles. 10. Beloved, listen for a short season. The question hath been raised, why the Apostles are ' shof or ^ shaken'' out: some allege, that they are thus styled, because the Lord enjoined them. When ye depart out of that house, or of that Mat. lo, city, shake off the dust from off your feet. Another saith. They ought not then to be called the sons of those who have been shaken forth, but the sons of those who shake out; for the Lord made those imto whom He said, Shake off the dust from off your feet ; shaking out, not shaken off. He indeed who before us treated this subject, wished with subtiky to contradict the foregoing opinion : nevertheless we, with the Lord's help, seeking in what sense they might rightly be called shaken out, unto whom our Lord saith, Hhake off the dust front off your feet, find that they can thus be termed without absurdity. For although they them- selves shook off, they shook themselves out. I mean this : he who shaketh out, either shaketh himself out, or something else ; if he shaketh off any thing else, he shaketh out, he is not shaken out ; but if he shake out himself, he both shaketh out and hath been shaken out. listen, 1 will say this more clearly, if I can. If he shake out any thing else, he shaketh 28 The Prophets, shaken out, reveal Oospel mysteries. Psalm out, and is not shaken out; if he be shaken out by another, CXXVII — '- ^he is shaken out, and doth not shake out; but if he shake out himself, he shaketh out, because he shaketh out himself; and is shaken out, because he is shaken out by himself. A question, therefore, is raised, whom the Apostles shook out? Themselves, surely: for they shook off dust from their own feet. But some one saith, They shook not out them- selves, but the dust. This is clearly a cavil. For we say, that something is shaken out in two ways: either that which is shaken out thence, or that whence it is shaken out. For we say both the dust hath been shaken out, and the garment hath been shaken out. Some hold and shake the garment ; and thence issueth dust, that had clung unto it. What sayest thou of the dust? The dust hath been shaken out. What sayest thou of the garment ? The garment hath been shaken out. If, therefore, both that which issueth forth from the shaking, and that from which the dust issueth forth, is said to be shaken out; both the dust hath been shaken out, and the Apostles have been shaken out. Why then are not Hie cJiildren of those that have been shaken out, called the children of the Apostles? 11. But there is another opinion also which we ought not to pass over. For perhaps the words are rather obscurely expressed for this reason, that they may call forth many understandings, and that men may go away the richer, because they have found that closed which might be opened in many ways, than if they could open and discover it by one interpretation. We say also that any thing is shaken out; that what is perhaps concealed may come out thence. For we say with one meaning that a garment is shaken, that they may shake out dust thence ; and in another sense we say that a sack is shaken, that what lay concealed within may issue forth. I understand therefore, brethren, as far as I am able, that perhaps the Apostles themselves are styled the sons of those who have been shaken out, the sons of the Prophets. For the Prophets comprised closed and covered mysteries: tiiey were shaken, that they might come forth thence manifestly. Suppose therefore, a Prophet to have Is. 1,3. said, as one truly saith. The ox hnoweth his oivner and the ass his master's crib: but Israel doth not know Me. This Hidden meanings; the Ox, the Jeiv; the Ass, tJio O entile. 29 illustralion cometh before my mind at present, to speak of a Ver. prophet; had another occurred, I would have adduced it. — — When a man heareth this, if he think of an ass and an ox, and cattle, and beasts of burden, he will be treating an interior meaning in its outward aspect, ignoi'ant of the latent sense. The ass and the ox signify something. What then is said unto a man who wisheth to know how to preach the truth ? Wait ; what thou art touching is closed, shake off the covering; the Prophet conceals something beneath this veil of language; he meaneth something by the ass, some- thing by the ox. For the ass, figuring the people of God, is God's beast of burden, carrying the Lord its Rider, that it may not stray in its path: and that ox whereof the Apostle saith, Thou shall not muzzle the mouth of the ox that Dent, treadeth out the corn: doth God take care for oxen, he asks, ^ c^j.* 9 or saith He it altogether for our sakes? For our sokes, ^.10. he saith, without doubt this is tvritten. Every preacher of God's Word, therefore, warneth, chideth, frighteneth, thresh- eth the floor, and filleth the office of the ox. The ox came from the Jews' nation ; for thence came the Apostles, Preachers : the ass came from the nation of the uncircum- cised, that is, from the Gentiles. He came to carry the Lord : and therefore the Lord sat upon an ass that never had carried man; since the Law was not sent to the Gentiles, nor the Prophets. Since therefore our Lord Jesus Christ willed to be our meat, and on this account was laid in the manger at His birth, tJie ox knew his owner, and the ass his master''s crib. But would these meanings issue forth, unless the bag were shaken out? Except the prophecy involved were sifted with diligence, would the concealed meanings come forth unto us ? All these meanings were therefore closed before the Lord's advent. The Lord caine, and shook out those hidden meanings, and they were made manifest ; the Prophets were shaken out, and the Apostles were born. Since then they were born of the Prophets who had been shaken out, the Apostles are sons of those that were shaken out. They, placed as the arrows in the hand of the giant, have reached the uttermost parts of the earth. How must it needs be said of the end, Lo, children, the reward of the fruit of the womb, are the heritage of the 30 Blessing of those whose desire is for true good. Psalm Lord. Because this heritage is oalhered from the uttermost C XXVII. parts of the earth : because, Like as the arrows in the hand of the mighty one, even so are the children of them that are shaken out; that is, the Apostles the sons of the Prophets have been hke as the arrows in the hand of a mighty one. If He is mighty, He hath shaken them out with a mighty hand; if He hath shaken them out with a miglity liand, they vvhoni He hath shaken forth have arrived even at the uttermost parts of the earth. 12. Ver. 5. Blessed is the man who liatli, Jilled his desire from them. Well, my brethren, who filleth his desire from them ? Who loveth not the world. He who is filled with the desire of the world, hath no room for that to enter which they have preached. Pour forth what thou carriest, and become fit for that which thou hast not. That is, thou desirest riches: thou canst not fill thy desire from them : thou desirest honours upon earth, thou desirest those things which God hath given even unto beasts of burden, that is, temporal pleasure, bodily health, and the like ; thou wilt not fulfil thy Ps.42,1. desire from them. But if thou desirest thus, even as the VsMf^.hart longeth for the streams of waters; if thou sayest, My soul hath a desire and longing to enter into the courts of the Lord ; thou fillest thy desire from them ; not that they can fulfil such a desire, but by imitating such thou coraest unto Him Who hath filled their desire. 13. He shall not he ashamed, when he speaketh with his enemies in the gate. Brethren, let us speak in the gate, that is, let all know what we speak. For he who chooseth not to speak in the gate, wisheth what he speaketh to be hidden, and perhaps wisheth it to be hidden for this reason, that it is evil. If he be confident, let him speak in the gate ; Prov. 8, as it is said of Wisdom, She crieth at the gates, at the entry of ^' the city. As long as they hold unto righteousness in inno- cency, they shall not be ashamed : this is to preach at the gate. And who is he who preacheth at the gate \ He who preacheth in Christ ; because Christ is the gate whereby we Johnio, enter into that city. 1 lie, had He not Himself said ; / am the door. If He be the door, He is also the gate ; for door is applied to a house ; the door of a city is its gate, the gate of a house is its door. But perhaps the term gate is not They speak boldly in the ' Gate,'' who speak in Christ. 31 aptly used : if that which is called a house be not rightly ^V^' termed a city. For both are said a little before : Except the Lord build the house, their labour is but lost that build it; and lest thoushouldest think this house some small thing, he addeth, Except the Lord keep the city, the^ watchman waketh but in vain. The house, therefore, and the city are the same. The city hath a door like a house, and hath a gate as a city. He, therefore, Who is the door of the house, is Himself the gate of the city. If, therefore, Christ be the gate of the city, he is not ashamed who staudeth in Christ, and thus preacheth. But he who preacheth against Christ, against him the gate is shut. Who are they who preach against Christ ? They who deny that the arrows are sent Dona- from the hand of the Mighty One, and have readied the utter- most parts of the earth; and this is the heritage of the Lord, of which it is said. Desire of Me, and I shall give thee thePs.2,8 heathen for thy inheritance, and the utmost parts of the earth for thy possession. It was preached, it was listened to, before it was fulfilled ; and now that it hath been fulfilled, they refuse to acknowledge it. They, therefore, who speak against Christ, are without the gate ; because they seek their own honours, not those of Christ. But he who preacheth in the gate, seeketh Christ's honour, not his own : and, there- fore, he who preacheth in the gate, saith. Trust not in me ; for ye will not enter through me, but through the gate. While they who wish men to trust in themselves, wish them not to enter through the gate : it is no marvel if the gale be closed against them, and if they vainly knock for it to be opened. Be present in mind, therefore, brethren, on account of to-morrow's discourse also, which shall be delivered to you, according to our promise, by the Lord's help, from the Gospel concerning the dove*'. In Whose Name we have promised, in His mercy we will fulfil our promise. But, that we may fulfil it worthily, and may not have been too daring in promising, do ye pray for us. e Vid. Tract, iv. on St. John i. 31, 32. §. 16. cf. Tract v. and vi. 32 Some are misled by the promise of temporal hlessivgs. lat. psalm CXXVIII. CXXVII. EXPOSITION. A Sermon to the People, on the day of St, Felix the Martyr. 1 Cor. 2, 1. Vev. 1 — 4. As the Apostle saith, dearest brethren, Coyn- 13. 14. I ' ' paring spiritual things with spiritual ; but the natural man receiveth not the things that are of the Spirit of God; we must be on our guard lest natural men, not receiving the things that are of the Spirit of God, may rather be scan- dalized than edified by this Psalm. For briefly (though we heard it in the singing) I am running through it, since it is brief, not expounding, but reading it. Now consider that if every man hath desired such things as a great gift from God, as this Psalm mentioneth ; and perhaps, not because he is forsaken by God, but because he is more loved, hath not received them ; and seeth that what he hath here heard described as the rewards of them that fear God, abound unto those who fear not God : his steps totter, and his footsteps slip, and he saith in his heart, that he hath feared God without a cause, since he hath not received those rewards which God hath promised to them that fear Him; while they have received over and above, who not only have not feared, but have even blasphemed Him. Consider what he saith, Blessed are all they that fear the Lord, and walk in His ways. For thou shalt eat the labours of thy hands. 0 well is thee, and happy shalt thou be. We may, as far as this, though we be natural men, think of the bliss of a future life : but consider what followeth : Thy wife shall be as the fruitful vine upon the v:alls of thine house. Thy children like the olive-branches, round about thy table. Lo, thus shall the man be blessed, that feareth the Lord. How? In that his wife shall be as the fruitful vine, upon the walls of his house : and his children like the olive-branches, round about his table. Have they then, who for God's sake have even refused to marry, lost their reward ? No : he who Something beyond this life must he understood. 33 refusetli to marry saith; God will bless me in other ways. Ver. Nay truly: either He will bless thee thus, or He will not '■ — bless thee at all ; the language of the Psalm is plain, Lo, thus shall the man be blessed, that fear eih the Lord. 2. What then, brethren, is the meaning of this ? That we may not, by desiring temporal and earthly blessings, lose our heavenly happiness, the Prophet setteth before us a sort of veil, this veil hath 1 know not what within. You remem- ber, beloved, when I was expounding the preceding Psalm to you, which goeth before this, we met with a certain obscure verse, where it was said, Like as the arrows in the hand of a Ps. 127, tnighty one, so are the sons of ihej/i that are sha/cen out ; and ** when we enquired who the sons of them that are shaken out were, it seemed to us, that the Apostles (the Lord suggesting this, as we believe) were termed the sons of them that were shaken out, the sons of the Prophets: because the Projjhcts spoke in enigmas, and under figures as with the veil of mysteries covered their meaning ; which meaning could not issue forth unto men, unless these veils were shaken out; whence they were called the sons of those that are shaken out, who gained spiritual profit by the opening out the Prophets. Let us too, therefore, shake out this one, that we may not be deceived through the coverings, lest touching what is within and not seeing it, we may, perchance say wood for gold, and tiles for silver. Let us shake it out, if it seem good unto you, beloved; the Lord will aid, that what is within may come forth; especially, ray brethren, as we are celebrating the birthdays of the Martyrs. How great evils have the Martyrs endured, what deaths, what terrible tortures, what filthy prisons, pinching of chains, fury of wild beasts, heat of flames, stings of insults! Would they have endured all these things, unless they saw somewhat, whither they were tending, not belonging to the happiness of this world ? Now it is shameful for us to celebrate the birthdays of the Martyrs, that is, of those servants of God who despised this world for the sake of everlasting bliss, and understand what is here written in the sense of present happiness; so that we should say of any faithful man of God, citizen of that Jeru- salem, to whom marriage may have brought no issue, This man feareth not the Lord ; for if he feared the Lord, his wife VOL. VI. D 34 God does not always give Children to the Righteous. Psalm would be as the fruitful vine upon the walls of his house, not — — — ^barren, so that she could give birth to none; and if this man feared the Lord, his sons would surround his table, like olive- branches. For if we should speak thus, we are natural men, not receiving the things that are of the Spirit of God. Let us also begin to shake them out, that we also may be the sons of them that are shaken out. For if we shall be the sons of them that are shaken out, we shall be like as the arrows in the hand of the giant, and He will dart us from His commandment into the hearts of men who do not as yet love Him, that, struck by the arrows of God's words, they may love. For if we begin to preach to them such words as these, My sons, or my brethren, fear ye the Lord, that ye may have children and grandchildren, that your house may be joyful ; we are not leading them to love that everlasting Jerusalem ; they will remain in the love of earthly things, and seeing these things abound to the ungodly, though they dare not speak so to us, they will say in their heart, Why hath he who feareth not God, his house full of children .'' And if perchance another say to him, As yet thou knowest not what may happen ; what if he shall have to bury them, because he feareth not God ; what if many sons were born unto him for this reason, that he might suffer greater pain from their death ? But if thou speak thus, he will ansvver thee: I know of a man who was ungodly, a heathen, sacri- legious, a worshipjoer of idols, (and perhaps he doth know, and saith the truth, and knoweth not one onl}^ nor even two or three only,) whom numerous sons and grandsons have carried to the grave, an old man, bowed down with years, who had died in his bed. Lo, he feared not the Lord, and yet a most numerous offspring of his house hath closed his eyes. What shall we say to this ? Nothing evil can happen to him, for he can never, in his lifetime, bury his children, since he hath already died, and been borne to an honourable tomb by his children. 3. Let us shake this out then, let us shake it out, if we wish to be the sons of them that are shaken out: let some meaning be educed from it. For there is a certain Man who is thus blessed: and no one feareth the Lord, except i he be in the members of this Man: and there are many men, The Promise is to the Church, as one in Christ. 35 and there is one Man ; for there are many Christians, and Ver. there is One Christ. The Christians themselves with tlieir '— Head, Who hath ascended into heaven, are one Christ. He is not One, and we many, but we many are one in That One. Christ then is one Man, the Head of the Body. What is His Body? His Church, as the Apostle saith : We «/-e Ephes. members of His Body ; and, ye are the body of Christ, ««flfi'cor. His members in, particular. Let us therefore understand i"^> '^7. the uord.s of this Man, in whose body we are one man; and we shall there see the true good things of Jerusalem. For thus he saith at the end : Tliat thou mayest see the good tilings that are of Jerusalem. But if thou hast looked for these good things with an earthly eye, the abundance of children and grandchildren, and the fecundity and fruitful- ness of his wife, are not the good things of that Jerusalem; for these good things are in the land of the dying, that is the land of the living. Hold it not as a very great thing, if thou hast sons who will die, although not before thee, yet certainly after thee. Dost thou wish to have children who will never die, and who will ever live with thee ? Be thou in His Body, of Whom it hath been said, Ye are the Body of Christ, and His members in particular. 4. That this Psalm also might shew this, since it is so far obscure that it admonisheth us to knock at it, so far covered that it doth wish to be shaken out, it beginneth with speak- ing of many : Blessed are all they that fear the Lord, and walk in His tvays. He speaketh to many; but since these many are one in Christ, in the next words he speaketh in the singular : For thou shall eat the labours of thy fruits. He had said above. Blessed are all they that fear the Lord, and walk in His ways; why doth he now say, Thou shall eat the labours of thy fruits : and not, ye shall eat? and why, ilte labours of thy fruits, and not the labours of your fruits. Hath he forgotten that so lately as in the preceding verse he was speaking of more than one? If thou hast already shaken it out, what doth he answer thee? When I speak of Christians in the plural, I understand one in the One Christ. Ye are therefore many, and ye are one ; we are many, and we are one. How are we many, and yet one ? Because we D 2 36 The Martyrs, as Si. Felix, rejoiced in hope. PsAi.M cling unto Him Whose naembers we are; and since our Head is in heaven, that His members may follow. 5. Let him therefore now go on with his description : for it is now clear Whom he is describing. Thus will all that followeth be open : only do ye fear the Lord, and walk in His ways, and do not envy those who walk not in His ways, when ye shall see them happy without happiness. For men of the world are happy without happiness; but the Martyrs were unhappy with happiness. For they were unhaj^py for a season, but happy for evermore ; and herein that they were unhappy for a season, they were thought to be more 2 Cor. 6, unhappy than they were. For what saith the Apostle ? As sorrowful, yet alivay rejoicing. Why, ahvay ? Both here and there: altogether both- here and there. For whence do we rejoice here ? In hope. Whence shall we rejoice there ? In fulfilment. The hope of one rejoicing hath great joy, Rom. 12, and if rejoicing in hope, see what followeth, patient in tribulation. The Martyrs were therefore patient in tribula- tion, because they rejoiced in hope. But because that which is promised did not yet exist, what saith the Apostle ? Id. 8,24. /^or hope ivhich is seen is not hope: hut if ice hope for uhat we see not, then do we with patience wait for it. Behold the reason why the Martyrs endured all things, because they waited patiently for what they saw not. They who slew them, loved what they saw : they who were slain, sighed for those things which they saw not, and hastened to reach those things which they saw not; and in that they were put to a lingering death, thought they were delayed. 'i.e. 6. Therefore, brethren, Felix the Martyr f, truly Felix ^ ^^^^ both in his name and his crown, whose birthday this is, despised the world. Was he, because he feared the Lord, thence happy, thence blessed, because his wife was as a fruitful vine upon the earth, and his children stood around his table } All these blessings he hath perfectly, but in the Body of Him Who is here described; and, because he understood them in this sense, he scorned things present, that he might receive things future. Ye are aware, brethren, ^ He is said to have suffered martyr- from Hippo, on the sixth of November, dom at Thinissa, or Thimisa, not far Ben. (Mart. Rom. has Tuneti.) Fear of punishment is not a pure fear of God. 37 that he suffered not the death that other martyrs suffered. Ver. For he confessed, and was set aside for torments ; on '— another day his body was discovered lifeless. They had closed the prison to his bod}', not to his spirit. The exe- cutioners found him gone; when they were preparing to torture, they spent their rage for nought. He was lying dead, without sense to them, that he might not be tortured; with sense with God, that he might be ci'owned. Whence was he also happy, brethren, not only in name, but in the reward of everlasting life, if he loved these things. 7. Let us therefore so hear this Psalm, as considering it to be spoken of Christ: and all of us who cling unto the Body of Christ, and have been made members of Christ, walk in the ways of the Lord ; and let us fear the Lord with a chaste fear, with a fear that abideth for ever. For it is another fear which charity excludeth, as St. John saith. There is no fear in love: but perfect love castetli out fear. iJohn4, He saith not of every fear that it is cast out by love ; for ' thou findest the Psalm saying, The fear of the Lord is clean, Vs. 19, and enduretJt for ever. One fear therefore endureth, the * other is cast out. The fear which is cast out, is not clean : but that which endureth, is clean. What is the fear which is cast out? Deign to consider. Some fear only for this reason, lest they suffer some evil on earth, — lest sickness befall them, lest loss, lest bereavement of children, lest the loss of any that is dear, lest exile, lest condemnation, lest prison*^, lest any tribulation; for these reasons they fear and tremble : still this fear is not a chaste one, Slill hear. Another feareth not on this earth, but feai'eth hell, whereby the Lord also alarmed men. Ye have heard when the Gospel was being read. Where their worm dieth not, rt«f/Mark9, ilie fire is not quenched. Men hear these words; and because they will really happen to the ungodly, they fear, and restrain themselves from sin. They have fear, and through fear restrain themselves from sin. They fear indeed, but love not righteousness. But when through fear they restrain themselves from sin, righteousness becometh a habit, and what was hard beginneth to be loved, and good becometh sweet : and man now beginneth to live righte- s Oxf. Mss. ' lest condemnation to imprisonment,' 38 A riyhtfeur leads to the siijht and love of Christ. Psalm ously for this reason, not because he feareth punishments, but because he loveth eternity- Fear therefore is cast out by love; but a clean fear hath succeeded. 8. What is this clean fear? According to which we ought, my brethren, to understand what is said, Blessed are all iheij that fear the Lord, and, walk in. His ways. If I shall be enabled to speak worthily of this clean fear, by the help of the Lord our God, many will perchance be inflamed by this clean fear unto a clean love. Nor can I perhaps explain, unless by putting forward some similitude. Suppose some chaste woman, fearing her husband : suppose another an adulterous woman ; she also feareth her husband. The chaste woman feareth lest her husband depart : the adul- terous wife feareth him, lest he come. What if both be absent.^ The one feareth lest he come: the latter, lest he delay. He is in a certain sense absent unto Whom we have been betrothed ; He is absent, Who gave unto us as a pledge His Holy Spirit; He is absent, Who redeemed us with His blood ; that Husband than Whom nothing is more beautiful, Who seemed as it were deformed among the hands of His persecutors, of Whom a little before Isaiah Is.5a,2. said. He Jtalh no form or comeliness. Is then our Bride- Sol, groom deformed ? God forbid ! for how would the virgins Song], \Qy^^ Him, who have not sought husbands on earth.? He therefore seemed deformed to His persecutors : if they thought Him not such, they would not insult Hin), they would not strike Him with whips, would not crown Him with thorns, would not defile Him with spittle ; but because He seemed such unto them, they did these things unto Him ; for they had not eyes whereby Christ could seem beautiful. To what sort of eyes did Christ seem beautiful .'' To such as Christ Himself sought, when He said unto JohnH, Philip, Have I been so long with you, and hast thou not ^" known Me, Philip ? These eyes must be cleansed, that they may see that light; and, though slightly touched with the splendour, they are kindled with love, that they may wish to be healed, and may become enlightened. For that ye may know that Christ, Who is loved, is beautiful, the Ps. 45, Prophet saith, Fairer in beauty than the children of men. His beauty surpasseth all men. \\ hat is it we love in How to prove whether our fear of God is pure. 39 Christ? His crucified members, His transfixed side, or His Ver. love ? When we hear that He suffered for us, what do we — '— love? Love is loved. He loved us, that we might in turn love Him; and that we might return His love, He hath visited us with His Spirit. He is beautiful, and is absent. Let the spouse ask herself if she be chaste. We ai*e all among His members, my brethren ; we are among His members, we are for this reason one Man. Let each man see what sort of fear he hath, whether that which love casteth out, or that clean fear which endureth for evermore. He hath lately proved this; I say unto you. He will also prove it. Our Bridegi'oom is afar : ask thy conscience ; dost thou wish that He come, or dost thou still wish that He delay? Consider, brethren: I have knocked at the doors of your hearts; He hath heard the voice of them that dwell therein. What the consciences of each of you may have answered, could not reach my ears, since 1 am but a man: He Who is afar in respect of bodily presence, but is present in the strength of His Majesty, hath heard you. How many, if it be said unto them, Lo, here is Christ, to-morrow is the day of judgment; say not, Would that He may come ! They who speak thus, love much ; and if they are told, He will delay, they fear lest He delay, because their fear is clean. And as His delaying is now feared : so, after His coming, His leaving us will be feared. That will be a clean fear, for it is tranquil and secure. For we shall not be forsaken of Him, when He hath found us, since He sought us before we sought Him; a chaste fear therefore, my brethren, hath this source : it cometh from love. But that fear which is not yet chaste, feareth His Presence, and its punishment. From fear it doeth whatever of good it doeth : not from fear of losing that good, but from fear of suffering that evil. He feareth not lest he lose the embrace of his most comely bridegroom, but lest he be cast into hell. This fear is good, is useful ; it will not indeed remain for evermore : but it is not as yet of that clean sort, that abideth for evermore. 9. In whom is it clean ? I am now asking a question for the second time, which ye may ask of yourselves. If God should come and speak unto us witii His Own Voice, 40 Fear of losing God's Presence sfmvs some love. PsAiM (although He ceaseth not to speak tlirough His Scriptures,'! CXXVIII. I o 1 ' and should say luito man, Thou wishest to sin : sin ; do what- soever pleaseth thee ; whatever thou loveston the earth, let it he thine: whoever thou art angry wiih, let him perish; whomsoever thou wishest to seize upon, let him be seized ; whomsoever to kill, let him be killed ; whomsoever to con- demn, let him be condemned ; whomsoever thou wishest to possess, possess him : let no man resist thee, let no man say unto thee. What art thou doing ? No man, Do it not ; no man, Why hast thou done it? Let all those earthly things which thou hast desired abound uuto thee, and live in them, not for a season, but for evermore : only thou shall never see My Face. My brethren, wherefore did ye groan, save because that already a clean fear, enduring ahvay, hath been born? Why is your heart stricken? If God should say. Thou shalt never see My Face : lo, thou wilt abound in all that earthly felicity ; temporal goods will surround thee : thou losest them not, thou forsakest them not; what dost thou wish more? Clean fear would weep indeed and would groan, and would say. Nay, let all things be taken away, and let me see Thy Face. Clean Ps. 80, fear would cry out from the Psalm, and would say, Turn '' us ofjai)!, O Lord God of hosts: shew us the light of Thy countenance, and ive shall be trhole. Clean fear would cry forth from the Psalm, and would say, One thing have I desired of the Lord, which I will require. See how ardent Ps. 27, is that clean fear, that true love, unmixed love. One thing have I desired of the T^ord, tvhich I uill require. What is this? Even that I may divell in the house of the Lord all the days of my life. What if he desire this for the sake of earthly happiness? Hear what followeth : to behold the fair beauty of the Lord, and to be protected ; that is, to be His Temple, and to be protected by Him, this one thing have 1 » ' raise' desired of the Lord. If ye ask this one thing, if ye train ' ?,^ your hearts toward this one thing, and fear to lose this one thing only, ye will not envy earthly delights, and ye will hope for that true happiness, and will be in His Body to Whom it is sung, Blessed are all they that fear the Lord, and walk in His it ays. 10. Ver. 2. Thou shall eat the labours of t hi/ fruits. And The very labours of Godiiness are food. 41 ye, O fhou, ye many who are One, Thou shall eat of the Vrr. labours of thy fruits. He seemeth to speak perversely to '- — tliose who understand not : for he should have said, thou shalt eat the fruit of thy labours. For many eat the fruit of their labours. They labour in the vineyard ; they eat not the toil itself; but what ariselh from their labour they eat. They labour about trees that bear fruit: who would eat labours ? But the fruit of these labours, the produce of these trees; it is this that delighteth the husbandman. What meaneth, Thou shalt eat the labours of tliy fruits? At present we have toils: the fruits will come afterwards. But since their labours themselves are not without joy, on account of the hope whereof we have a little before spoken, Rejoicing in hope., patient in tribulation; at present those Eom. 12, very labours delight us, and make us joyful in hope. If therefore our toil has been what could be eaten, and could also delight us ; what will be the fruit of our labour when eaten ? They who went weeping on their way, scattering Ps. 126, tlieir seed, did eat their labours ; with how much greater pleasure will they eat the fruits of their labours, who shall come again with joy, bearing their sheaves with them ? And that ye may know, brethren, that this labour is eaten, in the former Psalm ye have heard it said to the proud, who wished to rise before light, that is, before Christ, not through humihty, whereby Christ I'ose ; it was said unto them, Rise alter ye have sat down; that is, be humbled, Ps. 127, and thence rise ; since He also. Who hath been exalted on account of you, came to be humbled. And what is said ? Who eat the bread of grief. This is the labour of fruits, the bread of grief. For unless it were eaten, it would not be called bread ; unless this bread had some svveetness, no one would eat it. With how much sweetness doth he weep in his groanings, who prayeth ? The tears of the praying are sweeter than the joys of theatres. And hear the flame of longing, whei'ewith this bread is eaten, of which he saith here. Ye who eat the bread of grief. In another passage this lover saith, whose voice we usually recognise in the Psalm, 3Iy tears have been my meat day and night. How Ps.42,3. have tears become meat ? While they daily say unto me, Where is now thy God? For before we see Him Who loved 42 Christians could sfiew their God to real men. Psalm US, Who hath given us a pledge, to Whom we are betrothed, ^-^ the Heathen insult us, and say, Where is that which Christians worship ? Let them shew us Him Whom they adore. Behold, 1 sliew them my deity, and let them shew me their Deity. When the Heathen speaketh thus to thee, thou findest not what to shew unto him ; for thou hast no man to shew it unto. Thou returnest therefore, and weepest before God; for thou sighest for Him, before thou seest Him ; and groanest from longing for Him ; and because thou weepest in thy longing for Him, tears themselves are even sweet, and wmII be as meat unto thee, since they have been made unto thee as meat day and night, while it is said to thee, Where is thy Godf But thy God, concerning Rev. 21, Whom it is asked. Where is He? will come, and will wipe away thy tears, and will Himself be in stead of the bread of tears unto thee, and will feed thee for evermore ; because the word of God, upon which Angels feed, will be with us. Meanwhile, now are the labours of our fruits, afterwards will come the fruit of our labours. Thou shall eat the labours of thy fruits. Blessed art thou, and well shall it be with thee. Blessed art thou, is of the present: well shall it be with thee, is of the future. When thou eatest the labour's of ihy fruits, blessed art thou; when thou hast reached the fruit of thy labours, well shall it be nith thee. What hath he said.? For if it be well with thee, thou wilt be happy: and if thou wilt be happy, thou wilt also have all well with thee. But there is a difference between hope and attain- ment. If hope be so sweet, how much sweeter will reality he? 11. Let us now come to the words, Tliij uife: it is said unto Christ. His wife, therefore, is the Church: His Church, His wife, we ourselves are. As a, fruitful vineyard. But in whom is the vineyard fruitful } For we see many barren ones entering those walls; we see that many intemperate, usurious persons, slave dealers, enter these walls, and such as resort to fortune-tellers, go to enchanters and en- chantresses when they have a headache. Is this the fruitful- ness of the vine.' Is this the fecundity of the wife? It is not. These are thorns, but the vineyard is not every where thorny. It hath a certain fruitfulness, and is a fruitful vine ; Children given to the Churchy not all loho are in her. 43 but in whom? Upou the sides of thy house. Not all are Ver, called the sides of the house. For I ask what are the sides. — — — What shall I say.? Are they walls, strong stones, as it were.? ]f he were speaking of this bodily tenement, we should perhaps understand this by sides. We mean by the sides of the house, those who cling unto Christ. For we do not say without reason of any person in daily discourse, who per- chance is faring ill, owing to the counsels of bad friends, " He hath bad sides." W^hat is, " He hath bad sides ?" Bad men cling to him. It is therefore said of another also, He hath good sides: he liveth according to good counsels. What meaneth this? He is ruled by good counsels. They therefore who cling to Christ are the sides of the house. Nor hath His wife been created from His side without a cause. When her spouse slept. Eve was created : when Gen. 2, Christ died, the Church was created; she was born of her^'"^^* husband's side, whence a rib had beeu withdrawn ; and the Church was boin of the side of Her spouse, when His side was transfixed with a lance, and the Sacraments flowed forth. Johni9, Therefore ihy wife shall be fruitful as a vine. But upon ' what.? Upon the sides 0/ thine house. Among others, who cling not unto Christ, it is barren. But I will not even reckon them in the vine. 12. Thy children. The wife and the children are the same. In these carnal marriages and wedlocks, the wife is one, the children other: in the Church, she who is the wife, is the children also. For the Apostles belonged to the Church, and were among the members of the Church. They were therefore in His wife, and were His wife according to their own portion which they held in His members. Why then it is said concerning them. When the Bridegroom shall Matt.d, be taken from them, then shall the children of the Bride-^^' groom fast ? She who is the wife, then, is the children also. 1 speak a wonderful thing, my brethren. In the words of the Lord, we find the Church to be both His brethren, and]MaM2, His sisters, and His mother. For when His mother and ' ''^' His brethren were announced to Him to be standing without ; in that they stood without, they were a figure. W^ho is the type of His mother.? The Synagogue. Who is the type of carnal brethren .? The Jews who stood without. And 44 How Christians can be the Mother of Christ. Psalm the Synagogue also standetli without. For Mary was among -^ -the sides of His House, and His relatives coming of the kindred of the Virgin Mary, who believed on Him, were among the sides of His House; not in respect of their carnal consanguinity, but inasmuch as they heard the Word of God, Mat. 12, and obeyed it. For the Lord answered thus: Who is Mi/ mother, and ivlio are Mil brethre/t? Whence some have attempted to say that Christ had not a mother, because He said, Who is 3Iy mother? Why? Had not then Peter and John and James, and the other Apostles, fathers upon earth } Mat.23, And yet what sailh He unto them? Call no man your father upon earth: for One is your Father, Who is in Heaven. What, therefore, He taught His disciples in the case of their father, this He Himself shewed them in that of His mother. For our Lord's will is that we prefer God to our earthly connections. Respect thy father, because he is thy father : reverence God, because He is God. Thy father begot thee by lending his flesh ; God created thee by an exertion of His Power. Let not the father be angry when God is preferred to him: let him rather rejoice that so much respect is paid him, that He alone is found to be preferred to him. What then thall I say? What saith the Lord ? Who is My mother? and who are My brethren ? And lie stretched forth His hand toward His disciples, and said, Behold My mother and My brethren. They were His brethren ; how were they His Mat. 12, mother ? He added ; For ivliosoex:er shall do the will of Mil Father Which is in heaven, the same is My brother, and sister, and mother. Brother, perhaps, on account of the male sex whom the Church hath: sister, on account of the women whom Christ hath here in His members. How mother, save that Christ Himself is in those Christians, whom the Church daily bringeth forth Christians through baptism ? Li those therefore in whom thou understandest the wife, in them thou understandest the mother, in them the children. 13. Let us therefore say what should the character of these children be. Peacemakers they should be. Why Matt. 5, peacemakers ? Because, Blessed are the peacemakers, for 1 *Q^j. they shall be called the children of God. Since therefore in Mss. the olive is the fruit of peace : for oil signifieth peace, without' l-'ecause it signifieth love; without' love there is no peace : All hlessiiujs are from God, not all out of Sion. 45 and it is clear that they who have rent asunder peace, will Ver. not have love. I have already explained to you, beloved, "" on this principle, why the dove carried the leaves with fruit ^e°- ^> unta the ark : to signify that they also who have been baptized without, as those branches were baptized without the ark, if they have not leaves alone, that is, words only, but have fruit also, which is love, are home by the dove to the ark, and come unto unity *^. Such children ought there- fore to be around the Lord's table, like olive-hrdnches. ^er. 3. A complete Vine it is, a great bliss : who would now refuse to be there ? When thou seest any blasphemer have a wife, children, grandchildren, and thyself perchance with- out them, envy them not; discern that the promise hath been fulfilled in thee also, but spiritually. Perchance thou art not in His members? If thou art not there, lament that thou art neither here nor there. But if thou be there, be secure; for although thy reward be there and not here, it is a more fruitful one there than here. 14. Ver. 4. If therefore we have, why have we? Because we fear the Lord. /,o, thus shall the man he blessed tit at fearelh the Lord. He is the man, who is also the men ; and the men are one man ; because many are one, because Christ is One. 15. Ver. 5, 6. The Lord from out of Sion bless thee. For thou hadst begun to heed the words, Lo, thus shall the man be blessed that feareth the Lord: already per- chance thine eyes were ranging through those who fear not the Lord, and saw there fruitful wives, children in abun- dance around their father's table : I know not whither thou wast going : The Lord from out of Sion bless thee. Seek not those blessings which are not out of Sion. Hath not the Lord blessed such, my brethren ? This is the Lord's blessing : or if it be not from the Lord, who will marry a wife, if the Lord be unwilling? who can be in sound health, if the Lord deny him ? or who can be rich, if the Lord refuse ? He giveth these things : but seest thou not that He hath also given them to cattle ? This blessing is not therefore from Sion. The Lord from out of Sion bless thee: and mayest thou see the good things that are of Jerusalem. S Sermon vi. on St. John ii. 19. 40 The good things of Jerusalem are what truly are. Psalm For these y;oocl thinars are not those of Jerusalem. Dost thou wish to see that they are not the good things of Jeru- f^en. 1, saletn ? Even to the birds was it said, Be fruitful and multiply. Dost thou wish to hold as a great blessing what was given unto birds ? Who can be ignorant, that it was given indeed by the voice of God ? But use these goods, if thou receive them ; and rather think how thou mayest nourish those who have been born, than that others may be born. For it is not happiness to have children, but to have good ones. Labour in the task of nourishing them, if they be born ; but if they be not born, give thanks unto God. Perchance thou wilt be less anxious, and yet thou hast not remained barren in that Mother. Perhaps through thee are spiritually born of that Mother, they who are as olive branches around the Lord's table. May the Lord therefore console thee, that thou mayest see the goods of Jerusalem. For these goods indeed are. Why are they ? Because they are everlasting. Why are they ? Because the King is Exod.3, there, I am That I am. But these goods are and are not: ^*' for they stand not; they slip away, they flow. Thy children are infants : thou dost caress the infants : the infants caress thee : do they abide thus ? But thou wishest they may grow, thou wishest that their age may increase. But consider that when one age cometh, another dieth. When boyhood Cometh, infancy dieth ; when youth cometh, boyhood dieth: when manhood cometh, youth dieth ; when old age cometh, manhood dieth : when death cometh, all age dieth. As many successions of ages as thou wishest for, so many deaths of ages dost thou wish for. These things therefore are not. Finally, are children born unto thee to share life with thee on earth, or rather to shut thee out and to succeed thee ? Rejoicest thou in those born to exclude thee ? Boys when born speak somewhat like this to their parents: " Now then, begin to think of removing hence, let us too play our parts on the stage." For the whole life of temptation in Ps.39,5. the human race is a stage play; for it is said. Every man living is altogether vianity. Nevertheless, if we rejoice in children who will succeed us ; how much must we rejoice in children with whom we shall remain, and in that Father for Whom we are born, Who will not die, but that we may W? may see tJiem all our life long. 47 evermore live with Him? Tliese are the good things of Ver. 5. 6. Jerusalem : for they are. The Lord from out of Sion bless thee: and mayest thou see the good things that are of Jerusalem. For thou seest as one blind those goods, which thou heedest. Mayest thou see: but those goods which are seen by the heart. And how long shall 1 see the good things of Jerusalem ? All thy life long. If thy life be for ever, thou wilt see the good things of Jerusalem for ever- more. But if, my brethren, these goods are, yet thou seest them not all the days of thy life : for thou diest not, when thou goest forth from the body. Thy life continueth : thy body dieth, but the life of the spirit continueth. The eyes see not, for he who saw through the eyes hath departed. Wheresoever he be, who saw through the eyes, he seeth something. For the rich man, who when on earth ^i.•«sL^lkel6, ^ _ ID 23 clothed ivith purple and fine linen., was not dead; if he was dead, he vvould not have been tormented in hell. It would have been desirable for him to die, but he lived in hell to his hurt. For he was tormented, and saw not those goods which he had left on earth : behold, such was his life, and he saw not those goods. Do thou therefore desire such goods as thou mayest see all thy life long, that is, that thou mayest live with these goods for evermore. 1(5. Consider therefore, brethren, what those goods are. Can these be called goods? Is it gold; is it silver ; is it a pleasant estate; is it walls of marble; is it fretted ceilings? God forbid ! The poor have these goods more abundantly than the rich in this life : for it is more to a poor man to see the starry heaven, than to a rich man to see a gilded ceiling. What then, brethren, is that good, whereby we are inflamerl, for which we sigh, whereby we are kindled, for the attainment of which good we endure so many toils, as ve have heard when the Apostle was read, that all that will 2 Tim. . . . Q 3 12 live godly in Christ Jesus., shall suffer persecution ? For it ' doth not follow that, because the devil rageth not through kings, Christians do not at this hour suffer persecution. If the devil be dead, our persecutions are dead ; but if he our adversary liveth, whence doth he not suggest temptations ? Whence doth he not rage ? whence doth he not procure threats or offences ? O if thou wouldest begin to live godly. 48 Death the last enemy. The good we seek is Peace. Psalm thou wilt see that every one who will live godly in Chris CXXVIII -^ -Jesus, shall suffer persecution. For the sake of what, ther 1 Cor. (Jo we suffer so great persecutions? For, if in this life oiili saith the Aposlle, we have hope in Christ, we are of all )tie. most miserable. For what reason were the Martyrs con denined to beasts? What is that good? Can it be declared by what means, or what tongue can tell it? or what ears ca 1 Cor. 2, hear it? That indeed. Neither ear hath heard, nor liath i 9. entered into man's heart : only let us love, only let us gro\ in grace: ye see, then, that battles are not wanting, and tha we fight with our lusts. We fight outwardly with unbelievin and disobedient men ; we fight inwardly with carnal sug geslions and perturbations: we every where as yet fight Wisd. 9, because the corruptible body weigheth down the soul; w fight as yet, since if tite spirit be life, yet is tlie body deai ^om. 8, (Jirough sin. But what will be the issue? Bat if the Spiri of Him that raised up Jesus from the dead dwelleth in you He that raised up Christ from the dead shall also quickei your mortal bodies by His Spirit that dwelleth in you When therefore our mortal members shall have been quick- ened, nothing will then resist our spirit. There will bt no hunger, no thirst, because these arise from the corruptioi of the body. Thou refreshest thyself, because soiuething departeth from thee. The lusts of carnal delights fighl against us. We carry with us death in the infirmity of tht body : but when death itself shall have been changed into ]Cori5, that unchangeableness, and tliis corruptible shall have piil 53 54 . . .1 65. 26. o^^ incorruption, and this mortal shall have put on immor- tality,— what will then be said unto death ? O death, where is thy stii/g? O death, where is thy sting? Perchance, he dieth, and it will be said, do any enemies remain ? No ; death is the last enemy. When this shall have been destroyed, immortality will succeed. If there shall be no enemy, as ^the last' will death be destroyed. Our good, for which we sigh, will be peace. Behold, brethren, peace is called a good, a great good. Ye were seeking what was called a good : whether it were gold, or silver, or an estate, or raiment? It is peace: not such a peace as the unstable, treacherous, mutable, uncertain peace which prevails among men; nor such peace as the individual hath with Jiiuiself. Children, good works ; Children's Children their reward. 49 For I have said that a man contendeth also with himself; Ver. until he subdue all his lusts, he still fighteth. What sort of — '-^^— peace then is this? One that the eye hath not seen, nor the ear heard of. What sort of peace? One from Jerusalem, for Jerusalem is interpreted, A vision of Peace. Thus then tlie Lord from out of Sion bless thee: and niaijest thou see the good things that are of Jerusalem, and that, all thy life long — and mayest thou see, not only thy children, but, thy childreii's children. What meaneth, Thy children ? Thy works which thou here dost. Who are thy children's children ? The fruits of thy works. Thou givest alms : these are thy children : for the sake of thine alms thou receivest everlasting life, these are thy children's children. Mayest thou see thy children''s children ; and there shall be peace upon Israel, the last words of the Psalm. This peace is preached unto you by us: it is loved by us, we wish that it may be loved by you. Unto this peace they come v,ho have been here also peacemakers. They who are peacemakers there, are here such also; who stand around the Lord's table like olive branches, so that the tree is not barren as was that fig-tree, where the Lord when hungry found no fruit. Ye see what happened unto it. It had leaves only, Mat.21, it had not fruit: thus are they who have words, and have not deeds. The Lord when He came unto it hungry found not there what to eat; for the Lord hungereth for faith and for good works on our part. Let us feed Him by living well, and He will feed us for evermore by giving us ever- lasting: life. PSALM CXXIX. ,L--,, EXPOSITION. A Sermon to the people. \. The Psalm which we have sung is short: but as it is written in the Gospel of Zacchseus that he was little o/'LukeiQ, stature, but mighty in works ; as it is written of that widow who cast two mites into the treasury, little was the money, Markis, . . . 42. 44. but great was her charity ; thus also this Psalm, if thou VOL. VI. E 50 Hoiv we should hear the Songs of the Spirit. Psalm count the words, is short; if tliou weigh the sentiments, is CXXIX ' great. It will not therefore detain ns long unto weariness. Wherefore ? Let your wisdom attend, and let Christian zeal aid you: let the word of God sound to you whether willing or unwilling, in season or out of season''. It hath found itself a place, it hath found hearts where it may rest, it hath found a soil where it may blossom and bear fruit. For it is clear that there are many evil and godless men whom the Church beareth even unto the end ; and there are they to whom God's Word is superfluous : and it either falleth among them, as the seed by the way-side is trodden under foot, and gathered up by the birds ; or as the seed on rocky places, where it hath not much earth, and withereth under the hot sun as soon as the blade is above ground, because it hath no root; or as the seed that falleth among thorns, which although it sprout and endeavour to rise into the air, is stifled by the multitude of thorns. Such are they who ti'ample on the Word of God as on the seed on the way-side, or they who rejoice for an hour, and when tribulation Cometh, wither, as by the sun's heat ; or they who stifle what had begun to germinate in them, by the anxieties and cares of this world, as it were by the thorns of avarice. But there is also good earth, where when the seed falleth it Mat. 13, beareth fruit, some thirty-fold, other sixty-fold, some a 3 23 hundred-fold ; whether little or much, all shall be in the barn. Such therefore are these : and for their sakes we speak. On account of these the Scripture speaketh, on account of these the Gospel is not silent. But let those too hear, if haply they may be one thing to-day, another to-morrow : if haply they may be changed by hearing, or plough up the way, or clear away the stones, or pluck up the thorns. Let the Spirit of God speak, let It speak to us, let It sing to us ; whether we wish or wish not to dance, let It sing. For as he who danceth, moveth his limbs to the time; so they who dance according to the commandment of God, in their works obey the sound. What therefore saith the Lord in the Gospel to those who refused to do Mat. 11, this? We have piped unto yon, and ye have not danced: u-e have mourned unto you, and ye have not lamented. Let h al. 'in season to the willing, out of season to the unwilling.' The Clturch has ever had trouble from the wicked. 51 Him therefore sing; we trust in God's mercy, for there will Ver. be those by whom He consoleth us. For they who are ^~^' obstinate, continuing in wickedness, although they hear the Word of God, by their offences daily disturb the Church. Of such this Psalm speaketh ; for thus it commenceth ; 2. Ver. 1 — 3. Many a iiine Jiave iluy fouglit ayainst me from my youth up. The Church speakelh of those whom She endureth : and as if it were asked, " Is it now ?" The Church is of ancient birth: since saints have been so called, the Church hath been on earth. At one time the Church was in Abel only, and he was fought against by his wicked Gen. 4, and lost brother Cain. At one time the Church was in ' Enoch alone : and he was translated from the unrighteous. Gen. 6, At one time the Church was in the house of Noah alone, and ' endured all who perished by the flood, and the ark alone Genesis swam upon the waves, and escaped to shore. At one time ^'~^"'- the Church was in Abraham alone, and we know what he endured from the wicked. The Church was in his brother's son, Lot, alone, and in his house, in Sodom, and he endured Genesis the iniquities and perversities of Sodom, until God freed ^"'■~^'^* him from amidst them. The Church also began to exist in the people of Israel : She endured Pharaoh and the Egyp- tians. The number of the saints began to be also in the Church, that is, in the people of Israel ; Moses and the rest of the saints endured the wicked Jews, the people of Israel. We come unto our Lord Jesus Christ : the Gospel was preached, as it was said in the Psalms : I have preacliedVsAd^o. and have spoken: they have been multiplied above number. What meaneth, rtZioye number? Not only have they believed who belong to the number of the saints, but some have entered above number: many righteous, but also more un- righteous ; and the righteous have endured the unrighteous. When ? In the Church. Is it now only, since he counteth, since he raentioneth them ? For this reason, lest the Church wonder now, or lest any one wonder in the Church, who wisheth to be a good member of the Church, let him hear the Church herself his Mother saying to him, Marvel not at these things, my son : Many a time have they fought against me from my youth up. 3. There is great feeling in this commencement of the E 2 52 The ivicked vex the Church fur condemning their ways. PsAiM Psalm: Many a time have tlieii vexed, me from my youth ^-^ — 'up. She now seemeth to be speaking of herself: for she seemed not to have commenced herself, but to have answered. But to whom hath she replied ? To them that think and say, How great evils do we eudure, how great are the scandals that every day thicken, as the wicked enter into the Church, and we have to endure them? But let the Church reply through some, that is, through the voice of the stronger, let her reply to the complaints of the weak, and let the stable confirm the unstable, and the fullgrown the infant, and let the Church say, Many a time have they fouyht ayainsi me from my youth up. Now may Israel say, (ver. 2.) Many a time have they vexed me from my youth up. Let the Church say this: let her not fear it. For what is the meaning of this addition, From my youth up, after the words, Many a time have they fought against me? At present the old age of the Church is assailed : but let her not fear : let her say. Many a time have they fouyht ayainsi me from- my youth up. Hath she then failed to arrive at old age, because they have not ceased to fight against her from her youth up? have they been able to blot her out? Now may Israel say; and let Israel comfort herself, let the Church console herself with past examples, and say. Many a time have they fouyht against me from my youth up. 4. Why have they fought against me? For they could not prevail against me. (Ver. 3.) Upon my hack have sinners built; they have done their iniquity afar off. Why have they fought against me ? Because tliey could not prevail upon me. What is this ? They could not build upon me, 1 consented not with them unto sin. For every wicked man persecuteth the good on this account, because the good man consenteth not with him to evil. Suppose he do some evil, and the Bishop censure him not, the Bishop is a good man: suppose the Bishop censure him, the Bishop is a bad man. Suppose he carry off any thing, let tlie man robbed be silent, he is a good man: let him only speak and rebuke, even though he doth not reclaim his goods, he is every thing bad. He is bad then who blamelh the robber, and he is good who 1 ' Am- robbeth ! Let him go on ', Let us eat and drink, for to-morrow i" 22 '^'^ shall die. On the contrary the Apostle saith, Evil coni- 13. Men hate God's Word, and blame those loho speak it. 53 mimicalions corrupt good manners. Be ye sober, righteous^ Ver. and sin not. The word soundetli, the discourse soundelh 1 Cor. that gainsayelh lust: but he, the lover of his own lust, and 15,32— the enemy of the discourse that gainsayeth his mistress, is' ' hostile, and hateth the word of God. Lust is become his beloved, God his enemy. For God opposeth avarice, and wisheth nothing to be possessed by avarice. Let Me be possessed, He saith. Why wishest thou to be possessed by avarice.? It commandeth hard things, I command light Mat.li, . . . 30. things : its load is heavy, My burden is light ; its yoke is hard. Mine is gentle. Wish not to be possessed by avarice. Avarice commands thee to cross the sea, and thou obeyest: it commands thee to trust thyself to the winds and waves ; I command thee to give before thy door out of what thou hast to the poor: thou art slothful in doing a good work before thy door, and thou art strenuous to pass over the sea. Because avarice commands, thou obeyest: because God commands, thou hatest. And why? When he beginneth to hate, he be- ginneth to wish to accuse those from whom he heareth good precepts, and to wish to seek out charges against the servants of God through his suspicions. Do not those who tell us these things, do such things themselves ? These things, whether done or undone, are said to be done : and what are done well, are said to be done ill : and what we endure, are ascribed to us as a fault. What do we answer ? Heed not me : heed this word : it speaketh to thee through any channel; thou art its enemy. Agree with thine adversarg, Matt. 5, while thou art tvith him in the icay: thou hast made the word of God thine adversary. Heed not that such an one speaketh to thee : it is a wicked man through whom It speaketh to thee; but the word of God, that speaketh to thee, is not wicked^ Accuse God: accuse Him, if thou canst! 5. Do ye believe, brethren, that they of whom it is said. Many a time have they fought against ine from my youth tip, reached such a pitch as even not to hesitate to accuse God ? Thou accusest a man of avarice, and he accuseth God on the ground that He made gold. Be not covetous. ' Oxf. Mss. "Heed not through to thee. He is evil through whom it whom It speaketh to thee, but take speaketh to thee, but the Word of God, heed that it is That, which speaketh That speaketh to thee, is not evil." 5-1 Sins are not GocPs icorks : all thingis else praise Him. Psalm And God, thou lepliesl, should not make e:old. This now CXXIX • —^ — 'remaineth, because thou canst not restrain thine evil deeds, thou accusest the good works of God : the Creator and Architect of the world displeaseth thee. He ought not to make the sun either; for many contend concerning the lights of their windows, and drag each other before courts of law. 0 if we could restrain our vices ! for all things are good, because a good God made all things : and His works praise Him, when their goodness is considered by him who hath the spirit of considering them, the spirit of piety and wisdom. God is on every side praised by His works. How do His works praise Him through the mouth of the Three Children? Song of What is passed over.? The heavens praise Him, the Angels rrT*' P''fii-^^ Hiu), the stars, the sun and moon, praise Him, the dren, days and the nights praise Him, whatever blossoms on earth &c. ' pi'^dses Him, whatever swims upon the sea praises Him, what- ever flies in the air praises Him, all the mountains and hills praise Him, the cold and the heat praise Him; and all things else that God hath made, ye have heard, praise God: heard ye there that avarice praiseth God, that luxury praiseth God .'' These things praise Him not, for He made them not. There, men praise God : God is man's creator. Avarice is the work of a wicked man : man himself is the work of God. And what doth God wish ? To kill in thee what thou hast thyself made, and to save what He hath Himself made. 6. Lend not money at interest. Thou accusest Scripture Ps. 15,5. which saith, He that hatJi. not given his money upon usury. 1 wrote not this : it went not forth first from my mouth : hear God. He replieth : let not the clergy lend upon usury. Perchance he who speaketh to thee, lendeth not at interest: but if he do so lend; suppose that he doth so lend; doth He Who speaketh through him lend at interest.? Jf he doth what he enjoineth thee, and thou dost it not; thou wilt go into the flame, he into the kingdom. If he doth not what he enjoineth thee, and equally widi thee doth evil deeds, and preaches duties which he doth not; ye will both equally go into the flames. The hay will burn; but Is. 10,8. the word of the Lord alndeth. for evermore. Dolh the word which hath spoken to thee through him burn ? Either Moses speaketh to thee, that is, a good and righteous Tfie Church must endure many whose deeds are evil. 55 servant of God ; or a Pharisee sitting in the seat of Moses. Ver. Ye have heard concernincr these too: all whatsoever then ^' Mat, 23 bid you observe., that observe and do: but do not ye a/teriJ-s, ' their works. Thou hast no means whei'eby to excuse thyself, when the word of God speaketli uuto thee. Because thou couldest not slay the word of God, thou seekest to accuse those through whom the word of God speaketh unto thee. Seek as far as thou wilt, speak as far as thou wilt, blaspheme as far as thou wilt. Many a time have they fought against me from my youth up, now may Israel say, many a time have they fought against me from my youth up. Usurers even dare to say : I have no other means of livelihood. This a robber might also say, when caught in a hollow way; this a housebreaker might say, caught about another man's wall ; this a pander might tell me, in the act of buying girls for prostitution ; this an enchanter uttering curses, and sell- ing his iniquity, might say: whatsoever of this sort we should endeavour to prohibit, all might answer that they had no other means of life, and that they lived on this resource ; as if this very thing were not a chief cause for punishment in them, that they chose a wicked trade to support their life by, and that they choose to feed them- selves by means offensive to Him by Whom all are fed. 7. But when thou hast cried and spoken thus, they answer. If it be thus, we come not hither; if it be thus, we enter not into the Church. Let them come, let them enter, let them hear. Many a time have they fought against me from my youth up. But they could not prevail against me. upon my back have sinners built; that is, they could not prevail upon me to consent; they have given me somewhat to bear. How admirably is it said, how excellently hath he signified this: Tliey could not prevail against me; upon my back have the sinners built. They endeavour to pre- vail with us, first to consent unto them to do evil deeds : if we consent not, suffer us, they say. Since therefore thou hast not prevailed against me, mount upon my back : I can carry thee until the end come: for thus it is commanded me, to bring forth fruit itith patience. I chasten thee not, I jt"'^® ^ suffer thee: or perchance, when 1 suffer thee, thou chast- enest thyself If thou chastenest not thyself unto the end, 56 The dovif/s of sinners are far from the Church. Psalm I suffer lliee unto the end : and unto the end thou shalt be — ^— ^upon my back, even to the lime. Wilt thou ever be upon my back? No: one will come who will shake thee off": harvest season will come, the end of the world will come ; God will send in the reapers. The reapers are the angels: they separate the wicked from the midst of the righteous, as the tares from the wheat ; they will store the corn in the barn, but the chart" they will burn with unquenchable fire. I have carried as far as I could, now with joy do I pass into the Lord's barn, and securely sing, Many a time have they fou(jht agai/tst me from my youth up. 8. What could they do unto me, in that they have fouyht against me from my youth up ?* They have exercised me, they have not crushed me. They have been to me what fire is to gold, not what fire is to hay. For fire when it approacheth gold, removeth dross : when it approacheth hay, turneth it into ashes. For they could not prevail against me ; for I consented not, for they have not made me what they are themselves. Tlie sinners have built upon my back; they have made their iniguity afar off. They have given me what to endure, and have not prevailed upon me to consent to them. Their injustice therefore is afar from me. The evil are mingled with the good, not only in the world, but within the Church herself the evil are mingled with the good. Ye know, and ye have proved this: and ye will still further prove it, if ye are good. For M2ii.\^,when the blade was sprung up, and brought forth fruit, then appeared the tares also. There seem to be none evil in the Church, save unto the good man. Ye know therefore that they are mingled, and always and every where Scripture saith they shall not be separated, except in the end. Thus, as they are mingled, they are afar from one another. Lest then any man should suppose, that because evil are mingled among good men, therefore wickedness is near unto righ- teousness, he saith. They could not prevail against me ; Is. 22, that is, they said, and wickedly said, Let us eat and drink, J^P fur to-morrow we shall die. Evil communications corrupted 15, 32. not good manners : in that which I heard from God, 1 have not yielded to the discourses of men. Sinners have given me what to carry, not what I must mingle with, and their Likeness of character is the real neiyhhourhood, 57 iniquity hath been made afar from me. For what is so Ver. near, as two men in one Church ? what is so distant, as — -^— iniquity from righteousness r For where there is consent there is neighbourhood. Two men are handcuffed together, and brought before a judge ; one is a robber, one is merely in bonds: the one wicked, the other innocent, bound with one chain, and far from one another. How far are they from one another? As far as wickedness is from innocence. Behold these are far from one another. One robber per- petrates his crimes in Spain, his next neighbour is the robber who doth the same in Africa. How near ? As near as crime and crime are joined, as near as robbery is lo robbery. Let no n5an fear therefore evil men mingled with him in the body. Let him be afar from them in heart, and he beareth safely what he feareth not : Tliey have made their iniquily afar off. 9. What is the result ? They who reign unjustly flourish, and, to use the vulgar phrase, the unrighteous thunder, and are puffed up unto vain airs and calumnies. What then } Will this be alway ? No. Hear what follow- eth : (ver. 4.) The righteous Lord shall he^a the necks of the sinners. Listen, my beloved. The righteous Lord, he saith, shall hew the necks of the sinners. Who would not tremble.? For who hath not siimed .f* The righteous Lord will heiv the necks of the sinners. \w all that hear, there entereth a trembling of heart, if they believe God's Scripture. For if men beat their breasts without cause, they lie in that they beat their breasts ; if they be righteous, even in that they lie unto God, they become sinners. If therefore they truly beat their breasts, they are sinners. And which of us doth not beat his breast? And which of us doth not fix his eyes upon the earth, like the Publican, and say. Lord, Lukeis, he merciful unto me a sinner? If therefore all are sinners, " and none is found without sin ; all must fear the sword that hangs above their neck, because the righteous Lord shall heiv the necks of the sinners. I do not imagine, vay brethren, of all sinners; but in the member which He striketh. He marks what sinners He striketh. For it is not said. The righteous Lord will hew the hands of the sinners; or their feet; but because proud sinners were meant to be 58 God's hpAving the necks, mearis, destroying the 'proud. Psalm understood, and all proud men carry lofty necks, and not CXXIX . J J ^ ' " ^ ' only do evil deeds, but even refuse to acknowledge them to be such, and when they arCj rebuked, justify themselves'': (Behold thou hast done this ; at least acknowledge thine act: God hateth a sinner, do thou also hate one; join thyself unto God: persecute with Him thy sin. No, he replieth: I have done well, God halh done ill. What is this ? I, he saith, have done no evil ; for Saturn did this. Mars did it, Venus did it; 1 have done nothing, the stars have done it. Thou justifiest thyself, thou accusest God Who made the stars, Who adorned the heaven :) therefore since thou justifiest thy sin, and art proud against God, because thou placest thyself out of fault, and God in fault, and hast only raised thy neck, and hast run against God, as it is written in Job, (he was speaking of an ungodly sinner,) Job 15, he runnelh against God, even upon his neck, upon the thick bosses of his bucklers; and he here nameth the neck, because it is thus thou exaltest thyself, and dost not fix thine eyes upon the ground, and beat thy breast, and say, Lord, be merciful to me a sinner, but boaslest thyself in thy deserts, Jerem. and wishest, saith God, to plead with Me, to enter into 2> 29. juclgment with Me; while thou shouldest in thy guilty state alone unto God, and cry unto Him, as it is cried in another Ps. 130, Psalm, If Tliou, Lord, art ecetreme to mark what is amiss, who may abide it? shouldest cry unto Him, as it is cried in Ps.41,4. another Psalm, / said, Lord, be merciful unto me, for I have singled against Thee : since thou dost not choose to say this, but justifiest thy deeds against the Word of God ; what followeth in Scripture conieth upon thee : the righteous Lord shall hew the necks of sinners. 10. Ver. 5. Let them be confounded and turned back- ward, as many as have evil will at Sion. They who hate Sion, hate the Church : Sion is the Church. And they who hypocritically enter into the Church, hate the Church. They who refuse to keep the Word of God, hate the Church : Upo?i my back have they built: what will the Church do, save endure the burden even unto the end? 11. Ver. 6. 7. But what saith he of them? The next words are, Let them be even as the grass of the house tops : k Oxf. Mss. add, ' I did not this, but the stars.' The work of the wicked is icitJiered and unblest. 59 ihat ivitherelh before it he plucked up. The grass of the Ver. house tops is that which groweth on house tops, on a tiled ' roof: it is seen on high, and hath not a root. How much better would it be if it grew lower, and how much more joyfully would it bloom ? As it is, it riseth higher to a quicker withering. It hath not yet been plucked up, yet hath it withered : not yet have they received sentence from the judgment of God, and already they have not the sap of bloon). Observe their works, and see that they have withered. But they live, and are here : not as yet therefore have thry been plucked up. They have withered, but have not as yet been plucked up : thetj have become as the grass of the house tops : which witheretti afore it be plucked up. 12, But the reapers will come, but they fill not their shea\es from these. For the reapers will come, and will gather the wheat into the barn, and will bind the tares together, and cast them into the fire. Thus also is the grass of the house tops cleared off, and whatever is plucked from it, is thrown into the fire ; because it had withered even before it was plucked up. The reaper filleth not his hands thence. His next words are, (ver. 7.) Whereof the reaper Jilleth not Ids hand; neither he that hindeth up the sheaves his bosom.. \xii\, the reapers are the angels^ the Mat. 13, Lord saith. 13. Ver. 8. So that they ivho go by say not so much as, The blessing of the Lord be upon you: we have blessed you in the name of the Lord. For ye know, brethren, when men pass by others at work, it is customary to address them, The blessing of the Lord be upon you. And this was especially the custom in the Jewish nation. No one passed by and saw any one doing any work in the field, or in the vineyard, or in harvest, or any thing of the sort; it was not lawful to pass by without a blessing. They who bind the sheaves, are different from the passers by on the way. They who gather the sheaves, do not fill their hands with them ; because the grass of the house tops is not gathered for the barn. Who are they who gather together the sheaves? The reapers. Who are the reapers ? The Lord hath said, The reapers are the angels. Who are the passers by? 60 Tlie saints, who have passed by, have blessed the ric/hteous. PsAT-M They who have alrearly passed hence to their country CXXIX . . . ^'through this road, that is, through this life: the Apostles were passers by in this life, the Prophets were passers by. Whom did the Prophets and Apostles bless ? Those in whom they saw the root of charity. But those whom they found lifted on high on their house tops, and proud in the bosses of their bucklers, they declared against these what they were doomed to become, but they gave them no bless- ing. Ye therefore who read in the Scriptures, find all those wicked men whom the Church beareth, who are declared cursed, pertain unto Antichrist, pertain unto the devil, per- tain to the chaff, pertain to the tares. Innumerable things Matt. 7, are said through figures of them: for not evert/ one that saith inf/o Me, Lord, Lord, shall enter into the kingdom of Heaven. Ye find no passage of Scripture which speaketh well of them, because they who passed by on the way blessed them not. The Prophets who passed by said all evil things of them. Behold, he also whom we hold in our ' 'quemhand', David, passed along the way; ye have heard what he mus.^' ^^^^ of them: The righteous Lord shall hew the necks of the sinners. Let tliem be confounded, and turned back' ward, as mang as have evil will at Sion. Let them be even as the grass of the house tops, which withereth afore it he plucked up; whereof the moiver fillet h not his hatid, neither he that bindeth up the sheaves his bosom. Thus he hath spoken of them. David then, when he passed by, blessed not these, and even through him was fulfilled what he him- self said. So that they who go bg sag not so much as, We have blessed you in the name of the Lord. These men, when they passed by, whether Prophets, or Patriarchs, or Apostles, whoever passed by, if we live well, brethren, have blessed us in the name of the Lord. When, thou askest, did Paul bless me ? When did Peter bless me ? Observe in the Scriptures, see if thou livest well, and see that thou hast therein been pronounced blessed. They have blessed all who live well. And how have they blessed .'' In the Dona- name of the Lord ; not in their own names, as heretics, tists. -p^^. ^j^gy ^^,jjQ g^y^ What we give, this is holy; wish to bless in their own name, not in the name of the Lord. But they What is the ^ deep' from which ice cry unto God. Q\ who say, None save God sanctifietb, nor is any man good Ver. save by the gift of God ; they bless in the name of the ' Lord, not in their own name: because they are the friends of the bridegroom, they refuse to be adulterers of the bride. J"hn 3, PSALM CXXX. Lat. CXXIX. EXPOSITION. A Sermon to tlie People, 1. Ver. 1 — 3. Since we presume that ye are watchful not only with the eyes of the body, but also with the heart, we must sing with understanding: Out of ilie deep have I called unto Thee, 0 Lord: Lord, hear vnj voice. For this is the voice of one ascending, belonging to the ' Song of Degrees.' Each of us ought therefore to see in what deep he is, out of which he crieth unto the Lord. Jonas cried from the deep; Jonah2, from the whale's belly. He was not only beneath the waves, * but also in the entrails of the beast ; nevertheless, those waves and that body prevented not his prayer from reach- ing God, and the beast's belly could not contain the voice of his prayer. It penetrated all things, it burst through all things, it reached the ears of God : if indeed we ought to say that, bursting through all things, it reached the ears of God, since the ears of God were in the heart of him who prayed. For \Ahere hath not he God present, whose voice is faithful? Nevertheless, we also ought to understand from what deep we cry unto the Lord. For this mortal life is oiu- deep. Whoever hath understood himself to be in the deep, crieth out, groaneth, sigheth, until he be delivered from the deep, and come unto Him Who sitteth above all the deeps and above Cherubim, above all things He hath created, not only bodily, but also spiritual things ; until the soid come unto Him, until His own image be liberated by Him, that . image which is man, which in this deep tossed by constant biltows, hath thereby been worn away ; and except it be renewed and repaired by God, Who impressed it when He formed man, (man could be equal to his own fall, he is not 62 They lie deepest who know nut the deep they are in. Psalm equal to his own rising again,) he is always in the deep; ' unless, as I have said, he be freed, he is ever in the deep- But when he crielh (Vom the deep, he riseth from tlie deep, and his very cry snffereth him not to be long at the bottom. For they are very deep in the deep, who do not even cry Prov.18, from the deep. The Scripture saith, When the wicked hath reached the depth of evils, he despiseth. Now con- sider, brethi'en, what sort of deep that is, where God is despised. When each man seeth himself overvvhelmed with daily sins, pressed down by heaps and weights, so to speak, of iniquities : if it be said unto him, Pray unto God, he laughs. In what manner? He first saith, If crimes were displeasing unto God, should I live .'' If God regarded human affairs, considering the great crimes which I have committed, should I not only live, but he prosperous ? For this is wont to happen to those, who are far in the deep, and are pros- perous in their iniquities : and they are the more plunged in tlie deep, in proportion as they seem to be more happy; for a deceitful happiness is itself a greater unhappiness. Then men are also wont to say this: Since I have now committed many crimes, and condemnation is hanging over me, I lose by foregoing the opportunity of doing what- ever I can ; and, From henceforth I am lost, why do I not do whatever I have the power to do ? What is the usual language of desperate robbers? The judge will put me to the same death for ten murders as for five, as for one: why then do I not take advantage of every fresh opportunity? This is. The nicked, when he liath reached the depth of evil deeds, despiseth. But our liOrd Jesus Christ, Who despised not even our deeps, Who hath deigned to descend to this life, promising remission of all sins ; He raised man even from the deep, that he might cry from the deep beneath the weight of his sins, and that tlie sinner's voice might reach unto God ; crying wlience, save from the depth of evils ? 2. See also that the voice of the sinner crietli from the deep: Out of the deep have I called unto Thee, O Lord: Lord, hear my voice. O let Thine ears consider v)ell tlie voice of my complaint. Whence doth he cry? From the deep. Who is it then wdio crieth ? A sinner. And with Man's only hope is. hi the Sicrifice of Christ. G3 what hope doth he cry? Because He who came to absolve Ver. from sins, gave hope even to the sinner clown in the deep. — ^^^-^ What therefore followeth after these words : // Thou, Lord, wilt he extreme to mark what is amiss, O Lord, who may abide it? So, he hath disclosed from what deep he cried out. For he crieth beneath the weights and billows of his iniquities. He hath looked round about himself, he hath looked round upon his own life; he hath seen it every where covered with excesses and crimes: wherever he looketh round, he findeth nothing good in himself, none of the calmness of righteousness can meet his gaze. And when he seeth so many and so great sins, and such troops of his own crimes, he crieth out, as if terror-struck, If Thou, Lord, tvilt be extreme to mark what is amiss, O Lord, who may abide it? He said not, I may not abide it: but, who may abide it? For he saw that nigh the whole of human life on every side was ever bayed at by its sins, that all consciences were accused by their thoughts, that a clean heart trusting in its own righteousness could not be found. If therefore a clean heart cannot be found, that can trust in its own righteous- ness; let the heart of all trust in the mercy of God, and say. If Thou, Lord, wilt be extreme to mark ivhat is amiss, ivho, O Lord, may abide it? 3. Ver. 4 — 6. But wherefore is there hope ? For there is propitiation with Thee. And what is this propitiation, except sacrifice ? And what is sacrifice, save that which hath been offered for us ? The pouring forth of innocent blood blotted out all the sins of the guilty : so great a price paid down redeemed all captives from the hand of the enemy who captured them. JVith Thee, then, there is propifiafion. For if there were not mercy with Thee, if Thou chosest to be Judge only, and didst refuse to be merciful. Thou wouldest mark all our iniquities, and search after them. Who could abide this ? Who could stand before Thee, and say, I am innocent? Who could stand in Thy judgment ? There is therefore one hope : For taith Thee there is propiti- ation : for the sake of Thy law have I borne Thee, O Lord. What law .'' That which made men guilty. For a law, holy, just, and good, was given to the Jews ; but its Rom. 7, effect was to make them guilty. A law was not given that 6i God's law of mercy enables us to wait for Him. Psalm could give life, but which might shew his sins to the sinner. _: - For the sinner had forgotten himself, and saw not himself; 21. ' ' the law was given him, that he might see himself. The law made him gnilty, the Lawgiver freed him : for ihe Lawgiver 1 Impe- is the Supreme Power". A law was given that should terrify ^^^°^' and bind unto guiltiness ; and the law doth not release from sins, but sheweth sins, and perchance placed beneath this law, he observeth in the deep how great transgressions he hath been guilty of against the law, and crieth out thus. If Thou, Lord, uilt be extreme lo mark what is amiss, O Lord, who may abide it? There is therefore a law of the mercy of God, a law of the propitiation of God. The one was a law of fear, the other is a law of love. The law of love giveth forgiveness to sins, blotteth out the past, warneth concerning the future ; forsaketh not its conipanion by the way, becometh a companion to him whom it leadeth on the way. But it is needful to agree with the adversary, whilst Matt. 5, thou art with him in the way. For the Word of God is thine adversary, as long as thou dost not agree with it. But thou agreest, when it has begun to be thy delight to do what God's Word commandelh. Then he who was thine adver- sary becometh thy friend : so, when the way is finished, there will be none to deliver thee to the Judge. Therefore, For the sake of Thy law I have nailed for Thee, O Lord, because thou hast condescended to bring in a law of mercy, to forgive me all my sins, to give me for the future warnings that I may not offend : if I perchance have slipped alter these warnings. Thou hast given me a remedy, whereby I Id.6,12. may pray Thee, in these words. Forgive ns our trespasses, as we forgive them that trespass against us. Thou hast decreed this law for me, that, as I forgive, so I may be forgiven. For ihe sake, therefore, of this law I have wailed for Thee, O Lord. I have waited until Thou mayest come and free me from all need, for in my very need Thou hast not for- saken the law of mercy. 4. Hear what law he speaketh of, if thou hast not yet understood that he is now speaking of the law of love ; hear the Apostle ; Bear ye oue anolher's burdens, and so fulfil ihe law of Christ . Who bear one another's burdens, save they who have love ? They who have not love, are offensive to Duty of hearing one another s burdens. 65 one another; but they who have love, bear with one another. Ver. Some one hath injured thee, he asketh thy pardon: if thou ~ forgive him not, thou bearest not thy brother's burden ; if thou dost forgive, thou bearest the weak; and if perchance thou hast fallen into any infirmity, as a man, he also should bear with thee, as thou didst with him. Hear what went before: Brethren, if a man he overtaken in any fault, ye GaX.G, that are spiritual restore such an one in the spirit of meek- ness. And lest perchance, since he had warned the spiritual, they might seem to themselves secure, he at once added, Considering thyself, lest thou also he tempted. He then subjoins what I have just quoted, Bear ye one another's burdens, and so fulfil the law of Christ: whence saith David, For the sake of Thy law I have waited for Thee, O Lord. Stags are said, when they cross straits to the nearest islands, for the sake of pasture, to lay their heads one upon the other; but one, who goes before, carries his head alone, and doth not lay it upon another: but when he himself also faints, he retreats from his position in front and retires behind, that he also may rest upon another : and thus all bear their own burdens, and reach what they desire; and suffer not shipwreck, because love is as a ship unto them. Love therefore beareth burdens: but let it not fear lest it be overwhelmed by such burdens : let it heed, lest each man be overpowered by his own sins. For when thou bearest thy brother's infirmity, his sins do not burthen thee. Certainly if thou consent, then thine own sins overwhelm thee, not another's. For every man who hath consented to a sinner, is oppressed by another's sins, not his own. For consent to another's sin becometh thine own sin ; and there is no room for thee to complain that another's sins weigh thee down. For it is said unto thee. Sins do weigh thee down, but thine own. When thou sawest a title f, thou didst run with him. Ps. 50, 18 What is this } With thy feet thou didst walk to a theft ; yea, thou didst join thyself in mind to the thief; what was his deed alone, has become thine too : because it pleased thee. But if it displeased thee, and thou didst pray for him, and when entreated freely forgavest, so that thou mayest with a free countenance say in thy prayers, which the heavenly VOL. VI. F 66 Danger of Judgment for lesser sins. Psalm Counsellor' hath dictated to thee, Forgive us our trespasses, 'as we forgive them that trespass against us; thou hast learnt to bear thy brother's burdens: so that another also may bear any there may be of thine, and the words of the Apostle may be realised in you, Bear each other's burdens, and so fulfil the law of Christ. Thus thou securely siugest the words we have just read, For the sake of Thy law I have waited for Thee, O Lord. 5. But he who keepeth not this law, neither doth he wait for the Lord; nor, if he should wish to wait for Him, is there a reason why he should wait; he waiteth fruitlessly. For the Lord will come, and will discover thy sins. But that thou hast lived in perfect righteousness'", — He will not perhaps discover murders, for these are heavy and extreme offences ; He will not discover adultery, He will not discover thefts, He will xaot discover robbery, He will not discover enchant- ments. He will not discover idolatry; none of these will He perchance discover. Will He therefore discover nothing? Matt. 5, Hear the words of the Gospel : He who sailh to his brother, Thou fool. Who abstaineth from these most minute sins of the tongue ? But perhaps thou sayest, They are slight. He shall be in danger, saith our Lord, of hell f re. If it seemed but a slight or no very great thing to thee to say unto thy brother, Thou fool, at least let the fire of hell seem great to thee; if thou didst little regard the sin, at least be deterred by the magnitude of the punishment. But thou sayest, These things are slight, they are trivial : this life cannot be without them. Heap together slight things, and they constitute a great heap. For grains are minute, and yet they make a lump: and drops are minute, yet they fill rivers, and drag masses with them. He therefore considering how many minute sins man daily committeth, if nothing else, at least by his thoughts and his tongue, heeds how many they be; and if he heed how minute they be, he seeth that by many minute sins a great heap is produced ; and, not thinking of ' ' Jurisperitus.' He speaks of it lived in perfect righteousness, He will here and elsewhere as a form of plead- not find. Perchance He will not find ing. See on Ps. civ. Ser. i. §. 19. murders," &c. «" Oxf. Mss. " But that thou hast Trust in God for mercy, and blessedness to come. 67 his own former sins, but of human VAeakness itself, now rising Ver. saitli, Out of the deep have I called unto Thee, O Lord : ^ ^' ver. 1-3. Lord, hear my voice. O let Thine ears consider uell the voice of my complaint. If Thou, Lord, uilt be e,vtreme to mark what is done amiss, 0 Lord, who may abide it? I can avoid murders, adulteries, robberies, perjuries, enchant- ments, idolatry ; can I avoid sins of the tongue also ? Can I avoid sins of the heart also ? It is written, Sin is the i John transgression of the law. Who then may abide, if Thou ' *' wilt be extreme to mark transgressions ? If Thou wilt deal with us as a severe judge, not as a merciful father, who shall stand before Thine eyes ? But with Thee there is pro- pitiation: for the sake of Thy law I have waited for Thee, O Lord. What is the nature of this law ? Bear each other''s Gal. 6, burdejis, and so shall ye Jtiljil the law of Christ. Who^' bear each other's burdens? They who say faithfully, Foi'give us our trespasses, as we forgive them that trespass against us. 6. Ver. 6. My soul hath waited for Thy word. No man waiteth, save he who hath not as yet received what hath been promised; for what doth he, who hath already received, wait for ? We have received remission of sins ; but the kingdom of heaven is promised us ; our debts have been blotted out ; but our reward is still to come; we have received pardon, but we hold not as yet everlasting life. But He Who gave pardon. Himself promised also everlasting life. If it were our own word, we ought to fear : because it is the word of God, it deceiveth not. We therefore trust (ver. 5.) without fear on the word of Him Who cannot deceive. Aly soul hath trusted in the Lord, from the morning watch even unto night. What is that he saith .? hath he hoped in the Lord for one day, and hath all his hope terminated ? From the morning watch even unto night hath my soul trusted in the Lord. This morning watch is the end of night; hence my soul haih trusted in the Lord even, unto night. We must therefore understand it so that we may not sup- pose we are to trust in the Lord for one day only. What do you conceive to be the sense, then, brethren ? The words. My soul hath trusted in the Lord from the morning watch unto night, mean this : that the Lord, through F 2 68 The 'Morning JVafch,' Christ's Resurrection, and ours. Psalm Whom our sins have been remitted, arose from the dead PXXX * at the morning watch, so that we may hope that what went before in the Lord will take place in us. For our sins have been already forgiven : but we have not yet risen again : if we have not risen again, not as yet hath that taken place in us whih went before in our Head. What went before in our Head? Because the flesh of that Head rose again; did the Spirit of that Head die ? What had died in Him, rose again. Now He arose on the third day; and the Lord as it were thus speaketh to us: What ye have seen in Me, hope for in yourselves ; that is, because I have risen from the dead, ye also shall rise again. 7. But there are who say. Behold, the Lord hath risen again ; but must 1 hope on that account that I also may rise again ? Certainly, on that account: for the Lord rose again in that which He assumed from thee. For He would not rise again, save He had died ; and He could not have died, except He bore the flesh. What did the Lord assume from thee? The flesh. What was He that came Him- self? The Word of God, Who was before all things, through Whom all things were made. But that He might receive John I, something from thee, The Word became Jlesh^ and dwelt 1. 3. '^'^' Q^YYiong us. He received from thee, what He might offer for thee ; as the priest receiveth from thee, what he may offer for thee, when thou wishest to appease God for thy sins. It hath already been done, it hath been done thus. Our Priest received from us what He might offer for us: for He re- ceived flesh from us, in the flesh itself He was made a victim. He was made a holocaust. He was made a sacrifice. In the Passion He was made a sacrifice; in the Resurrection He renewed that which was slain, and offered it as His first- fruits unto God, and saith unto thee. All that is thine is now consecrated : since snch first-fruits have been offered unto God from thee ; hope therefore that that will take place in thyself which went before in thy first-fruits. 8. Since He then rose with the morning watch, our soul began to hope from hence: and how far? Even unto night; until we die; for all our carnal death is as it were sleep. Thou hast begun to hope since the Lord rose again, fail not to hope until thou goest forth from this life. For if thou Mistaken hopes from God. The true ho2Je is for eternity . 69 hope not even unto night, all that thou hadst hoped is Ver. destroyed. For there are men who begin to hope, but '- — persevere not unto night. They begin to suffer some tribulations, they begin to suffer temptations, they see Ps. 73, wicked and unrighteous men flourish in temporal prosjierity: and since they hoped for such things from the Lord, that they might here be happy, they observe that those who have committed crimes, possess what they desired to possess themselves ; and their feet fail, and they cease to hope. Why ? Because they began not to hope from the morning watch. They did not begin to hope this thing of the Lord, which went before in the Lord from that morning watch : but they hoped from the Lord, that if they were Christians, they might have a house full of corn, wine, oil, gold, silver: none of them would die prematurely ; if any had not children, he would obtain them ; if he had not married a wife, he would marry one : not only no woman in his house, but not even his cattle would miscarry ; his vats would not turn sour, his vineyard would not suffer from hail storms. He who thus trusted in the Lord, observed that they who worship not the Lord abound with these things, and his feet slipped, and he hoped not until night; because he commenced not to hope from the morning watch. 9. Who then beginneth thus to hope from the morning watch? He who hopeth that from the Lord, which He began to shew from the morning watch in which He rose again. For before no man had arisen to live for ever. Listen, my beloved. The dead were raised again before our Lord's advent : for Elias also raised a dead man, and l Kings . . . . ' 17, 22. Elisaeus, but they rose again doomed to die again. They 2 Kings whom the Lord Himself raised, rose to die again; whether ^'^^* that youth the widow's son, or the girl of twelve years o{'^^^^^7, age, the daughter of the ruler of the synagogue, or Lazarus: LiikeS, they were i-aised by different vvays, but all doomed to die ; ^^\ once they were born, but twice they died. No man had 44. risen again never to die, except the Lord. But when did the Lord rise again never to die? From the morning watch. Do thou also hope this from the Lord, that thou wilt rise again, not as Lazarus rose, not as the widow's son and the daughter of the ruler of the synagogue rose, not as they 70 We must live in hope till we have the reality. Psalm rose whom the Prophets of old raised ; but hope that thou '- wilt rise again as the Lord rose, so that after thy resurrection thou mayest no more fear that thou wilt die : and thou hast begun to hope from the morning watch. 10. But hope even until night, until this life be finished, until the night of the whole human race come on at the sun- set of the world. Why is this, until? Because after this Rom. 8, night, there will no longer be hope, but reality. For the hope that is seen is not liope, saith the Apostle : for what a man seeih, uhy doth he yet hope for ? But if we hope for that we see not, then do we with patience wait for it. If therefore we ought patiently to wait for that we see not, let us hope even unto night, that is, even to the end of this life or of the world. But when this night shall have passed over, that will come at last which we hoped for ; and we shall no longer hope, nor shall we be in despair. For we blame men who despair, and sometimes we detest a man, and say. He hath no hope. Tt is not always an evil not to have hope. When we are in this life, it is an evil not to have hope : for he who hath not hope now, will not have the reality afterwards. We ought therefore to have hope now. But when the reality is come, will there be hope ? For ichat a man seeth, ichy doth he yet hope for '^ The Lord our God will come, first to shew to the human race that form wherein He was crucified and rose again, that the godly and the ungodly may see: let those see, and be thankful that they have discovered what they believed before they saw; and let these blush not to have believed what they will see. They who are ashamed will be condemned, and they who are thankful will be crowned. It will be said to them that are Mat.25, confounded, Depart into everlasting fire, prepared for the devil and his angels: it will be said to them that rejoice, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world, which when they shall have received, hope will be no longer, because the reality will be theirs. When hope therefore is done, that night will pass by ; but until this happen, let our soul hope in the Lord //ow the morning watch. IL And he returns to this, From the morning watch let Israel hope in the Lord. From the morning watch even Hope in God in spite of our troubles and our sins. 71 u?ito 7iight hath my soul hoped in the Lord. But what hath Ver. it hoped? From the niorning natch let Israel hope in the — '—^ Lord. Not only let Israel hope in the Lord, but from the morning icatch let Israel hope. Do I then blame the hope of the world, when it is placed in the Lord ? No ; but there is another hope belonging to Israel. Let not Israel hope for riches as his highest good, not for health of body, not for abundance of earthly things : he will indeed have to suffer tribulation here, if it should be his lot to suffer any troubles for the sake of the truth. For the Martyrs lacked not hope in God, and yet they suffered such things as do robbers, as do wicked men: cast before beasts, burnt with fires, stricken with the sword, mangled with instruments of torture, bound in chains, worn to death with prisons, suffering all these evils, did they not hope in the Lord? or was their hope this, that they should be freed from these evils, and enjoy this life? Cer- tainly not: because they hoped from the morning watch. What meaneth this ? They considered that morning watch, wherein their Lord arose, and they saw that before He rose again. He Himself also had suffered such things, as they were now suffering, and they despaired not that they also should rise again after such sufferings unto life eternal. Israel hath trusted in the Lord, from the morning even unto night. 12. Ver. 7. 8. For with the Lord there is mercy, and with Him is plenteous redemption. Admirable! This could not have been better said in its own place, on account of the words, From the inorning watch let Israel trust in the Lord. Wherefore? Because the Lord rose again from the morning watch ; and the body ought to hope for that which went before in the Head. But, lest this thought should be suggested : The Head might rise again, because It was not weighed down with sins, there was no sin in Him; what shall we do ? Shall we hope for such a resurrection, as went before in the Lord, whilst we are weighed down by our sins ? But see what followelh : For tt;ith the Lord there is mercy, and with Him plenteous redetfiption. And He shall redeem Israel from all his sins. Though therefore he was weighed down with his sins, the mercy of God is present to him. For this reason, He went before without sin, that He may blot out 72 Christ has redeemed us from All our sins. Psalm the sins of those that follow Him. Trust not in yourselves, cxxx 'but trust from the morning watch. See that your Head hath risen again, and hath ascended into heaven. In Him there was no fault, but through Him your faults will be blotted out ; He shall redeem Israel from all his sins. Because Israel could sell himself, and become a bondsman under sin ; he cannot redeem himself from his sins. He could redeem. Who could not sell Himself: He Who committed no sin. He is the Redeemer from sin. He will redeem Israel. From what will He redeem him ? From this sin, or from that ? From all his sins. Let him not therefore, when about to come before God, fear any of his sins: let him only come with a full heart, and cease to do any more what he before did, and not say, That sin is not forgiven me. For if he saith this, on account of that very sin which he supposeth not to be forgiven him, he con- vertelh not himself, and by doing the rest, not even that which he feared not is forgiven him. As I have committed, he saith, a great crime, and it cannot be forgiven me ; I will now do the rest also : for I lose this which I do not do. Fear not : thou art in the deep, scorn not to cry unto God from the depths, and to say. If Thou, O Lord, wilt he extreme to 7nark what is done amiss, O Lord, who may abide it ? Think of Him, and wait for Him, and endure on account of His law. What law hath He given thee ? Matt.6, 2<(^/•^^^■'e us our debts, as we forgive our debtors. Hope that thou wilt rise again, and that thou wilt be there altogether without sin, since He rose again Who first was without sin. Hope from the morning watch. Say not, I am not worthy on account of my sins. Thou art not worthy: but, with Him there is plenteous redetnptioti: and He will redeem Israel from all his sins. Lat. CXXX. PSALM CXXXI. EXPOSITION. u4 Sermon to the Common People. 1. In this Psalm, the humility of one that is a servant of God and iaithful is commended unto us, by whose voice it I The Church of Christ, the true Temple of God. 73 is sung; which is the whole body of Christ. For we have V'er often warned you, beloved, that it ought not to be received as the voice of one man singing, but of all who are in Christ's Body. And since all are in His Body, as it were one man speaketh : and he is one who also is many. For they are many in themselves, but one in Him Who is one. Now this is the very temple of God, of which the Apostle saith, 77*6 l Cor. temple of God is holy, which are ye ; that is, all who believe ' in Christ, and so believe as to love. For this is to believe in Christ, to love Christ: not as the devils believed, but James loved not ; and therefore, although they believed, said, ' ' What have we to do with Thee, Thou Son of God? But Matt. 8, let us so believe, that we may believe on Him, loving Him, and may not say, What have we to do with Thee ? but may rather say. Unto Thee we belong; Thou hast redeemed us. All therefore who thus believe, are as living stones, whereof l Pet. the temple of God is built; and as timber that doth notQ^j^" g decay, whereof that ark was made, which could not be 14. overwhelmed in the deluge. This is the temple, that is, the men themselves, wherein God is prayed to, and heareth. For whosoever beside the temple of God prayeth God, is not heard unto that peace of the heavenly Jerusalem, al- though He is heard for certain temporal things, which God hath given to the heathen also. For the devils themselves Matt. 8, were heard, that they might enter into the swine. To be^'"^^' heard unto everlasting life is another thing, nor is it granted save unto him who prayeth in the temple of God. Now he prayeth in the temple of God, who prayeth in the peace of the Church, in the unity of Christ's Body; which Body of Christ consisteth of many who believe in the whole world : and therefore he who prayeth in the temple, is heard. For he prayeth in the spirit and in truth, who prayeth in the John 4, peace of the Church ; not in that temple, wherein was the "" * figure. '2. For according to a figure our Lord shut out men from the Temple, those v^^ho sought their own, that is, who re- sorted to the temple for the sake of selling and buying. But if that Temple was a figure, it is clear that the Body of Christ also, which is the true Temple whereof that was the image, hath mingled with it buyers and sellers, that is. 74 Men keep themselves out of God's Temple hy their sins. Psalm such as seek llieir own things, not the things of Jesus Christ. CXXXI pj^y; " Now they are driven out thence with a whip of cords. For a 2, 21. cord signifieth sins, as is said through the Prophet : Woe ' unto them that draiv sin as it were with a long rope. They who add sins to sins, draw a long rope of sin ; they who when they have committed one sin, commit another, to cover it. For as yarn is added to yani, to make a rope ; and it doth not progress in a straight line, but is twisted : so all evil deeds, which are sins when added one to another, when sin cometh from sin, and sin is annexed to sin, become Job G a long rope. Whose paths are crooked, and their ways are '^- full of windings. What is the use of this rope, save that by it each man's hands and feet are to be bound, and he is to be cast forth into outer darkness ? For ye remember it is Mat.22, said of a certain sinner in the Gospel, Bind hint hand and foot, and cast him into outer darkness: there shall be weeping and gnashing of teeth. There would be no means of binding his hands and feet, had he not made for himself a rope. Whence it is most openly said in another passage, Prov. 5, The wicked shall be holden with the cords of his sins. ^^' Since therefore men are beaten by means of their own sins, therefore did the Lord make a whip of cords, and with it drove out of the Temple all who sought their own, not the things that are of Jesus Christ. 3. It is therefore the voice of this Temple in the Psalm. In this Temple, as 1 have said, God is prayed unto: and heareth in Spirit and in Truth; not in that bodily Temple. For there was the shadow, wherein might be shewn what was to come : therefore that Temple hath already fallen. Hath therefore the house of our prayer fallen ? God forbid ! For that temple which fell could not be called the house of Is 56 prayer, whereof it is said, My house shall be called a house "'■' of prayer for all nations. For ye have heard what our Mat. 21, Lord Jesus Christ said, // is written. My house shall be ^^•''^' called a house of prayer : but ye have made it a den of John 2, thieves. Did they who vvished to make the house of God a ^'^"^ ' den of thieves, effect the ruin of the Temple ? So they also who live ill in the Catholic Church, as far as in them is, wish to make the house of God a den of thieves ; yet they do not on that account overthrow the Temple. For a time The true Worshippers ; the true Priest, and Sacrifice. 75 will come, when they will be cast out of doors with the rope Ver. of their sins. But this Temple of God, this Body of Christ, '- — this Congregation of the faithful, hath one voice, and singeth in the Psalm as one man. We have already heard its voice in many Psalms; let us also hear it in this. If we will, it is our voice ; if we will, we hear it with the ear singing, and we sing in heart. But if we refuse, we shall be in that Temple as buyers and sellers, that is, seeking our own things : we enter the Church, not for those purposes that please the eyes of God. Let therefore any one among you consider in what manner he heareth, whether he hear and laugh, whether he hear and cast it behind him, whether lie hear and respond, that is, perceive his own voice here, and join the voice of his own heart to the voice of this Psalm. Yet the voice of this Psalm is not mute ; let them who are able, nay, who wish, be instructed ; they who wish not, let them not hinder. Let humility be recommended unto us; thence he beginneth. 4. Ver. i. Lord, my heart is not lifted up. He hath offered a sacrifice. Whence do we prove that he hath offered a sacrifice ? Because humility of heart is a sacrifice. It is said in another Psalm, //' Thou hadst desired a sacrijice,^^-^^, surely J would have given it Thee. He wished to atone unto God for his sins, he wished to propitiate Him, that he might receive pardon for his sins : and, as it were, seeking by what means he might propitiate Him ; If thou hadst desired, he saith, a sacrifice, I would have given it Thee; but Thou delightest not in burnt offerings. It was super- fluous therefore for him to seek either i-ams, or bulls, or any such victim, wherewith he might appease God. What then? Since God is not pit ased with burnl-ofi'erings, doth He not receive a sacrifice, and is He appeased without a sacrifice.'' If there is no sacrifice, there is no Priest. But if we have a High Priest in Heaven, Who intercedeth with tlie Father for us, (for He hath entered into the Holy of Holies, within the veil, where the priest in figure entered not save once in the year, as the Lord also in the whole of time was once offered. He offered Himself, the High Priest Himself, Himself tlie Victim, and entered once into the Holy of Holies, '^^t'l. 9, and now dieth no more, and death hath no more dominion Yin^.G 9. 70 Offering of a contrite heart. Coming to * buy and sell.* Psalm over Him. We are safe, for vve have a Priest ; let u* CXXXI ^ offer our sacrifice there. Let us consider what sacrifice we ought to offer; for God is not pleased with burnt- offerings, as ye have heard in the Psalm. But in that place Ps. 51, hg next sheweth what he offereth ; The sacrifice of God is a troubled spirit : a broken and a contrite heart, O God, shall Thou not despise. If therefore a humbled heart be the sacrifice of God, he who said, O Lord, my heart is not lifted up, offered a sacrifice. See him in another passage Ps. 25, thus offering: Look upon mine humility and my misery, and forgive me all my sin. 5. Lord, my heart was not lifted up, neither were mine eyes raised on high ; I hare not exercised myself in great matters, nor in wonderful things which are too high for me. Let this be more plainly spoken and heard. I have not been proud : I have not wished to be known among men as for wondrous powers ; nor have I sought any thing beyond my strength, whereby I might boast myself among the ignorant. Observe, beloved, a great matter is set before you. As that Simon the sorcerer wished to advance into wonders above himself, on that account the power of the Apostles more pleased him, than the righteousness of Chris-i tians. But when he saw the imposition of hands by the Apostles, and that God gave the Holy Ghost to the faithful through theii- prayers; and since then the Advent of the Holy Ghost was shewn through a miracle, so that they spoke with tongues, which they had not learnt, that is, all upon whom the Holy Ghost descended. (Not that the Holy Ghost is not given now, because believers speak not with tongues. For they then needs must speak with tongues, to signify that all tongues should believe in Christ. When what was signified was fulfilled, the n>iracle was taken away.) When therefore Simon saw this, he wished to do the like, not to be like the Apostles; and ye are aware that he even imagined that the Holy Ghost might be gained with money. He therefore was one of those that enter into the temple to buy and sell ; he wanted to buy what he designed to sell : and truly, my brethren, it was thus, because he was such an one, and had in such wise come amongst them. The Lord cast forth from the temple the sellers of doves; C( The members iji one body share each other s poiuer. 77 now a dove siguifieth the Holy Spirit ; Simon therefore Veu. wished to buy the dove, and to sell the dove. Our Lord Jesus : — Christ, Who dwelt in Peter, came up, and with a "whip of Acts 8, cords drove forth the ungodly trader. 6. There are then men whom it pleaseth to perform a miracle, and they exact a miracle from those who have grown in grace in the Church ; and they who seem to them- selves far advanced, wish to do the like, and suppose they belong not to God, if they can not do it. But the Lord our God, Who knoweth what He giveth and to whom, and how the framework of the body may be preserved in peace, addresses the Church through the Apostle: 77*6- eye cannot l Cor. say vnto the hand, I have no need of thee; nor again the yj\ head to the feet, I have no need of you. If the whole body uere an eye, where were the hearing? if the whole were hearing, where were the smelling^ ye see then, brethren, how in our members each hath its own office. The eye seeth, and heareth not: the ear heareth, and seeth not; the hand worketh, but it neither heareth nor seeth ; the foot walketh, but it heareth not, nor seeth, nor doth what the hand doth. But if there be health in one body, and the members contend not against one another, the ear seeth in the eye, the eye heareth in the ear; nor can it be objected to the ear that it seeth not, so as to say to it, You are nothing, you are inferior ; can you see and discern colours, as the eye doth ? For the ear answereth from the peace of the body, and sailh, 1 am where the eye is, I am in that body ; in myself I see not, in that wherewith I exist I see. So when the ear saith, My eye seeth ; the eye saith, My ear heareth ; the eyes and ears say. Our hands work for us : the hands say, The eyes and the ears see and hear for us : the eyes and ears and hands say. The feet walk for us: while all members do their work in one body, if there be health therein, and the members agree, they rejoice, and rejoice with each other. And if there be any trouble in any member, they forsake not each other, but suffer with one another. Because in the body the foot seemeth far from the eyes, (for they are placed aloft, the feet below,) if the foot happen lo tread upon a thorn, do the eyes forsake it ? and is not, as we see, the whole body contracted, so that the 78 Power of miracles belongs to the Whole Body. Psalm man sitteth, the spine of the back is curved, that the thorn CXXXI ^ which hath stuck in the foot may be sought? All the members do all they can, that the thorn which had stuck in may be drawn forth from that lowest and diminutive part. Thus then, brethren, whosoever in the body of Christ cannot restore to life the dead, let him not seek this power, but let him seek that he may not disagree in the body ; as if the ear should seek to see, it may disagree. For what it hath not received it cannot do. But if it be objected to him and said, If thou wert righteous, thou wouldest raise again a dead man, as Peter raised them. (For the Apostles seem John 11, to have wrought greater works in Christ, than the Lord Himself. But how could it be that the shoots should have more power than the root ? Yet how do they appear to have wrought greater works than He ? At the voice of the Lord Acts 5, the dead arose, at the shadow of Peter as he passed by a dead man arose. The latter seemeth greater than the former. But Christ could work without Peter, Peter could not, save John 15, in Christ: for without Me, saith He, ye can do nothing.) When therefore a man vvho is gaining grace heareth this, as it were a calumny cast in his teeth by ignorant heathens, by men who know not what they speak of; in the membership of the Body of Christ let him answer and say. Thou who sayest, Thou art not righteous, because thou dost not work miracles; thou mightest also say to the ear. Thou art not in the body, for thou seest not^ You, he saith, should do what Peter did. But Peter did it for me also, since I am in the body, wherein Peter wrought it : in him I can do what he ] Cor. can, from whom I am not divided ; in that 1 can do less, he ' * suffereth together with me, and in that he can do more, I rejoice with him. The Lord Himself cried from above Acts 9, concerning His Body, Saul, Saul, why persecutext thou Mef '^^ and no man touched Him; but the Head cried from heaven for the Body suffering on earth. 7. If therefore, brethren, each doeth righteously what he can, and in that wherein another can do more envieth not, but rejoiceth with him as if set in one body with him: these words of the Psalm relate to him, Lord, my heart is not lifted up, neither are mine eyes raised on high ; nor have St. Paul a witness to the danger of spiritual pride. 79 / exercised rinjself in great matters, nor in wonderful tilings Ver. which are too high for me. What is above my strength, he '■ — saith, I have not sought; I have not stretched mj'self out there, I have not chosen to be magnified there. How deeply this self-exaltation in the abundance of graces is to be feared, that no man may pride liimself in the gift of God, but may rather preserve humility, and may do what is written : The Eeclus. greater thou art, the more humble thyself and thou shalt^'^^' find favour before the Lord : how deeply pride in God's gift should be feared, we must again and again impress upon you, beloved brethren, especially as the shortness of this Psalm alloweth of our speaking. Although the Apostle Paul became a preacher from a persecutor, he gained more abundant grace in every Apostolic labour, than the rest of the Apostles; so that God might the more shew that what He giveth is His own, not man's. As physicians are wont to display the power of their art in those that are despaired of, so our Lord Jesus Christ, our Physician and Saviour, in one despaired of, who had been a persecutor of the Church, displayed the greatness of His art, in that He not only made him a Christian, but an Apostle also : nor an Apostle only, i Cor. but, as he himself saith, one who toiled more than all of them. ^^' ^^' He had therefore transcendent grace. And ye see, brethren, that at present in the Church the Epistles of the Apostle Paul flourish more than those of his fellow Apostles. For some wrote not, but only spoke in the Church : for what are alleged by those who are in error under their name, are not their own, and therefore are reprobated, and not received by the Church. While others who have written, have neither written so much, nor with so great grace. Since he then had great grace, and had received great gifts from God, what saith he in a certain passage? Lest L should be exalted 2 Cor. above measure by the abundance of the revelations. Heed ^^' '^' me : I am speaking to you of a subject of awe ; Lest, he saith, I should be exalted above measure by the abundance of the revelations, there was given me a thorn in the Jlesh, the messenger of Satan, to buffet me. What is this, brethren ? That he might not be exalted as a grown man, he was buffeted' ' coia- as a boy. And by whom ? By a messenger of Satan. What is batur' this ? He is said to have been violently afilicted with some bodily 80 Satan's malice, in God's hand, works our healing. Psalm pain: now bodily pains are generally sent by messengers of ' Satan; but they cannot do this, save they be allowed. For the holy Job also was thus proved. Satan was allowed to prove him, and struck him with a wound, which caused him Job 2, to rot with worms. For the unclean had the permission, but the holy was put to proof. The devil knoweth not how great blessings are wrought through him, even when he John 13, rageth. Raging he entered into the heart of Judas, raging he betrayed Christ, raging he crucified Him: and by the crucifixion of Christ, the whole world was redeemed. Be- hold, the rage of the devil was an hindrance to the devil, but a profit unto us. For by raging, he lost those whom he held, redeemed by the Lord's blood, which He shed while he raged. If he had known that he would suffer so great a loss, he would not have poured upon the earth a ransom whereby the human race was redeemed. Thus therefore that messenger of Satan was, of his own will as it were, permitted lo biiffet the Apostle; but nevertheless the Apostle was treated for his cure. And because what the physician had applied was troublesome to the sick one, he prayed the Physician to take it away. Just as a physician applieth to the body some painful and burning plaster, whereby never- theless he whose inner parts were swollen must be cured ; when the patient begins to burn and be tormented with the remedy, he begs the phj^sician to take it off: but the physician consoleth him, recommendeth him patience, be- cause he knoweth how useful is the remedy he hath applied. 2 Cor. Thus the Apostle goeth on to say, after sayiug. There was ' ' given me a thorn in the Jlesh, the messenger of Satan, to buffet me. (He had already given us the reason : Lest I should he exalted abow measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan, to buffet me.) For this thing I besought the Lord thrice, that He would take it away from me. That is to say, I begged the physician to take away from me the troublesome plaster which he had applied. But hear the reply of the physician, My grace is sufficient for thee; for My strength is made perfect in weakness. I know what I have applied, I know the cause of thy sickness, i know the means of thy cure. Soundness in Chrisfs Body better tlian hitjh place. 81 8. If therefore, most beloveil, the Apostle Paul could be Veu. lifted up with the greatness of the revelations, except he '- — received a messenger of Satan to buffet hiiu ; who cau feel secure about himself? He who hath received less, seeraeth to walk more safely ; but if he do not perversely seek for what he hath justly not received, let him seek that without which he cannot be in Christ's Body, or without which he is there to his own hurt. For a sound finger is safer in the body, than a blear eye. The finger is a small thing; the eye a great thing, it hath great power: yet it is better to be the finger and be sound, than to be the eye and to be dis- turbed, to be bleared, to be blind. Let therefore every man seek nothing in the Body of Christ, save soundness. Accord- ing to soundness let him have faith; by means of faith his A^cts 15, heart is cleansed, by the cleansing of his heart he will see that face of which it hath been said. Blessed are the pure o/'Matt.5, heart, for they shall see God. Both he who hath wrought miracles, and he who hath not wrought miracles in the Body of Christ, ought not to rejoice, save in the Presence of God. The Apostles returned, and said to the Lord, Lord, even ///^^Lukeio, 17—20 devils are subject unto us through Thy Name. The Lord saw that they were tempted by pride arising from the power of miracles; and He Who had come as a Physician to cure our swellings, and to bear our infirmities, at once replied, In this rejoice not, that the spirits are subject unto you: but rather rejoice because your names are written in heaven. Not all good Christians cast out devils; yet the names of all are written in heaven. He wished them not to rejoice in the peculiar gift they possessed, but in this, that they had salvation in common with the rest: He wished the Apostles to rejoice whence thou also dost rejoice. Heed me, beloved. No believer hath hope, if his name be not written in heaven. The names of all the faithful who love Christ, who walk humbly in His way, which He, humble Himself, taught, are written in heaven. The name of every mean^ person in the ' con- Church, who believeth in Christ, and loveth Christ, andJifs^^' loveth the peace of Christ, is written in heaven; of every one whom thou scornest. And in what is such an one like the Apostles, who wrought so great miracles.? \et the Apostles are censured because they rejoiced in their own VOL. VI. G 82 Tlie proud sreh strong meat, prematurely. Psalm special gifts, and are ordered to rejoice thence whence every — ^ — "such mean person rejoiceth. 9. Ver. 2. It is not without cause, my brethren, that he speaketh so humbly, Lord, my heart is not lifted up, nor mine eyes raised, on high. I do not exercise myself in great matters, nor in ivonderfal things above me. If I had not lowly thoughts, hut hare lifted up my soul, as one taken from his mother'' s breast, sucli the reward for my soul. He seemeth ,as it were to have bound himself by a curse. As in another Ps. 7, 3. passage he saith in the Psalm, O Lord, my God, if I have ^' done any such thing, or if there be any wickedness in my hands; if I have rewarded evil unto him that dealt friendly with me; then let me deservedly fall back empty from mine enemies: and so forth ; in the same spirit he seemeth to say here also. If had not lowly thoughts, but have lifted up my soul. Look, as though he had been going to say, Let il so hajipen to me. As there also, If I have returned evil to them that dealt friendly with me, let it so happen to me. How ? Let me deservedly fall back from mine enemies empty. So also here, //'/ had not lowly thoughts, but have lifted up my soul, as one taken away from his mothers breast, may be my souVs reward. The condition and the imprecation in the respective clauses answer to one another. Attend. Ye know that the Apostle saith to some weak 1 Cor.3, brethren, / hare fed you with milk, and not with meat ; for hilhcrlo ye were not able to bear it, neither yet now are ye able. There are we:ik persons who are not fit for strong meat; they wish to grasp at that which they cannot receive : and if they ever do receive, or seem to themselves to receive what they have not received, they are puffed up thereby, and become proud thereupon; they seem to themselves wise men. Now this happeneth to all heretics ; who since they were animal and carnal, by defending their depraved opinions, which they could not see to be false, were shut out of the Catholic Church. I will explain to you, beloved, as far as I am able. Ye know that our Lord Jesus Christ is the Word John 1 of God, according to these words of John, In the beginning ^~'^- ijcas the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him rras not any Our Lord's Godheai Bread, His Mnnhood Milk. 83 thiuo made that was made. He therefore is bread: tlience Ver. 2, the Angels live. Behold, the bread is prepared for thee ; but — ^— grow by means of the milk, that thou mayest come to the bread. And how, thou sayest, do I grow from milk ? That which Christ became for thee for thy weakness, this first believe, and steadily hold. As then the mother wlien she seeth her child unfit for taking meat, giveth him meat, but meat that hath passed through her flesh: for the bread upon which the infant feeds, is the same bread as that whereui)on tlie mother feeds ; but the infant is not fit for the table, he is fit for the breast, and therefore bread is passed from the table through the mother's breast, that the same aliment may thus reach the little infant ; thus our Lord Jesus Christ, when He was tlie Word with the Father, through Whom all things were made ; Who since He was in the form of God, thought P^Uipp. it not ruhhenj to he equal witli God; such as the Angels might receive according to their degree, and whence the Powers and Virtues, intellectual spirits, might feed ; while man lay weak and wrapped in flesh on the earth, and the heavenly bread could not reach him ; that man might eat Ps'. 78, . 25. the bread of Angels, and that manna might descend to the truer people of Israel, The Word was made flesh, and dwell John i, amonc/ us. 10. On which account the Apostle Paul saith this to the weak, those whom he calleth natural and fleshly. Did I s • • • this, beloved ; that on account of private possessions exist lawsuits, enmities, discords, wars among men, riots, dissen- sions against one another, offences, sins, iniquities, murders. On account of what ? On account of what we each possess. Do we litigate in behalf of what we possess in common ? In common vve inhale this air, in common we all behold the sun. Blessed then are they who so make a place for the Lord, as not to rejoice in their private goods. Such a one indeed the Psalmist describes in the words, / will nol come within the tabernacle of mine house. This was private. He knew that he was hindered by wliat was his own only, so that he could not make a place for the Lord ; and he men- tions what belonged to himself: I will not come nithin the tabernacle of mine house, until I find out: what? when thou hast foimd a place for the Lord, wilt thou come within thy tabernacle? Or will itself be thy tabernacle, when thou shalt have found a place for the Lord ? Wherefore? Because thou wilt thyself be the place of the l^ord, and thou wilt be one with those who shall be the Lord's place. 6.' Let us therefore, brethren, abstain from the possession of private property ; or from the love of it, if vve may not from its possession ; and we make a place for the Lord. It is too much for me, saith some one. But consider who thou art, who art about to make a place for the Lord. If any senator wished to be entertained at your house, I say not senator, the deputy of some great man of this world, and should say, something offends me in thy house; though thou shouldest love it, tliou wouldest remove it, nevertheless, lest thou shouldest offend him, whose friendship thou wast courting. And what doth man's friendship profit thee ? Perchance thou wouldest find there not merely no aid, but- even danger. For many were not endangered before iheyj combined with greater men ; they earnestly desired the friendship of the great, but to incur greater dangers. Desire the friendship of Christ without fear: Lie wishes to be entertained at thy house ; make room for Him. What is,i make room for Him ? Lo\e not thyself, love Him. If thou* love thyself, thou shuttest the door against Him; if thoi; Earthly riches are hut a dream of our sleep. 95 love Him, thou openest imto Him : and if thou open and He Ver. enter, thou slialt not be lost by loving thyself, but shall find — ' ^' thyself with Him Who lovelh thee. 7. Ver. 3. / will not come wilhin the tabernacle of mine house, nor climb up into the couch of my bed. For private properly of itself, where a man yields to its influence, makes him proud: therefore he said, I will not climb up. In any property which any man possesses of his own, he must needs be proud; for on that account man stretches himself before man, though both be flesh. What is a man, brethren? Flesh ? And what is the other man .'' Another piece of flesh. Nevertheless, the rich flesh stretchetli out itself against the poor flesh ; as if that flosh brought any thing w!ien it was born, or talieth away any thing when it dieth. It had more only to swell the more. But the Psalmist who wisheth to find a place for the Lord, sailh, / uill not climb up into the couch of my bed. 8. Ver. 4. / will not give sleep to mine eyes. For many when they sleep, make not a place for the Lord. Such the Apostle arouseth : Atvake, thou that steepest, and arise from. Ephes. the dead, and Christ shall y ire thee liyht; and in another ' passage. Ye are all the children of the day; tee are notof^^^^^^s. the night, nor of darkness ; therefore let us not sleep as do ' ~ ' others ; but let ns watch and be sober. For they that sleep, sleep in the night; and they that be drunken, are drunken in the night. Meaning by the night iniquity, wherein they go to sleep because they desire these earthly things. And all these seeming sources of worldly happiness, are the dreams of sleepers. And as he who seeth treasures in his sleep, while he sleeps is rich ; but will sometimes awake, and be poor; thus it is in sleep that men rejoice in all those vanities of this world that please them ; but they will awake when they would not, if they wake not now when it is pro- fitable for them ; and they will find those to have been dreams, that have passed away, as Scripture saith, As a Ps. 73, dream ichen one awaketh; and in another passage. They p^jq e^^ have slept their sleep, and all the men whose hands are mighty have found nothing. They have slept their sleep, their sleep is over, and they have found nothing in their hands ; because they beheld transitory riches in their sleep. 96 Sleep refused. A Tabernacle here, a Temple hereafter. Psalm The Psalmist therefore, wishint* to find a place for the Lord, cxxxif. . . . saith, / will not give sleep to mine eyes. But there are some who sleep not, but slumber. They in a great degree draw themselves off from the love of temporal things, and are again rolled back into it; like slumberers, they often nod their heads. Awake, shake off sleep ; by slumber- ing thou wilt fall. The Psalm vvisheth not that he who desires to find a place for the Lord, should give sleep to his eyes or slumber to his eyelids. 9. Ver. 5. Neither rest, he saith, to the temples of mij head. From the rest of the temples sleep cometh to the eyes. The temples are around the eyes. Heaviness of the temples is as it were impending sleep. For when men are about to sleep, their temples begin to feel heavy; and when they feel their temples heavy, then sleep commenceth: if sleep is to be imparted to the eyes, they give their temples rest, and sleep cometh ; if they give not rest to their temples, sleep cometh not. When therefore any temporal pleasure beginnelh to delight thee unto sin, already thy temples are heavy. Dost thou wish to keep awake, and not to sleep, nor to slumber? Trust not thyself to such pleasure; it will give greater pain than sweetness. Rubbing thy forehead as it were with this thought, thou shakest off sleep, and pre- pares! a place for the Lord. 10. Uutil Ijind out a place for tlie temple nf the Lord, a tabernacle for the mighty God of Jacob. Although the tabernacle of God is sometimes called the house of God, and the house of God the tabernacle of God ; yet in a more: definite sense, dearest brethren, the tabernacle means the Church of this world ; the ' house' the Church of the heavenly Jerusalem, whither we shall go. For a tabernacle applies rather to soldiers in the field: tabernacles are used for sol- diers ready for action, on an expedition ; whence they are ' i. e. called conlubernales^, as having the same tents and dwell- fellows ^"S ^^ them. As long therefore as we have an enemy with whom to fight, we make a tabernacle for God. But whei: the time for fighting hath passed by, and that peace hall: come which passeth all understanding, as the Apostle saith Philip, the peace of Christ ivhich passeth all understanding ; foi ' how much soever thou mayest reflect upon that peace, the A ^ place for the Lor cV found in the untilled Wood. 97 mind is scarce able to conceive it while set amid the heavi- ver. ness of the body; when that country hath come, then it 2: will be the house, which no adversary will attempt, so as to cause it to be styled a tabernacle. We shall not sally forth to conflict, but we shall abide for praise-giving. For what is said of that house ? Blessed are they that duell in Thy Fs.84,4. house : tliey nill be aluay praising Thee. In the tabernacle we as yet groan: in the house we shall praise. Why? Because groaning is for pilgrims, praise for those who have reached their country. Here first be there sought a taber- nacle for tlie God of Jacob. 11. Ver. 6. Lo, we heard of the same at Ephrata. What? A place for the Lord. We heard of it at Ephrata : and found it in the plains of the forests. (We hear those things in Ephrata, we find them in the woodland plains'.) Did he^ Oxf. hear it where he found it? or did he hear it in one place, ^^l' find it in another? Let us therefore enquire what Ephrata tiiese ,,,,., , ., 11- words. is, where he heard it; let us also enquire what mean the plains of the forests, where he found it. Ephrata, a Hebrew word, is rendered in Latin by Speculum^, as the translators of Hebrew ^Mirror, words in the Scriptures have handed down to us, that we might understand them. They have translated from Hebrew into Greek, and from Greek we have versions into Latin. For there have been who watched in the Scriptures. If therefore Ephrata meaneth a mirror, that house \\hich was found in the woodland plains, was heard of in a mirror. A mirror hath an image : all prophecy is an image of things future. The future house of God, therefore, was declared in the image of prophecy. For we have heard of it in the mirror, that is, we have heard of it in Ephrata. We have found it in the plains of the forests. What are the plains of the forests^? ' Saltus' is not here used in its common sense, 3 sal- as a plot of ground of so many hundred acres'^; saltus pro-*^"™' perly signifies a spot as yet untilled and woody. For some copies read, in the plains of the wood. What then were the woodland plains, save nations yet untilled ? what were they, save regions yet covered wdth the thorns of idolatry ? Thus, though there were thorns of idolatry there, still we find a place for the Lord there, a tabernacle for the God of Jacob. <= Ceniuriarum — then 200 acres. See Isid. Etym. xv. c. 15. §. 7. VOL. VI. H 98 God dwells in those ivho dwell in His House. FsALM What ?re heard of in Ephrala, we found in the plains of CXXXTI * ' the forests ; what was declared in the image to the Jews, was manifested in the faith of the Gentiles. 12. Ver. 7. We will go into His tabernacles. Whose ? Those of the Lord God of Jacob. They who enter to dwell therein, are the very same who enter that thej' may be dwelt in. Thou enterest into thy house, that thou mayest dwell therein ; into the house of God, that thou mayest be dwelt in. For the Lord is better, and when He hath begun to dwell in thee, He will make thee happy. For if thou be not dwelt in by Him, thou wilt be miserable. That son who Lukeio, said. Father, give me the portion of the goods that falleth to "" ■ w/ ' Ti ■ of our version, ot. Augustine s inter- Hne Greek LXX,e/CT€Txvo7a6i'04. 1 his , ,. d j ■• t n I ' "^ pretation see on Ps. Ixxvii. §. 9. 112 Monks compared with ' Circumcelliones.^ Psalm prove too slow to vow. For he will surely never pay, ^^^^"^' whoever deems that he is about to pay of his own. 3. From the words of this Psalm was taken the name of Monks, that no one may reproach you who are Catholics by reason of the name. When you with justice reproach heretics by reason of the Circelliones, that they may be saved by shame, they reproach you on the score of the Monks. See to it yourselves, in the first place, whether ihey may be compared: if there be any need for your words, ye are already at a disadvantage. There is no need, except to warn every one that he attend, only attend and compare them. What need is there for your words ? Let them compare the drunken with the temperate, the rash with the provident, the mad with the sane, them who wander with them who live together. Yet they are wont to say. What is the meaning of the name Monks } Much better may we say, What is the meaning of the word Circelliones ? But they are not, say they, called Circelliones. Perhaps we call them by some corrupt form of their name. Shall we say what is their proper name } Perchance they are called Circmncelliones^ not Circelliones. Well, if they be so called, let them say why they are so. They are called Circumcelliones, because '■^^ they ramble about the cells. For they are wont to go hither and thithei*, having no abiding place, and to do things which you know well of; and they know also, will they or not. 4. Moreover, beloved, there are they who are false Monks, and we know men of this kind ; but the pious brotherhood "^ is not annulled, because of them who profess to be what they are not. There are false Monks, as there are false men ^ The Circumcelliones were a wan- even committing suicide under the dering kind of Anchorites, who lived name of Martyrdom. See on Ps. xi. under no rule, and were guilty of §. 6. t. i. p. 97- on Ps. Iv. § 26. t. iii. various irregularities, and who were p. 52. on Ps. xcvi. II. t. iv. p. 408. censured by the forty-second Canon of and S. Optatus, b. iii. c. iv. p. 69, the Council of Trullo. Confer also where a historical account is ^iven. Papias. S. Jerome, Ep. 22. §. 34. Ducange refers to St. Aug. Ep. 48. 50. Hunnerie's Edict. Vict. Vitt-ns. lib. 3. 61. 68. Contra Parmenian. b. i. cap. II. A number of these, in Africa, took Contra Crescon. b. iii. c. 42. 47. Collat. up the cause of Donatus in a fana- Carthag. 3. cap. 174.281. Possidius, tical manner, and perpetrated various life of St. Aug. c. 10, II. Auctor acts of violence under pretence of re- Prjedestinati, b. i. hseres. 69. &c. Also ligion, robbing and beating whom they Cod. Theod. Cen.52. De Haereticis, Imt would, sendina: threatening notices, doubtfully as to its application. &c. and sometimes seeking death, or Bad and Good among all three Clasaes, 113 among the Clergy, and among the faithful. All these three Veu. kinds, whom we have before' commended to you, and I ■!Up. think more than once, have their good and their bad. Of Ps. loo, "l--^ these very three kinds it has been said, Two shall be in jviat.'24* the field, one nhall he taken, one shall be left; tno shall he'^^- in bed, one shall be taken, and one shall be left; and i/vosi, women at a mill, one shall be taken, and one shall be left. They are in the field, who govern the Church. Hence the Apostle said, (see whether he were not in the field,) I hare i Cor. 3, planted, Apollos watered, but God gave the increase. By those who are in bed, he would have them understood who love quiet ; for by the bed he would have quiet understood ; them who do not mingle in the crowdings and tumuli of mankind, serving God in peace ; yet from these one shall be taken, one left. Among these are good, and repro- bate also. Fear not, because reprobates are found there, for some men are hidden, who are not found, save at the end. Two women also at the mill. He spoke of them by a word of the feminine gender, for he would have bodies of people understood. And wherefore in the mill? Because they are in that world, which is understood to be tiie mill ; because the world turns round as a mill : woe to them whom ^ it grinds to powder. And so there are good [and bad]--Oxf. among the faithful in such wise, that one is taken to destruc- tion, another is taken to God. For the lovers of this life, the dishonest, and the hypocrites, do certain deeds of the world. But others abide therein in the manner of which the Apostle speaks; And theg wlio use this world, as though ^Cov7, not using it, for the fashion of this world passefh away: I ■would have ijou be without care. Dost thou hear who shall be taken from the mill ? For of a truth many sins seem to belong to the rich. For when they do much, and take ou them much business, and their wealth grows more and more, it is hard for them not to comn)it more sins ; of whom it is said, that it is easier for a camel to go through the ege of a Mat. u), needle, It i an for a rich man to go into the kingdom of heaven, j^^; , And when the disciples were sorry for them, and now to, 25. despaired on their account, the Lord consoled them, by saying, what is impossible with man, is easy for God. ButM:it.l9, how does God make that easy ? Hear the Apostle, if thou VOL. VI. I 114 Monks, Clergy, and Laymen. These typified Psalm despiscst iiol what he commands. Charge, says he, tliem :^. — '- who are ridi in this world, not to think proudly. You find 6, 17. the proud man ))oor, the humble Christian rich, because he carefully raflects, that all these things pass by and flow 1 Tim. away ; that he brought nothing into this world, can carry Lukeie nothing from it; how that rich man, who was burning? 2-i- in fire in hell, desired that a drop of water should drop upon him from the finger of that man, who had desired the crumbs from his table. Thinking of this, they do as the 1 Tim. Apostle says, not trust in the uncertaiuty of riches, but in ' * the living God, JVtio giveth us all things ahuudantly to enjoy. Let them, he says, be rich in good works ; let them freely give, communicate, lay up treasures. And what is their gain from this } Let them treasure up a good found- ation for the time to come, that they may obtain true life. Behold the one who shall be taken from the mill. But the other shall be left, who is as that rich man, who was clothed in purple and fine linen, and fared sumptuously e^ery day, and despised the poor man who lay at his gate. And so, one shall be taken from the mill, and one shall be left. Ezek. 5. So Ezekiel speaks of three persons, in whom we may and 20 i"easonably discern these three kinds. // the Lord se)id a sword upon the earth, though Noe, Daniel, and Job, were in the midst of them, they shall save neither sons nor daughters, but they alone themselves shall be saved. They have long ago been set free, but under these three names he Gen. 7, signified three kinds. Noe signifies the rulers of the 2 Pet. Church, because he steered the ark in the flood. But ^' ^- Daniel chose a quiet life, to serve God in celibacy, that is, not seeking a wife. He was a holy man, passing his life in divine longings, tried in many things, and found to be pure jjan. 6, gold. How quiet was he, who was unmoved among lions. yy' ' Thus under the name of Daniel, who was called a ^ man of Dan.io, (^gsires,^ but those ever chaste and holy, are signified the ib.*i9. servants of God, of whom it is said, Behold, how good and pleasant ts it, that brethren dwell together in unity. Under the name of Job is signified, the one woman who will be Jobi, taken from the- mill. For he had a wife, he had sons, he had much riches; and he had so much in this life, that the devil charged him witii this, that he served God not for by Noah, Job, and Daniel. 1 1 5 nought, but for ..hat he got. With this the adversary Ver. charged the holy man, and in his temptations it was proved liow entirely Job served God for nought, and not for that which he received, but for His sake Who had given. And so when all was lost, by sudden trial and affliction, his estate lost, his heirs lost, his wife alone left, not to console but to tempt him, he says as you know. The Lord gave, ihe Lord hath Job i, taken away; as ihe J^ord pleased, so hath IJe done ; blessed he the name of ihe Lord. There was fulfilled in him, that which we daily sing, if our lives do but agree with it, / will Ps.Mj\. bless God at all times: his praise shall always be in my mouth. Thus under these three names are signified three kinds of men, and again in those three in the Gospel, whom I have mentioned. 6. What do they say then, who insult us with the name of Monks ? Perchance they v-ill say. Our people are not called Circumcelliones; you call them by a reproachful name, for we do not call them so. Let them say what they call them, and you shall hear. They call them Agonistics. An honest name we grant, if the facts agreed with it. Mean- while let your holiness see to this. Let them who say to us, ' Shew us where the name of Monks is written,' themselves shew where the name of Agonistics is written. We call them so, say they, because of their striving. For they strive, and the Apostle says, / have fought a good Jight. Because 2 Tim. they are they who fight against the devil, and prevail, the*''* soldiers of Christ are called Agonistics. Would they were soldiers of Christ, and not soldiers of the devil, whose 'Praises to God' is more fearful than the roaring of a lion. These venture to insult us, because the brethren, when they see men, say, 'Thanks to God.' What is the meaning, they say, of ' Thanks to God ?' Are you so deaf as not to know what 'Thanks to God' means? He who says 'Thanks to God,' gives thanks to God. Consider whether a brother ought not to thank God, when he sees his brother. Is it not indeed cause for congratulation, when they who dwell in Christ, see one another ? And yet you ridicule our ' Thanks to God,' men mourn at your ' Praises to God.' It is true, indeed, that you have given a reason for calling them Agnostics. Be it as you call them, be it so, we are quite willing. The 1 2 116 The unity of Christian brotherhood. PsAi.M Lord grant they may fight against the devil, and not against ^1"^™- Christ, whose Church they persecute. Yet because they fight, ye call them Agonistics, and find why you call them 2Tim.4,so, because the Apostle has said, I have/onght a good Jiyhl. "'• Why then should we not call Monks so, since the Psalm says, Behold, how good and how pleasant is it, that ' ^6vos brethren should ducll together in one ? For Monos ' is one, not one in any manner, for a man in a crowd is one, but though he can be called one along with others, he cannot be Monos, that is, alone, for Monos means ' one alone.' They then who thus live together as to make one man, so that they really possess Acts 4, what is written, 0)ie mind and one heart, many bodies, but ^^' not many minds ; many bodies, but not many hearts ; can rightly be called Monos, that is, one alone. And this is the cause why one only was healed in the pool. Let them who scoff at the name of Monks, answer us, and explain, why he who was found labouring under a disease John 5, for thirty-eight years, thus answered the Lord, When the water has been moved, I have no one who may put me in, another descends before me. One had descended, another did not descend then. One alone used to be healed, figuring the unity of the Church. Well do they scoff at the name of unity, who have cut themselves off from unity. Well do they dislike the name of Monks, because they will not live together with the brethren, but following Donatus, have rejected Christ. Your Charity has heard thus much concerning 'one,' and 'one alone;' now let us rejoice with the Psalm, that we xna.y see what follows. It is short, we can run over it, as far as the Lord permits. I think from what has been said, that what follows will be plain, even though it seems obscure. 7. Behold, how good and how pleasant it is, that brethren should dwell together in nnity. He pointed, who said, ' Behold.' And we, brethren, see, and bless God, and pray, that we also may say, ' Behold.' Let the Psalm tell us what they are like. (Ver. 2.) As the ointment on the head, tvhich descended to the beard, to Aaron^s heard, nhich descended to the fringe of his garment. What was Aaron.' A priest. Who is a priest, except that one Priest, Who entered into the Holy of Holies } Who is that priest, save Him, Who Christ the Head, His Members the beard, 1 1 7 was at once Victim and Priest? save Him Who when he Vf.«. 2. found nothing clean in the world to offer, offered Himself? The ointment is on his head, because Christ is one whole with the Church, but the ointment comes from the head. Our Head is Christ crucified and buried ; He rose again, and ascended into heaven ; and the Holy Spirit came from the head. Whither? To the beard. The beard signifies the ^ courageous ; the beard distinguishes the grown men, the earnest, the active, the vigorous. So that when wc describe such, we say, he is a bearded man. Thus that ointment descended first upon the Apostles, descended upon those who bore the first assaults of the world, and therefore the Holy Spirit descended on them. For they who first began to dwell together in unity, suffered persecution, but because the ointment descended to the beard, they suffered, but were not conquered. For the sufferings of the head whence the ointment descended, had preceded theirs. With such an example going before it, who could vanquish that beard ? 8. Of that beard was St. Stephen. This is what it is not to be conquered ; that our love be not conquered by enemies. They who persecuted the saints, thonght ihey had vanquished them. The one slew, the other were slain; the one killed, the other were killed. Who would not think the one victors, the other vanquished ? But because their charity was not conquered, the ointment descended on the beard. Consider Stephen. His love burned within him, burned against them when they heard him, prayed for them when they stoned him. For what says he, when they heard him ? Ye stiff-necked and uncirciimcised in heaj't and ears, Acts 7, ye ever resist the Holy Spirit. Behold the beard ! Did he^^- flatter them at all ? fear them at all ? They, when they heard the words, which were said against them ; — for Stephen seemed in a manner to rage against them; he raged in word, but loved in heart, nor was his charity overcome ; — they, I say, hating the word, flying like darkness from the light, began to run for stones, and to stone Stephen. As the words of Stephen had stoned them, so afterwai'ds their stones did Stephen. When should Stephen have been rather angry, when he was stoned, or when he was heard ? Behold, he became gentle when he was stoned, and raged when he was 118 the Spirit the ointment. Psalm heard. Why raged he when he was heard ? Because he '- would convert them, by whom he was heard. His love was not overcome, when the stones fell on him, because the ointment from the head had descended to the beard ; and he Matt. 8, had heard from the Head Himself, Love your enemies, and pray for those who 'persecute you. He had heard from the Luke23, Head Himself as He hung on the Cross, and said, Father^ forgive tJiem, for they know not what they do. And in this wise the ointment descended from the head upon the beard; for that lie, when he was stoned, kneeled down and said, Acts 5, Lord, lay not this sin to their charge. 9. So they were as a beard. For many of them were brave, and endured many persecutions. Yet if the ointment had not descended below the beard, we should have had no mo- nasteries. But since it descended to the edge of his garment, (as he says, ivhich descended to the edge of his garment,) the Church followed, and begat monasteries from the garment of the Lord. P'or the sacerdotal garment denotes the Church. This is the garment, of which the Apostle speaks, Eph. 5, That lie might present to Himself a glorious Church, having neither spot nor wrinkle. It is cleansed, so it has no spot ; it is spread out, so it has no wrinkle. Where does the fuller spread it, but on the cross? Every day we see garments as it were crucified by fullers; crucified, that they may have no wrinkle. What then is the edge of the garment ? My brethren, what are we to understand by the edge of the garment ? The edge is the extremity of the garment. What are we to understand by the extremity of the garment ? Is it that at the end of time the Church shall have brethren dwelling together in unity ? Or can we understand by the edge perfection, because the garment is perfected at the edge, and they are perfect who know how to dwell together in unity? They ai'e perfect who fulfil the law. And how is the law of Christ fulfilled by ihem who dwell as brethren together in one ? Hear the A|)ostle. Gal.6,2. Bear ye one another''s burdens, and so ye will fulfil the law of Christ. This is the edge of the garment. And how, my brethren, can we understand which edge he means whither the ointment can descend ? I do not think that he could have meant the edge on the sides. For there are edges on I All of God's free Gract 119 the sides. But the ointment could descend to that edge Ver. which is on the head, where the collar'^ opens. Such are — — — they who dwell together in one ; and as the head of a man who dresses himself passes through these edges, so Christ enters in by brotherly amity Who is our Head, that He may be clothed, that the Church may cling to Him. 10. What else does he say? As the dew of Hermon, which fell upon the hills of Sion. He would have it under- stood, my brethren, that it is of God's grace that brethren dwell together in unity. Not of their own strength or of their own deservings, but of His gift, of His grace, as the dew from heaven. For the earth does not rain or not for itself: what it brings forth withereth, unless the rain descend from above. He says in a certain place in a Psalm, Thou, O Gody wilt separate a free rain for Thine m- Ps.68,9. heritance. Why says he, free ? Because it is not of our merits, but His free grace. What good have we sinners deserved ? What good have we evil-doers deserved ? From Adam comes Adam, and many sins are born into the world over and above Adam. Whoever is born is born Adam; accursed from accursed ; and has added, by evil living, to Adam. What good did Adam deserve? Nevertheless, the Merciful One loved, the Bridegroom loved, not because she was beautiful, but that he might make her beautiful. So he calls the grace of God the dew of Hermon. 11. But ye should know what Hermon is. It is a moun- tain far distant from Jerusalem, that is, from Sion. And so it is strange that he says thus: As the dew of Hermon, which fell upon the mountains of Sion, since moinit Hermon is far distant from Jerusalem, for it is said to be over Jordan. Let us then seek out some interpretation of Hermon. The word is Hebrew, and we learn its meaning from them who know that language. Hermon is said to mean, a light set on a high place. For from Christ comes the dew. No light is set on a high place, save Christ. How is He set on high ? First on the cross, afterwards in heaven. Set on high on the cross when He was humbled; humbled, but His huv"- ^ Capitium. See Du Cange. Some chest; others from caput, taking it of derive it from capere, taking it pro- the part where the head passes through perly of the garment enclosing the the tunic, as St. Aug. here seems to do. 120 through Christ's Exaltation. Psalm liation could not but be high. The ministry of man cxxxra. g^.g^. jggg ^^^ ]ggg^ j^g ^a^g signified in John ; the ministry of God in our Lord Jesus Christ increased, as was shewn at their birth. The former was born, as the tradition of the Church shews, on the 24th of June, when the days begin to shorten. The Lord was born on the 25th of December, when the days begin to lengthen. Hear John himself con- John 3, fessing, He musl increase, hut 1 must decrease. And the passion of each shews this. The Lord was exalted on the cross; John was diminished by beheading. Thus the light set on high is Christ, whence is the dew of Hermon. Ye then who would live together in unity desire that dew, be watered from thence. Otherwise ye will not be able to keep fast what ye profess ; nor will ye dare to profess, unless He first thunder % nor will ye be able to be stedfast, unless His fatness descend upon you, for that fatness descended on the mountains of Sion. 12. And the mountains of Sion are the great in Sion. What is Sion? The Church. And what are the mountains there ? The great ones. They who are signified by the mountains, are also by the beard, also by the edge of the garment. The beard is not understood of any except of full-grown men. None therefore grow together in one, save those in whom the love of Christ is perfected. For they in whom the love of Christ is not perfected, even when they are together, are full of hatred, troublesome, turbulent, disturb others by their care, and seek what they may say of others ; just as a restive horse in a team not only does not draw, but breaks with his hoofs that to which he is harnessed. But if he have the dew of Hermon, which fell on the hill of Sion, he is quiel, peaceable, humble, submissive, })Ouring forth prayer in place of murmuring. For murraurers are admirably described in a certain passage of the Scriptures, Ecclus. The heart of a fool is as the wheel of a cart. What is the ^^'^' meaning of the heart of a fool is as the wheel of a cart? It carries hay, and creaks. The wheel of a cart cannot <" Intonuerit. See on Ps. xviii. 13. perhaps, of any of the righteous, though vol. i. p. 119. 'In confidence of the a little before our blesseJ Lord is named Gospel the Lord hath sounded from the simply ' Justus.') heart of the Just One.' ( J t may be taken, He are to love our enemies. 1*21 cease from creaking. Thus there are many brethren, who do Veb. not dwell together, save in the body. But who are they who ^— dueil together? They of whom it is said, And they fiadA^^si, one mind and one heart ioioards God. And no man said thai any thing was his own, hut they had all things common. Here are pointed out, and described, those who belong to the beard, who belong to the edge of the garment, who are numbered among the mountains of Sion. And if there be others who are murmurers, let them remember the word of the Lord, One shall be taken, and one shall be left. Mat.24, 40. 13. Because there the Lord commanded blessing. Where did He command it? Among the brethren who dwell together. There He enjoined blessing, there they who dwell with one heart bless God. For thou blessest not God in division of heart. In vain dost thou say that thy tongue uttereth the blessing of the Lord, if in thy heart thou dost not utter it. Thou blessest with thy mouth, and cursest in thy heart. They blessed uith their mouth, Ps 62,4. and cursed with their heart. Are they our words? Some persons are signified. Thou blessest the Lord when thou prayest, and continuest in thy prayer, and cursest thy enemy. This is what thou hast from the Lord Him&eU, Love your matt.5, enemies. But if thou doest so, and lovest thine enemy, ^*' and prayest for him, there the Lord has comtnanded His blessing; there thou wilt have li/e for ever, that is, for eternity. For many who love this life, curse their enemies; wherefore, but for this life, for the goods of this world ? Where hath thine enemy so straitened thee, that thou must needs curse him .'^ Art thou straitened on earth? Depart, have thy habitation in heaven. How shall I, a man clothed in flesh, enslaved to the flesh, thou wilt say, have my habitation in heaven. First go in heart, whither thou wouldest follow in the body. Do not hear, ' Lift up your hearts,' with a deaf ear. Keep thy heart lifted up, and no one will straiten thee in heaven. And thus another Psalm suitably follows. 122 The breadth of Charity. lat. psalm CXXXIV. CXXXIII. COMMENTAKY. Continuation of the former Discourse. 1. Behold, now, bless ye the Lord, all ye servants of the Lord, who stand in the house of the Lord, in the courts of the house of our God. Why has he added, ' in the courts ?' Courts mean the wider spaces of a house. He who stands in the courts is not straitened, is not confined, in some fashion is enlarged. Remain in this enlargement, and thou canst love thy enemy, because thou lovest not things in which an enemy could straiten thee. How canst thou be understood to stand in the courts ? Stand in charity, and thou standest in the courts. Breadth lies in charity, Rom. 2, straitness in hatred. Hear the Apostle. Wrath and indig- ' ' nation, tribulation and straitness, on every soul of man which doeth evil. But what sayeth he of the breadth of love ? Rom. 5, Since the love of God is spread abroad in our hearts by the Holy Spirit, fVho is given to us. Where you hear of spread- ing abroad, understand breadth ; where you hear of breadth, understand the courts of the Lord; and you will have the true blessing of God, when you curse not your enemies. For the Spirit addresses them who suffer tribulation, to the intent that they may glory in their tribulation ; and says to them. Behold, now, bless ye the Lord, all ye servants of the Lord. What means, ' Behold, now V Li this tinje. For after the tribulations are gone through, it is clear that we shall be at leisux'e to praise the Lord ; as it is said, Ps.Si,i. Blessed are they who dwell in Thy house; they shall praise Thee for ever and ever. They who will at that time bless without ceasing, begin here to bless God, here, I say, in tribulations, in temptations, in troubles, amid the trials of this life, amid the snares of the enemy, amid the deceits and assaults of the devil ; this is the meaning of. Behold, now, bless ye the name of the Lord, all ye servants of the Lord, ye who stand in the house of the Lord. What is the meaning of ' yc who stand ?' Yo who persevere. For God to he praised even in adversity. 123 it is said of one who was an archangel, And he stood not in Ver. the truth. And it is said of the friend of the Bridegroom, : — The friend of the Bridegroom standeth, and heareth Him, 44. and rejoiceth with joy, because of the voice of the Bride- gg^" ^' groom. 2. Therefore, Ye ivlio stand in the house of the Lord, in the courts of the house of our God, lift up your hands by night in the sanctuary, and bless the Lord. It is easy to bless by day. What is ' by day ?' In prosperity. For night is a sad thing, day a cheerful. When it is well with thee, thou dost bless the Lord. When thou longest for a son, and it is born, thou dost bless the Lord. Thy wife is freed from the danger of child-bearing, thou dost bless the Lord. Thy son was sick, and he is made whole, thou dost bless the Lord. Thy son was sick, perchance thou hast sought an astrologer, a soothsayer, perchance a curse against the Lord has come, not from thy tongue, but from thy deeds, from thy deeds and thy life. Boast not, because thou blessest with thy tongue, if thou cursest with thy life. For men look at thy life, and say. Behold a Christian, behold what these Christians are. Christ is blasphemed for thy sake. See, when thy life curseth, what profit is it that thy tongue blesseth ? Wherefore bless ye the Lord. When ? By night. When did Job bless ? When it was a sad night. All was taken away which he possessed; the children for whom his goods were stored were taken away. How sad was his night ! Let us however see, whether he blesseth not in the night. The Lord gave, the Lord hath taken away; it is as jo\,i 21. the Lord willed; blessed be the name of the Lord. And black was the night. He was smitten with boils from the head to the feet, he was ulcerated, and wasted away. Then his Eve dared to tempt him. Say something against thy Job2, 9. God, and die. Hear him blessing by night. Thou hast spoken, says he, as one of the foolish women. If we have received good at the hand of the Lord, shall we not endure evil y See what is, Lift up your hands by night in the sanctuary, and praise the Lord. What said Job ? ' Thou hast spoken as one of the foolish women.' The Adam in his misery drove away Eve, as though he said. Enough is it for thee, that I am made mortal on thy account. Thou 124 The blessing of Unity. Psalm didst prevail in Paradise, thou art vanquished on the dunghill. cxxxiv. q^ygqX is the grace of God. But how is this, save that the 6. ' dew of Hermon had rained down on that soul, and the Lord ^^' ' had given a sweet savour, that our land might yield, her fruit. By night lift up your hands in the sanctuary, and bless the Lord. 3. The Lord out of Zion bless thee. Who made heaven, and earth. He exhorts many to bless, and Himself blesseth one, because He maketh one out of many, since Ps. 133, ^7 is good and pleasant for brethren to dwell together in one. It is a plural number, brethren, and yet singular, to dwell together in one. Therefore, The Lord out of Zion bless thee, Who made heaven and earth. Let none of you say. It Cometh not to me. Knowest thou of whom he speaks, the Lord bless thee out of Zion. He blessed one. 1 unum. Be one', and the blessing coraeth to thee. lat. psalm cxxxv. CXXXVI. COMMENTARY. A Discourse to the people. Very pleasant ought it to be to us, and we should rejoice because it is pleasant, to which this Psalm ex- horteth us. For it says. Praise the name of the Lord. And it forthwith appends the reason^ why it is just to praise the name of the Lord. Praise the Lord, ye servants. What more just? what more worthy ? what more thankful ? Yea, if His servants praised not the Lord, they would be proud, unthankful, impious. And what will they get by not praising the Lord, except to feel the Lord's wrath. For even the thankless servant, if he will not praise his Lord, does not thereby cause himself not to be a servant. Praise Him or not, thou art still His servant; but if thou praise, thou wilt appease Him, if thou praise Him not, thou wilt displease Him. It is a good and useful exhortation, then, and hence we should occupy ourselves with the thought, how the Lord should be praised, rather than Man, nut God, henejitted by Praise. 125 doubt whether He is to be praised. Therefore, praise ilie Ver. name of the Lord. The Psalm exhorts us, the Prophet '- — exhorts us, tlie Spirit of God exhorts us, lastly, God Himself even exhorts us, to praise the Lord. For He in- creaselh not by our praises, but we do, God is neither the better, if you praise Him, nor the worse, if you reproach Him ; but thou, by praising Him that is good, art the better, by reproaching, the worse ; for He remaineth good, as He is. For if He teaches His own servants who have deserved well of Him, the preachers of His Word, the rulers of His Church, the worshippers of His name, the obeyers of His command, that in their own conscience they should pos- sess the sweetness of their life, lest they be corrupted by the praise or disheartened by the reproach of men ; how much the more is He above all, the unchangeable One, Who teacheth these things, neither the greater if thou praisest, or the less if thou reproachest. Yet as it is our gain to praise the Lord, in mercy He bids us praise Him, not for His own gain. Let us hear then what he says. Praise the Name of the Lord, praise the Lord, ye servants. For ye will do nothing out of place, by praising your Lord, as servants. And if ye were to be for ever only servants, ye ought to praise the Lord ; how much more ought ye servants to praise the Lord, that ye may hereafter gain the privilege of sons? 2. But since it is written in another Psalm, Praise Ps.33,\. hejitleth the just ; and also in another place. Praise is not Ecclus. comely in the mouth of a sinner ; and moreover in another ''' place it is said. The sacrijice of praise shall glorify Me, Ps. 50, and there is the way in which I will shew him the sal- ' vatioa of God ; and after, But to the sinner, saith Godih.ie. Why dost thou talk of My judgments, and takest My '' covenant in thy mouth ? Whereas thou hatest instruction, and hast cast My precepts behind thee, therefore lest any should think, since it is said. Praise the Lord, ye servants, that though he be a bad servant in that great house, the praise of the Lord shall profit him, he forthwith goes on to explain who they are who should praise the Lord. Ye who stand in the house of the Lord, in the courts of the house of our God. Ye who stand, not, ye who fall. They are said to stand, who persevere in His commands, who 126 Praise due for God's Mercies. Psalm serve God with unfeigned {"aith, with firm hope, and sincere — ^^' charity; who honour His Church, and give no offence, by an evi' life, to them who would come in, but find stones of offence ir the way. Therefore, Ye who stand in the house of the Lord, praise ye the name of the Lord. Be thankful ; ye were without, and ye stand within. Since then ye stand, is it a small thing for you to think where He should be praised. Who raised you when you were cast down, and caused you to stand in His house, to know Him, and to praise Him ? Is it a small boon, that we stand in the house of the Lord .'' Here meanwhile, in this our sojourn- ing, in this house, which is also called the tabernacle of our sojourning: since we stand here, ought we at all to fail of thankfulness? Must we not think of it, that we stand here ? Must we not remember what we iiave been made ? Must we not remember where we were cast down, and whither we have been gathered ? Must we not remember that all the wicked sought not the Lord; that them who sought Him not, He sought ; whom He found, He aroused ; whom He aroused, He called ; whom He called, He led in, and caused to stand in His house ? If one thinks of this, and is not unthankful, he will utterly despise himself in comparison with the love of his Lord, Who hath done so great things for him. And since he hath nothing wherewith to repay God for so great benefits, what remains for him but to give Him thanks, not to repay Him ? It Ps. 116, belongs to the very act of thanksgiving, to receive the cup of ^^' the Lord, and to call upon His name. For what can the ib. 11. servant repay the Lord for all that He hath given him.? Therefore, Ye who stand in the house of the Lord, in the courts of the house of our God, praise the Lord. 3. What reason shall I give why you should praise Him ? Because the Lord is good. Briefly in one word is here explained the praise of the Lord our God. The Lord is good ; good, not in the same manner as the Gen. 1, things which He here made are good. For God made all ^^' things very^ good ; not only good, but also very good. He made the sky and earth, and all things which are in them '• good, and He made them very good. If He made all these things good, of what sort is He Who made them ? And yet And for His intrinsic Goodness. 127 since He made them good, and He who made is much Ver. better than the things which He made, you can find '- — nothing better to speak of Him than that ilie Lord is good, if, however, you understand Him to be in a peculiar sense good, from whom other good things proceed. For He made all things good. He Himself is good, Whom no one made. He is good by His own goodness, not by any good derived from elsewhere. He by His own good, that is Himself, is good, not by attachment to some other good. But for me to attach myself to God is good ; Him Who never needed one Ps. 73, by whom He might be made good, but all other things needed Him, that they might be made good. Would you hear how He is good alone ? The Lord when asked said. No one is good, save God alone. I would not briefly pass Mat. 19, over this singularity of His goodness, and yet I am not able fitly to recommend it to you ; 1 fear lest I should be found unthankful, if 1 pass over it rapidly ; and withal I fear lest when I undertake to expound it, I may be oppressed by the vast burden of the Lord's praises. Yet so, my brethren, accept me, who praise, and yet am incompetent, that the worship of my praise may be accepted, though the expo- sition of His praise be not fulfilled. And may He approve of my will, and pardon my failure. 4. I am filled with ineffable delight, when 1 hear that The Lord is good, and after examining and surveying all things which I see without, since they are all from Him, although these things please me, yet I return to Him from Whom they arise, to understand that the Lord is good. And when 1 penetrate toward Him as near as I can, I find Him deeper within, and higher than my reach, because the Lord is in such sort good, as to need in no wise these things to make Him good. Lastly, I do not praise these things apart from Him. Him however I find to be perfect without them, needing nothing, unchangeable, seeking no good of another whereby He may be increased ; fearing no evil, whereby He may be diminished. And what more shall I say .'' I find in creation that the sky is good, the sun is good, the moon is good, the stars are good, the earth is good, the things which grow in the earth, and are fixed on roots, are good, those which walk and move are good, those which fly in the air and 128 God alone good in Himself. Psalm swim in the waters are good. I say that man is good, /br tJie CXXXIV. lo good man out of the good treasure of his heart hrinyeth 35. forth good. I say that an angel is good, who hath not fallen by pride and become a devil, bnt remains in obedience to Him by whom he was made. I say all these things are good, but I do so in connexion with their names, as the good sky, a good angel, a good man; but when I betake myself to God, I think I can say nothing better than good. Mat. 12, For trnly the Lord Jesus, who Himself said, A good, ma)); MarklO ^^^^ moreover. No 0))e is good but God alone. Did He ^8. not urge us to seek and distinguish what is that good which is made good by another good, and that Good whicli is by itself good ? How Good must that be, from which all good things proceed } You can find no good at all, which is not good from Him. As He is properly tlie Good which makes things good, so is He pro])crly tlie Good. For neither is it true, that these things which He hath made are not, nor yet is any wrong done to Him when we say that the things which He made are not^ Why then did He make them, if they are not when He has made them.'' Or what did He make, if that which He made is not.? Bnt since these things which He made have being, we come still to the comparison of Him with them; and as Exod. 3, though He alone had being. He says, / Am That I Am, iDsum ^"^^' ^^^^'on shalt sag to the childre)i of Israel, He Who Is esse. hath se)it me unto you. He did not say. The Almighty 13. * 'Lord God, the merciful, the just, thongh He would have said what was quite true, had he so spoken. Every thing being taken away, by which God might be named and called. He answered that He is called Very Being, and as though this were His name. This thou shalt sag to the)n, he says. He Who Is hath sent me. For He Is in such wise, that in comparison with Him, things which are, are not. If He be not compared with them, they are, because they are from Him, but compared with Him they are not, because to Be truly is to Be unchangeably, and this He Is alone. For what is, is; just as the good of goods, is good. Reflect and see that whatever else ye praise, ye do praise, because it is good. He is mad, who praises what is not good. If thou f i. e. in the sense, in which He alone IS ; self-existent. God made sweet to Man by the Incarnation. 129 praisest him who is unjust because he is urjjust, wilt not Veu. thou too be unjust ? If thou praisest a thief because he is a '- — thief, wilt not thou too be a partaker? If thou praisest a just man because he is just, dost not thou too have thy part therein by praising him ? For thou wouldest not praise the just, didst thou not love him; thou wouldest not love him, if thou hadsl no part with him. If then whatever else we praise, we praise because it is good ; thou couldest have no better or stronger or greater reason for praising God, than that He is good. Therefore, Praise the Lord, because He is good. 5. How far can we speak of His goodness? Who can conceive in his heart, or apprehend how good the Lord is ? Let us however return to ourselves, and in us recognise Him, and praise the Maker in His works, because we are not fit to contemplate Him Himself. And in hope that we may be able to contemplate Him, when our heart hath been purified by faith, that hereafter it may rejoice in the Truth; now as He cannot be seen by us, let us look at His works, that we may not live without praising Him. So I' have said. Praise the Lord, • He for He is good; sing praises unto His Name, /or He is sweet. ^^^^ Perchance He would be good and not sweet, if He had notOxf- given thee the power of taste. But such did He shew Him- self to men, that He even sent bread from heaven ; and John 6, the Son Who is equal to Him, Who is what He is, He^^~^^' gave to be made man, and to be slain for man, that by that which thou art, thou mightcst taste what thou art not. It was meet for thee to taste the sweetness of God, because it is too remote and lofty, thou art too abject, and grovelling below. In this so great severance was sent a Mediator. Being man thou couldest not come to God; and God was made Man, that as, being man, thou mayest come to Man, but canst not come to God; by Man thou mightest come to God; and there was made a Mediator between God and Man, the man Christ Jesus. But if He were man alone, by following what thou i Tim. art, thou wouldest never reach Him ; if He were God alone, ^' ^' for lack of comprehending what thou art not, thou wouldest never reach Him. So God was made man, that by following man which thou canst, thou mayest reach God which thou couldest not. He is Mediator, and thereupon is sweet. What is sweeter than angels' food ? How can God not be VOL. VI. K J 30 God's praises tempered to Maris weaknesses. Psalm sweet, since man ate angels' food ? For men and angels 'live not on different meat. That is truth, that is wisdom, Ps. 88, 25. that is the goodness of God, but thou canst not enjoy it in like wise with the angels. For how do they enjoy it ? As John 1, it is written, In the heginninfj was the Word, and the Word was icith God, and the Word was God, by Wliom all things ib. 14. were made. But how dost thou reach it? Because the Word was made Flesh, and duelt among us. That man might eat angels' food, the Creator of the angels was made man. Therefore, Sing praises unto His Name, for He is sweet. If ye taste, sing praises ; if ye have tasted how sweet the Lord is, sing praises ; if that which ye have tasted lias a good savour, praise it ; who is so unthankful to cook or purveyor, as not to return thanks by praising what he tastes, if he be pleased by any food. If we are not silent on such occasions, shall we be silent concerning Him, Who has given us all things ? Sing praises unto His Name, for He is sweet. 6. Now hear of His works. Ye have striven perchance to see the Good of all good, the Good from which all good things come, the Good without which nothing else is good, and the Good which is good without other things ; ye have striven to use it ; and perchance in straining the sight of your minds, you have found yourselves wanting. For thus I gather from myself, such are my feelings. But if there be any one, as may be, and well may be, stronger in this mental sight than I, who fixes the gaze of his heart for long on that which is, let him praise as he can, let him praise as we are not able. Still, thanks be to Him, who hath tempered His own praise in this Psalm, so that both strong and weak may assay it. For in the mission of His Exod.3, servant Moses, when He said, I Am that I Am, and thou shall say to the sons of Israel, He who Is hath sent tne to you ; since it is difficult for the human mind to conceive the fact of His special Being, and a man was sent to men, though not by man ; forthwith God tempered His praise, and said this of Himself, which could sweetly be appre- hended; He would not abide in that praise which the ib. 15. worshipper could not attain to. Go, said he, tell the sons of Israel, The God of Abraham, and the God of Isaac, Instanced in the Children of Israel. 131 and the God of Jacob, hath sent me to you. This is My Name Ver, for ever. Seeing, O Lord, Thou hast that former Name, — ~ — because Thou hast also said, I Am: He Who Is, hath sent me to you; wliy didst Thou forthwith change Thy Name so as to say, The God of Abraham, and the God of Isaac, Exod. 3, and the God of Jacob ? Does not the force of it seem to ^' you to answer and say, That I said, 1 Am that I Am, is true, but thou dost not comprehend it; that I said, / ant the Ood of Abraham, and the Qod of Isaac, and the God of Jacob, is true, and thou dost understand it? That I Am that I Am, belongs to Me; but that I am the God of Abraham, and the God of Isaac, and the God of Jacob, belongs to thee. And if thou art unable to see what I am to Myself, under- stand what I am to thee. And that no one may think that what God said, I Am that I Am, and, He Who Is, hath sent me unto you, is His only Eternal Name, but that what He said, / am the Qod of Abraham, and the Ood of Isaac, and the God of Jacob, is His temporal Name, God took not cave when He said, I Am that 1 Am, and He Who Is hath sent me to you, to say that this His Navne is eternal; for though He said not this, it would be so understood. For He is, and truly is, and for the very reason that He truly Is, He Is without beginning or end. But as for man He is, / am the Qod of Abraham, and the Qod of Isaac, and the God of Jacob ; lest men should feel anxiety, because this is not eternal but temporal, He hath assured us, that He leads us to eternal life out of temporal things. This, He says, is My Name for ever, not because Abraham or Isaac or Jacob are eternal, but because God makes them eternal afterwards for ever. They had indeed a beginning, but shall have no end. 7. In Abraham, Isaac, and Jacob, understand His whole church, understand the whole seed of Israel; but all the seed of Israel is not alone that of the flesh, but that also which is of faith. For the Apostle spake to the Gentiles, to whom he said. If then ye be ChrisVs, then are ye Gal. o, Abraham'' s seed, heirs according to the promise. We then are all blessed in the God of Abraham and Isaac and Jacob. He blessed indeed a certain tree, and created it an olive, as the Apostle has said, even the holy Patriarchs, from K -2 132 Christians the true Israel. FsALM whence the people of God grew; but this olive was pruned, — ^not cut down, and from thence the proud branches were broken off", that is, the blasphemous and impious people of the Jews. Yet good and useful branches remained, for from thence were the Apostles. And as some useful branches had been left, by God's mercy the wild olive of the Gentiles was grafted in, to whom the Apostle said, But thou when thou wast a wild olive wert grafted among them, and wert Rom. made a partaker of the fatness of the olive-tree. Boast not is! ' t^'U^^U against the branches. But if thou boastest, thou bearest not the root, but the root thee. This is the one tree which belongelh to Abraham and Isaac and Jacob, and, which is more, the grafted wild-olive belongeth more to Abraham and Isaac and Jacob, than the branches which were broken off". They by reason of the breaking off" are not there now; but the wild-olive was not once, and is now. They deserved to be broken off by reason of their pride ; that gained grace to be grafted in by its humility. They lost the root, that retains it. Since then ye are called the Israel of God, the Israel who belongeth to God, do not thereafter make yourselves strange to Him. Ye were^a wild-olive, but now ye are an olive, partakers of the fatness of the olive. For would ye know how the wild-olive has been grafted into Abraham and Isaac and Jacob; lest ye think yourselves not to belong to this olive, because ye belong not to the seed of Abraham according to the flesh ? When the Lord wondered at the faith of that Centurion, who was not of the people of Israel, but of the people of Matt. 8, the Gentiles; Wherefore, saith He, / tell you, that many ^^' shall come from the east and west. Behold now the wild- olive in the hand of the grafter. Many shall come from the east and the west. We see what bears that which is to be grafted in, let us see where He grafteth it. And they shall sit doicn. He says, with Abraham, Isaac, and Jacob in the kingdom of heaven. We see both what He grafted, and where He grafted it. What saiih He of the proud natural branches. But the children of tlie kingdom shall go into outer darkness, there shall be icailing and gnashing of teeth. The fact was foretold, the fact was accomplished. 8. Therefore, Sing praises to the Lord, for He is sweet. By God's Grace, not their oivn Merit. 133 And note what He hath done for us. For the Lord hath Vfr. chosen Jacob to Himsetf, Israel for His own possession. — '—^ Praise Him, sing praises to Him, because He hath done these things. I say such words as ye can comprehend. The other nations He put imder the Angels; the Lord chose Jacob for Himself, Israel for His own possession. He made His own people the field which He cultivated, which He sowed Himself; although He made all nations. He com- mitted the others to the Angels ; this He designed to be possessed and preserved by Himself", this people, this Jacob. By its merits, or of His own grace ? He says of them who are not yet born, The elder shall serve the younger : so Eom. 9, says the Apostle. What merit could they who are not yet ' born possess, before either of them had done either good or evil ? Let not Jacob therefore extol himself, let him not boast himself, or ascribe it to his own merits. He was known before, predestinated before, elected before, not elected for his own merits, but found out, and gifted with life by the grace of God. So with all the Gentiles; for how did the wild-olive deserve, that it should be grafted in, from the bitterness of its bei'ries, the barrenness of its wildness ? Tt was the wood of the wilderness, not of the Lord's field, and yet He of His mercy grafted the wild-olive into the (true) olive. But up to this time the wild-olive was not grafted in, since the Lord chose Jacob to Himself, and Israel for His ouii possession. 9. And what says the Prophet ? Because I hare known v. 5. that the Lord is great. With mind flying upward, raised above the flesh, passing beyond the creature, he knew that the Lord is great. Not all can know by seeing ; let them praise what He hath done. {Tlie Lord) is sweet, the Lord hath chosen Jacob to Himself, Israel for His oton possession. Hence too praise Him. For fui'ther, / hare known that the Lord is great. The Prophet spoke who entered into the 2 Cor. sanctuary of God, who heard by chance unspeakable words, ' which it is not lawful for man to utter; who said what could be said to man, who reserved to himself what couid not be said. Let him then be heard as far as we can, and believed where we cannot. Let him be heard as far as we can, Because the Lord hath chosen Jacob to Himself, Israel for 134 God's Greatness known through His Works. Psalm his otvn possession; let him be believed as far as we cannot, ' because he himself knew that the Lord is great. If we should say to him, we ask Ihee, explain to us His greatness; would he not perchance answer us, He whom I see is not so very great, if He be able to be expounded by me. Let him then return to His works, and tell us. Let him hold in his conscience the greatness of God, which he has seen, which he has committed to our faith, whither he could not lead our eyes, and enumei'ate some of the things which the Lord hath done here ; that unto us, who cannot see His greatness as he can, He may become sweet through the works of His which we can comprehend. Because, says he, / know that the Lord is great, and our God is above all gods. What gods ? As the Apostle says, i Cor.8,'j'/io/i(jj, there he tvJto are called gods in heaven and in earth, as there are gods many, and lords many; but to us there is one God, the Father, from Whom are all things, and we in Him ; and one Lord Jesus Christ, by Whom are all things, and we by Him. Men may be called gods. For it Ps.82,i.is said, God stood in the congregation of gods. It is said, lb. 6. / have said. Ye are gods, and all the sons of the Highest; is not God above men } But what is there great in this, if God is above men } God is also above Angels, because the Angels did not make God, but God made the Angels ; and He Who made all things must needs be above all which He has made. He therefore knowing the greatness of the Lord, and seeing Him to be above every creature, not merely corporeal but spiritual, says. He is a great King above all gods. He is the highest God, Who has no god above Him. Let him tell us His works. They are understood. V. 6. 10. All ivhatsoerer the Lord, ivilled, He made in the heaven, and in the earth, in the sea, and in all its deep places. Who can comprehend these things ? Who can enumerate the works of the Lord in the heaven and earth, in the sea, and in all deep places .'* Yet if we cannot comprehend them all, we should believe and hold them without question, because whatever creature is in heaven, whatever is in earth, whatever is in the sea and in all deep places, has been made by the Lord, because all that He His Works all done of His own Free-ivill. 1 35 ivilled, that He made, in heaven and earth, in the sea, and Ver. in all deep places, as we have just now said. He was not — — forced to make all that He made, but all that He willed He made. His will was the cause of all things which He made. Thou makest a house, because if thou didst not make it, thou wouldest be left without habitation : necessity compels thee to make a home, not free-will. Thou makest a garment, because thou wouldest go about naked if thou didst not make it; thou art therefore led to making a garment by necessity, not by free-will. Thou plantest a mountain with vines, thou sowest seed, because if thou didst not do so, thou wouldest not have food; all such things thou doest of necessity. God has made things of His goodness. He needed nothing that He made; and therefore He halh made all things that He willed, .11. Dost thou think, ' «^e too have what we do of free- will ?' The things we have spoken of, we do of necessity, because if we did not do them, we should be needy and helpless. Do we find any thing which we do of free-will ? We do indeed, when we praise God, through loving Him. This indeed thou doest of free-will, when thou lovest that which thou praisest ; for this is not of necessity, but because it pleaseth thee. Therefore God pleaseth the just and His saints even when He scourgeth them. When He displeaseth all the unjust. He pleaseth them; and though they are subject to his rod, though in toils, in labours, in wounds, in want, they praise God; He displeaseth them not, though He even torment them. This is free love, not for the receipt of specified pay, because God Himself will be thy highest reward. Whom thou lovest freely, and so oughtest to love, as not to cease to desire Him for thy reward, as Him Who alone can satisfy thee; as Philip desired Him, when He said, Sheiv us the Father, and it satisjieth us. Rightly, johni4, because we do this of free-will, and we ought to do this oi^* free-will, because we do so of our pleasure ; we do so of our love, because though we be chastened by Him, He never ought to displease us, for He is always just. Thus spoke His worshipper. Upon me, O God, are Thy vous, which I ^s- 56, will pay, of praise to Thee. And in another place, / will p^^^i^Q^ offer Thee free-will offerings. What means, / will offer 136 God doeth all that lie willeth in Heaven and Earth. Psalm Thee free-offerings ? I will freely praise Thee. For He - ^^J^ '■ saith, The sacrijice of praise shall glorify Me. If thou vvert 23. compelled to offer tliy Lord a sacrifice, pleasing and accept- able to Him, as formerly sacrifices were vowed for a shadow of things to come, perchance thou wouldest not find a fatting bull in thy herds, or a he-goat in thy goats worthy of the altar of the Lord, or a ram in thy sheepfolds a worthy victim for thy Lord; and not finding them, thou wouldest be troubled what to do, and wouldest perchance say to God, 1 would and had not. Canst thou say of praise, I would and had not.'' The very wish is praise. God seeketh not words from thee, but the heart. Lastly, thou may est say, I had no tongue. If any one by sickness be dumb, he has no tongue, but he has praise. For if God had ears of flesh, and needed the sound of thy body, as long as thou remainest without a tongue, thou wouldest remain without praise. But now, as He seeketh for the heart, looketh into the heart, is the witness, the judge, the approver, the helper, the giver of the crown within, it is enough that thou open Rom.io, thy will. When thou canst, thou confessest with thy mouth to sahalion ; when thou canst not, thou believest with the heart to justification. Tliou praisest with the heart, blessest with the heart; with the heart thou placest sacred victims Luke 2, on the altar of conscience, and the answer to thee is. Peace on earth to men of good will. 12. That God then, Who is omnipotent, did whatsoever He willed in the heaven and earth, thou doest not all thou wiliest in thine own house. He did whatsoever He willed in the heaven and earth : do thou do all that thou wiliest even in thy field. Thou wiliest many things, but canst not do all thou wishest in thy own house. Thy wife perchance gainsays thee, thy children gainsay thee, sometimes even thy slave contumaciously gainsays thee, and thou doest not what thou wiliest. But thou sayest, I do what I v/ill, because 1 punish the disobedient and gaiusaycr. Even this thou doest not when thou wiliest. Sometimes thou wouldest punish, and canst not; sometimes thou threatenest, and diest before thou doest what thou threatenest. Do we think thou doest in thyself what thou wiliest? Dost thou bridle all thy lusts ? Perchance thou dost ; dost thou even bring ab(mt, Man cannot even in himself. 137 that the lusts thou bridlest do not rise up ? Verily thou Ver. wishest this, not to be vexed with the importunit}- of thy — ti — lusts, and yet, the Jiesh Itisteih against the spirit, and the Gal. 5, spirit against the Jiesh, so that ye cannot do the things ye^^- uould. Thou doest not in thyself the things thou wouldest. Bat our God did whatsoever He would, in the heaven and eartli. May He give thee grace, that thou mayest do in thyself what thou wiliest, for except by His help, thou doest not in thyself what thou wiliest. Moreover, when lie could not do in himself what he would, who said, The Jiesh lusteth against the spirit and the spirit against the Jiesh, so that ye cannot do the tilings ye would; when he bewailed himself, saying, / delight in tiie law of God, 'Rom. 7, after the inner man, hut I see another law in my mem- ' ' hers warring against the law of my mind, and making me captive to the lata of sin, wiiich is in my memhers ; because, not only in his house, not only in his field, but in his flesh, and even in his spirit, he fulfilled not what he would; he cried to God, Who did whatsoever He would in heaven and earth; and said, JVretcJied man that ih. 24. I am, wiio shall deliver me from the body of tJiis death/ And as if He Who is good. He Who is sweet, had answered him, straightway he adds, ThanitS he fa God, tlirough Jesus ib. 25. Christ our Lord. Love therefore this Sweetness, praise this Sweetness. Understand hereby God, Who did whatsoever He would in the heaven and earth; He will do in you also what ye will; by His help ye shall fulfil your will. But while ye cannot, confess to Him; when ye shall be able, give Him thanks ; when ye fall, cry to Him ; when ye are raised up, be not high-minded. He therefore did whatsoever He would in heaven and earth, in ilie sea, and in all deep places. 13. Raising the clouds from the ends of the earth. veT.7. We see these works of God in His creation. For tlie clouds come from the ends of the earth to the midst thereof, and rain ; thou scannest not whence they arise. Hence the prophet signifies this, from tlie ends of the eartii, whether it be from the bottom, or from the circumference of the ends of the earth, whencesoever He wills He raises the clouds, only from the earth. He Iiath made liglitnings into rain. For 138 God's mighty works in hehalf of His People. Psalm lightnings without rain would frighten thee, and bestow ^^^^ ' nothing on thee. He maketh lightnings unto rain. It lightens, and thou tremblest; it rains, thou rejoicest. He haili made lightnings unto rain. He Who terrified thee, Himself causest that thou shouldest rejoice. Who hringeth the winds out of His treasures, their causes are hidden, thou John 3, kiiowest not whence they come. When the wind blows, thou feelest it; why it blows, or from what treasure of His wisdom it is brought forth, thou knowest not; yet thou owest to God the worship of faith, for it would not blow unless He had bidden Who made it, unless He had brought it forth Who created it. 14. We see therefore these things hi that work of His; we praise, we marvel at, we bless God ; let us see what He has ver. 8. done among men for His people. WJio smote the Jirst-horn of Egypt. But withal those divine doings are told which thou mightest love, those are not told which thou mightest fear. Attend, and see that also when He is angry. He doeth ver. 9. what He willeth. He smote the Jirst-horn of Egypt, from man even unto beast. He sent signs and ivonders into the midst of thee, O Egypt ! Ye know, ye have read what the hand of the Lord did by Moses in Egypt, to crush and cast down the proud Egyptians, on Pharaoh and on all his serimnts. Little did He in Egypt: what did He after His ver. 10. people was led out thence } Who smote many nations, who possessed that land, which God willed to give His ver. 11. people. And slew mighty kings, Sehon king of the Amorites, and Og the king of Bashan, and all the kingdoms of Canaan. All these things which the Psalm records simply, do we read likewise in others of the Lord's books, and there the hand of the Lord is great. When thou seest what has been done to the wicked, take heed lest it be done to thee. For such things were done to them, that thou mightest pass by and not follow them, and not suffer such things. Yet see that the rod of the Lord is over all flesh. Do npt think that thou art not seen when thou sinnest ; do not think thou art despised; do not think that the Lord sleepeth; take note of the examples of God's benefits ; when thou thinkest of these things, and when thou thinkest on God's vengeance, fear. He is Almighty, both to comfort and to The Mystical meaning thereof. 139 chastise. Therefore are these things useful when they are Ver. read. But when the good man sees what the wicked has — li suffered, let him cleanse himself from all iniquity, lest he fall into a like punishment, a like chastisement. Then ye have thoroughly understood these things. What did God then? He drove out the wicked. And he gave their la»d\er.i2. for an inheritance, even an inheritance to Israel His servant. 15. Then follows the loud cry of His praise. Thy ver. \3. Name, 0 Lord, is for ever and ever, after all these things which Thou hast done. For what do I see that Thou hast done ? T behold Thy creation which Thou hast made in heaven, I behold this lower part, where we dwell, and here I see Thy gifts of clouds, and winds, and rain. I regard Thy people ; Thou leddest them fi'om the house of bondage, and didst signs and wonders upon their enemies. Thou punishedst those who caused them trouble, Thou dravest the wicked from their land. Thou killedst their kings, Thou gavest their land to Thy people : I have seen all these things, and filled with joy have said. Lord, Thy Name is for ever and ever. 16. We see these things according to the literal meaning Mysti- of what is written, we know and praise them. But if theyterpret- have a further meaniner, let me not be burdensome while lationof . . the pre- expound them according to my ability. For behold among vious men can I discern, that He did whatsoever He willed in the ^^'■^^''• heaven and earth. By the sky of heaven, I understand '^er- 6. spiritual men ; by the earth, carnal ; for of these two, heaven and earth, consists the Church of God, and preaching belongeth to spiritual men, obedience to carnal ones. For the heavens declare the glory of God, and the firmament'^^-'^^,^' proclaims His handy-work. For were not the people of God the earth of God, the Apostle would not have said, FeiCor.3, are God's building, God's husbandry; as a wise architect, I lay the foundation, another hiiildeth upon it. Therefore we are the building of God, and the field of God. Who, saysiCor.9, he,planteth a vineyard, and receiveth not of the fruit thereof? I have planted, Apollos ^catered, hut God gave the increase, i Cor. 3, So in His Church, among His preachers, among His people, just as in earth and heaven. He did whatsoever He willed. 140 Clouds represent Preachers of the Gospel. Psalm Not alone in them. He did whatsoever He willed in the S^i^ sea, and in all deep places. The sea is all unbelievers, all who do not yet believe ; and He hath done whatsoever He would among them ; for unbelievers rage not, unless they be permitted, nor are they punished, when they are obstinate, unless He command Who has made all nations. Suppose it is sea, and not land, is it the less subject to the power of God Almighty ? He did whatsoever He would on the sea, and in all deep places. What are the deep places ? The hidden hearts of mortals, the deep thoughts of men. And Ps. 11, how does God do there what He willeth ? Because the Lord ^' trieth the just and the wicked ; for he who loveth iniquity, hateth his own life. And where doth He try him ? It is Wisd. 1, written elsewhere, For inquisition shall he made into the thoughts of the ungodly. Therefore He hath done what- soever He would in all deep places. The good heart lies hid, the evil heart lies hid ; there is a deep place in the good heart, and in the bad ; but these things are nalied before God, from Whom nothing is hid. He cheers the good heart, He torments the evil. Therefore He hath done all that He would in the sky and earth, in the sea, and in all deep places. ver. 7. 17. Raising the clouds from the ends of tJie earth. What clouds.? The preachers of the word of His Truth. Of which clouds in another place, when angry with His vineyard. He Is. 5, 6. says, / will order My clouds that they rain no rain upon it. And it is a small thing that He raised the clouds from Jerusalem and Israel, which He sent to preach His Gospel P3.]9,4. in the whole world; of which clouds it is said, Their sound is gone out into every land, and their words into the ends of the world. This is a small thing; but since the Lord Himself John24,saith, This Gospel of the kingdom shall be preached in the ^^* whole world, for a testimony to all nations, and then shall he the end, He raiseth the clouds from the ends of the earth. For as the Gospel groweth, whence will be there preachers of the Gospel in the ends of the earth, unless He raise up clouds from the ends of the earth. But what doeth He with the clouds? He turned lightnings to rain. He changed threats into pity. After their terror. He watered them. How did He water them after their terror? When God threateneth thee by a Prophet or Aposlle, and thou fearest, doth not the Faith is our First-horn. 141 flashing frighten you ? But when thou tumest in penitence, Ver. and admittest that this is done by mercy, the terror of His—^i— lightning changes to rain. Who bringeth the winds out of His treasures. I understand the same preachers both by clouds and winds, the former by reason of the flesh, the latter of the spirit. For clouds are seen, winds are felt and not seen. Lastly, since we see that flesh is of the earth, He brinyelhj says He, iJte clouds from the ends of the world. He had declared, whence He brings the clouds. He cometh to the winds, and because we know not the spirit of man, whence it cometh, Bringing, He says, the winds out of His John 3, treasures. Attend awhile, and ye shall see the rest. ^' 18. Who smote the firsi-born of Egypt, from man even ver. 8. unto beast. Our first-born is safe by the Lord, because He has given it to us. For that punishment is harmful, thatExod. blow is too terrible, even the death of the first-born. What is ^^' '^' our first-born ? These moral powers of ours, by which we now serve God, are our first-born. We have faith as the first-fruits, whence we begin. For He saith to the Church, Thou shall come and shall pass through, from the beginnings of faith. And no one begins to live well, savecant. 4, by faith. Our faith therefore is in our first-born. When^'j"^*^' our faith is guarded, other things can follow. For since men are cleansed daily by growing better, and by living better, the inner man being renewed day by day, (as the Apostle says. And if our outer man perish, our inner 2 Cor. 4, man is reneiced day by day^ hence it follows, that our ^^' first-born faith lives, of which first-born faith the Apostle speaks, but not only they, but we ourselves who have the-^Q^^g Jirst-fruits of the Spirit, that is, who give already to God the 23. first-fruits of our spirit, that is, faith as our first-born ; nevertheless, groan in ourselves, waiting our adoption, the redemption of our body. If then it is a great grace of God that our faith is preserved, it is a great punishment to slay the first-born, when men lose their faith being involved in the afiiictious of the Church. For they afl3ict the Church when they lose their faith, for affliction is meant by Egypt. Whoever therefore afflicts the Church, whoever causes offences to the Church, though he be called a Christian, yet his first-born is dead. They will be infidel, worthless, 1 42 ' Man and heasV are the learned and unlearned. Psalm they will have name and sign only, but they have buried r^ — ^ their first-born in their hearts; so nouch so, that when thou 1. shalt have said any thing to him about good living, about the hope of eternal life, about the fear of eternal fire, he will mutter to himself; or if he be such as to dare before thee, he turns his face and says, Who hath returned hither from thence? men say to themselves what they will. And yet he is a Christian; but because he afflicts us, his first-born is slain, his faith is dead, and this/rom man even unto beast. I will tell you, brethren, what I mean. I understand that men are spiritually meant to be the learned, on account of the rational mind which is man'; beasts the unlearned, but yet having faith, else they would not have a first-born. It is the learned who afflict the Church, by creating schism and heresy. Wherefore ye find no faith in them, because they are become Egypt, that is_, an affliction to the people of God. Their first-born is slain, they draw after them an unlearned crowd, these are beasts. In this affliction then, wherewith the Church is afflicted, the faith of them who afflict her perishes. The first-born dies of the learned and unlearned, because God dew the Jirst-born of Egypt from man even unto beast. 19. He sent signs and wonders into the midst of thee, O Egypt, upon Pharaoh, and upon all his servants. Pharaoh is the king of the Egyptians. Observe the name, and note how God doeth these things. The king of ever}' nation is the highest one. Egypt is affliction. Pharaoh is "^ dispersion. Affliction therefore has dispersion for its king, because they who afflict the Church, are dispersed when they afflict it. For that they may afflict it, they are scattered, as the king leads, the people follow ; dispersion goes before, affliction follows. Listen ye, listen ye to these names full of typical meaning and wisdom. You will find not one of these names, which means any good thing, where God hath displayed His wrath. V. 10.11. 20. He smote many nations, and slew strong kings. Tell 1 Pharaoh, TlVl'yl means king in and its cognate languages. The word /-, .■ Ci. A .■•„ i I, 27"1D, is used in the sense of lawless or Coptic. St. Augustin appears to have - -' derived this mystical interpretation of unbridled in Prov. 29, 18. according the word from the radical meaning of to the best interpretation, unless indeed dispersion or division, contained in all the word is compared with Pharez words beginning with "ID in Hebrew, Y-y-f' Mystical meanings of Sehon and Og. 143 me, what kings and what nations ? Sehon, king of the Ver. Amorites. Listen to names pregnant with 'sacramental ^^' ^.'' meanings. He slew, says he, Sehon, king of the Amorites. sacra- * Truly He killed them, and now may He slay them from "'^"'^'^• the hearts of His servants, from the temptations of His Chinch; and may not His hand stop in slaying such kings and such people, for Sehon is interpreted the lust of the eyes; the Amorites mean, they who cause bitterness. And here see whether we can understand how these who cause bitterness, have for their king the lust of the eyes. The lust of the eyes cannot but be lying; it has a colour, it has no truth. And now why need we wonder, if they who cause bitterness have such a king, namely, a lying king? For except deceit and lying go before, there would be none to cause bitterness in the Church, for they cause bitterness in that they lie. The lust of the eyes goes before, bitterness follows, as it went before in the devil. For is not the lust of the eyes that which transforms him to an angel of light } i Cor. God's right hand slay him and them; him lest he tempt, them ' "" that they may be purged. For so that king is slain in every man, when he condemneth deception, and loveth the truth. The hand of God ceaseth not to do this. For as He did then verbally, now He doeth spiritually, that He may fulfil what he declared in prophecy. Moreovei*, He slew another king, and his people. And Og the king of Basan. How evil is this one ? Og means shutting up, Basan means con- fusion. Evil is that king, who shuts up the road to God. For this the devil does; by always bringing forward his falsehoods, by bringing forward his idols, by introducing himself as a friend by means of his fanatical soothsayers, his augurs, diviners, magicians, rites sacred to demons, he shutteth up the way. Wherefore Christ is the means, that the way may be made open, which had been shut up, for by Him one of the redeemed saith. And in my God I ivill Ps. 18, pass over a wall; so that the devil is busied in nothing else, but that he may shut up the way, lest men believe in God. For if they believe in God, the way is open, and Christ Johni^, himself is the Way ; but if men believe not in God, the way ^' is shut up. But if it be shut up, because He is not believed, what remains, but that when He comes Who was 144 The wicked to he humbled at the Day of Judgment. Psalm not believed, they should be confounded who believed not ? cxxxY. \y)^y ? Because the shutting up precedes, confusion follows. The shutting up, as the King goes before; the confusion, as the people follow. They whom he shuts up, that they believe not in Christ, when Christ appears, will all be confounded, and their iniquities will reprove them. Then Wisd.5,the wicked in confusion shall say, what did our pride profit ^' us? It is a great mystery, my brethren. Scattering is the king of afflictions, they are scattered that they may be afflicted. A great mystery. The lust of the eyes, that is, deceit, is the prince of them who cause bitterness, for they deceive that they may cause bitterness. Shutting up is the prince of confusion, for they are shut up, that they may not cross over to faith, and when they come before Him in Whom we believe, they will be confounded. And all the kingdoms of Chanaan God destroyeth. Chanaan means, Ready for Humbling; Humbling seemeth to mean something good, but only if it profit, for evil humbling is punishment. If humbling were not of the nature of punishment, it would Lutel4, not be said, that he who exalteth himself shall be humbled. ^^' For no benefit is conferred on him, since his punishment is to be humbled. Chanaan therefore is proud now. Every wicked man, every infidel, lifteth up his heart, will not believe in God. But this exaltation is prepared for hum- bling on the day of judgment; he will be humbled then, Rom. 9 when he willeth not. For there are vessels of wrath, which 22. are made ready for destruction. Let them exalt themselves now, babble, raise themselves above the faithful, scoff at the faithful, revile Christians ; let them say, ' These are old wives' tales, which they prate of the day of judgment.' That haughtiness of theirs is prepared for humbling. When the Judge has come, whose advent was before laughed at, then he who now is proud shall be brought low, not to his good, but to his punishment. But he is not yet humbled, he is being made ready for it, that is, he is getting ready for damnation, getting ready for the slaughter. 21. All these things then did God overthrow, in the body at that time, when our fathers were led out of the land of Egypt, in the spirit now. Nor does His Hand cease until the end. Therefore deem not that these mighty deeds o!" God One Judgment past, 145 were then finished and have ceased. 77/?/ Name, O Lord, he ^'er. 13. 14. s,Q.js,is for ever. That is. Thy loving-kindness ceasethnot,Thy ^^^' ^^' hand ceaseth not for ever from doing these things, which then Thou didst afore declare in a figure. For all these thinas i Cor. . 10 11. happened unto them in ajigure, but they are uriiten for our ' admonition, on ivhom the end of the ages is come. 0 Lord, Thy Memorial is from generation to generation. One generation and another generation; the generation by which we are made the faithful, and are born again by baptism : the generation by which we shall rise again from the dead, and shall live with the Angels for ever. Thy Memorial, O Lord, is above this generation, and above that ; for neither doth He now forget to call us, nor then will He forget to crown us. Thy Memorial, O Lord, is from generation to generation. 22. For the Lord hath judged His people. Verily He ver. \4. hath fulfilled all these things upon the people of the Jews. Have His works at all remained, after He brought His people into the land of promise ? Manifestly He will yet judge them. Tlie Lord hath judged His people, and will be called upon among His servants. Already hath He judged the people. Save the final judgment, the people of the Jews is judged. What is judged? The just are taken away, the unjust are left. But if I lie, or am thought to lie, because I have said, it is already judged, hear the Lord saying, / have come for judgment into this tvorld, that John 9, they who see not may see, and they who see may be made ' blind. The proud are made blind, the lowly are enlightened. Therefore, He hath judged His people. Isaiah spake the Is. 2, 6. judgment. And now, thou house of Jacob, come ye, let us walk in the light of the Lord. This is a small matter ; but what follows ? For He hath put away His people, the house of Israel. The house of Jacob is the house of Israel ; for he who is Jacob, the same is Israel. Ye know the holy Scriptures, and I think you remember, that the same Jacob, Gen. 32, when he saw an Angel wrestling with him, received the name of Israel. It is therefore one man, whether it be Jacob or Israel, and one person : the house of Jacob and the house of Israel, one nation, one people ; this he invites, that sends away. And of a surety already thou hast killed Christ, VOL. VI. L 146 in the rejection of the wnhelieving Jews Psalm thou house of Jacob, thou hast killed Christ; already thou ^hast wagged thy head before the cross; hast marked Him as He hung there; hast said, If He he the Son of God, let Him come down from the Cross. Already the Physician has prayed for the madmen, Father, forgive them, for they knoiv not what they do. Surely already thou hast done all these things; and now believe on Him Whom thou hast slain, drink the Blood which thou hast poured out. And now, thou house of Jacob, I would expound the witness of Isaiah, which he hath said here, For the Lord hath judged His people, and He will be called upon among His servants. For He is understood to judge His people, by separating in that very people of His the good from the bad, the faithful from the unfaithful, the Apostles from the lying Jews. He signified this, as T began to say, when He spake by the Prophet, now after all these ill-doings of thine, 0 thou house of Jacob, come, let us walk in the light of the Lord. Wherefore do I say to you, Come, let us walk in the light of the Lord 9 Lest by remaining in Judaism, ye come not to Christ. But why ? Did not Christ always prophesy there ? But now He hath sent av/ay His people, the house of Israel. Come, O house of Jacob, for He hath sent away His people the house of Jacob ; come, O house of Israel, for He hath sent away His people the house of Israel. Who hath come, who hath been John 9, sent away, save that this is the judgment, that theg who see ^^' not may see, and they who see may become blind? There- fore the Lord hath judged His people. Therefore He hath separated them, and will He not find there them whom He may restore to His kingdom ? Surely He will find, and Tiom.u, J£e shall be called upon among His servants. He cast not away, says the Apostle, His people whom He knew. And how does he prove this ? For I also am an Israelite. There- fore God had judged His people, by separating the evil and the good ; that is to say, He shall be called upon among His servants. By whom ? By the Gentiles. For how vast are the nations who have come in by faith. How many farms and desert places now come in to us ? They come thence no one can tell how numerously; they would believe. We say to them, What will ye ? They answer. To know the glory of God. Believe, my brethren, and Conversion of the Gentiles. 147 that we wonder and rejoice at such a claim of these Ver rustic people. They come I know not whither, roused ^^~^^' up by I know not whom. How shall I say, I know not by whom ? I know indeed by whom, because He says, No one cometh to Me, save whom the Father draweth. John g, The}' come suddenly from the woods, the desert, the ' most distant and lofty mountains, to the Church ; and many of them, nay, near all hold this language, so that we see of a truth that God teacheth them within. The pro- phecy of Scripture is fulfilled, when it says, And they shall l^. 54, all be tau()ht of God. We say to them. What do ye long john 6 for ? And ihev answer. To see the glory of God. For all 1^- , •' ^ J Rom. 3, nave sinned, and come short of the glory of God. They 23. believe, they are sanctified, they will to have clergy ordained for them. Is it not fulfilled, and He uill be called upon among His servants ? 23. Lastly, after all that arrangement and dispensation, the Spirit of God turns itself to reproaching and ridiculing those idols, which are now ridiculed by their very wor- shippers. The idols of the Gentiles are silver and gold. v. 15. As God made all these things, Who made whatever He would in heaven and earth. Who hatJi judged His peoj)le, and will be called upon by His servants, what can any thing that man maketh be, but an object of ridicule, not adoration? Was He perchance about to speak of the idols of the Gentiles, that we might despise them all } was He about to speak of the idols of the heathen, stones and wood, plaster and pottery ? I say not these, they are mean materials. I speak of that which they specially love, that which they specially honour. The idols of the Gentiles are silver and gold. Surely it is gold, surely it is silver: because silver glitters, and gold glitters, have they therefore eyes, or do they see? As it is silver, as it is gold, it is useful not to the religious, but to the covetous; nay not even useful to the covetous, but useful to him who useth it well, and who gains by spending it celestial treasure. But as these things are senseless, why make ye men of silver and gold to be gods? See ye not that the gods which ye make see not? They y.\G.\7. hare eyes, and will not see; they have ears, and will not hear; they have nostrils, and will not stnell; they have a L 2 148 The hlood of Marty is the seed of the Church. Psalm mouth, and will not speak ; they have hands, and will not CXXXV * » - '- — ■ work; they have feet, and ivill not loalk. All these things could the carpenter, the silversmith, the goldsmith mate, both eyes, and ears, and nostrils, and mouth, and hands, and feet, but he could give neither sight to the eyes, nor hearing to the ears, nor speech to the mouth, nor smell to the nostrils, nor motion to the hands, or going to the feet. 24. And man, thou langhest doubtless at what thou hast made, if thou knowest by Whom thou art made. But of V. 18. them who know not, what is said.? All they who make them, and all they who trust in them, are like them. And ye believe, brethren, that there is a likeness to these idols expressed not in their flesh, but in their inner man. For Mat. 11, they have ears, and hear not. God calls to them indeed, He 16 who hath ears to hear, let him hear. They have eyes, and see not, for they have the eyes of the body, and not the eyes of faith. Lastly, this prophecy is fulfilled among all the nations. See how it hath been said by the prophet. It is nothing allegorical or figurative I mention. Listen to a peculiar, express, simple, plain prophecy, behold its fulfil- Zeph. ?, ment. The Lord, says he, hath prevailed against them : so saith the prophet Zephaniah. Against the gainsayers, and i-ebellions, and them who make martyrs by the murder of the faithful, but know not, against them the Lord hath pre- vailed. And hovv hath He prevailed? We shall see in Plis Church that He hath prevailed. They wished to slay, to de- stroy a few Christians; they poured out their blood ; from the blood of the slain so many rose up, that by them they, the murderers of the Martyrs, were overcome. And now they ask where they may hide their idols, who of yore killed Christians for the sake of their idols. Hath not the Lord prevailed against them .'' See whether He does what follows. The Lord hath prevailed against them. And what did He do.^' Zeph. at Ue hath destroyed all the yods of the Gentiles, and every man ^ shall icorship Him in his own place, all the isles of the Gentiles. What is this ? Was it not prophesied \ Is it not fulfilled ? Is it not seen, as it is written } And they who remain have eyes, and see not; have nostrils, and smell 2 Cor. ,iot. They perceive not that savour. We are a good savour ' * of Christ, as the apostle says every where. What profileth Christians the true house of Israel. 149 it, that thev have nostrils, and smell not thai so sweet savour Vek. • • • 19 '20 of Christ ? Truly it is done in them, and truly it is said — '- — - of them, All they who make them, and all they wJio trust in tliem, are like to them. 25. But daily do men believe through the miracles of Christ our Lord; daily the eyes of the blind, the ears of the deaf are opened, the nostrils of the senseless are breathed into, the tongues of the dumb are loosed, the hands of the palsied are strengthened, the feet of the lame are guided ; sons of Abraham are raised up of these stones, to all of whom be it Matt. 3, 9. said. Bless the Lord, ye house of Israel. All are sons ofy* i9_ Abraham ; and if sons of Abraham are raised up from these stones, it is plain that they are rather the house of Israel who belong to the house of Israel, the seed of Abraham, not by the flesh, but by faith. Bless the Lord, ye house of Israel. But even granting that it is said of that house, and the people of Israel is meant, from thence did the Apostles and thou- sands of the circumcised believer Bless the Lord, ye house^- '^O- oj' Israel; bless the Lord, ye house of Aaron; bless the Lord, ye house of Levi. Bless the Lord, ye nations, this is, the house of Israel generally ; bless Him, ye leaders, this is, the house of Aaron; bless Him, ye servants, this is, the house of Levi. What of the other nations? Ve that /ear the Lord, bless the Lord. 26. Let us also with one voice say what follows : Blessed be the Lord out of Zion, who dwelleth in Jerusalem . Out of Zion is Jerusalem too. Zion is ' watching,' Jerusalem the 'vision of peace.' In what Jerusalem will He dwell now ? In that which has fallen ? Nay, but in that which is our mother, which is in the heavens, of which it is said, The desolate hath more children than she which hath «Is.54,i, husband. For now the Lord is from Zion, because we 27. * ' watch when He will come; now as long as we live in hope, we are in Zion. When our way is ended, we shall dwell in that city which will never fall, because the Lord dwelleth in her, and keepeth her, which is the vision of peace, the eternal Jerusalem; for the praise of which, my brethren, language sufficeth not; where we shall find no enemy, either within the Church or without the Church, neither in our flesh, nor in our thoughts. For death shall be suallowediCorAd, 54. 150 God's mercy ^ how for ever. PsAiM up i), victory, and we shall be free to see God in eternal of God. ^eternal peace, being made citizens of Jerusalem, the city cm. PSALM CXXXVI. EXPOSITION. ver. 1. 1. Give thanks unto the Lord, for He is good, for His mercy endurefh for ever. This Psalm contains the praise of God, and all its verses finish in the same way. Wherefore although many things are related here in praise of God, yet His nierc}^ is most commended ; for without this plain commendation, he, whom the Holy Spirit used to utter this Psalm, would have no verse be ended. I remem- Ps. 106, ber, in the hundred and fifth Psalm, which begins in the same way, because the manuscript which I read had not Mn so:- for ever, but, for ages^ His mercy, that I enquired what we had better understand. For, in the Greek language, it is written, slj tov alcuvot, which may be interpreted, for ayes, sinseter-and, for ever^. But it would be tedious to renew the enquiries 1 made as best I could in that place. But in this Psalm, the same manuscript has not for ages, which most have, but, for ever His mercy. Although after the judgment, by which at the end of the world the quick and Mat.26, the dead must be judged, the just being sent into life eternal, the unjust into everlasting fire, there will not afterwards be those, whom God will have mercy on, yet rightly may His future mercy be understood to be for ever, which He bestows on His saints and faithful ones, not because they will be miserable for ever, and therefore will need His mercy for ever, but because that very blessedness, which He mercifully bestows on the miserable, that they cease to be miserable, and begin to be happy, will have no end, and therefore His mercy is for ever. For that we shall be just from being unjust, whole from being unsound, alive from being dead, immortal from being mortal, happy from being wretched, is of His mercy. But this that we Who are 'gods'' in Scripture. 151 shall be, will be for ever, and therefore His mercy is for Ver. ever. Wherefore, give thanks to the Lord ; that is, praise the . ^ ^i- Lord by giving thanks, for He is good : nor is it any tem- poral good you will gain from this confession, for, His mercy endureth for ever; that is, the benefit which He bestows mercifully upon you, is for ever. The expression, for He is good, in the Greek is otya^og ; not as in the hundred and fifth Psalm, for there ' He is good,' in Greek is x^^jo'toj. And so some have expounded the former, ' Since He is sweet.' For aya^og is not good any how, but good most excellently. 2. Then follows, Give thanks to the God of gods, for His ver. 2. mercy endureth for ever. Give thanks to the Lord of lords ^^er.z. for His mercy endureth for ever. We may well enquire. Who are these gods and lords, of whom He Who is the true God is God and Lord ? And we find written in another Psalm, that men even are called gods ; as it is, God stood mPf.82,i. the congregation of the gods. He discerneth between the gods. And a little aflervvards, / have said. Ye are gods, and all Ih. 6. 7. children of the High One ; hut ye shall die like men, and fall as one of the princes. The Lord even takes note of this testimony in the Gospel, saying. Is it not written in Johaio, your Law, I have said. Ye are gods ? If He called them ^^' gods, for whom the word of God was sent, and the Scrip- tures cannot be broken, how say ye. Thou blasphemest, because I said, I am the Son of God ? It is not therefore because they are all good, but because the word of God came to them, that they were called gods. For were it be- cause they are all good. He would not thus distinguish between them. For when He said, God standeth in the congregation of gods. He does not say, He distinguishes between God and men, as if He shewed what was the difference between gods and men; but He saith, Hejudgeth between the gods. The:i follows, How long do ye judge iniquity ! and the rest, Ps.82,2. which He says certainly not to all, but to some, because He saith it in distinguishing, and yet He distinguisheth between the gods. 3. But it is asked. If men are called gods to whom the word of the Lord came, are the Angels to be called gods, when the greatest reward which is promised to just and 152 Angels not called ''gods,' and why. PsAi.M holy men is the being equal to Angels? In the Scriptures cxxxvi. J j^j^Q^ j,jQ|. ^y]igt|-,er it can, at least easily, be found, that the Angels are openly called gods ; but when it had been said Ps.96,4 of the Lord God, He is terrible, above all gods, he adds, as ^^'^' by way of exposition why he says this, for the gods of the heathen are devils. Over such gods as these, he says, that the Lord is terrible among His holy places, the heavens which He hath made, from which the devils are frightened. For so it follows. But the Lord made the heavens. It is not therefore the gods without addition ; but the gods of the Gentiles are devils; but above He says. He is terrible above all gods. He does not say, above all the gods of the Gentiles, although He would have this understood, by adding what follows. For the gods of the Gentiles are devils. It is said that this is not the reading in Hebrew, but the gods of the Gentiles are idols. If this be true, much the more must the Seventy be believed to have interpreted by the Divine Spirit, the same Spirit as He by whom these things were said in the Hebrew. For by the working of the same Spirit this also should be said which was said, The gods of the Gentiles are devils, that we might understand what had been expressed in the Hebrew, the gods of the Gentiles are idols, meaning rather the devils which dwell in the I simu- idols'. For as regards images, which in Greek are called idols, ^lu}^u ^ name we now use in Latin, they have eyes and see not, and all the other things which are said of them, because they are utterly without sense ; wherefore they cannot be frightened, for nothing which has no sense can be frightened. How then can it be said of the Lord, He is terrible above all gods, because the gods of the Gentiles are idols, if the devils which may be frightened are not understood to be in 1 Cor. these images. Whence also the Apostle says. We know that ' ' an idol is nothing. This refers to its earthy senseless material. But that no one may think, that there is no living and sentient nature, which delights in the Gentile sacrifices, 1 Cor. he adds. But what the Gentiles sacrifice, they sacrifice to ' ' devils, and not to God: I ivould not have you partakers with devils. If therefore we never find in the divine words that the holy Angels are called gods, I think the best reason is, that men may not be induced by the name to pay Thanksgiving the note of the whole Psalm. 153 that ministry and service of religion (which in Greek is Ver. called XsiTovgyla or XaTgloi) to the holy Angels, which neither — '—^ would they have paid by man at all, save to that God, Who is the God of themselves and men. Hence they are much more correctly called Angels, which in Latin is ' Nuntii,' that by the name of their function, not their substance, we may plainly understand that they would have us worship the God, Whom they announce. The whole then of that question the Apostlo has briefly expounded, when he says, For though there be who are called gods, i Cor. 8, whether in heaven or in earth, as there are gods many and ' * lords many ; yet we have one God the Father, from fVhom are all, and ive in Him; and one Lord Jesus Christ, by Whom are all things, and we by Him. 4. Let us therefore give thanks to the God of gods, and the Lord of lords, for His mercy endureth for ever. Who yer. 4. alone did wonderful things. As at the last part of every verse, it is written, For His mercy endureth for ever, so we must understand at the beginning. of each, though it be not written. Give thanks. Which indeed in the Greek is very plain. It would be so in Latin, if our translators had been able to make use of that expression. Which indeed they could have done in this verse, if they had said, ' To Him Who doeth' wonderful things.' For where we have. Who did^facienti wonderful things, the Greek has t<2 TroiijcravT*, where we mustjja/ necessarily understand, give thanks. And I would they had added the pronoun, and said to Him, Who did, or to Him Who doeth, or to Him Who made sure ; because then one might easily understand, let us give thanks. For now it is so obscurely rendered, that He who either knows not or cares not to examine a Greek manuscript may think, Who^er.d. made the heavens, Who made sure the earth. Who made the luminaries, for His mercy endureth for ever, has been so said, because He did these things for this reason, because His mercy endureth for ever : whereas they, whom He has freed from misery, belong to His Mercy : but not that we should believe that He makes sky, earthy and luminaries, of His Mercy; since they are marks of His Goodness, Who Gen. i, created all things very good. For He created all things, that^j^^^ ^ they might have their being ; but it is the work of His Mercy, H. 154 All God's worlcs made by His Wisdom, Psalm to cleanse us from onv sins, and deliver us from everlasting — ^ — ^misery. And so the Psalm thus addresses us, Give thattks unto the God of Gods, give thanks unto the Lord of Lords. Give thanks to Him, Who alone doeth great wonders; give thanks to Him, JVho by His wisdom made the heavens; give thanks to Him, Who stretched out the earth ahore the waters; give thanks to Him, Viho alone made great lights. But why we are to praise, he setteth down at the end of all the verses, for His mercy endiireth for ever. 5. But what meaneth, Who alone doeth great ?ronders? Is it because many wonderful things He hath done by means of angels and men ? Some wonderful things there are which God doeth alone, and these he enumerates, saying, V. 5—7. Who by His wisdom made the heavens, Who stretched out the earth aboiie the waters, Who alone made great lights. For this reason did he add alone in this verse also, because the other wonders which he is about to tell of, God did by means of man. For having said, Wlio alone made great V. 8, 9, lights, he goes on to explain what these are, the sun to rule the day, the moon and stars to govern the night; then he begins to tell the wonders which He did by means of angels V. 10. and men; Who smote Egypt loitli their first-born, and the rest. The whole creation then God manifestly made, not by means of any creature, but alone ; and of this creation he hath mentioned certain more eminent parts, that they might ' intelli-make us think on the whole; the heavens we can understand*, ccelor ^"^ *^^6 earth we see. And as there are visible heavens too, by mentioning the lights in them, he has bid us look on the whole body of the heavens as made by Him. 6. However, whether by what he saith, VtHio inade the heavens in understanding, or, as others have rendered it, in intelligence, he meant to signify, the heavens we can under- stand, or that He in His understanding or intelligence, that is, in His wisdom made the heavens, (as it is elsewhere Ps. 104, written, in wisdom hast Thou made them all,) implying ^*' thereby the only-begotten Word, may be a question. But if it be so, that we are to understand that God. by His wisdom made the heavens, why saith He this only of the heavens, whereas God made all things by the same wisdom? Is it that it needed only to be expressed there, so that in that is, His Word. 155 Ihe rest it might be understood without being written ; so Ver. that he means to say, Who by His rvisdom made the heavens: — ^^ — - Who laid out the earth above the waters, here under- standing, by His rrisdom: Who alone made great lights; the sun to rule the day, the moon and stars to govern the night, that is, by His wisdom. How then could it be alone, if in understanding or in intelligence means by His wisdom, that is, by the only-begotten Word? Is it that, inasmuch as the Trinity is not three Gods, but one God, he states that God made these things alone, because He made not creation by means of any creature ? 7. But what is, Who laid out the earth above the waters ? For it is a difficult question, because the eai'th seemeth to be the heavier, so that it should be believed not so much to be borne on the waters, as to bear the waters. And that we may not seem conlentiously to maintain our Scriptures against those who think that they have discovered these matters on sure principles, we have a second interpretation to give, that the earth which is inhabited by men, and contains the living creatures of the earth, (which in another way is called the dry land, as it is written, Let the dry land Gen. i, appear; and God called the dry land earth,) is laid out ' above the waters because it stands out above the waters which surround it. For when we speak of a city on the sea being built above the waters, it is not meant that the sea is under it in the same way as the waters are under the chambers of caverns, or under ships sailing over them ; but it is said to be above the sea, because it stands up above the sea below it. Thus Pharaoh is said to have gone outExod.7, over the water, (for so it is in the Greek, where some Latin Ifv ^ versions have, to the water,) and the Lord sat on the well, itrl rh because both were higher than the river and the well, the tT' . John 4, one beside the river, the other beside the well. 6. 8. But if these words further signify something else which more closely concerns us, God by His wisdom made the heavens, that is, His saints, spiritual men, to whom He has given not only to believe, but also to under- stand things divine ; those who cannot yet attain to this, and only hold their faith firmly, as being beneath the 156 The mystical meaning of the | PsAi.M heavens, are figured by the name of earth. And because cxxxvi. y-^Qy abide with unshaken belief upon (he baptism they have received, therefore it is said, He laid out the earth above the waters. Further, since it is written of our Lord Col. 2, 3. Jesus Christ, that in Him are hid all the treasures of itisdom and knoivledge, and that these two, wisdom and knowledge, differ somewhat from one another is testified by other utterances of Scripture, especially in the words of holy Job, where both are in a manner defined ; (for he saith. But nnto man He said, Behold, t lie fear of the Lord, that is irisdom, and to depart from evil is understanding ;) not unsuitably then do we understand wisdom to consist in the knowledge and love of That Which ever is and abideth 1 pietas, unchangeable. Which is God. For where he aahh, ^ piety ^^* is wisdom, in Greek is ^soo-sIBbioc, and to express the whole of this in Latin, we may call it ' Dei cultns,'' (worship of God.) But to depart from evil, which he calls knowledge, what else Phil. 2, is it but to walk cautiously and heedfully in the midst of a crooked and perverse generation, in the night, as it were, of this world, that each one by keeping himself from iniquity may avoid being confounded with the darkness, distinguished by the light of his proper gift. And so, when in a certain place the Apostle would shew the harmonious variety of graces in men of God, he placed these two in the front rank, iCor.i2, saying, To one is given by the Spirit the word of wisdotn ; ^'~'^^' this I suppose is, the sicn to rule the day: to another the word of knowledge by the same Spirit ; this, the moon. And then I imagine the stars to be in a certain sense mentioned in what follows, To another faith, by the same Spirit; to another the gift of healing, by the same Spirit ; to another the working of miracles; to another prophecy; to another discerning of spirits ; to another divers kinds of tongues: to another the interpretation of tongues; for there is none of these which is not necessary in the night of this world ; but when it is passed, they will not be necessary, and therefore it is said, to govern the night. To govern the day and the night, he saj^s, that there might be the power of shining either by day or by night; and in regard of spiritual John 1, gifts, this means that He gave them power to become the 12. Works of God's Creation. 157 sons of Ood. Who smote Egypt with their first-born . He Ver. smote too the world, with the things which are held chief in — the world. 9. Who brought out Israel from the midst of them. He v. ii. brought out also His saints and faithful ones from the midst of the wicked. With a mighty Hand and stretched-out y.\2. Arm. What more powerful, what more out-stretched, than that of which is said, To whom is the Arm of the Aord i is. 53, i. revealed? Who divided the Red Sea in tico parts. Hov. 13. divided also in such wise, that the same baptism should be to some unto life, to others unto death. And brought outx. h. Israel through the midst of it. So too He brings out His renewed people through the laver of regeneration. And v. 15. overthrew Pharaoh and his poicer in the Red Sea. He quickly destroy eth both the sin of His people and the guilt thereof by baptism. Who led His people through thev.iG. wilderness. Us too He leadeth through the drought and barrenness of this world, that we perish not therein. lVho\.i7.i8. sm.ote great kings, and slew fainons kings. From us too He smites and slays the deadly powers of the devil. Sehouv. 19. king of the Amoritet, an ' useless shoot,' or ' fiery temptation,' for so is Sehon interpreted : the king of ' them who cause bitterness,' for such is the meaning of Amorites. And Og, v. 20. the king of Basan. The ' heaper-together,' such is the meaning of Og, and, king of 'confusion,' which Basan signifies. For what else doth the devil heap together but confusion ? And gave away their land for an heritage, even an heritage v. 2\.22. nnlo Israel His servant. For He giveth them, whom once the devil owned, for an heritage to the seed of Abraham, that is, Christ. Who remembered us ifi our low estate, «;?c/v.23.24. redeemed us from our enemies by the Blood of His only- begotten Son. fVho giveth food to all flesh, that is, to the v. 25. whole race of mankind, not Israelites only, but Gentiles too; and of this Food is said, My Flesh is meat indeed. G/t-e v.26 27. thanks unto the God of Heaven, for His mercy endureth for ever. Give thanks unto the Lord of lords, for His mercy endureth for ever. For what he here says, the God of Heaven, I suppose that he meant to express in other words what He had before said, the God of gods. For what there he subjoined, he has here also repeated. Give thanks 158 Babylon) and Jerusalem. Psalm unto the Lord of lords. But tliough there he that are ^-^T^^ called gods, wheiher in heaven or in earth, {as there he 8,5.6. gods many and lords many-,) but to us there is hut one God, the Father, of Whom are all things, and we in Him ; and one Lord Jesus Christ, by Whom are all things, and we by Him ; lo Whom we confess that His mercy endurelh for ever. lat. psalm CXXXVII. CXSXVI. A Sermon to the People. I THINK ye have not forgotten, that I brought to your notice, or rather to your recollection, that every one who is trained in the holy Church ought to know of what place we are citizens, and where we are wandering, and that the cause of our wandering is sin, the gift of our return, the remission of our sins, and our justification by the grace of God. Ye have heard and know that there are two cities, for the present outwardly mingled together, yet separated in heart, running together through the course of time until the end ; one whose end is everlasting peace, and it is called Jerusalem ; the other whose joy is peace in this world, and it is called Babylon. The meanings of these names too ye remember, that Jerusalem means ' vision of peace ;' Babylon, 'confusion.' Jerusalem was held captive in Babylon, but not all, for the Angels too are its citizens. But as regards men predestined to the glory of God, lo become by adoption joint-heirs with Christ, whom He has redeemed from this very captivity by His own Blood, that this part, I say, of the citizens of Jerusalem are held captive in Babylon on account of sin, but first begin to go forth from thence in spirit by confession of sin and love of righteousness, and then afterwards at the end of the world are to be separated in body also ; this we set before you in that Psalm, which we first handled here with 3'ou, beloved, which begins thus : Ps. 66, pgr Thee, O God, a hymn is meet in Sion, and to Tliee shall vol. iii. the voiv be performed in Jerusalem. But to-day we have p. 202. sung^ By tJie laaiers of Babylon we sat down and wept, when we remembered Sion. Observe, that in the former it Worldly men citizens of Babylon. 159 is said, For Thee, O God, a hymn is meet in Sion; but here, Ver. By the naters of Babylon ice sat down and wept, when '- — we remembered Sion, that Sion where a hymn is meet for God. 2. What then are the waters of Babylon ? and what is our sitting and weeping in remembrance of Sion ? For if we be citizens of Sion, we not only chant this, but do it. If we are citizens of Jerusalem, that is Sion, and in this life, in the confusion of this world, in this Babylon, do not dwell as citizens, but are detained as captives, it befits us not only to chant these things, but also to do them, with affectionate regard, with religious longing for our ever- lasting city. This city too which is called Babylon hath its lovers, who look for peace in this world, and hope for nothing beyond, but fix their whole joy in this, end it in this, and we see them toil exceedingly for their earthly country : but whosoever live faithfully even therein, if they seek not therein pride, and perishable elation, and hateful boasting, but exhibit true faith, such as they can, as long they can, to whom they can, so far as they see earthly things, and understand the nature of their citizenship, God suffereth them not to perish in Babylon ; He hath pre- destinated them to be citizens of Jerusalem. He under- standeth their captivity, and sheweth to them another city, for which they ought truly to sigh, for which they ought to use every endeavour, to win which they ought to the utmost of their power to urge their fellow-citizens, now their fellow- wanderers. Therefore saith the Lord Jesus Christ, He that Lukeie, is faithful in that which is least, is faithful also in mucli ; ' ' and again He saith. If ye hate not been faithful in that which is another mans, ivho will give you that which is your own ? 3. However, brethren, observe the waters of Babylon. The waters of Babylon are all things which here are loved, and pass away. One man, for example, loveth to practise husbandry, to grow rich thereby, to employ his mind therein, thence to gain pleasure : let him observe the issue, and see that what he hath loved is not a foundation of Jerusalem, but a stream of Babylon. Another saith. It is a grand thing to be a soldier : all husbandmen fear those who are soldiers. 160 Worldly cares, streams of Babylon. Psalm obey them, tremble at ibem : if I be a huiibandman, I sliall C XXX. VII. fear soldiers ; if a soldier, farmers will fear me. Madman ! Thou hast cast thyself headlong into another stream of Babylon, and that still more boisterous and sweeping. Thou wishest to be feared by thine inferior ; fear Him that is greater than thou. He who fears thee may on a sudden become greater than thou, but never will He Whom thou oughtest to fear become less. To be a pleader, saith another, is a grand thing, ever to have clients hanging on the tongue of their eloquent advocate, and from his words looking for loss or gain, death or life, ruin or safety. Thou knowest not whither thou hast cast thyself; this too is another stream of Babylon, and its loud sound is the din of the waters dashing against the rocks. Mark that it flows, it glides on ; and if thou markest that it flows and glides on, mark also that it carries things along with it. To traverse the seas, saith another, and to trade, is a grand thing, to know many lands, to make gains from every quarter, never to be obnoxious in thy country to any powerful man, and to feed thy mind with the various habits of the nations thou visitest, and to return enriched with the increase of thy gains. This too is a stream of Babylon ; when will thy gains stop ? When wilt thou rely upon and be secure in the gains thou makest? The richer thou art, the more fearful wilt thou be. Once shipwrecked, thou wilt come forth stripped of all, and deservedly wilt thou bewail thyself in the rivers of Babylon, because thou wouldest not 677 doitn and weep by the waters of Babylon. 4. But then other citizens of the holy Jerusalem, under- standing their captivity, mark how the natural wishes and the various lusts of men hurry and drag them hither and thither, and drive them into the sea ; they see this, and they throw not themselves into the waters of Babylon, but sit down by the waters of Babylon, and by the waters of Babylon weep^ either for those who are being carried away by them, or themselves whose deserts have placed them in Babylon, but sitting, that is, humbling themselves. By the waters of Babylon then we sat down and wept, wlien we re- membered Sion. O holy Sion, where all stands firm and nothing flows! Who hath thrown us headlong into this? True Christians- weep by the waters. lol Why have we left thy Founder and thy society? Behold, VF.t!, placed where all things are flowing and gliding away, scarce — ^— one, if he can grasp the tree, shall be snatched Irom the stream and escape. Humbling ourselves then in our captivity, let us sit by ttie waters of Babylon, let us not dare to plunge ourselves in those streams, nor to be proud and lifted up in the evil and sadness of our captivity, but let us sit, and so weep. Let us sit by the waters, not beneath the waters, of Babylon; such be our humility, that it overwhelm us not. Sit by the waters, not in the waters, not under the waters; but yet sit, in humble fashion, talk not as thou wouldest in Jerusalem. There thou wilt stand ; for of this very hope another Psalm speakcih, singing thus, Our Fs.\i2, feet shall stand in the courts of Jerusalem. There shalt thou be lifted up, if here by penitence and confession thou humble thyself. In the courts then of Jerusalem our feet shall stand, but by the waters of Babylon we sat donn and uept, when we rentenibercd, thee., O Sion. For this reason is it meet that thou weep, for the remembrance of Sion. 5. For ujany weep with the weeping of Babylon, because they rejoice also with the joy of Babylon. When men rejoice at gains and weep at losses, both are of Babylon. Thou oughtest to weep, but in the remembrance of Sion. If thou weepest in the remembrance of Sion, thou ouohtest to weep even when it is well with thee in Babylon. There- fore is it said in a certain Psalm, I found trouble and sorrow ; Ps. lie, then called I upon the name of the Lord. What meaneth ^' *• he by saying, I hare found? He speaketh of some kind of tribulation, as though it were to be sought; he found it, as though he had sought it. And when he had found it, what gained he by finding it? He called upo)t the name of the Lord. Much doth it matter, whether thou findest tribulation, or art found by tribulation. For he saith in another place, The sorrows oj hell found me. What is, Ps.i8,5. The sorrows of hell found me? What is, I found trouble and sorrow''^ When sadness suddenly overtaketh thee, through trouble in thy worldly affairS; wherein thou didst delight, when suddenly sadness of her own accord findeth thee, befalleth thee from some point, whence thou riidst not think thou couldest be saddened, aud thou art made sad, VOL. VI, M 162 The blessing of tribulation. Psalm then the sorrows of hell have found thee. For thou though test cxxxvir . ^' thyself aloft, whereas thou wast beneath; there hast thou found thyself beneath, where thou thoughtest thyself aloft. For thou hast found thyself grievously afflicted with sorrow, through sadness at some evil from a quarter where perchance thou hadst presumed thou wouldest not be made sad : the sorrows of hell have found thee. But when it is well with thee, w'hen all earthly things smile on thee, none of thy loved ones hath died, no di'ought or hail or barrenness hath assailed thy vineyard, thy cask hath not grown sour, thy cattle have not failed, thou hast not been dishonoured in any high position of this world wherein thou hast been placed, thy friends all around thee live and preserve their friendship for thee, dependents are not wanting, thy children obey thee, thy slaves tremble before thee, thy wife liveth in hai-mony with thee, thy house is called happy, — then find tribulation, if in any way thou canst, that, having found tribulation thou mayest call on the name of the Lord. Perversely seemeth the word of God to teach that thou shouldest weep in joy, and rejoice in sorrow. Hear it Rom. 6, rejoicing in sorrow, lie glory, it sailh, in tribulations. But see it weeping in joy, if it have found tribulation. Let each one mark his own happiness, wherein his soul hath exulted and puffed itself up in a manner with joy and elated itself, and said, ' I am happy.' Let him mai'k whether that happiness floweth not on, if he can be sure of it that it remaineth for ever. But if he be not certain, but seeth that that wherein he rejoices floweth, it is a stream of Babylon; let him sit doivn by it, and ueep. He will sit down and weep, if he remember Sion. O for that peace which we shall see in the presence of God ! O for that holy equality with the Angels ! O for that vision, that fair sight ! Lo, in Babylon fair are the things which hold thee : let them not hold thee, let them not deceive thee. One thing is the solace of the captive, another the joy of the free. By the ivaters of Babylon we sat down, and wept, when we remembered Sion. ver. 2. 6. On the willows in the midst thereof we hung up our instruments of music. The citizens of Jerusalem have their instruments of 7nusic, God's Scriptures, God's commands, Reserve to he practised towards worldly men. 163 God's promises, meditation on the life to come; bnt while Ver. they are dwelling in the midst of Babylon, they hang up — '— their instruments of music on the willows thereof. Willows are unfruitful trees, and here so placed, that no good what- ever can be understood of them : elsewhere perhaps there may. Here understand barren trees, growing by the waters of Babylon. These trees are watered by the waters of Babylon, and bring forth no fruit; just as there are men greedy, covetous, barren in good works, citizens of Babylon in such wise, that they are even trees of that region ; they are fed there by these pleasures of transitory things, as though watered by the uaters of Babylon. Thou seekest fruit of them, and no where fiudest it. When we suffer such men as these, we live among those who are in the midst of Babylon. For wide is the difference between the midst of Babylon and the outside of Babylon. There are some who are not in the midst of it, that is, are not buried 'entirely in the lust of the' tota, . Oxf world and the delights thereof. But those who, to speak jyjgs'^ plainly and briefly, are thoroughly bad, are in the midst of Babylon, and are barren trees like the willows of Babylon. When we see them, and find them so barren, that with difficulty do we find in them ought whereby they may be led on to true faith and good works, or to hope of a future life, or to desire to be set free from captivity under mortality, then we know indeed the Scriptures which we should address to them ; but, because we find in them no fruit upon which to begin, we turn away our face from them, and say, ' As yet they have no taste nor capacity for them ; whatever we say to them, they will consider foolish and contrary.' Therefore by deferring to apply the Scriptures to them, ite hang up our instruments of music upon the willows. For we hold them not worthy to carry our instru- ments. We do not therefore insert our instruments into them and bind them to them, but defer to use them, and so hang them up. For the willows are the unfruitful trees of Babylon, fed by temporal pleasures, as by the waters of Babylon. 7. And see whether the Psalm do not agree with this. On the willows in the midst thereof we hung up our instruments of music. For there they that led us captive M 2 164 Mankind captives under sin. Psalm demanded of us words of songs, and they /hat led us auay, cxxwii.^^^ /iT/ /;*;/. They demanded of us words of songs and an hymn, who led us captive. Who have led us captive, brethren ? Whom have we at some time or oilier expe- rienced as our capturers. Jerusalem of old experienced captivity at the hands of the Babylonians, the Persians, the Chaldeans, and the men of those nations and regions, and that afterwards, not when these Psalms were composed. But we have already told you, beloved, that all things, which according to the letter befel that city, were our examples, and it can easily be proved that we are captives. For we breathe not the air of that our true liberty : we Wiad.7,enjoy not the purity of truth, and that wisdom, that remain- ^'' iiu/ in herself nuiketh all things neic. We are tempted by the delights of earthly things, and we struggle daily with the suggestions of unlawful pleasures; scarce do we breathe freely even in prayer : we understand that we are captives. But who led us captive? what men? what race ? what king? If we are redeemed, we once were captives. Who hath re- deemed us? Christ. From whom hath He redeemed us? From the devil. The devil then and his angels led us captive: and they vvoidd not lead us, unless we consented. We were led captive. Who our capturers were, 1 have said. For they are the thieves who wounded the traveller who went down from Jerusalem to Jericho, and left him wounded Lukeio,and half dead. Him He, our Keeper, that is, Samaritan, ^^' (for Samaritan meaneth ' keeper,') whom the Jews found John 8, fault with, and said. Say ne not well that Thou art a ^^' Samaritan, and hast a devils of which two objections, the one He rejected, the other He accepted : /, He an- swered, have not a devil: yet He said not, 'I am not a Samaritan :' for had He not been our Samaritan, our Keeper, verily we had perished : — this Samaritan then, I say, passing by, saw the man left by the thieves hurt and wounded, and, as ye know, took care of him. Just as sometimes under the name of thieves are described those who have inflicted on us the wounds of sins, so, through our consenting to being made captives, are they also called our capturers. 8. Those then who have led us captive, the devil and his angels, when have they spoken unto us, and when have they They are freed by Redemption. 165 asked of us the nords of songs i what then do we under- Ver. stand ? That, when those in whom the devil worketh ask '- — such things of us, he is to be understood to ask, who worketh in them. The Apostle saith. And yon hath //eEph. 2, quickened, wlio were dead in trespasses and sins; wherein in time past ye ivalked accordtng to the course of this world, according to the prince of the poirer of the air, the spirit that now icorketh in the children of disobedience : among ivhom also tve all had our conversation in times past. He sheweth that, having been redeemed, he has already begun to come forth from Babylon. But still what saith he yet? That we contend with our enemies. And that we may not wax wroth with men, who attack us with persecutions, the Apostle has diverted our efforts from hatred of uien, and guided them to struggle with certain spirits, whom we see not, and yet we contend with them. For he saith, fFeFph, 6, . . 12. wrestle not against Jlesh and blood, that is, against men, but against principalities, against powers, against the rulers of the darkness of this world. What means lie by 'this world f^ The lovers of this world. These he also calleth darkness, that is, unjust, wicked, unbelievers, sinners; whom, when they have come to believe, he congralulateth after this fashion, saying. Ye were sometime darkness, but Eph. 5, now are ye light in the Lord. So then he has laid down that we wrestle with those principalities : they it is who have led us captive. 9. But, just as the devil entered into the heart of Judas, to make him betray his Lord, yet would not have entered, unless he had made room for him; so many evil men from the midst of Babylon, by making room in their hearts for the devil and his angels, so that he may work in them and through them, sometimes ask us, and say to us, 'Explain to us the reason.' So too the heathen generally ask us, ' Explain the reason why Christ came, and what benefit Christ hath been to the human race. Have not matters been worse upon earth since Christ came, and was it not better then with men than it is now l Let the Christians tell us, what good Christ hath brought, wherein they think human affairs more happy, for that Christ hath come. For thou seest that if the theatres and amphitheatres and 166 Worldly men cannot understand Psalm circuses were safe and standing, if no part of Babylon were ^^^^'^"- falling, if men were surrounded by abundance of pleasures, and could sing and dance to lascivious strains, if the impure and whoremongers could indulge their rest in quiet and safety, if a man did not fear famine in his own house who cried out that the dancers should be clothed, if all this went on without discredit, without disturbance, and all these follies could be enjoyed without anxiety, these would be happy times, and Christ would have brought great happiness to human affairs.' But, forasmuch as wickednesses are now being destroyed, in order that that earthly desire being up- rooted, the love of Jerusalem may be planted in ; forasmuch as bitternesses are being mixed with this passing life, that men may long for the everlasting life ; forasmuch as men are being disciplined with scourges, receiving a father's correction, that they may not hereafter receive a judge's sentence; Christ, they say, hath brought nothing good, Christ hath brought troubles. And thou beginnest to tell to one, how much good Christ hath done, and he receives it not. For thou settest before him the example of those who do as ye have just heard in the Gospel, who sell all that they have, and give to the poor, that they may have treasure in heaven, and follow their Lord. Thou sayest to him, ' See what Christ hath brought ! How many do this, distiibute their goods to the needy, and become poor not of necessity, but of free-will, following God, hoping for the kingdom of Heaven.' He mocketh at such men as fools, and saith, ' Is this the good which Christ hath brought, that man lose his own goods, and giving to the needy, remain needy himself?' What then wilt thou do? Thou takest not in the good things of Christ, for another hath filled thee who is the adversary of Christ, to whom thou hast given place in thine heart. Thou lookest back to former times, and those former times seem to thee to have been happier, which were like olives hanging on the tree, swayed by the wind, enjoying their wandering desires like a sort of liberty in the breeze. The time is come for the olive to be put into the press. For they ought not always to hang on the trees: now it is the end of the year. Not without reason are certain Psalms Ps. 8. incribed, ' For the presses :' on the tree is liberty, in the 81.84. the blessings of the Goaj^el. 167 press, pressure. For when human affairs are being crushed Vkr. and pressed, thou observest that avarice increaseth : observe '— also that self-denial increaseth. Wherefore art thou so blind that thou seest the lees flowing down the streets, but not the oil flowing into the vats ? Yet is not this without reason : for they who live ill, are generally known, they who turn to God and are cleansed from the filth of evil desires are hidden, for in the press, or rather out the press, the lees openly flow, the oil secretly strains off". JO. At this ye shout, at this ye rejoice, because now ye can sit down by the waters of Babylon and weep. But they who have led us captive, when they enter into the hearts of men, and ask us by the tongues of them whom they possess, and say to us, Si/iy ns the words of sonys, give us a reason for the coming of Christ; tell us what is another life: when they say, 1 will not* believe, give me a ' nolo, reason why thou biddest me believe. Such an one I answer "'" and say, ' Man, how is it that thou wiliest not that 1 bid thee believe ? Thou art full of evil desires ; if I tell of those good things of Jerusalem, thou takest them not in ; thou must be emptied of that wherewith thou art full, that thou mayest be filled with that whereof thou art empty.' Be not then ready to say ought to such an one: he is willow : he is barren wood. Strike not the instrument of music that it sound ; hang it up rather. But he will say, 'Tell me, sing to me, shew me the reason. Art thou not willing for me to learn .'*' Thou heai'est not with good intent ; thou knockest not so as to deserve that it be opened to thee. He hath filled thee who hath led me captive : he asketh of me by thee. He is cunning: he asketh craftily: he asketh not to learn, but to blame. Therefore I will not speak to him ; / will Jiang up my instrument of music. 11. But what will he yet say? Sing us the words of songs: sing us a hymn: sing us one of the songs of Sion. What answer we ? Babylon beareth thee, Babylon con- taineth thee, Babylon nourisheth thee, Babylon speaks by thy mouth, thou knowest not to take in save what glitters for the present, thou knowest not how to meditate on things of eternity, thou takest not in what thou askest. How shallver.i. tie sing the Lord's song in a strange landf Truly, 168 Christians must revwvtber their true Home. Psalm brethren, so it is. Begin to wish to preach the truth in oxxx\ii.^^^j^ ;Tfieasure as ye luiow it, and see how needful it is for you to endure such mockers, persecutors of the truth, full of falsehood. Reply to them, when they ask of yon what they cannot take in, and say in full confidence of your holy song, How shall we sing the Lorifs song in a strange land I 1"2. But take heed how thou dwellest among them, O people of God, O body of Christ, O high-born band of wanderers, (for thy home is not here, but elsewhere,) lest when thou lovest them who say to thee, iSing to ns the tcords of songs, sing us an hymn, sing us one of tlie songs of Sion, and strivest for their friendship, and fearest to displease such men, Babylon begin to delight thee and thou forget Jerusalem. In fear then of this, see what the Psalmist subjoins, see what follows. For the man who sang thus, (and that man are we if we choose,) endured all around him men who asked these questions and allured him with flattery, who chid with l)iting words and falsely praised him, who asked what they took not in, were unwilling to empty themselves of that wherewith they were full ; and being as it were in danger among crowds of such men, he lifted up his mind to the recollection of Sion, and his soul bound itself with a sort of oath, and said. If I forget thee, O Jerusalem, amid the speeches of those who hold me captive, amid the speeches of treacherous men, amid the speeches of men who ask with ill intent, asking, yet unwilling to learn. 13. Behold, of this number was that rich man, who asked Mat. 19, the Lord, Good Master, what shall I do that I may attain ^^' eternal life f Did he not in asking about eternal life, ask, as it were, for a song of Sion? Keep the commandments, said the Lord to him. And'he in his pride, when he heard this, said, ^// these have I kept from my youth. And the Loi'd spake to him one of the songs of Sion, and knew that he took it not in ; but He gave us an example how that many ask, as it were, counsel concerning eternal life, and praise us so long as we answer what they ask. He gave from him a lesson as though to bid us, that we should after- ward say to such men, How shall we sing the Lord^s song in a strange land? Behold, He saith, Wilt thou he perfect 'i Go and sell all that thou hast, and give to the poor, and The rich not to he high-minded. 169 than shdlt have treasure in Heaven, find come, folio iv Me. Ver. That he niay learn many' of the songs of Sion, let him first — ii— cast out all hindrances, let him walk wilhont encumbrance, that he may have no burden to weigh him down, and he shall learn somewhat of the songs of Sion. But he went nwny sorron-ing. Let us say after him, How shall ice sing the ford's song in a strange land? He indeed went away, yet the Lord gave hope for the rich. For the disciples were saddened, and said, Who then can he saved? And He answered them, What is impossible for man, is easy for God. For the rich too have a sort of measure of their own, and have received a song of Sion, a song whereof the Apostle speaketh, Charge them that are rich in this tvorld that theg he not high-minded, nor trust in un- certain riches, bat in the living God, Who giveth us richly all things to enjoy. And adding what they ought to do, now he toucheth his instrument, and hangeth it not up : that they be rich in good works, ready to distribute, nilling to communicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. Here is that one of the songs of Sion which the rich have received ; first of all, not to be high-minded. For riches puff up ; and whom they puff up, those streams sweep away. What then is enjoined to them r Above all, not to be high-minded. What riches do, that let them beware of in riches ; in riches let them beware of pride. For that is the very evil which riches bring to men not on their guard. For gold is not evil, which God hath made : but the avaricious man is evil, who leaveth the Creator, and turneth to the creature. This then let him first take care, that he be not proud ; let him sit by the waters of Babylon. For it is said to him, Be not high-minded ; therefore let him sit: nor trust in uncertain riches ; therefore let him sit by the waters of Babylon ; for if he trust in uncertain riches, he is carried away by a stream of Babylon. But if he humble himsell, and be not proud, and trust not in uncertain riches, he sits by the waters, he sighs for the everlasting Jerusalem, remembering Sion; and that he may reach Sion, he spendeth his riches. There thou hast the song which the rich have 170 The poor to he content. Psalm received from among the songs of Sion. Let them work, cxxxvii. 1^^ ^\^Q^ touch their instrument, let them not be idle. When they find one saying to them, ' What art thou doing ? Thou art wasting thy substance by spending so much: lay up store for thy children :' when they see that he takes it not in, and understand that it is a tcilloir, let tht-m not readily say, why they do so, or what they do, let them hainj up their instru- ments on the willows of Babylon. But beside the willows let them sing, let them not rest, let them work. For they lose not what they spend. They trust their riches to a slave, and they are safe : they trust them to Christ, and are they lost ? 14. Thou hast heard the song of Sion for the rich : hear iTim.6, now the song of the poor. The same Paul saith, IVe ' brought nothing into this world, and it is certain ue can carry nothing out: and having food and raiment, let us be thereuith content. But they that uill he rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. These are waters of Babylon. For the love of money is the root of all evil, which while some coveted after they have erred from tlie faith, and pierced themselves through ivith many sorrows. Are then these songs contradictory ? They are not. See what is said to the rich : not to be high-minded; not to trust in uncertain riches; to do good; to distribute ; to lay up in store for themselves a good foundation for the time to come. But what is said to the poor? They who will be rich fall into temptation. He said not, ' They who are rich,' but, they 7vho will be rich : for if they were already rich, they should hear the other song. The rich is bid to spend, the poor not to desire. 15. But while ye live among such as these, who take not in a song of Sion, hang up, as I have said, your instru- ments upon the willou)s in the niidst thereof: defer what ye are about to say. If they begin to be fruitful trees, if the trees are changed, and will bear good fruit ; now then it is lawful for us to sing to the ears of them that listen. But while they among whom ye live drown you with clamour, ask with ill purpose, resist the truth, bind yourselves not to be willing to please them, lest ye forget Jerusalem. And let your one soul, made one out of many by the peace of The 'right hand' means everlasting Life. 171 Christ, let captive Jerusalem, dwelling? here on earth, say, Ver. If I forget tJiee, O Jernsalon, let mt/ right hand forget me. ^' Vehemently hath she bound herself, my brethren, let my right hand forget me, sternly hath she tied herself down. Our right hand is life everlasting, our left, life in this world. Whatsoever thou doest for the sake of life everlasting, thy right hand doeth. If in thy works thou mingle with the love of everlasting life desire for the life of this world, or man's praise, or any worldly advantage, thy left hand knoweth what thy right hand doeth. And thou knowest that it is enjoined in the Gospel, let not thy left hand know Matt. 6, what thy right hand doeth. Therefore saith she. If I forget thee, O Jerusalem, let my right hand forget me. And truly so it happens : it is a prophecy she has uttered, not a wish. To them who forget Jerusalem, this happeneth which she hath said, their right hand forgetteth them. For life ever- lasting abideth in itself: they abide in delights of this world, and make that to be right to them, which is left. 16. Listen to this, brethren : for the right hand's sake let me press tliis upon you, for the salvation of all. Ye re- member perhaps that I once spoke in this place of some ^id- on who make what is left to be right, that is, who considers,^* ' worldly goods of more value (than everlasting goods), and consider happiness to consist in these, not knowing what is true happiness, the true right hand. These Scripture calleth strange children, as though they were citizens not of Jeru- salem, but of Babylon; for the Psalmist saith in a certain place. Lord, save me from the hand of strange children, ^s.\A4, whose mouth talketh of vanity, and their right hand is'' a right hand of iniquity. For he goeth on and saith. Their sons are like strong young vine trees, their daughters polished like unto the temple: their garners are full and flenteous with all manner of store, their sheep bring forth thousands and ten thousands in our streets: their o.ven are strong to labour, there is no decay, no leading into captivity, and no complaining in their streets. Is it sin then to enjoy such happiness as this? No: but to make it the right hand when it is the left. And therefore what goeth he on to say } They called the people blessed that are in such a case. Behold how their mouth hath spoken vanity :ih. ii. 172 We arc to reinemher Jerusalem. FsALM they have called Ihe people blessed that are in such a case. "^^^^"Thou indeed art a cilizen of Jcrusalera, who forgetiest not Jerusalem, lest tliy righl hand forget thee: lo ! they tvho hare spoken vanity have called tlte people blessed who ore in such a case; sing thou to nie a song of Sion. Blessed, saith he, is the people that hath ihe Lord for their God. Ask your hearts, brethren, whether ye long for the good things of God, whether ye long for that city, Jeru- salem, whether ye desire everlasting life. Let all that earthly happiness be to you on the left hand, let that be on the right which ye will have for ever: and, if ye have that which is left, presume not thereupon. Dost thou not chide him, who chooses to eat with tlie left hand? If tliou thinkest that a wrong is done to thy table when a guest eats with the left, how can it but be a wrong to the Table of God, if thou makest what is right to be left, and what is left, right .^ What then? If I forget thee, O Jerusalem, let my right hand forget me. 17. Ze/ my tongue cleave to my jaws, if I remember not thee. That is, let me be dumb, he saith, if 1 remember not thee. For what word, what sound doth he utter, who uttereth not songs of Sion .'' That is our tongue, the song of Jerusalem. The song of the love of this world is a strange tongue, a barbarous tongue, which we have learnt in our ca))tivity. Dumb then will he be to God, who forgetteth Jerusalem. And it is not enough to remember: for her eneunes too remember her, desiring to overthrow her. 'What is that city?' say they; 'who are the Chris- tians? what sort of men are the Christians? would they were not Christians.' Now the captive band hath conquered its capturers; still they murmur, and rage, and desire to slay the holy city that dwells as a stranger among them ; just as Pharaoh desired to destroy the people, when he slew the male children, and left the female : he strangled, that is, the virtues ; the lusts he nurtured. Not enough then is it to remember: take heed how thou reraemberest. For some things we remember in hate, some in love. And so, when he had said, //' / forget thee, O Jerusalem, let my right hand forget me: let my tongue cleave to my jaws, if I remember not thee; he added at once, if I prefer not The children of Edam, carnal men. 173 Jerusalem in the heiijht of mij jotj. For there is the Ver. height of joy where we enjoy God, where we are safe of__ii_ united brotherhood, and the union of citizenship. There no tempter shall assail us, no one be able so much as to urge us on to any allurement : there nought will delight us but good : there all want will die, there perfect bliss will dawn on us. If I prefer not Jerusalem in the heiyht of my joy. 18. Then he turneth to God in prayer against the enemies of that city. Remember, O Lord, the children of Edom. Edom is the same who is also called Esau : for ye heard just now the words of the Apostle read, Jacob have I loved, Rom. 9, but Esau have I haled. Two sons were there in one womb, both twins, in the womb of Rebecca, sons of Isaac, grandsons of Abraham: botli were born; one to inheritance, the other to disinheritance. But Esau was his brother's enemy, be- cause he, the younger, forestalled his blessing, and the pro- phecy was fulfilled, the younger shall serve the elder. Who Gen. 25, then the elder is, and who the younger, and who the elder that shall serve the younger, we now understand. Elder seemed to be the people of the Jews, younger in point of time the Christians. And see how the elder serveth the younger. They carry our Scriptures, we live by their Scriptures. But that ye may understand the elder and younger generally of all mankind, the elder lueaneth the carnal man, the younger the spiritual man, for first is the carnal, afterward the spiritual. Thou findest the Apostle saying clearl}-. The first man is of the earth, earthy; the second Man is the Lord from heaven. As is the earthy, such are they also that are earthy ; and as is the Heavenly, such are they also that are heavenly. And as ue hare borne the imaye of the eaiiliy, ue shall also bear the image of the lieavenly. But above this he had said, Howbeit, that was not first which is spiritual, but that uJiich is natural, and ajterward that which is spiritual. By natural he meaneth the same as he also calleth carnal. Man, when he is born, is at first natural, carnal. If he turn from his captivity in Babylon to return to Jerusalem, he is renewed, and there happeneth a renewal according to the new and inner man, which is younger in time, greater in power. Esau then signifieth all the carnal, Jacob all the spiritual : 174 We are to pray to he delivered from them. Psalm the younger the elect, the elder the reprobate. Doth he — 'wish himself too to be of the elect? Let him become a younger son. Moreover, he is called Edom, from a certain red pottage of lentils, a red kind of food. Well boiled were the bruised lentils: Esau desired them of his brother Jacob, and, overcome by lust for eating those lentils, yielded to him his birthright. Jacob gave up the pleasant food, received the honour of preeminence. Hence, by a kind of bargain between them, it came to pass that the younger became the elder, the elder the younger, and the elder served the younger. And the elder was called Edom, which meaneth, according to them who know that language, 'blood,' for in Carthaginian too, blood is called ' Edom.' Wonder not: all 1 Cor. carnal men belong to blood. Flesh and blood shall not 15, 60. ii,],gyit the kimjdoui of God. To that Edom belongeth not : Jacob belongeth, who gave up fleshly food, and received spiritual honour. So the other became his enemy. All carnal persons are enemies to spiritual persons, for all such, desiring present things, persecute those whom ihey see to long for things eternal. Against these the Psalmist, looking back to Jerusalem, and beseeching God that he may be delivered from captivity, saith — what? Remember, O Lord, the children of Edom. Deliver us from carnal men, from those who imitate Esau, who are elder brethren, yet enemies. They were first-born, but the last-born have won the pre- eminence, for the lust of the flesh hath cast down the former, the contempt of lust hath lifted up the latter. The other live, and envy, and persecute. 19. Remember, O Lord, the children of Edom in the day of Jerusalem. The day of Jerusalem, wherein it was tried, wherein it was held captive, or the day of Jerusalem's happiness, wherein it is freed, wherein it reaches its goal, wherein it is made partaker of eternity ? Remember, saith he, O Lord, forget not, the children of Edom. Which } Those who said, Rase it, rase it, even to the foundation thereof. Remember then, it means, that day wherein they willed to overthrovv Jerusalem. For how great persecutions hath the Church suffered ! How did the children of P^dom, that is, carnal men, servants of the devil and his angels, who worshipped stocks and stones, and followed the lusts of the £vil lusts to be destroyed, 175 flesh, how did they say, 'Extirpate the Christians, destroy Ver. the Christians, let not one remain, overthrow them even to — '—-^ the foundation !' Have not these things been said ? And when they were said, the persecutors were rejected, the martyrs crowned. T/tey said, Rase if, rase if, even to (he foundafion thereof. The sons of Edom say, ' Rase it, rase it:' God saith, 'Serve.' Whose words can prevail, save God's, Who saith, TJie elder shall serve the younger ? Rase if, rase it, even to the Jbandaiion thereof. 20. Then he turneth himself to her, O daughter of Babylon, unhappy; unhappy in thy very exulting, thy presumption, thine enmity ; unhappy daughter of Babylon ! The city is called both Babylon, and daughter of Babylon : just as they speak of 'Jerusalem' and ' the daughter of Jerusalem,' * Sion' and 'the daughter of Sion,' 'the Church' and ' the daughter of the Church.' As it succeedeth the other, it is called ' daughter;' as it is preferred before the other, it is called ' mother.' There was a former Babylon ; did the people remain in it? Because it succeedeth to Babylon, it is called daughter of Babylon. O daughter of Babylon, unhappy thou ! Happy shall he be that payeth thee ; unhappy thou, happy he. 21. For what hast thou done, and how shalt thou be repaid? Listen: happy shall he be lliat repayelh thee,veT.9. ns thou hast served us. What repayment meaneth he ? [Herewith the Psalm closeth, Happy, that talieth and dasheth khy little ones against the rock. Her he calleth unhappy, ut him happy who payeth her as she hath served us. Do e ask, what reward ? Happy, saith he, tlial taketh and iasheih tliy little ones against the rock. This is the re- aayment. For what hath that Babylon done to us ? We lave already sung in another Psalm, The words of the Ps.65,3. wicked have prevailed against us. For when we were born, the confusion of this world found us, and choked us while ^et infants with the empty notions of divers errors. The nfant that is born destined to be a citizen of Jerusalem, md in God's predestination already a citizen, but meanwhile ji prisoner for a time, when learneth he to love ought, save Ivhat his parents have whispered into his ears ? They teach jiim and train him in avarice, robbery, daily lying, the worship 176 The 'little ones' of Babylon, sins in their infancy. Psalm of divers idols and devils, the unlawful remedies of encliaut- cxxxvii. jjjgj^jg ^j-j(j amulets. What shall one yet an infant do, a tender soul, observing what its elders do, save follow that which it seeth them doing. Babylon then has persecuted us when little, but God hath given us when grown up knowledge of ourselves, that we should not follow the errors of our 1 vid. on parents. And this, as I then too mentioned', was foretold Jer 16 ^y ^^^ Prophet, The nations shall come to thee from the 19- ends of tit e earth, and shall say, Surely oar fathers have inherited lies, vanity uhich hath not profited them. So speak they, now grown up, who when little were slain by following these vanities, and then coming to life again increase in union with God, and repay Babylon. How shall they repay her? As she hath ser\ed us. Let her little ones be choked in turn: yea let her little ones in turn, be dashed, and die. What are the little ones of Babylon ? Evil desires at their birth. For there are, who have tOi fight with inveterate lusts. When lust is born, before evil habit giveth it strength against thee, when lust is little, by no means let it gain the strength of evil habit; when it is little, dash it. But thou fearest, lest though dashed it die 1 Cor. i^ot ; Dash it against the Rock ; and that Rock is Christ. ' ' 22. Brethren, let not your instruments of music rest in yuur work : sing one to another songs of Sion. Readily have ye heard ; the more readily do what ye have heard, if ye wish not to be willows of Babylon fed by its streams, and bringing no fruit. But sigh for the everlasting Jeru- salem : whither your hope goeth before, let your life follow ; there we shall be with Christ. Cljrist now is our Head; now He ruleth us from above ; in that city He will fold us to Himself; we shall be equal to the Angels of God. We should not dare to imagine this of ourselves, did not the Truth i promise it. This then desire, brethren, this day and nighti think on. Howsoever the world shine happily on you, presume not, parley not willingly with your lusts. Is it a grown up enemy? let it be slain upon the Rock, Is it a little enemy ? let it be dashed against the Rock. Slay the grown up ones on the Rock, and dash the little ones against the Rock. Let the Rock conquer. Be built upon the Rock, if ye desire not to be swept away either by the Confession twofold, of sin and of praise. 177 stream, or the winds, or the vain. If ye wish to be armed Ver. against temptations in this world, let longing for the ever ^— lasting Jerusalem grow and be strengthened in your hearts. Your captivity will pass away, your happiness will come ; the last enemy shall be destroyed, and we shall triumph with our King, without death. PSALM CXXXVIII. Lat. CXXXVII. SERMON. 1. The title of this Psalm is brief and simple, and need not detain us; since we know whose resemblance David wore, and since in him we recognise ourselves also, for we too are members of that Body. Let us recognise then herein the voice of the Church, and at the same time let us rejoice that we have been thought worthy to be in her, whose voice we have heard chanting. The whole title is, ' To David himself.'' Let us see then, what is to David himself. 2. / will confess to Tliee, O Lord, with my whole ]ieart.\er.\. The title of the Psalm is wont to tell us what is treated of within it: but in this, since the title informs us not of this, but tells us only to Whom it is chanted, the first verse tells us what is treated of in the whole Psalm, / will confess to Thee, 0 Lord, icith my ivhole heart. This confession then let us hear. But first T remind you, that the term confession in Scripture, when we speak of confession to God, is used in two senses, of sin, and of praise. But confession of sin all know, confession of praise few attend to. So well known is confession of sin, that, wherever in Scripture we hear the words, / will confess to Thee, 0 Lord, or, we will confess to Thee, forthwith, through habitually understanding in this way, our hands hurry to beating our breast : so entirely are men wont not to understand confession to be of ought, save of sin. But was then our Lord Jesus Christ Himself too a sinner, Who saith in the Gospel', I confess to Thee, Father, ' confi. Lord of heaven and earth? He goeth on to say what ^Q },\^t,\\ VOL. VI. N 26. 178 God hears the voice of the heart, not of the mouth. Psalm confesseth, that we might understand His confession to be of praise, not of sin, / confess to Thee, Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast rei''ealed them unto babes. He praised the Father, He praised God, because He de- spiseth not the humble, but ihe proud. And such confession are we now going to hear, of praise of God, of thanksgiving. / will confess to Thee, O Lord, tvith my whole heart. My whole heart 1 lay upon the altar of Thy praise, an whole burnt-offering of praise I offer to Thee. A whole burnt- offering is a sacrifice where the whole is burnt, for the • holo- Greek word o\ov^ meaneth 'whole.' See how he offereth a caustnm Lat. spiritual whole burnt-offernig, who saith, / will confess to Thee, O Lord, with my whole heart. Let the flame of Thy Love, he saith, set on fire my whole heart, let nought in me be left to myself, nought wherein I may look to myself, but may [ wholly burn towards Thee, wholly be on fire towards Thee, wholly love Thee, as though set on fire by Thee. / icill confess to Thee, O Lord, with my whole heart : for Thou hast heard the words of my mouth. What mouth, save my heart? For there have we the voice which God heareth, which ear of man knoweth not at all. They cried aloud indeed who accused Susanna, but lifted not up their eyes to heaven; she was silent, and cried with her heart; wherefore she was thought worthy to be heard, they to be punished. We have then a mouth within, there do we ask, thence do we ask, and if we have prepared a lodging or an house for God, there do we speak, there are we heard. Acts 17, Par He is not far from every one of us, for in LLim we live, and move, and have our being. Nought maketh thee far off from God, save sin only. Cast down the middle wall of sin, and thou art with Him Whom thou askest. Thou hast heard, saith he, the words of my mouth ; L will confess to Thee. 3. And before the Angels will I sing unto Thee. Not before men will I sing, but before the Angels. My song is my joy; but ray joy in things below is before men, my joy in things above before the Angels. For the wicked Is. 4Sj^ knoweth not the joy of the just: There is no joy, saith my 21.' ' God, to the wicked. The wicked rejoiceth in his tavern, Man, God's Temple. ]79 the mart}!- in his chain. In what did that holy Ciispina Ver. rejoice, whose festival is kept to-day ? She rejoiced when — she was being seized, when she was being carried before the judge, when she was being put into prison, when she was being brought forth bound, when she was being lifted up on the scaffold', when she was being heard, when she was being 'catasta, condemned : in all these things she rejoiced ; and the wretches thought her wretched, when she was rejoicing before the Angels. 4. / u)ill itorship toward Thy holy Temple. What holy ver. 2. Temple ? That where we shall dwell, where we shall worship. For we hasten that we may adore. Our heart is pregnant and cometh to the birth, and seeketh where it may bring forth. What is the place where God is to be wor- shipped ? What world? what building, what abode in heaven and among the stars ? We search the holy Scrip- tures, and find Wisdom saying, / ivas icilh Him, I leosProv.s, 27 9ft site oefore whom He rejoiced daily. Then she tellelh us what3Q' ' are His works, and discloseth to us her own abode. When He estahlished the clouds abate, when He set apart His abode abore the winds. His abode is His Temple. W^hither then shall we go ? Are we to go above the clouds to worship ? If He is worshipped above the clouds, the birds are better than we. But if by the winds we understand souls, T mean souls described under ihe name of winds, — (just as Scripture saith in a certain place, He came Ps. is, flying on the wings of wind, that is, on the virtues of souls ; " whence also the soul is called the breath of God, a sort of Gen. 4, wind, not that we should understand thereby the wind which we feel as it propels our body, but that by the title thereof may be signified somewhat invisible, which can neither be seen with the eye, nor inhaled by the smell, nor tasted by the palate, nor handled by the hand ; a sort of life, that is, whereby we live, which is called 'soul,')— if we understand these to be meant by winds, there is no reason why we should seek visible wings to fly up with the birds to worship at the Temple of God, but we shall find that God sitteth above us ourselves, if we choose to be faithful to Him. See ■whether it be not so: the Temple of God is holy, saith the^^"''*^' Apostle, which Temple ye are. But assuredly, as is manifest, N 2 180 God's dealings, Mercy and Truth. Psalm God dwelleth in the Angels, Therefore when our joy, being m spiritual things, not in earthly, taketh up a song to God, to sing before the Angels, that very assembly of Angels is the Temple of God, we worship toward God's Temple. There is a Church below, tliere is a Church above also : the Church below, in all the faithful ; the Church above, in all the Angels. But the God of Angels came down to the Church below, and Angels ministered to Him on earth, Matt. 4, while He ministered to us; for, / came not, saith He, to Mat 20 ^^ ministered unto, hut to minister. What hath He 28. ministered to us, save what to-day also we eat and drink ? Since then the Lord of Angels hath ministered to us, let us not despair but that we shall be equal to the Angels. For He that is greater than the Angels came down to man ; the Creator of the Angels took man's nature upon Him ; the Lord of Angels died for man. Therefore, / uill taorship touard Thy Italy Temple ; I mean, not the temple made with hands, but that which Thou hast made for Thyself. 5. And I will confess to Thy Name in Thy mercy and Thy truth. In these two we confess, for so it is written in Ps. 25, another Psalm also. All the patlis of the Lord are mercy and truth. Li these two do we confess, in Thy mercy and Thy truth. In Thy mercy Thou lookedst upon the sinner, in Thy truth Thou performedst Thy promise. In Thy mercy, therefore, and Thy truth will I confess to Thee. These also which Thou hast given to me, do I according to my power give to Thee in return: mercy, in aiding other; truth, in judging. By these God aideth us, by these we win God's favour. Rightly, therefore. All the ways of the Lord are mercy and truth. No other ways are there whereby He can come to us, no other whereby we can come to Him. 6. For Thou hast magnified Thy holy Name over every tiling. What sort of thanksgiving is this, brethren ? He Gen. 15, hath magnified His holy Name over Abraham ; for, Abraham Bom. 4 believed upon God, and it was counted unto him for righte- 3- ousness. But all other nations offered sacrifice to idols, served devils. Of Abraham was born Isaac ; over that house God was magnified ; then Jacob ; God was magnified, Who said, L am the God of Abraham, and the God of Isaac, and the God of Jacob : then came his twelve sons; We are to pray for heavenly, not earthly, goods. 181 then the people of Israel were freed from Egypt, led through Ver- the Red Sea, trained in the wilderness, placed in the promised '- — land, while the Gentiles were driven out. The name of the Lord was magnified over Israel. Tiien came the Virgin Mary, then Christ our Lord, dying for our sins, rising again Eom. 4 for our jiistijicafion, filling the faithful with His Holy Spirit, ^^' sending forth men to proclaim throughout the Gentiles, Repent ye, for the Kingdom of heaven is at hand. Behold, Matt. 3, He halh magitijied His holy Name above all things. 7. /// ivhal day soever I call upon Thee, do Thou quickly "^er. 3. hear me. Wherefore, quickly? Because Thou hast said. While yet thou art speaking I ivill say, Lo, here I am, Is.68,9. Wherefore, quickly? Because now I seek not earthly hap- piness, 1 have learnt holy longing from the New Testament. I seek not earth, nor earthly abundance, nor temporal health, nor the overthrow of my enemies, nor riches, nor rank: nought of these do I seek : therefore quickly hear me. Since Thou hast taught me what to seek, grant what I seek. Let us say to this man, Askest thou ought of this kind ? Let us hear, let him speak out his petition, let us see what he seeketh : let us learn of him to seek, that we may be thought worthy to receive. Thou camest to Church to-day, to ask for some- what. What think we ihou camest to ask .'' Thou camest with thy longing, whatsoever it were ; would it may be innocent, yet, even then, carnal. Put away iniquity, put away carnal-mindedness: learn what it is thou seekest, take heed what it is thou celebratest. Thou art celebrating the birthday of a holy and blessed woman, and thou art desiring, it may be, earthly happiness. She for her holy longing gave up the happiness which she had on earth, gave up her children who wept and grieved for what they thought their mother's cruelty, that she seemed to have lost earthly pity, when she was hastening to an heavenly crown. Did she not know what she longed for, what she trampled on ? Yea verily, she knew how to sing before the Angels of God, and to long for their society, their friendship holy and sure, where she should die no more, vvhere she should know ;he Judge before Whom no lie could pi'evail. What then ? ire there no good things in that life .'' Yea rather, there are ;he only good things, not good mixed with evil, safe things. 28 182 For increase^ not in bodily PsAi.M in whicb ihou mayest joy as much as thou wilt, and none say to thee, ' Restrain thyself.' But here to joy in earthly goods is full of vexation and peril, lest thou joy in them so as to cling to them, and by joying amiss, perish. For wherefore doth God mingle tribulations with earthly joys, save that, feeling tribulation and bitterness, we may learn to long for everlasting sweetness ? 8. Let us see then what lie seeketh, witli what right he hath said, quickly hear me. For what seekest thou, that thou shouldest quickly be heard ? Thou shall mitliiply me. Tn many ways may multiplication be understood. There is the multiplication of earthly generation, according to the Gen. 1, first blessing on our nature, which we have heard. Be fruitful, and miiUiplij, and replenish the earth, and subdue it. Is it thus he willed to be multiplied, who said, quickly hear me ? That multiplication clearly is fruitful, and cometh not save of the blessing of the Lord. And what shall I say of other multiplications .? One man is multiplied in gold, another in silver, another in cattle, another in slaves, another in lands, another in all tliese. Many earthly multiplications are there, but more happy than all is that of children, though to avaricious men even fruitfulness is vexatious. For they fear lest if many children be born to them, they will be left poor. And this anxiety hath driven many to unnatural dealing, so that they have forgotten that they were parents, and, stripped of all human affection, have exposed their children, to make them others' children : so that a mother, who gave it birth, has cast out her child ; another, who gave it not birth, has taken it up: the first has despised it, the second loved it ; the first untruly mother after the flesh, the other more truly in will. Seeing then there be many multiplications, and many kinds of multiplications, what multiplication seeketh he who said, quickly hear me ? For he saith, Thou shall multiply me. We wait to hear, wherein. Hear then: in my soul. Not in my flesh, but in my soul: Thou shall multiply me in my soul. Is aught further added, lest perchance even multiplication in soul vsignify not necessarily happiness ? For men are multiplied in their soul with cares : a man seemeth to be multiplied in soul, in whom vices even are multiplied. One man is only advantages, but in spiritual virtues. 183 avaricious; another ouly proud; another only luxurious; Ver. another is both avaricious, and proud, and luxurious, he is '■ — multiplied in his soul, but to his hurt. That is the multi- plication of want, not of fulness. What then dost thou desire, thou who hast said, quickly hear me, and hast with- drawn thyself entirely from the body, from every earthly thing, from every earthly desire, so as to say to God, Thou shall muUiplif me in my soul 5^ Explain yet i'urther u hat thou desirest. Thou shalt multiply me, sailh he, in my soul with virtue. His wish is fully stated, his longing fully stated; it is cut off from all confusion. Were he to say. Thou shall multiply me, thou mightest think he meant with some earthly things; he added therefore, in my sonl. Again, lest thou shouldest think he spoke of vices in the soul, he added, with virtue. Nought further is there which thou mayest long for from God, if thou wishest with a good and honest front to say, quickly hear me. 9. Let all the kings of the earth confess to Thee, O Lord. ver. 4. So shall it be, and so it is, and that daily ; and it is shewn that it was not said in vain, save that it was future. Let all the kings of the earth confess to Thee, O Lord. But neither let them, when they confess to Thee, when they praise Thee, desire earthly things of Thee. For what shall the kings of the earth desire? Have they not already sove- reignty? Whatever more a man desire on earth, sovereignty is the highest point of his desire. What more can he desire ? It must needs be some loftier eminence. But per- haps the loftier it is, the more dangerous. And therefore the more exalted kings are in earthly eminence, the more ought they to humble themselves before God. What do they do ? Because they have heard all the words of Thy m,outh. All the words of Thy mouth, O Lord. In a certain nation were hidden the Law and the Prophets, all the words of Thy mouth: in the Jewish nation alone were all the words of Thy mouth, the nation which the Apostle praiseih, saying. What advantage hath the Jew, or what projit is Rom. 3, there of circumcision? Much every w-ay ; chiefiy because that unto them were committed the oracles of God. These were the words of God. But let us take Gideon, a holy man of the time of the Judges; see what sign he sought of God. 184 'rhe mystical meaning of Gideon h fleece. Psalm / will put, saith he,ajleece of wool in Ihe floor; let the dew cxxxMii^^ ow the fleece only^ and let the floor be dry. It was done, the fleece alone was wet ; the floor was dry. Again he asked Judg. 6, a sign, Let the whole floor be icet with den\ and let the 37 39 ■ fleece alone be dry. This also was done, the floor was wet, while the fleece was dry. First, the fleece wet, the floor dry ; then the floor wet, the fleece dry. What think ye, brethren, the floor meaneth? Is it not the world? What the fleece ? It is like the nation of the Jews in the midst of the world, which had the grace of sacraments, not indeed openly manifested, but hidden in a cloud, or in a veil, like the dew in the fleece. The time came when the dew was to be manifested in the floor ; it was manifested, no longer hidden. So came to pass what was said. Let all the kings of the earth praise Tliee, O Lord, for they have heard all the words of Thy mouth. What is it, Israel, that thou wast hiding ? how long didst thou hide it ? the fleece hath been wrung out, and the dew hath come forth from thee. Christ alone is the sweetness of dew : Him alone thou recognisest not in Scripture, for Whom Scripture was written. But yet, let all the kings of the earth praise Thee, O Lord, for they have heard all the uords of Thy mouth. Yer. 6. 10. And let them sing in the paths of the Lord, that great is the glory of the Lord. Let all the kings of the earth sing in the paths of the Lord. In what paths? Those that are spoken of above, in TJty mercy and Thy truth ; for all the paths of the Lord are mercy and truth. Let not then the kings of the earth be proud, let them be humble. Then let them sing in the ways of the Lord, if they be humble : let them love, and they shall sing. We know travellers that sing; they sing, and hasten to reach the end of their journey. There are evil songs, such as belong to the old man ; to the new man belongeth a new song. Let then the kings of the earth too walk in Thy paths, let them walk and sing in Thy paths. Sing what ? that great is the glory of the Lord, not of kings. IL See how he willed that kings should sing on th^r way, humbly bearing the Lord, not lifting themselves up against the Lord. For if they lift themselves up, what ver. 6. follows? For the Ljord is high, and hath respect unto the God regards not the proud, yet sees them. 185 lowhj. Do kings then desire that He have respect unto Veh. them? Let them be humble. What then? if they lift '- — themselves up to pride, can they escape His eyes ? Lest perchance, because thou hast heard, He hath respect nnlo the lotoly, thou choose to be proud, and say in thy soul, God hath respect unto the lowly. He hath not respect unto me, I will do what I will. For who seeth me ? Man cannot see; God willeth not to see me, because I am not lowly, but He hath respect unto the louhj ; I do what I will. O foolish one ! wouldest thou say this, if thou knewest what thou oughtest to love ? Behold, even if God willeth not to see thee, dost thou not fear this very thing, that He willeth not to see thee ? If thou salutest one greater than thyself, thy patron, and he be intent on something else, and see thee not, how doth thy soul grieve ? And yet if God see thee not, thinkest thou thyself safe ? Thy Saviour seeth thee not, the destroyer seeth thee. Yet God too Himself seeth thee. Think not that thou art not seen ; rather pray that thou mayest be found worthy to be seen by Him by Whom thou art seen. For it is said, the eyes of the Lord are over the righteous. Because they are not over the unrighteous, let the unrighteous do what they will ; the eyes of the Lord Ps. 34, are over the righteous. Let him go on yet further; and His jg* ears are open to their prayers. The unrighteous then, who thought themselves safe because the eyes of the Lord were not over them, do not they fear because His ears are not open to their prayers .^ Were it not better that both His eyes should be over us, and His ears open to our prayers ? But when thou doest those things over which thou vvishest not the eyes of the Lord to be, thou winnest not indeed by thy prayers the ears of the Lord, and yet thou turnest not away from thee, by doing ill, the eyes of the Lord. For what follows? Great is the glory of the I^ord: for the Lord is high, and hath respect unto the loidy : the lofty then, it seemeth, He hath not respect unto, for it is the lowly He respecteth. Tlie lofty — what ? He considereth from afar. What then gaineth the proud ? To be seen from afai', not to escape being seen. And think not that thou must needs be safe on that account, for that He seeth less clearly. Who seeth thee from afar. For thou indeed seest not clearly, what 1 86 Finding tribulation a test of our love of God. Psalm thou seest from alar; God, although He see thee from afar, ^^^"^seeth thee perfectly, yet is He not with thee. This thou gainest, not that thou art less perfectly seen, but that ihou art not with Him by Whom thou art seen. But what doth the lowly gain t The Lord is nigh in/to tJiem that are of a contrite heart. Let the ])roud then lift himself up as much as he will, certainly God dwelleth on high, God is in heaven : vvishest thou that He come nigh to thee ? Humble thyself. For the higher will He be above thee, the more thou liftest thyself up. But the lofty He comidereiJi from afar. ver. r. 12, If I icalk in the midst of trihulatiun, Thoit shalt revive me. True it is: whatsoever tribulation thou art in, confess, call on Him; He freeth thee. He reviveth thee. Here however we ought the better to understand, the more closely we are united to God, and say to Him, quicldy hear me. For he had said, The lofty He considereth from afar : but the lofty know not tribulation. They know not, I mean, Ps, 116, that tribulation of which it is said in another place, 1 found ^- ^' tribulation and sorrow, and I called on the name of the Lord. For what great thing is it, if tribulation find thee ? If thou hast any power, do thou find tribulation. And who is there, thou sayest, who findeth tribulation, or who so much as seeketh it ? Art thou in the midst of tribulation, and knowest it not? Is this life small tribulation to thee? If it be not tribulation, it is not wandering: if it be wander- ing, either thou lovest thy country but little, or else without doubt thou sufFerest tribulation. For who does not feel tribulation, that he is not with that which he longs for? Whence then seemeth it not to be tribulation to thee ? Because thou lovest not. Love the other life, and thou shalt see that this life is tribulation, whatever prosperity it shine with, whatever delights it abound and overflow with ; since not yet have we that joy most safe and free from all temptation, which God reserveth for us in the end, without doubt it is tribulation. Let us understand then what tri- bulation he meaneth here too, brethren. // / walk in the midst of tribnlation, Thou shalt revive me. Not as though he said, ' If perchance there shall any tribulation have befallen me. Thou shalt free me therefrom,' But how God's Hand over us in all. 187 saitli be? If I walk in the midst of iiibnlation, Thou shall Ver. revive me : that is, otherwise Thou wilt not revive me, unless — - — I walk in the midst of tribulation. If I walk in the midst of trihulaiion. Thou shall revive me. Woe to them thai Luke 6, 22 25 laugh. Blessed are they that mourn. If I walk in the midst of tribulation. Thou shall revive me. 13. Thou hast stretched forth Thine hand over the wrath of mine enemies^ and Thy right hand hath made me safe. Let mine enemies rage: what can they do? They can lake my money, strip, proscribe, banish me; afflict me with grief and tortures ; at last, if they be allowed, even kill me : can they do aught more ? But Thou., O Lord, hast stretched forth Thine hand over the uraih of mine enemies ; over that which mine enemies can do. Thou hast stretched forth Thine hand. For mine enemies cannot separate me from Thee : but Thou avengest me the more, the more Thou as yet delayest ; over the wrath of mine enemies. Thou hast stretched forth Thine hand. Let mine enemy rage as he will, he cannot separate me from God : but Thou, O God, as yet receivest me not, as yet weariest me in my wander- ings, as yet givest me not Thy joy and sweetness, as yet hast not i)iebria.ted me with the plenteousness of ThineTs.36, house, as yet hast not given me to drink of the torrent of TJiy pleasure. For ivith Tliee is the icell of life ; in Tliy light shall we see light. But, lo ! 1 have given* Thee the first-fruiis of my spirit, and have believed in Thee, and with my mind I serve the law of God : yet still we ourselves Rom. 7, groan uilhin ourselves, waiting for the adoption, the ^e-^'^' '^i demotion of our bodies. This life hath God given to us sinners, wherein also it is needful that Adam be wearied in the sweat and toil of his face, since the earth brought forth Gen. 3, to him thorns and thistles. Can any enemy lay more upon ' him? Thou hast stretched forth Tliine hand over the wrath of mine enemies : yet not to make me despair; for it follows, and Thy right hand hath made me safe. 14. It may be understood in this way also. Thou hast stretched forth Thine hand over the wrath of mine enemies ; » Dedi. Other Mss. dedisti, so as gustine's comment on Ps, exxxv. 8. to refer to Rom. viii. 23. but the read- Above, p. 141. ing in the text is confirmed by S. Au- 188 God sometimes saves from temporalill, always from eternal. Psalm mine enemies were wroth ; Thou hast avenged me on mine p ' ■ enemies. The wicked shall see it, and he grieved ; he shall 10. gnash with his teetli, and melt away. Where be they that said, ' Perish the name of Christians from off the earth ?' Verily they either die, or are converted. Therefore, Thou hast stretched fortJi Thine hand over the wratJi of mine Fs.41,5. enemies ; while it was said, as is written. Mine enemies speak eril of me ; when shall he die, and his name perish ? When shall the name of Christians be blotted out from the earth? While they say this, some believed, some perished, some remained fearful. How greatly did the wrath of the enemy rage, when the blood of the martyrs was being shed ! how did they think that they were blotting out the name of Christians from off the earth! Thou hast stretched forth Thine hand over the ivrath of mine enemies, and Thy right hand hath made me safe. Lo ! they who persecuted the martyrs seek the memorials of the marlyrs, either lo worship there, or to be inebriated there : still they seek. Thou hast stretched forth Thine hand over the wrath of mine enemies, and Thy right hand hath made me safe. According to my longing, Thy right hand hath made me safe. There is one kind of safety on the right hand, another on the left: tem- poral and carnal safety on the left, everlasting safety with the Angels on the right. Therefore Christ, now that He is placed in immortality, is said to sit on the right hand of God. For God hath not in Himself right hand or left, but by the right hand of God is expressed that happiness, which, since it cannot be shown to the eyes, is thus called. On this right hand of Thine Thou hast made me safe, not after temporal safety. For Crispina was slain: did God then desert her? He made her not safe on the left hand, but He 2Mac.7. did on the right. How great tortures did the Maccabees suffer? But the Three Children, while they walked in the midst of the fire, praised God. The safety of the former was on the right hand, that of the latter on the left too. Sometimes then God saveth not His Saints on the left hand, on the right He always doth. The wicked for the most part He saveth on the left, on the right He doth not save them. For they who persecuted Crispina were sound in body: she was slain, they live: their safety is on the Explanation the money in thefishUs mouth. 189 left hand, hers on the right: Thy right hand hath saved Veb. 7ne. ^• 15. Thou, Lord, shalt recompense for me. 1 recompense ver. 8. not: Thou shalt recompense. Let mine enemies rage their full : Thou shalt recompense what I cannot. Thou, Lord, shalt recompense for me. Observe this in our Head Himself. For He haili left us an example, that we should^ Pet.2, 21 — 23. follow His steps: IVho did no sin, neither was guile found in His mouth : Who when He was reviled, reviled not again; saying, Thou, Lord, shall recompense for me. When He suffered. He threatened not ; hut committed Himself to Him that judgeth righteously. What is, Thou, O Lord, shalt recompense for me ? I, saith He, seek not Mine own John 8, glory; tliere is one that seeketh and judgeth. Dearly ^^' beloved, avenge not yourselves, saith the Apostle, but rather Uom. give place unto wratlt ; for it is tvritten, Vengeance is^^'^^' Mine, I will repay, saith the Lord. Thou, O Lord, shalt recompense for me. 16. There is here another sense not to be neglected, perhaps even to be preferred. Lord Christ, Thou shalt repay for me. For I, if 1 repay, have seized ; Thou hast paid what Thou hast not seized. Lord, Thou shalt repay for me. Behold Him repaying for us. They came to Mat. 17 Him, who exacted tribute: they used to demand as tribute ^'*~^^" a didiachma, that is, two drachmas for one man ; they came to the Lord to pay tribute ; or rather, not to Him, but to His disciples, and they said to them, Doth not your Master pay tribute? They came and told Him. Then said He, Of whom do the kings of the earth take tribute, of their own children, or of strangers ? They answered, Of strangers. He saith. Then are the children free. Notwithstanding, He saith unto Peter, lest we should offend them, go thou to the sea, and cast an hook, and take np the fish that first Cometh np; and when thou hast opened his mouth, thou shalt find a stater, (that is, two didrachmas, for a stater is a weight equivalent to four drachmas,) that take, and give for Me and thee. Thou, Lord, shalt repay for me. Rightly have we the first fish taken by the hook, caught by the hook, the first that riseth from the sea, the First-begotten from the dead. In His mouth we find two didrachmas, that 190 Our good works God's work in us. Psalm is, four drachmas: in His month we find the four Gospels. By those four drachuias we are free from the claims of this world, by the four Evangelists we remain no longer debtors; for there the debt of all our sins is paid. He then hath repaid for us, thanks to His mercy. He owed nothing: Johni4, He repaid not for Himself: He repaid for us. Behold. 30 31 . He saith, t/te prince of tJiis uorld comet/i, and shall find noihimj in Me. What h, shall find nothing in Me? He shall find no sin in Me : he hath not wherefore he should put Me to death. But that all mag know, He saith, that I do the aill of Mg Father : arise, let us go hence. I suffer not of necessity, but of free-will, paying that I owe not. Thou, Lord, shall repag for me. 17. Lord, Thg mercg is for everlasting. What should Jer. 17, I long for ? not man's day. / Itave not toiled from folloiving Thee, Lord, and the dag of man have L not desired: Thou knouest. Behold, if the holy martyr Crispina had longed for man's day, she would have denied Christ. Longer would she live here, but for everlasting she would not live. She chose rather to live for everlasting, than for a little longer to live in this world. Finally, Lord, Thg mercy is for everlasting : not for a time only do I desire to be freed. Thg mercy is for everlasting, wherewith Thou hast freed the martyrs, and so hast quickly taken them from this life. Lord, Thy mercy is for everlasting. 18. Despise not Thou the tvorks of Thine own hands. I say not. Lord, ' despise not the works of my hands :' of mine own works I boast not. / sought, indeed, the Lord with my hands in the night season before Him, and have not been deceived; but yet I praise not the works of mine own hands; 1 fear lest, when Thou shalt look into them, Thou find more sins in them than deserts. This only I ask, this I say, this I long to obtain, Despise not Thou the works of Thine own hands. Behold in me Thy Work, not mine : for mine if Thou seest, Thou conderanest; Thine, if Thou seest, Thou crownest. For whatever good works there be of mine, from Thee are they to me ; and so they are more Eph. 2,^T]^e than mine. For 1 hear from Thine Apostle, By ~ ' grace are ye saved tl'rough faith, and that not of gourselves, it is the gift rf God ; not of works, lest any man should The Head and the Body 07ie Christ. 191 boast : for ne are His workmnnsliip^ created in Christ Jesus Veh. unto good works. Therefore whether in regard that we are ^— men, or in regard that we have been changed and justified from our iniquity, Lord, despise not Thou the works of Thiue own hands. PSALM CXXXIX. Lat. CXXXVIII Ser7non to the People. 1. We had prepared us a short Psahn, and had desired tlie reader to chant it; but he, through confusion at the time, as it seems, has substituted another for it. We have chosen to follow the will of God in the reader's mistake, rather than our own will by keeping our purpose. If then through its length we shall detain you somewhat longer than usual, impute it not to us, but believe that God hath willed that we should labour not without fruit. For neither in vain did we receive as our penalty for the first sin, that in the siceat of our face we should eat bread: only take Gen. 3, heed that it be bread. But bread it is, if it be Christ. I am,^^' saith He, the licing Bread that came down from Heaven. John Q, Whom we have manifested in the Gospel, Him let us seek^^' in the Prophets also. They see Him not there on whose hearts the veil still remains, whereof ye heard, beloved, yes- 2 Cor. 3, terday. But forasmuch as for us the evening sacrifice of the Lord's Cross hath rent the veil, so that the secrets of the Temple now lie open, so long as Christ is preached to us, though it be with labour and sweat, yet have we bread given us to eat. 2. But our Lord Jesus Christ speaketh in the Prophets, sometimes in the character of our Head, that is, Christ Himself, our Saviour, sitting at the right hand of the Father: but He also was for us born of a Virgin, and suffered, as ye know, under Pontius Pilate ; by the shedding of His innocent blood, which is our price, He hath redeemed us guilty from the captivity wherein we were held by the devil, for- giving us our trespasses, and with His Blood, which is our price, blotting out the handwriting whereby we were held debtors. He is the Ruler and Spouse and Redeemer of the 192 The Church formed from Christ, as Eve from Adam. Psalm Church, He our Head. And verily if He be a Head, He ^^^^Eihath a Body. But His Body is the Holy Church, which is 1 Cor. also His bride ; to whom the Apostle saith. Ye are the Body ' '■ of Clirifit, and members in pariiciilar. Whole Christ there- fore is Head and Body, like an entire man : for the woman was both made of man and belongeth to man ; and it was Gen. 2, said of the first marriage, they tivahr shall he one fie sh. ^** But this the Apostle explains as a mystery, that it was not said without meaning of those two persons, but because in them was already prefigured Christ and His Church. For thus tlie Apostle expoundeth it: they tumin, saith he, shall he one Jlesh: this is a great mystery, hut I speak concern- ing Christ and the Church. He calls moreover Adam Rom. 5, himself the figure of Him that was to come: who is, saith he, the figure of Him that nas to come. If then Adam be the figure of Him that was to come, just as Eve was made from the side of Adam as he slept, so from the Side of the Lord, as He slept^ that is, as He was dying in His Passion, and was pierced on the Cross by the spear, flowed forth the Sacraments, whereby the Church was to be formed. For of that same coming Passion of His He speaketh in another Ps. 3, 6. Psalm, / laid me down, and slept, and rose up again, for the Lord shall sustain Me. The sleep then raeaneth the Passion. Eve was formed from the side of one sleeping, the Chinch from the side of One suffering. Our Lord Jesus Christ then speaketh in the Prophets, sometimes in His own Name, sometimes in ours, because He maketh Himself one with us ; as it is said, they tuain shall be one fiesh. Wherefore also the Lord saith in the Gospel, speak- ing of marriage, therefore tlietj are no more twain, but one fiesh. One flesh, because of our mortality He took flesh ; not one divinity, for He is the Creator, we the creature. Whatsoever then our Lord speaketh in the person of the Flesh He took upon Him, belongeth both to that Head which hath already ascended into heaven, and to those members which still toil in their earthly wandering; for which toiling members, when Saul was persecuting them. Acts 9, He cried from heaven, Saul, Saul, why perseculest thou ■*■ Me? Let us hear then our Lord Jesus Christ speaking in prophecy. For the Psalms were sung long before the Lord God both Father and Lord of Christ. 193 was born of Mary, yet not before He was Lord ; for from Ver. everlasting He was the Creator of all things, but in lime He '- — was born of His creature. Let us believe that Godhead, and, so far as we can, understand Him to be equal to the Father. But that Godliead equal to the Father, was made partaker of our mortal nature, not of His on'n store, but of ours ; that we too might be made partakers of His Divine Nature, not of our store, but of His. 3. Lord, Thou hast tried me, and known me. Lei the ver. i. Lord Jesus Christ Himself say this ; let Him too say, ' Lord,' to the Father. For His Father is not His Lord, save because He hath deigned to be born according to the flesh. He is Father of the God, Lord of the Man. Wouldest thou know to whom He is Father? To the coequal Son. The Apostle saith, Who, being in the form Phil. 2, of God, thought it not robbery to be equal with God. To ' '" this Form God is Father, the Form equal to Himself, the only-begotten Son, begotten of His Substance. But for- asmuch as for our sakes, that we might be re-made, and made partakers of His Divine Nature, being renewed unto life eternal. He was made partaker of our niorlal nature, what saith the Apostle of Him, after that he had said. Who, being in the form of God, thought it not robbery to he equal with God? He saith, yet He emptied Himself, and took upon Him the form of a servant, and icas made in the likeness of men, and was found in fashio7i as a man. He was in the Form of God, equal to the Father ; He took upon Him the form of a servant, so as therein to be less than the Father, Whence He saith both in the Gospel ; both, / and the Father are one; and. For my Father 2s:johnio, greater than 1:1 and the Father are one, according to the^j'- Form of God ; Tlie Father is greater than 1, according to 28. ihe form of a servant. Therefore since He is both Father and Lord, Father of the Form of God, Lord of the form of a servant, let Him then say, and let not us wonder or be offended that the only-begotlen Son of God saith it. Lord, Thou hast proved me; and knonn me. Thou hast pi'oved me, and knoum me; not because He did not know before, but because He made Him known to others ; Thou hast proved me, he saith, and knotvn me. VOL, VI. o 194 ^ Down-aitting,'' Confesdon : ' ujj-risijig,' Justification. Psalm 4. Thou husL kuown My down-silluig and Mine np-rising. cxxaix. ^2iat here is down-sitting, what up-rising? He who sitleth, huinbleth himself. The Lord then sat in His Passion, up-rose in His Resurrection. Thou, he saith, hast known this; that is, Thou hast willed, Thou hast approved; ac- cording to Thy will was it done. But if thou choosest to lake the words of the Head in the person of the Body, let us too say, Tliou hast /cnown my down-sitting and mine up-rising. For man sitteth when he humbkth himself in penitence, he riseth up when his sins are forgiven, and he is lifted up to the hope of everlasting life. Wherefore it Ps. 127 is said also in another Psalm, Rise up after ye hare sat •^- down, ye that eat lite bread of sorrow. Penitents eat the bread of sorrow; as they sing in another Psalm, saying, Ps. 42, Mil tears have been my meat day and. night. What then 3 ' • • meaneth. Rise up after ye hace sat down ? Lift not up yourselves, unless ye have first been humbled. For many wish to rise before they have sat down, they wish to appear righteous, before they have confessed that they are sinners. If then thou take the verse in the person of our Head, under- stand thus, Thou hast known My down-sitting, and Mine up-rising, that is, My Passion and My Resurrection : if in the person of the Body, Thou hast known my down-sitting and mine up-rising, before Thine eyes I have confessed my sins, and by Thy grace 1 have been justified, ver. 1.2. 5. TIiou hast understood my thoughts from afar; Thou hast tracked out my path and my limit ; and all my ways TJtou hast seen beforehand. What is, from afar ? While I am yet in my pilgrimage, before I reach that, my true country. Thou hast known my thoughts. Consider the Lukei5, younger son in the parable, for he too was made the Body )i.&c. ^^ Christ, the Church which came in, from the Gentiles. This younger son then had gone into a far country ; for a certain father had two sons ; the elder had not gone far away, but wrought in his fields, and signifieth the saints under the Law, who did the works and precepts of the Law. But the rest of the human race, which had turned aside to worship idols, had wandered into a far country. What maketh thee so far from Him Who made thee, as the false god which thou hast made for thyself.' The younger son The Prodigal Son explained. 195 then weut into a far country, taking with hiiu his substance, Veu ... . 23 and, as we learn in the Gospel, wasted it, living prodigally -^ — with harlots ; and being in want, he joined himself to a certain great man of that country, who appointed him to feed his swine; and he would fain have filled himself with the husks they eat, and could not. After his toil and suffering and tribulation and want, he thought on his father, and desired to return, and said, / will arise, and go to nii/ father. I ivill arise, said he, for before he had sat. Here then thou mayest recognise him saying, Thou hast knouti my down-sitting and mine vp-rising. 1 sat, in want; I arose, in longing for Thy Bread. Thou hast understood my thoughts from afar. For far indeed had I gone; but where is not He whom I had left .'' Thou hast understood my thoughts from afar. Wherefore the Lord saith in the Gospel, that his father met him as he was coming. Truly; for he had understood his thoughts from afar. My path. and my limit Thou hast tracked out. My path, he saith ; what, but a bad path, the path he had walked to leave his Father, as though he could be hid from His eyes when He would punish ? nay more, as though he would have been crushed in that want, or been set to feed swine, save that his Father willed to scourge him afar, that He might receive him again near. So then., like a runaway slave that is caught, when the lawful vengeance of God was following him, that vengeance that punisheth our affections, whithersoever we go, and how far soever we have gone, like a runaway slave, I say, that is caught, he saith. Thou hast tracked out my path and my limit. What is, tny path? that by which I have gone. What is, my limit? that whereunto 1 have reached. Thou hast tracked out my path and my limit. That limit of mine, far distant as it was, was not far from Thine eyes. Far had I gone, and yet Thou wast there. Thou hast tracked out my path and my limit. 6. And all my ways Thou hast seen beforehand. He said not, hast seen, but, hast seen beforehand. Before I went by them,, before I walked in them, Thou didst see them beforehand ; and Thou didst permit me in toil to go my own ways, that, if I desired not to toil, I miglit return into Thy ways. For there is no deceit in my tongue. Whatver. 3. o 2 41 1 96 We must return from sin to God. Psalm meant he by this? Lo, I confess to Thee, I have walked — - — ^m mine own way, 1 am become far from Thee, I have departed from Thee, with Whom it was well with me, and to my good it was ill with me without Thee. For, had it been well with me without Thee, perchance 1 had been unwilling to return to Thee. So he, confessing his sins, saying that the Body of Christ was justified, not in itself, but by His grace, said. There is no deceit in my tongue. ver. 4. 7. Beliold Thou, Lord, hast known all my last doings, and the ancient ones. Thou ha.st known my latest doings, when T fed swine; Thou hast known my ancient doings, when I asked of Thee my portion of goods. Ancient doings were the beginnings to me of latest ills : ancient sin, when we fell; latest punishment, when we came into this toilsome and dangerous mortality. And would that this may be latest to us ; it will be, if now we will to return. For there is another latest for certain wicked ones, to whom it shall be Mat.25, said, Go ye into everlasting fire, prepared for the devil and his angels. And we, brethren, have heretofore abandoned God, let it be toil enough to us to have come into this mortality. Remember we our Father's Bread; recollect we the bliss of our Father's Home ; delight we not in the husks of swine, the doctrines of devils. Behold Thou, Lord, hast known all my latest doings, and the ancient ones ; the latest, whereunto I have come ; the ancient, wherein I offended «er. 5. Thee. Thou hast fashioned me, and hast laid Thine hand upon me. Fashioned me, where ? In this mortality ; now, to the toils whereunto we all are born. For none is born, but God has fashioned him in his mother's womb; nor is there any creature, whereof God is not the Fashioner. But Thou hast fashioned me in this toil, and laid Thine hand upon me. Thine avenging hand, putting down the proud. For thus healthfully hath He cast down the proud, that He may lift him up humble. Thou hast fashioned me, and laid Thine hand upon me. ver. G. 8. Thy skill hath displayed itself nonderfully in me : it hath waxed mighty : I shall not be able to attain unto it. Listen now and hear somewhat, which is obscure indeed, yet bringeth no small pleasure in the understanding thereof. Moses, the holy servant of God, with whom God spake by a cloud, — God speaks through human means. 197 for, speaking after human fashion, He must needs speak to Ver. His servant through some work of His hands which He — — — assumed, that is, not by His own substance, but by some bodily work of His hands which He assumed, that through it those words might be spoken, and sound in human and mortal ears; for thus did God speak then, not as He speaketh in His own substance. For how doth He speak in His own substance ? The Word of God is God's speech : and the Word of God is Christ: that Word soundeth not and then passeth away, but ever unchangeably reraaineth i)ie Word, hy Whom all things were made. To which Word (for He is also the Wisdom of God) it is said, Thou shall change them, and they shall he changed, but Thou art the same ; and in another place where Scripture is speaking of Wisdom it saith, remaining in herself she maketh all tilings new; that abiding Wisdom then, if we may even say abiding ; (but it is such because He changeth not, not because He moveth not;) and that ever continueth in the same way, never varying in place or time, in no place otherwise than in any other place ; at no time otherwise than in all other time; He is the Speech of God. But the speech which was addressed to Moses, being addressed to man, was by syllables, by passing sounds; and they would not be, had not God assumed one of the works of His hand, such as might utter such discourse and words — holy Moses, I say, knew that that speech of God was uttered by means of certain corporeal works of God's hand which He assumed, and he longed and desired to see the true appearance of God, and said to God, Who was convers- ing with him, If now I have found grace in Thy sight, shew ex. 33, me Thyself. When this he desired vehemently, and would '^• extort from God in that sort of friendly familiarity, if w<3 may so speak, wherewith God deigned to treat him, that he might see His Glory and His Face, in such wise as we can speak of God's Face, He said unto him. Thou canst not ibid. 20. see My Face ; for no one hath seen My Face, and Hoed ; but 1 will place thee in a clift of the rock, and will pass by, and will set My hand upon thee ; and when I have passed by, thou shalt see My back parts. And from these words there ariseth another enigma, that is, an obscure figure of the 198 Moses a type of the Jewish People. Psalm truth. When I have passed by, saith God, thou shall see — ' My back parts; as though He hath on one side His face, on another His back. Far be it from us to have any such thoughts of that Majesty ! For vvlioso hath such thoughts of God, what advantageth it him that the temples are closed ? He is building an idol in his own heart. In these words then are mighty mysteries. The Lord sjjake, as I said, by one of the works of His hand, what He would say to His servant. Thereby was meant the Person of our Lord and Phil. 2. Savioiu- Jesus Christ Himself; Who according to the form of God indeed, wherein He is equal to the Father, is equally with the Father invisible to eye of man. For if human wisdom cannot be seen with the eye, can the Virtue and Wisdom of God be seen by eye of flesh ? But forasmuch as the Lord was about to take flesh in due time, so as to appear even to fleshly eyes, that healthfully He might cure the soul within, since thus it was needful that He should appear, foretelling this. He saith to Moses in a figure. Thou canst not see My Face, but t/iou shall see My back pai'ls, when I have passed by thee^ But that thou mayest not see My Face, My Hand shall be upon thee. What was 'to pass bi/ to the Lord, save what the Evangelist saith, But when the hour was come, that Jesus should pass from this world to the Father? For ' Pascha' signifieth passing over; for what in Hebrew is expressed by the word ' Pascha,' in 1 cross- Latin is interpreted 'transitus^' What is, Thou shall not '"*^ see My Face, but thou shall see My back parts ? Whom did Moses personify when it was said to him, Thoii shall not see My Face, but thou shall see My back parts, and that when I have passed by : but that 'thou mayest not see My Face, I uill lay My Hand upon thee. By His Face He meant His former estate, and in a manner by His back parts. His passing from this world by His Passion. He appeared to the Jews, they knew Him not. Them Moses pei'sonified when it was said to him, Thou canst not see My Face. But whence was it that they saw not the Lord in the flesh t Because the Hand was heavy on them. For of Is. 6, 10. them had Esaias said, Make the heart of this people fat, and their eyes heavy. And they say in another Psalm, Ps.32,4. Thy Hand is heavy upon me. So that they might not then They knew not our Lord till after His death. 199 perceive the divinity of Christ, {for had they known it, they Vfr. would not have crucified the Lord, of glory, and if the Lord — ^^ — had not been crucified, His Blood would not have redeemed 2, 8. ' the world,) what did the Lord, but what the Apostle called the depth of the riches of the wisdom and the knoicledye of God; where he crieth out, O the depth of the riches of the Rom.i 1, wisdom and the knowledge of God ! how unsearchable are His ""■ ^' judgments, and His ways past finding out! For tvJio hath known tJie mind of the Lord, or who hath been His coun- sellor? or icho hath first given to Him, and it shall be recompensed to him again ?* For of Him, and tJirough Him, and to Him, are all things : to Whom be glory for ever and ever. This the Apostle saith, because above he had said, Blindness in part is happened to Israel, that the fulness lb. 25, of the Gentiles might come in, and so all Israel might be'^ ' saved. The Jews then were blinded in part, as their pride deserved, because they called themselves righteous ; and, being blinded, they crucified the Lord. He laid His Hand upon them that they might not see Him, while He passed by, that is, from this world to the Father. Let us see whether after He had passed by, they saw His back parts. The Lord rose again, appeared to His disciples, and to all who had up to this time believed on Him ; not to those by whom He was crucified, because upon them He had laid His Hand while He passed by. Then He ascended into heaven, after He had tarried forty days with His disciples. And when the day of Pentecost was fully come, He sent unto them His Holy Spirit. They, filled with the Holy Spirit, began to speak in all men's tongues, who had been born in one, and had learnt one alone. Thousands of those who had crucified the Lord were amazed and astonished at so great a miracle ; pricked to the heart at so great a miracle, they sought counsel of the Apostles, what they should do, when Christ was preached to them, wondering whence it came that unlearned men spake in every tongue. When then the Apostle Peter preached to them Christ, Whom they had despised on the Cross, Whom as a mortal man they had mocked. Whom they insulted because He came not down from the Cross, whereas surely it was a much greater thing to rise from the dead, as He did, than to come down 200 Sin keeps from knowing God. Psalm from the Cross ; — when then he preached to them Christ, "^^^^^' they said, What shall we do ? They who l)ad raged against 37. 38.' the Lord, Whom they saw, now seek counsel how ihey may be saved; and it is said to them, Kepeni, and be baptized every one of you in the Name of Jesus Christ, and your sins shall be forgiven you. Behold, they saw the back parts of Him, Whose face they could not see. For His Hand was upon their eyes, not for ever, but while He passed by. After He had passed. He took away His Hand from their eyes. When the Hand was taken from their eyes, they say to the disciples, What shall we do ? At first they are fierce, afterwards loving; at first angry, afterwards fearful; at first hard, then pleasant ; at first blind, then enlightened. 9. 1 think that we may also recognise in this Psalm the same kind of words of the Gentiles, remembering their Rom.i I, unbelief. For God hath concluded all in unbelief, that He niiglit have mercy on all. Thou hast fashioned me, and laid Thine Hand upon me. Thy knowledge is made won- derful from me; it hath itaxed mighty, I shall not be able to attain unio it. Thou hast, as it were, laid Thine Hand upon me : Thou hast been made wonderful unlo me, 1 comprehend Thee not, with Whom I was. How easy to me was the Lukeio, countenance of my Father, when I said, Give me the portion ^f yoods tJiat falleth to me. Behold now that I have gone into a far country, and am crushed with hun<^er, difficult is it to me, and toil is before my eyes ; I cannot perceive what I have abandoned. For Thy knowledge, sailh he, is made wonderful from me. From my sin came it to pass, that it was made wonderful to me, and was incomprehensible to me. For easy was it to me to contemplate Thee, when I had not through pride left Thee. Thy knowledge is made wonderful from me ; it hath waxed mighty ; I shall not be able to attain unto it, that is, from myself. I shall not be able to attain to it from myself. When then 1 shall be able, not, save of Thee, shall I be able. 10. Behold thou findest that the runaway in a far country cannot escape His eyes, from Whom he fleeth. And whither ver. 7. can he go now, whose limit is tracked out ? Behold, what "Wii,cl.],saith he.'' Whither shall I go from Thy Spirit? for the ^' Spirit of the Lord Jill eth the earth. Who can in the world We cannot Jlee from God, 201 flee from that Spirit, with Whom the world is filled ? Vta. 8 9 WJiither shall I go from Thy Spirit^ and whither shall / — '—-^ Jlee from Thy Face ? He seeketh a place whither to flee from the wrath of God. What place will shelter God's run- away ? Men who shelter runaways, ask them from whom they have fled ; and when they find any one a slave of some master less powerful than themselves, him they shelter as it were without any fear, saying in their hearts, ' he haih not a master by whom he can be tracked out.' But when they are told of a powerful master, they either shelter not, or they shelter with great fear, because even a powerful man can be deceived. Where is God not ? Who can deceive God.? Whom doth not God see? From whom doth not God demand His runaway ? Whither then shall that run- away go from the Face of God } He turneth him hither and thither, as though seeking a spot to flee to. 11. If I go wp, saith he, to heaven, Thou art there : if /ver. 8. go doicn to hell. Thou art present. At length, miserable runaway, thou hast learnt, that by no means canst thou make thyself far from Him, from Whom thou hast wished to remove far away. Behold, He is every where; thou, whither wilt thou go? He hath found counsel, and that inspired by Him, Who now deigncth to recall him. If I go up to heaven, Thou art there : if I go down to hell. Thou art present. If I lift myself up, I find Thee pressing me down ; if 1 hide myself, I find Thee seeking me, and not only seeking me, but also tracking me out. For if I pride myself on my righteousness. Thou art there, Whose is true righte- ousness. If by sinning I go down to the depths of wicked- nesses, and spurn to confess, saying, ' Who seeth me,' for in Ps. 6, 5. hell u-Jio shall confess to Thee? there also Thou art present, to punish. Whither then shall I go that 1 may flee from Thy presence, that is, not find Thee angry ? 12. This plan he found : So will I flee, saith he, from Thy Face, so will I flee from Thy Spirit ; from Thy avenging Spirit, Thy avenging Face thus will I flee. How.? //• /ver. 9. take again my wings right forward, and abide in the utmost parts of the sea. So can I flee from Thy Face. If he will flee to the utmost part of the sea from the Face of God, will not He from Whom he fleelh be there. He of 202 sat'e to God. PsAi.M Whom he said, //" / go down 1o liell, TJwh art present ? cxxxix. gty^j-jge^ if He be not in the utmost parts of the sea, Who not even in liel] is absent. But I know, saith he, how 1 may flee from Thy wrath. I must take again my wings, not an erring course but riglit forward, that I neither be lifted up to proud presumption, nor be sunk down to aban- doned despair. What wings will he take again, save the Mat.22,two pinions, the two precepts of love, on wJiich iioo com- ^^^- mandments Jiang all the Law and the Propliets? These wings, saitli he, these pinions, if I thus take again to me, and abide in the ntmosl parts of the sea, I can flee from Thy Face to Thy Face; from Thy Face in anger, to Thy Face appeased. For what ai'e the utmost parts of the sea, but the end of the world ? Thither let us now flee in hope and longing, with the wings of twofold love ; let us have no rest, save in the utmost parts of the sea. For if elsewhere we wish for rest, we shall be hurled headlong into the sea. Let us fly even to the ends of the sea, let us bear ourselves aloft on the wings of twofold love ; meanwhile let us flee to God in hope, and in faithful hope let us meditate on that end of the sea. 13. Now listen who may bring us thither. The verj' same One whose face in wrath we wish to flee from. For what followeth ? If I go down into hell, Thou art present : if I take again my icings right forward, and abide in the utmost parts of the sea, even thither shall Thy hand conduct me, and Tluj right hand lead me. This let us meditate on, beloved brethren, let this be our hope, this our consolation. Let us take again through love the wings we lost through lust. For lust was the lime of our wings, it dashed us down from the freedom of our sky, that is, the free breezes of the Spirit of God. Thence dashed down we lost our wings, and were, so to speak, imprisoned in the power of the fowler ; thence He redeemed us with His Blood, Whom we fled from to be caught. He maketh us wings of His command- ments ; we raise them aloft now free from lime. Let us not love the sea, but fly to the utmost parts of the sea. Let none be afraid, yet let none presume on his wings ; for, winged though we be, unless Fie conduct us, we are thrown headlong into the depths of the sea, worn out and tired. Christ makes 0U7' darlcness light. 203 pvesuniing as it were on our own strength. Needs then must Ver. we have wings, and needs must He conduct us, for He is our -^— Helper. We have free-will; but even with that free-will what can we do, unless He help usAVhocoramandeth us. For thither s/iaU Thij Hand conduct we, and Thif right Hand guide me. 14. And considering the length of the way, what said he to himself.? And I said, Peradvenlure the darkness shall overwhelm me. Lo, now 1 have believed in Christ, now am I wafted aloft on the wings of twofold love, and the ini- quity of this world aboundcth, and because iniquity abound- ^^'^^•^^^ elh, the love of many ivaxeth cold. In this life amid so many offences, so many sins, so many troubles of daily temptations, daily evil suggestions, what do I? saith he. How shall I come to the utmost parts of the sea? He.addeth, lie thai shall endure unto the end, the same shall be saved, ib. 13. Regarding the length of the way, I said to myself, Per- advenlure the darkness shall overithelm me. And the night was light in my delight. The night was made to me light, because in the night I despaired of being able to cross so great a sea, to surmount so long a journey, to reach the utmost parts by perseveriijg to the end. Thanks to Him Who sought me when a runaway, who smote my back with strokes of the scourge, who by calling me re-called me from destruction, who made my night light. For it is night so long as we are passing through this life. How was the night made light ? Because Christ came down into the night. Christ took flesh in this world, and eulightened for US the night. For the woman in the parable when she had Lukeis, lost a drachma, lighted a candle. The wisdom of God had lost a drachma. What is a drachma .'' A piece of money whereon was the image of our king. For man was made in the image of God, and had perished. Aud what did the wise woman ? She lighted a lamp. A lamp is made of clay, yet has light, whereby the drachma may be found. The lamp of wisdom then, the Flesh of Christ, is made of clay, yet shines with His Word, finds the lost. Ayid night was made light in my delight. Night was made delight to me. Our delight is Christ. See how now we delight in Him. Those shouts of yours, that joy of yours, whence are they from our delight? and whence is that dehght, save that our 204 IVe must confess our sins, not defend them. Psalm night is enlightened, save that unto us Christ the Lord is ' preached ? For He sought you before ye sought Him, and found you before ye found Him. And nujht was made light in my delight. ver. 12. 1.5. For darkness shall not he darkened by Thee. Do not thou then darken thy darkness ; God darkeneth it not, but enhghteneth it yet more; for to Him is said in another Ps. 18, Psah"n, Thou, Lord, shall light my candle: my God shall enlighten my darkness. But who are they who darken their darkness, which God darkeneth not ? Evil men, perverse men; when they sin, verily they are darkness; when they confess not their sins which they have committed, but go on to defend them, they darken their darkness. Wherefore now if thou hast sinned, thou art in darkness, but by con- fessing thy darkness thou shalt obtain lo have thy darkness lightened ; by defending thy darkness, ihou shalt darken thy darkness. And where wilt thou escape from double darkness, who wast in difficulty in single darkness? In what sense then doth the Lord not darken our darkness? Be- cause he suffereth us not to have our sins unpunished, he scourgeth us in these toils, and disciplineth us. Know, my brethren, that all this misery of mankind in which the world groaueth, is medicinal pain, not penal sentence. \e see that every where is pain, every where fear, every where need, every where toils. Avarice increaseth, but amid evils. If for this purpose God here disciplineth us with such scourges, that our darkness may not he darkened, let us acknowledge that we are under the punishment of the scourge, and let us bless God, Who mingleth bitternesses with the sweetness of this earthly life, lest, blinded by the enjoyment of temporal delights, we long not for everlasting delights, nor be willing that the sea come to end, or our- selves to dwell in the uttermost parts of the sea. Let then the waves of the sea rage : the more the waves of the sea rage, the more does the dove soar with her wings. God then darkeneth not our darkness, because He mingleth scourges with our sins, and bitternesses with our evil delights. Let us not darken our darkness by defending our sins, and the night shall he light in our delight. For darkness shall not be darkened by Thee. And he indifferent to things of this world. 205 16. And night shall he lightened as the day. Night, as Ver. the dag. Dag to us is worldly prosperity, night adversity ' — in this world : but, if we learn that it is by the desert of our sins that we suffer adversities, and our Father's scourges are sweet to us, that the Judge's sentence may not be bitter to us, so shall we find the darkness of this night to be, as it were, the light of this night. If it is night, how is there light there? It is night, because here mankind wander; it is night because not yet have we reached the true day, the day not straitened by yesterday and to-morrow, the day everlasting, without rising, without setting. Here then it is night, but this night has a sort of light and darkness of its own. Why it is altogether night, we have said ; but what is the light of this night ? Prosperity and happiness of this world, temporal joy, temporal honour, are, as it were, the light of this night. But adversity, and the bitterness of tribulations and lowness of station, these are, as it were, the darkness of this night. In this night, in this mortal condition of human life, men have darkness; their light prosperity, adversity their darkness. But when Christ our Lord has come, and has dwelt in the soul by faith, and promised other light, and inspired and given patience, and warned a man not to delight in prosperity or to be crushed by adversity, the man, bein^ faithful, begins to treat this world with indifference; not to be lilted up when prosperity befalls him, nor crushed when adversity, but in all things to praise God, not only when he aboundeth, but also when he loselh ; not only when he is in health, but also when he is sick; so that in his mouth that strain is true, / will hless the Lord at all times. His praise shall PsM,]. he ever in mg mouth. If then ever, both when this night is bright, and when it is dark ; when prosperity smiles upon thee, and when adversity is sad; if ever His praise be in thy mouth, then shall it also be to thee according to what is next said. As is His darkness, so is also His light. His darkness overwhelms me not, because His light lifts me not up. 17. Behold, thou hast its light in Job : he had abundance of every thing. First is described the light of his night, in his riches. In proportion to the greatness of the goods, and 206 The example of Job. Psalm the store he possessed iu abundance, was the light of his ^^^^i^l^ night. The enemy thought thai such an one as he worshipped God only because He had given him all these things, and asked that they might be taken from him. Then his night became darkness, which before had light. Still he knew that, whether it were darkness or light, it was night, wherein he was wandering in a far country, away from his God, and he had his God Himself as an inward Light, and that inner Light made him indifferent, whether it were darkness iu this night, or light. And as in the light of this night, that is, in the midst of abundance, he worshipped God, when all was taken from him, when his night was made darkness. Job!, 21. what said he? The Lord gave^ and the Lord hath taken aicay ; as it hath pleased the Lord, so hath it happened; blessed be the Name of the Lord. I am, so to speak, in the night of this life : my Lord dwelleth in my heart, He enlightened that night for me with certain comforts, when He gave me abundance of temporal goods ; now He hath withdrawn that temporal light, and the night is, as it were, darkened. But since, as is His darkness, so is His light also; the Lord gave, the Lord hath taken anay ; as it pleased the Lord, so hath it happened ; blessed be tlie Name of the Lord. I am not sad in this night, for as is His darkness, so 1 Cor. 7, is also His light ; both pass away ; so that they which rejoice are as though they rejoiced not, and they that weep as though they wept not ; for, as is His darkness, so is also His light. ver. 12. 18. For Thou, O Lord, hast possessed my reins. Not without reason, as is His darkness, so is also His light. The Possessor is within ; He occupieth not only the heart, but also the reins ; not only the thouglits, but also the delights : He then possesseth that whence I should feel delight at any light in this world: He occupieth my reins: I know not delight, save from the inward light of His Wisdom. What then ? Dost thou not delight that thy affairs are very prosperous, times fortunate to thee ? dost thou not delight in honour, in riches, in thy family ? ' I do not,' saith he. Wherefore.'* Because as is His darkness, so is also His light. Whence hast thou this indifference, that as is His darkness to thee, so is also His light ? Whence .'' We are renewed hy God's indwelling. 207 Because Thou hast possessed my reins, O Lord ; Thou hast Vfr. taken me up from my mother''s womb. While 1 was in iny - — ^— motlier's womb, I did not regard with indifference the dark- ness of that night and the liglit of that night. For my mother's icomb is the custom of my city. What city is that? That which first gave us birth in ca])tivity. We know that Babylon, whereof we spoke yesterday, from whence all go forth who believe in and sigh for the true light, the heavenly Jerusalem. Therefore have 1 said, From my mother's woinb was I taken up by the -Lord, thence are the darkness and light of this night become indifferent to me. But lie that is in the womb of that mother, Babylon, joys in the prosperity of this world, is crushed by tlie adversity of this world, knows not to rejoice, unless some temporal prosperity befall him; knows not to be saddened, unless some temporal adversity befall him. Now come forth from the womb of Babylon, begin to sing a song to the Lord ; come forth and be born : God shall take thee up from thy mother's womb. What God? That God of the Apostle Paul, who said, But tvlien it pleased God, Who separated me from my mother''s womb, to reveal His Son in me. For who was his mother? The Synagogue. And what had he learnt there, save what the Jews themselves, the people itself, had and had learnt ? The name of God's praise had remained in them, but there were not found in them deeds : there v,^ere in them the words of God, as leaves on a tree: the fruit was no where. Such a fig-tree, as ye know, the Lord when HeMat.2i, found, withered away with a curse, for He found thereon leaves, but fruit He did not find. Some tree He was speak- ing of in a figure to us. For the time of Jigs was not yet: ^|ark what all men knew, did the Maker of earth and sky not know ? He therefore, Who separated Paul from his mother's womb, hath also separated us from our mother's womb. And who is our mother ? Babylon. Being then taken up from that womb, let us now begin to entertain other hopes. He hath promised, brethren, that wherein ye may rejoice: now bring forth fruit, being set in other hopes. Now know no ill, save to offend God, and so not to be brought to those things which He promiseth. What of the goods of this world, and the ills of this world ? Let us regard them with 208 And therefore should despise the ivorld, yet be humhle. Psalm indifference ; for now, having been taken up from the womb ^ — ' of that our mother, we look on them with indifference, and say, As is His darkness, so is also His light. Neither doth earthly prosperity make us happy, nor earthly adversity wretched. We must maintain righteousness, love faith, hope in God, love God, love our neighbours also. After these toils we shall have unfailing light, day without setting. Fleeting is all the light and darkness of this night. For Thou, Lord, hast possessed my reins: Thou hast taken me up from my mother''s womh. 19. / uill confess to Thee, O Lord, for terribly hast Thou been made wonderful. Terribly hast Thou been made iron- derful : in the very fact that we wonder at Thee, Thou art terrible, we rejoice with trembling. For we fear lest, being puffed up with pride at Thy gifts, we be punished by the loss of what we have gained by humility. / will confess to Thee, O Lord, for terribly hast Thou been made wonderful : icondrous are Thy works, and my soul kno/ceth it right well. Now my soul knowelh it right well, because Thou hast taken me up from my mother^s uomb ; but aforetime Thy know- ledge was made wonderful from me, it had wawed great, nor could I attain unto it. From me then it had iva.ved great, nor could I attain unto it. Whence doth my soul now know right well, save because the night is light in my delight ? save because Thy grace hath come unto me, and enlightened my darkness? save because Thou hast possessed my reins ? save because Tuou hast taken me up from my mother's womb ? ver. 15. 20. My bone is not hid from Thee, which Thou hast made in secret. His hone, he saith. What the people call 'ossum,' • Gr. is in Latin called ' os,' This is the word in the Greek'. For we might think the word 'os' is here the one which makes in the plural ' ora,' not ' os' short, which makes ' ossa.' He saith then, my boiie is not hid front Thee, which Thou hast made in secret. I have a certain bone in secret (ossum). For this word let us prefer to use ; better is it that scholars find fault with us, than that the ])eople understand us not. 'There is then,' saith he, 'a certain bone of mine, within, hidden; Thou hast made within a bone for me in secret, yet is it not hidden from Thee. In secret hast Thou made it. ocrrovv. The hidden strength of Christ'a Diemhers. 209 but hast Thou therefore hidden it from Thyself? This my Ver. bone made by Thee in secret men see not, men know not : — ^ — Thou knowest. Who hast made. What hone then meaneth he, brethren ? Let us seek it, it is in secret. But because as Christians we are speaking in the Name of the Lord to Christians, now we find what bone is of this kind. It is a sort of inward strength ; for strength and fortitude are understood to be in the bones. There is then a sort of inward strength of the soul, wherein it is not broken. What- ever tortures, whatever tribulations, whatever adversities rage around, that which God hath made strong in secret in us, cannot be broken, yieldeth not. For by God is made a certain strength of patience, of which is said in another' Psalm, But my son I shall he suhjected to Gnd,Vs.62,5. for of Him is my patience. Observe too the Apostle Paul, how he hath within him this kind of strength. As sorroiv-'i Cov.6, ful, saith he, yet alway rejoicing. Whence, as sorroufnl ? From insults, reproaches, persecutions, scourgings, stripes, stonings, inTprisonment, chains. Who would not think them wretched in all these ? Nay, their very persecutors would not so rage against them, did they not think that they were made wretched by their persecutions. For from their own weakness did they guess at them, not having them- selves a bone hidden within ; but they who had, to men without indeed seemed sad, yet within rejoiced to God, from Whom their bone was not hidden, which He Himself had made in secret. And the same Apostle Paul discloselh to us this bone made in secret by God, in these words, ' And^o^-^, ... . 3 not only so, hut ive even glory in trihnlation.'' Is it too small a thing that thou art not sad, but dost thou glory also } Let it suffice thee not to be sad. Too small a thing it is, saith he, to Christians ; such a bone hath He made for me in secret, that it is too small a thing forme not to be crushed, if I glory not also. Wherein dost thou glory .? In trihu- \h. 4,5. lations, knowing that trihidation n-orketh patience See how that strength is fashioned within in his heart: knouing that tribulation uorketh patience ; and patience, experience ; and experience, hope; and hope maketh not ashamed ; because the lore of God is shed abroad in onr hearts by the Holy Ghost Which is giren nnto us. So is fashioned and VOL. VI. P 210 His compassion for their imjierfections. Psalm made strong that hidden bone, that it maketh us even to — — ^ glory in tribulations. But to men we seem wretched, because that which we have within is hidden from them. My bone is not hid from Thee, which Thou hast made in secret, and my substance is in the loiver parts of the earth. Behold, in flesh is my substance, in the loiver parts of the earth is my substance ; yet have I a bone within, which Thou hast fashioned, such as to cause me never to yield to any persecutions of this lower region, where still my substance is. ¥ox what great matter is it, if an Angel be brave ? This is a great matter, if flesh is brave. And whence is flesh brave, whence is an earthen vessel brave, save because in it is made a bone in secret? And my substance is in the lower parts of t/ie earth. 21. What of them who are less strong? For, as I have already brought to your notice, it is Christ that speaketh. But many things are spoken in the person of the Body, hear now somewhat in the person of the Head ; and that, not as though He maketh distinction, so as to i!(itroduce the person now of the Head, now of the Body. For if he make distinction, he in a manner divideth, and so there will not be two in one flesh. But if there be two in one flesh, wonder not if there be two in one voice. When our Lord Jesu^ Christ suffered. His disciples had not yet that inward bone, not yet had their strength of patience been made strong ; and they knew not themselves, knew not their own strength, and Peter dared to promise to share his Lord's Passion even unto death : the sick man knew not himself, but the Physician knew the sick man. What Luke22, was the result? J will go with Thee, saith he, eve)i unto death. Verily I say unto thee, Before the cock crow, thou shall deny Me thrice. The answer of the Physician proved truer than the presumption of the sick man. Of those then he saith, ' My bone is not hidden from Thee, which Thou liasl made in secret,^ in whom is this bone made strong within ; especially the strength of endurance in our Lord and Saviour Jesus Christ, Who when He willed lay down, when He willed rose again; when He willed, slept, when He willed, awoke; (or, / have poioer, saith He, to lay Johiiio, My life down, and I have power to take it aaain. What 18. Yet they must sir he to amend them. '21 1 of thein in whom this strength was not fashioned and esta- Ver. blished? what sailh He of them? See what He saith to '- — God His Father. Thine eyes did see My imperfect one. My imperfect one. My Peter, promising and denying, pre- suming and failing ; yet Thine eyes saw him. For because the Lord Himself turned and looked on him, as it is written in the Gospel, at length after the third denial he remembered what the Lord had foretold to him, and went out and wept bitterly; that weeping was at God's looking upon him, lor. Mine imperfect one, saith He, Thine eyes did see. For he, imperfect, stumbling at his Lord's Passion, without doubt would have perished, but that Thine eyes saw him, and not him only, but all too who were imperfect, till they were strength- ened by Christ's resurrection. For it was made plain to their eyes that that had not perished in their Lord which had died, and so that bone was made for them in secret, so that now they did not even fear to die themselves. Thine eyes did see Mine imperfect one, and in Thy book shall all be u-ritten, ut)t only the perfect, but also the imperfect. Let not the imperfect fear, only let them advance. Nor yet, because I have said, ' let them not fear,"* let them love their imperfection, and remain there, where they are found. Let them advance, as far as in them lieth. Daily let them add, daily let them approach ; yet let them nor fall back from the Body of the Lord : that, compacted in one Body and among these members, they may be counted worthy to have that said of them. Thine eyes did see My imperfect one, and in Thy book shall all be written. •22. By day shall they wa?ider, and none ainony them. The ver. ic. Day was yet on earth, even our Lord Jesus Christ. Whence He said, IValk while ye have the Day. But by day shall JohnU, His imperfect ones wander. They too thought that our ' Lord Jesus Christ was only man, that He had not within Him the hidden Godhead, that He was not secretly God, but that He was that only which was seen: this they too thought. For even Peter himself, (for of him especially we speak, in whom is set forth to us also a pattern that we despair not of our weakness,) even Peter had said to the Lord, when He asked whom men said that He was. Than M^t.ie, 1 fi 1 7 art the Christ, the Son of the living God. And the Lord had said to him, Blessed art thou, Simon Barjona, for p-2 212 The Apostles knew not our Lord while on earth. T?sAi.M Jiefsh and blood hath not revealed it unto lliee, hut My '- Father irhich is in heaven. Wherefore ? Because he has called Him the Son of God. Then, but a little after, in the same place, in the same conversation, the Lord began to speak of His coming Passion. Then did that same Peter, who already had confessed Him to be the Son of God, fear lest He should die like a son of man. He was the Son of God, He was also the Son of man; Son of God, in the Form of God, equal to the Father; Son of man, in the form of a servant, wherein He is inferior to the Father. Doubtless He was destined to come to His Passion in the form of a servant ; why did Peter fear that in the form of a servant the Form of God would perish, and not rather presume that through the Form of God the form of a servant would live Mat. 16, again ? He saith to Him, That be far /rom Thee^ Lord; this shall not be unto Thee. And the Lord, Who had called him blessed in those former words, now saith, Get thee behind me, Satan, for thou savourest not the things tJial he of God, but those that he of men. Before, because he had said, Tliou art the Christ, the Son of tJte living God, it was said to him, Flesh and blood hath not revealed it unto thee, but Mij Father Which is in heaven: therefore art thou a stone, therefore blessed. But now, because not from the Father's t^velation, but from the flesh's weakness he had an- swered, he is called Satan. Tliou savourest not. He says, the things that be of God, but those that be of men. And this was Christ, my brethren ; He had walked among them, He had commanded the winds. He had walked on the waters before their eyes, before their eyes He had raised one who had been four days dead, belbre their eyes He had done all those great miracles, and yet they were amazed at His Passion, as though they had lost Him, on Whom they had in vain trusted. But hg day shall theg wander, and none among'' them. No one whatever; not even he who had said, / tcill go with Thee even unto death. For He had Johni6, said unto them, The hour cometh, that ye shall leave Me 32 alone, and go every one his own way ; and yet I am not alone, because the Fattier is with Me. The Father was with Him, and He with the Father; the Father in Him, and He ^ St. Augustine seems to have understood this very elliptically : none was among them, i. e. who did not do so. Yet afterwards converted the ivorld in His Name. 2 ! 3 in the Father; He and the Father were one; yet feared lliey Ver. when He died. Wherefore, save because in the day Iheij ^' wandered, and there was no one in them. In the daij they shall wander, and none among them. 23. But wliat is, In the day they shall wander ? Shall they perish } Where then is, Thine eyes did see My im- perfect one, and in Thy book shall all he written ? When then did they wander in the day ? When they understood not the Lord set upon earth. And what followeth ? Bat ver.\7. to me Th?/ friends are made very honourable, O God ; those very ones, who wandered in the day, and none was in them, became Thy friends, and were made very honourable to me. That bone was made in them in secret after the resurrection of the Lord, and they suffered for His Name, at whose death they had been amazed. To me Thy friends are made very honourable, O God, mightily strengthened were their chief- tainships. They became Apostles, they became leaders of the Church, they became rams leading their flocks, mightily strengthened tvere their chieftainships. 24. I will number them, and they shall be multiplied \er. is. above the sand. By means of them, who tvandered. in the day, and there was none in them, lo ! there has been born all this great multitude, which now is like the sand innum- erable, save by God. For He said, they shall be multiplied above the sand, and yet He had said, / will number them. The very same who are numbered, shall be multiplied above the sand. For by Him is the sand numbered, by Whom /// Christians to love sinners, but hale their sin. Psalm Jwld of me, becatise of the wicked that forsake Thy laic? -^ — ^"For v.'ho arc Thine enemies, save they who by their life declare how they hate Thy law ? These then when I hated, why do they who receive in vanity their cities., falsely accuse me, as though their sins could be laid to my charge, whom I hated, and at whom I wasted away with zeal for the Matt. 5, Lord's house? Rut where is, Love your enemies? Is it because He said yours, not ' God's ?' Do good to them that hate you. He saith not, ' who hate God.'' So he followelh the pattern, and saith, Have not I hated those who hated Thee, Lord? He saith not, 'Who have hated me.' And at Thine enemies did I waste away. Thine, he said, not ' mine.' But those who hate us and are enemies unto us, only because we serve Him, what else do they but hate Him, and are His enemies. Ought we then to lov^e such enemies as these ? Or do not they suffer persecution for God's sake, to whom it is said, Pray for them that persecute you ? Observe then what followeth, ver. 22. -28. With a perfect hatred did I hate them. What is, with a perfect hatred? 1 hated in them their iniquities, I loved Thy creation. This it is to hate with a perfect hatred, that neither on account of the vices thou hate the men, nor on account of the men love tiie vices. For see what he addeth, Tliey became mine enemies. Not only as God's enemies, bat as his own too doth he now describe them. How then will he fulfil in them both his own saying, Have not 1 haled those that haled Thee, Lord, and the Lord's command, Lore your enemies? How will he fulfil this, save with that perfect hatred, that he hate in them that they are wicked, and love that they are men ? For in the time even of the Old Testament, when the carnal people was restrained by visible punishments, how did Moses, the servant of God, who by understanding belonged to the New Testament, how did he hate sinners when he prayed for them, or how did he not hate them when he slew them, save that he hated them with a perfect hatred? For with such perfection did he hate the iniquity which he punished, as to love the manhood for which he prayed. 29. Since then the Body of Christ is in the end to be severed in body also from the unholy and wicked, but now To appeal to God, and hear with 217 meanwhile groaneth amowa- them, and since those slain Vek. . . .23 24. sinners falsely accusing the good for holding communion — '- — '- with the wicked, and separating themselves more and more from the good and innocent, on the ground of these wicked ones, so receive in vanity their cities, that many wicked still remain who follow them not in their separation, but continue intermingled as before, for the good to endure unto the end, what amongst them doeth the Body of Christ, bringing forth fruit with patience, an hundred, or sixty, or ^^^^t. 13, thirty-fold ? What doeth the love of Christ among the Cant. 2, daughters, as the lily among thorns? What are her words .'' ^' what her conscience ? what is the appearance of the Ps. 45, king's daughter itithin? Lo, hear what she saith. Prove y^x. 23. me, O God, and know my heart. Do Thou, O God, Thou prove me. Thou know ; not man, not an heretic, who neither knoweth how to prove, nor can know my heart, whereas Thou provest, and knowest that 1 consent not to the deeds of the wicked, while they think that I can be defiled by the sins of others; so that, while I in my long wandering do what 1 mourn in another Psalm, that is, while I labour for peace Ps. 120, among them that hate peace, until I come to that Vision of peace, which is called Jerusalem, which is the mother of ns «//, the city eternal in the heavens; they, contending, and falsely accusing and separating themselves, may receive, not, evidently, in eternity, but in vanity, their cities. Prove me, then, my God, and know my heart ,• search me, and learn my paths. Why this? Observe what fbllowelh. 30. And see, saith he, if there he any way of wickedness ^^r- 24. in me, and lead me in the way everlasting. Search, he saith, iny paths, that is, my counsels and thoughts; and see if there be any zcay of wickedness in me, either by act or consent; and lead me in the way everlasting. What else saith he, but ' lead me in Christ ?' For who is the way everlasting, save He that is the Life everlasting? For ever- lasting is He Who said, I am the Way, and the Truth, and ^ohnii, the Life. If then thou findest any thing in my way which displeaseth Thine eyes, since my way is mortal, do Thou lead me in the way everlasting, wherein is no iniquity ; for even if any man sin, we have an Advocate with the Father, \ John Jesus Christ the righteous ; and He is the propitiation for'^* ^- 2 IS i he presence of wicked 7nen in the Church. Psalm our sins ; He is i/ie Way everlasting without sin ; He is the — ^-^^Life everlasting without punishment. 31, These are great mysteries, brethren. How doth the Spirit of God speak with us ? how doth it make us delights in this night? What is this, we ask you, brethren, whence are they sweeter, the darker they are ? He mixeth lis our potion after His love, in certain wondrous ways. He maketh His own sayings wondrous, so that while we were speaking what ye already knew, yet forasmuch as it was dug out of passages which seemed obscure, the knowledge itself seemed to be made new. Did ye not know, brethren, that the wicked are to be tolerated in the Church, and schisms not to be made } Did ye not already know, that within those nets which hold both good and bad fishes, we must abide even to the shore, nor must the nets be burst, because on the shore the good shall be separated into vessels, and the bad thrown away .? Ye know this already ; but these verses of this Psalm ye did not understand : that which ye did not understand is explained; that which ye knew has been renewed. lat. psalm cxl. CXXXIX. Sermon to the people, in the presence of an assembly of Bishops. 1. Our Lords have bidden me, brethren, and in them the Lord of all, to bring this Psalm to your understanding, so far as God giveth me to. May He help your prayers, that I may say those things which I ought to say, ye to hear, that to all of us the Word of God may be profitable. For all it 1 Thess. doth not profit, for all liave not faith. But faith in the soul ^' ^' is like a good root, which turneth the rain to fruit; false faith, and devilish error, and evil desire, are the root of all evil, like the root of thorns, turning even the sweet rain into prickles. 2. What this Psalm containeth, I believe that ye per- ceived when it was being chanted; for therein the Church of Christ, set in the midst of the wicked, complaincth and groaneth, and poureth out prayer to God. For her voice is in every such prophecy the voice of one in need and want, Christ the Head, the Church His Body. 219 not yet satisfied, hungering and thirsting after righteousness^ Psalm for whom a certain fulness in the end hath been promised, and ^^^•- . Matt, 5 is reserved. Meanwhile, here let it hunger and thirst, groan e. ' ' and knock and seek. Let it not delight in the allurements of its wandering, let it not tliink the world its country, from whence Christ came to set it free, for Christ willeth to be our Head, the Head that is of a certain Body. For we cannot speak of a head where there is no body for it to be head to. Accordingly if Christ be a Head, He is also Head of some Body. The Body of that Head is the holy Church, among whose members we are, if we love our Head. Let us hear then the words of Christ's Body, our own words, that is, if we be in Christ's Body ; for whoever is not there, will be among those for whom that Body groaneth. Ac- cordingly, either thou wilt be in that Body which groaneth among the wicked ; or else thou wilt not be in that Body, but wilt be among those wicked ones among whom the Body groaneth, which groaneth amongst the wicked ; either thou will be a member of Christ, or an enemy of the Body of Christ. Nor is it meant that they are all enemies, and ad- versaries of the Body of Christ after one manner, neither do they all act after one manner. Chameleon-like is he who reigneth in them, and useth them as his vessels. But many are freed from him, and pass over into the Body of Christ, and who they are, and how many there shall hereafter be. He knoweth, Who hath redeemed them, when they knew it not, with His own Blood. But some there are, destined to persevere in their wickedness, belonging not to the Body of Christ, and they assuredly are known to Him, to Whom nothing is unknown. Meanwhile, they who are already compacted with His members, not having as yet their resur- rection which is to come, wherein all groaning endeth, and praise succeedeth, all tribulation shall die, and there shall be endless exultation ; not yet having this in possession, yet grasping it in hope, they groan with a sort of longing, and pray to be freed from wicked men, among whom the good too must live. For to separate them now is not safe for every one. Separation will belong to Him, Who knoweth not to err. What is, ' Who knoweth not to err V That He neither transfer the good to the right hand, nor the bad to 220 Christ in His Human Nature called David in the Psalms. Psalm the left. But we in this life find it difficult to know our- - ^^ ' Sflves ; how much less ought we to pass a hasty sentence on any one. For if to-day we know him to be evil, what he will be to-morrow we know not ; and perhaps he whom we violently hate is our brother, and we know it not. Safe then is it for us to hale in the wicked their wickedness, and to love the work of God's Hand, so that, what God inade in him, we love, what man has made in himself, we hate. For God made man himself, man made sin. Love what God made, hate what man hath made : for so shall thou perse- cute what man hath made, that what God hath made be set free. 3. To the end, a Psalm to David himself. No other end mayest.thou look to, than is laid down for Ihee by the Apostle Eom.io, himself. For Clnist is the end of the law to every one *• that helieveth. Whei'efore when thou hearest the Psalm say, To the end, let hearts be turned to Christ. For the title of the Psalm is, as it were, the herald of the Psalm, seeming to say, ' Lo, He is coming, of Him am I about to speak, of Christ am T about to sing.' For the words, to Rom. I, David himself, I understand not, save of Him, Who was born of the seed of David according to the Jlesh. Meanwhile on account of the birth the name suiteth. His birth after the flesh was from David, His spiritual parentage above David. And not only before David, but before Abraham ; not only before Abraham, but before Adam too; not onN before Adam, but before earth and sky, before all the Angels, before all powers and virtues, before all things visible and invisible. Because then He was of the seed of David, not after His Godhead, whereby He is the Creator of David, but after the flesh ; therefore He deigned to be called David in prophecy : look to this end, for the Psalm is chanted to Darid Himself; hear the voice of His Body ; be in His Body. Let the voice which thou hast heard be thine, and pray, and say what followeth. ver. 1. 4. Deliver me, O Lord, from lite wicked man. Not from one only, but from the class ; not fi*om the vessels only, but from their prince himself, that is, the devil. Why from man, if he meaneth from the devil? Because he too is Mat. 13, called a man in a figure: An enemy came, and sowed tares 24—28. Wicked men injure their brethren too, 22 1 among the wheat; and when the servants said to their Ve(. master, Didst not thou soiv good seed, whence then have the '- — tares appeared ^ He replied, An enemy hath, done this. From that wicked man they praj with all their might to be delivered. For thou wrestlest not against jiesh and blood, Eph. 6, but against principalities, against powers, against the raters of the dai'kness of this world, that is, tlie rulers of sinners. And this we too were, for we have just heard the words of the Apostle, Ye were sometime darkness, but now are yeE^h.b, light in the Lord. Now then being made light, not in our- ' selves, but in the Lord, let us pray not only against dark- ness, that is, against sinners, whom still the devil possesseth, but also against their prince, the devil himself, who worketh in the children of disobedience. Deliver me from the un- righteous man. The same is from the unrighteous man, as fro)n the wicked man. For he called him wicked because unrighteous, lest perchance thou shouldest think that any unrighteous man could be a good man. For many un- righteous men seem to be harmless; they are not fierce, are nut savage, do not persecute nor oppress ; yet are ihey unrighteous, because, following some other habit, they are luxurious, drunkards, given to pleasure. How doth he harm no one who spareth not himself? he is innocent who harmeth no one, not who harmeth himself. And can he help harming tiiee, who harmeth himself? Thou answerest, ' How doth he harm me? Pie hath not seized on my goods, or attacked my life; he feeds himself on his own sensuality, he delights in his own pleasures : but if his pleasures be polluting, it is himself that is polUited ; what hath he to do with me, who an- noyeth me not? He harmeth thee at all events by example, forasmuch as he liveth with thee, and inviteth thee to what he doelh. Art not thou, when thou seest him prospering in his defilement, attracted by the delight of such deeds ? Even though thoir consent not, at all events thou hast found some- what to figlit against. How then hath he not harmed thee, when thou hast hard work to conquer what he hath made in thy heart? Wicked then is every unrighteous man, who must needs be harmful, whether he be gentle or fierce. Whoever falls in his way, whoever is taken by his stiares, will find how harmful is that which he thought harmless. 222 Eve7i by sins which seem only against themselves. Psalm For, brethren, even thorns prick not witli their roots. Pull '— up thorns from the ground, handle their roots, and see whether thou feelest pain. Yet that in the upgrowth which causeth thee pain, proceeded from that root. Let not then men please you who seem gentle and kind, yet are lovers of carnal pleasure, followers of polluted lusts, let them not please you. Though as yet they seem gentle, they are roots of thorns. For by such deeds they mostly squander in sensuality what was their own ; and how do they seek to replenish what they have squandered? Do they spare plunder and devices of fraud; do they spare to seek out every kind of wickedness ? Now thou seest him to be a wretched man, whom erst thou thoughtesl gentle. When thou sawest him drunken, he was a good man; now thou seest him a thief, thou fearest him as a robber ; thorns have grown out of those roots. When thou sawest the soft roots of thorns, thou shouldest then have burnt them, if thou couldest, and then would not have grown out of them what now punisheth thee. And so, mj^ brethren, body of Christ, members of Christ groaning among such wicked men, whomsoever ye find hurrying headlong into evil lusts and deadly pleasures, at once chide, at once punish, at once burn. Let the root be burnt, and there remaineth not whence the thorn may grow up. If ye cannot, be sure that ye will have them as enemies. They may be silent, they may hide their enmity, but they cannot love you. But since they cannot love you, and since they who hate you nuist needs seek your harm, let not your tongue and heart be slow to say to God, Deliver nie, O Lord, from the evil man, free me from the unrighteous man. ver. 2. 5. Who have inuujined unrighteousnesses in their heart. How so ? because what the^^ dare not utter with their tongue, they keep in their heart. For on account of those he saith it, who for the most part speak good words with their lips. Thou hearest the voice of the righteous, yet is it not the heart of the righteous. Else what profit was it to go on and say, IVho have imagined unrighteousnesses in their heart? From them free me, from them let Thy hand be most powerful to deliver me. For easy is it to avoid open enmities, easy is it to turn aside from an enemy declared hi their hearts they akcays hate the good. 2'23 and manifest, while iniquity is in his hps as well as his Ver. heart; he is a troublesome enemy, he is secret, he is with — — ^ difficulty avoided, who bearelh good things in his lips, while in his heart he concealeth evil things. Who have imagined unrighteousnesses hi their heart : all the dag long did theg make uar. What is, uar ? They made for me what I was to fight against all the day. For from thence, from such hearts as these, ariseth all that the Christian fighteth against. Be it sedition, be it schism, be it heresy, be it turbulent opposition, it springelh not save from these imaginings which were concealed, and while they spake good words with iheir lips, all the day long did they make war. Ye hear words of peace, yet making war departeth not from their thoughts. For the words, all the day long, signify without intermission, throughout the whole time. 6. Theg have sharpened their tongues like serpents. If ver. 3. still thou seekest to make out the man, behold a comparison. In the serpent above all beasts is there cunning and craft to hurt; for therefore does it creep'. It hath not even feet, ' serpit. so that its footsteps when it cometh may be heard. In its progress it draweth itself, as it were, gently along, yet not straightly. Thus then do they creep and crawl to hurt, having poison hidden even under a gentle touch. And so it followeth, the poison of asps is under their tips. Behold, it is under their lips', that we may perceive one thing under their lips, another in their lips. And these too he openly maketh manifest in another place, where he saith, IVho Ps.28,3. speak peace with, their neighbours, but evil is in iheir hearts. 7. Preserve me, 0 Lord, from the hand of lite sinner, ver. 4. from unrighteous men deliver me. Here they wear their real colours, they are known; here we liave no need to undeistand, but to act : we have need to pray, not to ask who they are. But how thou shouldest pray against such men, he explaineth in what followeth. For n)any pray unskilfully against wicked men. Who have imagined, saith he, to trip up my steps. Thus far it may be understood carnally. Every one has enemies, who seek to cheat him in trade, to rob him of money, where they are engaged together in business ; every one has some neighbour his '2''24 And envy Ihem. Psalm enemy, who deviseth how to bring mischief ujion his family, to injure in some way his property: and surely he deviseth this by deceit, by fraud, by devilish devices he endeavoureth to accomplish this : no one can doubt it. Yet not for these reasons are they to be guarded against, but lest they lay in wait for thee and draw thee to them- selves, that is, separate thee from the Body of Christ, and make thee of their body. For as Christ is the Head of the good, so is the devil their head. Wlio have imagined, he saith, to trip up my steps. What is, lo trip up my steps Y Not as though thou shouldest be deceived in the business thou hast with hiai, or he cheat thee in a case which thou hast with him in the law courts. He hath tripped up thy steps, if he have hindered thee in the way of God; so that what thou didst direct aright may stumble, or fall from the way, or fall in the way, or draw back from the way, or stop on the way, or go back to the place from whence it had come. Whatsoever hath done this to thee, hath tripped thee up, hath deceived thee. Against such snares as these pray thou, lest thou lose thy heavenly inheritance, lest thou lose Christ thy Joint-heir, for thou art destined to live for ever with Him, Who hath made thee an heir. For thou art made an heir, not by one whom thou art to succeed after his death, but One together with Wliom thou art to live for ever. ver. 6. 8. The proud have hidden a trap for me. He hath briefly described the whole body of the devil, when he saith, tlte proud. Hence is it that for the most part they call themselves righteous when they are unrighteous. Hence is it that nothing is so grievous to them as to confess their sins. They are men who, being falsely righteous, must needs envy the truly righteous. For none envieth another in that v\hich he wisheth not either to be or to seenj. One envieth thee because thou art rich ; either he wishes to be rich, in that he envieth thee, or else he wishes to be thought rich : another envieth thee because thou art famous or of high birth ; either he longeth to be so himself, or else he desires to be thought so. And so for all things which seem or are thought to be good in this world, what each one wishes to have, wherein he wishes to excel, what he desireth They should rather imitate them. 225 to be reported to have, therein doth he envy thee. But they Ver. who are falsely righteous, wish to seem righteous when they '■ — are not so; and when they see one truly righteous, they must needs envy him, and make it the object of their dealings with him, to make him love that wlierein he glorieth. Hence come all allurings and trippings up of others. This the devil first wished, when falling himself he envied man who stood; and because he himself had lost the kingdom of heaven, he was and is unwilling that man should attain thither, and this is his object now, to prevent man attaining thither, whence himself was cast down. Since then he is proud himself, and, because proud, therefore also envious, his whole body is a body of those of like character. But let us pray against him, who cannot be amended, and against those who can, so as to say to the unrighteous man, Why enviest thou the righteous, O unrighteous man ? Is it because thou wishest to appear righteous? Do belter at once, so shalt thou more easily be, what thou wishest to seem. Be righteous: so shalt thou love him whom thou didst envy ; for so, what thou now grievest that he is, thou shalt thyself be also, and thou shalt love thyself in him and him in thyself. For if thou enviedst a rich man, it would not therefore be in thy power to be rich: if thou enviedst some honourable and high-born senator, it would not be in thy'power to be high-born and illustrious : if thou enviedst one that was handsome, never wouldest thou thereby make thyself handsome : if thou enviedst one that was brave and strong, thou wouldest not thereby give thyself strength : but if thou enviest the righteous, the matter is in thy will, be what thou art grieved that another is. For thou wilt not have to buy what thou art not thyself, but another is ; it is to be had for nothing, it is to be had at once. Peace on Luke 2, earth to men of good ivill. 9. But those proud ones have hidden a trap for me; they have sought to trip up my steps. And what have they done ? And have stretched out cords as traps. What cords } The word is well known in holy Scripture, and elsewhere we find what cords signify. The Lord made a scourge of John 2, small cords, and with it drove out from (he temple those ' who were ill employed there, and thereby signified to us VOL. VI. Q •2^6 Envying them, they tempt them to like sins. Psalm how we were to understand cords; for each one is holden P^py 5 with the cords of his sins, saith another Scripture. And 22. Esaias saith openly, Woe to them that draw sin like a long ' 'rope. And why is it called a cord? Because every sinner who persevereth in his sins, addeth sin to sin ; and when he ought by accusing his sins to amend, by defending he doubleth what by confession he might have removed, and often seeketh to fortify himself by other sins, on account of the sins he hath already committed. He hath committed adul- tery ; and, lest he be slain himself, he prepareth to commit murder; he addeth sin to sin. Again ; if he happen to have committed murder, now he who feared one crime, feareth two : and so when he seeth that he feareth now more things than before he feared, he deviseth not how he may lessen what he hath done, but how he may add what he hath not yet done : he seeketh, it may be, some other evil deed. Now he hath three. What will a man devise next? Who will end the cord of sins ? Most rightly is it called a cord, for however it be twisted it is increased, and they are not straight threads, but twisted, that are added. Wickedness is intertwined, and groweth in length, and seeketh not to cut off what it has woven amiss, but to add, to protract, to lengthen, so that in the end it may have wherewith it may Mat. 22, be bound hand and foot, and be cast into outer darkness. 13. . But these their sins they spread for the righteous, when they persuade them to do the evils which they themselves do. Therefore he said, they spread cords and traps ; that is, by their sins they desired to overthrow me. And where did they this ? Beside the paths have they laid a stumbling- block for me: not in the paths, but, beside the paths. Thy paths are the commandments of God. They have laid stumbling-blocks beside the paths ; do not thou withdraw out of the paths, and thou wilt not rush upon stumbling-blocks. Yet will I not that thou shouldest say, ' God should prevent them from laying stumbling-blocks beside my paths, and then they would not lay them.' Nay, rather, God per- mitted them to lay stumbling-blocks beside thy paths, that thou shouldest not leave the paths. Beside the paths have they laid stumbling-blocks for me. 10. And what reraaineth r what remedy amid such ills. Christians should appeal from them to God. 227 in such temptations, such dangers ? / said unto the Lord, Ver Thou art my God. Loud is the voice of prayer, it exciteth '— confidence. Is He not the God of the others ? Of Whom is not He God, Who is the true God ? Yet is He specially theirs, who enjoy Him, who serve Him, who willingly submit to Him. For the wicked too, though unwillingly, are subject to Him. The one call upon God, to be crowned by Him; the other being under Him, flee from Him, to be condemned by Him. And whither shall the wicked, who will not have the Lord for his God, whither shall he flee from the God of all ? Good is it then for him that he turn to the God of all, and make Him his God, by turning to Him, and being set among such sinners, seducers, hypocrites, proud, say to God, Whom by turning to Him he hath made his God, / have said unto the Lord, Thou art my God; hear with Thine ears the voice of my prayer. It is a simple sentence indeed, and easy to understand, yet it is pleasant perhaps to consider why he did not say, 'Hear with Thine ears my prayer;' but, as though expressing more plainly the affection of his heart, the voice of my prayer, the life of my prayer, the soul of my prayer, not that which soundeth in my words, but that which giveth life to my vvoi'ds. For all other noises without life may be called sounds, but not words. Words belong to those that have souls, to the living. But how many pray to God, yet have neither perception of God, nor right thoughts concerning God ! These may have the sound of prayer, the voice they cannot, for there is no life in them. This was the voice of the prayer of one who was alive, forasmuch as he understood that God was his God, saw by Whom he was freed, perceived from whom he was freed. 11. Commending this to the ears of God, let him say, Lord, Lord. Tliou Lord-Lord, that is, most truly Lord, not like unto the lords-men, not like the lords who buy with money-bags, but the Lord Who buyedi with His Blood. Lord, Lord, Thou strength of my health, that is. Who givest strength to my health. What is the meaning of strength of my health? He complained of the stumbling- blocks and snares of sinners, of wicked men, vessels of the devil, that barked around him and laid snares around him, of the proud that envy the righteous, among the like of whom Q 2 2 28 And pray for perseverance ; Psalm he has to pass his hfe, while here we live in this our pil- CXL griiiiage. But that such offences should abound the Lord Mat. 24, foretold, and said, 'Iniquity shall abound; and because iniquity shall abound, the love of many shall wax cold.'' But He forthwith added a comfort, He that shall endure tinto the end, the same shall be saved. This he observed and feared, and, distressed at the abundance of iniquities, turned himself to hope; for, he that shall endure unto the end, the same shall be saved. He braced himself to endure, and saw that the way was long ; and, because to endure is great and difficult, he prayed Him to perfect his endurance, by Whom the command was given him to endure. Verily I shall be saved, if I endure unto the end : but endurance, so as to win salvation, pertaineth unto strength ; Thou art the strength of my salvation; Thou makest me to endure, that I may attain salvation. Lord, Lord, Thou strength of my salvation. And whence cometh my hope that Thou art the strength of my salvation ? Thou hast overshadowed, my head in the day of battle. Lo, now as yet I fight. I fight without against those who falsely pretend to be good, 1 fight Rom. 7, within against mine own lusts ; for, / see another law in my members, warring against the lair of my mind, and bring- ing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death ? I thank God, through Jesus Christ our Lord. Toiling then in this warfare, he looked back to the grace of God ; and because already he had begun to be heated and parched, he found, as it were, a shade, whereunder to live. Thou hast overshadowed my head in the day of battle : that is, in the heat, lest I be heated, lest I be parched. 12. Deliver me not over, O Lord, by my oivn longing to the sinner. Behold to what end Thy overshadowing shall avail for me, that I suffer not heat from myself And what could that sinner do to me, rage as he would.'' For wicked men raged against the noartyrs, dragged them away, bound them with chains, shut them up in prisons, slew them with the sword, exposed them to wild beasts, consumed them with fire: all this they did; yet did not God deliver them over to the sinners, because they were not delivered over by their 23. «fec. lest our desires make us yield. 229 own longing. This then pray with all thy might, that God Vfr. delivered iliee not over hy thine own longing to the sinner. For thou by thine own longing givest place to the devil. For lo, the devil hath set before thee gain, invited thee to dishonesty ; thou canst not have the gain, unless thou commit the dishonesty : the gain is the bait, dishonesty the snare : do thou so look on the bait, that thou see the snare also ; for thon canst not obtain the gain, unless thou commit the dishonesty; and if thou commit the dishonesty, thou wilt be caught. I say not, thou wilt be caught, because thou wilt be found out. Sometimes thou wilt not be found out, at least by man ; but canst thou escape God ? Thou wilt be caught, and drawn out, and slain. For every one that doeth such things, slayeth himself. There then is the bait, thei'e is also the snare ; bridle thy longing, and thou wilt not be caught by the hook ; but if thy longing for the bait conquer thee, it putteth thy neck into the snare, and the fowler of souls v\ ill take thee. Deliver me not by mine own longing to the sinner. Hence is thine head overshadowed in the day of battle. For longing causeth heat, but the overshadowing of the Lord tempers longing, that we may be able to bridle that whereby vve were being hurried away, that we be not so heated as to be drawn to the snare. Tltey have thought against me; leave m,e not, lest perchance tltey he exalted. Thou hast in another place. They that oppress me will exalt Ps.i3,4. if I he moved. Such are they, because such is the devil also himself. When he has led a man astray, he rejoicelh, he triuiupheth over him ; he himself is exalted, because the other is humbled. And why is he humbled ? Because he was evilly exalted : and he too who triumpheth over him shall hereafter be humbled. Such are all who rejoice in iniquity ; they seem to themselves for the while to boast, to be proud, to lift up the neck. Let not their exaltation delight thee: they have the bait in their jaws and the hook too. There is that wherein the}' delight, there that whereby they are caught. Leave Thou me not, lest perchance (hey be exalted ; that is, let them not triumph over me, let them not rejoice over me. 13. The head of their going about, the toil of their own\er.9. lips shall cover them. Me, he saith, the shadow of Thy 230 Sin ever seekelh, never Jindeth, its end. Psalm wings shall cover : for, Thou hast covered me in the day '- of battle. Them what shall cover ? The head of their going about ; that is, pride. What is, their going about f How they go about and stand not, how they go in the circle of error, where is journeying without end. He who goeth in a straight line, beginneth from some point, endeth at some point: he who goeth in a circle, never endeth. That is the toil of the wicked, which is set forth yet more plainly Ps.12,9. in another Psalm, The wicked walk in a circle. But the head of their going about is pride, for pride is the beginning of every sin. But whence is pride the toil of their oivn lips? Every proud man is false, and every false man is a liar. Men toil in speaking falsehood ; for truth they could speak with entire facility. For he toileth, who maketh what he saith : he who wisheth to speak the truth, toileth not, for truth herself speakelh without toil. Of this man then he said to God, * Me Thine overshadowing shall protect ; them their own lie shall cover;' and their own lie is the toil of their own lips. Ps.7,15. Behold, he hath travailed tvith unrighteousness, he hath conceived sorrow, and brought forth iniquity. For in every evil work is toil, and every evil work devised hath a lie for its leader. For there is no truth, save in a good work. And forasmuch as all have toil in lying, what crieth the Mat.li, Truth .? Come unto Me, all ye that toil and are laden, and I will refresh you. That is the voice that crieth to them Ps. 4, 2. that toil in another Psalm, Ye sons of men, how long ivill ye be heavy of heart ; why love ye vanity, and seek a lie ? Hear too in another place the toil of lying plainly set forth, Jer.9,5. They have taught their tongites to speak lies, they have wearied themselves to commit iniquity. ver. 10. 14. Coals of fire shall fall upon them vpon earth, and Thou shalt cast them down. What is, upon earth ? Here, even in this life, here coals of fire shall fall upon them, and Thou shall cast them down. What are, coals of fire ? We know these coals. Are they different from those of which we are about to speak ? For these I see avail for punishment, those that I am about to speak of, for salvation. For we have spoken of certain coals, when man was seeking aid Ps. 120, against a treacherous tongue. What shall he given thee, or what shall be added to thee, against the treacherous The effects of example. 23 1 tongue P Sharp arrows of the mighty One, with devouring Ver. coals, that is, the word of God transfixing the heart, de-- — stroying the old nature, implanting love, and the patterns of men who had died and come to life again, were black, and became shining. For coals are darkness, so their colour indicateth. But when the flame of love has reached them, and they have come to life again from the dead, let them hear from the Apostle, Ye icere sometime darkness, Eph. 5, but now are ye light in the Lord. These, brethren, are the coals we look on, when we are pierced by the arrow of God, and wish to change our life, but are hindered by the evil tongues of men, such as he was just now complaining of, which endeavour to lead us astray from the way of truth, and to lead us in preference into their own errors, and say to us that even if we promise, we shall not fulfil. Then we observe these coals: he that was yesterday a drunkard, to-day is sober ; he that was yesterday an adulterer, to-day is chaste ; he that yesterday seized others' goods, to-day gives freely of his own. All these are coals of fire. The examples of the coals are added to the wound of the arrows, (for I need not fear to say 'the wound,' when the Spouse herself saith, / am ivounded with love,) and then the hay Cant. 2, is consumed, and so they are called devouring coals. The lxx. hay is devoured, but the gold is purified, and the man exchanges death for life, and begins to be himself too a burning coal; such a coal as was the Apostle, who before was a blasphemer and a persecutor and injurious, a coal black and extinguished ; but when he had obtained mercy, he was set on fire from heaven, the voice of Christ set him on -fire, all the blackness in him perished, he began to be fervent in spirit, to set others on fire with that wherewith he was set on fire himself. Are we to understand such coals of fire as this here too, who fall upon those evil men, and cast them down 9 Evidently we are not forbidden to understand it in this way. I see that here shines forth to us a sentiment not improbable and free from blame. I understand those coals to fall upon these men, that they may be cast down. For on some they come, to set them on fire; on others, to cast them down. For that coal himself said. To the one we are the savour of death unto death, and^ Cor. 2, •^ 16. 232 M^e shotdd desire, not to teach others, PsAi.M to the other the savour of death latto de,ith. For they see ^ the righteous blazing with the Spirit, bright with light, and envying them, they fall; this is how coals of fire shall fall upon them upon earth, and they shall he cast down. What is, upon earth ? While they are as yet in this life, excluding the punishment which is reserved for the wicked, these coals east them down, before the everlasting fire cometh. Coals of fire shall fall upon them upon earth, and shall cast them down. In miseries they shall not stand. Misery coraeth to them, and they bear it not ; but the righteous staudeth, Rom. 5, as he stood, who saith, IVe glory in tribulations also, knowing that tribulation worketh patience, and patience experience, and experience hope, and hope maketJi not ashamed; because the lore of Christ is slied abroad in our hearts by the Holy Ghost which is given unto us. But when upon them any pressure, any misery hath fallen, they stand not, they fall. For when such men meet with these kind of pressures, they are unable to bear them, they fall into evil acts of iniquity, because they are delivered over by their own longing to the sinner. \5. A man full of words shall not be guided upon earth. A man full of words loveth lies. For what pleasure hath he, save in speaking.? He carelh not what he speaketh, so long as he speaks. It cannot be that he will be guided. What then ought the servant of God to do, who is kindled with these coals, and himself made a coal of salvation, what should he do ? He should wish rather to hear than to Jamesi, speak; as it is written. Let every man be swift to hear, slow to speak. And if it may be so, let him desire this, not to be obliged to speak and talk and teach. For behold 1 say to you, beloved, we speak now to you, brethren, to teach you somewhat: how much better were it that we all knew, and none taught another? so should there not be one speaking, another hearing, but all hearing Flim alone, to Ps.5i,s. Whom is said, To my hearing Thou shall give exultation and joy. Whence it was that John too rejoiced, not so much because he was a preacher and a speaker, but John 3, because he was a hearer. For he saith, Tlie friend of the bridegroom standeth and heareth him, and rejoiceth greatly because of the bridegrooni's voice. Therefore, beloved hit to be taught by God. 233 brethren, I can quickly tell you wherein each one may Vkr. prove himself, not by never speaking, but by requiring a ^^' ^'' case where it is his duty to speak ; let him be glad to be silent, in will, let him speak to teach, when he must. For when must thou needs speak and teach ? When thou meetest with one ignorant, when thou meetest with one unl( arned. If it delight thee always to teach, thou wishest always to have some ignorant one to teach. But if thou wishest well to others, and wishest all to be learned, thou wishest not always to have those whom thou mayest teach, and so the practice or proof of thy teaching will not be in will, but in necessity. Let thy joy be in hearing God, thy duty in thine own speaking, so shalt thou not be n man full of icords, lest thou be not guided. Why art thou willing to speak, unwill- ing to hear? Thou ever goest without, thou declinest to return within. For He that teacheth thee is within ; when thou teachest, thou, as it were, goest forth to those who are without. For from within we hear the truth, and we speak it to those who are without, outside our heart. For we are said indeed to have in our heart those of whom we are thinking, but we are said so only because we seem to have a sort of image of them stamped upon us. For, were they altogether within, surely they would know what is in our hearts, and so would have no need for us to speak to them. But if this delight thee, that thou art busy without, take heed lest thou be puffed up without, and be unable to return by the narrow way, and so thy God be unable to say to thee. Enter fhouMAt.2b, into the joy of thy Lord ; but say, because that which thou * lovedst was without. Bind him hand and foot, and cast him ib. 30. into outer darkness. For in shewing that it is an evil thing to be cast without, he sheweth also that it is a good thing to enter within. For to the good servant what said He? Enter thou into the joy of thy Lord: but to the wicked servant, Cast him into outer darkness. Let us not then love most what is outward, but what is inward. At what is inward let us rejoice; in what is outward let us act of necessity, not of free will. A man full of words shall not be guided upon the earth. 16. Evil shall hunt the unrighteous man to destruction. Evils come, and he standeth not; therefore said he, iley 234 Evils destroy the wicked, not the good. Psalm shall hunt him to destruction. For many good men, many '" righteous men evils have befallen, evils have, as it were, found them. For therefore hath he said, shall hunt them, because every one wisheth to hide himself from evil, but when he is found by evil he is, as it were, made into a prey. But is it only the evil who fly from evils when they are Mat.iO, sought by evils? Is it not said to the good also. When they persecute you in this city,Jlee ye into another f There- fore when the evil pursued the good, that is, our martyrs, when they seized them, they hunted them, but not to destruction. For the flesh was pressed down, the spirit was crowned ; the spirit was cast out from the body, yet was nought done to the flesh which might hinder it for the future. Let the flesh be burned, scourged, mangled ; is it therefore withdrawn from its Creator, because it is given into the hands of its persecutor.'^ Will not He Who created it from nothing, re-make it better than it was ? So then whenever the righteous are taken, the wicked have hunted them, but not to destruction. But they who shall not be guided, and are full of words, evils shall hunt them to destruction. Wherefore ? Because in miseries they shall not stand. ver. 12. 17. I know that the Lord will maintain the right of the needy. This needy one is not full of words ; for he that is full of words, wisheth to abound, knoweth not to hunger. Matt. 7, But they are needy to whom it is said, Knock, and it shall '' be opened unto you; seek, and ye shall Jind; ask, and it shall be given unto you. He is needy of whom it is said. Matt. 5, Blessed are they which do hunger and thirst after righteous- ness, for they shall be filled. They groan among the stum- bling-blocks of the wicked, they pray to their Head, to be j delivered from the wicked man, and set free from the unrighteous man. These then are they whose cause the Lord will not neglect ; although now they suffer hardships, their glory shall appear, when their Head appeareth. For to Col.3,3. such while placed here it is said, Ye are dead, and your life is hid with Christ in God. So then we are poor, our John 6, life is hid : let us cry to Him that is our Bread. For He is 51. the living Bread, Which came down from heaven ; and He Who in the way refresheth us, in our wants will fill us. The Bliss of the righteous, in God. 235 For now we are refreshed, that we may endure; because needs Ver. 12 13 must we hunger till we be filled. / know that the Lord will — '■ — - main tain the rigid of the needy. Sure was he that the Lord would maintain the right of the needy and the cause of the poor. He shall shew the unrighteous how He loveth His righteous ones ; He shall shew the rich how He loveth His poor ones. By the rich, He meant the proud ; by the poor, the humble : by the rich, them who through abundance seek not ; by the poor, those who through longing sigh. The Lord will maintain their cause. 18. But the just shall confess to Thy Name. Both when'er. 13. Thou shalt plead their cause, and when Thou shalt maintain their right, they shall confess to Thy Name; nought shall they attribute to their own merits, all they shall attribute to nought save to Thy mercy : But the just shall confess to Thy Name. And because they shall confess to Thy Name, so that how righteous soever they have been, they claim nothing to themselves as their own, attribute nothing to themselves as their own ; what shall be done, that they may direct their heart ? For when they turn to themselves, they twist their heart ; when they turn to the Lord, they direct their heart. And whei-e will be pleasure, where rest, where joy, where bliss ? Will it be in themselves ? No ; but in that they are light. Now are ye light in the Lord, said he. Eph.5,8. Therefore see what followeth, see wherewith he concludeth. The upright shall dwell with Thy Countenance. For ill was it with them in their own countenance; well will it be with them with Thy Countenance. For when they loved their own countenance, in the stveat of their countefiaticeGev. 3, • 19 did they eat bread. Let them return : then, their sweat being wiped away, their toils finished, their groaning done, Thy Countenance shall come to them with abundance to satisfy them. Nought more shall they seek, for nought better have they ; no more shall they abandon Thee, nor be abandoned by Thee. For after His Resurrection, what was said of the Lord.'' T/ioii shalt f II me with joy with Ps.ie. Thy Countenance. Without His Countenance He would not give us joy. For this do we cleanse our countenance, that we may rejoice in His Countenance. For now are i John 3, we the sons of God, and it doth not yet appear what we 236 The beatific Fision. Psalm sA a// be; but we know that, when He shall appear, we —shall be like Him, for we shall see Him as He is; for the upright shall dwell with Thy Couiitenance. Think we, with the Countenance of the Father, and not with that of the Son ? or with the Countenance of the Son, and not of the Father? or is the Countenance of Father and Son and Holy Ghost in some sense one ? Let us see whether the Son Himself do not promise us His own Countenance, to gladden us therewith. The Lord God hath just inspired us to have the following passage of the Gospel read, that it might bear witness to this Psalm. The Lord Himself saith, John 14, He that heareth these commandments of 3Iine and keepeth them, he it is that loveth 3Ie : and he that loveih Me, shall be loved of My Father, and I will love him, and will shew him Myself. What sort of reward is this He hath promised, beloved? Did not they already see Him, to whom He promised to shew Himself? Was He not before them ? Was not the Face of His flesh close before their eyes .? What is it that He willed to shew to them who already saw Him ? Forasmuch as they saw Him in such form as the Jews crucified Him in, yet was He God, hidden under that flesh, because men could see the Man, but the God they could Matt. 5, not, although in Man; because too, blessed are the pure in heart,for they shall see God; He gave the Form of Man both to good and evil, the Form of God He preserved for the pure and good, that we may rejoice in Him, and it may be well with us for ever with His Countenance. Lat. PSALM CXLL cxn. Sertnon to the People. \. Ye have heard, brethren, our instruction and our request from the mouth of the Apostle, when his Epistle Col. 4, was being read just now. For he saith, Continue in j)rayer, and watch therein ; withal praying also for us, that God would open imto us a door of utterance, to speak His mystery, that I may make it manifest as I ought to speak. Deign to consider these words mine also. For there are in Holy Scripture deep mysteries, which are for this cause 2. 3. 4. Love, the end of the Law. 237 hidden, lest ihey should be held cheap ; for this cause Ver. sought, that they may employ us; for this cause opeued, that '- — they may feed us. The Psalm which we have just sung is in many parts somewhat obscure. When by the help of the Lord what has been said shall begin to be expounded and explained, ye will see that ye are hearing things which ye knew already. But for this cause are they said in manifold ways, that variety of expression may remove all weariness of the truth. 2. For what will ye hear or learn, brethren, more important or more healthful, than, Thou shall love the Lord thy God Mat.22, \7 * etc* ivitk all thy heart, and with all thy sotcl, and with all thy mind; and, Thou shall love thy neighbour as thyself. Think not that these two commandments are little ; On these two commandments hang all the Law and the Prophets. What- soever then healthfully is either conceived in the mind, or uttered by the mouth, or is carved from any page of holy Writ, hath no end save love. For even evil-livers are enticed to one another by the fellowship of an evil con- science, and are said to love one another, to be unwilling to leave one another, to be won by intercourse among themselves, to long for one another when apart, to rejoice when they meet. This love is of hell, it hath lime, to drag down to the abyss; not wings, to lift aloft to heaven. But what is true love, that it may be separated and distin- guished from others which are called love? That which is called the true love of Christians is defined by Paul, and so marked off" by its definitions, as to be entirely distinguished from the rest. The end, sailh he, o/ the commandments is\T\m.\, love. He might have ended here; for in other places where he was speaking as unto them that knew, he said no mure; Love, saith he, is the fidfilling of the Law; and he Rom. 13, said not what law. Therefore did he not say here, because he had said elsewhere. Here therefore, Love is the ful- filling of the Law. Thou askest, perhaps, what love ? what sort of love ? Thou art told in another place, The end of the commandment is love, out of a pure heart. Now see whether robbers have among themselves love out of a jjure heart. This is a pure heart in regard of love, when thou lovest man according to God's will : for thou oughtest 238 The Psalms Christ'' s Words : some in His own Psalm to love thyself too in such wise that the rule be not broken, jyj^^ '^ Thou shall love thy neighbour as thyself. For if thou 39. lovest thyself amiss and unprofitablyj by loving thy neighbour also in the same vs^ay, what dost thou benefit him? But in what way dost thou love thyself amiss ? In the way that Scripture hintelh, which flattereth no man, and con- vinceth thee that thou lovest not thyself, yea rather con- Ps. 1], vinceth thee that thou hatest thyself. He that loveth iniquity, it saith, hateth his own soul. If then thou lovest iniquity, thinkest thou that thou lovest thyself? Thou art mistaken. And if thou love thy neighbour in this way, thou wilt lead him to iniquity, and thy love will be the snare of him thou lovest. Love then is out of a pure heart, iu agreement with God's will, and a good conscience, and faith unfeigned. This love then thus defined by the Apostle hath two commandments, to love God, and to love our neighbour. In no part of Scripture seek ought else, let none enjoin on you ought else; whatever is hidden in Holy Scripture, this is hidden in it ; whatever is plain in Holy Scripture, this is plain in it. If it were no where plain, it would not feed thee ; if it were no where hidden, it would not exercise thee. This work crieih in these words out of a pure hearty out of the heart of them that are such as He Who here now prayeth. And who this is I will soon tell you: it is Christ. 3. But the words ye are about to hear are unworthy to be understood of our Lord Jesus Christ, and one who understood not would think that it is rash in me to have said, that the speaker in this Psalm was Christ. For how can it rightly be said of our Lord Jesus Christ, of that Lamb without spot, of Him in Whom alone no sin was found, John 14, Who alone could most truly say. Behold, the prince of this ^^' world cometh, and findeth nothing m 3Ie, that is, no blame, no fault. Who alone paid that which He seized not, Who alone could offer innocent blood, the only Sou of God, Who took flesh, not to decrease Himself, but to increase us; of such an one, I say, how could this be rightly understood, V, 3. 4. Set a watch, O Lord, before my mouth, and a door of re- straint around my lips; that Thou turn not aside my heart to wicked words, to making excuses in sins? For plainly this is the meaning. ' Guard Thou, O Lord, my mouth Person ; some in the person of His Body. 239 with Thy commandments as with a gate and door, that ray Ver 3. 4. ' heart be not turned aside to wicked words.' What wicked words ? Those which make excuses for sins. Let me not choose to excuse, rather than to accuse, my sins. These words fit not our Lord Jesus Christ Himself. For what sins did He commit, which He ought to have confessed, rather than defended? These are our words: and yet assuredly it is Christ that speaketh. If they be our words, how is it Christ that speaketh ? Where is the love whereof I was speaking? Know ye not that it maketh us one in Christ? Love crieth to Christ from us, love crieth from Christ for us. How doth love cry to Christ from us ? A7id it shall come to pass, that whosoever shall call upon Joel 2, the name of the Lord, shall be saved. How doth love cry from Christ for us ? Said, Saul, why persecutest thou Me ? Acts 9, Ye, saith the Apostle, are the Body of Christ, and members, f ^.^^^ If then He be the Head, we the Body, it is one that 12, 27. speaketh ; whether the head speak or the members, it is one Christ that speaketh. And it is the property of the head to speak in the name of the members also. Observe our own habit : first, how none among our members can speak, save the head : then further, how the head in us speaketh in the name of all the members. Some one in some narrow place hath trod on thy foot ; thou art treading on me, saith the head : some one hath wounded thy hand ; thou hast wounded me, saith the head. The tongue which is in thy head undertaketh to represent all thy members, it speaketh for them all. In the same way then let us hear Christ speaking, but let each hear therein his own voice, adhering as it were in Christ's Body. For {sometimes He will speak words wherein none of us can find himself represented, but which belong to the Head alone : yet doth He not sever Himself from our words, and raise Himself aloft to those which are His own specially ; nor doth He not return from His own special ones to ours. For of Him and the Church it is said. And they twain Eph. 6, 31 S'' shall be one Jlesh. Wherefore He Himself too saith in the Gospel of this very thing. Now therefore they are no more Mat. 1 9, twain, but one flesh. All this is not new : ye have heard it continually : but it is needful that it be mentioned as 240 The whole Church cries, through Christ, to God. Psalm occasion serves, first, because the Scriptures themselves — ■- which we handle are so interwoven, that many things are repeated in many places ; and further, because it is profitable. For the cares of this world produce thorns and choke the seed: it is fitling that that be often brought to our recol- lection by the Lord, which the world forceth us to forget, ver. 1. 4. Lord, I have cried unto Thee, hear Thou me. This we all can say. This not I alone say : whole Christ sailh it. But it is said rather in the name of the Body : for He too, when He was here and bore our flesh, prayed ; and when He prayed, drops of blood streamed down from His whole Luke22, Body. So is it written in the Gospel: Jesus prayed earnestly, and His sueat was as it were great drops of blood. What is this flowing of sweat from His whole Body, but the suffering of martyrs from the whole Church ? Lord, I have cried unto Thee, hear Thou me : listen unto the voice of my prayer, while L cry unto Thee. Thou thouglitest the business of crying already finished, when thou suidst, / have cried unto Thee. Thou hast cried; yet think not thyself safe. If tribulation be finished, crying is finished: but if tribulation remain for the Church, for the Body of Christ, even to the end of the world, let it not only say, / have cried unto Thee, but also, Listen unto the voice of my prayer, while 1 cry unto Thee. ver. 2. 5. Let my prayer be set forth in Thy sight as incense, and the lifting up of my hands an evening sacrifice. That this is wont to be understood of the Head Himself, every Christian acknowledgeth. For when the day was now sinking towards John 10, evening, the Lord upon the Cross laid down His life to take it *^" again, did not lose it against His will. Still we too are figured there. For what of Him hung upon the tree, save wiiat He took of us? And how can it be that the Father should leave and abandon His only-begotten Son, especially when He is one God with Him? Yet, fixing our weakness upon Rom. 6, the Cross, where, as the Apostle saith, our old man is Ps22 \, crucified with Him, He cried out in the voice of that our Mat.27, o/i/ man. My Qod, My God, ivhy hast Thou forsaken 3Ie? ^^" That then is the evening sacrifice, the Passion of the Lord, the Cross of the Lord, the offering of a salutary Victim, the whole burnt-offering acceptable to God. That evening Christ confesseth sin in the name of His Body. 241 sacrifice produced, in His Resurrection, a morning offering, "^er- Prayer then, purely directed from a faithful heart, riseth like — — ^ incense from a hallowed altar. Nought is more delightful than the odour of the Lord : &uch odour let all have who believe. 6. Our old man., then, saith the Apostle, is crucified ivith Him, that the body of sin might be destroyed, that hence- forth we shoidd not serve sin. Therefore in the Psalm, after the words, BIy God^ My God, why hast Thou forsaken Me? far from my health, immediately is subjoined, the words of my sins. What sins, if thou regard the Head ? And yet that the words in the Psalms were His, He Himself testified on the Cross, He said the very words. He uttered the very verse. There is no room left lor man's conjecture; no opportunity for denial to any Christian whatever. What I read in the Psalms, that 1 hear from the Lord. In the Psalm too I recognise what I read in the Gospel, They pierced My pg. 22 Hands and 3Iy Feet, they counted all My Bones: they^'^-^^- considered and gazed upon Ble : they parted BIy garments, and cast lots for BIy vesture. All these things as they were foretold, so did they come to pass ; like as we have heard, Ps.4S,8. so have we also seen. Therefore if our Lord Jesus Christ, figuring us in the love of His Body, though He was Himself without sin, yet said, The words of BIy sins, and said this in the name of His Body, w^ho among His members dareth to say that he hath no sin, save he who dareth to puff himself up under the name of a false righteousness, and to accuse Christ of falsehood ? Confess then, O member, that for thee thy Head uttered it. And that we may confess this, do this, not justify ourselves in the sight of Him Who alone is righteous. Who justifieth the ungodly, He hath Rom. 4 added at once the words of His Body, 8et. 0 Lord, a watch^ „ '' ' ' ver. 3. before my mouth, and a door of restraint around my lips. He said not a barrier of restraint, but a door of restraint. A door is opened as well as shut. If then it be a door, let it be both opened and shut; opened, to confession of sin; closed, to excusing sin. So will it be a door of restraint, not of ruin. 7. For what doth this door of restraint profit us ? What doth Christ pray in the name of His Body } That Thou ver. 4. VOL. VI. R 242 He identifies Himself with His Members. Psalm turn not aside My heart to wicked words. What is, My .^^Iljl. heart f The heart of My Church ; the heart, that is, of My Body. Observe those words where this rule is laid Acts 9, down for us : Saul, Saul, why persecutest thou Me ? yet Mat. 25 ^^^ ^^ one touched Him, / teas hungry, and ye gave Ble 35. &c. tneat : I was thirsty, and ye gave 3Ie drink : and the rest. Then they ask, When saw we Thee hungry or thirsty ? He answers. Forasmuch as ye did unto one of the least of Mine, ye did it unto Me. These passages ought not to be strange to Christians, especially since in them are rules established for understanding all other Scriptures too, and either they will not be disturbed, or, if they are, will soon be set right. Just as then in that passage the righteous are to say, Lord, wherefore hast Thou said, / was hungry, and ye gave Me to eat ? when saw we Thee hungry ? and He is to answer, Forasmuch as ye have done it unto one of the least of Mine^ ye have done it unto Me ; so in this passage too let us speak • Mss.inito Christ inwardly, in our inner man, for there He deigneth in ' 'to dwell by faith. For He is not far from us, and so not Christ, guch that we can speak to Him; since He Himself hath said, Lo, I am with you alway, even unto the end of the world. Let us then too speak to Him, since He hath given us His Voice in this Psalm. For that is His Voice, as none denieth. The lifting up of My Hands is an evening sacrifice. So thou go then and say. Set, 0 Lord, a watch upon my mouth, and a door of restraint around my lips, that Thou turn not aside my heart to wicked words, to making excuses in sins. Wherefore prayest Thou thus, Lord? What sins of Thine canst Thou make excuses for ? He ansvvereth, When one of My members thus prayeth, I pray thus: just as in the other place He answered. Forasmuch as ye have done it unto one of the least of Bline, ye have done it unto 3Ie. 8. But when thine heart hath not been turned aside, O member of Christ, when thy heart hath not been turned aside to wicked words, to making excuses in sins, vdth men that work in iniquity, thou shall also not unite with their elect. For this followeth, And I will not unite with their elect. Who are their elect? Those who justify them- Lukeis, selves. Who are their elect? Those who trust in them- 11. The Pattern of the ' Woman that was a sinner.'' 243 selves that they are righteous, and despise others, as the Ver. Pharisee said in tlie temple, Lord, I thank Thee that I am 11— not as other men are. Who are their elect? This Man, ^/Luke 7, He icere a prophet, woiUd knou- what manner of woman this is that touched His feet. Here thou recognisest the words of that other Phansee, who invited our Lord to his house ; when the woman of that city, who was a sinner, came and approached His Feet. She, the unchaste one, who once went unabashed after fornication, but now came yet more un- abashed after salvation, forced her way into a strange house. But He Who there sat at meat was not a stranger. She was not a strange woman following any chance guest, but a hand- maid her Lord. She drew near to His Feet, because she desired to follow His Footsteps ; she washed them with her tears, she wiped them with the hairs of her head. What are the Feet of Christ, save they by whom He hath traversed the whole world .? How beautiful are the feet of them thatls.bijl. publish peace, that bring glad tidings of good things ! How many then have received the feet of the Lord, so as by Mat. lo, receiving a righteous man in the name of a righteous man, ' ' to receive a righteous man''s reward ; and received a prophet in the name of a p)^'ophet, so as to receive a propheCs reward! And whosoever, saith He, shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall not lose his reward. He then who with such kindness received the Feet of the Lord, what did He expend save the superfluities he had in his house ? Rightly, since the hair is as it were a superfluity, did she with it wipe the Lord's P'eet. Thy superfluities become necessaries to thee, if thou with them follow the Feet of the Lord. She then desired to be healed, conscious of the greatness of her wound. But surely it was not a great wound, a mean Physician. The Pharisees were loth to be touched by the unclean, they shunned all contact with sinners, and if it happened that they could not avoid their touch, tliey washed themselves. And almost every hour they washed not only themselves, but also their vessels, their couches, their cups, their platters, as the Lord recordeth in the Gospel. Inasmuch then as the Pharisee knew this woman, and certainly, had she drawn near to his feet, would n-2 244 The Pharisee s want of love. Psalm have repelled her, lest his sanctity should be defiled ; for it — '- was in his body, not in his heart; (and because he had it not in his heart, clearly it was but a false sanctity that he had in his body ;) forasmuch, I say, as he would himself have repelled her, when the Lord did not so, he thought that He Luke 7, knew not who she was, and said within himselj\ This man, 39. &c. ^j- jj^ li-.ere a projihet, would know what manner of wotnan this is which hath approached His Feet. He said not, ' would have repelled her,' but, ' would have known who she was ;' as though it followed that, if He knew, He would repel. From the fact then that He did not repel her, he felt sure fiuther that He did not know her. But the Lord so had His eyes fixed on that woman, as to have His ears fixed upon the heart of the Pharisee: and so, when He heard his thought. He set before him the parable, which ye know. A certain creditor had two debtors : the one owed him Jive hundred pence, and the other fifty : and when they had nothing to pay, he frankly forgave them both. I ask of thee, saith He, which of them will love him most? Then answered he, now compelled by truth to give sentence against himself, / suppose, saith he, Lord, that he to whom he forgave most. And He turned to the woman, and said unto Simon, Seest thou this woman ? I entered into thine house, thou gavest 3Ie no kiss, but she hath not ceased to kiss My Feet : thou gavest 3Ie no water to 3Iy Feet, she hath washed BIy Feet with her tears : thou gavest 3Ie no oil, she hath anointed 3Ie with ointment. Wherefore I say unto thee, her sins, which ate many, are forgiven, for she loved much. Wherefore ? Because she confessed, because 'she wept, because her heart was not turned aside to wicked words,' to offering excuses in sins ; because she united not herself with their elect ; that is, with those that defend themselves. 9. For even this woman herself, if her heart had turned aside to wicked words, would not have lacked wherewith to defend her sins. Do not women daily, her equals in de- filement, but not her equals in confession, harlots, adul- teresses, doers of shameful deeds, defend their sins ? If they have not been seen, they deny them: if they have been caught and convicted, or have done their deeds openly, they defend them. And how easy is their defence, how The folly of making excuses for sin. 245 ready, yet how headlong; how common, yet how bias- Vfr. phemous ! Had God not wilkd it, I had not done it: God '- — willed it: fortune willed it: fate willed it. She saith not, / said, Lord, have mercy upon me ; she sailh not, like that sinner coming to the feet of her Physician, Heal my soid,PsAi,4. for I have sinned against Thee. And from whom do they get this defence, my brethren ? not only from the unlearned, but from the learned also. They sit and count the stars, their distances, their orbits, their speed, their positions, their movements: they observe all these, describe them, form conjectures. Men think them learned, and great. All this learning and greatness is defence of sin. Thou wilt be an adulterer, because Venus is in a particular quarter for thee : tliou wilt be a murderer, because Mars is. Mars then is a murderer, not thou ; Veniis is an adulteress, not thou. Beware, lest for both Mars and Venus thou be condemned. For God, Who is to condemn, knoweth that thou art the man, thou that sayest, ' It is not I,' to the Judge that kuoweth. Further, the very astrologer himself who sellelh to thee the very fables that ensnare thee, that thou shouldest not obtain even thy death for nothing ; — (for thou buyest death of the astrologer for a price, who hast spurned life from Christ without price ;) — the very astrologer, I say, if he see his wife behave herself somewhat wantonly, or pay more than due regard to any strangers, or often to betake herself to the window, doth he not seize her, beat her, administer discipline to her in his own house .'' Let his wife reply, * If thou canst, beat Venus, not me :' will not he answer, ' Fool, that which belongeth to the lord and master is one thing, what is displayed to the purchaser is another thing r' Who then are iheir elect? The elect of the evil, the elect of the wicked, with whom we must not unite, that is, with whom we must have no dealings. But who are they f They that think themselves righteous, and despise others L^^eis, as sinners, as were the Pharisees; or who, because their sins are manifest, being either detected, or done publicly, defend and maintain them, that nothing may be laid to their charge, and that men may judge that they have done no evil, but that God has done it all, because He has either, as they say, created man so, or so ordered the stars, or •246 The Manichees hy their excuses Psalm because He neglects the affairs of men. These are the defences of ike elect of this world. But let the members of Christ, the Body of Chi'ist, say, let Christ say in the name of His Body, Turn not Thou aside, My Heart, to wicked words, to offering excuses in sins, with men that work iniquity, and 1 will not unite with their elect. 10. Ye know, my brethren, what 1 must not pass by, that among the Manichees" certain seeming righteous ones, more exalted than the rest, who have reached as it were the highest step of righteousness, are called ' elect.' Let those who know this, recall it ; those who knew it not, hear it. Elect indeed of God are all the saints, and this we have in the Scriptures: but they have usurped this name to themselves, and applied it to themselves, so to speak, in a more familiar manner, as though they were now called in some special sense, ' elect.' Who are these 'elect?' Men, to whom if you say, 'Thou hast sinned,' immediately bring forward that defence of theirs, an impious one, worse and more blasphemous than all others, ' It is not I that have sinned, but the race of darkness.' What is this race of darkness ? That which waged war with God. And doth it sin, when thou sinnest? It doth, saith he, because I am mixed with it. Well then, what did God, Who mixed thee with it, fear? For they say, that that race of darkness rebelled against God, before the world was made : and He, to guard against His dominions being laid waste by the invasion of an enemy, sent hither His members, His substance, that which He Himself is ; gold, if He be gold ; light, if He be light ; whatever it be, He sent it, and mixed it with the vitals of the race of darkness, and whatever sins we are said to commit, that race committeth. They seem indeed to excuse themselves from sin, but they do not- excuse their God from the charge of fear, nor the very substance of their God from the charge of being corruptible. For if God is incorruptible, incommutable, incapable of pollution or stain, impenetrable, what could that race have done to Him? It might have made what onset it would ; yet how ^ The tenets of the Manichees al- explained in a note at the end of the luded to in this and the two following translation of St. Augustine's Con- sections will be found illustrated and fessions. blaspheme God. 247 could it frighten One Who was impenetrable, inviolable, Ver. incapable of pollution, or change, or corruption ? If God — li— then be such, He is cruel, for sending you hither without cause, seeing that nothing could harm Him. Wherefore sent He you ? Behold, the race of darkness could not harm Him ; but He hath grievously harmed you, and He hath been more your enemy than it, though it too could harm you. It was possible for you to be oppressed, to be led captive, to be defiled, to be corrupted; so therefore could He. For a fragment, so to speak, and portion ever so small of His Nature, convicteth the whole mass. Such as is that which He hath sent hither, such is also That Which remained there. This they themselves say; themselves confess that they are two substances, one on this side, the other on that. This their books contain ; if they deny it, they are read and convicted. 11. What then.? To say no more on this one subject, I will not mention worse things, things yet more wicked : in this one argument, wherein they make war, see how they are conquered, and when they say that the race of darkness wages war against God, how they are caught in the battle of their own words. For nought have they to say, nothing to which to betake themselves. But thou wishest, O wicked one, O false elect, to defend thy sin, that when thou hast done any evil, thou be not thought to have done it : thou seekest on whom to cast back thy sin, and thou flingest it back upon the race of darkness. But consider God, whether thou art not flinging it back upon Him. For if that race of darkness, which thou imaginest, could speak, it would say to thee, Why dost thou accuse me ? Had I the power to do ought to thy God, or had I not .? If I could, I am stronger than He; if not, why did He fear me? if He feared me not, why did He send thee hither to suffer so much, seeing thou art a Member of Him, seeing thou art His own Substance ? If He feared not. He envied : if He did it not through fear, He did it through cruelty. How unjust then is He, Who could receive no hurt, yet caused that His members should thus receive hurt here ! Or could He be hurt? Then is He not incorruptible. When then thou wishest to defend thyself from thy sin, thou canst not 048 Their heresy concerjiing the m embers of Christ. PsATM praise God. Thou wouldest not fail in the praise of ^^^^' God, unless thou wert puffed up in thine own. Change, and blame thyself; thou shalt then praise God. Come Ps.4i,4.back to the words of the Psalms which ye curse ; say, I said. Lord, have mercy upon me; heal my soul, for I have sinned against Thee. I said, I have sinned : not fortune, not fate, not the race of darkness. If then thou hast sinned, see haw enlarged is the praise of God, wherein thou wast straitened, while thou wouldest defend thyself. Better for thee to be straitened in thine own sins, and enlarged in His praise. Now then when thou hast confessed thy sin, see how God is praised thereby ; for He is both jr-st, in punishing thee while thou didst persevere ; and merciful, in freeing thee now thou dost confess. Do not thou, therefore, he saith, turn aside my heart to wicked words, to making excuses in sins, so as to say that the race of darkness hath done what I have done. 12. With men that work icickedness. What wickedness? Let me mention some sinful wickedness of theirs. Let me tell you one open sinful wickedness, which they acknowledge. They say, it is better for a man to be an usurer than a husbandman. Thou askest the reason, and they assign one. See whether their reason ought not to be called madness: for they say, ' He that employs his money in usury, injurelh not the cross of light:' (this many understand not, but I will explain:) ' but he that is an husbandman, much injureth the cross of light.' Thou askest, 'What cross of ligiit?' Those members, he saith, of God, which were taken captive in that battle, are mixed with the universe, and are in trees, in herbs, in apples, in fruits. He vexeth the members of Christ, who cleauseth the earth with a furrow: he vexeth the members of Christ, who pulleth grass from the earth : he vexeth the members of Christ, who plucketh an apple from a tree. To avoid committing their imaginary murders in the farm, he committeth real murders in usury. He dealeth no bread to the needy. See whether there can be greater unrighteous- 1 i. e. ness than this righteousness'. He dealeth not bread to the as they hungry. Thou askest, wherefore ? Lest the beggar receive it. the life which is in the bread, which they call a member of God, the substance of God, and bind it in flesh. What Christ convictet.h in Mercy. iAQ then do ye? why do ye eal ? Have ye not flesh? Yes; Vkr. but we, they say, forasmuch as we are enlightened by faith — -^ in Manes, by our prayers and our Psalms, forasmuch as we are elect, we cleanse thereby that bread, and transmit it into the treasure-house of the heavens. Such are the elect, that they are not to be saved by God, but saviours of God. And this is Christ, they say, crucified in the whole universe. I received in the Gospel Christ a Saviour, but ye are in your books the saviours of Christ. Plainly ye are blas- phemers of Christ, and therefore not to be saved by Christ. Therefore lest a crumb be given to the hungry, and in the crumb a member of Christ suffer, is the hungry to die of hunger? False mercy to a crumb causeth true murder of a man. But who are their elect? Turn not thou aside, my heart, to wicked words, and I will not unite with their elect. 13. The righteous One shall amend me in mercy, a7idyer.5. eonvict me. Behold the sinner confessing. He desireth to be amended in mercy, rather than praised deceitfully. The righteous One shall amend me in mercy, and convict •}ne, if He is just, if He is merciful, when He seeth me sinning. This verily certain members of Christ say, of certain members of Christ they say it, in one body they say it. The Lord deigneth to speak in the character of an amender, yet despiseth not the character of him that is amended or to be amended. For all His members are in Him, and He saith, the righteous One shall amend me. What righteous One shall amend thee ? The Head amend- eth all the members. The righteous One shall amend me in mercy, and shall convict me. Shall convict me, but in mercy : shall convict, yet haleth not : yea, shall all the more convict, because He hateth not. And why doth he therefore give thanks ? Because, rebuke a wise man. and'PTov. 9, he will love thee. The righteous One shall amend me. Because He persecuteth thee ? God forbid. He requireth rather amending himself, who amendeth in hate. Wherefore then dodi He amend ? In mercy. And shall convict me. Wherein? In mercy. For the oil of a sinner shall not^^'^-^- enrich my head. My head shall not grow by flattery. Undue praise is flattery : undue praise of a flatterer is the 250 God spares us in what degree we spare not ourselves. Psalm oil of a sinner. Therefore men too, when they have '- mocked any one with false praise, say, ' 1 have anointed his head.' Love then to be convicted by the righteous One in mercy; love not to be praised by a sinner in mockery. Mat.25, Have oil in vonrselves, and ye shall not seek the oil of a 4. etc. ... ... sinner. For the wise virgins in the parable carried oil with them : the wise virgins carried oil with them, that is, their conscience bore them witness. Oil is glory, it glittereth, it shineth on the surface : but the oil should be good and true, that there it may be within, in their vessels. Hear what Gal.6,4. i?« their vessels meaneih : but let every man prove his own work, and then shall he have glory in himself alone, and not in another. What is, in their vessels ? Hear the Apostle himself; For this is our glory , the testimony of our conscience. 14. Lastly, since thou art in the Body of Christ, and yet bearest a kind of mortality, be thou just to thyself, be thou just against thyself. Thou art a sinner: inflict punishment upon thyself: return to thy conscience, crucify thyself; Ps. 51, for so dost thou offer a sacrifice to God: for Thou desirest not sacrifice, saith the sinner, else would I give it: thou delightest not in burnt- offering's. What then ? doth He accept no sacrifice .'' The sacrifices of God are a broken spirit : a broken and a contrite heart, 0 God, Thou wilt not despise. Humble thy heart, bruise thy heart, crucify thy heart, so shalt thou amend thyself in mercy. Thou hatest not thyself, when thou art fierce against thyself. Thou wilt be, in that part of thee that amendeth, righteous, though in that which is to be amended, thou art yet a sinner. For so far as thou displeasest thyself, thou art unrighteous ; but so far as that in thee displeaseth thee which is unrighteous, thou art righteous. Wilt thou see how righteous thou art? That in thee displeaseth thee, which also displeaseth God: now thou hast joined thyself to the will of God, and thou hatest in thyself not what He made, but what He hateth. Insomuch as thou hatest in thyself that which thou hast made, which He too hateth Who made it not, and beginnest to be strict against thyself. He will be merciful : He will spare, because thou hast not spared. In proportion then as thine eyes agree with His, and thou delightest with Him in His law, and accusest that in thyself which His law How we are at once righteous and sinners. 251 accuseth, and because that in thee displeaseth thee, which Ver. displeaseth also the Eye of God, see how righteous thou art. '. In proportion as thou hast fallen, hast done those things which displease God, and by a certain frailty of human weakness art prone to these things, and as yet bearest about the infirmity of the flesh, and groanest in consciousness of a struggle, so far thou art unrighteous, and a sinner. 15. How, thou wilt say, am I in one way righteous, in another a sinner } What is this thou sayest ? We are at fault : we seem to be speaking contraries, unless the autho- rity of an Apostle come to our aid. Hear it from the Apostle, lest, understanding amiss, thou blame me: ybrRom. 7, / delight, saith he, in the law of God according to the ^^' ^^' inner man. Behold a righteous man. Is he not just who delighteth in the law of God? Whence then is he a sinner? But I see another law in my tnembers, warring against the law of my mind, and bringing me into captivity unto the law of sin. As yet 1 wage war against myself; not yet am I entirely renewed after the image of vny Maker : I begin to be re-hewn, and so far as I am being re-fashioned, that displeaseth me which is misshapen. So long then as I am thus, what hope I ? Wretched man that I am, who shall deliver me from the body of this death ? The grace of Qod, through Jesus Christ our Lord. The grace of God, which hath already begun to re-hew thee ; the grace of God, which infuseth sweetness, so that now in the inner man thou delightest in the law of God. By the same will all the rest be healed whereby this too has been healed. Groan still, being wounded, scourge thyself, displease thyself. 16. So fight I, saith he, not as one that beateth the air ; icor. 9, but I punish my body, and bring it into slavery, lest hajAy ^^• while preaching to others, I myself be found a castaway. Doth he who punisheth his body, hate his body ? If a man punish his slave, doth he hale his slave ? If a man scourge his son, doth he hate his son ? And, to mention somewhat yet more closely connected, thy flesh is in a sort thy wife. This the Apostle himself saith. No man ever hated his ot^^Eph. 5, flesh, but loveth and cherisheth it, as the Lord the Church. ^^* Verily thy flesh is in a sort thy wife, and no one hateth his own flesh. Yet what saith he in another place? The flesh GaX. 5, 17. 252 The praise of men to he shunned. Psalm lusteth againsl the spirit, and the spirit against the flesh. '^''^^' It lusteth against thee, as though tliy wife did so: love, and punish it, till by one reformation there be brought about one agreement. When will this be? When now thou criest out, 0 wretched man that I am, who shall deliver me from the body of this death ? Will then this body be severed from thee, and thou then be safe ? What then meaneth, We ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body? It is being renewed then from mortality to immortality, and then it resisteth no longer, for no longer is their mortality to resist. Wlierefore punish thy body : tame it now, that then thou mayest receive it back : now let it fail, that then it may suffice. For in this life it cannot be renewed so long as it weareth this mortality. Let it not set thee aside, let it not burst thee from it: bear it, discipline it, punish it; in the end it shall be renewed. And forasmuch as no one ever yet hated his own flesh, the flesh too shall rise again. But how ? Am I then too to struggle? ]Cor.i5, This corruptible, saith he, must put on incorruption, and this mortal must jjut on immortality. 17. When then it is said, He shall amend me and correct me, whether it be a brother, or a connexion, or a neighbour, or thine own self, in mercy oughtest thou to be convicted ver. 6. and amended. But let not the oil of a sinner fatten my head. Thou sayest to me, What am I doing? I am beset with flatterers ; they cease not to besiege me ; they praise in me what I would not, that praise in me what I hold in little esteem ; what I hold dear they blame in me ; flatterers, treacherous, deceivers. For instance, ' Gaiuseius'' is a great man, great, learned, wise ; but why is he a Christian ? For great is his learning, great his reading, great his wisdom.' If great is his wisdom, approve of his being a Christian ; if great his learning, learnedly hath he chosen. In fine, what thou revilest, that pleaseth him whom thou praisest. But *> This is probably taken from Ter- another, ' I marvel that that wise tullian. Apol. c. 3. " What when the man Lucius Titius hath suddenly be- generality run upon an hatred of this come a Christian.' No one reflected name with eyes so closed, that, in whether Caius be not therefore good bearing favourable testimony to any and Lucius wise, because a Christian, one, they mingle with it the reproach or therefore a Christian because wise of the name. * A good man Caius and good." Seius, only he is a Christian.' So The victory of the Gospel. 253 what? That praise svveeteneth not: it is the oil of a sinner. Ver. Yet ceaseth he not to speak so. Let him not therewith '— fatten thy head ; that is, rejoice not in such things ; agree not to such things; consent not to such things; rejoice not in such things ; and then, if he have applied to thee the oil of flattery, yet hath thy head remained as it was, it has not been puffed up, it hath not swollen. For if it hath been puffed up and swollen, it increaseth in weight, and hurleth thee headlong. But let not the oil of a sinner fatten my hewl. 18. For still shall My word be ivellpleasing to them. Wait awhile : now they revile Me, saith Christ. In the early times of the Christians, the Christians were blamed on all sides. Wait as yet; and My word shall be wellpleasing to them. The time shall come when they shall conquer thousands of men, who shall beat their breasts, and say. Forgive us our debts, as we forgive our debtors. Even now, how many remain who blush to beat their breasts ? Let them then blame us : let us bear it. Let them blame ; let them hate, accuse, detract; still shall My word be well- pleasing to them; the time shall come when My word shall please them. For they shall lift themselves up as though righteous in their own strength, they shall be conquered in the strife; because they have lifted themselves up proudly, ihey shall be dashed down, they shall be dragged Vjy tlieir sins, they shall see that they are unrighteous; then shall be fulfilled what was spoken by the Prophets, judgment shall begin to be feared, the eye of the soul shall turn itself to consciousness of sins, and those words that please it, Forgive us our debts, as we forgive our debtors. O wordy defence of iniquity ! Verily now whole nations say this, and the thunder of nations beating their breasts ceaseth not. Rightly do the clouds thunder, wherein now God dwelleth. Where is now that wordiness, where that boasting, ' I am righteous ; nought of ill have I done ?' Verily, when thou hast con- templated in Holy Scripture the law of righteousness, how far soever thou hast advanced, thou shalt find thyself a sinner. Thou hast advanced ; now thou worshippest one God : it is well : now thou goest not a whoring fi-om Him to idols, to astrologers, fortune-tellers, diviners, augurs, evil 254 Even the good overtaken hy lesser sins. Psalm doers ; for that is committing fornication against the Lord Matt 5 ^^^y Grod; now art thou included in some number of the 22. members of Christ. Now begin to see also the common sins of human society. Thou murderest none; thou committest not adultery with another's wife ; thou wrongest not thy wife by going to another ; thou pollutest not thyself by any grievous defilement ; thou hast kept thy hands from theft, thy tongue from perjury, thy heart from coveting thy neighbour's goods; now thou art righteous. Consider what remains : be not yet proud. Dost thou never sin in thy tongue ? dost thou not fall into harsh words ? But what great matter is this ? What great matter ? Whosoever shall say to his brother, Thou fool, shall be in dantjer of hell fire. Now trembleth all that pride. Supposing now that he committeth no great thing, which may seem by some im- piety to blaspheme God ; that he hasteth not to injure any ; doth not to another what he would not should be done to him; what of the tongue? who tameth that? But suppos- ing thou hast bridled even it ; (though who is so good as entirely to achieve this ?) supposing thou hast bridled even it, what doest thou with thy thoughts ? what doest thou with the tumult and crowd of rebellious desires? dost thou keep from giving thy members to them ? I believe and see that thou dost: but still thy thoughts sometimes bend thee and carry thee away, often even when thy knees are fixed in prayer. Thou prostratest thy body, bowest down thy neck, confesses! thy sins, worshippest God ; I see where thy body is prostrate, I ask whither thy mind flitteth. I see thy members prostrate ; let us see whether conscience standeth still ; let us see whether it is fixed on Him Whom it wor- shippeth ; whether it be not often caught by thoughts, as by some tide of the sea, and borne by the storm to one thing and another. If thou wert now speaking with me, and suddenly wert to turn away to thy servant, and leave me, I say not when thou wast asking somewhat of me, but even when thou wast conversing with me on equal terms, should I not think that a wrong was done me ? That is what thou doest daily to God. What sort of man am 1 now speaking of, brethren ? I speak of him who worshippeth God alone, who confesseth Christ, who knoweth the Father and the Son For which they must seek pardon in the Lord's Prayer. 255 and the Ploly Ghost to be one God; who comrailteth not Ver. fornication against Him ; who worshippeth not devils; who — - — seeketh him not aid from the devil; who hokleth the Catholic Church; whom no one complaineth of as cheating; under whose oppression no weak neighbour groaneth ; who assail- eth not another's wife ; who is content with his own, or even without his own, in such wise as is lawful, and as Apostolical discipline permitleth, with consent of both, on Cor. 7, when she is not yet married. Even he who is such as this, * is yet overtaken in such things as I have mentioned. 19. So then the time has come which was spoken of. Yet shall My word be wellpleasiwj to them, whether it be that which He taught, or that whereby He intercedeth for us. For all these daily sins then what is our hope, save to say with humble heart in the Lord's Prayer, while we defend not our sins, but confess them, Forgive us our debts, as i^h. 6, as though he would say. Turn not your hatred against men ; think not them your enemies ; think not that it is by their hostility you are being bruised; these men whom ye fear are flesh and blood : ne wrestle not against fiesh and blood. Thus he chose to speak, despising mortal men. Against w horn then ? Against principalities, saith he, and jjowers, and the rulers of this world, of this darkness. Thou wast alarmed when thou heardest, the rulets (f this world. If they be rulers of this world, art thou to go beyond the world, to escape suffering them ? art thou to go beyond the world, to be delivered from them? Thus -then understand; the riders of the world and of this darkness, not the rulers of VOL. VI. T 274 * The world'' used in two senses, Psalm heaven and eavth, for they are the workmanship of God. "^^"' Heaven and earth are called the world, and wicked men are called the world. Wherefore are they too called the world? Because they love the world: and therefore darkness, because they are wicked. And therefore when now many out of that F.pb.5, very number believed, what saith the Apostle? Ye were ^' sometime darkness, but now are ye light in the Lord. Before then ye were light, while ye were darkness, observe what ruler ye had. What ruler have the wicked save the devil, just as the good and faithful have Christ for their ruler. Therefore did he call the devil and his angels the rulers of the world, that is, rulers of the lovers of the world, rulers of sinners, that is, of this darkness : them have we for our enemies, and from them we ought to pray to God to be delivered. 15. Hear both worlds clearly mentioned in one passage in holy Scripture, in the Gospel, the world which God made, and the world which the devil ruleth, that is, the lovers of the world. For God made men, but He made them not lovers of the world. For to love the world is sin, and God made not sin. Hear then, as 1 began to say, both worlds. John 1, He was in the world, it is said. Of whom is it said, He was in the world, save of the Wisdom of God, which is Jesus Christ, of which Wisdom is said, as I mentioned just above, Wisd.8, Wisdom reacheth from one end to another, mightily and !;.. , y sweetly doth she order all things? For, She passe th and 24. 25. goeth through all things by reason of Her pureness, and nothing defiled can fall unto Her. So then He was in this world, and the world was made by Him, and the icorld knew Him not. Here thou hast heard of two worlds; The world was made by Him, and the world knew Him not. It is not the world which was made by Jesus that is ruled over by those princes and powers of darkness, but the world which knew not Jesus, that is, the lovers of the world, the sinners, the wicked, the proud, the unbelieving. Whence are sinners called the world ? Because they love the world, and by- loving dwell in the world ; just as both the building and its indwellers are called ' the house.' ' A good house,' generally means ' a good building;' but we also say 'a good house,' because they are good who dwell therein. Again, ' beware of that house, it is a bad one ;' this is said in two ways : for the visible Creation, and for wicked men. 275 ' This is a bad house, beware ;' perhaps because it is ruinous, ^er. lest ought fall and crush thee : it is said also in another way, — — -— ' Beware of that bad house, lest thou fall into the snare of the hunters; lest if poor thou be oppressed by a rich man, lest thou be in some way cheated.' Just as then we say 'house' in two senses, so do we say 'world' in two senses. But why are not the righteous too, since they too are in the world, called the world? Because the Apostle saith. But 2Cot.\o, 3. ilioiigh fee italk in the flesh, yet we do not war after the Jlesh: for our conversation is in heaven. The righteous Phil. 3, dwelleth here in the flesh, but in heart he is with God. And he is called the world, if there is no ground for saying to him, ' Lift up your heart ;' but if there be ground for it, then let him dwell aloft: for ye are dead, saith the Col. 3,3. Apostle, and your life is hid. witli Christ in God. But they whose life is here, that is, whose longing and love cling to this, here have their use, here are entangled, well are called indvvellers of the world. Well too are they who dwell in the world, called the world; just as well are tl)ey called the house, who dwell in the house. Two worlds then are there : The world teas made by Him, and the world knew Him not. Behold the world made by the Lord, behold the world which knew not the Lord. Praise thou the building, and love the Builder ; and love not to dwell in the building, but dwell in the Builder. 16. Deliver tne from them that persecute me: for they are strengthened over me. Who said, they are strengthened over me ? The Body of Christ crieth out ; it is the voice of the Church ; the members of Christ cry out, ' Much hath the number of sinners increased.' Because iniquity halh Mat.24, abounded, the love of many waxeth cold. Deliver me from them that persecute me : for they are strengthened over me. 17. Bring forth my soul out of prison, that it may confess-^er. 7. to Thy Name. This prison has been variously understood by former writers. And perhaps it is the prison which is called in the title, the cave. For the title of this Psalm runneth thus: Of understanding to David himself, a prayer when he was in the cave. That which is the cave, the same is also the prison. Two things have we set i)efore us to understand, but when we have understood one, both will be T 2 '■270 The ' prisou either the ivorld, PsAi.M understood, A man's deserts make a prison. For in one dwell- '''^^"' ing place one man finds a house, another a prison. When men keep others imprisoned, even though they keep them in their own houses, yet are they who are closely guarded in prison ; must we say that the others are in prison also ? There is but one dwelling place to the one and the other : to the one, liberty makes it a home ; to the other, slavery makes it a prison. To some then it has seemed that the cave and prison are this world ; and this the Church prayeth, that it may be brought out of prison, thai is, from this world, from under the sun, where all is vanity. For it is said, Eccles. /ill i ./ •21.' ^^^ exceeding good. Here then confession is of praise. Elsewhere the Lord Himself saith, / confess to Thee, Father, Lord of heaven and earth. What did He confess? Could it be sins? So then Christ's confession was praise. Hear further His praise of the Father: Because Thou hast hid these things from the wise and prudent, and hast re- vealed them unto babes. Since then after these straitenings of corruption we shall dwell in the house of God, our whole life will be nothing save praise of God. It has often already been set forth to you, that when need departeth, all works of need come to an end, for there we shall have nought to do. I say not day and night, for there is no night there, but all the day, since it is one day, we shall have nought to do there, save to praise Him Whom we love, because then we shall also see Him. Now we long for Him Whom we see not, and praise Him; then, when we see Him Whom we love, how shall we praise Him ? There will be praise without end, because there will be love without end. Since then thus w^e shall be employed there, therefore, bring my sold out of prison, that it may give thanks to Thy Name. Ps.84,4. For, blessed are they that dwell in Thy house, for they shall be alway praising Thee. Now the prison hindereth, because the corruptible body weigheth down the soul. It is not the body that weigheth down the soul, (for then too we shall have the body,) but the corruptible body. It is not the body then that maketh the prison, but the corruption. Bring my soul out of prison, that it may give thanks to Thy David a type of Christ. 279 Name. Now the words which follow seem to come from Ver. the Head, our Lord Jesus Christ. And tiiey are the same — ^^ — as yesterday's last words. Yesterday's last words, if ye remember, were, / am alone, until I pass over. And here what are the last words ? The righteous shall sustain me, until thou recompense tne. PSALM CXLllL Lat. CXLII. Ji Sermoti to the People. 1. Of the Psalm which we have chanted, I will speak to you, beloved, what the Lord shall give me. Yesterday we treated of a shorter Psalm, but the length of time gave us opportunity for saying much even on few verses : now, since the Psalm is longer, we ought not to delay so long on each several verse, lest perchance the Lord grant us not the power to go through the whole. 2. The title of the Psalm is. To David himself, when his 2 Sam. son was pursuing him. We know from the Books of Kings ^^* that this happened : that Absalom arose in hostility to his father; that he waged against him not only civil, but even domestic war: that David, not evilly despairing, but reverently humbled, received the discipline at the Lord's hand, endured the medicine, not returning evil for evil ; but had a heart prepared to follow the Lord's will. Thus praiseworthy was that David : but we must recognise here another David, truly ' strong in hand,' which is the explanation of David, even our Lord Jesus Chi'ist. For all those events of past time were figures of things to come ; nor needs it long time to commend to you, what ye have often heard, and very well remember. Let us seek then in this Psalm our Lord and Saviour Jesus Christ, announcing Himself beforehand in His prophecy, and foretelling what should happen at this time by things which were done long ago. For He Himself foretold Himself in the Prophets: for He is the Word of God. Nor did they say ought of this kind, save when filled with the Word of God. They announced then Christ, being filled with Christ, they went before Him about to come, and He deserted not them going before. Let us learn then how 280 Chnst hor?i in Sion, yet the Founder of Sion. P.SALM Christ too was persecuted by His son : (or sons He had Matt I) ^^ "honi He said, T/ie cln'ldren oj' the bride fast not while 15 the bridegroom is tviih /hern : but irheii ilte bridegroom is taken auay from Ihem, then shall the cliildren of the bridegroom faM. The sons of the bridegroom tlien are the Apostles, and the persecutor among these was Judas the devil. In this Psalm then Christ is about to foretel His Passion : let us listen. 3. But we again call your attention, beloved, to this, not as teaching you what ye know not, but reminding you of what 3'e know, that our Lord Jesus Christ is the Head of iTim.2, His Body, that He is the one Mediator between God and Rev. 12 wan, the Man Jesns, born of a Virgin, as it were in solitude, ^•f'- . as we have heard in the Revelation. In solitude*, as I ' in soli- , . , , TT 1 1 TT- T 1 1 tudine, thmk, because He alone has been so born. Hnn did that pi^'^" woman bear, to rnle the nations with a rod of iron ; and the woman is the ancient city of God, of which is said in the Ps. 87, Psalm, Glorious things are spoken of thee, tlioii, city of God. This city hath its beginning even from Abel, as the evil city hath from Cain. That then is the ancient city of God, ever enduring earth, hoping for heaven, which is also called Jerusalem and Sion. Truly of One born in Sion and yet Founder of Sion itself is said in another Psalm, Sion, My Mother, a man shall say. What man ? And a man teas born in her, and Himself the Most High ttatli founded iter. In short, in Sion He was made Man, but as Man He was made humble, and He also, the Most High, founded that city in which He was made Man. Therefore was that Rev. 12, ^^oman also clothed nith the sun, even with the Sun of ^' Righteousness, Whom the wicked know not; who shall say in the end, Therefore have we erred, from the nay of truth, and the Light q/' Righteousness hath not shone unto us, and the Sun of Righteousness !ras not upon ns. I'here is then a Sun of Righteousness, which shineth not on the wicked- Matt. 5, Yet the sun of this world He maketh to rise on the evil ^ and the good. Therefore was she both clothed with the sun, and bore in her womb a male child, being about to bring forth. He it was that both buildeth Sion, and is born in Sion ; and that woman, the City of God, was pro- tected by His Light, with Whose Flesh she was pregnant. Christ and His Members orip: He suffereth in them. -281 Rightl}' too had she the moon under her feet, because by Ver. virtue she trampled under foot the mortality of" flesh which '■ — waxeth and waneth. The Lord Jesus Christ then is both Head and Body; for He willed to speak in us, Who deigned to die for us ; He hath made us His members. Sometimes then He speaketh in the person of His members, sometimes in His own person, as our Head. He hath somewhat which He can say without us, wc nought which we can say without Him. The Apostle saith, That I may Jill up what is lacking of the afflictions of Christ, in my Jlesli. That I may Jill itp, he saith, 7chat ?.sCol. i, lacking of the afflictions, not mine own, but Chrisfs, in the flesh, no longer Christ's, but mine. Christ, saith he, still suifereth affliction, not in His own Flesh, wherein He hath ascended into heaven, but in my flesh, which yet toileth on earth. Christ, saith he, suffereth affliction in my flesh : for it is no lonqer I that live, hut Christ liveth in me. Did Gal. 2, ... 20 not Christ Himself suffer affliction in His members too, that is, in His faithful ones, Saul upon earth could not persecute Christ seated in heaven. Finally, he openly setteth this forth in a certain place, and saith. As the body is one and haih many members, and all the members of the body, being many, are one body, so also is Christ. He saith not, ' so also is Christ* and His Body,' but 'as there is one body and many members, so also is Christ.' The whole then is Christ. And because the whole is Christ, therefore doth tlie Head call from heaven, Saul, Saul, why persecutest Acts 9, tliou Me. Remember this, and commit to your memory, * and keep it entirely fixed there, as children ot the Church's training and of the Catholic Faith, that ye may perceive Christ to be the Head and Body, and the same Christ to be also the Word of God, the Only-begotten, equal to the Father, and so may see how great is the Grace whereby ye pertain to God, that He has willed to be one with us. Who is one with the Father. How, one with the Father? / and the Father are one. How, one with us? He saith not, johnio, says the Apostle, Unto seeds, as of many; but as of one, ^^' And to TJiy Seed, Which is Christ. But some one will say, ' If Christ be the seed of Abraham, are we so also?' Remember * Some Mss. rtad, Tta ef Cliristi; so al^o is Christ's, i. e. Chiist's Body. 282 Judas a type of false brethren. Psalm tliat Christ is Abraham's Seed ; and accordingly, if we also Gal 3 ' ^^^ *^^^ s^eed of Abraham, we also are Christ. As there is one 27. bor/fj and many members, so also is Christ. And, as many of yon as have been baptized into Christ, have put on Christ. Now Christ is the Seed of Abraham; nor can we gainsay the clear words of the Apostle, Thy Seed, which is Christ. See Gal. 3, now what he saith to us. If ye be Christ^s, then are ye 1 sacra- Abraham'' s seed. Great then is that mystery', they twain mentum.gjffj^ll f,^ one flesh. Great, saith the Apostle, is this mystery ; 24. but I speak concerning Christ and tlie Church. Christ and !^^y ' the Church are two in one flesh. The two ye must refer to the wideness apart of His Majesty from us. For we are John 1, not also the Word; we are not also God in the beginning with God; we are not also He by Whom all things were made. He cometh to the Flesh, and there Christ is both Himself and we. Let us not wonder then in the Psalms : for He saith many things in the character of the Head, many in the character of the members, and He so speaketh, as though their whole were one person. Nor wonder thou that there are two in one voice, if there be two in one flesh. 4. Judas is the son of the Bridegroom persecuting the Bridegroom. Did this merely happen then, or was it set forth beforehand as a patteru of what was to come.? For the Church was destined to endure many false brethren, so that still and even unto the end that Bridegroom is perse- Ps. 55, cuted by His son. For if an enetny had upbraided me, verily I should have borne it, saith He ; and if he icho hated me had spoken great things over me, verily I should have hid myself from him. Who is the enemy'? who is lie that hated me? He who saith, 'Who is Christ? Christ was a man : He neither could live, when He v\illed to live, and He died,' say they, 'against His will; conquered, crucified, slain.' They are enemies who say such things as this. 'He is an open enemy,' saith Christ; 'he hateth Me; he openly declareth his hostility to Me; him it is easy either to bear or to shun. What do I with Absalom ? what do I with Judas .? what with false brethren ? what with evil sons, who yet are sons, who do not against us blaspheme Christ, but with us worship Him, and in us persecute Him ?' Of these He goeth on to speak in the same Psalm. Another it was True righteousness, God's, not our own. 283 easy to bear, him who hated me, or else to hide myself from Ver. him. For thou hidest thyself from a Pagan, by entering the '- Church. But when there also thou findest what thou fearest, what good to seek where to hide thyself? Lastly, that very same Apostle, who groaneth in perils among false brethren, '2Cot.i\, saith, rcithout were fightings, within were fears. If then2Cor. 7 he who hated me had spoken great things over me, verily I^- should have hid myself from him : but thou, man of one mind — of one mind, he saith, as though one in Christ. The Church then hath what to bear without, what to groan over within : yet it is to consider both those without and those within, enemies; those without more easily to be shunned, those within with more difficulty to be borne. 5. Let then our Lord speak ; let Christ with us, whole Christ, speak. Lord, hear my prayer, receive with Thine ears ver. 1. my entreaty. 'Hear' and 'receive with ears' are the same thing. It is repetition, it is confirmation. In Thy truth hear we, in Thy righteousness. Take it not without emphasis when it is said, in Thy righteousness. For it is a commendation of grace, that none of us think his righteousness his own. For this is the righteousness of God, which God hath given thee to possess. For what saith the Apostle of them, who would boast of their own righteousness? 1 bear them witn ess, ^om.io, saith he, that they hai'e a zeal of God. Speaking of the Jews, he saith, they have a zeal of God, but not according to knowledge. What is, not according to knowledge? For what knowledge dost thou commend as useful ? Is it that which, when it is alone, puffeth up, which, unless it be accompanied with charity, edifieth not ? Verily not this : but the knowledge which is the companion of charity, the mistress of humility. See whether it be this : They have a zeal of God, saith he, but not according to knowledge. Let him expound to us what knowledge he meaneth : they, being 'Rom.io, ignorant of the righteousness of God, and going about to establish their own righteousness, have not submitted them- selves to the righteousness of God. Who then are they who go about to establish their own righteousness ? They who impute to themselves whatever they have done well ; what- ever ill, to God; entirely perversely. Then only will they be right, when they have changed this. Thou art perverse. 284 None ru/hteous in God's sight. PsAiM bt^cause thou imputest what thou hast done ill to God, what ^'"^''"^'well to thyself: thou wilt be right, when thou imputest what thou hast done ill to thyself, what well to God. For thou wouldest not from being ungodly live righteously, save by Eom. 4, having been justified by Him Wlio justijielh the ungodly. Therefore he saith. Hear me in Thy truth, in Thy rigliteous- Fnil. 3, ness, not in mine own ; tliat I may be found in Him, not having mine o/vn righteousness, which is of the law, but that which is of frith. Behold, in Thy righteousness hear me. For when 1 look upon myself, nought else do I find mine own, save sin. vtr. 2. 6. And enter not into Judgment ivith Thy servant. Who are willing to enter into judgment with Him, save they who, being ignorant of the righteousness of God, go about to isa. 58, establish their own ? Wherefore have we fasted, and Thou hast not seen ; wherefore have we afflicted our souls, and Thou lakest no knowledge ? As though they would say, 'We have done what Thou hast commanded, wherefore dost Thou not render to us what Thou hast promised ?' God an- swereth thee : I will give to thee to receive what I have promised : 1 have given thee that thou shouldest do that whereby thou mayest receive. Finally, to such proud ones Jer. 2, the Prophet speaketh ; Wherefore icill ye plead with Me ? ye have all transgressed against Me, saith the Lord. Why will ye enter into judgment with Me, and recount your own righteousnesses } Recount your righteousnesses ; 1 know your wickednesses. How shall I there approve righteousness, where I shall condemn pride.? Rightly saith that humble Mat.ii,one in the Body of Christ, leaning on his Head, for He ^^' is meek and lowly in heart, Enter not into judgment with Thy servant. Let us not strive together, I desire not to plead with Thee, so that to set forth my righteousness Thou convict me of mine iniquity : enter not into judgment with Thy servant. Wherefore this? wherefore feareth he? For before Thee every one living shall not be justified. Every one living ; living, that is, here, living in the flesh, living in expectation of death ; born a man ; deriving his life of man ; sprung from Adam, a living Adam ; every one thus living may perhaps be justified before himself, but not ])efore Thee. How before himself? By pleasing himself, Even Apostles hidden to j^ray for forgiveness. 285 displeasing Thee: but, before Thee eiery one litinij shall Vlr. 7iot be Juslijied. Enter not theu into judgment with me, — - — 0 Lord my God. How straight soever I seem to myself, Thou bringest forth a standard from Thy store-house, Thou fittest me to it, and I am found crooked. Enter not into judgment leith Thy servant. Well is it said, uilh Thy serrant. It is unworthy of Thee to enter into judgment with Thy servant, or even with Thy friend ; for Thou vvouldest not say, / say unto you, My friends, hadst not Thou Matt. 5, Thyself made them of servants to become friends. Though Thou callest me friend, I confess myself a servant. 1 need Thy pity ; I return from running from Thee ; I seek peace. / am not worthy to be called Thy sotu Enter not into Lukeio, judgment with Thy servant, for in T7iy sight every one living shall not be justified. Judge none blessed before /u's- Eeclus. death ; no one living whatever. What of the rams them- ' selves, wliat of the Apostles themselves, of whose offspring it is said, Bring the young of rains unto the Lord? Of these is Paul, who calleth not himself perfect, not as though 1 had already attained, either were already perfect. Finally, brethren, that ye may perceive it at once, they learnt to pray what we pray : to them was given the pattern of prayer by the heavenly Counsellor. After this niauner^Matt.G, saith He, pray ye. And have set dovrn certain things first. He laid down this too to be said by our rams, the leaders of the sheep, the chief members of the Shepherd and Gatherer' of Con- the one flock; even they learnt to say, Forgive us our debts, tor'^sT as we too forgive our debtors. They said not, ' Thanks be to ^^^*"'" Thee, Who hast forgiven us our debts, as we too forgive ourjratores, debtors,' but, ' Forgive, as we forgive.' But surely the faith- ^^'^/^" ful prayed then, surely the Apostles prayed then, for this'b. 12. Lord's Prayer was given rather to the faithful. If those debts only were meant which are forgiven by Baptism, it would befit catechumens rather to say. Forgive us our debts. Let the Apostles then say, yea let them say, Forgive us our debts, as toe too forgive our debtors. And when it is said to them, ' Wherefore say ye this ? what are your debts ?' let them answer, for in Thy sight every one living shall not be justified. 7. For the eneuiy hath persecuted my soul: he hath yer. 3. 286 Christ died, the Innocent for the guilty. Psalm humbled my life on the earth. Here we speak, here our ^Head speaketh for us: for the enemy hath persecuted my soul. Manifestly both the devil persecuted the Soul of Christ and Judas the Soul of his Master : and now too the same devil remaineth to persecute the Body of Christ, and one Judas succeedeth another. There lacketh not then of whom the Body too may say, For the enemy hath perse- cuted my soul: he hath humbled my life on the earth. He hath humbled, saith he, rny life on the earth. In Ps. 57. another place it is said. They bowed down my soul. For what doth each one who persecuteth us endeavour save to make us abandon our heavenly hope, and savour of the earth, yield to oyr persecutor, and love earthly things ? They indeed, as far as in them lies, do this : yet let not this Col. 3, befall us to whom it is said. If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Seek those things which are above, not those which are on earth, for ye are dead. For in God's sight every one living shall not be justified. They then, either openly raging, or secretly laying snares, en- deavour to bring our life to the earth. Against them let us Phil. 3, watch ; that we may be able to say. Our conversation is in heaven. The enemy, saith he, hath humbled my life upon earth. 8. 77tey have laid me in dark places, as the dead of the world. This ye hear more readily from the Head ; this ye perceive more readily in the Head. For He died indeed for us, yet was He not one of the dead of the world. For who are the dead of the world ? And how was not He one of the dead of the world? The dead of the world, are those who have died of their own desert, receiving the reward of iniquity, deriving death from the sin transmissed to them; Ps.51,5. according as it is said, For I was conceived in iniquity, and hi sin did my mother cherish me in her womb. But He came by a Virgin, taking to Him Flesh pure itself, purify- ing others. But they who thought Him a sinner, looked on Him as one of the dead of the world. But He, Who said in another Psalm, I paid them the things that I never took, John 14, and Who said in the Gospel, Behold, the prince of this world ' ■ cometh, the captain of death, the persuader to evil deeds, the We too were partakers of His Sufferings. 287 executoi' of punishment, saith, Behold he cometh, and shall Ver. Jind nothing in Me. What is, shall Jind nothing in Ale ? ^ ' No fault, nothing for which I ought to die. But that all, saith He, mag know that I do the ivill of My Father, arise, let us go hence. In dying, saith He, 1 do the will of My Father, but I am not deserving of death. Nought have 1 done wherefore I should die, yet is it Mine own doing that I die, that by the death of an innocent One, they may be freed who had wherefore they should die. Tlteg set me in dark places, as though in Hades, as though in the tomb, as though in His very Passion, as the dead of the world, even Him they set. Who saith, / am become like one that Ps. 38, hath no help, free among the dead. What is, free? Where-, ' fore, free? Because everi/ one that doeih sin is the servant Johns, of sin. Finally, He would not free from bonds, were He * not free from bonds Himself. He, Himself free, slew death, bound bondage, led captivity captive, and theg set Him in dark places as the dead of the world. 8. And My Spirit ivithin me, saith \le, suffered weariness, ver. 4. Remember, My soul is exceeding sorrowful, even unto death. Mat. 26, Here we see one voice. Do we not see plainly the transition ' from the Head to the members, from the members to the Head ? My Spirit within Me, saith He, hath suffered weariness. Here we recognise. My soul is exceeding sorrouful, even, unto death. But we too were there. For He transjigured in Himself the body of our huiniliation,Vh\].3, that it may be fashioned like unto the Body of His glory ; '" and our old man is criicijied with Him. My heart in Me Rom. 6, is troubled. In Me, He saith, not in others. For they * forsook Me, they who had clung to Me left Me, and because they saw Me die, they thought that I was somewhat else, and were beaten by the thief, who believed, when they failed. 10. Then he goes to the members. / have called to mindver. 5. the days of old. Did He call to mind the days of old, by Whom every day was made \ No, but the body speaketh, each one who has been justified by His grace, who dwelleth in Him in love and devout humility, speaketh and saith, / have called to mind the days of old, I have meditated upon all Thy works : plainly because Thou hast made all 288 Our good works, GocVs loork in us. Psalm things good, and nolliing would have stood fast, which was ^^^"^' not estabhshed by Thee. Thy creation is made a spectacle unto me : I have sought in the work the Artificer, in all that is made the Maker. Wherefore this, to what purpose this, save that he might understand, that whatever there Rom.io, was of good in himself was made by Him ; lest, being ignorant of I he rig/iteousncss of God, and going about to esfabtish his own righteousness, he should not submit himself to the righteousness of God: that those words above, in Thy Truth and in Thy Bighieousness, might suit him ? In all the works of God then, and in meditation on all the works of God, he introduceth grace, he commendeth grace, he boasleth that he hath found grace, the grace whereby we are saved without price; for without price we are saved. Why boastest thou of thine own righteousness ? why liftest thou up thyself, being ignorant of the righteousness of God? Perchance thou gavest somewhat to be saved.? What gavest thou to be made a man } Look back then upon the Framer of thy life, the Author of thy substance, of thy righteousness, and of thy salvation : meditate upon the works of His hands, for the righteousness too which is in thee, thou wilt find to pertain to His hand. Hear the Eph. 2, Apostle teaching thee this, not of works, he saith, lest any ^^' should boast. Have we no good works .? Plainly we have : but see what follows ; for we are His workmanship, saith he. We are His workmanship : perhaps in thus speaking of workmanship, he meant to mention the nature whereby we are men? Evidently not: he was speaking of works. Not, saith he, of works, lest any should boast. But let us not make conjectures; let the text go on, for we are His work- manship, created in Christ Jesus unto good works. Think not then that thou thyself doest any thing, save in so far as thou art evil. Turn thee from thine own work, to His work Who made thee ; He fashioueth thee, and let Him refashion what He had fashioned, and thou hast destroyed. For that thou art. He hath wrought ; that thou art good, if good thou Phil. 2, art, He worketh. Work out your own salvation, saith the 12. 13. ^pogtje, with fear and trembling. If we do work out our own salvation, wherefore with fear, wherefore with trembling, when what we work is in our own power? Hear wherefore Our souls need to he ivatered by God's grace. -289 with fear and trembling : for it is God tliat worketh in yon Ver. both to ivill and to do, of His good, pleasure. Therefore — '-^ uith fear and trembling, tliat it may delight our Maker to work in the lowly valley. For so doth He work, as it were, in that which is cast down, Who jndgelk ainong t/ie Ps.iio, nations, and repaireth that ivhich hath fallen. I have meditated on the norks of Thine hands. I have seen then and looked into Thy works, that nothing good can there be in us, unless it be wrought by Thee, Who hast made us. 11. And what did I when I saw that every good gift awc/Jam. i, every perfect gift is from above, and conieth down from the ' Father of lights, uith Whom is no variableness, neither shadoiv of turning f When I saw this, I turned me from the evil work which I had wrought in myself, and / stretched ^er. 6. forth my hands unto Thee. 1 sIretcJted forth, sailli lie, my hands to Thee: my soul is as a land without nater to Thee. Rain upon me, saith he, to bring forth from me good fruit. For the Lord shall give sweetness, (hat our land may give her Ps. 85, fruit, [have stretched forth my hands to Thee; ??/y soul is as a land nithout uater, not to me, but, to Thee. 1 can thirst for Thee, I cannot water myself. My soul is as a land without water to Thee ; for, my soul is athiist for the living Ps. 42 God. When shall I come to Him, save when He hath ^* come to me? My soul is athirst for the living God; for, my soul is as a land nithoni trater to Thee. The sea aboundeth, floodeth, is full, floweth : but it is bitter. The water is separated, my dry soid hath appeared: water it, for Gen. 1,9. my soul is as a land without n ater to Thee. 12. Speedily hear me. Lord. For what need of delay to ver. 7. inflame my thirst, when already I thirst so eagerly } Thou didst delay the rain, that I might drink and imbibe, not reject, Thy inflowing. If then Thou didst for this cause delay, now give ; for, my soul is as a land ivithout water to Thee. Speedily hear me, O Lord: my spirit hath failed. Let Thy Spirit fill me, for 7ny spirit hath failed me. This is the reason why Thou shouldest speedily hear me, because my spirit hath failed uie. I am now become poor in spirit. Matt. 5, make Thou me blessed in the kingdom of heaven. For he ' in whom his own spirit liveth, is proud, is puffed up with his own spirit against God. Let that happen in him to his VOL. VI. u 290 God's Face turned from the proud: and so they 'perish. Psalm good which elsewhere is written, Thou sJialt take away their \^ \t)l spif'^fi ftnd they si tall fail, and he turned to their dust; that 29. they may confess, and say, Remember that we are but dust. j^" '''But when they have said, Remember that ice are but dust, then let them say, my soul is as a land 'without water to Thee. For what is so much a land without water, as dust ? But do Thou speedily hear me, O God, rain on me, strengthen me, that I be not dust which the wind driveth away from the TH.i,4.Jace of the earth. Speedily hear me, O God; my spirit hath /ailed: let not my need suffer longer delay. Thou hast taken away my spirit, that I might fail, and be turned to dust, and say unto Thee, my soul is as a land without water to Thee: Ps. 104, do Thou also what followeth in that Psalm, Thou shall send' 30 forth 77a// Spirit, and they shall be created, and Thou shall 2 Cor. 6, renew the face of the earth. If any one be in Christ, he is ^'^- a new creature; old things are passed away: old things are passed away in his spirit, they are made new in Thy Spirit. 13. Turn not Thou away Thy Face from me. Thou didst turn it away from me when proud. For once 1 was Ps, 30, full, and in my fulness I was puffed up. Once in my fulness I said, I shall never be moved. I said in my fulness, I shall not he moved, knowing not Thy Righteousness, and esta- blishing mine own ; but Thou, Lord, in Thy Will hast afforded strengtli to my beauty. I said in my fulness, I shall not be moved, but from Thee came whatever fulness I had. And to prov^e to me that it was from Thee, Thou didst turn away Thy Face from me, and I was troubled. After this trouble, whereinto I was cast, because Thou didst turn away Thy Face, after the weariness of my spirit, after my heart was troubled within me, because Thou didst turn away Thy Face, then became I like a land ivithout water to Thee : turn not Thou away Thy Face. Thou turnedst it away from me when proud ; give it back to me now 1 am humble. Turn not away Thy Face from me, because, if Thou turn it away, / shall be like to them that go down into the pit. What is, that go down into the pit ? When the sinner has come into the depth of sins, he will shew con- tempt. They go down into the pit, who lose even confes- Ps. 69, sion ; against which is said. Let not the pit close her mouth 15. We must hope for Mercy in the end; ^' therefore do good works. ^9 1 over me. This depth Scripture calleth mostly a pit, into Ver. which depth when a sinner hath come, he sheweth contempt. — "— -!— What is, he sheweth contempt ? He no longer believeth in Providence, or if he do believe, he tliinketh that he has no longer ought to do with it. He settelh before himself licence to sin, the reins of iniquity being let loose now that he has no hope of pardon. He saith not, ' 1 will return to God that He may return to me ;' he heareth not, Turn ye unto Me, and I will return to you, for having Mai. 3, come to the depth of evil, he shevveth contempt. For from ^^^\^^ the dead, saith the wise man, as though he were not, con-i7,28. fession perisheth. Turn not then Thg Face from me, or I shall be like them that go doun into tlie pit. 14. Make me to hear in the morning Thy mercy, for ver. S. in Thee Jtave I hoped. Behold, I am in the night, yet in Thee have I hoped, until the iniquity of the night pass away. For tee have, as Peter saith, a more sure word of prophecy, whereunto ye do well tJiat ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts. Morning then he calleth the time after the end of the world, when we shall see what in this world we believe. For, in the morning Thou shall Ps. 5 3. Jtear my voice ; in the morning I will stand by Thee, and^ gaze. Make me to hear in the morning Thy mercy, for in Thee have 1 hoped. For if we hope for that we see not, Rom. 8, then do ue with patience wait for it. The night requireth *'^' patience, the day will give joy. Make me to hear in the morning Thy mercy, for in Thee have I hoped. 15. But what here, until the morning come? For it is not enough to hope for the morning; we must do somewhat. Why do somewhat ? Because he saith in another Psalm, / sought God in the day of my tribulation ; as it were in Ps.77,2. the time of night I sought God. How didst thou seek .'' With my hands in the night before Him ; and I was not deceived. God is to be sought with the hands in the night. What is, with the hands? By good works. What, before Him ? When Thou doest an alms, do not sound a trumpet before thee, and thy Father which seeth in secret shall reivard thee. Since then we must thus hope for the morning, and bear this night, and persevere in this patience until the day u2 292 fVe must fie e to God, to he aided against our enemies. Psalm dawn, what meaiivvliile must we do here ? lest perchance ^^^^^" thou think that thou wilt do ought of thyself, whereby thou mayest earn to be brought to the morning. Make known to me, O Lord, the uaij wherein I must ualk. Therefore did He kindle the lamp of prophecy, therefore did He send the » testk Lord in the vessel', as it were, of the flesh. Who should even Ps. 22, say, My strength is dried tip like a potsherd- Walk by ^^' prophecy, walk by the lamp of future things predicted, walk John 1, by the word of God. As yet thou seest not the Word in '■ the beginniiig, God ivith God: walk by the Form, of a servant, thou shalt be brought to the Form of God. Make known to me, O Lord, the way wherein I should walk ; for unto Thee hare 1 lifted up my soul. I have lifted it up Ps. 36, to Thee, not against Thee. With Thee is the Fountain of ^' life : to Thee have I lifted up my soul. I have brought it as a vessel to the Fountain : fill me, therefore, for unto Thee have I lifted up my soul. ver. 9. 16. Deliver me from mine enemies, O Lord, for unto Thee have I fled for refuge. I who once fled from Thee, now flee to Thee. For Adam fled from the Face of God, and hid himself among the trees of Paradise, so that of him was Job 7,2. said in the Book of Job, As a servant that fieeth from his ^^■^' Lord, and Jindeth a shadow. He fled from the Face of his Lord, and found a shadow ; for he fled to the shade among the trees of Paradise. Woe to him, if he continue in the "Wisd.5, shade, lest it be said afterward. All things are passed away like a shadow. Deliver me front mine enemies. I think Eph. 6, not here of men enemies. IVe wrestle not against flesh ^' and blood. But against whom ? Against principalities, against powers, against the rulers of the world. What world ? For he cannot mean earth and sky, for they rule not what they have not made. Rulers of the world. But of what world ? This darkness. What darkness ? Clearly Eph. 5, the wicked. For ye were sometime darkness, hut now ^' are ye light in the Lord. The rulers of this world, of this darkness, the rulers of the wicked; against these ye wrestle. Great is your conflict, not to see your enemies, and yet to conquer. Against the rulers of this world, of this darkness, the devil, that is, and his angels; not the John 1, rulers of that world, whereof is said, the it^orld was made 10. The 'peril of unworthily receivi?ig Christ. 293 bi/ Him, but that world whereof is said, the world knew Ver. Him not. Deliver me from mine enemies, O Lord, for unto —^ — - Thee have I Jled for refuge. From mine enemies, not from Judas, but from him who filled Judas. The one whom 1 see, I endure ; the one whom I see not, I fight. For Judas reccired the sop, and Satan entered into him, that ThatJohnis, David might suffer persecution at the hands of his sou. '' How many Judases doth Satan fill, unworthily receiving the sop to their damnation ! For whoso eateth and drinketh i Cor. 11 29. unworthily, eateth and drinketh damnation unto himself. ' Not evil is that which is given, but what is good is given to the evil to damnation. It cannot be well with him who in evil wise taketh what is good. Therefore, Deliver me from mine enemies, for I have Jled unto Thee for refuge. For whither should I flee? Whither shall I go from Thy Spirit? Pp. 139, If I go up into heaven. Thou art there; if I go dotvn to hell, Thou art there. What then remaineth ? If I take my wings as a dove, and fly to the farthest parts of the sea: that is, if in hope I dwell in the end of the world. For thither shall Thine hand guide me, and Thy right hand bring me. Deliver me from mine enemies, for unto Thee have I fled for nfuge, O lord. 17. Teach me to do Thy uill, for Thou art my God.veuio. Glorious confession ! glorious rule ! For Thou, saith he, art my God. To another will 1 hasten to be re-made, if by another I was made. Thou art my all, for Thou art my God. Shall I seek a father to get an inheritance .? Thou art my God, not only the Giver of mine inheritance, but mine Inheritance itself. The Lord is the portion of mine Fs.i6,5. inheritance. Shall I seek a patron, to obtain redemption ? Thou art my God. Lastly, having been created, do I desire to be re-created ? Thou art my God, my Creator, Who hast created me by Thy Word, and re-created me by Thy Word. But Thou createdst me by Thy Word, remaining God witK Thee : Thou re-createdst me by Thy Word, made Flesh for our sakes. Teach Thou me then to do Thy will, for Thou art my God. If Thou teach me not, I shall do mine own will, and my God will abandon me. Teach me to do Thy will, Jor Thou art m,y God. Teach Thou me: for it cannot be that Thou art my God, and yet I am to be mine own 294 Our own deserts, ill deserts; good deserts, from God. Psalm master. See how grace is commended to us. This hold -^ — ^ fast, this drink in, this let none drive out of your hearts, lest Rom. ye have a zeal of God, hut not according to knowledge ; ' ' lest, being ignorant of the righteousness of God, and going about to establish your oivn righteousness, ye submit not your- selves to the righteousness of God. Ye recognise the words of the Apostle. Say then this, Teach me to do Thy will, for Thou art my God. 18. Thy good Spirit, not my bad one, Thy good Spirit shall lead me into the right land. For my bad spirit hath led me into a crooked land. And what have I deserved? What can be reckoned as my good works without Thy aid, through which I might obtain and be worthy to be led by Thy Spirit into the right land. What are my works? what ver. 11. my deserts? For Thy Name's sake, O Lord, Thou shalt quicken me. Listen, then, with all your power, to the com- mendation of Grace, whereby ye are saved without price. For Thy Name's sake, O Lord, Tliou shalt quicken me. Ps. \\^,Not unto us, O Lord, not unto us, but unto Thy Name give the glory. For Thy Name's sake, O I^ord, Thou shalt quicken me in Tliy righteousness ; not in mine own: not because I have deserved, but because Thou hast mercy. For were I to shew mine own desert, nouglit should I deserve of Thee, >"5ave punishment. Thou hast pruned off from me mine own merits ; Thou hast grafted in Thine own gifts. For Thy Name's sake, O Lord, Thou shalt quicken me in Thy righteousness. Thou shalt bring forth my soul out of ver. 12. tribulation : and in Tliy mercy shalt bring mine enemies to destruction : and Thou shalt destroy all them thai ajfflici my soul : for I am Thy servant. L^T- PSALM CXLIV. CXLIIT. Serinon to the People. \. The title of this Psalm is brief in number of words, but heavy in the weight of its mysteries. To David himself against Goliath. This battle was fought in the time of oiir fathers, and ye, beloved, remember it with me from Holy Scripture. For when the aliens were fighting against the David, a type of Christ; Goliath, of the devil. 29o people of God, one of tlieui challenged a single adversary, Tsaim Goliath challenged David: that in that contest the will pf gg^iy. God for either party's success might be tested. But why do we trouble ourselves about the victory, when we see the challenger and the challenged ? It was wickedness chal- lenging goodness, pride challenging humility ; lastly, it was the devil challenging Christ. Why wonder ye that the devil was vanquished f The one was great in bodily stature ; the other small in stature, great in faith. Holy David took to him armour of war, to go forth against Goliath. This armour, through his age, and his smallness of stature, as we have mentioned, he could not carry. He cast away what burdened him, but helped him not ; he took five stones from the river, and put them in his shepherd's vessel'. Armed 'vase in body with these, in spirit with the Name of God, he went forth, and conquered. This did that David ; but let us search for the hidden meaning. For we had set forth above, that this title was brief in number of words, but heavy in weight of mysteries. But call to mind that sentence of the Apostle, JZ/ these things happened unto tlieni in a Jig are, i Cor. that we seem not wantonly to seek for somewhat hidden, ' where it may be said that all is simply said without any depth of mystery. We have then authority which makes us eager to seek, watchful to trace out, attentive to hear, faithful to believe, active to do. In David is Christ; but, as ye that are learned in His school are wont to understand, Christ is both Head and Body. Hear not then any thing spoken in the person of Christ, as though it concerned not you, who are members of Christ. This being laid down as a foundation, see what followeth. 2. Ye know that the former people were laden with many rites^ visible and corporeal, with circumcision, with that labo-- sacra- rious priesthood of theirs, with the temple filled with types, with manifold kinds of whole burnt-offerings and sacrifices. These our David laid aside, as armour that weighed down, but helped not. For if there had been a law gicen wldcJi Gal. 3, could have given life, verily righteousness should have been by the Law. To what purpose then was the Law ? It followeth ; But Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to all that believe. 296 The 'stones in the scrip,' the Law comhined with Grace. Psalm Finally, this David, that is, Christ, both Head and Body — ^ ' at the time of the revelation of the New Testament, at the time when grace was to be put forward and recommended, what did He? He laid aside His armour, He took five stones : He laid aside, as we have said, the burdensome armour: He laid aside, that is, the rites of the Law, those rites of the Law which are not laid on the Gentiles, which we do not observe. For ye remember how much we read in the old Law, which we do not observe, yet understand to have been sent before, anil set forth to signify somewhat; not that we cast away the Law of God, but that we celebrate not tlie rites of promise, now that the promise is fulfilled. For what they promised has come. For the grace of the new covenant which was veiled under the Law, is unveiled in the Gospel. We have removed the veil, and have seen what was veiled : we have seen it in the grace of our Lord Jesus Christ, otu- Head and Saviour, Who was crucified for us, at Whose crucifixion, moreover, the veil of the temple was rent in twain. Finally, He laid aside His armour, that is, the burden of the rites of the old Law, and took the Law itself For the five stones signify the five Books of Moses. He took then those five stones from the river. Ye know what the river is. For this mortal life glideth on, and what- ever cometh into the world floweth by. They were then in the river, that is, in that former people, stones ; there they were useless, idle, profited nothing, the river flowed along over them. What did David, that the Law might be profit- able.? He received grace. For without grace the Law cannot Eom. be fulfilled. For love is the fulfilment of the Law : and ^^'' ' where is this love ? see if it come not from grace. The lb. 6, 5. . *' love of God, saith the Apostle, is shed abroad in our hearts by the Holy Spirit, IVho is given unto tis. Since then grace maketh the Law to be fulfilled, and grace is signified by milk ; for milk in the flesh is without price, where the mother seeketh not to receive, but busies herself to give; where the mother giveth without price, and is saddened, if there be none to receive : how then doth David shew that the Law cannot work without grace, save when, wishing to unite those five stones, whereby was signified the Law in five Books, to grace, he placed them in his shepherd's vessel, into ' Fingers,^ and ' hand,' unity in diversity. 297 which he had been wont to put the milk ? Armed with these, Ver. armed, that is, with grace, and so not trusting in himself, '— but in his Lord, he went forth against the proud Goliath, who vaunted himself, trusted in himself. He took one stone, he cast it, he smote his enemy in the forehead, he slew him through that part of his body where he had not the sign of Christ. This you may further observe. He put five stones in his scrip, he hurled but one. The five Books were chosen, but unity conquered. For thefiiljilment of the Laic, as we Rom. mentioned a little above, is love: and the Apostle saith, Forbearing one another in love; endeavouring to keep unity of spirit in the hand of peace. Then, having smitten and overthrown him, he took the enemy's sword, and with it cut off his head. This our David also did, He overthrew the devil with his own weapons : and when his great ones, whom he had in his power, by means of whom he slew other souls, believe, they turn their tongues against the devil, and so Goliath''s head is cut off with his own sword. We have handled the mystery of the title, as the briefness of the time allowed; now let us see what the Psalm itself containeth. 3. Blessed he the Lord my God, Who teacheth mg hands^'^^- !• for battle, my fingers for uar. These are our words, if we be the Body of Christ. Let us bless the Lord our God, Who teacheth our hands for battle, our fingers for tear. It seems a repetition of sentiment; our hands /'or battle, and our fingers for uar, are the same. Or is there some differ- ence between hands andfugers? Certainly both hands and fingers work. Not then without reason do we take fingers as put for hands. But still in the fingers we recognise the division of operation, yet still a sort of unity. Behold that grace ! the Apostle saith. To one is given bii the Spirit the i Cor. " •' ' 12 8. word of wisdom ; to another the tvord of knowledge by the^^^ same Spirit ; to another faith by the same Spirit ; to another gifts of healing by the same Spirit ; to another different kinds of tongues; to another prophecy; to another discerning of spirits: but all these uorketh that one and the self-same Spirit, dividing to every man severally as He ivill. To one, this; to another, that; there are diversities of operations ; all these workeih one and the self-same Spirit; 298 We have to fight against the world without, Psalm there is the root of unily. With these finqers then the CXHV .J t/ */ — ^- 'Body of Christ fighteth, going forth to war, going forth to battle. 4. Now to mention the various kinds of battles and wars is, perhaps, a long task, and to wage them more easy than to explain them. We have one warfare which the Apostle Eph. 6, recordeth ; we ivre&tte nut against Jlesh and blood, tha.t is, with men, at whose hands we seem to suffer annoyance ; not against those do we fight, but against principalities, and powers, and rulers of the world. And, lest we should understand by the world the earth and sky, he shewed what he meant: of this darkness, he saith : the world, that is, not which was made by Him, for the world was made by Him, but the world which knew Him not, for the world knew Him not. This darkness is not in nature, but in will. For the soul of itself shineth not ; for humbly and truly doth the Ps. 18, Psalmist sing. Thou, Lord, shall light my candle ; my God, 28 Pg*3g 9 ew%/t^ew my darkness. And, iiith Thee is the Fountain of Life: in Thy Light shall we see light: not in our light, 'luminabut in Thy Light. For our eyes too are called lights', and yet, if light from without be wanting, even though they be sound and open, they will remain in darkness. So then we wage war against the rulers of this darkness, the rulers, that is, of unbelievers, the devil and his angels, the wielders of that sword, wherewith the devil fighteth against the faith- ful. But just as, when Goliath has fiiUen, his sword is drawn, that his head may be cut off' with his own sword; so, when the unbelievers believe, it is said to them, Ye Eph 5,8. ?£7 the spirit, and the spirit against thejlesh, so that ye cannot do iJie things that ye ivould. How dost thou bid me conquer, when he saith, so that ye cannot do the things that ye would ? Askest thou how ? Mark the grace of the shepherd's vessel ; put the stone from the river in the receptacle of milk. Behold I too say to thee, yea rather 300 The manner of the battle. FsiALM the Truth itself saith to tliee, Certainly thou doest not what CXLIV. thou wishest, while tlie flesh fighteth against thy spirit. If for this battle thou reliest on thyself, thou hast need to Ps. 81, be warned, lest thou have heard in vain, .S'///_^ unto God our Helper. For if by thyself thou couldest fulfil all, thou wouldest have no need of an Helper. Again, if thou thyself of thine own will didst nothing, he would not be called an Helper, for an helper helpeth one who doeth somewhat. Finally, when he had said. The Jlesh lusteth against the spirit and the spirit ac/ainst the Jlesh, so that ye cannot do the things that ye would, and had set thee before thyself, as failing in thyself, he forthwith sent thee to an Helper: Gal. 6, Ifnt if yc he led by the Spirit, ye are no longer under the Laiv. For he who is under the Law, fulfilleth not the Law, but is oppressed by the Law, as David was under his armour. If then thou art led by the Spirit, see Who will help thee, that thou n)ayest fulfil what thou wilt. Thy Helper, thy Champion, thy Hope, Who teacheth thine ib. 19, hands for battle, and thy Jingers for tear. For the works of the Jlesh, saith he, aie manifest, trhich are these: forni- cation, iincleanness, idolatry, senstiality, witchcraft, conten- tions, quarrels, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in times past, that they u-ho do such things shall not inherit the kingdom of God. For one thin Aliquid fixum ; other Mss. fisco, Christ's treasury, spoken of above. The ^ young of the ravens'" are Christians. 377 saith the Lord? Except your righteousness exceed the Ver. righteousness of the Scribes and Pharisees, ye shall not '" Matt. 6 enter into the kingdotn of heaven. He whose righteousness 20. thou oughtest to exceed, giveth a tenth : thou givest not even a thousandth. How wilt thou surpass him whom thou malchest not ? Who covereth the heaven with clouds, Who jjrepareth rain for the earth; Who maketh the grass to grow upon the mountains, and herb for the service of men. 18. And giveth unto the cattle their food. These are the ver. 9. cattle he meaneth, even God's flocks. God defraudeth not His flock of their food through men, for whose service He maketh the grass to grow. Whence the Apostle saith, Who iCor.Q, feedeth a Jiock, and eateth not of the milk of the flock ? Who giveth unto the cattle their food, and to the young of the ravens that call upon Him. Shall we perchance think this, that the ravens call upon God to give them their food ? Think not that the unreasoning creature calls upon God: no creature knows how to call upon God, save the reasonable alone. Consider it as spoken in a figure, lest thou think, as some evil men say, that the souls of men migrate into cattle, dogs, swine, ravens. Give this no place in your hearts or in your faith. The soul of man is made after the image of God: He will not give His image to dog or swine. What is then, And to the young of the ravens that call upon Him ? Who are the young of the ravens ? The Israelites used to say that they alone were righteous, because to them the Law had been given : all other men of every nation they used to call sinners. And in truth all nations were given up to sin, to idolatry, to the worship of stones and stocks : but did they continue so? Although the ravens themselves, our fathers, did not, yet we, the young of the ravens, do call upon God. He giveth to the cattle their food, and to the young of the ravens who call upon Him. They are the young of the ravens, to whom Peter saith. Forasmuch WQt.i, as ye were not redeemed with corruptible silver and gold, ' from your vain conversation received by tradition from your fathers. For the young of the ravens, who seemed to worship the images of their forefathers, have advanced, and turned to God. And now thou hearest the young of the ravens calling upon the one God. What then ? Sayest 378 We must he humble, and fear God, Psalm thou to the youiuj of the ravens, ' hast thou left thy father?' ^Plainly T have, saith he; for he is a raven who calls not upon God, T, the young of the raven, do call upon God. And to the young of the ravens who call upon Him. Ter, 10. 19, In the power of an horse He will not take pleasure. The power of an horse is pride. For the horse seemeth adapted as it were to bear a man aloft, that he may be more uplifted as he goes. And in truth he has a neck which typifieth a sort of pride. Let not men exalt them- selves upon their worth, let them not think themselves uplifted by their distinctions ; let them beware lest they be thrown by an untamed horse. For see what is said in Ps.20,7. another Psalm, Some in chariots and some in horses, but we will exidt in the Name of the Lord our Qod. What therefore happeneth to them? See what foUoweth, They have been bound and fallen, but we are risen and stand ujwight. In the power of an horse He will not take pleasure : nor in the tabernacle of a man will He delight. In the tabernacle, saith he, of a man. For the tabernacle of the Lord is the Holy Church spread throughout the whole world. Heretics, separating themselves from the Chvu'ch's tabernacles, have setup tabernacles for themselves; in the tabernacle of a man God will not delight. But Ps. 84, observe the young of the raven, saying, / have chosen to be cast away in the house of the Lord, rather than to dwell in the tents of sinners. For if perchance it be the lot of an}', who is good and pious, who confesseth his own weakness, who is the young of a raven that calleih on God, not to enjoy worldly distinction, he goeth not out of the Church, he setteth not up for himself a tent outside the Church, wherein God will not delight. But what saith he? I have chosen to be cast away in the house of God, rather than to dwell in the tents of sinners. For in the tabernacle of a man will He not delight. ver. 11. 20. But what addeth he? The Lord will delight in them that fear Him, and in them that hope in His mercy. The Lord delighteth in them that fear Him. But is the Lord feared in the same way as a robber ? For a robber is feared, and a wild beast is feared, and an unjust and powerful man is much feared. The Lord will delight in them yet trust in His Mercy. 379 that fear Him. Fear Him, how ? And in them that hope Ver. in His mercy. Behold, Judas, who betrayed our Lord, — ^— feared, but he did not hope in His mercy. For afterward he repented of having betrayed the Lord, and he said, / have sinned, in that I have betrayed the innocent blood. Mat. 27, It is well indeed that thou hast feared, but only if thou trustedst in His mercy, Whom thou hast feared. He in despair ivent and hanged himself. In such wise then fear the Lord, that thou trust in His mercy. If thou fearest a robber, thou hopest for help from another, not from him whom thou fearest: thou askest aid from him whom thou feai'est not, against him whom thou fearest. If thou fearest God in this wise, and fearest Him because thou art a sinner, from whom wilt thou get aid against God .'' Whither wilt thou go t What wilt thou do .? Wilt thou flee from Him ? flee to Him. Wilt thou flee from His wrath ? flee to His ruth And thou wilt make Him ruth ful, if thou hope in His mercy, and so avoid sin for the future, as to pray to Him for past sins, that they may be forgiven thee by the Lord, to Whom belongeth honour, and the kingdom, with the Father and the Holy Spirit for ever. Amen. PSALM CXLVII. Part II. Lat. CXI.VII. EXPOSITION. Sermon to tlie people, wherein he argueth against the games and shows, and also against the Donatisfs. 1. Ye remember, beloved, that we put off till to-day the discussion of the Psalm which we have just sung. For it is the very Psalm which was read on the Lord's Day, and which we had undertaken to handle. But at that time we were moved by the Gospel which was read, and, through the greatness of our fear, and for yorn* greater profit, we dwelt upon the Lord's commending to us the last day, and how He willed that we should with care and watching- look out for His coming, frightening us by an example, that He may not condemn us in the judgment, saying, that the coming of the Son of Man should be as it was in the days o/'Lukei7, Noe : they did eat, they drank, they bought, they sold, they ^^' 380 The importance of 'preparing for the Day of Judgment. Psalm married wives^ they were given in marriage^ until Noe ^^^^"- entered into the Ark, and the flood came, and destroyed them all. In our anxiety then, and through great fear which shook us, (for who, if he believes, would not fear ?) we dwelt, so far as we could, on this, speaking at length in our discourse, how you and all of us should act and live, so that we may be able not only to await that day without dread, but even to long for it. For, if we love Christ, surely we ought to long for His coming. For it is a contradiction, and cannot, I think, be true, to fear the coming of Him Whom thou lovesf; to pray. Thy kingdom come, and to fear lest thou be heard. And whence is this fear of the Judge's coming? Is He unjust.'' is He spiteful? is He envious? lastly, doth He wait to hear thy cause from another, so that perhaps he whom thou hast instructed, either may cheat thee by making but a sham defence, or, through deficiency of eloquence and ability, may be unable to prove in words thy goodness and innocence.'^ It is none of these. Who is it then that is to come ? wherefore dost thou not rejoice ? Who is coming to judge thee, save He, Who came to be judged for thee? Thou needest not fear the accuser, of John 12, whom He Himself said. Now is the prince of this world cast out. Thou needest not fear the weakness of thy advocate, for He is now thy Advocate, Who then will be thy Judge. He will be there, and thou, and thy case : the statement of thy case will be the testimony of thy conscience. Who- soever then thou art that fearest thy Judge that is to be, amend at once thy conscience that is now. Is it too little for thee, that He will not require what is past ? No space of time will then be left, when He shall judge: now how great a space is left while He enjoineth ! Then it will no longer be possible to amend : now, who hindereth thee ? While we were earnestly commending this to you on the Lord's Day, because this, I might almost say this alone, is really needful to be spoken, a considerable space of time passed, and we were compelled to defer to this day the Psalm which we had undertaken to handle. Now it is before us : let us give heed to it, or rather to God, Who in His mercy has deigned to dispense to us these discourses in His Spirit, as He Himself knows to be expedient lor Part of the Psalm difficult. 381 our infirmities. For doth ever a sick man dare to give Vbr. counsel to his Physician ? I^iil^ 2. While it was being read, ye all of you, I imagine, or many at all events, observed that it containeth several verses, for the opening of which we must needs knock : specially where it saith, Who giveth snow like wool. Who scattereth^AQAl. mist like ashes : Who sendeth forth His crystal like morsels of bread: Who can stand before His cold? For if any, when he has heard this, takelh it literally, he has indeed thought of works of God : for who giveth snow, save God ? who scattereth mist, save God ? who hardeneth crystal, save He ? and each of these has a fitting similitude set over against it : for wool is not unlike snow, nor ashes unlike mist, nor morsels of bread to the cleanness and whiteness of white crystal. For crystal is in appearance like glass, but it is white. Now, with regard to this crystal, it is told by those who know, (and therefore we ought not to doubt it, for Scripture, which is most worthy of belief, giveth testimony thereto,) it is told, I say, that crystal, being made of snow, which has hardened through many years and never melted, becomes so solid, that it cannot easily be melted. Summer at its coming easily melteth the snow of the pre- ceding winter, for it hath not yet antiquity besides to increase its hardness. But when many snows for many years have fallen upon one another, and their abundance has become too great for the power of the summer to master, (I mean not one summer, but many, and especially in these parts, that is, in the north, where even in summer the sun is not found extremely hot,) then this abiding and lasting hardness creates this which is called crystal. Ob- serve, beloved. What then is crystal } It is snow hardened by frost for many years, so that it cannot easily be melted either by sun or fire. I have explained this at somewhat greater length, because many are ignorant of it, and they who happen to know it ought not to consider a statement of what they know burdensome, seeing it is brought forward not for their sake, but for the sake of those who know it not. When then ye heard the Reader sounding out these words, [ doubt not that different thoughts presented them- selves to you ; that some said, and said truly. Great are the 382 The presumptioii of criticising Holy Scripture. Psalm works of the Lord, whereof but a small portion, and that an '- earthly one, and known to almost all, has been here men- tioned, how God snows, how He scalterelh mist, how He maketh the crystal solid: others said to themselves, Thiukest thou that all this is set down without reason in Scripture, or that this means nothing more than it sounds? Is not somewhat suggested to us by the snow and the wool, by the mist and ashes, by the crystal and bread ? But why hath Scripture willed to speak thus, by certain darknesses, so to speak, of similitudes ? how much better for it to speak more openly ? why have I so much as to seek or hesitate what these words mean ? why am I at fault when 1 hear them ? why when I have heard a Psalm do 1 generally go away never the wiser ? This is it, which I said a little above, ' Suffer thyself to be cured : thus art thou to be healed.' Very proud and presumptuous is that sick man, who dares to advise his physician, even though he be but a man. Shall the sick man dare to give advice to the physician ? When man is sick, and God is curing him, it is a great beginning of reverence and soundness, before thou knowest wherefore a thing- has been said, to believe that it was right for it to be said in the way in which it has been said. For this reverence will make thee capable of seeking what is said, of finding when thou hast sought, of rejoicing when thou hast found. Let us have then this sympathy of your prayers with our Lord God ; may He deign, if not for our sakes yet for yours, to give unto us what here lieth hidden. Look on it then now as though we had promised you a day of some heavenly show and exhibition, and, having read these verses and not yet expounded them, have brought before you some of our Exhibitor's dresses wrapped up. Verily it is for this cause that ihey are brought forth folded up, that ye may await their being unfolded'^: but ye are preparing not only to gaze on them, but to be clothed with them. 3. We said on the Lord's Day, if ye, beloved, who were present remember, that the Gospel which detained us so long that we had to defer the exposition of the Psalm, yet harmonized well with the Psalm. This we then said, but « Ut evolutse expectentur: which equivalent to spectentur, "that they the Benedictine Editors explain as may be unfolded and seen." The hope of a future life the stay of the Christian. 383 were not able to prove, because we deferred discussing the Veu. Psalm. To-day then we ought also to set forth tins har ?-^- mony. In that Gospel we were alarmed concerning the last day. That alarm produces safety : for through being alarmed we take precautions, by taking precautions we shall be safe. For just as unseasonable security drivelh into alarms, so well-regulated anxiety produceth security. And for this cause doth God alarm us, that we do not so love this present life, so frail, so fleeting, so transitory, as though there were no other : for if there be no other, let us love this present one. If there is no other life, they are more happy than we, who to-day have watched in the amphitheatre. For what saith the Apostle? If in this life iCor.\5, only ue have hope in Christ, we are of all men most mise- rable. There is then another life. Let each ask Christ, that is, his own faith. But faith is asleep. Rightly art thou tossed, for Christ is asleep in the ship. For Jesus Matt. 8, slept in the ship, and the ship was tossed by many waves and storms. The heart then is tossed, when Christ sleepeth. Christ ever waketh ; what then is meant by Christ is asleep } Thy faith is asleep. Why art thou still tossed with the storm of doubt? Awaken Christ, awaken thy faith, behold with the eye of faith the future life, for the sake of which thou hast believed, for the sake of which thou art signed with His mark, Who for this cause lived here on earth, that He might shew thee how despicable is this life which thou didst love, and how much to be hoped for that wherein thou didst not believe. If then thou awake faith, and turn its eyes upon the last things, and upon the future life wherein we shall rejoice, after the Lord's second coming, after the conclusion of the Judgment, after the kingdom of heaven has been delivered to the saints; if thou think upon this life, and the restful business of this life, of which we have often spoken, beloved, there our business will not be tossed about, our restful business, full of nought but sweetness, interrupted by no annoyances, worn by no weariness, troubled by no cloud. What will then be our business? To praise God : to love and praise, to praise in love, to love in praises. Blessed are they that dwell in Thy house, Ps.84,4. for ever and ever they vMl be praisiny Thee. Wherefore, 384 The thought of the life to come make us care little Psalm save because for ever and ever they will love Thee ? And wherefore this, save because for ever and ever they will love 'specta-Thee? What a show' will that be, when they see God! 2 vena- Men see one^ who fights with wild beasts, and are gladdened : torem. ^tqq iq them if they amend not themselves. For they who see him that fights with wild beasts, and are gladdened, shall see the Savioui*, and be saddened. What more wretched than they to whom the Saviour shall not be for salvation ! No wonder then that they who delight in a man fighting, ai'e not saved by a God freeing. But we, brethren, if we remember that we are among His members, if we long and persevere, shall see and be glad. That will be a city, all whose citizens shall be cleansed, wherein no seditious or turbulent one shall be mingled; the enemy who now grudges our reaching our country, there cannot lay snare for any, for he is not even permitted to be there. For if he is now excluded from the hearts of believers, how shall he then be excluded from the city of the living ? What will it be, brethren, what will it be, to be in that city, of which even to speak is so great a joy ! For this future life we ought to prepare our hearts ; whoever prepares his heart for it, despises this life entirely ; his despising it makes him* to await without anxiety that day, by the awaiting which the Lord frightened him. 4. Since then this Psalm speaks and sings to us about that future life, while the Gospel alarmed us about the present, the Psalm maketh us to love the future less, the Gospel to fear the present. Not that the language of the New Testament is silent about future delight; nay, much more is it set forth in it, wherein what is to be understood is not brought forth, as it were, under a veil, but there it is seen open, that here it may be understood though obscure. Mat. 24, Seeing then that the Gospel said to us. Watch for the coming of the last day, the day of the coming of the Son of Man, for to their ruin will it find those, who now are secure, because they are perversely secure; for they are secure in the pleasures of the world, whereas they ought to be secure in having tamed the desires of the world ; already surely the Apostle hath prepared us for that life, in words which 1 quoted then also : \C.oT.7,for the refit, brethren, the time is short : it remaineth that 29. &c. ^j^^y i^j^^i^ f^^^g wives be as though they had none; and they for things of this life : and so prepares us for the last day. 385 that buy, as though they bought not ; and they that rejoice, "^er. as though they rejoiced not; and they that weep, as though — they ivept not ; and they that use this world, as though they used it not ; for the fashion of this world passeth away. I would have you without carefuluess. He that setteth all his happiness in eaiing and drinking, in marrying, buying, selling, in using this world, such an one too is without carefulness; but, since he is outside the ark, woe to him from the deluge. But he who, whether he eaieth or drinkelh, ^ Cor. 10 31. or whatsoever he doeth, doeth all to the glory of God ; who, if he have any sorrow about matters of this world, so weepeth as within in hope to rejoice ; if he have any joy in matters of this world, so I'ejoiceth as within in spirit to fear; who giveth himself neither to prosperity to corrupt, nor to ad- versity to crush, (and this is to weep as though he tcept not, and to rejoice as though he rejoiced not;) he who, if he have a wife, sympathiseth with her weakness, and payeth to her her due, rather than exactelh his own ; or, if he marrielh on account of his own weakness, doeth it rather in sorrow that he could not remain without a wife, than in joy because he has one; he who selleth because he knoweth, that, even if it remained, it could not make him happy ; he who knoweth that what he buyeth is but fleeting, and on all that he hath, though it be abundant and overflowing, presumeth not, and of what he hath sheweth mercy to him that hath not, that he too may receive what he hath not from Him Who hath all things; — he who is such as this awaiteth in safety the last day, because he is not outside the ark; already is he reckoned among the undecaying timbers whereof the ark is built. Let him not then fear the Lord's coming, but hope and long for it. For to him He will come, not to inflict punishment, but to end his troubles. And this is accomplished by longing for that city. What the Gospel then warned us to do, is fulfilled by longing for that city, whereof the Psalm singeth : so doth the Gospel accord with this Psalm. 5. Now let us hear what city it is that the Psalm singeth of. Let us hear, and let us sing: our joy, when we hear, is a song to our God. For we sing not only when with voice and lips we sound forth a song; there is an inward song too, for there is One Whose Ears are within. We sing VOL. VI. c c 386 TJie restoration of Jerusalem a type of the life to come. Psalm with the voice, to arouse ourselves; we siug with the heart, to please Him. The Psalm is called ' a Psalm of Haggai and Zacharias.' Haggai and Zacharias were prophets, and they were prophets during the captivity of that Jerusalem, which bore on earth the shadow of a certain city in heaven. Being then in the captivity of that city in Babylon, these prophets prophesied the restoration of Jerusalem ; they pro- phesied that the people should be freed from captivity, and that a new city should arise by the restoration of the old. We know what this captivity is, if we truly know our own state as wanderers. For in this world, in these present tribulations of the world, in the manifold crowd of offences, we, in a manner, are groaning in captivity ; but we shall be lifted up : our new city is foretold to us, destined to be equal to the old. For after their prophesying too, the event happened visibly, so that the whole was unfolded, which was needed to fulfil the foreshadowing. Jerusalem was restored after seventy years of captivity. Thus, by these seventy years, does Jeremiah mark out by the number seven the whole course of time : for these days of ours, as ye know, advance in sevens, they go and return. After seventy years then, when Jeremiah promised that the city Jerusalem should be restored, it came to pass that therein too was set forth an image of things to come : it was set forth to us, that after this whole course of time, which is signified by the number seven, that city of ours will be in eternity, in one day. For in that dwelling time rolls not on, for the dweller passeth not away. The prophets, seeing this in spirit, saw the heavenly, spake of the earthly. But they said of the latter, what might guide to the former: and all the things which were done in time, in bodily movements, in acts of men, were signs and fore-announcements of things to come. 6. Let us now hear that city sung of, and lift up ourselves to it. For the Spirit of God commendeth it much to us, shedding into us the love of it, that we sigh unto it, and groan in our wanderings, and long to reach it. Let us love it : the very love is walking. Behold, let us love it from the hallowed mouth, from the mouth prophetic speaking by the ver. 12. Spiiit of God : Praise in unison, O Jerusalem, thy God. Abiding yet in captivity, they behold those flocks, or rather, Praise of God the one employment of that life. 387 the one flock of all its citizens, gathered from all sides Vkr. into that city; they see the joy of the mass, now alter '- — threshings and winnowings placed in the garner, fearing nothing, suffering no toil nor trouble; and, as yet abiding here, in the midst of the threshing they send forward their joy of hope, and pant for it, joining as it were their hearts to the Angels of God, and to that people which shall abide with them in joy for ever. Praise in unison, O Jerusalem, ih\i God. For what wilt thou then do, O Jerusalem ? Surely toil and groaning will pass away. What wilt thou do ? wilt thou plough, or sow, or plant vines, or make voyages, or trade ? What wilt thou do ? Will it still be thy duty to be engaged in the works thou now doest, good though they are, and spring from mercy ? Consider thy numbers, consider on all sides thy company : see whether any hungers, for thee to give bread to ; see whether any thirsts, for thee to give a cup of cold water to; see whether any is a stranger, for thee to take in ; see whether any is sick, for thee to visit ; see whether any is at strife, for thee to reconcile him ; see whether any is dying, for thee to bury him. What then wilt thou do ? Praise in unison, O Jerusalem, thy God. Behold, this is thy business. As is wont to be said in inscriptions, 'Use it and be happy".' Praise in unison, O Jerusalem, thy God. 7. Be ye Jerusalem ; remember of whom it is said. Lord, Ps. 73, in Thy city their image Thou shall bring to nought. These are they who now rejoice in such pomps; among them are they who have not come hither to-day because there is a show. To whom is it a gift''? to whom is it a loss ? or why is it a gift? why is it a loss? Foi' not they only who exhibit such shows are smitten wilh loss, but with much greater loss are they smitten who delight in gazing on them. The former have their chest drained of its gold, the latter have their breast robbed of the riches of righteousness. Most of the exhibitors of shows have to mourn for selling their estates ; how ought the sinners to mourn, for losing their souls! Was it then for this that the Lord cried out ■ ' Utere felis.' This and other like presents, expressions seem from Morcelli, Opera *> A play on the double meaning of Epigraphiea, vol. i. p. 415. to have been the word ' munus,' vrhieh meaning lite- usual in inscriptions upon cups and like rally ' a gift,' is also used in a special works of art, probably when given as sense for ' a show of gladiators.' c c -2 388 We should pray for those who neglect the life to come, PsAiM on the Lord's Day, ' Watch ye,' that to-day men should — ■ — ^ watch in this way. I beseech you, ye citizens of Jerusalem, I beseech you by the peace of Jerusalem, by the Redeemer, the Builder, the Ruler of Jerusalem, that ye address your prayers to God for them. May they see, may they feel, that they are trifling ; and, intent as they are on the sights which please them, may at length look on themselves, and be displeased. For in many we rejoice that this has already been done : and once we too sat there and were mad : and how many think we now sit there, who shall yet be, not only Christians, but also Bishops ! From what is past, we conjecture what is to be: from what has already been done, we announce beforehand what God will do. Let your prayers be wakeful, ye groan not for nothing. Certainly they who have already escaped, praying for those who are still in danger, because they too having been among those in danger, are heard ; and God shall drag His people out of the captivity of Babylon ; by all means He shall redeem and deliver them, and the number of the saints who bear the image of God shall be perfected. They shall not be there, whose image in His city God shall spurn and bring to nought, because they loo in their city, that is in Babylon, have brought His image to nought. There shall be the people praising the Lord, whom now the Spirit of prophecy foreseeth, and bids us exult in hope, and long for the reality. Praise in utrison thy God, O Jerusalem : praise thy God, O Sioti. Praise in unison, because thou con- 1 unum. sistest of many: praise, because thou hast been made one'. iCor.io, J^Ve being many, saith the Apostle, are one in Christ. As ^'* then we are many, we praise in unison ; as we are one, we praise. The same are many and one, because He in Whom 2 unum. they are one- is ever One'. unuh. g Wherefore, saith this Jerusalem, do I praise in unison the Lord, and, as Sion, praise my God? Jerusalem is the same as Sion. For different reasons has it the two names. Jerusalem meaneth 'visions of peace;' Sion meaneth 4 specu- ' watching*.' See whether these words do not sound like s^gpggjg. sights^; that the Gentiles may not think that they have cuia. siglits and we have none. Sometimes after the theatre or amphitheatre breaks up, when the crowd of lost ones begins to be vomited forth from that den, sometimes, retaining in who pity us for losing the pleasures of this world. 389 their minds images of their vain amusements, and feeding Veh. their memory with things not only useless but even hurtful, -^ — - rejoicing in them as if they were sweet, while they are really deadly ; they see often, it may be, the servants of God pass by, they recognise them by their garb or head-dress, or they know them by sight", and they say to one another, or in- wardly, ' Wretched people, how much they lose ? Brethren, let us return their good will (for they do mean it well) with prayers to the Lord. They wish us well; but he that PsA1,5. loveih iniquity, hatetli his own soul. If he hateth his own soul, how shall he love my soul ? Yet with a perverse, and empty, and vain good will, if indeed it may be called good will, they grieve that we lose what they love : let us pray that they lose not what we love. Behold of what character that Jerusalem is to be which he exhorteth to pi'aise, or rather foreseeth will praise. For the praises of that city, when we shall see and love and praise, will not need to be urged on and stirred up by the voice of prophecy; but the Prophets now say this, to drink in as far as while they remain in this flesh they can, the future joys of the blessed, and then giving them forth into our ears, to arouse in us love of that city. Let us burn with longing, let us not be slothful in spirit. 9. But see of what character that Jerusalem is to be, which is to praise God, and how it is to praise ; in a sort of perfection of bliss. Praise in unison, saith he, O Jeru- salem, the Lord; praise thy God, O Sion: And, as though it said, how shall I be safe to praise? he saith, /o/- He hath made strong the bars of thy gates. Observe, brethren. He saith. He hath made strong the bars of thy gates. The ver. 13. making bars strong is not for open gates, but shut ones, wherefore most manuscripts read. He hath made strong the ^ bolts of thy gates. Observe, beloved. He biddeth i seras. Jerusalem when closed in to praise the Lord. We praise in unison now, we praise now ; but it is amid offences. Many where we wish not, enter in : many though we wish it not, go out: therefore offences are frequent. And because Mat. 2i iniquity hath abounded, saith the Truth, the love of many^"^- waxetlt cold : because men come in whom we cannot discern, <= There is a better reading in some Mss, : forte for fronte, ' or they happeu to know them.' 390 Explanation of the Parable Psalm because men go out whom we cannot retain. Wherefore is *i5'i?!i^ this ? Because not yet is there perfection, not yet is there the bliss that shall be. Wherefore is this ? Because as yet it is the threshing-floor, not yet the garner. What there- fore will be then, save no fear that aught of this kind will happen? For praise in unison, O Jerusalem, the Lord; praise thy God, O Sion : for He hath made strong the bars of thy gates. He hath made strong. He said not only, He hath set, but. He hath made strong the bars of thy gates. Let none go out, let none come in. Let none go out, we rejoice: let none come in, we fear. Nay, fear not this: when thou hast entered it will be said : only be thou in the number of virgins, who carried their oil with them. Mat.25, 10. For those virgins signify souls. For there were not ~ ' really five, but among those five are thousands. For in the number five are understood thousands, not only of women but of men : for either sex is called woman, because they are the Church : and either sex, that is, the Church, is 2Cor.ii, called a virgin. / liave espoused you to one husband, that ^' J 7nay present you as a chaste virgin to Christ. Few have virginity in the flesh : all ought to have in heart. Virginity of the flesh is a body unsullied ; virginity in heart is a faith uncorrupted. The whole Church therefore is called ' a Virgin,' and, in the masculine gender, ' the people of God,' and, 'one people,' and 'a single people,' and 'one Church,' and ' one dove :' and in this virginity are thou- sands of saints. The five virgins therefore signify all souls that are to enter into the kingdom of God, not without reason expressed by the number five, for the senses of the body known to all are five. For by five doors entereth every thing through the body into the soul : either by the eye entereth what thou lookest after amiss, or by the ears, or by the smell, or by the taste, or by the touch. Whosoever hath admitted nothing that corrupteth by these five gates, is reckoned among the five virgins. Corruption is admitted through unlawful desires : but what is lawful and what not, the books of Scripture fully tell. Thou must then be among these five virgins : so shalt thou not fear that which is said, ' Let none enter:' for this is said, and shall be fulfilled; but it will be wlien thou hast entered; none shall shut the door *" ' of the wise and foolish virgins. 391 against thee, but when thou hast entered, the gates of Ver. Jerusalem shall be shut, and the bars of its gates be made '— strong. For if thou choosest either not to be a virgin in heart, or, though a virgin, among the foolish virgins, thou shalt remain outside, and knock in vain. 11. Who are the foolish virgins? They also are five: who, but they who have indeed continence of the flesh, so as to avoid the corruptions which come from all the senses, which I just enumerated? They avoid, so to speak, the corruptions which come from all sides ; yet they bear not their good in their consciences before the eyes of God, but desire to please men therewith, and follow the judg- ment of others. They hunt after the good opinions of the multitude ; they are of little value to themselves, while they desire to be dear to those who see them : their own conscience sufficeth them not. Rightly do they carry no oil with them. For oil is the state of glory itself, on account of its brightness and splendour. But what saith the Apostle ? Behold the wise virgins carrying oil with them : hut let Gal.6,4. every man prove his own work, and then shall he have glory in himself alone, and not in another. These then are the wise virgins. But the foolish light indeed their lamps, that is, their works seem indeed to shine ; but they shall fail and be extinguished, because they are not fed with oil from within. And while the Bridegroom tarrieth, they all sleep: for both sorts of men fall asleep in death, both the foolish and the wise ; while the Lord delayeth His coming, they sink into this bodily, visible death, which all Christians know that Scripture describes by sleep: as the Apostle said of them that were sick. For this cause many i Cor. are iceak and sickly among you, and many sleep. By ^ > ^ • sleep, he meaueth, die. But, lo, the Bridegroom shall come, and all shall rise, but not all shall enter. The works of the foolish virgins shall fail, because they have not the oil of conscience: nor shall they find from whom to buy, what their flatterers used to sell to them. For they are mocking, not grudging, who say to them, Go and buy for your- selves. For the foolish had begged of the wise, and had said to them. Give us oil, for our lamps are gone out. What said the wise ? I^est perhaps there he not enough for us and. 392 We must seek mercy hy shewing mercy, Psalm yon, go rather to them that sell, and buy for yourselves. — ^ — ^This was in fact reminding them, ' What do they now profit you, from whom ye were wont to buy flattery ?' And while they were going. Scripture saith, the others went in, and the door was shut. While they are going in heart, while they are thinking on these things, while they, putting off from them their former purpose, are recalling back their past deeds, they, as it were, are going to them that sell : and they find not others to aid them, they find not then to praise them those by whom they were wont to be praised, and to be roused, as they thought, to good works, not by the strength of a good conscience, but by the incitement of another's tongue. 12. Those words too, lest percJtaiice there he not enough for ns, are said with great humbleness of thought. For the oil which we bear in our consciences is our judgment of our own character, and it is difficult for a man to judge perfectly concerning himself. My brethren, however much Phil. 3, a man advance, however much he reach forth unto those tilings nhich are before, aud forget those things which are behind, if he once say to himself, ' It is well,' there cometh forth a rule from the storehouse of God; it examineth him accurately, and who shall boast that he hath a pure heart, who shall boast that he is clean from sin .? But what Jatr.. 2, saith Scripture, Judgment without mercy to hint tcho liath shewed no mercy. However much progress thou makest, thou must hope in mercy. For if justice without mercy be brought forth, in any one it will find what it may condemn. And what Scripture comforteth us ? That which exhorteth us to shew mercy, that we be altogether frequent in giving what we have beyond our needs. For we have many superfluities, if we keep nothing but what is necessary ; for if we seek empty vanities, nothing is enough. My brethren, seek what is enough for God's work, not what is sufficient for your greediness. Your greediness is no work of God. Your self, your body, your soul, this is all God's work. Enquire what is enough for them, and thou shalt see how little it is. Two pieces of money were enough for the widow to shew mercy with : two pieces of money were enough to buy the Kingdom of God. What is enough for J3. and forgiveness by forgiveness. 393 the giver of shows to clothe them that fight with wild beasts Ver. so often ? See that not only is it little which is enough for ^^' yourselves, but neither doth God Himself require much from thee. Find out how much He hath given thee, and take of that what is enough : all other things which remain as su])erfluities are the necessaries of others. The superfluities of the rich are the necessaries of the poor. Thou possessest what belongs to others, when thou possessest more than thou needest. 13. If then thou doest deeds of mercy of this kind, and specially that which costeth thee nothing, namely, /oy-^/zue as Matt. 6, we forgive, (wherein thou spendest nought but charity, which groweth in the spending,) if thou doest, I say, and art fervent in these good works of mercy, (which good works themselves will be needless then, because then there will be no one miserable, to whom mercy may be shewn,) thou wilt await in safety the judgment, in safety not so much on account of thy righteousness, as on account of the mercy of God, because thou too hast first shewed mercy. Y ox judgment without mercy to him that hath shewed wo Jam, 2, mercy: and mercy rejoiceth against judgment. Think ' not, brethren, that then He is not just when He sheweth us no mercy, or that He departeth from the standard of His justice. Both when He condemneth, He is just, and when He sheweth mercy, He is just. For what so just as to repay mercy to one who sheweth it first? What so just, as that in what t?ieasure ye mete, it be measured to you again ? Matt. 7, Give to thy brother in need. What brother ? To Christ. If then because in giving to thy brother, thou givest to Christ, and in Christ to God, Who is over ail, blessed for Rom. 9, ever; God hath willed to need at thy hand, and dost thou ' hold thy hand back ? Certainly thou stretchest out thine hand, and askest of God: hear then the Scripture; let not Ecdus. thine hand be stretched out to receive, and shut when thou ' * shouldest give. God willeth that somewhat be spent upon Him, of that which He hath given. For what givest thou, which He gave not? For tehat hast thou, uldcli thou hastiCoT.4, not received Y or rather, not to say to God, dost thou give aught to any one of what is thine own ? Of His thou givest Who biddeth thee give. Prefer to spend rather than to seize. 394 None can attain or fall away after the end of this life. Psalm If then thou doest this, and in true humility sayest of that cxLvii. ^^^ ^^^^ haply there he not enough for 7is, then thou enterest in, and the door is shut. Hear the Apostle saying 1 Cor. 4, so: to me it is a very small thing to be judged of you. For how can ye judge my conscience? How can ye examine with what mind I do what I do ? How far can men judge of their neighbour? Surely a man can judge better about himself: but better can God judge about a man, than the man about himself. If then thou shalt have been such as this, thou shalt enter, thou shalt be among the five virgins ; the other foolish ones shall be shut out. For this thou hast in the Gospel. The door shall be shut, and they shall stand and cry, Open unto us, and it shall not be opened : for He hath made strong the bars of thy gates: He hath made strong, saith he, the bars of thy gates: now thou art safe : in safety praise : praise without end. Firmly are thy gates shut : no friend goeth out : no enemy cometh in. He hath made strong the bars of thy gates. 14. He hath blessed thy children within thee. They roam not without, they wander not; within they rejoice, within they praise, within they are blest : within they no longer are in travail, for now they give not birth to any. They are sons, they are holy. These holy sons, now praising and rejoicing, their mother, love, has already travailed with and given birth to ; they are shut within, because love has gathered them. Hear love travailing with them : for the Apostle Paul, filled with love, having not only a father's Gal. 4, but a mother's heart toward his sons, saith, My children, of ^^" whom I travail in birth again. When Paul travailed in birth with them, it was love that travailed in birth ; when love travailed in birth with them, it was the Spirit of God Rom. 5, that travailed : for the love of God is shed abroad in our ^' hearts, by the Holy Ghost, Which is given unto us. Let Him then gather whom He has travailed in birth with, and brought forth. Now the sons are within, they are safe. They have flown from the nest of fear, they have flown to the heavenly places, they have flown to everlasting abodes : they fear no longer any thing temporal. 15. He hath blessed thy children icithin thee. Who? He Who hath set peace as thy borders. How ye all exult ! The loveliness of the peace of God. 395 Love peace, my brethren. Greatly are we delighted, Veb. when the love of peace crieth from your hearts. How !_ greatly doth it delight you ! I had said nothing : I had explained nothing : I but read the verse, and ye shouted. What was it that shouted in you ? The love of peace. What have I shewn to your eyes? Wherefore shout ye, if ye love not ? W^herefore love ye, if ye see not ? But peace is invisible. What eye is there that hath seen her, so as to love her } Yet would ye not shout, if ye loved not. These are the shows which God exhibiteth of things invisible. With how great beauty hath the perception of peace smitten your hearts ! Why should I go on to speak of peace, or of the praises of peace ? Your feelings have anticipated all my words : I cannot attain to it : I am unable : I am too weak. Let us all defer the praises of peace, till we come to the country of peace. There we shall praise it more fully, for we shall enjoy it more fully. If thus we love it when it is but begun in us, how shall we praise it when it is perfected ? Behold, this I say, O beloved sons, O children of the kingdom, O citizens of Jerusalem, in Jerusalem is the vision of peace : and all who love peace are blest in her, and they enter in, when the doors are being shut, and the bars made strong. This, which when but named ye so love and esteem, this follow after, this long for : this love in your home, in your business, in your wives, in your sons, in your slaves, in your friends, in your enemies. 16. This is the peace which heretics have not. What doeth peace, while still in the uncertainties of this present region, in this pilgrimage of our mortal nature ? wherein none is manifest to another, none can see the heart of another.? What doeth peace? Itjudgeth not about things uncertain ; it establisheth not things unknown : it is more ready to believe well of a man than to suspect ill. It grieveth not, as having made a grievous error, when it thinketh well even of a bad man ; it doth grieve, as having made a deadly error, when it hath happened to think evil of a good man. ' I know not what he is ; what loss is it, if I believe that he is good. If it be uncertain, thou mayest be cautious, lest perchance it be true ; yet thou mayest not condemn, as though it were true.' Thus doth peace bid 396 Refutation of the Donatists, Psalm thee. Seek peace, she saith, and ensue it. What doth Ps 34 '" hei'esy bid? It condemneth those whom it knoweth not; 14- it condemneth the whole world : the whole world, it saith, hath perished ; there is no Christian left, Africa alone re- maineth. Thou hast judged well. From what tribunal dost thou pass sentence on the whole world ? In what court hath the world stood before thee ^ I do not desire men to believe me, but that they believe not thee either : let Christ be believed, let the Spirit of God in the prophets be believed, let the law of Moses be believed. What said Moses of these times which were to come ? To Abraham Gen. 22, it was said, in thy seed shall all nations of the earth be blessed. Dost thou doubt what is meant by ' the seed of Abraham ?' When the Apostle hath spoken, I think thou wilt not doubt ; or if thou doubtest about the Apostle too, Jer. 6, wherefore peace, peace, ifhen there is no peace ? What Gal. 3 saith the Apostle? To Abraham and his seed were the 16. promises made. He saith not, And to seeds, as of many but as of one. And to thy seed, which is Christ. Lo, hun- dreds of years before it was said to Abraham, In thy seed shall all nations be blessed. What was said hundreds of years before, and believed by one man, that we now see fulfilled. Here we read it, here we see it, and dost thou come athwart it and refuse it? What wilt thou say? Believe not. Believe not whom? The Spirit of God ? God speaking to Abraham ? And whom am I to believe ? Thee ? 1 say not this, thou wilt say. What then dost thou say to me ? This man and that have handed it down. Dost thou quote this from the Gospel, from the Apostle, from the Prophets? Examine all the Scriptures: read me this from what I believe ; for thee I believe not. From whence wilt thou read ? This, my father, saith he, told me ; this, my grandfather ; this, my brother ; this, my bishop. Yes ; but this God said to Abraham, In thy seed shall all nations be blessed. One man heareth this, and believeth, and it happeneth in many cases after many ages. When it is said, it is believed ; when it is fulfilled, is it doubted ? This then Moses said ; let the Prophets speak also. Behold the barter of our purchasing. Christ hangeth on the wood : behold the Price at which He bought, and so shalt thou who narrow the pale of Salvation. 397 see what He bought. He is about to buy somewhat: what Ver. that somewhat is as yet thou knowest not. Behold, behold ^^' the Price, and thou shalt see the thing. His own Blood He shed ; with His own Blood He bought ; with the Blood of the immaculate Lamb He bought; with the Blood of the only-begotten Son of God He bought. What was bought with the Blood of the only-begotten Son of God ? Look still what the Price was. The Prophet said long before it took place, They pierced My Hands and My Feet, they ps, 22 counted all My Bones. I behold, O Christ, a mighty Price; ^^- ^^• let me see what Thou hast purchased. All the borders o/ps. 22, the earth shall remember themselves, and be turned unto^^' the Lord. In one and the same Psalm I see the Purchaser, and the Price, and the Purchase. The Purchaser, is Christ ; the Price, His Blood ; the Purchase, the world. Let us hear the very words of prophecy contradicting heretical questioners. Behold the Purchase of my Lord. Wilt thou that I read it in the Psalm ? All the borders of the earth shall remember themselves, and be turned unto the Lord, and all the countries of the Gentiles shall worship before Him. Behold Him too contending, behold Him defending the right: for the Kingdom is His, and He shall rule over p^^ 22 the Gentiles. Yes, He Who bought, even Christ, not he^^* who apostatised, Donalus. They shall worship. Rightly shall all the countries of the Gentiles worship before Him. Wherefore rightly ? Because the Kingdom is the Lord's, and He shall rule over the Gentiles. So spake Moses, so spake the Prophets, and thousands of other things have they said too. Who can count the testimonies to the Church scattered throughout the whole world .'' Who can count them ? there are not as many heresies against the Church, as there are testimonies of the Law for the Church. What page soundeth not thus .'' what verse speaketh not this ? All cry out for the Lord's unity, because He hath made the borders of Jerusalem peace. Dost thou, O heretic, bark against this? Therefore is it rightly said in reference to that city, as it is written in the Apocalypse, ni/hout are dogs. ReT.22, Thou barkest against this. Where hast thou passed judgment ^^' on the whole world, as I said at the beginning? on what tribunal.-^ Why, on the arrogance of thine own heart. 398 Ihe witness of Moses and the Prophets should suffice : Psalm A lofty tribunal, but one that shall fall. Thus spake Moses, '- thus spake the Prophets, and yet they believe not, who would be thought Christians. 17. A certain rich man was tormented in hell, and longed for a drop of water from the finger of the poor man who had lain despised before his gate, because he was burned in the flames. And when this was not granted to him, Jam. 2, because there shall be judgment without mercy to him that hath shewed no mercy; when, I say, this was not granted to him, he said to Abraham, Father Abraham, I have five brethren ; send Lazarus to tell them what 1 am suffering Lukeie.here, that they come not also into this place of torment. And what said Abraham to him ? They have there Moses and the Prophets. And he said, My fatJier Abraham, but if one went unto them from the dead, they will repent. Then said Abraham, If they hear not Moses and the Pro- phets, neither will they believe though one went unto them from ihe dead. Of whom said he, they have there Moses and ihe Prophets? Surely of those who were yet alive, who had yet abundant time of amendment, who had not yet come into those regions of torments. They have there, he saith, those whom they may hear, Moses and the Pro- phets. They believe not these, but if one went unto them from the dead they will believe. If they hear not Moses and the Prophets, neither will they believe though one went unto them from the dead. This is Abraham's statement. Abraham's statement where and whence ? From some place on high, and full of rest and happiness, which he who was being tormented in the flame lifted up his eyes and saw ; when in his bosom, that is in his secret place, he saw the poor man in happiness and exaltation, thence was that statement made. There God dwelleth, for God dwelleth Phil. 1, in His saints. Wherefore the Apostle wisheth and saith, To ^'^' be dissolved and to be with Christ is far better. So to the Luke23, thief it is said, To-day shalt thou be tvith Me in paradise. ^ ' The Lord then, dwelling with Abraham and in Abraham, uttered that statement, They have there Moses and the Prophets; if they hear not them, neither, though one rose from the dead, will they believe him. Ye have here, O ye heretics, Moses and the Prophets; as yet ye are alive, as hut ive have also One risen from the dead, 399 yet ye can hear, as yet ye can amend, as yet it is allowed Ver. you to bridle your violence, to hold the truth : consider —^^^ with yourselves whether it be right to listen to Moses and the Prophets, who have given so great proofs of their credibility, when we see the affairs of men running in the course which they foretold. Why do ye still hesitate to believe Moses and the Prophets ? Why do ye hesitate to listen ? Do ye perchance seek one rising from the dead, whether He too can tell you about His Church ? This is what the rich man in hell sought ; he was blamed because he sought this ; Moses and the Prophets ought to have been enough for his bi'ethren. For this cause did he ask in vain, that ye now, being warned by his example, might not ask in vain and too late, and be tormented like him. Hear Moses and the Prophets. What said Moses ? In thy seed shall all nations he hlessed. What said the Gen. 22, Prophets ? All the horders of the earth shall remember p ' themselves, and he turned tmto the Lord. Wilt thou still 27. say to me, ' Let one rise from the dead; I believe not, unless one come from thence and tell me V O Lord, thanks to Thy mercy : Thou didst will to die, that one might rise from the dead ; and that one, not any body, but the Truth, Who rose from the dead. He Who could have spoken the truth concerning the place of the dead', though He went not thither, ' de in- yet on account of what foolish and wicked men say, lo. He * died, lo. He rose from the dead^. What sayest thou, O heretic, 2 ab in- what sayest thou .? Now let me hear thee ; all thy excuses are ^'^"'** at an end; though thou wast to speak the words of the rich man in hell, Christ hath risen from the dead : deignest thou to listen even to Him ? Behold, what thou alive longedst for, like the rich man when dead : He is risen from the grave : it is not thy father nor thy grandfather that have risen : it is not they, who have discredited some with the name of ' traditores^.' But suppose they have not discredited them, but have spoken the truth : wilt thou know how little it is ^ to me ? Let us hear at the same time what He said, Who hath risen from the grave. Why should I delay longer ? Let us hear, let the Gospel now be opened, let what was done be read as if it were being done : let things which <^ The Donatists called the Catholics given up their copies of the Scriptures ' traditores,' accusing them of having in times of persecution. 400 Proofs given hy our Lord of His Resurrection. Psalm have been done be set before our eyes, that we may avoid "^^^^- what are to come. Behold, Christ rising from the dead, shewed Himself to His disciples. This was His bridal : He is the Bridegroom ; the Church, His Spouse. Behold the Bridegroom, Who was said to be dead, destroyed, at an end ; behold. He hath risen whole as before ; behold, He is shewn to the eyes of His disciples ; behold. He is offered to the handling of their hands ; behold, they touched the scars, which were despaired of as wounds. He manifested Him- self for their eyes to see, for their hands to handle ; they think Him a spirit, for they despaired of His safety. He encourageth them, He strengtheneth them in the faith ; Luke24, Handle Me and see, for a spirit Iiath not Jlesh and hones, as ye see Me have. They touch, they rejoice, they tremble: and while they yet trembled for joy : thus thou hast it written. Things which are exceedingly joyful, though they are sure, yet are they not believed. A certain doubt, as though a man were slow to believe, hides the feelings of him who has what he sought. A man must needs rejoice the more, when what he despaired of has come to him. So to season and increase their joy. He willed not to be at once known. He held the sight of His disciples, specially of those two whom He found conversing by the way, Luke24, already in despair, and saying, But we trusted that it had been He which should have redeemed Israel. This they had thought, but now thought no longer. Hope was no longer with them, yet Christ was with them : but He Who gave them back Himself, gave them back hope too. Afterwards then, after that iliey had recognised Him in the breaking of bread, when He shewed Himself to the other disciples, and they thought that He was a spirit, He said, Luke24, Handle me and see, for a spirit hath not Jlesh and bones, as ye see Me have. And while they yet trembled for joy, Luke24, He saith unto them. Have ye here any meat ? He took, He blessed. He ate. He gave to them. The truth of His Body was set forth, all suspicion of deceit was removed. What then } Knew ye not that all tilings must he fuljilled which are written in the Laiv of Moses and in the PmpJiets and in the Psalms concerning Me ? And because they believed Moses and the Prophets, (for that was true which Abraham said. If they hear not Moses and the All evidence against the Donatists. 401 Prophets, neither will they believe though one rose from the V^ek. dead:) because, I say, they believed Moses and the Prophets, '— and were not of the number of those whom Abraham found fault with, they heard what the Lord said, Knew ye not that all things must he fuljilled which are written in the Law of Moses and in the Prophets and in the Psalms con- cerning Me ? Behold them who believed Moses and the Prophets, see how on their testimony they believe Him Who rose from the dead. Then opened, He their understanding Luke24, that they should understand the Scriptures ; and said unto them, Thus it is written, and thus if behoved Christ to suffer, and to rise again froin the dead the third day. 18. Here thou hast the Bridegroom of the Church. And about Him Moses was not silent, the Prophets were not silent, that Christ should rise from the dead on the third day ; that He should suffer, and then rise. The Bridegroom is described to us, that we may make no mistake. But certain persons come forward, and, because we are not wrong in the Bridegroom, they themselves too seem to believe the same as we do about the Bridegroom, that they may draw us away from the members of the Bridegroom ; they say to us, ' Yes, He is the Bridegroom, Whom ye believe, and we believe Him too, but the Bride is not the Church, whom ye hold to be.' What then is ? ' The party of Donatus.' And this what thou sayest : dost thou say this, or the Bridegroom ? Dost thou say it, or God by Moses } Behold, through Moses I hold the Church : it is said by Moses, In thy seed shall all nations be blessed. Dost thou say it, or the Spirit of God by the Prophets } Behold, through the Prophets I hold the Church : it is said by the Prophet, All the borders of the earth shall remember themselves, and be turned to the Lord. Behold, already 1 hold the testimony of the Law and the testimony of the Prophets: let us hear moreover Him Who rose from the dead. He sheweth Himself as the Bridegroom : we hold Him. He confirmed this by proof, by exhibiting testimonies. For this Moses and the Prophets said, that it behoved Christ to suffer, and to rise again the third day. Now then since we both hold the Bi'idegroom from these words, and I think that thou now art beginning with me to believe both VOL. VI. D d 402 Christ Himself bears witness to the Catholic Church, Psalm these words of Moses and the Prophets, let us believe Him also Who rose from the dead. Let Him go on, and say, ' O Lord, I see now Christ the Bridegroom : it is done ; let none separate me from the members of Thy Bride, and so Thou be not to me the Head, if I be not among her members. Tell me somewhat about the Church too, for I no longer doubt about her Bridegroom.' Hear about the Luke24, Church too : He goeth on and saith, that in His Name '' should be preached repentance and remission of sins. Nothing could be truer: that in His Name should be preached repentance and remission of sins. But where ? For some say, lo here, others say, lo there. And what Mat. 24, saith He Himself? Believe them not, for there shall arise 23. 24. j-^^igg Christs and false Prophets, and shall say, lo here, and, lo there. For they say not of the Head Himself, lo here, and, lo there ; for it is well known that Christ is in heaven ; but of the Church, where Christ is, Who saith, Lo, I am with you always, even unto the end of the icorld. But the Lord saith. Believe them not. He who saith, lo here, and lo there, pointelh to parts : I have bought the whole. Let the Gospel tell me this: let Him Himself tell this from the Gospel ; for Thou hast risen from the dead, that they may believe Thee, who believe Moses and the Prophets: do Thou tell me this. I hear. It behoved Christ to suffer, and to rise again the third day : and that repentance and remission of sins should be preached in His Name throughout all nations, beginning at Jeruscdem. What is it, O heretic ? Certainly, when I was quoting Moses and the Prophets, thou didst wait for Him Who should rise from the dead : lo. He hath risen ; lo. He hath spoken ; as truly is there no doubt of the Church of Christ, and the Spouse of Christ, as there was none of the Body of Christ, when she^vn to the eyes and handled by the hands of the disciples. Lo, He Who rose from the dead sheweth both : He sheweth the Head, He sheweth the members: He sheweth the Bride- groom, He sheweth the Bride : either believe both with me, or else thou believest what thou dost to thy condemnation. For why believest thou that He rose from the dead, that He rose in the same Body ? ' On good grounds : because He shewed the scars of His wounds : because, as He was The Catholicity of the Churchprefiguredin the gift of tongues. 403 crucified and buried, so was He restored and proved.' Ver. Thou believest quite right. Now hear Him in Whom thou '— believest, speaking : That repentance and remission of sins should be preached in His Name. Where ? Throughout the broad earth. If I chose to say this, now struggling against heretics, now fighting, now having a contest with them on so important a question, I should not say it against present heretics as strongly as He said what He did say against future ones. What wouldest thou have more ? Remission of sins is preached in ChrisVs Name. Where ? Throughout all nations. Whence ? Beginning at Jerusalem. Communicate with this Church. Wherefore do we contend ? For this Church began from the earthly Jerusalem, that from thence it may rejoice unto God in the other, the heavenly Jerusalem. From this it beginneth, in that it endeth. Jn that the Church will be entire, from this it took the beginning of its faith. 19. Read the Acts of the Apostles, and see whether I lie, how there the disciples were gathered together, when the Holy Ghost came ; that that which the Lord said may be proved to thee, beginning from Jerusalem; how they on whom the Spirit came, spake in the tongues of all men. Wherefore wilt thou not speak in the tongues of all men ? Lo, there were heard the sounds of all tongues. Wherefore doth not he, to whom the Holy Ghost is given, now speak in the tongues of all men } For this was then the token of the Holy Ghost coming upon men, that they spake in the tongues of all men. What wilt thou say now, O heretic ? that the Holy Ghost is not given ? I say not where it is given ; but is it not given ? If it is not given, what is it that ye do, preaching, baptizing, blessing ? What is it that ye do ? These are empty celebrations. He is then given. If He is given, wherefore do not they to whom He is given speak in the tongues of all men ? Hath the gift of God failed, or is the fruit thereof less .? The tares grew, but the wheat grew also. Let both grow together till ^//e Mat. 13, time of the harvest. He said not, ' Let the tares grow, let the wheat decrease ;' both grew. Wherefore doth not the Holy Ghost now manifest Himself in the tongues of all men .? Yea rather, He doth manifest Himself in all tongues: D d2 404 We must he in Jerusalem now, if we Psalm for then the Church was not spread throughout the world, so that the members of Christ should speak in all tongues. Then was fulfilled in one what was foretold in all. Now the whole Body of Christ speaketh in the tongues of all, and in whatsoever it speaketh not, it will speak. For the Church shall increase till it fiUeth every tongue. That which ye have abandoned, how great hath it grown ! Ad- vance with us whithersoever it hath approached, that with us ye may reach places whither it hath not yet approached. I dare to say to thee, I speak in the tongues of all men : 1 am in the Body of Christ, in the Church of Christ: if the Body of Christ now speaketh in the tongues of all men, I also am in all tongues : mine is the Greek, mine the Syrian, mine the Hebrew, mine the tongues of all nations, because I am in the unity of all nations. 20. So then, brethren, the Church began from Jerusalem, and spread through all nations. What is more clear than this testimony of the Law, the Prophets, and of the Lord Himself? The voices of the Apostles sound every where, giving testimony of our hope in the unity of the Body of Christ. Rejoice over the wheat, tolerate the tares, groan in the threshing, sigh for the garner. The time will come when we shall rejoice, when tlie bars of the gates of Jeru- salem are made strong. Let him enter, who is to enter. He who shall enter there manifested, here entereth not disguised. But he who entereth here disguised, is really without. He is without, and knows it not: the fan will prove it, the bars will prove it. He who now is truly and truthfully within, there will be finally within: he who now is within by enduring, there will be within in rejoicing. For the borders of Jerusalem are peace ; for he saith, He hath set peace for thy borders. Now we long for peace, which here we have but in hope. For as yet in ourselves Gal. 5, what sort of peace is there ? The flesh lusleth against the spirit, and the spirit against the flesh. Where is full peace even in one man ? When there shall be full peace in one man, then shall there be full peace in all the citizens of iCor.l5, Jerusalem. When will there be full peace? When this corruptible shall have put on incorruption, and this mortal shall have put on immortality ; then will be full peace. would enjoy the peace and bliss of it hereafter. 405 then will be firm peace : then nothing contendelh against Ver. the soul in man, not itself against itself, being wounded in — ^1^— one part; not frailty of flesh, not want of body, not hunger, not thirst, not cold, not weariness, not any need, no pro- vocation of strife, certainly not the anxious care at once to avoid and to love one's enemy. All these things, brethren, contend against us, not yet is there full and perfect peace. What ye cried out awhile ago at the very mention of peace, ye cried from longing: your cry was from thirst, not from fiilness ; for there will be perfect righteousness where will be perfect peace. Now we hunger and thirst after righteous- ness. Blessed are they that do hunger and thirst after Matt. 5, righteousness, for they shall bellied. How shall they be®* filled ? When we have arrived at peace. Therefore when he had said. Who hath set peace for thy borders, because there is fulness and no want, he added at once, and Jilleth thee with the fat of wheat. 21. Brethren, since this peace whereof we speak is not yet entirely in us, that is, entire in each one of us, it de- lighteth perhaps your spirits to go on yet to listen : but if there be nothing in the body which resists and rebels, let us finish the Psalm. I never find you weary, yet I fear, God knoweth, lest I be a burden to you, or to some of the brethren : and I see how zealously many of you demand of me this toil and effort, which I believe will not be unfruitful in the Lord. I rejoice that ye find such pleasure in the truth of the Word of God, that your good zeal in what is good and concerning what is good, surpasses the zeal of the madmen who are in the amphitheatre. Would they still be at their show, if they had to stand so long? Therefore, brethren, let us hear the rest, since so ye will. May the Lord be with us, may He be with our strength and our understandings. Wlio hath set peace for thy borders, he saith to the Jerusalem that is to be, and satisfieth thee with the fat of wheat. Hunger and thirst after righteousness pass away, plenty succeedeth. What will then be tJie fat of wheat, save that Bread which came doun from heaven john 6, to us! In our true country how will He satisfy us. Who in"*'- our pilgrimage hath tlms fed us ! 22. Now he is about to speak of this our pilgrimage, 406 The ivondrous swiftness Psalm whereby we come to that Jerusalem, where we shall praise - — '■ — '- in unisoji the Lord; where we shall praise the Lord our God, ourselves Jerusalem, ourselves Siou ; when the bars of our gates shall be made strong. For He Who then will satisfy its with the fat of wheat, what doeth He in this our ver. 15, pilgrimage? Who sendeth forth His Word to the earth. Behold, on earth we toil, weary, fainting, sluggish, cold : when should we be raised up to the fat of wheat that satisfielh, did not He send His Word to the earth, whereby we were weighed down, to the earth, whereby we were hindered from returning ? He sent His Word, He deserted us not even in the wilderness, He rained manna from heaven. Wlio sendeth. forth His Word to the earth ; and to earth His Word came. How? or what is His Word? Even unto swiftness His Word runnetJi. He said not, ' His Word is swift,' but, His Word runneth even unto swiftness. Let us understand, my brethren : He could not have chosen a better word. He who is hot grows hot by heat, he who is cold grows cold by cold, he who is swift becometh swift by swiftness. What is hotter than heat itself, whereby whatever is hot groweth hot ? what is colder than cold itself, whereby whatever is cold groweth cold ? What then is swifter than swiftness itself, whereby whatever runneth swiftly is made swift ? Many things may be called swift, some more, some less ; and in that degree is each thing swift, in which it is partaker of swiftness. This thing is in a greater degree partaker of swiftness, therefore it is swifter : this thing is in a less degree partaker of swiftness, therefore it is less swift. Than swiftness itself then, what is swifter ? To what degree then doth it run ? Even to swiftness. Increase as much as you will the swiftness of the Word, and say. It is as swift as this or that, as birds, as the winds, as the Angels ; is any of these as great as swift- ness itself, even unto swiftness? What is swiftness itself, brethren ? It is every where ; it is not in part. This belongeth to the Word of God, not to be in part, to be every where by Himself the Word, whereby He is the 1 Cot. I, Power of God and the Wisdom of God, before He had taken flesh upon Him. If we think of God in the Form of God, the Word equal to the Father, this is the Wisdom and power of God's Word, 407 of God, of Which is said, It reacheth from one end to the Ver. other mightily. What mighty speed ! It reacheth from one end "' to the other mightily. But perhaps it reacheth without being i. moveable. If without being moveable it filleth any space like some mass of stone, it is said to reach from one end to the other of the same space, yet not by motion. What say we then ? Hath then that W^ord no motion, and is that Wisdom senseless r Where is then that which is 'said of the Spirit of Wisdom ? After much else, it is called quick, full of motion, plain, undefled. Thus then theWisd. 7, Wisdom of God is evidently endowed with motion. If then it be endowed with motion, when it toucheth this, doth it not also touch that ? Where then is swiftness ? Swift- ness maketh it to be every where always, yet no where to be imprisoned and detained. But these things are beyond our thoughts: we are too sluggish for them. Who can think on these things ? And in truth, brethren, I have spoken as I could, (if indeed I could, if indeed I understood,) and ye have understood as ye were able. But what saith the Apostle ? Now unto Him that is able to do exceeding Eph. 3, abundantly above all that we ask or think. What meaneth^*^- he here ? That however often we have understood, we have not understood Him as He is. Wherefore is this ? Because y^\sA.9, the corruptible body presseth down the soul. Therefore on ' earth are we cold, for swiftness is hot; and all that is hot is swift, all that is cold, slow. We are slow, therefoi-e we are cold. But Wisdom runneth even unto swiftness. Therefore it is exceeding hot, and there is nothing that can hide itself Ps.i9, 6. from the heat thereof. 23. We then are burdened by the sluggishness of this cold body, and the bonds of this earthly and corruptible life; have we no hope of receiving the Word, Which runneth even unto swiftness? or hath He abandoned us, though by the body we are depressed to the lowest depths ? Did not He predestinate us, before we were born in this mortal and sluggish body ? He then, Who predestinated us, gave snow to the earth, even ourselves. For now let us come to those somewhat obscure verses of the Psalm, let those entangle- ments begin to be unrolled : since the Word of God findeth you the more eager, the more it is uttered to you by us. Behold, we are sluggish on this earth, and are as it were 408 The ' wool,' Christians, who are the robe of Christ. Psalm frozen here. And just as happens to the flakes of snow, for - — ■ they freeze above, then fall down ; so as love grovveth cold, human nature falleth down to this earth, and involved in a sluggish body becometh like snow. But in that snow are ver. 16. predestined sons of God. For, He giveth snow like wool. What is, like wool? It meaneth, of the snow which He hath given, of these, who are as yet slow in spirit and cold, whom He hath predestinated, He is about to make some- what. For wool is the material of a garment: when we see wool, we look on it as a sort of preparation for a garment. Therefore since He hath predestinated these, who at present are cold and creep on earth, and as yet glow not with the spirit of love, (for as yet He speaketh of predestination,) God hath given these as a sort of wool : He is about to Mat. 17, make of them a garment. Rightly did the raiment of Christ shine on the mountain, like snow. The raiment of Christ did shine like snow, as though of that snow a garment had already been made : of which wool, that is, of the snow which He gave like wool, they being as yet predestined, were sluggish : but wait, see what followeth. Since He gave them as wool, a garment is made of them. For as the Church is called the Body of Christ, so is the Church also called the garment of Christ: hence cometh that which is Eph. 5, said by the Apostle, that He might present it to Himself 27 a glorious Church, not having spot or wrinkle. Let Him then present unto Himself a glorious Cliurch, not having spot or wrinkle ; let Him make Himself a garment of that wool, which He had predestinated in the snow. While men are yet unbelieving, and cold, and sluggish, let Him make a garment of this wool. That it may be washed from spots, let it be cleansed by faith : that it may have no wrinkle, let it be stretched out upon the cross. Who giveth snow like wool. 24. Now if they are predestined, they are to be called. Rom. 8, For whom He predestined, them He also called. Now how are they called from the sickness of the body, to become Matt. 9, sound .-^ How are they called? Hear the Gospel : I came not to call the righteous, but sinners to repentance. That snow then beginneth at once in predestination to acknow- ledge its sluggishness, to accuse its sins ; it beginneth, being called, to come to repentance. Rightly then is it The 'mist'' of ignorance scattered by ' ashes' of repentance. 409 said, Who giveth snow like wool, on account of the com- Vek. pletion of the garment that is to be ; and also on account '— of the calling to repentance, He scattereth mist like ashes. He scattereth, saith the Psalmist, mist like ashes. Who ? He Who giveth snoiv like wool. For whom He predestined, He calleth to repentance; for wliom He predestined, them He also called. But ashes are connected with repentance. Hear Him calling to repentance, when He upbraided certain cities, saying, Woe unto thee, Chorazin ! woe unto thee, Mat ii, Belhsaida ! for if the mighty icorks which have been done ' in you had been done in Tyre and Sidon, they had long ago repented in dust and ashes. Therefore, He scattereth mist like ashes. What is. He scattereth mist like ashes ? When a man is called to learn about God, and it is said to him, * Receive the Truth ;' he beginneth to wish to receive the Truth, but is not able ; he seeth that He is under a sort of darkness, which before he saw not. For this purpose then is that mist, that thou mayest know that thou knowest nothing, and that thou mayest know what thou oughtest to kuow, and mayest see that thou art too weak to know what ought to be known. For if while in this mist thou pre- sumest that thou knowest, thou shalt hear from the Apostle, He who thinketh he knoweth any thing, knoweth nothing \ Cor. %, yet as he ought to know. Therefore as yet thou hast not^' comprehended, as yet thou art under a mist. But He hath not abandoned thee, Who lit up for thee the lamp of His Flesh. Wander not in the mist, follow in faith. But foras- much as thou endeavourest to see and art not able, repent of thy sins, for mist is scattered like ashes. Repent thee now of having been obstinate against God, repent of having followed thine own evil ways. Thou hast come into this state where it is difficult for thee to see the vision of bliss, and the mist will be healthful to thee, which God scattereth like ashes. Thou thyself art as yet a mist, but like ashes. For they that are penitent, as yet roll themselves in ashes, my brethren, testifying, as it were, that they are like it, saying unto God, ' I am ashes.' For a certain Scripture saith, / have despised myself, and wasted away, I have job 30, reckoned myself earth and ashes. This is the humility of ^•. the penitent. When Abraham speaketh to his God, and 410 * Crystal,'' hardened sinners, who Psalm wisheth the burning of Sodom to be disclosed to him, he GenTIs s^^l^j I ^'^ ^ut earth and ashes. How hath this humility 27. ever been found in great and holy men ! He scaltereih Eom. 8, ijigij- yyiigf lij^Q ashes. Wherefore ? Because whom He Matt. 9, predesiitiated, them He also called, Who came not to call tlie righteous, hut sinners to repentance. •ver. 17. 25. Who sendeth His crystal like morsels of bread. We need not spend our toil again in saying what crystal is. We have already said it, and I do not think that ye, beloved, have forgotten it. What is then, He sendeth His crystal like morsels of bread? Just as that snow is His, because it is of the predestinated; just as that mist is His, because they are called to repentance, who are predestinated to salvation, so the crystal is in a manner His. What is crystal ? It is very hard, it is very tightly congealed ; it cannot, like snow, be easily melted. Snow, hardened by many years' duration, and by the succession of ages, is called crystal, and this He sendeth like morsels of bread. What meaneth this ? They were too hard, no longer fit to be compared to snow, but to crystal ; but they too are predestinated and called, and some of them even so as to feed others, to be useful to others also. And what need is there to enumerate many, whom we happen to know, this one and that one ? Every one when he thinks can recall to mind how hardened and obstinate some of those whom he knows have been, how they have struggled against the truth ; yet now they preach the truth, they have been made K,om.l2, morsels of bread. Who is that one Bread } We being many, saith the Apostle, are one Body in Christ ; he saith iCor.iO, also, we being many are one Bread and one Body. If then the whole Body of Christ is one Bread, the members of Christ are morsels of Bread. Of some that are hard He maketh members of Himself, and useful for feeding others. Why go we through many instances ? Let us look on the well-known Apostle Paul. Nothing is better known to us than he, nothing sweeter, nothing in all Scripture more familiar. And if there have been, who from being as hard as he was have been made Bread, let his example set before us recall all, that the meaning may be unfolded of, He sendeth His crystal like morsels of bread. Behold, are only thawed hy the Grace of Christ. 411 the Apostle Paul was a crystal, hard, resisting the truth, Ver. crying out against the Gospel, hardening himself, as it were, — ^'' against the sun. How hard was he, profiting in the law, hrougJtt up at Ike feet of Gamaliel, a teacher of the law.Acts22, He heard not Moses and the Prophets preaching Christ. Great hardness this. True, the Gentiles had not heard the Prophets, had not heard Moses ; they were cold, but they were not crystal. He who believed words that preached Christ, but believed not Christ when He came, he was exceeding hardened. Since then he was crystal, he appeared clear and white, but he was hard and very cold. How was he bright and white ? An Hebrew of the Hebrews ; as touch- Phil. 3, iny the law, a Pharisee. Behold the brightness of crystal. ^■^' Now hear the hardness of crystal. As touching zeal, per- secuting the Church of Christ. Among the stoners of the holy martyr Stephen, was he, hard, perhaps harder than all. For he kept the raiment of all who were stoning, so that he Acts 22, stoned by the hands of all. 26. Thus then we see the snow, the mist, the crystal : it is good that He blow and thaw them. For if He blow not, if He Himself thaw not the hardness of this ice, in the face of His cold tcho shall stand? In the face of His cold: whose? God's. Whence is His cold? Behold, He abandoneth a sinner, behold. He calleth hiin not; behold, He openeth not his perception ; behold. He poureth not in grace; let the man thaw himself, if he can, from the ice of folly. He cannot. Wherefore can he not ? In the face of His cold who shall stand? Behold him then growing harder, and saying, / see another law in my mem-'Rom. 7, bers warring against the law of my mind, and enslaiitig^^' ^°' me to the law of sin lohich is in my members. O uretched man that I am ! who shall deliver me from the body of this death ? Behold, I am growing cold, behold, I am growing hard, what heat shall thaw me that I may run ? Who shall deliver me from the body of this death ? In the face of His cold who shall stand? And who shall free himself, if God abandon him ? Who is it that freeth ? The grace of God, through Jesus Christ our Lord. Hear here also the grace of God: Who sendeth forth His crystal like morsels of bread ; who shall stand in the face of His cold f 412 So Saul was thawed, and became Paul. Psalm Are we then to despair ? God forbid. For it goeth on, J^": He shall send out His Word, and melt them. Let not Yer. 18. . ' then the snow despair, nor the mist, nor the crystal. For of the snow, as of wool, a garment is being made. That mist findeth safety in repentance: for, whom He pre- destinated^ them He also called. But even though they be the very hardest among the predestinated, though they have been for a long time hardening, and are become crystal, they will not be hard to the mercy of God. He shall send out His Word, and melt them. What is melt ? Understand not melt in an ill sense : it meaneth, He shall liquify He shall thaw them. For they are hard through pride. Rightly is pride called also dulness : for whatever is dull, is also cold. It is an every day saying of men when they are chilled, ' I was dulled.' Pride then is dulness. He shall send out His Word, and melt them. And, in truth, heaps of snow, when they are heated, melt in humility. Just then as cold heapeth up snow into mountains, as it were, so doth pride lift up fools. He shall send out His Word, and melt them. Behold that crystal Saul, after the slaughter and stoning of Stephen, came dull with a kind of hardness against Christ, and asked letters of the high priest that he Acts 9, might every where inform against the Christians, breathing ' ^ °' out slaughters. Hard he is and cold against the fire of God. But hard and cold though he was, behold, He Who shall send out His Word, and melt them, called from heaven with heat, Saul, Saul, why persecutest thou Me? By that one word, all that great hardness of crystal was melted. He shall send out then His Word, and melt them. Despair not of the crystal, much less of the snow, or of the 7?iist. Despair not even of the crystal. Hear a saying of the 1 Tim. 1, crystal. Who before was a blasphemer, and a persecutor, ^^' and injurious. But wherefore doth God melt the crystal ? ib. 16. That the snow despair not of itself. For he saith. For this cause I obtained mercy, that in me first Jesus Christ might shew forth all long-suffering, for a pattern to them that hereafter should believe on Him unto eternal life. God then calleth unto the Gentiles, ' Be melted, O crystal; come, ye snows.' He shall send forth His Word, and melt them. His Spirit shall blow, and the waters shall fiow. Lo, the Effort needed to obtain God's Grace. 413 crystal and the snows are melted, they turn into water, let Vek. thetn that thirst, come and drink. Saul, hard as crystal, '- — persecuted Stephen unto death; Paul, now in the living 37. water, calleth the Gentiles to the Fount. His Spirit shall blow, and the waters shall flow: the fervent spirit; whence it is said in another Psalm, Turn our captivity, O Xo/c/, Ps. 126, as a torrent in the south wind. For captive Jerusalem ' had, as it were, frozen in Babylon : the south wind blows, the chill of captivity is dissolved, the warmth of love runneth to God. His Spirit shall blow, atid the waters shall Jtotc. He shall become in them a well of water springing up unto John 4, everlasting life. 27. Announcing His Word unto Jacob, His Righteousnesses \er. 19. and Judgments unto Israel. What Righteousnesses, what Judgments? Because whatever mankind had suff'ered here before, when it was snow and mist and crystal, it suffered for the deserts of its pride and uplifting against God. Let us go back to the origin of our fall, and see that most truly is it sung in the Psalm, Before I teas troubled I went F^. 119, wrong. But he who says, Before I was troubled I went icrong, saith also. It is good for me that Thou hast Ps. 119, humbled tne, that I may learn Thy Righteousnesses. These righteousnesses Jacob learnt from God, Who made him to wrestle with an Angel, under the guise of which Angel God Himself wrestled with him. He held Him, he exerted violence to hold Him, he prevailed to hold Him: He Gen.32, caused Himself to be held, in mercy, not in weakness. ' ^*'*'' Jacob therefore wrestled, and prevailed : he held Him, and when he seemed to have conquered Him, asked to be blessed of Him. How did he understand with Whom he had wrestled. Whom he had held ? Wherefore did he wrestle violently, and hold Him? Because the kingdom of heaven M.&t.ii, suffereth violence, and the violent take it by force. Wherefore * then did he wrestle ? Because it is with toil. Wherefore do we with difficulty hold, what we so easily lose ? Lest, easily getting back what we have lost, we learn to lose that which we hold. Let man have toil to hold : he will hold firmly, what he has only held after toil. These His judgments therefore God manifested to Jacob and Israel. I will speak yet more openly : I mean, that even the righleous, while here, 414 The Righteousness of Christ not given Psalm endure toils, dangers, annoyances, sufferings, for their — — '- deserts, b}' the righteous judgment of God. For He alone can say that He suffered here without cause : (though in this way He did not suffer without cause, in that He suffered for Ps.69,5. us:) Who alone can say, I paid them then the tilings ichich Johni4> / took not : Who alone could say, Behold, the prince of this ' world cometh, and shall find notliing in Me. And as though it were said to Him, ' Why then dost Thou suffer?' He goeth on and saith. But that all men may know that I do the will of My Father, arise, let us go hence. All others, who suffer for their own deserts by the judgment of God, and according to righteousness, let them not lay claim to suffering innocently as Christ did. Hear the Apostle Peter. lPet4,/^ is time that judgment begin at the house of God. ' ' Exhorting the martyrs and witnesses of God to endure with perfect patience all the threats of the raging world, he saith to them, It is time that judgment begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the Gospel of God ? and if the righteous scarcely be saved, tchere shall the ungodly and the sinner appear ? Announcing His word unto Jacob, His righteousnesses and judgment to Israel. ver. 20. 28. He hatJi not done so to the whole race. Let none deceive you : it is not announced to any nation, this judgment of God ; namely, how the righteous and the unrighteous suffer, how all suffer for their deserts, how the righteous themselves are freed by the grace of God, not in their own merits. This is not announced to the whole race, but only to Jacob, only to Israel. What then do we, if He hath not announced it to the whole race, but only to Jacob, only to Israel ? Where will we be ? In Jacob. He hath not inanifested His judgments to them. To whom } To all nations. How then are the snows called, when the crystal is melted ? How are the nations called, now Paul is justified ? How, save to be in Jacob ? The wild olive is cut off from its stock, to be grafted into the olive : now they belong to the olive, no longer ought they to be called igentes. nations ^ but one nation in Christ, the nation of Jacob, the nation of Israel. Wherefore the nation of Jacob, and the nation of Israel } Because Jacob is the son of Isaac, to all, but to the true Israel. 415 Isaac of Abraham. But to Abraham what was said? Ver. 20. In thy seed shall all nations he blessed. This was also said ^^ — '„— '' Gen. 22, to Isaac and to Jacob. Wherefore we belong to Jacob, 18. because we belong to Isaac, and to Abraham. For the seed of Abraham, as not I or any common man, but the Apostle himself, explaineth it, is Christ : he himself sailh, He saith Gal. 3, not, And to seeds, as of many, hut as of one. And to thy seed, which is Christ. If we be one seed, we are one Jacob, one Israel, yea all nations are one man in Christ, That then belongeth to all nations, which He hath revealed to Jacob, to Israel : and they only are to be reckoned among the other nations, who, refusing to believe in Christ, refuse to leave the wild olive, and be grafted into the olive. They will remain among the wild trees, barren branches and bitter. Let Jacob rejoice. What is Jacob ? The supplanter : because Jacob supplanted his brother. For blindness in Rom. .1] 25. part is happened unto Israel, that the fulness of the Gentiles ' might come in. Of Jacob is made Israel. What is Israel ? Now let us all listen, all who are Israel, whether ye who are here among the members of Christ, or those who are without yet not without, and throughout all nations every where without, every where within ; let Israel himself hear, who of Jacob was made Israel. What is Israel ? ' Seeing God.' Where shall he see God? In peace. What peace? The peace of Jerusalem : for, saith he, He hath set peace for thy borders. There shall we praise : there shall we all be one, in One, unto One : for then, though many, we shall not be scattered. PSALM CXLVIII. Lat. cxLvm. EXPOSITION. Sermon to the People. 1. The subject of our meditation in this present life should be the praises of God ; for the everlasting exalt- ation of our life hereafter will be the praise of God, and none can become fit for the life hereafter, who hath not 416 Lent, a type of this life : Easter, of that to come. Psalm practised himself for it now. So then now we praise God, "but we pray to Him too. Our praise is marked by joy, our prayer by groans. For somewhat is promised to us, which as yet we have not: and so, because He Who hath promised is true, we rejoice in hope ; but, because as yet we have not, we groan in longing. It is good for us to persevere in longing, till what is promised come, and so groaning pass away, praise alone succeed. On account of these two seasons, one, that which now is in the temptations and tribulations of this life, the other, that which is to be hereafter in everlasting rest and exultation ; we have esta- blished also the celebration of two seasons, that before Easter and that after Easter. That which is before Easter signifieth tribulation, in which we now are ; that which we are now keeping after Easter, signifieth the bliss in which we shall hereafter be. The celebration then which we keep before Easter is what we do now : by that which we keep after Easter we signify what as yet we have not. Therefore we employ that time in fastings and prayer, this present time we spend in praises, and relax our fast. This is the Halle- luia which we sing, which, as you know, meaneth in Latin, Praise ye the Lord. Therefore that period is before the Lord's Resurrection, this, after His Resurrection : by which time is signified the future hope which as yet we have not: for what we represent after the Lord's Resurrection, we shall have after our own. For in our Head both are figured, both are set forth. The Baptism of the Lord seiteth forth to us this present life of trial, for in it we must toil, be harassed, and, at last, die ; but the Resurrection and Glori- fication of the Lord setteth forth to us the life which we are to have hereafter, when He shall come to recompense due rewards, evil to the evil, good to the good. And now indeed all the evil men sing with us, Halleluia ; but, if they persevere in their wickedness, they may utter with their lips the song of our hfe hereafter ; but the life itself, which will then be in the reality which now is typified, they cannot obtain, because they would not practise it before it came, and lay hold on what was to come. 2. Now then, brethren, we exhort you that ye praise God ; this is what we all say to one another, when we say, We must praise God ivith our lives as well as lips, 417 Halleluia. ' Praise the Lord,' thou sayest to thy neighbour, Ver. he to thee : when all are exhorting each other, all are doing — ^ what they exhort others to do. But praise with your whole selves : that is, let not your tongue and voice alone praise God, but your conscience also, your life, your deeds. For now, when we are gathered together in the Church, we praise : when we go forth each to his own business, we seem to cease to praise God. Let a man not cease to live well, and then he ever praiseth God. Then dost thou cease to praise God, when thou turnest aside from righte- ousness and from all that pleaseth Him, For, if thou never turn aside from a good life, though thy tongue be silent, yet thy life crieth out, and the ears of God are open to thy heart. For just as our ears are open to our voices, so God's ears are open to our thoughts. But it is impossible for a man's acts to be evil, whose thoughts are good. For acts issue from thought: nor can a man do any thing or move his limbs to do aught, unless the bidding of his thought precede: just as in all things which ye see done throughout the provinces, whatsoever the Emperor biddeth goeth forth from the inner part of his palace throughout the whole Roman Empire. How great commotion is caused at one bidding by the Emperor as he sits in his palace ! He but moveth his lips, when he speaketh : the whole province is moved, when what he speaketh is being executed. So in each single man too, the Emperor is within, his seat is in the heart. If he be good and biddeth good things, good things are done : if he be bad and biddeth evil things, evil things are done. When Christ sitteth there, what can He bid, but what is good ? When the devil is the occupant, what can he bid, but evil? But God hath willed that it should be in thy choice for whom thou wilt prepare room for God, or for the devil : when thou hast prepared it, he who is occupant will also rule. Therefore, brethren, attend not only to the sound; when ye praise God, praise with your whole selves : let your voice, your life, your deeds, all sing. And if there be still groaning, tribulation, tempt- ation, hope that they will all pass away, and then the day will come when ye will praise without failure. This present Psalm is clear, and we may run over it quickly. For it VOL. VI. E e 418 All things, animate and inanimate, Psalm arrayeth all creation to praise God, and as it were ex- — ■ ^horteth it to praise, as though it had found it holding its peace. ver. 1. 3, Praise ye the Lord from heaven. As though he had found things in heaven holding their peace in the praise of the Lord, he exhorteth them to arise and praise. Never have things in heaven held their peace in the praises of their Creator, never have things on earth ceased to praise God. But it is manifest that there are certain things which have breath to praise God in that disposition wherein God pleaseth them. For no one praiseth ought, save what pleaseth him. And there are other things which have not breath of life and understanding to praise God, but yet, because they also are good, and duly arranged in their proper order, and form part of the beauty of the universe, which God created, though they themselves with voice and heart praise not God, yet when they are considered by those who have understanding, God is praised in them; and, as God is praised in them, they themselves too in a manner praise God. For instance, in heaven all things praise God, which have the breath of life, and a pure intelligence to con- template and love Him without disgust or weariness. But on earth men praise God by their understanding whereby they discern good and evil, by their understanding whereby they know the creature and the Creator, because they can think of these things, because God has given them a mind to discern them, to love, and to praise. This man can do ; but surely beasts have not this sort of understanding : if Ts. 32, they had, God would not say to us, Be ye not like unto horse and mule, which have no understanding. When He exhorteth us not to be like beasts, which have no understanding, He sheweth us that to man He hath assigned an understanding whei'eby to praise God. And the trees surely have not so much as the life whereby they may have senses, like the beasts. For though the beasts have not the inner sense of reason, and an understanding, and a discerning mind, which man has, to praise God withal, yet they have an outward and visible life, as we all know, whereby they seek food, take what is for their good, reject what is harmful ; they have senses whereby to discern rational and irrational, praise God. 419 corporeal things, sight to distinguish colour, hearing to Ver. distinguish sounds, smell to distinguish odours, taste to '- — distinguish flavours; they naturally move towards what pleases, away from what annoys them. This we understand and see before our eyes. They have not reason to under- stand with, but they have the breath of a living body, and a visible life : the trees have not even this ; yet all of them praise God. Wherefore do they praise God ? Because when we see them, and think upon the Creator Who made them, they cause to arise within us praise to God; and, since through consideration of them God is praised, all things praise God. He begins then with heaven : all things praise, and yet he says, Praise ye. Wherefore doth he say. Praise ye, when they are praising ? Because he delighteth in their praising, and therefore it pleaseth him to add, as it were, his own encouragement. Just as, when you come to men who are doing any good work with pleasure in their vineyard or in their harvest field, or in some other matter of husbandry, you are pleased at what they are doing, and say, ' work on,' ' go on :' not that they may begin to work, when thou sayest this, but, because you are pleased at finding them working, you add your approbation and encouragement. For by saying, * work on,' and encouraging those who are working, you, so to speak, work with them in wish. In this sort of encourage- ment then the Psalmist, filled with the Holy Ghost, saith this. 4. And it is a Psalm of Haggai and Zachariah : so the title Title in runneth. These two Prophets prophesied at the time when the people was kept captive in Babylon, and foretold the coming end of the captivity, that the city of Jerusalem which had been destroyed in war, should be restored. They set forth to us then in a mystery the life to come, wherein we shall praise God, when the captivity of this present life is at an end, when shall be restored that mighty city Jerusalem, in wandering from whence we sigh, prisoners as yet under the burden and weight of this mortal body : wherefore as yet we groan in our pilgrimage, but we shall exult when we reach our country. But he, who groaueth not as a pilgrim, shall not rejoice as a citizen, because there E e 2 420 M^e practise now what ive shall perform hereafter. Psalm is no longing in him. Those holy Prophets then gave great -^^^^^* comfort to the people, who were then captives according to the flesh, that is, who were placed in Babylon under strange sovereigns. For they shewed in prophecy, that a time should come when they should be freed from their captivity, and Jerusalem should be restored. But all these things were done in a figure, they contain their own truth ; they were figured in what happened of old, they are set forth really present among us. Now then what saith the 2 Cor.5, Apostle ? While we are present in the body, we are absent from the Lord. As yet we are not in our country : when shall we be ? When we shall triumph for victory over our iCor.i5, enemy the devil; when death, the last enemy, shall he gjc\ * destroyed ; then shall be brought to pass the saying that is written, Death is swalloncd up in victory. Where, O death, is thy strife ? where, O death, is thy sting ? When then shall there be no more strife of death, which now there is, and maketh us groan at the failure and changeableness of things, at the frailness of man's flesh ? Daily temptations strive with us, daily delights : even though we consent not, yet we suffer annoyance, and strive: and great is the peril, lest he who striveth be conquered : and even if by not consenting we conquer, yet we suffer annoyance in resisting delights. The enemy ceaseth not, dieth not, save in the resuiTection of the dead. But let us hope, let us trust : Haggai and Zacharias lift us up, they sing our coming liberation. If they sang to that people, and it hath been fulfilled, shall what is sung to the Christian people not be fulfilled? Be not troubled: only take heed how ye act in this pilgrimage of life. Let not love of Babylon please you, lest ye forget your city Jerusalem. Though "your body is yet detained in Babylon, let your heart be sent forward to Jerusalem. Let then the whole creation praise the Lord : for there we shall do what here we practise beforehand. 5. Praise ye the Lord from heaven : praise Him in the high places. First he saith, from heaven, then from earth ; for it is God that is praised. Who made heaven and earth. All in heaven is calm and peaceful; there is ever joy, no death, no sickness, no vexation; there the blessed ever praise God ; but we are still below : yet, when we think All creation praises its Creator. 42 1 how God is praised there, let us have our heart there, Ver. 2- and let us not hear to no purpose, ' Lift up your hearts.' Let us lift up our heart above, that it become not corrupted on earth : for we take pleasure in what the Angels do there. We do it now in hope: hereafter we shall in reality, when we have come thither Praise Him then in the high places. 6. Praise Him, all ye angels of His, praise Him, all //2s ver. 2. 3. powers. Praise Him, sun and moon ; praise Him, all ye stars and light. Praise Him, ye heaven of heavens, and tcaters that are above the heavens. Let them praise the Name of the Lord. When can he unfold all in his enu- meration } Yet he hath in a manner touched upon them all summarily, and included all things in heaven praising their Creator. 7. And as though it were said to him,' Why do they praise Him? what hath He conferred on them, that they should praise Him ?' he goeth on, for He spake, and they were made ; He commanded, and they were created. No wonder if the works praise the Worker, no wonder if the things that are made praise the Maker, no wonder if creation praise its Creator. In this Christ also is mentioned, though we seem not to have heard His Name. Who is Christ.? Ln //ie John i, hegiuning was the Word, and the Word was with God, and ' ' the Word was God. The Same was in the heginning with God. All things icere made by Him, and without Him was not any thing made that was made. By what were they made ? By the Word ? How doth he shew in this Psalm, that all things were made by the Word } He spake, and they were made; He commanded, and they were created. No one speaketh, no one commandeth, save by word. 8. He hath established them for the age, and for age^er.Q. upon age. All things in heaven, all things above, all powers and angels, a certain city on high, good, holy, blessed ; from whence because we are wanderers, we are wretched ; whither because we are to return, we are blessed in hope; whither when we shall have returned, we shall be blessed indeed ; He hath established them for the age, and for age upon age : He hath given them a law which shall not pass atvay. What sort of command, think ye, have things in 422 Christ'' s Death a sure pledge Psalm heaven and the holy angels received ? What sort of com- * mand hath God given them ? What, but that they praise Him ? Blessed are they whose business is to praise God ! They plough not, they sow not, they grind not, they cook not; for these are works of necessity, and there is no necessity there. They steal not, they plunder not, they commit no adultery ; for these are works of iniquity, and there is no iniquity there. They break not bread for the hungry, they clothe not the naked, they take not in the stranger, they visit not the sick, they set not at one the contentious, they bury not the dead ; for these are works of mercy, and there there is no misery, for mercy to be shewn to. O blessed they ! Think we that we too shall be like this .'' Ah ! let us sigh, let us groan in sighing. And what are we, that we should be there? mortal, outcast, abject, earth and ashes! But He, Who hath promised, is almighty. If we regard ourselves, what are we } if we regard Him, He is God. He is almighty. Cannot He make of a man an angel, who made man out of nothing? Or doth God count man of little value, for whom He willed that His only-begotten Son should die ? Let us observe the proof of His love. These are the pledges which we have received of the promise of God : we have already the Death of Christ, we have already the Blood of Christ. Who is it that did die ? The Only- begotten. For whom did He die ? Would that it were for the good, would that it were for the righteous. But what ? Rom. 5, Christ, saiih the Apostle, died for the ungodly. He Who gave to the ungodly His Death, what reserveth He for the righteous but His Life ? Let then frail man lift himself up, let him not despair, let him not dash himself down, let him not turn away, let him not say, ' I shall not be one.' He Who hath promised is God; and He came to promise; He appeared unto men, He came to take upon Him our death, to promise us His Life. He came to the region where we were strangers, here to receive all that aboundeth here, disgrace, scourges, buffettings, spitting in the face, insults, a crown of thorns, the hanging on the tree, the cross, death. These things abound in our region, these He came to barter for. What gave He here, what received He ? He gave exhortation, He gave teaching, He gave remission of our everlasting life. 423 of sins : He received insults, death, the cross. He brought Ver. to us, from the region where He was, good things; He — '-^ endured, in the region where we were, evil things. Yet hath He provided to us that we shall be in the place from whence He came, and saith. Father, I will that ivhere ^ohni7, I am, there they 'mat/ be with Me also. So great is the * love that hath gone before. For where we were, He hath been with us ; where He is, we shall be with Him. What hath God promised thee, O mortal ? That thou shalt live for ever. Dost not thou believe ? Believe it, believe it. For greater is what He hath done already, than what He hath promised. What hath He done ? He hath died for thee. What hath He promised ? That thou shalt live with Him. More incredible is it, that the Immortal should die, than that the mortal should live for ever. Already we have what is the more incredible. If God died for man, shall not man live with God ? Shall not the mortal live for ever, for whom He, Who liveth for ever, died ? But how did God die ? and by what means did He die ? and can God die ? He took of thee that, whereby He might die for thee. Nought could die, save flesh : nought could die, save a mortal body : He put on Him that wherein He might die for thee ; He will put on thee that wherein thou shalt live with Him. Where did He clothe himself with death ? In the womb of His Virgin Mother. Where will He clothe thee with life ? In His equality with the Father. He chose for Himself here a chaste chamber, where the Bridegroom might be wedded to the Bride. He was the John i. Word made flesh, that He might become the Head of the Church. For the Word Himself is not part of the Church : but, that He might become the Head of the Church, He took upon Him flesh. Somewhat of us is already above, that which He took here, where He died, where He was crucified. Already a sort of first-fruits of thee are gone before, and doubtest thou that thou wilt follow ? 9. Let him then turn himself to things on earth too, since he hath already spoken the praises of things in heaven. Praise ye the Lord from the earth. For wherewith began ver. 7. he before ? Praise ye the Lord from heaven : and he went through things in heaven : now hear of things on earth. 424 How the works of nature praise God. Psalm Dragons and all abysses. Abysses are depths of water: all '^^^'^ the seas, and this atmosphere of clouds, pertain to the abyss. Where there are clouds, where there are storms, where there is rain, lightning, thunder, hail, snow, and all that God willelh should be done above the earth, by this moist and misty atmosphere, all this he hath mentioned under the name of earth, because it is very changeable and mortal ; unless ye think that it raineth from above the stars. All these things happen here, close to the earth. Sometimes even men are on the tops of mountains, and see the clouds beneath them, and often it raineth : and all commotions which arise from the disturbance of the atmosphere, those who watch cai-efully see that they happen here, in this lower part of the universe. Therefore the devil was condemned to these regions of darkness, that is, to this air, as to a prison, when he fell with his Angels from the force of the Eph. 2, Angels above ; for the Apostle saith this of him. According to the prince of the 'power of this air, uho noiv worketh in the children of disobedience. And another Apostle saith, 2Pet.2, jPor if God spared not the Angels that sinned, but cast them down to the prisons of loner darkness, and delivered them to be kept for punishment at the judgment ; calling 1 infer- \\\\^ region the 'lower, because it is the lower part of creation. For think not what the devil received, but what he lost. Thou seest then what kind all these things are, changeable, troublous, fearful, corruptible : yet they have their place, they have their rank, they too in their degree fill up the beauty of the universe, and so they praise the Lord. He turns then to them, as though He would exhort them too, or us, that by considering them we may praise the Lord : (for thus is it that they praise God, when the consideration of them begetteth praise of God ;) he beginneth to say, Pi-aise the Lord from, earth, ye dragons and all abysses. Dragons live about the water, come out from caverns, fly through the air ; the air is set in motion by them : dragons are a huge kind of living creatures, greater there are not upon the earth. Therefore with them he beginneth. Dragons and all abysses. There are caves of hidden waters, whence springs and streams come forth : some come forth to flow over the earth, some flow secretly beneath ; and all this kind, all this The folly of cavillers at God's dealings. 425 damp nature of waters, together with the sea and this lower Ver. air, are called abyss, or abysses, where dragons live and — '- — praise God. What? Think we that the dragons form choirs, and praise God ? Far from it. But do ye, when ye consider the dragons, regard the Maker of the dragon, the Creator of the dragon : then, when ye admire the dragons, and say, ' Great is the Lord Who made these,' then the dragons praise God by your voices. Dragons and all abysses. 10. Fire, hail, snow, ice, wind of storms, which do His'^er.S. word. Wherefore added he here, which do His word ? Many foolish men, unable to contemplate and discern creation, in its several places and rank, performing its move- ments at the nod and commandment of God, think that God doth indeed rule all things above, but things below He despiseth, casteth aside, abandoneth, so that He neither careth for them, nor guideth, nor ruleth them ; but that they are ruled by chance, how they can, as they can : and they are influenced by what they say sometimes to one another, (but let them not say it to thee, that is, do not thou by listening consent when they say these things: for they are blasphemers, and accursed in the sight of God:) for in- stance ; ' If it were God that gave rain, would He rain into the sea ? What sort of Providence,' they say, ' is this ? Getulia is thirsty, and it rains into the sea.' They think that they handle the matter cleverly : one should say to them, ' Getulia does at all events thirst, thou dost not even thirst.' For good were it for thee to say to God, My soitl is as a Ps. 143, land without water to Thee: as is openly said in another place. My soul hath thirsted /or Thee, in how many ways Ps.63,i. for Thee my jlesh also. And the Lord saith in the Gospel, Blessed are they that do hunger and thirst after righteous- Matt. 5, ness, for they shall he filled. For he that thus argueth is already satisfied ; he thinketh himself learned, he is not willing to learn, therefore he thirsteth not. For if he thirsted, he would be willing to learn, and he would find that every thing happeneth upon earth by God's Providence, and he would wonder at the arrangement of even the limbs of a flea. Attend, beloved. Who hath arranged the limbs of a flea and a gnat, that they should have their proper order. 426 God's creation harmonious, Psalm life, motion ? Consider one little creature, even the very "i^^^^^ smallest, whatever thou wilt. If thou considerest the order of its limbs, and the animation of life whereby it moveth ; how doth it shun death, love life, seek pleasures, avoid pain, exert divers senses, vigorously use movements suitable to itself! Who gave its sting to the gnat, for it to suck blood with ? How narrow is the pipe whereby it sucketh ! Who arranged all this ? who made all this ? Thou art amazed at the smallest things; praise Him that is great. Hold then this, my brethren, let none shake you from your faith or from sound doctrine. He Who made the Angel in heaven, the Same also made the worm upon earth : the Angel in heaven to dwell in heaven, the worm upon earth to abide on earth. He made not the Angel to creep in the mud, nor the worm to move in heaven. He hath assigned dwellers to their different abodes; incorruption He assigned to incorruptible abodes, corruptible things to corruptible abodes. Observe the whole, praise the whole. He then Who ordered the limbs of the worm, doth He not govern the clouds ? And wherefore raineth He into the sea ? As though there are not in the sea things which are nourished by rain ; as though He made not fishes therein, as though He made not living creatures therein. Observe how the fishes run to sweet water. And wherefore, saith he, doth He give rain to the fishes, and sometimes giveth not rain to me ? That thou mayest consider that thou art in a desert region, and in a pilgrimage of life ; that so this present life may grow bitter to thee, that thou mayest long for the life to come : or else that thou mayest be scourged, punished, amended. And how well doth He assign their properties to regions. Behold, since we have spoken of Getulia, He raineth here nearly every year, and giveth corn every year; here the corn cannot be kept, it soon rotteth, because it is given every year; there, because it is given seldom, both much is given, and it can be kept for long. But dost thou perchance think that God there deserteth man, or that they do not there after their own manner of rejoicing both praise and glorify God ? Take a Getulian from his country, and set him amid our pleasant trees ; he will wish to flee away, and return to his bare Getulia. To all places then, regions. and obeys His Will. 427 seasons, God hath assigned and arranged what fits them. Veh. And it were a long task to go through a more accurate '- — enumeration of all these matters. Who could unfold it? Yet they who have eyes see many things therein : when seen, they please ; pleasing, they are praised ; not they really, but He Who made them ; thus shall all things praise Godl 11. It was in thought of this that the spirit of the Prophet, after he had said, Fire, hail, snow, ice, wind of storm, added, because all these seem to some foolish persons to be all confusion, and, as it were, moved hither and thither by chance, the words, which do His word. Think not then that these things are moved by chance, which in every motion of theirs obey God. Whither God vvilleth, thither the fire spreads, thither the cloud hurries, whether it carry in it rain, or snow, or hail. And wherefore doth the hght- ning sometimes strike the mountain, yet strikes not the robber ? I will say what I can, according to the capacity of my mind, so much as God deigneth to give me : greater men may know greater things, and understand more, and may God give to you to be wiser than my words, only let it be with moderation, without pride. I then, in my measure, can give a reason why it strikes the mountain and strikes not the robber; because perhaps He yet seeketh the robber's conversion, and therefore is the mountain which feareth not smitten, that the man who feareth may be changed. Thou also sometimes, when maintaining discipline, smitest the ground to terrify a child. Sometimes too He smiteth a man, whom He will. But thou sayest to me, Behold, He smiteth the more innocent, and passeth over the more guilty. Wonder not ; death, whencesoever it come, is good to the good man. And whence dost thou know what punishment is reserved in secret for that more guilty man, if he be unwilling to be converted ? Would not they rather be scorched by lightning, to whom it shall be said in the end. Depart into everlasting jire ? The Mat. 25, needful thing is, that thou be guileless. Why so ? Is it an*^* evil thing to die by shipwreck, and a good thing to die by fever? Whether he die in this way or in that, ask what sort of man he is who dieth ; ask whither he will go after 428 God's Works good, though man cannot see hoio. Psalm death, not how he is to depart from life. We shall depart ^^^^"•from hence by whatever may befall us. By what deaths were the martyrs thought worthy to die? Was it by fevers? How is it that many wish to be set free by fever? Some perished by a single blow of the sword, some by fire, some by wild beasts. Wild beasts devoured the bodies of the martyrs, yet feared they not that their bodies would perish. For God will bring back from all quarters the bodies of Mat. 10, the saints, God by Whom the very hairs of our head are numbered. When He willed too. He delivered the Three 2 Mace. Children from the fire. Did He therefore desert the Macca- ' * '^'bees in the fire? The former He openly set free, the latter He secretly crowned. God then knoweth what He doeth. Do thou fear, and be good. For whatsoever way He will that thou depart hence, let Him find thee ready. For here thou art a sojourner, not a possessor of the house. For the house is let to thee, this house is let to thee, not given : loth though thou be, thou must depart from it: neither hast thou received it on such terms, as that thou hast any fixed time. What said thy Lord ? ' Whensoever I will, when- soever I shall say. Depart, be thou ready, I drive thee from thy lodging, but I will give thee a home : thou art a sojourner on earth, thou shalt be possessor in heaven.' 12. Whatever then happeneth here contrary to our wish, thou wilt know that it happeneth not, save by the will of God, by His providence, by His ordering, by His nod, by His laws : and if we understand not why any thing is done, let us grant to His providence that it is not done without reason : so shall we not be blasphemers. For when we begin to argue concerning the works of God, * why is this?' ' why is that?' and, ' He ought not to have done this,' ' He did this ill ;' where is the praise of God ? Thou hast lost thy Halleluia. Regard all things in such wise as to please God and praise the Creator. For if thou wert to happen to enter the workshop of a smith, thou wouldest not dare to find fault with his bellows, his anvils, his hammers. But take an ignorant man, who knows not for what purpose each thing is, and he findeth fault with all. But if he have not the skill of the workman, and have but the reasoning power of a man, what saith he to himself? All creation praises hy our voice. 429 Not without reason are the bellows placed here: the Vkk. workman knovveth wherefore, though I know not. In the ~ shop he dareth not to find fault with the smith, yet in the universe he dareth to find fault with God. Therefore just as Jlre., hail, snow, ice, wind of storms, which do His word, so all things in nature, which seem to foolish persons to be made at random, simply do His ivord, because they are not made save by His command. 13. Then he mentioneth, that they may praise the Lord, ver. 9. mountains and hills, fruitful trees and all cedars: beasts ' and all cattle, creeping things, and winged fowls. Then he goeth to men; kings of the earth and all people, princes vet. ii. and all judges of the earth; young men and maidens, old^^' men and young, let them praise the Name of the Lord. Ended is the praise from heaven, ended is the praise from earth. 14. For His Name only is exalted. Let no man seekver. 13, to exalt his own name. Wilt thou be exalted? Subject thyself to Him Who caimot be humbled. His Name only is exalted. 15. His confession is in earth and heaven. What is. His confession is in earth and heaven ? Is it the confession wherewith He confesseth ? No, but that whereby all things confess Him, all things cry aloud : the beauty of all things is in a manner their voice, whereby they praise God. The heaven crieth out to God, ' Thou madest me, not I myself.' Earth crieth out, ' Thou createdst me, not I myself.' How do they cry out? When thou regardest them, and findest this out, they cry out by thy voice, they cry out by thy regard. His confession is in earth and heaven. Regard the heavens, it is beautiful : observe the earth, it is beau- tiful : both together are very beautiful. He made them, He ruleth them, by His nod they are swayed. He ordereth their seasons. He reneweth their movements, by Himself He reneweth them. All these things then praise Him, whether in stillness or in motion, whether from earth below or from heaven above, whether in their old state or in their renewal. When thou seest all these things, and rejoicest, and art lifted up to the Maker, and gazest on His invisible Hom. i, things utiderstood by the things which are made, His con- ' 430 The Christian's true life hidden now, FsAhM fession is in earth and heaven: that is, thou coufessest cxLviii. ^^ jjini from thuigs on earth, thou coufessest to Him from things in heaven. And since He made all things, and nought is better than He, whatsoever He made is less than He, and whatsoever in these things pleaseth thee, is less than He. Let not then what He hath made so please thee, as to withdraw thee from Hiin Who made : if thou lovest what He made, love much more Him Who made. If the things which He hath made are beautiful, how much more beautiful is He Who made them : His confession is in earth and heaven. ver. 14. 16. And He shall exalt the horn of His people. Behold what Haggai and Zachariah prophesied. Now the horn of His people is humble in afflictions, in tribulations, in temptations, in beating of the breast ; when will He exalt the horn of His people ? When the Lord hath come, and our Sun is risen, not the sun which is seen with the eye. Matt. 5, and riseth upon the good and the evil, but That Whereof jyj^l 4 is said. To you that fear God, the Sun of Righteousness shall 2. rise, and healing in His wings ; and of Whom the proud WisJ.5,and wicked shall hereafter say, The light of righteousness hath not shined unto us, and the sun of righteousness rose not upon us. This shall be our summer. Now during the winter weather the fruits appear not on the stock ; thou observest, so to say, dead trees during the winter. He who cannot see truly, thinketh the vine dead ; perhaps there is one near it, which is really dead ; both are alike during winter; the one is alive, the other is dead, but both the life and death are hidden: summer advanceth; then the life of the one shineth brightly, the death of the other is manifested : the splendour of leaves, the abundance of fruit, cometh forth, the vine is clothed in outward appearance from what it hath in its stock. Therefore, brethren, now we are the same as other men : just as they are born, eat, drink, are clothed, pass their life, so also do the saints. Sometimes the very truth deceiveth men, and they say, ' Lo, he hath begun to be a Christian : hath he lost his headache ?' or, 'because he is a Christian, what gaineth he from me?' O dead vine, thou observest near thee a vine that is bare indeed in winter, yet not dead. Summer will come, the Lord 6. htit to he manifested at Christ's coming. 431 will come, our Splendour, that was hidden in the stock, Veu. and then He shall exalt the horn of His people, after the — ^^ captivity wherein we live in this mortal life. Wherefore the Apostle saith, Judge nothing before the time, till the Lord iCor.4, come, Who shall bring to light the hidden things of dark- ' ness, and then shall every one have praise of God. But thou sayest unto me. Where is my stock ? where is my fruit ? If thou believest, thou knowest where thy root is. For it is there, where thy faith is, where thy hope and charity are. Hear the Apostle; For ye are dead. In the winter they Col. 3, seemed to be dead ; hear that they are alive : and your life ' ** is hid with Christ in God. There is where thou hast thy root. When then shalt thou be adorned with splendour ? when shalt thou be made abundant with fruit .? Hear how he goeth on : When Christ, Who is your Life, shall appear, then shall ye also appear uith Him in glory. And He shall exalt the horn of His people. 17. An hymn to all His Saints. Know ye what an hymn is ? It is a song with praise of God. If thou praisest God and singest not, thou utterest no hymn : if thou singest and praisest not God, thou utterest no hymn : if thou praisest ought else, which 'pertaineth not to the praise of God, although thou singest and praisest, thou utterest no hymn. An hymn then containeth these three things, song, and praise, and that of God. Praise then of God in song is called an hymn. What then meaneth, An hymn to all His Saints? Let His Saints receive an hymn: let His Saints utter an hymn : for this is what they are to receive in the end, an everlasting hymn. Therefore in another place a Psalm saith. The sacrifice of praise shall glorify Me, and Ps. 50, there is the way ivherein J will shew him My salvation, ' And again. Blessed are they that dwell in Thy house, they Ps. 84, toill praise Thee for ever and ever. This is the meaning of, *' An hymn to all His Saints. Who are His Saints ? To the sons of Israel, to the people that draweth nigh unto Him. Let none say, I am not a son of Israel. Think not that the Jews are sons of Israel, and that we are not sons of Israel : I dare to say to you, brethren, that they are not sons, and we are. I will tell you why : because greater is he that is born after the Spirit, than he that is born after 432 Christians the true sons of Israel. Psalm the flesh. Whose son was Israel ? Abraham's : for Isaac 'was Abraham's sou, and Israel Isaac's. And how did Abraham please God ? Abraliam believed God, and it was counted unto him for riyhteousness. Whosoever imitateth Abraham is a son of Abraham : whosoever hath degenerated from the faith of Abraham, hath lost the stock of Abraham. The Jews have degenerated, and have lost the stock; we have imitated, and have found it. I will shew that they have lost it: what saith the Lord to them when they say, John 8, jjfjg dYe the sons of Abraliam ? They dared to boast them- selves, to hold up their head on the nobility of their John 8, righteous descent : and what saith the Lord to them ? If 39. ye were sons of Abraham, ye would do the deeds of Abraham. If then they lost the being sons of Abraham, we have found the being sons of Abraham. We, that is, by believing have Gal. 3, found, what they by not believing have lost. For Abraham believed God, and it was counted unto him for righteousness: and Christ is the seed of Abraham, and we are in Christ ; and of Israel is the people, of which people was Mary, of which Mary was Christ, in Which Christ we are: there- fore we are sons of Israel. And what hath he added, in order to distinguish us? To the sons of Israel, to the people that draueth nigh unto Him. Observe the Jews: if they draw nigh, they are they. ' And perhaps they do draw nigh,' saith some one to me : they also daily sing their Psalm, they sing hymns to God. Hear ye not what Is. 29 ^^^ Prophet said unto them? This people honourelh Me 13. with their lips, but their heart is far from Me. If their heart is far, yet our heart is most nigh, because we believe, because we hope, because we love, because we are joined to Christ, because we have been made His members. Are the members far from the head ? If they were afar they would Mat.28 be severed: He would not say, Lo, I am icith you altvays, 20. even unto the consummation of the aye. If they were Acts9 4. severed, He would not cry from heaven, Saul, Saul, why persecutest thou Me? If He were not in us. He wotdd not Mat.25, s^y? ^ ^^^ ^^ hungered, and ye gave me meat. Then when 35. &c. they said to Him, When saw we Thee an hungered? He answered, Forasmuch as ye have done it unto one of the least of Mine, ye have done it unto Me. Behold the people, The New Testament a ' neiv song.' 433 behold Israel that draweth nigh : they draw nigh now in Ver. hope J hereafter they shall in reality. — '— PSALM CXLIX. Lat. cxux. EXPOSITION. Sermon to the People. 1. Let us praise the Lord both in voice, and in under- standing, and in good worlds ; and, as this Psalm exhorteth, let us sing unto Him anew song. For thus it beginneth: Sing ye to the Lord a neiv song. The old man hath an old song, the new man a new song. The Old Testament is an old song, the New Testament a new song. In the Old Testament are temporal and earthly promises. Whoso loveth earthly things singeth an old song: let him that desireth to sing a new song, love the things of eternity. Love itself is new and eternal ; therefore is it ever new, because it never groweth old. For if thou consider well, this is old. How then is it new ? Is it so, my brethren, that everlasting life is but lately born ? Christ Himself is everlasting life, and as touching His Godhead, He is not lately born; for. In the beginning toas the Word, and the Word teas John \, with, God, and the Word was God: the Same was in the^' ^'^' beginning uith God. All tilings icere made by Him, and willtoiit Him teas nothing made. If the things which were made by Him are old, what is He by Whom they were made ? What, but everlasting, and coeternal with the Father? But we have sunk into sin; we have reached old age. For those are our words in the Psalm, / have grown Ps.e 7. old among all mine enemies. Man grew old by sin ; he is renewed by grace. All then who are renewed in Christ, that they may begin to appertain unto everlasting life, sing a new song. 2. And this song is of peace, this song is of charity. Whoso severeth himself from the union of the saints, singeth not a new song; for he hath followed old strife, not new charity. In new charity what is there ? Peace, the bond of an holy society, a spiritual union, a building of living VOL. VI. F f 434 The ' new song,' Catholic : Psalm stones. Where is this? Not in one place, but throughout Pg Qg ^ the whole world. This is said in another Psalm, Sing unto the Lord a new song, sing nnto the Lord all the earth. From this is understood, that he who singeth not with the whole earth, singeth an old song, whatever words proceed out of his mouth. For why should I care to hear what he saith, when I know what he thinketh ? Sayest thou, canst thou see what he thinketh ? Yes, his deeds de- clare it. For the eye penetrateth not into the conscience. I observe what he doeth, and therein I understand what he thinketh. For neither if any one, for instance, taketh another in the act of theft, or homicide, or adultery, doth he see his thoughts in his heart, but in his deeds? There are some things which lie hid within ; but there are many also which come forth into works, and are manifest even to men. Although then they who severed themselves from the bond of the love of Christ, and the society of the holy Church, were inwardly in themselves evil, yet none knew it, save God. The time came : He severed them, and so made manifest to men what God alone had known before. For the fruit is not shewn, save in deeds- Wherefore it is Matt. 7, said, by their fruits ye shall knoiv them. For the Lord said it to some who clothe themselves in sheep's clothing, hut inwardly are ravening ivolves : lest human frailty should perhaps be unable to distinguish the wolf under the sheep's skin, He saith. By their fruits ye shall know them. We seek the fruits of love, we find the thorns of dissension. By their fruits ye shall know them. Their song then is an old one, let us sing a new song. We have already said, brethren, that all the earth singeth a new song. He who singeth not with the whole earth a new song, let him sing what he will, let his tongue sound forth Halleluia, let him utter it all day and all night, my ears are not so much bent to hear the voice of the singer, but I seek the deeds of the actor. For I ask, and say, ' What is it that thou singest?' He answereth, ' Halleluia.' W^h at is, ' Hal- leluia ?' ' Praise ye the Lord.' Come, let us pi'aise the Lord together. If thou praisest the Lord, and I praise the Lord, \ why are we at variance ? Charity praiseth the Lord, discord blasphemeth the Lord. not sung hy Schismatics. 435 3. And now would ye know where ye may sing a new Ver. song ? See how and where all that he is about to mention in this Psalm is done, whether it be in any one part of the world; so shall ye more fully understand to whom the new song appertaiueth. That then is clear which I have quoted from another Psalm, Sing ye to the Lord a new song : and to shew that in this new song is the fruit of charity and unity, he added, Sing luito the Lord, all the earth. Let none sever himself, let none disunite himself:, thou art wheat, bear with the chaff till the winnowing. Dost thou wish to be put forth from the floor ? wheat though thou be, yet if thou wert outside the floor, the fowls of the air would find thee, and gather thee up. Nay more ; in the very fact that thou departest and fliest, thou shewest that thou art chaff"; so, because thou wast light, the wind came, and thou wast carried away from under the feet of the oxen. But they who are wheat bear the threshing, rejoice because they are wheat, groan amid the chaff", await Him as Winnower Whom they know to be Redeemer. Sing ye tin to the Lord a new song : His praise is in the Church of the saints. This is the Church of the saints, the Church of the wheat scattered throughout the whole world, sown throughout the Lord's field, that is, this world, as the Lord Himself ex- plained, when He said of the sower, A man sowed good^^^-^^, seed in his field, and the enemy came and sowed tares over it; and the owner^s servants said. Didst not thou sow good seed in the field? whence are these tares here? He answered, An enemy hath done this. They desired to gather up the tares, but he restrained them, saying. Let both grota till the harvest ; and in the time of harvest I will say to the reapers. Gather up first the tares, and hind them in bundles to hum them, but store up the wheat in my garner. Afterwards His Disciples asked Him, saying. Expound unto us the parable of the tares. And He expoundeth it all to them, that no man may attribute to his own wisdom what he hath understood therein, but to the Lord of heaven Who expoundeth it. Let none say, ' He hath expounded it according to His will.' If the Lord expounded the parable of the prophets, when He by them spake what they said, who would dare to say that He Ff 2 436 Christians the true Israel, Psalm ought not to expound it as He does : much more, when He ^^i^- Himself expounded what He Himself set forth, who shall dare to contradict a manifest truth ? Our Lord then, ex- pounding this parable, saith, He that soweiJi the good seed is the Son of Mai? ; the good seed are the cliildren of the kingdom: (that is, tlie Church of the saints:) the tares are the children of the ivicked one : the Jield is the world. See then, my brethren, that the good seed is sown throughout the world, and throughout the world the tares are sown also. It is not, is it, in one part wheat, in another tares ? The field of the Lord is the world, not Africa. It is not with the Lord's field, as it is without these fields of ours, where Getulia bears sixty or an hundred fold, Numidia only ten fold : every where fruit is borne to Him, both an hundred fold, and sixty fold, and thirty fold : only do thou choose what thou wilt be, if thou thinkest to belong to the Lord's Cross. The Church, then of the saints is the Catholic Church. The Church of the saints is not tlie Church of heretics. The Church of the saints is that which God first prefigured before it was seen, and then set forth that it might be seen. The Church of the saints was heretofore in writings, now it is in nations: the Church of the saints was heretofore only read of, now it is both read of and seen. When it was only read of, it was believed j now it is seen, and is spoken against. His praise is in the Church of the saints. ver. 2. 4. Let Israel rejoice in Him Who made him. What is, Israel ? ' Seeing God :' for this is the meaning of the name Israel. He who seeth God, rejoiceth in Him by Whom he was made. What is it then, brethren ? we have said that we belong to the Church of the saints : do we already see God? and how are we Israel, if we see not? There is one kind of sight belonging to this present time ; there will be another belonging to the time hereafter : the sight which now is, is by faith ; the sight which is to be will be in reality. If we believe, we see; if we love, we see: see iJohn4, what? God. Ask John: God is love; let us bless His holy Name, and rejoice in God by I'ejoicing in love. Whoso hath love, why send we him afar to see God ? Let him regard his own conscience, and there he seeth God. If love tvho are to rejoice in God. 437 dwelleth not there, neither cloth God ; but if love dwell V'eb. there, so doth God. Perchance he wisheth to see Him ^— seated in heaven ; let him have love, and so He dwelleth in him, as He doth in heaven. Let lis then be Israel, and let us rejoice in Him that made us. Let Israel rejoice in Him Who made him. In Him Who made him let him rejoice, not in Arius, not in Donatus, not in Csecilian, not in Proculian, not in Augustin. In Him Who made him let him rejoice. We, my brethren, commend not ourselves to you : we commend God to yon, for we commend you to God. How do we commend God to you ? For you to love Him for your own good, not for His good ; for if ye do not love Him, it is to your own hurt, not to His. For God will not the less possess His Godhead, because man hath not love towards Him. Thou increasest through God, not He through thee : and yet so greatly did He love us first before we loved Him, that He sent His only-begotten Son to die for us. He Who made us, became one of us. How made He us? All things were made hy Him^ and without Him John i, was not any thing made. How became He one of us ? ' The Word was made Jlesh^ and dwelt among us. This ib. 14. then is He in Whom we ought to rejoice. Let no man claim to himself what belongs to Him : from Him is the joy, which maketh us happy. Let Israel rejoice in Him Who made him. 5. And let the sons of Sion exult in their King. The sons of the Church are Israel. For Sion indeed was one city, which fell : amid its ruins certain saints dwelt after the flesh : but the true Sion, the true Jerusalem, (for Sion and Jerusalem are one,) is eternal in the heavens, and is 2 Cor. 5, our mother. She it is that hath given us birth, she is the q^^^ ^ Church of the saints, she hath nourished us, she, who is in 26. part a pilgrim, in part abiding in the heavens. In the part which abideth in heaven is the bliss of angels, in the part which wandereth in this world is the hope of the righteous. Of the former is said, Glory to God in the highest ; of the Luke 2, latter, afid an earth peace to men of good will. Let those * then who, being in this life, groan, and long for their country, run by love, not by bodily feet ; let them seek not ships but wings, let them lay hold on the two wings of love. 438 Christ both King and Priest and Victim. Psalm What are the two wings of love ? The love of God, and —of our neighbour. For now we are pilgrims, we sigh, we groan. Thei'e has come to us a letter from our country: we read it to you. 6. Let Israel rejoice in Him Who made him, and the sons of Sion exult in their King. He means the same by Him Who made him, and by their King. Israel that I have spoken of is the same as the sons of Sion, Him Who made him, the same as their King. The Son of God, Who made us, was made one of us : and He rules us as our King, because He is our Creator, Who made us. But He by Whom we were made is the same as He by Whom we are ruled, and we are Christians because He is Christ. He is called Christ from Chrism, that is, Anointing. Kings and Priests used to be anointed : He was anointed as both King and Priest. As King, He fought for us, as Priest He offered Himself for us. When he fought for us, He seemed indeed to be conquered, but in reality He conquered : for He was crucified, and by His cross, whereon He was nailed. He slew the devil, and thereby is He our King. But whereby is He our Priest? Because He offered Himself for us. Give to the Priest somewhat to offer. What could man find which he could give as a clean victim ? What victim ? what clean thing can a sinner offer ? O unrighteous, O sinful man, whatever thou offerest is unclean, and somewhat that is clean must be offered for thee. Seek what thou hast in thee to offer, nought wilt thou find. Seek what thou hast beyond thyself to offer : He delighteth not in rams, nor in goats, nor in bulls. All things are His, even though thou offer them not. Offer then to Him a clean sacrifice. But thou art a sinner, thou art ungodly, thou hast a defiled con- science. Thou wilt perchance be able to offer somewhat clean, when thou hast been cleansed ; but that thou mayest be cleansed, somewhat must be offered for thee. What then wilt thou offer for thyself that thou mayest be cleansed ? When thou hast been cleansed, thou wilt be able to offer what is clean. Let then the Priest that is clean offer Himself, and cleanse thee. This is what Christ did. He found in man nothing clean for Him to offer for man : He True praise in deed as well as word. 439 offered Himself as a clean Victim. Happy Victim, true Veu. Victim, spotless Offering. He offered not then what we gave Him; yea rather, He offered what He took of us, and offered it clean. For of ns He took flesh, and this He offered. But where took He it? In the womb of the Virgin Mary, that He might offer it clean for us unclean. He is our King, He is our Priest, in Him let us rejoice. 7. Let them praise His Name in chorus. What meanethrer. 3. chorus? Many know what a chorus is: nay, as we are speaking in a town, almost all know. A chorus is the union of singers. If we sing in chorus, let us sing m concord. If any one's voice is out of harmony in a chorus of singers, it offendeth the ear, and throweth the chorus into confusion. If the voice of one echoing discordantly troubleth the harmony of them who sing, how doth the discord of heresy throw into confusion the harmony of them who praise. The whole world is now the chorus of Christ. The chorus of Christ soundeth harmoniously from east to west. Let us see whether the chorus of Christ extend as widely as this. From the rising of the sun unto the setting, praise ye Vs. us, the Name of the Lord. Let them praise His Name m chorus. 7 • 7 1 7 8. Let them sing a psalm unto Him with timbrel and psallerg. Wherefore taketh he to him the timbrel and psaltery ? That not the voice alone may praise, but the works too. When timbrel apd psaltery are taken, the hands harmonise with the voice. So too do thou, whensoever thou singest ' Halleluia,' deal forth thy bread to the hungry, clothe the naked, take in the stranger : then doth not only thy voice sound, but thy hand soundeth in harmony with it, for thy deeds agree with thy words. Thou hast taken to thee an instrument, and thy fingers agree with thy tongue Nor must we keep back the mystical meaning of the timbrel and psalter,,. On the timbrel leather is stretched, on the psalterv gut is stretched ; on either instrument the flesh is crucified. How well did he si7ig a psalm on timbrel and psaltery, who said, the world is crucijied unto me, and G.l 6, I unto the world ? This psaltery or tiuibrel He wishes thee to take up. Who loveth a new song, Who teacheth thee, saying to thee, Whosoecer uilleih to be My disciple, let /.^«^Mat.l6, 440 The exultation of saitits. Psalm deny himself, and take up his cross, and folloio Me. Let ' him not set down his psaltery, let him not set clown his timbrel, let him stretch himself out on the wood, and be dried from the lust of the flesh. The more the strings are stretched, the more sharply do they sound. The Apostle Paul then, in order that his psaltery might sound sharply, Phil. 3, what said he? Forgetting those things ivhich are behind, and stretching forth unto those things which are before, I press toward the mark for the prize of the high caliing. He stretched himself: Christ touched him; and the sweet- ness of truth sounded. Let them sing a psalm unto Him upon timbrel and psaltery. ver. 4. 0. For the Lord hath dealt kindly among His people. What dealing so kindly, as to die for the ungodly ? What dealing so kindly, as with righteous Blood to blot out the handwriting against the sinner? What dealing so kindly, as to say, ' I regard not what ye were, be ye now what ye were not ? The Lord hath dealt kindly among His people, by forgiving them llieir sins, by promising them everlasting life. He dealeth kindly in converting him that was turned away, in aiding him that is fighting, in crowning the con- queror. The Lord hath dealt kindly ivith His people, and the meek He shall lift up in salvation. For the proud too are lifted up, but not in salvation : the meek are lifted in salvation, the proud in death : that is, the proud lift up themselves, and God humbleth them : the meek humble themselves, and God lifteth them up. And He shall lift up the meek in salvation. 10. The saints shall exult in glory. I would say some- what important: listen very heedfully about the glory of the saints. For there is no one who loveth not glory. But the glory of fools, popular glory as it is called, hath snares to deceive, so that a man, influenced by the praises of vain men, shall be v\'illing to live in such fashion as to be spoken of by men, whosoever they be, in whatsoever way. Hence it is that men, rendered mad, and puffed up with pride, empty within, without swollen, are willing ever to ruin their fortunes by bestowing them on stage-players, actors, men who fight with wild beasts, charioteers. What sums they give, what sums they spend ! They lavish the True glory and false glory. 441 powers not only of their patrimony, but of their minds too. Vek. They scorn the poor, because the people shonteth not that '- — the poor should be given to, but the people do shout that the fighter with wild beasts be given to. When then no shout is raised to them, they refuse to spend ; when madmen shout to them, they are mad too: nay, all are mad, both performer, and spectator, and the giver. This mad glory is blamed by the Lord, is offensive in the eyes of the Almighty. And yet, my brethren, Christ thus reproacheth His people, and saith, ' I have not received at your hands as much as they who fight with wild beasts : and in giving to them, ye gave of what was miue; but / icas naked, and^^^-^^) ye clothed Me not. Then say they, When saw we Thee naked, and clothed Thee not ? And He saith, Forasmuch as ye have not done it unto one of the least of Mine, ye have not done it unto Me. But thou choosest to clothe him, who pleaseth thee, whereas Christ displeaseth thee. Thou choosest to clothe the fighter with wild beasts, who may be beaten, and make thee blush : Christ is never conquered ; He hath conquered the devil, He hath conquered for thee, and to thee, and in thee ; such a conqueror as this thou choosest not to clothe. Wherefore ? Because there is less shouting, less madness about it. They then who delight in such glory, have an empty conscience. Just as they drain their chests, to send garments as presents, so do they empty their conscience, so as to have nothing precious therein. 11. But the saints who exult in glory, no need is there for us to say how they exult: just hear the verse of the Psalm which followeth : The saints shall exult in glory, they shall rejoice in their beds : not in theatres, or amphi- theatres, or circuses, or follies, or market places, but in their beds. What is, in their beds ? In their hearts. Hear the Apostle Paul exulting in his bed: For this is our glory, 2Cot.i, the testimony of our conscience. On the other hand, there is ' reason to fear lest any be pleasing to himself, and so seem to be proud, and boast of his conscience. For every one ought to exult with fear, for that wherein he exulteth is God's gift, not his own desert. For there be many that please themselves, and think themselves righteous; and there 442 By the ' two-edged sword' is meant Psalm is another passage which goeth against them, which saith, f5 — ^ Who shall boast that he hath a clean heart, and that he is Frov.20, _ ' _ _ 9. pure from sin? There is then, so to speak, a limit to glorying in our conscience, namely, to know that thy faith is sincere, thy hope sure, thy love without dissimulation. But since there are still many things which may offend the eyes of God, praise God Who hath given what thou hast; so shall He perfect what He hath given. Wherefore when He had said, they shall rejoice in their beds, lest they should seem as it were self-satisfied, he added at once, ver. 6. tlie exultations of God are in their mouths. In such wise shall they rejoice in their beds, as not to attribute to them- selves that they are good, but praise Him from Whom they have what they are, by Whom they are called to attain to what they are not, and from Whom they hope for perfection, to Whom they give thanks, because He hath begun. The exultations of God are in their mouths. Now behold the saints, behold their glory, behold throughout the whole world, behold that tlte exultations of God are in their mouths. •framese. n. And swords^ sharpened on both sides in their hands. That is called a sword (framea) which is commonly called ' spata.' For there are swords sharpened only on one side, which are called ' machaerse.' But these ' framese' are also called ' romphaeae' and ' spatae.' This sort of weapon contains a great mystical meaning, in that it is sharp on both sides. These swords are sharpened on both sides in their hands. By swords sharpened on both sides, we understand the Word of the Lord : it is one sword, but therefore are they called many, because there are many mouths and many tongues of Heb. 4, the saints. The Word of the Lord then is a two-edged sicord. How is it two-edged ? It speaks of things temporal, it speaks also of things eternal. In both cases it proveth what it saith, and him whom it strikes, it severeth from the world. Mat. 10, Is not this the sword whereof the Lord said, / am not come to send peace upon earth, but a suordT Observe how He came to divide, how He came to sever. He divideth the saints, He divideth the ungodly, He severeth from thee that which hindereth thee. The son willeth to serve God, the father willeth not: the sword cometh, the Word of God the Word of God in the two Testaments. 443 cometh, and severeth the son from the father. The daughter Ver. willelh, the mother vvilleth not; by the swoi'd they are — '- — divided from one another. The daughter-in-law vvilleth, the mother-in-law willeth not; let the sword sharpened on both sides come, let it bring the promise of the present and future life, comfort in this life, enjoyment in eternity. Behold the sword sharpened on both sides promising things both temporal and eternal. Wherein hath it deceived us? Was there not a time when the Church of God was not spread throughout the whole world .? Lo, now it is. Before, it was read of, not seen : now, as it is read of, so also is it seen. Whatsoever is promised to us in this world belongeth to one side of the sword : whatever is promised for ever- lasting, belongeth to the other side. Thou hast hope for the future, comfort for the present ; be not thou drawn back from Him Who would draw thee to Him ; be it father, mother, sister, wife, friend, let him not draw thee back : so shall the sioord sharpe7ied on both sides profit thee. To thy profit doth it sever thee, to thy harm dost thou bind thyself to them. Our Lord then came bearing the sword sharpened on both sides, promising things of eternity, ful- filling those of this life. For therefore also are they called two Testaments. What then were the swords sharpened on both sides in their hands ? Have the two Testaments to do with the siaords sharpened on both sides ? The Old Tes- tament containeth temporal promises, the New, eternal. In both is found the Word of God, as a sword twice sharpened. Wherefore then is it in their hands, not in their tongues? And swords, it saith, sharpened on both sides in their hands. By in their hands, he meaneth in power. They received then the Word of God in power, to speak where they would, to whom they would, neither to fear power, nor to despise poverty. For they had in their hands a sword ; where they would they brandished it, handled it, smote with it: and all this was in the power of the preachers. For if the Word be not in their hands, (lest perhaps some one should say, ' How is the Word a sword sharpened on both sides, and yet in their hands ?') if the Word, I say, be not in their hands, why is it written. The Hag. i, Word of the Lord was put in the hand of the Prophet ^'^^^^' 444 How the two-edged sivord slayeth. Psalm Haggai ? Surely, brethren, God set not His Word in His — — ^ fingers. What is meant by, was put in Ins hand? It was put into his power to preach the Word of the Lord. Lastly, we can understand these hands in another way also. For they who spake had the Word of God in their tongues, they who wrote, in their hands. And swords sharpened on both sides in their hands. 12. Now, brethren, ye see the saints armed: observe the slaughter, observe their glorious battles. For if there be a commander, there must be soldiers ; if soldiers, an enemy ; if a warfare, a victory. What have these done who had in their hands swords sharpened on both sides ? To do vengeance on the nations. See whether vengeance have not been done on the nations. Daily is it done : we do it ourselves by speaking. Observe how the nations of Babylon are slain. She is repaid twofold : for so is it written of her, "Rev. 18, repay her double for what she hath done. How is she repaid double? The saints wage war, they draw their swords twice sharpened ; thence come defeats, slaughters, severances : how is she repaid double ? When she had powder to persecute the Christians, she slew the flesh indeed, but she crushed not God : now she is repaid double, for the Pagans are extinguished and the idols are broken. How, thou wilt say, are the Pagans slain ? How, save when they become Christians ? 1 seek a Pagan : I find him not, he is a Christian : the Pagan then is dead. For if they be Acts 10, not slain, how came it to be said to Teter, slag and eat? Whence was Saul the persecutor slain, and Paul the preacher raised up } I seek Saul the persecutor, and I find him not : he is slain. Wherewith ? With the sword twice sharpened. But because he was slain in himself and quickened again in Gal. 2, Christ, therefore he is bold to say, so then it is no longer I that live, but Christ liveth in me. As was done to him, so has been done through him. For when made a preacher, he also had put into his hand the sword twice sharpened, to do vengeance on the nations. And lest thou shouldest think that men are really smitten with the sword, blood really shed, wounds made in the flesh, he goeth on and explaineth, nphraidings among the peoples. What is iip- braidings? Reproof. Let the suord twice sharpened go God's purpose in the obscurity of Scriptwe, 4!4Lb forth from you, delay not : God hath given it to you ac- Ver. cording to your measure. ' What kind of man art thou, — '—^— who worshippest idols ?' Say to thy friend, it" yet thou hast one left to whom to say it, ' What kind of man art thou, who hast abandoned Him by Whom thou wast made, and worshippest what He made ? Better is the Workman, than that which He worketh ; if thou blushest to worship the Workman, blushest thou not to worship what the Workman hath wrought?' When he beginneth to blush, when he beginneth to feel compunction, thou hast made a wound with thy sword, it hath reached the heart, he is about to die, that he may live. Swords twice sharpened are in their hands, to do vengeance on the nations^ reproofs among the peoples. 13. That they may hind their kings in fetters, and their yer.S. 9. nobles in bonds of iron. To execute upon them the judgment written. We have easily explained how by the sword they fall that they may rise, are severed that they may be gathered, wounded that they may be made whole, die that they may live: but what shall we do now ? how are we to explain, to hind their kings in fetters? The kings of the Gentiles are to be bound in fetters, and their nobles in fetters, and that of iron. Give me your attention, that ye may recognise what ye already know. For these verses which we are beginning to explain are obscure, but what I am about to say upon them is not new. It is alreadj' known to you : ye have need now not to learn, but to remember. For for this purpose God willed to set down some of His verses obscurely, not that any thing new should be dug out of them, but that what was already well known, might be made new by being obscurely set forth. We know that kings have been made Christians ; we know that the nobles of the Gentiles have been made Christians. They are being made so at this day, they have been, they shall be ; the swords twice sliarpened are not idle in the hands of the saints. How then do we understand their being bound in fetters and chains of iron ? Ye know, beloved and learned brethren, (learned I call you, for ye have been nourished in the Church, and are accustomed to hear God's Word read,) that God hath chosen the weak things of the 446 How the weak things of the world confound the strong. Psalm world to coiifound the strong, and the foolish things of the ^^''^^•- world hath God chosen to confound the wise, and things which are not, just as things which are, that the things which are may be brought to nought. For thus saith the 1 Cor. 1, Apostle : For ye see your calling, brethren, hoic that not many wise men after the Jlesh, not many mighty, not many noble, are called ; but God haili chosen the foolish tilings of the world, and the weak things of the world, to confound the strong, and the ignoble and mean things hath God chosen, and things which are not, like as things which are, that the things which are may be brought to nought. Christ, Who is God, came to benefit all, but He chose to benefit the einperor by means of the fisherman, not the fisherman by means of the emperor: and He chose those things which were of no weight in the world. Them He filled with His Spirit, to them He gave swords twice sJiarpened. He commanded them ' to spread the Gospel, and to go throughout the whole world.' The world roared, the lion lifted himself up against the Lamb, but the Lamb was found stronger than the lion. The lion was conquered in his rage, the Lamb conquered in His suffering. The hearts of men were turned to fear Christ ; kings and nobles began to be moved by miracles, to be troubled at the fulfilment of prophecy, to see the whole race of mankind hurrying together to one Name, And what should they do ? Many chose to become ignoble, they gave up their house, they distributed their goods to the poor, they hastened on to perfection. For to such an one when imperfect it is Mat. 19, said by the Lord, If thou wilt be perfect, go sell all that thou hast, and give to the poor, and come, folloiv Me, and thou shall have treasure in heaven. Many of the nobles did this, but they ceased to be nobles of the Gentiles, they chose rather to be poor in this world, noble in Christ. But many retain their former nobility, retain their royal powers, and yet are Christians. These are, as it were, in fetters and in bonds of iron. How so ? they received Ecclus. fetters, to keep them from going to things unlawful, the ^' ^ ' fetters of wisdom, the fetters of the Word of God. 14. Wherefore then are they bonds of iron and not bonds of gold? They are iron so long as they fear: let them love, Fear, the commencement: love, the 'perfection. 447 and they shall be golden. Observe, beloved, what I say. Ver. Ye have heard just now the Apostle John, There is 710 fear ~,-V — • 7 7/. /. 7 lJohn4, m love, out perfect love casteth out fear, because fear hathis. torment. This is the bond of iron. And yet unless a roan begin through fear to worsliip God, he will not attain to love. The fear of the Lord is the beginning of wisdom. Vs.iw, The beginning then is bonds of iron, the end a collar of^^* gold. For it is said of wisdom, a collar of gold around thy Ecdus. neck. She would not put on thee a collar of gold, unless^' ^'** first she had bound thee in bonds of iron. Thou beginnest with fear, thou attainest at last to wisdom. How many are there, who are unwilling to do evil because they fear hell, because they fear torment. As yet they love not righteous- ness. If they were promised impunity, and it were said to them, ' Do what ye will without fear, ye shall not be punished for it,' they would let loose iheir lust, to run on into all that is most vile. And especially so, my brethren, specially kings and nobles, to whom it is not easily said. What hast thou done ? For the poor man, though he fear not God, yet because he hath no strength, nought to rely on, lest when he proceed to act he be hurried to punishment, ceasetli through fear of man, though not of God. But the powerful of the world, kings and nobles, if they fear not God, what shall they fear ? But the Word is preached to them, and they are smitten with the sword twice sharpened. It is said to them, that there is One Who setteth some on His right hand, others on His left, that He may say to those who are on the left. Go ye into Ma,t.25, everlasting fire, that is prepared for the devil and his angels. As yet they love not righteousness, but they fear punish- ment, and fearing punishment, they have already received fetters, and are being disciplined in bonds of iron. There Cometh to us a man powerful in this world, his wife ofFendeth him, and perhaps he hath desired another man's wife who is more beautiful, or another woman who is richer, he wisheth to put away the one he hath, yet he doeth it not. He heareth the words of the servant of God, he heareth the Prophet, he heareth the Apostle, and he doeth it not; he is told by one in whose hands is a sword twice sharpened, ' Thou shalt not do it : it is not lawful for thee :- God 448 God's commands, * bonds of iron.'' Psalm alloweth thee not to put away thy wife, save for the cause of ~^'^' fornication. He heaieth this, he feareth, and doeth it not. Matt. 5 32. ' His slippery feet were ah'eady beginning to slide ; they are held with fetters; he hath bonds of iron, he feareth God. It is said to him, 'God will condemn thee if thou doest it: He is a Judge above all, He heareth the groanings of thy wife ; thou wilt be held guilty in His sight.' On one side lust allureth, on the other fear deterreth. He would go on to consent to an evil desire, were it not that bonds of ii'on held him back. Now further, if he were to say, ' I desire now to be continent, I would have no wife,' this is impossible. What if thou wishest, and she be unwilling ? Should she by thy continence be made to commit fornication ? If she Rom. 7, marry another while thou art alive, she shall be an adulteress. God willeth not to purchase such a gain by such a loss. Pay that which is due : though thou exactest not what is thy due, yet pay. God will reckon it unto thee for perfect sanctification, if thou exactest not what she owes to thee, and yet paj^est what is due to her. Thou fearest; thou doest it not ; thy bonds are shaken. Hear that thou art J Ccr, 7, bound with bonds of iron: Art thou hound unto a wife, '' seek not to he freed. It is a hard bond, it is of iron. For when the Lord saith this, He sheweth that it is a bond of iron. Listen, young men ; the bonds are of iron, seek not to set your feet within them; if ye do, ye shall be bound more tightly with fetters. Such fetters the hands of the Bishop make strong for you. Do not men who are thus fettered fly to the Church, and are here loosed .'* Men do fly hither, desiring to be rid of their wives: here they are Mat.l9, more tightly bound : no man looseth these fetters. What ^' God joined together, let not man put asunder. But these bonds are hard. Who but knows it? This hardness the ib. 10. Apostles grieved at, and said. If this be the case with a wife, it is not good to marry. If the bonds be of iron, it is not good to set our feet within them. And the Lord said, ib, 11, All men cannot receive tins saying^ hut let him that can receive it, receive it. Art thou hound unto a wife ? seek not to he freed, for thou art bound with bonds of iron. Art thou free from a tvife, seek not a wife; bind not thyself with bonds of iron. The mystical number of the Psalms. 449 15. To do in them the judgment that is writfen. This Ver. is the judgment which the saints do throughout all nations. ^.^^ q Wherefore written ? Because these things were before written, and now are fulfilled. Behold now they are being done : erst they were read, and were not done. An 1 he hath concluded thus, this glory have all His saints. Throughout the whole world, throughout entire nations, this the saints do, thus are they glorified, thus do they exalt God with their mouths, thus do they rejoice in their beds, thus do they exidt in their glory, thus are they lifted up in salvation, thus do they sing a new song, thus in heart and voice and life they say Halleluia. Amen. PSALM CL. Lat. CL. EXPOSITION. 1. Although the arrangement of the Psalms, which seems to me to contain the secret of a mighty mystery, hath not yet been revealed unto me, yet, by the fact that they in all amount to one hundred and fifty, they suggest somewhat even to us, who have not as yet pierced with the eye of our mind the depth of their entire arrangement, whereon we may without being over bold, so far as God giveth, be able to speak. Firstly, the number fifteen, whereof it is a multiple; (for one hundred and fifty is of the same value in the order of tens, as fifteen is in the order of units, for it is made up of fifteen times ten ; and the same is the value of one thousand five hundred in the order of hundreds, for it is fifteen times one hundred ; and of fifteen thousand in the order of thousands, for it is fifteen times one thousand ;) this number fifteen, I say, signifieth the agreement of the two Testaments. For in the former is observed the Sabbath, which signifieth rest; in the latter the Lord's Day, which signifieth I'esurrection. The Sabbath is the seventh day, but the Lord's Day, coming after the seventh, must needs be the eighth, and is also to be reckoned the first. For it is called the first day of the week', and so 'una Sabbati VOL. VI. G a; 450 The mystical meaning of the number Jifty. Psalm from it are reckoned the second, third, fourth, and so on to '■^— the seventh day of the week, which is the Sabbath. But from Lord's Day to Lord's Day is eight days, wherein is declared the revelation of the New Testament, which in the Old was as it were veiled under earthly promises. Further, seven and eight make fifteen. Of the same number too are the Psalms which are called * of the steps,' because that was the number of the steps of the Temple. Further too, the number fifty in itself also containeth a great mystery. For it consistetli of a week of weeks, with the addition of one as an eighth to complete the number of fifty. For seven times seven make forty-nine, whereto one is added to make fifty. And this number fifty is of so great meaning, that it was after the completion of that number of days from the Lord's Resurrection, that, on the fiftieth day exactly, the Holy Spirit came upon those who were gathered together in Christ. And this Holy Spirit is in Scripture especially spoken of by the number seven, whether in Isaiah or in the Apocalypse, where the seven Spirits of Rev. 1, God are most directly mentioned, on account of the seven- ^^' fold operation of one and the self-same Spirit. And this Is. 11,2. sevenfold operation is thus mentioned in Isaiah: The Spirit of the Lord shall rest upon Him, the Spirit ofivisdom and understanding y the Spirit of counsel and of strength, the Spirit of hnoi fledge and of goodness, the Spirit of the fear of the Lord. By this should be understood the fear of the Ps. 19, Lord, which is clean, and endureth for ever. But perfect iJohn4 ^^*''^ casteth out slavish fear, and raaketh us free, so that we 18. do no servile works, which are forbidden on the Sabbath : Rom. 6, and the love of God is shed abroad in our hearts by the ^' Holy Spirit Which is given us. Hence also the Holy Spirit is spoken of under the number seven. But this period of fifty the Lord divided into forty and ten : for on the fortieth day after His Resurrection He ascended into heaven, and then after ten days were completed He sent the Holy Spirit : under the number forty setting forth to us the period of temporal sojourn in this world. For the number four prevaileth in forty ; and the world and the year have each four parts; and by the addition of the number ten, as a sort of reward added for the fulfilment of Can the Psalms be divided into books? 451 the law in good works, eternity itself is figured. The Ver. number one hundred and fifty containeth this fifty three '- — times, as though it were multiplied by the Trinity. Where- fore for this reason too we make out that this number of the Psalm is not unsuitable. For in the number of the fishes too which were caught in the nets which were let down after the Resurrection, by the adding of three to one hundred and fifty, we seem to have a kind of suggestion given us, into how many parts that number ought to be divided, namely, that it should contain three fifties. Though there is another account too of that number of fishes, one much more deep and pleasing, namely, that we arrive at that same number, by setting down seventeen in a column, and adding all the numbers from one to seventeen together. But in the number ten is signified the Law, in seven, Grace; for nought fulfiUeth the Law save love spread abroad in OMrRom. 5, hearts by the Holy Spirit, Who is set forth under the ' number seven. 2. Now in that some have believed that the Psalms are divided into five books, they have been led by the fact, that so often at the end of Psalms are the words, so he it, so be it. But when I endeavoured to make out the principle of this division, I was not able ; for neither are the five parts equal one to another, neither in quantity of contents, nor yet even in number of Psalms, so as for each to contain thirty. And if each book end with, so be it, so be it, we may reasonably ask, why the fifth and last book hath not the same conclusion. We however, following the authority of canonical Scripture, where it is said, For it is written in Acts i, • 20 the book of Psalms, know that there is but one book of Psalms. And I see indeed how this can be true, and yet the other be true also, without contravening it. For it may be that there was some custom in Hebrew literature, whereby that is called one book which yet consists of more than one, just as of many churches one church con- sisteth, and of many heavens one heaven, (for he passed not over any of the heavens, who said. My help is in the Name Vs. 121, of the Lord, Who hath made heaven and earth : and again, although Scripture saith, And God called the firma- Gen. i, ment heaven, and hade the waters to be above the Jirma- Gg2 452 The Psalms one hook in their entire unity. Psalm ment, that is, above the heaven, yet the same Scripture is p — r^not wrong when it saith, And let the waters that are 4. above the heavens praise the Name of the Lord, in not saying, above heaven^) and one land of many lands. For it is our every-day habit to say, ' the globe =" of the earth,' and ' the globe of the lands.' And when it is said, it is written in the hook of Psalms, though the customary way of speaking is such that he seem to have wished to suggest that there is but one book, yet to this it may be answered, that the words mean ' in a book of the Psalms,' that is, ' in any one of those five books.' And this is in common language so unprecedented, or at least so rare, that vve are only convinced that the twelve Prophets make one book. Acts 7, because we read in like manner. As it is written in the 42. book of tlie Prophets. There are some too who call all the canonical Scriptures together one book, because they agree in a very wondrous and divine unity ; and they say, that P!t.40,8. this is why it is said, In the head uf the book it is written of Me, that I should do Thy Will; that so it may be understood that it was by the Son that the Father made the world, Whose creation is the beginning of Scripture in the book of Genesis, or rather because it seems to be pro- phecy, not relating things done, but foreannouncing things to come, (for He saith not, that I have done, but, that I may do, or, that I should do, Thy Will,) this passage should be referred to that which is written in the first part of the. Gen. 2, Same book, iJiey twain shall be in one flesh ; which the ?5', - Apostle saith is a great mystery, in Christ and the Church. 22. However, this book of the Psalms may be understood to be meant, when it is said, In the head of the book it is written of Me, that I should do Thy Will: for it goeth on, My VsAOjd.God, I am willing, and Thy Law is within My Heart. For the very first Psalm, whicli stands in the head of this book, Ps. ],i.is understood to be a prophecy of Him; Blessed is the Man that hath not gone away in the counsel of I lie ungodly, nor stood in the uay of sinners, and hath not sat in th& seat of pestilence :. but in the Law of the Lord is His Will, and in His Litw will He exercise Himself day and night : so that this is what is meant by. My God, I ant willing^ ^ '■ Orbem terrse,' and ' orljein terrarum.' The succession of the hooks of the Psalms. 153 and Th;/ Law is in ike midst of JMy Heart: but ihat Vek. which comes next, / have declared the good tidings Rf Th y ^^^q Eighteousness in the great congregation, is more suitably lo. referred to the other passage, they shall he twain in one flesh. 3. Whichever then of these is understood by the words, in the head of the hook, this book of the Psahiis, in its parts of fifty Psalms each, if it be questioned by these very divisions of fifties, gives an answer important and very worthy of consideration. For it seems to me not without significance, that the fiftieth is of penitence, the hundredth of mercy and judgment, the hundred and fiftieth of the praise of God in His saints. For thus do we advance to an everlasting life of happiness, first by condemning our own sins, then by living aright, that, having condemned our ill life, and lived a good life, we may attain to everlasting life. For God, according to the purpose of His hidden righteousness and goodness, whom He predestined, them He also called; and whom He -Rom. 8, called, them He also justified ; and whom He Jicstified,^^' them He also glorified. Our predestination is not wrought in ourselves, but in secret with Him, in His foreknowledge. But the three which remain are wrought in us, calling, justifying, glorifying. We are called by the preaching of repentance ; for thus began the Lord to preach the Gospel, Repent ye, for the kingdom of heaven is at hand. We are Matt. 4, justified in the calling of mercy and fear of judgment; '" hence it is said. Save me, O God, in Thy Name, and judge Ps.54,i. me in Thy strength. He feareth not judgment, who hath previously attained salvation. Being called, we renounce the devil by repentance, that we may not continue vinder his yoke : being justified, we are healed by mercy, that we may not fear judgment : being glorified, we pass into ever- lasting life, where we praise God without end. Hereto, I think, belongeth what the Lord saith, Behold, I cast out devils, and work cures to-day and to-morroiv, and the third day I am perfected. And this He also shewed in the three days of His passion, His sleeping. His awakening. For He was crucified, buried, rose again. On the cross He triumphed over principalities and powers, in the tomb He -rested, in His resurrection He exulted. Penitence cruci- 454 God praised in His Saints. Psalm fieth, righteousness soothed, life eternal glorifieth. The ^^'- — voice of penitence is, Have mercy upon me, O God, after ' Thy great mercy, and according to the multitude of Thy compassions do away mine iniquity: penitence offereth to ib, 17. God as a sacrifice a broken spirit, a contrite and humbled heart. The voice of the righteousness of Christ in His Ps. 101, elect is this ; / will sing unto Thee, O Lord, of mercy and judgment; I will sing, and understand in the undefiled umy, when Thou shalt come unto me. For by mercy we are aided to do righteousness, that we may come without ib. 8. fear to judgment, where are destroyed out of the city of the Lord all who icork iniquity. The verse wherewith this Psalm concludeth is the voice of life everlasting, vcr. 1. 4. Praise the T^ord in His saints, that is, in those whom He hath glorified: praise Him in the firmament of His ver. 2. power. Praise Him in His deeds of strength ; or, as others have explained it, in His deeds of power : praise Him according to the multitude of His greatness. All these His 2 Cor. 6, saints are; as the Apostle saith. But we may be the ^^' righteousness of God in Him. If then they be the righte- ousness of God, which He hath wrought in them, why are they not also the strength of Christ which He hath wrought in them, that they should rise again from the dead ? For in Christ's resurrection, strength is especially set forth to us, for in His Passion was weakness, as the Apostle saith, 2CoT.i3, thoicgh He was crucified through weakness, yet He liveth Phil 3 ^.'/ ^'^^ power of God : and in another place, to know Him, 10. and the power of His resurrection. And well doth it say, the firmament of His poiver. For it is ihe firmament of His 'Rom. 6, poiver that He dieth no more, death hath no more dominion ^' over Him. Why should not they also be called the works o/ God's strength, which He hath done in them : yea rather, they themselves are the works of His strength ; just as it is said, JVe are the righteousness of God in Him. For what more powerful than that He should reign for ever, with all His enemies put under His feet ? Why should not they also be the multitude of His greatness? not that whereby He is great, but whereby He hath made them great, many as they are, that is, thousands of thousands. Just as righteousness too is understood in two ways, that whereby The mystical meaning of the instruments of music. 455 He is righteous, and that which He worketh in us, so as to Ver. make us His righteousness. — '—^ 5. These same saints are signified by all the musical instruments in succession, to praise God in. For what the Psalmist began with, saying, Praise the Lord in His saints^ that he carrieth out, signifying in various ways these same saints of His. 6. Praise Him in the sound of the trumpet: on account ver. 3. of the surpassing clearness of note of their praise. Praise Him in the psaltery and harp. The psaltery praiseth God from things above, the harp praiseth God from things below ; I mean, from things in heaven, and things in earth, as He Who made heaven and earth. We have already in another Psalm', explained that the psaltery hath that's^^. board, whereon the series of strings rests that it may give a 312. better sound, above, whereas the harp has it below. 7. Praise Him in the timbrel and choir. The timbrel ver. i. praiseth God when the flesh is now changed, so that there is in it no weakness of earthly corruption. For the timbrel is made of leather dried and strengthened. The choir praiseth God when society made peaceful praiseth Him. Praise Him on the strings and organ. Both psaltery and harp, which have been mentioned above, have strings. But organ is a general name for all instruments of music, although usage has now obtained that those are specially called organ which are inflated with bellows : but I do not think that this kind is meant here. For since organ is a Greek word, applied generally, as I have said, to all musical instruments, this instrument, to which bellows are applied, is called by the Greeks by another name: but it being called organ is rather a Latin and conversational usage. When then he saith, on the strings and organ, he seemeth to me to have intended to signify some instrument which hath strings. For it is not psalteries and harps only that have strings : but, because in the psaltery and harp, on account of the sound from things below and things above, somewhat has been found which can be understood after this dis- tinction, he hath suggested to us to seek some other meaning in the strings themselves : for they too are flesh, but flesh now set free from corruption. And to those, it may be, 456 God to he praised by all. PsAi.M he added the organ, to signify that they sound not each '■ — separately, but sound together in most harmonious diversity, just as they are arranged in a musical instrument. For even then the saints of God will have their differences, accordant, not discordant, that is, agreeing, not disagreeing, just as sweetest harmony arises from sounds differing 1 Cor. indeed, but not opposed to one another: for one star ^^'■*'- differeth from another star in glory: so also is the resur- rection of the dead. ver. 6. 8. Praise Him on the well-sounding cymbals, praise Him on cymbals of jubilation. Cymbals touch one another in order to sound, and therefore are by some compared to our lips. But I think it better to understand that God is in a manner praised on the cymbal, when each is honoured by his neighbour, not by himself, and then honouring one another, they give praise to God. But lest any should understand such cymbals as sound without life, therefore I think he added, on cymbals of jubilation. Yox jubilation, that is, unspeakable praise, proceedeth not, save from life. Nor do I think that I should pass over what musicians say, that there are three kinds of sounds, by voice, by breath, by striking : by voice, uttered by throat and windpipe, when man singeth without any instrument ; by breath, as by pipe, or any thing of that sort: by striking, as by harp, or any thing of that kind. None then of these kinds is omitted here : for there is voice in the choir, breath in the trumpet, striking in the harp, representing mind, spirit, body, but by similitudes, not in the proper sense of the words. When then he proposed. Praise God iM His saints, to whom said he this, save to themselves ? And in whom are they to praise God, save in themselves? For ye, saith he, are His saints; ye are His strength, but that which He wrought in you; ye are His mighty works, and the multitude of His greatness, which He hath wrought and set forth in you. Ye are trumpet, psaltery, harp, timbrel, choir, strings, and organ, cymbals of jubilation sounding well, because sounding in harmony. All these are ye : let nought that is vile, nought that is transitory, nought that is ludicrous, be here thought vei. 6. of. And since to savour of the flesh is death, let every spirit praise the Lord. St. Augustine's Prayer. 457 PEAYER OF ST. AUGUSTINE, Which he ivas ivont to use after his Sermons and Lectures. Turn we to the Lord God, the Father Almighty, and with pure hearts offer to Him, so far as onr meanness can, great and true thanks, with all our hearts praying His exceeding kindness, that of His good pleasure He would deign to hear our prayers, that by His Power He would drive out the enemy from our deeds and thoughts, that He would increase our faith, guide our understandings, give us spiritual thoughts, and lead us to His bliss, through Jesus Christ His Son our Lord, Who liveth and reigneth with Him, in the Unity of the Holy Spirit, one God, for ever and ever. Amen, INDEX, A. Abha, means ' father,' iv. 87. why both words used by St. Paul, v. 190. Abel, the first inhabitant of the city of God, vi. 280. the firstfruits of the Church, V. 447. How his blood cries from the ground, ii. 146. Abimelech, meaning of the name, i. 344, 353, 392. why put instead of Achish, i. 343, 392. Abraham, justified by faith, i. 280. vi. 432. his works without faith would have availed nothing, i. 281. humble in midst of riches, iv. 187« his faith in sacrificing his son, i. 259. the mystical meaning thereof, ib. of his sacrifice and vision, v. 104. of his making his servant put his hand under his thigh, ii. 240. Abrahayii's seed, faithful Christians, iv. 16S; V. 150, 275; vi. 432. the Jews not Abraham's seed, ii. 283. lost it by unbelief, vi. 432. Absalom, tbe meaning of the name, i. 9, 44. a type of Judas, and of other false brethre'n, ib. vi. 282, Absolution, given by the Church, v. 21. Abundance , man's now of sorrow and pain, i. 229. the rich have none, ib. our true, v. 505. Abyss, [or Deep,] used for man's heart, ii. 193; iv. 39; vi. 140. for the sin into which those sink whom God gives over, i. 412. Accusation, self, (see Confession.) false, the devil the great false ac- cuser, iii. 454. may injure us before a man as judge, but not before God, V. 436. the Church prays against, ib. false accusers often entangled in their own snares, iii. 66. calumnies of heathens and heretics against the Catholic Church, v. 429, 430. To accuse in others what a man does himself, for the sake of appear- ance, a sin in God's sight, iii, 292, Achish, mystical meaning of David's treatment of him, i. 342, &c. Adam and Christ contrasted, i. 4l4« Adam in Christ and Christ in Adam, V. 6. Adam a type of Christ, Eve of the Church, ii. 174. his sleep a type of Christ's death on the Cross, iii. 88 ; V. 133. his name signifies the four quarters of the world, iv. 412. the command not to take of the tree hid trial, iii. 440. his fall the cause of Christ's coming, v. 460. a warning to us to save us from falling, ii. 296. Job on the dunghill resisted better than Adam in Paradise, i. 222. all born of him partake of his sinful nature, vi. 119. (see Sacrame?ifs, Christ, Sin.) Adder, its natural qualities, iii. 106, 109. is a type of the spiritually deaf, ib. Adoration, due to Christ, present in the Holy Eucharist, iv. 454. Adve7it, (see Christ, Judgment.) Adversity, (see Tribulation.) JEinan, meaning of, iv. 226. ^tlmn, the Israelite, his name means ' strong,' iv. 240. Afflictions, (see Tribulation.) S^aj/ and (r6Spa, the difference be- tween, V. 228, 325. Agonistics, the name of Donatist monks, vi. 115. Ahab, punished by means of an evil spirit, iv. 71. Ahitophel, meaning of, i. 44. Allegory, what, v. 81. the meaning of, to be agreeable to the context, i. 71. Almsgiving, the duty and blessing of, ii. 113, 256 ; iv. 13 ; vi. 393. one of the two wings of prayer, ii. 208. ap- plies riches to save the soul, ii. 311 ; V. 50. stows our money in safety with Christ, ii. 115,315; v. 266; vi. 169. is really restitution, since what we give is God's, iv. 412 ; vi. 393. Christ claims it of us, vi. 375. We should set a fixed sum aside for it, vi. 376. a tenth no more than 460 INDEX. Pharisees gave, vi. 377. even the poor can give ahns, ii. 29; vi. 13. alms acceptable whatever their amount, if they come from the heart, vi, 6. God rewardeth the will if there be no power to give, v. 88. To be exercised even to the sinner, as he is a work of God, v. 51. we must seek out objects for, v. Ill ; vi. 376. no good to give of unjust gains, vi. 304. alms profitless if given to escape importunity, ii. 208. or for mercenary motives, v. 52. should be given in secret, ii. 257. Altar, innocency needed for approach- ing, i. 182. the heavenly altar, w^hich none but the innocent reach, ib. ii. 203. Amalek, meaning of, iv. 142. Atnon, or Ammon, meaning of, iv. 142. Amorites, meaning of their name, vi. 143. Angels, their name sets forth their office, not their nature, v. 83 ; vi. 153. bodies of Angels, iv. 203. not to perish at the end of the world, v. 31. unwilling to be worshipped by men, iv. 197, 426; vi. 153. created by God, iii. 437. set forth under ' sheep and oxen,' i. 69. included in the spiritual Israel, vi. 361. their abode in heaven, iv. 202. their greatness, iv. 406. their knowledge, vi. 368. indwelt by God, vi. 180. fed by the Word of God, iv. 61. do all things according to an eternal law, v. 139. praise God, vi. 421. Their ascending and descending on the Son of Man, meaning of, ii. 247, 248. we are to be equal to Angels, iii. 217; vi. 180. Gentile nations ruled by Angels, Israel God's own portion, iv. 241, Rejoice in man's redemption, V. 130. pity and aid us, iii. 217. offer our prayers to God, iv. 83. God speaks by them, V. 154. impart know- ledge, but only as God's ministers, V. 393. ministered to Christ, as ser- vants, not as succours, iii. 87 ; iv. 337. Evil, employed by God as min- isters of His wrath, i. 66; iv. 71. and to prove the good, iv. 71 ; vi. 80. delight in man's suffering, ib. fell through pride, v. 475, 497. inflict bodily sufferings, vi. 79. Anger, definition of, i. 36. how differ- ent from hatred, iii. 33. we must take care that it turn not into hatred, i. 253, 177; V. 122. the blessing of conquering, v. 266. to a certain de- gree, natural, i. 20. symbolised by fire, iv. 70. good causes for, i. 253. God's, His punishing wickedness, iv. 91, 145. the turning away of His Countenance, i. 203. its object two- fold, to perfect or to consume, iii. 155. the terribkness of it, iv. 276. abides on the wicked, passes over the faith- ful, iv. 239. is that of a father, iv. 104. Christians in what sense chil- dren of wrath, ii. 72. Anointing, formerly Kings and Priests only anointed, i. 192. Christ anointed as King and Priest, ib. all Christians anointed in Him, ib. Christ means Anointed, ii. 246. mystical meaning of Jacob anointing the stone, ii. 247. (see Oil.) Ant, the, its example, ii. 196. the Christian Ant who, iii. 300. Antichrist, will rise to a great height, and be thought to be God, i. 86. pre- destined to damnation, ib. will fill up all former wickedness, i. 87. his persecution will be more grievous than any, i. 88. will delude the Jews, v. 188. Apollinarian heresy, i. 217; iv. 188. AjJostles, the, called ' rams,' as leaders of the flock, iii. 270, 470; vi. 285. ' the beard,' anointed by the Spirit, vi. 117. ' dogs,' iii. 343. ' the heavens,' i. 125 ; iii. 319 ; iv. 242, 422 ; v. 501 ; vi. 307. 'hills,' iii. 269. ' pillars,' iii. 524 ; vi. 260. ' rivers,' iv. 338. ' found- ations,' iv. 214, 217. 'the twelve hours of the day,' iii. 59. ' precious stones,' i. 142. 'lanterns,' lighted from Christ, v. 413. 'mountains,' i. 410; ii. 265; iii. 264, 320, 335; iv. 9; V. 92, 538. 'clouds,' i. 409; ii. 269; iv. 39, 409, 421. Christ's 'eyes,' iv. 232. His ' bones,' i. 146; V. 6. His 'feet,' iv. 308. Fishers of men, iii. 263. Their number a mystery, iv. 217 ; v. 100. chosen, though weak, to shew the power of grace, iii. 274. left all, to folio*? their Lord, v. 118. thought Him mere man, vi. 211. wavered at Christ's death, iv. 414. were strengthened by His Resur- rection, vi. 213. were sent to the Gentiles, iv. 415. to Jews and Gentiles, ii. 299. penetrated to the ends of the world, i. 272; iv. 242 ; vi. 27. preached Christ, not them- selves, ii. 251. wrought greater mira- cles than Christ Himself, vi. 78. yet by His power, iv. 355. even they needed pardon, vi. 285. Arian heresy, i. 323 ; iii. 349 ; iv. 123; vi. 84. Ark, Noah's, a tvpc of the Church, V. 99; iv, 216'; vi. 385. Christ's INDEX. 461 Body an ark of sanctificatiori; vi. 109. ark of the covenant typically used, iv. 7iS &C' Aristotle, trembles among the dead at the words of Christ, vi. 255. Ami, of the Lord, Christ, ii. 212; iii. 437 ; iv. 437. Armour, a Christian's, on the right hand and on the left, vphat, ii. 118 ; iv. 380. God's good will our uncon- querable shield, i. 33. longing for heaven our armour against tempt- ation, vi. 177. we must lay aside our own arms, and God will arm us with the armour of the Gospel, ii. 274. God taketh up arms in our be- half, i. 3/5. (see Warfare.) Asaph, meaning and mystical inter- pretation of his name, iii. 469, 490; iv. 24, 86, 115, 139. Ashes, a mark of penitence, v. 12. penitent rolled themselves in ashes, as acknowledging themselves to be ashes, vi. 409. Asp, (see Adder.) Ass, the ass bearing our Lord, a figure of those who submit to His yoke, i. 300, 356. the wild asses (onagers) quenching their thirst, a figure of the Gentiles drinking of the waters of Holy Writ, v, 102. Assur, a type of the devil, iv. 143. Assyrians, meaning of their name, iv. 101. Augustine, St. converted and baptized before he returned to Africa, ii. 66. laments his having been present at heathen shows, vi. 388. opeaks of his love for those against whom he argues, ii. 129. f^ars not detraction, iv. 285. assailed by the Donatists, V. 471. His honest acknowledgment of difBculties, iii. 202. attributes his success to God's grace, vi. 19. his humility, iii. 312; vi. 427- calls himself a misty cloud, v. 78. more pleased when through his preaching men confess their sins, than when praised, iii. 312. takes pleasure in his hearers' progress, ib. would rather he a hearer than preach, vi. 232. in old age willing to learn of the young, V. 92. would rather offend critics than fail to make himself understood, ii. 53 ; vi. 208. used barbarisms to make his meaning plainer, v. 529. considers the reader's mistake, a sign of God's will that he should preach on another subject, vi. 191. his Sermons extempore, taken down by his hearers, ii. 387. alludes to his Sermon on the Ten Plagues and Tea Commandraeuts, iv. 70. Avarice, (see Covetousness.) Bales, even babes sinners, by original sin, V. 424. drops of grace provided for babes in Christ, suited to their weakness, iii. 268. are fed with milk, iii. 51 ; vi. 86. who are babes in spiritual things, and their state, i. 63. babes in Christ called earth, they may grow in grace, and become heaven, v. 291. how Babylon chokes infants, vi. 175. cf. iii. 257. Of Babylon, sins in their first be- ginnings, vi. 176. Babylon, ' means confusion,' iii. 251 ; vi. 4, 158. represents this world, iii. 39; vi. 4, 159. the lost, i. 204. Babylon and Jerusalem represent the Church and the World, the good and the bad, iii. 189, &c. ; ii. 151, &c. ; vi. 4, 158, &c. ; the captivity in Babylon a type of our captivity in this world, vi. 4. our hearts should' be in Jerusalem even now, vi. 420. (see Jerusalem, Captivity.) Bagai and Thanmgade, head quarters of the Donatists, i. 160. Baldness, mystical meaning of. (see under Core.) Baptism, hallowed by Christ's Blood, v. 191. typified by the Red Sea, iii. 471; i^-. 118; v. 177, 191; vi. 157. washes away all guilt, v. 322. and so is a death, v. 526. all partake of, not all of the grace of it, iv. 44. to some life, to others death, vi. 157. a mark, which decorates the soldier, brands the deserter, ii. 129. our Lord baptized that we should not scorn baptism, iv. 303. (see Sacraments.) We should regard not the minister of, but God, from whom the blessing comes, vi. 345. Donatists wrongly say that theirs alone is holy, ib. the sin of repeating Baptism, i. 97; ii. 129; iv. 399. not to be repeated even in tlie case of heretics coming into the Church, i. 166. (see Dona- tists.) Basan, meaning of, iii. 342 ; vi. 143, 157. Basilisk, a type of the devil, and why, iv. 310. Beard, represents leaders of the faith- ful, vi. 117, 120. or Christ's Divinity, i. 355. Beasts, have no understanding, ii. 205; vi. 418. bea^sts of the wood 462 INDEX. drinking, signify Gentiles coming to the grace of God, v. 99, &c. thebeasts in S. Peter's vision a type of this, ib. Of burden, faithful, humble mem- bers of Christ, V. 202. we must be Christ's beasts of burden, and bear Him meekly, i. 356. Beauty, Christ's beauty both as God and as Man, ii. 229, 230. the beauty of Creation, its voice in confession of God, vi. 429. of the soul, righte- ousness, ii.230 ; iii. 144. is produced by confession, iv. 405. Bed, put for quiet, vi. 113. the two men in one bed represent those who serve God in quiet, ib. sometimes put for bodily pleasure, i. 39. bed of pain, the weakness of the flesh, ii. 169. Beggar, God would have us give alms to, V. 112. (see Alms) He is a beggar who has not God, however rich he be, vi. 334. we are all beg- gars, in the rags of mortality, ib. we are beggars at God's gate, vi. 353. Being, (esse) God alone has true being, vi. 128. those opposed to Him there- fore tend to destruction, ii. 126. true being is without beginning or end, vi. 131. creatures, in comparison with God have no being, ii. 126. those whom God pardons shall have true Being hereafter, ib. true being represented by light, non-being by darkness, i. 61. in what sense sinners have no being, ii. 126. Belief in God, definition of true, iv. 62. in Christ is to love Christ, vi. 73. builds us into the one Temple of God, ib. V. 493. belief in Christ's coming in the Flesh the way to Him as God, V. 523. true belief must speak of what it believes, v. 298. the only way to understand heavenly things, V. 391. excessive joy checks belief, vi. 400. (see Faith.) Benefits, God's, to us, twofold, temporal and eternal, i. 408. His temporal ones shared by the wicked ; His eternal not, iii. 72, 298; iv. 480. three degrees of, conversion, help, reward, v. 39; vi. 440. given gratis, i. 130. Benjamin, represents St. Paul, and how, iii. 345. meaning of the name, iv. 102. Betrayal, Judas' betrayal of Christ, a means of blessing to us, of punish- ment to him, iv. 379. (see Christ.) Birth, twofold, natural and spiritual, iii. 104. natural birth from Adam brings with it guilt, and the punish- ment thereof, ii. 374; iii. 192; vi.ll9. Bishop, means superintendent or over- seer, vi. 20. therefore they are set above the rest of the Clergy, ib. called fathers, ii. 259 ; v. 237. were harassed by secular causes, v. 417. their exaltation perilous, vi. 20. above their flocks, but under Christ the chief Shepherd, ib. Bitterness, why God mingles with sweetness in this life, ii. 170; iv. 377; vi. 204. all things contain bitterness save God, iv. 190. sinners embitter God, because they have no taste for things of God, i. 32 ; iii. 286, 317; vi, 143, Blasphemers, enemies of God, yet harm themselves, not Him, iv. 324. will be silenced at the day of judg- ment, i. 268. wicked Christians cause God to be blasphemed, i. 187. an evil life blasphemes God, vi. 359. Bless, God always to be blessed, i. 309, 355; ii. 332." every day, vi. 316. in adversity as well as prosperity, vi. 123, 316. they bless God, who do His will, v. 63. and so cause others to bless Him, i. 187. and they who dwell in unity, vi. 121. God's works bless Him, when we do good works by His help, v. 64. they do not bless God aright, who bless with their mouth, curse with their heart, i. 187; iii. 196; vi. 121. Blessed, he is truly whose love is fixed on the true object, i. 195. man only truly blessed hereafter, iv. 155. by possessing God, "Whom here they long for, i. 333. we are blessed in hope, V. 317. the happiness of the blessed, iv. 223. their only employ- ment to contemplate and praise God, iv. 156, 211, 223; v. 256; vi, 361, 384. Blessing, God's blessing of us and our blessing of God contrasted, iii. 295. God's, is eternal life, v. 223. sanctifi- cation, i. 32. His blessing from Sion and His temporal blessing contrasted, vi. 45, 124. for passers by to invoke a blessing on those at work, a Jewish custom, vi. 59. Blindness, spiritual, inability to under- stand the truth, i. 40; v. 391. not entire in this world, ib. the judicial punishment of sin against light, i. 73; iii. 120, 123, 383. caused by pride, iii. 277, 283. by false motive, vi. 271. Bliss, the highest good, i. 8. sought by all, but not by all aright, i. 331 ; V. 314. many who long for bliss re- fuse the means of finding it, ib. the Truth alone can give it, i. 18. God INDEX. 463 the true bliss of the soul, i. 332. the promised reward of the soul, resur- rection of the body, iii. 217- will be perfect peace, vi. 301, 304. what God has done for us, an earnest of the greatness of bliss, vi. 422. Blood, Christ's bloody sweat, the mys- tical meaning of, iv. 368. Christ's Blood, our Ransom, and the pledge of His Love, iv. 312; v. 513. our propitiation, vi. 63. (see Christ.) Blush, caused by shame, even at false charges, iii. 378. Christians not to blush at Christ's reproach, iii. 369. the sign of the cross on the forehead forbids blushing thereat, ib. Body, some say that God fashioned the body, made the soul, v. 390. its four elements and qualities, i. 35. called pavement, v. 350. man's vessel or house, i. 329. the soul's garment, v. 32. the grave of the dead soul, iv. 236, even the spiri- tual body inferior to the soul, vi. 338, was given for an ornament, sin has made it a fetter, vi. 354. its twofold nature, as God made it, and as sin has marred it, vi. 277. it, made by God's goodness, its cor- ruption caused by His justice, ib. three stages, soundness, torpor, im- mortality, iii. Q\. its many members harmonious, vi. 11. Book, meaning of the book that was sweet in the mouth, bitter in the belly, ii. 224. Holy Scripture many books yet one book, vi. 452. meaning of being blotted from the book of the living, iii. 387. the world, as well as Scripture, a book wherein we may read God's doings, ii. 267. heathen books profit some. Holy Scripture all, v. 102. do not teach humility, i. 297. (see Scripture.) Bone, bones in the Body of Christ, His stronger members, i. 255, 388; ii. 197 ; V. 6. the bone made in secret, inward strength, vi. 208. bones of the soul, its strength, i. 36, 233. endurance, i. 371. Boiv, the, used for Holy Scripture, i. 56. God's bended bow, His threats, iii. 117. the bow of the wicked, their plots, ii. 19. Boived down, said of men of worldly desires, ii. 380 ; iii. 383 ; vi. 286. of sinners, unable to restore them- selves, ii. 77' Bread, the word of God, the bread of the soul, ii. 52 ; iv. 305 ; v. 7. Christ the living Bread, vi. 107, 191, 234. bitter to sinners, i. 32. through Christ's Incarnation man eats Angels' Food, vi. 129. morsels of bread, members of Christ, vi. 410. The bread of the heart, righteous- ness, ii. 330. bread of sorrow, the food ofpenitents, vi.l94. why Christ would not make the stones bread at His Temptation, iv. 304. («ee Christ: Eucharist.) Build, meaning of building gold, silver, precious stones, wood, hay, stubble, on Christ the Foundation, i. 244, &c. iv. 129, &c. to build on the rock or on the sand, meaning of, V. 63. Building, we are God's, iii. 295, 317. we built as stones into the Heavenly City, V. 493. Burden, Christ's light, because light- ened by love, iii. 329. love bids us bear each other's burdens, vi. 66. C. Cceciliamts, Bp. of Carthage, i. 97. condemned by seventy Bishops, ii. 35, 46. restored by the Apostolic See, ii. 45. thrice gained his cause in appeals made by the Donatists them- selves, ii. 46. Ceelestis, an heathen goddess highly honoured at Carthage, iii. 219; iv. 462. Cai7i, having a mark set on him by God, a type of the Jewish nation, ii. 145; iii. 147; iv. 65. founder of the mystical Babylon, iii. 192, 251. Calling, not for our deserts, but from the free grace of God, i. 32. how we must answer God's calling, v. 22. we are called by the preaching of repentance, vi. 453. the first step to everlasting life, ib. (see Grace.) Calendars, (Ephemerides,) supersti- tious use of, ii. 167. Calumny, (see Accusation, false.) Canaan, meaning of the name, v. 153; vi. 144. Captivity, the captivity of the Jews a type of ours, iii. 251, 408; vi. 4, 158, &c. our first captivity that under sin, from which we are freed by grace, iii. 431. our pilgrimage here a state of captivity, vi. 386. wherein it consists, vi. 164. the devil and his angels, they that led us captive, ib. we are captives because sold under sin, vi. 3. and ransomed by Christ's Blood, iv. 403. our captivity just, because we have deserted our true Captain, iii. 433. we must confess ourselves captives, to be counted 464 INDEX. worthy to be freed, iv. 170. captivity how led captive, iii. 339. Carthage, some consider meant by Taishisb,ii. 292. its fame as a naval power, ii. 2^3. belonged to the hea- then goddess Cselestis, iv. 462. Cattle, God's flocks, vi. 377. used in distinction from men, for the un- learned, vi. 142. the good of cattle and the good of man different, v. 44. Cedars, the righteous why like cedars of Libanus, iv. 326. cedars of Li- banus, the high exalted, iv. 107. broken by the voice of the Lord when brought to repentance, i. 212. Cherubim, meaning of their name, iv. 102, 447. Christ, means Anointed, i. 192 ; v. 116. called so as King and Priest, i. 192. anoints the Church with grace, ib. both our Anointed and His Father's, vi. 109. The Lamb without spot, iii. 237. the Angel of Great Counsel, i. 362. the Cluster of Grapes in the wine- press, i. 62; iii. 59. the Arm of the Lord, ii. 212; iii. 437; vi. 437. Day from day, as being Light from light, V. 186. the Food of Angels, iv. 61. a Tower of strength, iii. 179. a Worm, i. 154. the Corner Stone, ii. 247, 289. the Way, iii. 303. our Way, our Guide, and our Country, iii. 177. the Rock, ib. vi. 176. the end of the law, as its Accomplisher, i. 17; ii. 261; iii. 26, 79,175,270; vi 220. the Foundation, v. 403. the Physician, i. 419; ii. 50; vi 79. maketh Himself our Medicine, iii. 393. the Hand of God, v. 456 ; vi. 308. a Merchant who bought man- kind with his Blood, i. 161. and barters good for evil, i. 238 ; vi. 422. a Mountain, i. 11, 15; ii. 265. the Stone that became a mountain, ii. 271, 288; iii. 108. Mountain of mountains, iii. 336; iv. 234. Moun- tain of God, iii. 335. a Mountain in His Godhead, a Valley in Elis humi- liation, V. 458. our Brother, ii. 310. the Sun, i. 94; vi.430. our Hope, iii. 177. the Bridegroom, i.3S9; ii. 229. the Holy of Holies, Shepherd of shepherds, Foundation of foundations, iv. 215. the Salvation of God, i. 386; ii. 150; v. 456. Mercy and Truth, iii. 37. Truth and Salvation, ii. 150. a Samaritan, vi. 164. Ruler and Spouse and Redeemer of His Church, vi. 191. King of our City, and the Way to it, iv. 231 ; v. 623 ; King of the Jews, iii. 230, of Jews and Gentiles, ii. 278. God of Gods, ii. 334. Priest and Victim, i. 6; vi. 117. King and Priest, i. 192; ii. 244; vi. 117. as King has a State and a Treasury, vi. 376. typified by the stone which Jacob anointed, ii. 247. by Isaac, i. 259. by David, iii. 55, 80. called David because of tlie seed of David, vi. 315. by the brazen serpent, v. 430. by Solomon, vi. 18. His miracles and sufferings, by psal- tery and harp, iii. 94. compared to a beehive, v. 307. a hen, iii. 136. a corn of wheat, ii. 164; iii. 170, 392; V. 128. a pelican in His Birth, an owl in his Passion, a sparrow in His Resurrection, v. 10. His humiliation described by milk, i. 346; v. 458. His Godhead bread, His Manhood milk, vi. 83. Both God and Man, ii. 281; v. 234, 477; vi.l93. as God invisible, vi. 198. His divinity concealed, ii. 337. His two-fold Advent, i. 72; iii. 17; iv. 409, 444. the time of second not known, i. 33. to be longed for, iii. 310; vi. 379. His first coming, why foretold, v. 232. how it benefited man, vi. 166. that we might believe God, vi. 356. to procure our salvation, iv. 195. made man that we might come to God, vi. 129. took human nature that we might partake the divine, v. 383 ; vi. 193. in humility to cure the ills of pride, i. 139, 345, 419. because Adam fell, V. 460. because man forsook God, ii. 30. to suffer, iv. 354; iii. 379. to die for us that we might live, vi. 422. took of us whereby to die for us, vi. 68, 423, died in our substance, makes us immortal of His, vi. 369. took true flesh, iii. 400. pure flesh to purify us, vi. 286, 439. man in all things except sin, i. 219, Flesh and Soul and the Word, one Christ, iv. 188. the Word never again severed from the Manhood, i, 10, 13. Christ took unto Himself the Church when He took His Manhood, i. 15. His Flesh called sackcloth, i, 392 ; iii. 371. a Vessel, vi. 292. the Lamp of Wisdom, vi. 203. the Tabernacle of the Word, iv. 302. the Flesh of Christ, the Head of the Church,v. 485. Born of a Virgin, ii. 375 ; v. 250; iv. 334; vL 280. made the Mother of whom He was born, iv, 4. Manichees say He had no Mother, i. 90. born by His own Will, iv. 419. in Judaea, but not for Judsea alone, iv. 422. born in Sion, yet Founder of Sion, vi. 280. was, before He was born, iv. 337. took with INDEX. 465 the flesh its weakness too, in com- passion, iv. 227, 369. conquered the Devil by His Incarnation, iii. 326. Mediator between God (not the Father only) and Man, i. 2i7; v. 137. as Blan, ib. the need of a Mediator, iv. 297; vi. 129. How said to have sin, i. 152; ii. 74. as the bearer, not committer of sins, iii. 367. free from original sin because born of a Virgin, ii. 375. alone without sin, ii. 373. and so able to free us, vi. 287. Was great, became little, iv. 402. wrought the miracles of the Old Testament, iv. 282. His Humiliation in His Incarnation, i. 34f. even His Humiliation to die, vi. 119. it was mercy not want of power, iv. 416. that we might choose His reproved, iii. 17. His poverty and riches, iii. 359. His'poverty our riches, ii. 165. The Beauty of Ciirist, ii. 230. the greatness of His Love, ii. 335. His Bones, Belly, Heart, what, i. 155. His Garments, the Sacra- ments, i. 157. the Church, ii. 250; vi. 408. • His Temptation prefigured ours, iii. 176. a lesson for us, iv. 282, 304. threefold corresponding to the three kinds of sin, i. 70. Prayed, to teach us to pray, iii. 84. prays for us, and in us, and is prayed to by us, iv. 184. prayed as man, not as God, i. 216, 395. His sorrowfulness a figure of ours, ii. 206; iv. 369; v. 113. real, but voluntary, iv. 369. the cause of it, iii. 380. His fear, that of His Body. i. 238. His sweat, the meaning of, vi. 240. His Passion, on Psalm 64 passim, iii. 232 — 249. au evening sacrifice, vi. 240. Speaks in the name of His mem- bers in His Passion, ii. 338 ; iii. 19, 129, 418. would not descend from the Cross, in order to teach us en- durance, ii. 176; iii. 416. slew the devil by it and became our King, vi. 438. why silent in, ii. 88. His sacrifice daih' renewed in memory, iv, 17. God just in permitting Christ's death, men unjust in inflicting it, iii. 209. suffered of His own free-will, iv. 218. Himself without sin, has redeemed us from all our sins, vi. 72. conquered the world by His Cro^s, iv. 249. VOL. vr. H h redeemed the whole world by His Blood, i. 161 ; iv. 411, 439. His death a sure pledge of everlasting life, vi. 423. Suffered to comfort sufferers, iv. 321. that we might fear, not the death of the body, but of sin, iii. 341. to be imitated in His patience, ii. 314; iv. 382. bore the scars in His Body, to remove doubts from man's heart, iv. 261. "Was marred to make man's scul beauti;'ul,v. 69 died to turn feartolove, iv. 308. truly died, though the God- head dieth not, ii. 166. He being God died in that He was man, iii. 444 ; vi. 83. His descent into hell, a wonder among the dead, iv, 233. His Resurrection gives hope of ours, iii, 444 ; vi. 68. raised by the Falher as Man, by Himself as God, ji. 175; iii. 85; v. 224. He alone rose, not to die again, iii. 279 ; \. 525; vi. 25, 69. to deny the Resurrection is to slay Christ, iii. 130. Was judged once, will judge here- after, i. 329: ii. 88; iv. 451. the whole world, because He bought the whole, iv. 411. as Man, but in Glory, iv. 206. as fire, punishing the ungodly, a Light to the righteous, iii. 315, not to be feared as Judge by those who have made Him their Advocate, iii. 307. His merits profit only the pre- destined, iv. 233. The Church, Christ's Spouse, formed from His side, v. 47, 134 ; vi. 24, 43, 192. (see Church.) Christ and His Church one Christ, (see Church.) how Christ left His Father and Mother, to cleave to it, Ji. 239. Christ one with us, and one with the Father, vi. 281. the Head at rest in Heaven, the members too on earth, iv. 218, 303, 308, 325. we suffered in Christ, He now suffers in us, iii. 214. some of His Members preceded the Incarnation, iii. 187. We ought to follow, not go before, Christ, ii. 156. He is to be loved before all things, i. 225. those who love Him must hate what He hateSj iv. 430. the good love, the bade hate, Him for nought, v. 209. (see Son.) Christians, children of the Patriarchs, iii. 496. all, one man, v. 34, 65, 508, 513; vi. 73. are Christ's, and Christ, i. 192; vi. 35. all anointed, i. 192; V. 116. like a four-square slon^, iv. 216. must expect to suffer 466 INDEX. troubles in this world, i. 178; iii. 59, 389; iv. 288; v. 508; vi. 25, 69. In name only, called ' beasts of the cane,' iii. 348. will not be saved because in the Church, iv. 129. belong to God in one sense, not in another, ii. 295. many, beyond the number of the elect, ii. 142. the true, follow Christ ia His sufferings, ii.32. and obey Him, i. 134. wicked, worse than Jew or Heathen, i. 255. hinder the conversion of others, i. 256. and cause scandal to the whole body, i. 260. good and bad, mixed together now, i. 266. the evil assail the good, iv. 285. Once persecuted, now honoured, ii.215; iii. 169, 378; iv. 267- mul- tiplied the more they were perse- cuted, ii. 164. their bravery in per- secution, v. 451. following Christ's example, iii. 59. submitted to their persecution, v. 450. accused of wor- shipping a dead man, v. 429. dis- honoured, wlien they cannot be slain, iii. 189. The world an enemy to, iii. 58. the real enemies of, vi. 48. bear the sign of the Cross that they be not ashamed of Christ crucified, i. 270. Church, the, the field of God, v. 221 ; vi. 133. the handmaid of God, iv. 269. the ark of the saints, i. 213. a threshing floor containing chaff and corn, i. 61, 70. the court of God, iv. 407. the city of God, ii. 288, 290 ; iii. 108. a city set on a hill, ib. a silvered dove, iii. 328. the pillar and ground of the Truth, v. 86. the House of God, i. 184. why called both mother and daughter, vi. 125. the firmament, ii. 287. the inhe- ritance of God, iv. 87. a moon, i. 94. the Church universal, the moon, particular Churches, stars, i. 66. and islands, iv, 417. our Mother, God being our Father, iv. 269. a mountain, i. 6; ii. 202, 288. a ship, iv. 340. particular Churches ships, V. 132. the daughter in law of the Synagogue, ii. 239. compared to Paradise, ii. 296. the Church mili- tant, God's tabernacle; the Church triumphant, His House, i. 271. a turtle dove. v. 11. winepresses. Churches, i. 61 ; iv. 146. Christ's garment, vi. 1 18. a widow, till Christ come, vi. 355. a virgin, vi. 390. a temple, a house, and a city, all in one, vi. 92. Christ's ' only-one,' i. 157. Prefigured by Eve, ii. 174; vi. 24, 43, 192. by Noah's Ark, i. 70; iv. 216. by Rebecca, vi. 26. by the woman who anointed Christ, i. 150. by Sion, i. 6; v, 21. the Church militant by Sion, triumphant by Jerusalem, i. 80. by the second day of the week, ii. 287. more openly foretold than Christ, i. 258, 259, manifold testimonies to in the law, vi. 397, 402. distinguished from the synagogue by the meaning of the words, iv. 134. Christ, Ruler, Spouse, Redeemer of, vi. 191. the Foundation of, i. 225. became man that He might be Head of, vi. 423. the Church taken into Christ's Manhood, i. 15. the Bride of Christ formed from His side, vi. 24, 43, 192. bound to Him by love, iv. 269. Christ and the Church, one Man, one Christ, i. 136, 239, 267; ii, 163; iii. 27, 79, 129, 175, 186, 232, 392, 522 ; iv. 184, 291 ; vi, 35, 191, 239, &:c, 281. unity of com- mended, ii. 253, 254, 294; v. 24; vi, 390. figured by the one man made whole in Siloam, iii, 428 ; vi. 116. called one tree, vi. 132. one virgin, vi. 390. one widow, vi. 355. testimonies to its unity, vi. 396, &c, one, yet manifold^ ii, 253 ; vi. 267. Once consisted of but one member, or one family, now beyond number, vi. 51. Abraham, Isaac, and Jacob, put for the whole Church, vi, 131. consists of all the faithful, past, pre- sent, and to come, iii. 214 ; vi. 437. of circumcised and uncircumcised, ii. 289 ; iv. 87- planted where the thorns of the synagogue plucked up, ii. 175, above, in the Angels, below, in the faithful, vi. 180. Church militant contains both car- nal and spiritual members, vi. 139. and so typified by the moon, i. 94. bad and good mixed in it, i. 179; vi.56.it has good without and evil within as yet, V. 203, not stained by the sins of evil members, vi. 215. doth not consent to them, but endures them, vi. 217. The beauty of, v. 71, inward, ii. 257. comes from Christ alone, ii. 255. Who loved her while yet loathsome, and gave her beauty, ii, 229, exalted by Christ, v, 71, her strength, love, v. 504. The Catholic Church, the Church of Saints, vi. 436. the wheat, vi.435. the tabernacle of the Lord, heretical INDEX. 467 Churches, tabernacles of men, vi. 378. crieth to God from the ends of the earth, v. 467. consi.sts of one man extended throughout the world, whose Head is above, members be- low, ii. 199. began from earthly Jerusalem, endeth in the heavenly, vi. 403, speaketh now or will speak in all tongues, ib. many tongues but one doctrine, ii. 253. Defended against the Donatists. i. 257; ii. 259, 336; iii. 43, 49, 91, 304 ; vi. 396, &c. Apostles and Prophets the found- ations of, iv. 217. Churches daugh- ters of Apostles, ii. 251. and so the Church Catholic, ii. 252. Apostles the bones thereof, i. 155, 255; v. 6. watered by the blood of the Martyrs, ii. 164; iii, 131 ; v. 456. Full of tribulation as well as glory, iii. 176. poor and a wanderer, iv. 239. has ever from the beginning been assailed by the wicked, vi. 51. and so prefigured by Samson, iv. 248. by the deluge, v. 92. assailed by three kinds of persecution, by tyrants, heretics, anti-ehrist, i. 88. by foes within and without, vi. 282. has civil wars with heretics, v. 196. will always have enemies in this world, iii. 446. in persecution as- sailed as a body, at other times tempted in individual members, iii. 232. in its suffering Christ suffers, iii. 2, 214; iv. 238,257. conquers, as He did, by meekness, vi. 92. suffers most from the sins of her members, iii. I7l. cannot perish, v. 91. or be conquered, iii. 180. is founded for ever, iii. 436, 454. though individual members come and go, iv. 79; V. 24. is here in childbirth, iii. 1 ; vi. 25. has twins, good and evil, like Rebecca, iii. 104 ; vi. 26. good and bad children not to be distinguished till after the birth of the resurrection, ib. Those not in the Church have no share in Christ's death, i. 158. they are deaf and blind, ii. 294. are not heard to their salvation, ii. 202 ; iv. 462 ; vi. 99. works done out of the Church profitless, iv. 153. penitents not excluded from the Church, v. 3. Chusi, or Hushai, Ps. vii. connected with him, i. 44. meaning of his name, ib. Circiimcelliones, a set of wandering Anchorites, vi. 112. (see note there.) called Agonistics by the Donatists, vi. 115. their violence, i. 97- were armed with clubs, called ' Israels,' ib. iv. 408. their form of salutation ' Deo laudes,' and how it was dreaded, vi. 115. Circximcision, a great mystery {sacra- nientum) setting forth the circum- cision of the heart, iii. 531. Circus, the evils of the heathen games in, and complaints of Christians join- ing them, ii. 366; iv. 115; vi. 384, 387, 388. City, understood of those who dwell in it, v. 494. in Holy Scripture means the City of God, iii. 463. the city of contradiction, Babylon, iii. 39. the city of standing round, the Gentiles, i. 271; iii. 143, 173. Jerusalem and Babylon two opposed cities, (see Jerusalem, Babylon.) the City of God, the Church, iv. 448. its law, Love, ib. ii. 298. its guardians, Bishops, vi. 19. Abel its first citizen, vi. 280. the manner of its building, v. 493. its peace and happiness when perfected above, iv. 176; vi. 384. the organization of the city of evil, i. 78. Clergy, origin of the name, iii. 331. re- presented by the two men in the field, iv. 475; vi, 113. by Noah, vi. 114. Clouds, represent the Apostles and other preachers, i. 100, 409 ; v, 78. &c. (see Preachers.) or Christ in His Human Nature, iv. 246. or sacraments and mysteries, vi. 373 ; iv, 455. or Holy Scripture, i. 101. clouds, i. e. preachers, the means of ascent to the heavens, v. 78. Cock-crowing, a usual time of prayer, V. 444. Comfort, (see Consolation.) Commandments, God's how to be sought, V. 371. justly hidden from the worldly, v. 342, to do them the way to learn them, v. 388. are a looking glass, v. 326, we must pray to be enabled to keep them, ib. what it is to believe them, v. 387. with- out help to fulfil them, are the letter that killeth, iii. 338. man too weak to fulfil them without aid, v. 330. Grace makes us fulfil them through love, V. 431. love, the breadth of them, V. 406. cannot be fulfilled on lower motives, v. 432. nor be truly loved without Christ's aid, v. 453. (see Grace, Law.) Commentarienses, their office, iv. 357. note. Concupiscence, generally meant in a bad sense, though capable of a good one, V. 342. described by grass, iv. 420. is born with us, iii. 121, 192. should be fought against at once, iii. Hh 2 468 INDEX. 121. four stagesof our warfare with it, iii. 2">5. even when conquered it still remains within us, vi. 301. would not be sin unless our will consented, V 322. (see Warfare, Lust.) Confession, twofold, of sin and of praise. i 59, 230; ii. 260; iv. 100, 385, 478; V. 170, 257, 304; vi. 177, 278, 327. the two connected,!. 231 ; iii, 305; iv. 317,386; v. 63, 170; vi. 372. no mercy without confession, iii. 374; vi. 290. confession the be- girning of amendment, iv. 47S ; v. 68 ; vi. 15*^, 372. always needful in this life, iv. 47 f. the road to God vi.369. an offering to God, iv. 407. acceptable to God, vi. 337. was ac- companied by beating the breast, v. 304; vi. 177, 278. sin must not be repeated after confession, ii. 90. the necessity and bt-nefit of confession, i. 60, 273; iii 305; iv. 6, 180, &c., 372,386,405; vi.337. it anticipates God's sentence, i. 291; ii. 371; iii. 141. better to confess even sins of ignorance, v. 176. if we cover not our sins, God coveretli them, i. 293 ; V. 610. if we spare not ourselves, God spares us, ii. 245. (see Sin, Sin- jiers. Repentance.) Confidence in God, not our merits, but His mercy the ground of, iv. 240. Confusion, the effect of a guilty con- science, iii. 378. could not apply to Christ in Himself, but in regard of His Body, ib. healthful to those who are converted by means of it, i. 382. is often the beginning of conversion, iii. 396. temporal and everlasting confusion different, i. 241. we must submit to the former, if we would escape the latter, ib. (see Con- versioti.') Conscience, of the godly, God's seat, ii. 268. an altar whereon we offer sacrifice to God, ii. 354. called a desert, because none can enter if, iii. 37. if pure, we shall find God there in our troubles, ii. 262. a good conscience a great joy, an evil one a great punishment, iii. 21. a good conscience produces hope, an evil one, despair, i. 283. an evil one, a pit into which the ungodly falleth, iii. 92. we cannot escape from it, i. 244. is the greatest of miseries, ii. 262. nothing can heal but forgive- ness, ii. 263. compared to a bad wife, i. 359, 406 ; ii. 262. to an uncom- fortable house, iv. 486. how it is to be cleansed, i. 359. Consent, makes another's sin one's own, vi. 65, Consolation, our, is in hope, vi. 5. God comforts the good, torments the wicked heart, vi. 140. earthly pros- perity, only consolation in our pre- sent wretchedness, vi. 306. our true consolation in this world not the things of this world, iii. 220. how the godly soul refuseth to be com- forted, iv. 29. sympathy, man's only real way of giving comfort, iv. 356. Conversion, arises from confusion at sin, iii. 342. toil and difficulty of, i. 37. the blessing of trouble that it turns us to God, i. 79. vi. 196. is the work of God's Grace, iii. 434; iv. l7l. God to be praised for the con- version of sinners, iv. 244. the mi- sery of man before conversion, vi. 3. man's conversion necessary not to God, but him.self, iii. 439. the time for conversion now, i. 38 ; iii. 249. delaying conversion compared to the raven's croak, v. 56. God has pro- mised forgiveness to conversion, not a morrow to delay, v. 13; vi. 326. (see Repentance, Grace, Calling.) Core, or Korah, his name means ' bald,' and is a type of Christ, ii. 179, 209, 226,261,276,286,395; iv. 147, 166. Cornelius, why he received the Holy Ghost before Baptism, as an ex- ceptional case, iv. 428. Cor«o'-.?/o«c, Christ the, iii. 157 ;iv.39 1. Country, our true, the heavenly Jeru- salem, i. 324; V. 466. its happiness, ii. 356; iii. 225; iv. 211, 223. our warfare will there be ended, iii. 254. we shall have rest and refreshment, iii. 289. no misery, and therefore no need of works of mercy, iv. 211, 223. it our only true country: here we are sojourners, iii. 191. there we shall see what here we long for, iv. 196. he loves not his country who loves hissojonrn here,iv. 196, 349 ; vi. 168. we must long for it, iii. 252 ; vi. 162. we must seek it by love, vi. 437. (see Jerusalem, Babylon, City of God.) Courts, the open spaces of a house, signify the breadth of charity, vi. 122. the holy Court of God, the Catholic Church, iv. 407. Courts of the Lord, future bliss, iv. 152, 163, 478. Covetousness, hateful to Christ, iv. 430. contrary to God, iii. 99; vi. 54. op- posed to the love of God, v. 358. a harder taskmaster than God, vi. 53. its unsatiableness, i. 385; ii. Ill, 138; V. 178, 520. no gain from in- dulging, v. 530. we should covet everlasting life, iv. 311. gain, the real god of the covetous, i. 266 ; iii. 9. the infatuation of, ii. 110. evil of, INDEX. 469 ii. 161. those most covetous who have most, vi. 373. the covetous not master of, but mastered bj', his goods, ii. 303. not money, but covetousness, condemned, ii. 402. the covetous measure men by their wealth, ii.401. Cows, used of souls easily led astray iii. 49,348. for the Jewish people, v. 104. Creation, God both created and re- created man by His Word, vi. 293. that God made man Himself, the rest of creation by His Word, a false no- tion, i. 131. God made all creation Dot by means of any creature, but Himself, vi. 154. all creation pro- claims God its Maker, i. 200. God still creates all things that are born, and sustains them in life, v. 391. rules all creation at His will, v. 282. Creature, God's creatures, in compa- rison of Him, are not, vi. 128, 305. the order and beauty of the works of God's hands, vi. 328. all God's works praise Him, and how, i. 200; iii. 362; V. 432; vi. 54, 327, 429. prove His power, V. 283 ; vi. 288. the creature not to be preferred to the Creator, iv. 111. the works of God turned into punishment to those who abide in them, instead of praising the Maker, vi.341. the creature made subject to vanity, how, v 360. the creature can- not transcend the will of the Creator, though it can rebel, v. 258. Crispina, a martyr, v. 487. the Sermon on Psalm cxsxviii. preached on her festival, vi. 177. alludes to her, vi. 179, 181, 190. Cross, the death of, the worst of deaths, vi. 257. Christ's, a key that opened what before was hidden, ii.261. a sign of humility healing the swellings of pride,vi.270.itshidden virtue, iii. ' 70. availed even for His murderers, ii. 2 1 6. the sin of mocking at it, ii. 276. the length and breadth of, iv. 83. Chris- tians bear it on their forehead, and why, vi. 269, &Q, it is now a mark ofhonour,i.329; ii.20 ; iii.39,81,499. sign of the, use of, ib. and i. 270. ii. 366. Cross of tight, (see Matiichees.) Crotvn, Christ's crown of thorns, vi. 422. none crowned but those who conquer, iii. 176. when God shall crown us. He will crown His own works, not our own deserts, iii. 437; iv. 477; v. 43; vi. 190. (see WorAs, Grace, Merit.) Crystal, what it is, and what it repre- sents, vi. 38. Cup, why the punishment of the wicked so called, i. 101. meaning of the cup of pure wine mixed in the hand of the Lord, iii. 530. to receive the cup of salvation, to imitate the Lord's sufferings, v. 38. the inebiiating cup, (see Inefjriation.) Cursing, depends not on the words, but on the intention, ii. 173. is like oil in the bones of those who sin pre- sumptuously, v. 223. they are girded with cursing, who sin deliberately, ibid, evil livers, even without words, curse God by their lives, v. 63 ; vi, 123. mean'ng of our Lord's cursing the fig-tree, i. 391. Cyprian, a martyr, iv. 210. the Ser- mons on Psalm xxxiii. preached in the Church built on the spot where he was martyred, i. 311. note, 327. was sentenced by an inferior tribunal, crowned by an higher, ii. 61. Cy- prian's table, iv. 116, note, 133. D. Damned, the, whether they are con- scious of the doings of their friends on earth, v. 217. whether their pains will ever be mitigated, v. 17L there will be degrees of pain and punish- ment, ib their punishment compared to wax melting at the fire, iii. 315. God righteous in condemning them, V. 438. Daniel, a type of those who serve God in celibacy, vi. 114. Darkness, a type of ignorance, i. 383. used for sins, i. 60 ; iv. 349. for sin- ners and unbelievers, i. 378 ; vi. 165, 298. sinners are darkness; if they confess not their sins they darken their darkness, vi, 204. sinners con- verted, darkness changed to light, iv. 349. darkness has no being, i. 61. Dot made by God, but ordered by Kim, i. 60. outer darkness, what, i. 40. everlasting darkness, absence from God, iv. 65. David, his name means ' strong of hand,' i. 116, 125,344; iii. 164'; iv. 414 ; vi. 92, &c. or else ' desirable,' i. 374. a type of Christ, ib. and iii. 26, 55, &c. and of the Church, ii. 388; iii. 12, 160. David in Saul's armour a type of man under the law, vi. 300. his betrayal by Doeg, of the betrayal of Christ, ii. 392. his feign- ing madness before Achish, of Christ instituting the Eucharist, i. 348, 363. his hiding in a cave, of Christ hiding the Godhead in the Flesh, iii. 81 , &c. and of His Burial, iii. 82. mystical meaning of his fight with Goliafh, vi. 295, (fee. of his being taken from 470 INDEX. the fiheepfolcls, iv. 80. of his perse- cution by Saul, ii. 388. was little in stature, great in faith, vi. 295. his meekness, vi. 90. his fall, no warrant for sin, ii. 367. Daughter, of Bab\lon, (see Babylon.) Daughters of Tyre, daughters of the Gentiles, ii. 255. Of Judah, who, ii. 298. of kings, souls won by the Apostles, or Churches founded by them, ii. 251. Evil daughters, wicked Christians, ii. 295. Day, often used for time, iv. 233. used for prosperity, as night for adversity, iv. 226; vi. 123, 205. ' day from day,' applies to Christ as Light of Light, v. 186. how Christ stretched out His Hands all daylong, iv. 233. Days of the week, should not be called by names of heathen deities, iv. 345. but by their number, as the Church does, ib. and vi. 450. Days of heaven and days of earth different, iv. 255. the days of heaven all one day, ib. and i. 195. the days of this life not said to be, ii. 105. because they pass away, ib. three days of the world's existence, 1. be- fore the Law, 2. under the Law, 3. under Grace, i. 228. good days not to be sought here, i. 366. days of malice, those in which the ungodly seem to triumph, iv. 363. evil days diflerent to the godly and ungodly, i. 198. Day of the Lord, (see Christ, Judgment.) Dead, said in Scripture to be asleep, because they are to awake again, iv. 229. the dead of the world, those who have died of their own deserts, vi. 286. all sinners, dead, iii, 434. more fataily dead while sinning than when death ends their sins, ii. 90. the dead not benefitted by costly fu- nerals, ii. 31 5, 328. how far conscious of what the living do, v. 217. Christ's words implies that they have some thought for us, ib. Death, of the body, its separation from the soul; of the soul, its separation from God, iii. 434, 435; ii. 321. of the body, called sleep, iii. 332 ; vi. 68. Saul's name typical of, ii. 389. the devil called death, because the cause of death, ii. 321. death called sin, because caused by it, i. 392. the body full of death, iv. 176. death, God's smiting man, iii. 386. Of the righteous and of the wicked, different, i, 372. not how we die, but in what state we die, the important matter, vi. 427. death to the godly, whatever it be, good, ib. the best death, that of one who perseveres to the end, iii. 332. worldly men know not what death really is, ii. 313. the real death, to be sunk in sin, iii. 146. sinners dead because alienated from the life of God, vi, 214. Death alone certain, ii. 122. in- evitable, yet none wishes for it, i. 248. the time of it uncertain, ii. 124; v. 13; vi. 325, 428. God's mercy here- in, ib. vi. 325 ; i. 388. man fears death, though it ends his weakness, iv. 274. fear of it implanted by God to discipline us, iv. 301. we shrunk from it, though longing to cleave to Christ, iii. 357. death to be longed for, but with submission to God's will, vi. 276. why Christ feared death, Paul not, v. 487. death to be patiently met, according to Christ's example, iii. 341. Christ's death, (see Christ.) Debt, our, paid by Christ, vi. 189. re- presented by the money in the fish's mouth, ib. Debtor, God will be our debtor at the day of Judgment, because He has promised rewards, iv. 164 ; v. 229. because He is a giver in the time of mercy. He will be our debtor in the time of Judgment, iv. 482. God a faithful debtor, we should be covetous exactors, i. 321. (see Mercy, Jiidg- ment, Grace, Crown.) Dedication, our house now being built in trials, will be dedicated at Christ's second Advent, i. 223. Christ already dedicated as the Foundation, i. 224. Degrees, Songs of, some of the Psalms called so, ii. 95. their number the same as that of the steps of the tem- ple, vi. 450. the term mystically ex- plained, V. 458, 472, 507, 521, &c. Delight, the end of care, i. 53. deadly delight the result of coveting, pro- fitable, of charity, i. 83. carnal de- light not deadly, while we have greater delight in things of God, i. 407. some irritation of delight re- mains, even when we consent not to sin, vi. 301. To delight in good, a great gift of God, v. 384, 41 L we should not de- light in the past or the present, but press on to the future, iii. 109. man unable always to delight in what lie ought, v. 344. delights not taken away, but changed, on conversion, iii. 517. various delights in Holy Scripture, ii. 96; vi. 218. the Psalms INDEX. 471 the delights of our spirits, \\. S36. Christ, cur delight, vi. 203. He our chief delight, Who made all that de- lights, i. 314. earthy goods delight: how greatly must the true good de- light us, i. ]97. Deluge, the world a deluge, the Church an aik, i. 213. the floods of strange doctrine escaped by clinging to the one faith, i. 296. the deluge of per- secutions, V. 92. Demons, (see Devils.) Desert, the world a desert, parched and barren, through which God leads us, vi. 157. conscience a desert, because trackless to others, iii. 37- Deserts, (see Merits.) Desire, (see Concupiscence^ Covetous- ness, Lust.) Detraction, a grievous stumbling-block to the weak, ii. 360. we need strength, to bear, not to repel it, iv. 334. when we suffer from it we should pray, 1st, for ourselves, that we seek not re- venge ; 2d, for our detractors, v. 212. Devil, the, a false-RCcuser, iii. 454. the prince of this world, ib. the prince of death, i. 226; vi. 286. called death, ii. 321. ruler of this world, that is, of the ungodly, 1. 206 ; vi. 274. the head of the ungodly, vi. 224. the father of sinners, ii. 239. a spiritual adulterer, ii. 127. called the mighty one, iii. 182, 460. the wicked man, vi. 220. the hammer of the whole earth, v. 440. the serpent, v. 133. a lion in fierceness, and a dragon in cunning, ii. 127; iii. 394; iv, 310. typified by Goliah, i. 344. by Levia- than in Job, V. 138. Is king of evil spirits, iv. 310. a fallen angel, v. 497. fell through pride, iii. 153. from heaven to this earth, which is his prison, v. 135; vi. 424. dwells in the north, iv. 250. his state hopeless, iii. 29. his envy against man, iii. 153; iv. 425; v. 497 ; vi. 225. his great object to keep man from God, iii. 229; vi. 143, 273. his assaults of craft worse than of force, ii. 127. has no power save what God permits, for the trial of the good and punishment of the bad, i. 194; iii. 74, 232; iv, 71, 283, 427; V. 124. conquered Adam in Paradise, was conquered by Job on the dunghill, v. 136; iv. 368. persecuted Christ, and still persecutes the Body of Christ, vi. 286. defeated himself by causing Christ's death, vi. 80. The warfare of Christians against him, iv. 568 ; vi. 47, 292. they are conquerors in it, iv. 253. better to be persecuted by him than to follow him, i. 75. he cannot de- ceive those whom God aids. v. 429, tempts man by their carnal lusts, vi. 298. is conquered by our shewing mercy, vi. 302. dares not assail us v^-hile we abide in the way, i. e. in Christ, vi. 6. Christ has redeemed us from bondage under him, vi. 2. his head how cut off with his own sword, vi. 297- The warfare between Christians and the Devil dwelt on at length on Psalm csliv, vi. 294—304. Devils, or demons, cast out from hea- ven, iv. 388. some more powerful than others, v. 124. Satan a lion, they the lion's whelps, iv. 494 ; V. 124. called kites, iv. 293. gcds of the heathen, vi. 152. more perilous to worship them than idols, iv. 424. the evil of worshipping them, i. 205 ; iv. 388, 426. they hate their wor- shippers, iv. 426. are rulers of the world of darkness, iii. 29; vi 292. Didrachnia, the piece of money in the fish's mouth, a stater, i. e. two di- drachmas, vi.l89. the mystical mean- ing of it, ib. Discipline, is tribulation that chastens, V. 385. its lesson taught not by hear- ing, but feeling, ib, to be exercised with love, V. 53, 54. of the New Testament, milder than the Old, v. 181. Doeg, meaning of his name, ii. 390. Donatists, the reason of their sepa- ration, i. 180; iii. 349. objected to the intermixture of evil men in the Church, ii. 41. yet there were great evils among them, i. 96. say that they alone are true Christians, iv. 408. that Sacraments are invalid if ministered by evil men, i. 96. asserted that they alone could give salvation, vi. 345. that no baptism but theirs was valid, ib. vi. 60. rebaptized their converts, i. 97; ii. 47. make their converts deny their faith, in order to rebapt/ze them, ii. 128 ; vi. 352. (see Baptism.) Thrice condemned by judges whom they demanded, ii. 46. their petition to Julian the Apostate, ii. 34, their complaints against Caecilian, ii. 37. they set ti adition above Scripture, vi. 396. destroy the Scripture which they boast to have saved, iii, 105, were themselves guilty of what they charge the Church with, i. 95. lightly 472 INDEX. punished by secular power, vi. 351. persecuted the teachers of the truth, V, 471. abused Augustine, ii. 65. should be dealt with charitably, i. 340, duty of converting them, i. 134, 340. Other arguments against, i. 92, 150, 158, 261 ; iii. 43, 48, 263; iv. 9, 198, 39y, 403, 462; v. 26, 485, 646. Their chief cities Bagai and Tha- mugade, i. 160. stories of tvvo con- verts from them, ii. 26, 27. Donatus maintained that all the world was lost, save his followers, i. 158. a leader of heresy, i. 411. Door, the door of our heart has two leaves, desire and fear, vi. 264. the door to be shut, how, ib. door of the gate, the beginning of faith, i. 351. Dove,, the, a pattern of love, iii. 35. an emblem of the Holy Ghost, vi. 77. Drachma, the piece of money lost by the woman, and its mystical mean- ing, V. 130 ; vi. 203. Drunkenness, the madness of, v. 117. at the Martyrs' Festivals, a perse- cuting them after death, iii. 175. Spiritual, (see Inebriation.) Eagle, mystical explanation of its cha- racteristics, iii. 311 ; v. 45. Earth, used for the flesh, ii. 60. for carnal men, vi. 139, earth-born, used for sinners, ii. 304. for this life, vi. 230. for the universe, vi. 424. for stedfastness in God, i. 3. for un- spiritual men, i. 7. for sinners, i. 99. earth laid out above the waters, meaning of, vi. 165. God's earth, the heaveiily Jerusalem, i. 111. lower places of the earth, earthly lusts, iii. 229. earth may be worshipped in the Flesh of Christ, iv. 453. EMrthly things compared to smoke, ii. 63. if earthly things were real goods, God would not give them to the wicked, iii. 494. the devil would persuade men to worship him for earthly things, God for heavenly, ii. 167. none so perfect as to have no affection towards earthly things, V. 350. vs e must not cleave to earthly things if we would see God, i. 26. Easter-tide, a type of everlasting hap- piness, as Lent of the troubles of this world, v. 256 ; vi. 416. was celebrated with feasting, ib. Ekit, to, with the proud, to share their satisfaction, iv. 490. how the Church eats men, i. 254. (see Eucharist.) Ecstasy, or trance, transport of mind caused either by panic, or by reve- lation, i, 231, 396 ; iii. 345; v. 299. Edom, explained to mean earthly, iii. 162. in the Punic language, blood, vi. 174. why Esau so called, ib. Egypt, the land of Ham, v. 168. the ten plagues of, and their mystical meaning, iv. 70. a type of the world, v. 276; vi. 142. Elect, the, many in themselves, few in comparison of the lost, iv. 370 ; v. 273. are stars whom God numbers, vi. 366. among the Mauichees, (see Manichees.) Election of the Gentiles to be attributed to grace, not merits, vi. 133. Elisha, his baldness and its meaning, (see Core, Baldness.) End, used in two senses, of consuming, and of consummation, i. 236; iii. 35, 79. Christ our end in the latter sense, ib. vi. 220. ' To the end,' in the titles of Psalms, applies to Christ, ib. the end of ends, ever- lasting life, V. 405. the littleness of all things that come to an end, V. 26. works good in themselves, must be done for a good end, v. 362. Endur, meaning of the word, iv. 144. Envy, hatred of another's happiness, V. 159. accompanies pride, iii. 153. is the child of it, iv. 491. from it comes all enticement of others to sin, vi. 226. men envy others what themselves wish to be or to have, vi. 224. the devil, the great envier, envies man what he has lost, vi. 225. Ephraim, meaning of the name, iii. 170; iv. 102. Ephrata, means a mirror, vi. 97. Epicurxs, called a hog by the heathen themselves, iii. 515. taught that death was ihe end of existence, ib, that pleasure was the highest good, ib. Esau, a type of carnal men, vi, 173. of the proud, ii. 279. of the Syna- gogue, as Jacob of the Church, iv. 92, 263; v. 276, Eternity, not to be adequately expressed in words, vi. 357- called length of days, V. 482. one day and many days, iii, 182. to God has no past or future, j. 6; V. 27, 256. has no change of times, V. 249, 496; iv. 279. requires deep thought, iv. 32. is our refuge from the changeableness of time, iv. 2/2, it alone is, ii. 105, Etham, means stout, iii. 607, stands for tlie devil, ib, rivers of, his in- struments, iii. 508. Ethiopians, who meant by, iii. 505. INDEX. 473 Eucharist, Sacrament of, prefigured, i. 348. Christ's humility in insti- tuting, i. 346, 350; iv. 254. Christ bore Himself in His own hands in instituting, i, 350, 353. amaze- ment of the disciples when He spoke of their eating His Flesh, i. 348. they understood Him carnallj', iv. 454. called a figure of Christ's Body and Blood, i. 10. His Body, iv. 491. to be Celebrated visibly, understood spiritually, iv. 455. The means of spiritual health, i. 346. the food of rich and poor alike, ii. oOo. good to those who imitate Christ, i. 148, 160; ii. 304. en- lightens, i. 361. Christ to be adored in, i. 148 ; iv. 454. good in itself, given to the wicked to their damnation, v. 141; vi, 293. given to Judas, i. 10, 98. Judas a type of all unworthy re- ceivers, vi. 293. caution in receiving, ii. 305. The Jews shed Christ's Blood in their madness, drank of it when converted, ii. 265 ; iii. 279. (see Sacraments, Sacrifice.) Evangelists, called arrows, i. 119. heavens, i. 125. the Lord's feet, iv. 308. Eve, a type of the Church, ii. 174. (see Church, Christ.) our Hesh, an Eve to us, ii. 309. the clothing of skins signified mortality, v. 7'S. Evening, represents the end of all things, V. 105. or worldly trouble, iii. 266. evening began when the light of wisdom was withdrawn from man, i. 224, 228. Evil. 1. misery, evil which comes to us from God, justly deserved, i. 309. God inflicts evil, not in wrath, but in just judgment, i. 383. bodily evil shared by good and bad alike, iv. 94. ordinary good and evil, shared by all alike, the true good, not for the evil, nor the true evil for the good, iii. 72. 2. Wickedness, (see Wicfiedness, Sin, Sinner.) evil for evil, (see Venge- ance.) Example, sinners often converted by the examples of others, v. 464. this implied in the e.spression ' coals that lay waste,' ib. examples of Saints arouse some, cast down others, vi. 231. strengthen the faith of the weak, V. 165. we follow the example not of the many, but of the good, ii. 136. the fails of Saints not an example for us to sin, iii. 296, 367. Exalt, (see Pride.) Exult, we must exult with fear, be- cause all in which we exult is God's gift, vi. 441. the Saints exult in their beds, i. e. in their hearts, ib. we must exult in the Lord, if we would trample on the world, iv. 383. wicked exulting and good exulting to be distinguished, ib. the exultation of the just, not in deed, but in hope, iii. 28. the exultation of the wicked, in this world, and therefore fleeting: of the righteous, in the Lord, and therefore lasting, i. 308. Ei/e, the eyes the windows of the mind, ii. 185. light, the food of the eye, iv. 232. the apple of the eye, that by which the sight is directed, i. 114. wantonness of eyes reproved, ii. 368. to set before the eyes is to love any thing, iv. 486. Of God, on those who look to Him, i. 299. none can avoid, iv. 356. the folly of fearing men's eyes and not God's, i. 404. Eyes of Christ's Body, His con- spicuous members, iv. 232. Faith the eye of the heart, iv. 312. its strength, vi. 356. those have not, who envy the prosperity of the wicked, ii. 62. what things injure its sight, iv. 435. it is blinded by sin, ii. 153. to be healed by the oiutuient of God's commandments, ii. 154. blindness of the inward eye, cured by cleansing the heart v. 391. consists in inability to understand heavenly things, ib. a greater misery to be blind ia soul than in body, iii. 384. Ezekiel, prophesied in the Captivity at Babylon, iii. 250. Ps. Ixv, called a Song of Jeremiah and Ezekiel, ib. Face of God, the power whereby He is made known to those worthy of it, i. 101. His presence in His Church, iii. 314. His Revelation of Himself at the Day of Judgment, iii. 350. Faith, the eye of the heart, iv. 312. represented by gold, lust by grass, iv. 420. our first-born, vi. 141. a good root turning the rain of grace into fruit, vi. 318. the fathers of old had the same faith as Christians, ii. 382; iv. 43; v. 155. none ever reconciled to God without faith in Christ, V. 155. faith in Christ the only thing that cleanses, iv. 264. in 474 INDEX. Christ made Man leads to know Him as God, v. 523. a protection against cavils, i. 235. Christ's Re- surrection the especial object of, v. 477. All have not, vi. 218. the gift of God, iv. 235, 237- fostered by obe- dience, iv. 55. the road to God, vi. 143. the first step in a new life, vi, 141 ; V. 259, 526. enables men to become sons of God, v. 484. makes men temples of God, v. 510. keeps God with us, iv. 311. the means of winning an eternal in- heritance, v. 152. must be in what is unseen, v. 238, &c. leads to sight, ii. 254. deadness of faith typified by Christ's sleeping in the storm, i. 177, 377; iv. 311; v. 479; vi. 383. The path to knowledge, i. 64. must implicitly accept what it can- not understand, vi. 382. some things we cannot understand unless we first believe them, v. 391. purifies the heart to enable it to see heavenly things, ii. 153; v. 391, 523. Obtains grace to fulfil God's com- mands, V. 381, 387, 414. is righteous- ness, i. 311. faith without works perilous, i. 278. works without faith, and faith without works alike profit- less, i. 279, &c. St. Paul's state- ments harmonized, i. 284. faith fore- sees the end of the wicked, and so stumbles not at their prosperity, vi. 356. ought not to depend even on the best men, v. 452. God quiekeneth that faith fail not, v. 415. true faith in lips as well as heart, ii. 148. failure of faith the beginning of cor- ruption, leads to evil living, iii. 4. Good faith to be observed, iii. 10, 99. better than gold, ii. 18. FaitJiful, the, God's Tabernacle on earth, ii. 187. together with the Angels make up the tne temple of God, vi. 19. Christ never fails them, V. 303. inhabitants of Sion and Jeru- salem, how, ii. 386. signified by locusts, V. -225. Fall, the falls of God's saints related, not to warrant us in falling, but to encourage us to rise again when fallen, ii. 367, 368. man would not hear God's commandment, so as not to fall : he must hear them now that he is fallen, to rise again, ii. 171 ; iii. 525. we fall by loving the world, rise again by loving God, vi. 17. man able of himself to fall, not to rise again, vi. 61. Fasthig, one of the two wings of prayer, ii. 208. voluntary hunger, ii. 199. a Christian work, iv. 224. its importance, ib. of no avail without prayer and alms, ii. 208. false fasting what, ii. 218; iv.224. what is saved by fasting should be given to the poor, ii. 208. the fast of Lent en- joined by Law, Prophets, and the Gospel, v. 257. Christians fasted on the festal days of the heathen, for them, iv. 449. Christ's fasting, his longing for men's conversion, i. 373; iii.^371. Father, the, called so in reference to the Son, in reference to Himself, God, iii. 360. of one substance with the Son and Holy Spirit, explanation of the meaning of this, ib. God the Father rightly called King, iii. 325. Abba means Father, (see Abba.) God both Father and Mother to us, Father in ruling. Mother in cherish- ing, i. 204. Fathers will have to account for their children's sin, if they have not checked it, ii. 387. (see Parents.') Fear, is the flight of the mind, iii. 314. fear and desire, the two leaves of the door of the heart, vi. 264. no good to fear what cannot be avoided; we should fear damnation, that we may escape it, ii. 309. this world the time of fear not of laughing, ii. 399; iv.431; v 394. two grounds for not fearing, hope in God, and hardness of heart, iii. 60. he who has sure hope in God, fears no one, i. 193. the Christian has no need to fear his enemies, iv. 431. God only to be feared, i. 193, 328. the records of Elis vengeance should cause fear, vi. 138. God displays His power in nature that man may fear Him, vi. 427. fear of God a great safeguard, i. 29. leads men to amend, that they may be spared at the Judgment, iv. 451. should be accompanied by hope, vi. 379. why we must work out our salvation with fear, vi. 289. bear the first step to wisdom, v. 462. none truly fear God, but those en- grafted into Christ, vi. 34. Two kinds of fear, servile and chaste, i. 127, 135; iv. 58; v. 363; vi. 37. the fear of the Jews, servile fear, iv. 177. whereby God is not wor- shipped, iv. 63. nor the law fulfilled, i. 314; iv. 308; v. 431. if fear the motive for obtaining, the will to sin remains, i. 314; v. 427. fear is like the wolf, afraid of the dogs : it would plunder, but dares not, iv. 343. he INDEX. 475 who acts through fear, acts un- willingly, V. 355. does not love righteousness, vi. 37, 447. fear of hell profitable, but not a chaste fear, vi. 39. fear the road to love, vi. 447. Christ's death changed fear to love, iv. 308. the test whether fear be servile or chaste, vi. 3S, 39. chaste fear would not sin, though it could with impunity, v. 427. thinks it a great punishment to lose God's Pre- sence, V. 58 ; vi. 40. Felix, a martyr, vi. 36. see note there. Fetters, mean our mortality, vi, 354. the fear of God, v. 19. the fetters of the martyrs loosed, and turned into crowns by their persecutors, V. 20. Field, God's field the world, vi. 435. the Church, v. 221. two men in one field represent the Clergy who go- vern the Church, iv. 476; vi. 113. Fig-tree, the, with leaves, yet with- out fruit, the Jews and Pharisees, who made profession, yet practised not, i. 283. Nathaniel under the fig-tree, mystical interpretation of, i. 287. Finger, of God, the Holy Ghost, i. 65. fingers of God, God's ministers filled by the Holy Ghost, ib. fingers wherewith Christ's members fight, what, vi. 297. Fire, used for affliction, iii. 288. why used in exorcism, before baptism, ib. the fire that tries every man's work, tribulation and temptation, i. 225. burns the chaff, purifies the gold, i. 153. the fire that goes be- fore Christ, of evil passions in the wicked, of grace ia the godly, iv. 418—420, Of the Judgment, the fear of it needful, ii. 340. of hell, the future punishment of sinners, the fire of lust their present punishment, iii. 117, &c. Purgatorial at the Judgment, i. 36; V. 105. one fire to destroy, an- other to purify, ii. 71. the giieYOus- ness of it, ib. Flattery, is undue praise, vi. 249. called ' the oil of a sinner," ib. vi, 391. the mark of evil men, i. 107. by it they allure others to sin, i, 30, 85. those who flatter sinners, accessory to their guilt, ii. 358. to be avoided, ii. 156. if we love not flattery we shall not fear threats, iii. 100, ib. is more deadly than the murderer, iii. 398, is a great test of a man's soundness, ib. Fleece, Gideon's, mystical lesson of it, (see Gideon.) Flesh, used for man, i. 217; vi, 157, the Word made flesh, i. e. became Man, i. 217. far the carnal aSections, i, 193. the flesh the handmaid of the soul, vi. 338, 340, is to be loved, yet chastised, as a wife, vi. 252. should be kept in subjection, vi. 301. the flesh fighting against the spirit is like the wife fighting against the husband, ib. is to us, as Eve to Adam, ii. 309. conquer the flesh and you will conquer the devil, vi. 298. the infirmity of the flesh, a bed of pain, ii. 169. we can con- quer the flesh, if we will, by the aid given i!S, ib. they who conquer it called kings, iv. 23. not to fall in the flesh, a great thing : not to slip, beyor d our power, v. 296. how we are in, and j-et not in, the flesh, ib. frailty of the flesh inherited from Adam, iv. 171. what good works done by the flesh, iv. 153. lust of the flesh one of the three great divisions of sin, i. 70. All flesh how to come to God, iii. 256. our flesh, how it thirsteth for God, iii. 217. after resurrection, incorruptible, iii. 254. theresurrection of, iii. 218. Flight, we cannot fly from conscience, nor from God, i. 244. we cannot flee from God, save to God, vi. 201, 202. from His wrath to His ruth, iii, 528 ; iv, 383 : vi, 379, sinners flee from God's Face in that they fear Him, not in that they escape Him, iii. 314. Food, God our food, that restoreth and never faileth, ii, 384. the food both of angels and men ; of angels, in heaven, of man, through the In- carnation, vi. 129. righteousness the food of the godly, pride of the un- godly, iv. 492. those who love earthly things, the food of the serpent, v. 141. Our food how to be partaken to the praise of God, vi. 359. Foot, love the foot of the soul, i. 83. our afi^ections our feet, iv. 383. love of God and of our neighbour the two feet, whereon we draw nigh to God, i, 361, the foot of pride that whereby we fall, i, 420. feet of Christ, those who turn to Him, iii, 343, His Saints, iv. 308, Forgiveness, of wrongs done by others, a means of obtaining mercy from God, V. 265; vi. 64, 302, (see Mercy, works of.) 476 INDEX. No need to despair of forgiveness, however great our sin, when they who slew our Lord were forgiven, iii. 149. God forgives these who confess and punish themselves, ii. 376. often punishes in this world, those whom he forgives in the next, ii. 380. forgiveness promised lest men should despair; death uncertain, lest they should presume, v. 13. Fountain, meaning of, iii. 507. God, a Fountain of Life, after which we should pant, ii. 180. we should lift our souls to God, as vessels to a fountain, that He may fill them, vi. 292. Foundation, of heaven, Christ the Chief Foundation; after Him the Apostles and Prophets, iv. 137. of the earth, the rich of this world, ih. Christ, our Foundation, above, not below, iv. 215. we must be built into the Foundation of the heavenly City. V. 493. Freedom, true freedom, to do good from love not fear, iii. 324. to serve the Lord for love, a service of free- dom, iv. 469. the creature free when it offers service to God of free-will, V. 301. God's fetters better than freedom that leads to ruin, v. 19. Freo-will, God has given us free-will, yet we can do nothing without His aid, i. 203; vi. 203. God's help and our free-will both needed for us to serve God truly, v. 'i\7 ■ man sins through free-will, not from any com- pulsion, i. 295. sin punished in man, because he has free-will, v. 14. man's free-will does not overrule God's will, though it is contrary to it, V 258. what we do of necessity, what through free-will, vi. 135. God does all things of free-will, ib. God has given us free-will to choose whether we serve Him or the devil, vi. 417- God heals none save with their own free-will, v. 41. we must pray to God to grant what He com- mands, v. 326. Friendship, man's cannot help us much, may harm us; Christ's cannot harm, must help, vi. 94. danger of worldly friendships drawing us away from God, vi. 168. the friendship of the wicked, no true friendship, iv. 326. Frog, a figure of empty talkativeness, iv. 69. Furnace, a, the day of Judgment, v. 105. tongue of the flatterer, a fur- nace testing men's soundness, iii. 398. Future, the, is as the past with God, V. 15(j. prophets use the past to fore- tell future events, v. 92, 275. G. Gaiuscitis, probably a corruption of Caius Seius, a name used in illus- trations, V. 418; vi. 252. (see note there.) Gate, of God, confession, iv. 478. of death, evil desires; of the daughter of Sion, holy purposes, i. 81, 82. Gath, means a press, iii. 57. David in Gath, Christ among the wicked, ib. Gehal, means ' vain valley' : represents those who make false pretence of humility, iv. 142. Gehenna, (see Hell.) Generation, a generation, the low- est reckoning of, fifteen years, v. 162. generatiojis of men compared to leaves on a tree, v. 28. t\\e first generation mortal, through God's Wrath, the second immortal, through His Mercy, iv. 171- two generations, baptism and resurrection, vi. 141. generation of generations, what, v. 28. Gentiles, called the desert, iii. 269. dogs, iii. 142. a wild olive, vi. 132. represented by the sea, ii. 274. the Ethiopians, iii. 505. called stones, because they worshipped stones, ii. 284. used for the wicked generally, ii. 303. worshipped a false man in- stead of a true God, v. 284. said they worshipped powers, under the images of idols, V. 287. their calling, iv. 415. joy of Sion at their conversion, iv. 428. represented by the sheet let down to St. Peter, ib. rapid progress of their conversion in Augustine's time, vi. 146. Getnlia, the drought of, no argument against God's providence, vi. 425. Giants, in a good sense the spiritually strong, in a bad sense the proud, iv. 234. Christ the Giant of giants, ib. Gideo7i, mystical meaning of Gideon's fleece, ii. 270; iii. 466; vi. 184. of his three hundred men that lapped, iii. 343. Gifts, God's earthly gifts common to good and bad, v. 75. we must pray for increase of God's gifts, v 385, He will not take away His spiritual gifts, unless we reject them : He does earthly gifts, and allows ethers to, i. 194. God gave us being, He will give us grace to be good, v. 130. we may not choose to refuse God's INDEX. 477 gifts when offered, i. 322. (see God, Goods ^ Benefits, Grace.) Gilead, means 'heap of testimony,' iii. 169. ' Gilead is mine,' the Martyrs are God"s, ib. Glorify, we glorify God, not by making Him glorious, but by telling of His glories, ii. 134. in glorifying Him, we benefit not Him, but ourselves, ib. Glory, the glory of God, residing in Jesus Christ by grace, for remission of sins, i. 130. man's gratuitous sal- vation, God's glory, ib. i. 132. God's glory, that he who is made righteous, should glory not in himself, but in the Lord, i. 184. in these God's glory dwells, i. 185. how all need the glory of God, i. 242. God takes away our glory to give us His own, iii. 276. the glory of all our own good due to God, ib. (see Grace, Martyrs.) Our future glory, to be equal to the angels, and to see God, iii. 23. Vain, the most dangerous vice to those advanced in holiness, i. 48. distinguished from the true glory, vi. 440, &c. Goat, the Gentile Church called a she- goat, v. 104. he-goats not all rejected at the last, iii. 291. GOD, His being learnt from His works, iii. 514. few really believe there is no God, iii. 2. even they fear to say it, i. 106. Alone truly IS, vi. 128. Three Persons, One God, i. 217; iii. 360. we can say what He is not, not what He is, iv. 198. Eternal, i. 80; v. 27 ; vi. 130. Good intrinsically, v. 305; vi. 127. the good from Whom is all good, vi. 130. His goodness uses evil for good, V. 159. made all things by His goodness, vi. 135. good in all He doeth, V. 545. All knowing, ii. 352 ; iv. 356; vi. 140. Unchangeable, ii. 212 ; iv. 272. Incomprehensible, vi, 130, 318. Invisible, ii. 184; iii. 527; v. 283. Just, both in punishing and re- warding, i. 59. in forgiving sins, vi. 303, 393. just and merciful at once, ii. 246. the Fountain of righteousness, iii. 206. not the author of sin, v. 159. cannot take pleasure in iniquity, iii. 3. Merciful, iii. 145, 150, 158; vi. 63. yet not so as to allow sin, iii. 183. Ever worketh yet ever resteth, iv. 329. His wondrous power, v. 177. Omnipressent, iii. 527; iv. 135, 247. His special abode in heaven and in holy souls, ii. 282. We draw near to Him by being like Him, i. 395; iv. 383. His fore- knowledge, V. 184. His Beauty, iv. 174. His Members mean powers of ope- ration, i. 90. His Right Hand is His Power, ii. 212; v. 389, 483. or eternal happiness, iv. 277 ; vi. 188. the Arm of God, Christ, ii. 212; iii. 437; iv. 437. His Hand, Christ, iv. 277; v. 227. or the Holy Spirit, V. 390. the Finger of God, the Holy Spirit, i. 65. the Face of God, His making Himself known, i. 101. what God enables man to do attributed to God, i. 12; ii. 221 ; iii. 6, 135; vi. 105. how He is said not to know, i. 4. Ii is anger, not a passion, i. 5, 36 ; iii. 123; v, 183. greatest against those who meet with no correction, i. 85. seen in tribulation, iii. 68. His derision, what, i. 5. His hatred, i. 27; ii. 245. His repentance, what, v. 185. Spake to Moses by the voice of a creature, vi. 197- speaks in many ways, ii. 336. Unapproachable, v 334. high, yet near the lowly, iii. 5!9; iv. 265. near to man's misery, iii. 89. Our inheritance and possession, i. 334. possesses and is possessed by us, ib. all may possess Him wholly, iii. 490. how our debto'-, iv. 164, 482. God especiallv of those who love Him, ii. 350; iii. 71 ; vi. 227- The life of the soul, iii. 435. His manifold protection, vi. 303. Him- self the reward of them that love Him, ii. 350; iii. 473 ; iv. 112; vi. 272. all things need Him, i. 323. none can take Him from us, but our- selves, iv. 431. To be loved for His own sake, iii. 23, 72, 7Q, 488; v. 165; vi. 136. to be praised in adversity as well as prosperity, i. 335 ; vi, -05. to be ever sought, V. 149. beoanse He is all in all to us, vi. 293. because he alone can save us, i. 379. sought us first, and therefore will not despise us seeking Him. iii. 400, is to be songht by good works, iv, 27; vi, 291, in tribulation, iv. 27. Gods, men called so in Scripture, iv. 429 ; vi. 151. are so, not by nature, but because they are by grace par- takers of the Divine nature, iv. 389; V. 380. made so by grace, not born so by nature, ii. 335. God terrible 478 INDEX. to the gods tliat are no gods ; to Gods made by Himself, lovely, ib. whether angels can in any sense be called Gods, vi. 151. Good^ I. Bonus. God alone good in Himself, intrinsically, vi. 128. in an especial sense, v, 305. all creation declare how good and great He is, V. 432. (see God.) He is good who when he can do evil, doeth it not, v. 342. he who is good must not praise himself, or he becometh evil, i. 183. must believe others good too, i. 179. we start from sinfulness, to attain to good- ness, iii. 192. Good and bad mixed in the Church militant, i. 180; ii. 29^; iv, 470; V. 470; vi. 66. the good hidden, iii. 14. separated from the bad not in space, but soul, i. 41. marks of dis- tinction, iii. 251 ; v. 471. the good, gold; the bad, hay, v. 124. the good mountains, i. 413. the wicked used by God to discipline the good, iv. 377. good men sometim>^s ashamed of goodness among the wicked, iv. 372. the wicked naturally hate the good, ii. 16. The good now suffer, the wicked flourish, iv. 344 . this is a trial to the good, ib, i. 178, 415; iii. 474. its remedy, ib. why God allows it, ii. 188. (see Sinners.) II. Bonum. God the only real self- existent good, vi. 128. the good from which is all good, ib. dilFerent crea- tures have different goods, v. 44. God the true chief good of the soul, ib. man should long for God, the true Good, the Good of all good, i. 197. the true Good, the Light of God's countenance seen by the eye of the soul, i, 21. those who sin seek a false good, v. 44. few seek the true inward good, i. 21. good things become evil to us, if we for them abandon the true Good, v. 44. III. Bona. God's good gifts two- fold, temporal and eternal, i. 408. the one kind he gives to enemies too, the other to friends alone, iii. 72, 224, 298, 473; iv. 165, 195. no reason why the good should fear the loss of temporal goods, iii. 299, God will not let us lose His spiritual good things, save wilfully, i. 194. (see Gifts, Benefits.) The true good things of the Lord, their excellency, i. 207. the good things of the heavenly Jerusalem, iii. 261 ; vi. 35,46. its chief blessing, peace, vi. 48. the wicked cannot imagine them, and have no taste for them, i. 268, 269. earthly goods changeable, so not real goods, i. 197. the goods of this world are not, though they are, vi, 46. cannot give true happiness, v. 178. do not satisfy, v. 45. we are to endure, not to love them, i. 268. Christ refused them to teach us to despise them, i. 267. temporal blessings to be used with a view to the worship of God, v. 167. the wicked abound in temporal goods now, the righteous will be rewarded hereafter, i, 415; vi. 33. temporal goods come from God, not from devils, i. 380, 408; ii. 167; iii, 297, 494; V. 48 1 ; vi. 45, we should pray for temporal goods, only if God see good to give them, iii. 19, the righteous part with them without regret, ii, 396. they who set temporal before eternal goods, invert the order of God's gifts, vi. 313, not to have, but to trust in temporal goods, sinful, v. 473. the misery of clinging to them, V, 393, Do good, good works, (see Works.) Goliath, a type of the devil, i, 344. mystical explanation of David's fight with, vi. 294, &c, on Ps. cxliv, en- titled, ' To David against Goliath,' Go«joe/, the tidings of salvation, v. 186; vi, 190. revealed the grace which was veiled in the Law, vi. 296. was distributed but not divided by the Apostles, ii. 300. four Gospels he- cause four quarters of the world, v. 100, the piece of money in the fish's mouth, how a figure of the four Gos- pels, vi. 189. St. Paul's Gospel the same as the others, v. 233. many minister the Gospel selfishly, iv. 492. the duty and blessing of providing for those who preach the Gospel, v, 111 ; vi. 375. (see Preachers.) Grace, called free rain, iii. ."321 ; vi. 119. the dew of Hermon, ib. milk, iii, 334; vi. 296. Gideon's fleece, vi. 184. lots, i. 261. Is given gratuitously, i. 32, 130, 242,286; ii.2l7; iii. 430,437; iv.67; V. 108. by it alone can man return to God, iii. 317, 430; iv. 67; v. 435. all good to be attributed to grace, ii. 363; iii, 276; iv, 362; v, 426; vi, 91, 190, 253, 288. they who claim the merit of good works spoil them, iii. 449. man cannot renew himself, ii. 274; iv, .393; vi, 202, 2S9, all good comes from God, not from man's self, i. 183, 192 ; iii. 169, 227, 408, 427, 477; V. 130, 330, 386, &e. vi. 137. nothing man's own but sin. INDEX. 479 i. 183 ; iii. 430 ; iv. 477. grace ne- cessary, i. 242 ; iii. 431, 437. Resides in Christ abundantly, i. 130 ; ii. 235. Grace the virtue of the Sacraments, iv. 44. obtained by prayer, V. 435. by faith, v. 386, 404. with it man can conquer the flesh, ii. 169. it cannot be wrested from man save by his own fault, i. 192 ; vi. 344. all men have not grace, v. 153. The benefits of God's Grace, i. 3J0; ii. 217, 235; v. 39, 205; vi. 126. its first efiect confession of sin, ii. 122. it works first forgiveness, then strength, iv. 51. makes men do for love, what fear could not, v. 432. makes men brave in trials, v. 404. makes steps in mud's hearts for them to ascend to God, iv. 158. aids in all sorts of temptations, v. 192, &c. Veiled in Old Testament, unveiled in the New, vi. 296. the law drives men to grace, v. 425. angels need grace as well as men, iii. 437. Psalm 81, especially a Psalm of grace, iii. 405, &c. (see Laiu, Works.) Grass, used for man, v. 60. the wicked, grass, the good, gold, both tested by the fire, iv. 420; v. 124. for earthly things, vi. 374. grass on the house- tops, the works of the wicked, vi. 59. Greek, the, of the Septuagint more to be trusted than the Latin Version, V. 371. Groaning, of the heart, and of the flesh, ii. 81. of the godly, the work of the Holy Ghost, i. 191. belongs to the miserable, i. 201. will cease with the misery of this world, ib. was not in Paradise, is now because we are outcasts, will cease when we are restored, i. 228. why the faithful groan, vi. 2. the most advanced have cause for groaning at their imper- fection, ii. 189. the servant of God groans in secret, even when outwardly smiling, ii. 83. God searches out our secret groaning, i. 406. there is groaning which produceth joy, v. 4. our groaning in deed, our comfort in hope, i. 228; vi. 5. we must groan as sojourners, if we would rejoice as citizens, vi. 419. the folly of those who groan for an evil cause, v. 7. H. Hagarens, means ' aliens,' iv. 142. Haggai, prophesied the restoration of Jerusalem, v. 262; vi. 386. Hail, mystical meaning of, iv. 69. Hair, the, superfluities, which we can cut oif without feeling, ii. 395. how we may wipe the Lord's Feet there- with, vi. 243. Halleluia, means, ' praise the Lord,' vi. 416. is the song of the future life, which we should practise now, ib. always sung at Easter-tide, ib. i. 158 ; V. 189. meaning of the double Halleluia, v. 190. Ham, the land of Egypt, v. 158. Hand, used for vengeance, iii, 350. for good works, vi. 291. meaning of stretching out the hands, iv. 233. reason of lifting up hands in prayer, iii. 224. how we are to wash our hands in the blood of the sinner, iii. 125, 'in the hand,' means 'in the power,' vi. 443. hand of the sinner, his ill advice, i. 419. Of God, (see God.) Right-hand used for preference, v. 214. left-hand this life, right-hand eternal life, vi. 1 71. temporal safety and eternal, vi. 188. earthly good and heavenly, v, 481, the wicked put the left-hand for the right, v, 480; vi. 312. meaning of the left- hand not knowing what the right- hand doeth, V. 483; vi. 171. Happiness, of this world, a stream of Babylon, vi. 162. a dream, iii. 484 ; vi. 95. the flower of grass, iii. 13. the happiness of the wicked, real unhappiness, vi. 62. folly of being a Christian for worldly happiness, vi. 25, such an one belongs to Ishmael, V, 468, Christ has not promised it, ii. 11, the folly and sin of preferring to eternal happiness, v. 480 ; vi. 171, 312, is a pitfall to sinners, iv, 364. a snare, v. 545, earthly happiness and unhappiness both dangerous, iii. 517; iv. 151. earthly happiness more to be dreaded than misery, ii, 369; iii. 354, unhappiness cannot crush, whom happiness corrupteth not, iv. 151. God sometimes gives earthly happiness, that men may have leisure to seek Him, v. 164. it is meant as a consolation in our pilgrimage, ii. 356; vi, 306, happi- ness in this world chequered with trials, lest we forget the true happiness, ii. 170; iv,377; vi, 204. the wicked unhappily happy, the martyrs happily unhappy, vi, 36, martyrs endured, because they saw true happiness before them, vi. 33, temporal happi- ness, not real happiness, iii. 419. the happiness of the wicked unreal, their punishment will be real, iii, 22. (see Bliss, Prosperity.) 480 INDEX. Hare, represents the weak and timid, V. 121, the rock, i. e. Christ, their refuge, ib. Hatred, is inveterate anger, i. ] 77 ; iii. 33. anger a straw, hatred a beam, ib. hatred quencheth the eye, ib. i. 254. love is light, hatred darkness, iii. 33. love, life; hatred, death, ib. in love, breadth; in hatred, straiten- ing, vi. 122. they who hate their brethren, men of blond, vi. 215. he who hates, a murderer, i. 177. Chris- tians should learn from Christ to be hated without a cause, iii. 365. wrongful hatred, a dangerous tempt- ation, ii. 92. we are not to hate the wicked, iii. 29. perfect hatred, to hate the sin, love the sinner, vi. 21(5. in the wicked we are to hate the sin, to love God's work, v. 417; vi. 220. if we hate what God hates, we are His friend, ii. 245. hatred of sin makes us like God, iv. 182. we should hate not persecutors, but the devil, who worketh in them, vi. 165, 273. God's hatred, in what in consists, i. 27. Head, Christ the Head of the Church, Union of the Head and Body; (see Christ, Church.) the devil tlie hend of the wicked, vi. 224. how Christ will break in pieces the heads of His enemies, iii. 341. heads of dra- gons, pride of demons, iii. 504. head of the calf cast into the fire by Moses, meaning of, iii. 195. Christ became the Head of those who wagged their heads at Him, v. 70. lifting up the head a mark of pride, ii. 66. Hear, true hearing, with the ears of the heart, ii. 303. is understanding, i. 182. hearing called eating, vi. 322. by hearing we believe, by be- lieving we shall see, ii. 254. we must hear first, we shall see after- wards, ii. 294. hearing without doing, building on sand, not to hear, not building at all, v 63. he who heareth good things, and doeth evil, produces thorns from sweet rain, V. 29. to hear God's word better than to speak it, vi. 232. Heart, the, an abyss, ii. 193; vi. 140. the heart of the wicked, the bottom of the sea, iii. 264. a right heart, what, iv. 55, 369, 487; v. 264, 536. the right of heart and the crooked of heart distinguished, i. 301, &c. 308, 418; iii. 248; v. 536. the per- verse of heart, would bend God's Heart to His own depravity, iii. 248. the twisted in heart, those who misinterpret God's doings, vi. 364. a bruised heart one that confesseth and punisheth its sins, vi. 365. a chaste heart, that which loves God for His own sake, iii. 72, 488. the heart made unspotted by the blotting out of sins, V. 398. a holy heart the tabernacle of God, ii. 251. the heart ruled either bj- God, or the devil, vi. 417- God dwells and works within the heart, vi 136. cultivates it and seeks fruit from it, iii. 148. puts His law in the heart, that it may be loved with chaste love, v. 411. works avail not, unless done from the heart, iv. 55. the heart offers true sacrifice to God, vi. 136. to be en- larged in heart, what, i. 18 ; v. 353. how to pour out the heart before God, iii. 199. the heart that grieves for loss of worldly things is ashes, V. 508. the heart the seat of good, the reins of evil, delights, i. 54, 181. the heart silent when love is cold, cries out when burning with it, ii. 82. the two leaves of the door of the heart, desire and fear, vi. 264. to be opened to God, shut to the devil, ib. the wings of the heart, faith, hope, charity, iv. 153. the mouth and tongue of the heart, vi. 6, 178. the heart, our closet, vi. 264. our house, v. 265. wherein we gladly dwell, if we cleanse them from ini- quity, iii. 513. our heart should be in heaven, iv. 313. when we hear, ' Lift up your hearts,' we should strive to do so, i.299; iv. 422; vi. 275, 421. (see Conscience, Soul.) Heaven, a figure of God's mercy, overshadowing the earth, v. 58. used for Holy Scripture, v. 72; vi. 373. heavens, the two Testaments, i. 65. the Evangelists, i. 125, 149. the Apostles, i. 130, 324; iv. 422. V. 271. the Saints, i. 130, 131. any of the faithful, iv. 422. heaven, the righteous; earth, the sinner, i. 99, 305; vi. 139. foundation of the hea- ven, those on whom the kingdom of heaven is built, iv. 137. the upper parts of heaven, charity, v. 75. If we would ascend to heaven, we must be one with Christ, v. 507. we are with Him in heaven by faith, hope, charity, i. 199. the kingdom of heaven, how to be bought, iv. 375 ; V. 267. in heaven nothing wanted save God Himself, i. 323. Heaven of heavens, above those we see, v. 31. what heavens are to be burnt up, ib. we know not their INDEX. 481 nature, but they are our country, i. 324. Hedgehog, a tj'pe of those who are covered with little sins, v. 121. Heir, (see Inheritance) Hell. 1. (hifernus.) the place of the dead before Judgment — the lower part of the earth, vi. 424. from it the rich man could see Lazarus at rest, i, 38. two regions therein, an upper and a lower, iv. 263. the pains of hell overtake sinners, v. 293. wilful sinners go down alive into bell, iii. 43. Christ alone hath de- livered His Soul from the hand of hell, iv. 266. 2. (Gehenna,) the place of tor- ment after Judgment — better to en- dure any temporal suffering, than the fire of hell, iii. 358. the fire of hell not threatened under the old Law, V. 181. tbefearof hell strength- ened the martyrs, v. 533. Hen, our Lord compares Himself to one, because of its tender care for its chickens, iii. 136, iv. 287. Heresies, torrents that run violently for a while, and then are dry, iii. 116. why God allows them, i. 57, 85. the first heresy arose among Christ's own followers, iii. 50. chiefs of heresies called mountains, v. 540 ; i.411. Heretics, called dogs, vi. 397. beasts of the reed, iii. 348. serpents, iii. 114. bulls, iii. 349. false prophets, i. 50. assail the truth while pro- fessing to defend it, i. 64. all heretics of a part, and among the few, i. 290 ; V. 202, heretics unable to bear the strong meat of the Gospel, vi. 82. seek not amendment, but strife, iii. 350. they are given over a«! a pu- nishment to error, i. 57. do all they can to destroy God's praise out of the mouth of babes, i. 98. falsely call themselves God's servants, v, 302. whatever gifts they have, have not love, V. 75. administer the Sacra- ments, but never able to give love, i. 157. belong to God's people iu so far as they have the same Sacraments, v. 202. wage civil war in the Church, v. 195. benefit the Church, by warning, and by bringing out true doctrine, V. 203; i. 57; iii. 49, 349. make the truth more sweet, i. 85. prove the sound members of the Church, iii. 49. imperial laws against heretics, iii, 114, 163. v. 25, Hermon, meaning of the word, and mystical interpretation, vi. 119. an- other, iv, 250. VOL. VL Herod, fearing to lose his kingdom, was unworthy to know the true King, ii. 291, Hoar frost, represents the chilling of love, iv, 70. Holidays, earthly, fleeting; heavenly, everlasting, ii. 189. heathen holi- days, iii. 120. (see Circus, Shuws.^ Holocaust, a sacrifice, the whole of which is burnt, ii. 350, 386 ; iii. 255, 289 ; vi. 178. we are to he holocausts to God, by being wholly set on fire with love, ib. Holt/ Ghost, the, the Finger of God, i. 65; iv. 307. the undefiled Law of God, i. 135. a mighty River, iv, 338. the Sword of God, iv. 332. signified by oil and by water, v. 226. the Pledge given by Christ to His Spouse, iv. 312. sent down by Christ after His Ascension, iv. 308. to strengthen Christ's members, v. 226. came on the fiftieth day after the Passion, iv. 312. the river that makes glad the City of God, ii. 268. a fire, puri- fying the gold, burning the hay, i, 135. gave the Apostles power to speak with tongues, to signify the union of all nations in one faith, i. 136, His gifts signified by stars, vi. 156. His seven-fold operation, vi. 450, the groanings of Christians, His speech within them, i, 191. Honeii, from the rock, the wisdom of Christ, iv. 132. open teaching, ho- ney: mysteries, the honeycomb, v. 411. Christ an hive, v. 307. Hope, its firmness in the Christian, iv, 173, compared to an anchor, iii. 253. God has given us sure pledges for our hope, vi. 422. present hope, of God's aid; future hope, of His reward, v. 375. our whole hope must be in God's mercy, i, 208. in God i. 80, we must hope for nothing from God, but Himself, ii. 137. our hope will hereafter be changed to reality, iv. 314; vi. 70, hope is for this life only, ib. a ground for thank- fulness, iv. 314. our hope goes first, our life should follow, vi. 176. ' bet- ter in hand than in hope,' a worldly proverb, v. 532. hope kindles love, V. 292. drives out fear, i. 193, com- forts our pilgrimase, vi. 5, 336, 343. causes joy, vi. 337. the saints re- joice here in hope, in heaven in en- joyment, V. 308 ; vi. 5, 36. the godly blessed in hope, v, 317. the hope of immortality, the life of immortality, V. 145. Hope in sin, deadly, vi. 326. the day of death uncertain, to prevent I i 4^2 INDEX. false hope, v. 12. our hope in the midst of daily sins, humble con- fession, vi. 255, 337. Hope in worldly things, vain, i. 80, 248; ii. 403, 404. we must not hope in man, ii. 136; v. 450; vi. 345. he who hopes not in the Lord, stumbles among the wicked, i. 180. no Christian should hope in himself, ii. 192; iv. 269. who hopes in himself, wretched ; who hopes in another man, yet more wretched, i. 363. Horse, represents worldly honours, i. 338 ; vi. 378. horse and mule, the proud, i. 300. Hmtse, a permanent abode, tent, for pilgrims, and soldiers, i. 195. house of God, the Church triumphant, ii. 202; vi. 99. is now being built, iv. 398. one house made up of all the faithful and the Angels, vi. 19. they are stones of the house who are built in by charity, vi. 98. we enter earthly houses, to dwell in them, God's House, to be indwelt, ib. be thou God's House and He will be thine, i. 270. Humble, the, unwilling to take praise to themselves, i. 355. praise God in all things, ib. how God gives them grace, v. 201. attribute all their good to God, v. 205. none but the humble walk in the path of love, vi. 268. God exalteth the humble, yet maketh them not proud, v. 270. the humble heart bringeth down God from heaven to be near it, iv. 365 ; V. 186. God lofty, yet reached by the humble, iii. 519, God would have us humble, yet lofty, to take in wisdom, vi. 85, 86. the humble en- ters by the door, the proud climbeth in another way, iv. 401. the proud humbled by evils, the humble de- livered from evils, v. 447. hum- ble weakness stronger than proud strength, iv. 336. A married woman that is humble, better than a proud virgin, iv. 20, ■ 476. Humbled, to be humbled by God at once a punishment and a blessing, ii. 119. by truth we are humbled to death, by mercy restored to life, V. 395. two ways of being humbled, by confession, or by tribulation, v. 374. the former voluntary ; by it we may escape the latter, v. 388. God draws near to the humble, v. 186. if a man give up his own righteous- ness, and humble himself, God's Righteousness will exalt him, iv. 252. the wicked wilt be humbled at the day of Judgment, vi. 144. he that humbleth not himself by con- fession, will be humbled by the weight of God's Hand, i. 293. Christ lofty in His Humiliation, V. 120. Humility, taught by Christ, not by heathen philosophers, i. 297. Chris- tians should imitate Christ's, iv. 363. Christ's exaltation, a consequence of His humility, v. 242. humility the road to life, i. 113. our perfection, vi. 88. our strength, iv. 333. to turn from things of God to earthly things, a false humility, iv. 272. humility comes first, wisdom follows, v. 412. the prodigal son a pattern of hu- mility, i. 132. humility in sin less displeasing to God than pride in good works, iv. 363. the trembling of humility better than the confidence of pride, v. 144. humility must be in deed, not in tongue only, v. 319. the humility of the centurion, ii. 121. of the publican, ii. 152. some men exalted to make them the more humble, iv. 239. General commendations of humi- lity, i. 362, 371; ii. 121 ; iv. 58, 306, 407; V. 110, 142, 254, 268, 459; vi. 22, 89, 106, 108. Hunger, part of the punishment of sin, ii. 72; v. 520. requires the remedy of food, ib. in what sense the righ- teous never seem to hunger, ii. 49. now is our time of hunger, hereafter of plenty, i. 338. the Chui ch hungers after the conversion of sinners, i. 254. Husbandman, God our, iii. 295. we must bring Him forth fruit, which is His, not ours, v. 38. Hymn, a song of praise to God, iii. 466; vi. 431. an everlasting hymn the reward of the Saints, ib. used to be sung in churches, ii. 216. Hypocrisy, a whited wall, bright without, mud within, iv. 401. (see Heart.) Hyssop, a lowly herb, but medicinal, ii. 377. typical of purification of the heart, ib. I. Tdithim, means ' overleaping them,' ii. 95 ; iii. 184 ; iv. 24. to whom it is applied, ib. Idols, how those who worship them are like unto them, vi. 148. their mad- ness, vi. 174, 445. the worship of INDEX. 483 them forbidden by law in Augus- tine's time, vi. 198. and destruction of idols almost completed, iv. 466. the Jews readily turned to idols, because they loved earthly happiness, i. 415. refutation of idolatry, iv. 423 — 427. rage of idolaters against the kingdom of Christ, iv. 445. covetousness, idolatry, v. 147. IdumcEatis, or Edoinites, their name means ' earthly,' ii. 390. or ' men of blood,' iv. 142. Image of God, is in man's soul, not his body, ii. 205, 333. we keep God's Image by clinging to Him, iii. 439, God claims His own Image of us, V. 130. they who neglect God's Image in them, deserve to have their image brought to uougiit, iii. 485. we may wish to be like God in a wrong way, in independence, not in holiness, iii. 438. we banish God's Image from within u? by sin, recall it by confession, iv. 6. Jwi/fo^e. Christians imitate better Chris- tians, they Christ, ii. 135, we must not imitate man, i, 260. to imitate Christ in all things, to enter by the gate, iv, 282. wherein we should try to imitate Him, wherein not, ib. iii. 437, 438. Immortalitij, free fi'om all pain, because free from corruption, iii. 61. Christ's taking our mortality a pledge of our immortality, vi. 369, 423. Christ became mortal not of His own sub- stance, but of our's : we become im- mortal, not of our substance, but of His, vi, 369. Incarnation, the benefits of Christ's, iii. 443; vi. 165, undeserved by hu- man nature, v, 225. the union of the flesh and the Word, a marriage, ii. 229. (see Christ.) Inelriation, spiritual, used of the ef- fects of the Holy Spirit in our hearts, specially as conveyed by the Holy Eucharist, as causing ineifable joy, 1. 416. as refreshing, iii. 267. as causing estrangement from former life, i. 167; v. 115, 532. Infant, who are infants in the Church, i. 63, meaning of infants in spiritual things, vi. 86. infants in Christ how strangled in infancy, vi, 175, Inheritance, God our's and we His, 1. 24, not lessened by the number of heirs, ii. 335. we are coheirs with Christ therein, ib, we are heirs, not to succeed Him, but to live with Him, vi, 224, the inheritance of the Old Testament, earthly happiness ; of the New, eternal, iii. 331, I i Inifjiiity, (see Sin.) Innocence, must be in heart, not in hand only, iv. 81. true, harms not even an enemy, i. 51. all righteous- ness included in, iv. 485. to be pre- ferred to riches, iv. 165. blesses God even in sleep, v. 36. pretended in- nocence twofold guilt, iii. 239. we should keep innocence, as a miser does his money, ii. 63, innocence will prevail before God as Judge, though it fail before man, ii, 88, In?iocent, he is, who harms neither others nor himself, iv, 485. whose heart is blameless, vi. 10. he is not, who wishes to do harm, though he does it not, iv, 343. Innocents, the, crowned by Christ, ii. 292, Intention, known to God only, vi. 268. scarce known to man himself, ib. men to be judged by their, ii. 173. makes a man's work good or bad, i. 281. evil intention blinds men, vi. 271, the left hand said to work what is done with worldly intention, the right hand, what for eternal life, V, 483, Intercession, the great power of, set forth in Moses, v, 180. (see Prayer.) Iron, used for tribulation, v. 167, Isaac, a type of Christ, i. 238 ; ii, 392. Tshmuel, a type of those who worship God for worldly motives, v. 468. Ismaelites, those who obey them- selves, not God, iv. 142. Israel, the name of election, ii. 349* means ' seeing God,' ii. 349 ; iv. 5, 438; V. 477, 499, 546; vi. 415, 436, the faithful represented by, v. 276; vi. 132, 431,. 437. all who have a new life, i. 148. the captivity and restoration of, a type of that of Christians, iii. 471. Jabin, means ' wise,' represents the wise of this world, Jacob, means ' supplanter,' vi. 415. Esau and Jacob represent two na- tions, ii, 379; iv, 262; vi, 173, a type of the Church, iv, 92. of good Christians, ii, 379; vi. 173. meaning of his two names, iv, 49; vi. 415. mystical meaning of his wrestling with the angel, vi, 413. of his halting on his thigh, ii. 248. of the angels ascending and descending on the ladder in his vision, v. 460. Jebits, the old city, on the ruins of which the new city Jerusalem was 2 484 INDEX. built, a type of the fallen world, iii. 192, 251. Jericho, means ' the moon,' ii. 182. the man going down from Jerusalem to Jericho, sets forth mankind falling from life to immortality, ib. Jerusalem^ oria;inally called Jehus, iii. 251. called also Salem, i. 345. the same as Sion, iii. 253. means ' vision of peace,' i. 80; ii. 386: iii. 192, 251 ; V. 546; vi. 149, 158. its over- throw dwelt on, on Ps. 74, iii. 490 &c. in Augustine's time was in- habited by Christians, iii. 230. a type of the heavenly Jerusalem, v. 492, 537; vi. 1. the spiritual Jeru- salem belongs to Gentiles as well as Jews, v. 263. Jerusalem a type of the Church triumphant, Sion of the Church militant, i. 80. &c (see Sio?i.) Jerusalem and Babylon, the world and the Church, iii. 189, 251 ; iv. 220; vi. 4, 158. &c. on Ps. 127. Praise the only employment of the heavenly Jerusalem, vi. 387. Jews, why called after Judah, iv. 2. signified by dry land, ii. 274 ; iii. 504. by the ox, the Gentiles by the ass, vi. 29. how superior to other nations, iv. 178, 389. had the Law, which made them guilty, i. 242. tempted God, yet were not forsaken by Him, iv. 395. when unfaithful, descendants of Esau rather than Jacob, V. 276. had carnal hopes of the Ilesurrection, iii. 271. their carnal notions made them prone to idolatry, i. 415. lost the privilege of being sons of Abraham by unbelief, vi. 431. made tributary to the Ro- mans as a punishment, iii. 111. Would not acknowledge Christ in His humiliation, ii. 272; iii. 277, 387. because the Hand of God was heavy on them, vi. 198. blinded by pride, vi. 199. their blindness judi- cial, iii. 384. guilty of our Lord's death through their words, iii. 235. slew Him because they grudged Him the sovereignity over them, iii. 238. and prove whether He were more than man, iii. 234. were themselves slain thereby, iii. 238. slew Him lest they should lose earthly ad- vantages, which yet they lost, iii. 495. lost all thereby, iii. 86, 230; iv. 263 ; V. 219; vi. 101. not one in Jerusalem in Augustine's time, v. 637. cast Christ out from the earthly Jerusalem, were cast out by Him from the heavenly, v. 538. Jews and Christians typified by Esau and Jacob, vi. 173. carry the writings which Christians believe, ii. 177; iii. 86, 147. have a mark set on them, like Cain, ib. convicted by their own books, ii. 177- How already judged, vi. 145. by Christ's Resurrection, vi. 101. not all reprobate, iv. 390. many who had rejected Christ afterwards con- verted, iv, 356. drank of the blood they had shed, ib. iii. 279. surpassed in zeal the Gentile converts, v. 16. Unconverted Jews still expect Christ, iii. 501. will fall into the snares of Antichrist, v. 188. those who now reject Christ as their King, like the Jews, iii. 55. but worse, because now He is exalted, v. 382. Joab, means ' enemy,' iii. 162. Job, a type of Christian laymen, vi. 114. served God for nought, iii. 75, 76; vi. 115, 206. God permitted him to be tempted to prove him, and that the devil might be vanquished, iv. 283 ; V. 480. as a pattern to all Christians, iii. 76. God was with him in his solitude, ib. rich in the midst of losses, i. 274; v. 481. his wife left him by the devil, that she might be an Eve to him, i. 222; iii. '!&) iv, 284; v. 135; vi. 115, 332. conquered the devil on the dunghill, while Adam was conquered in Para- dise, i. 222, 381 ; ii. 296 ; iv. 368, 440. spoke no blasphemy against God, V. 136. the devil had no power to assail him but what God gave, i.381. John fJie Baptist, Christ's lantern, vi. 109. his boldness, vi. 261. a martyr, because he died, though not for Christ, yet for the truth, vi. 262. renounced false honour, to find true glory, ii. 379. JoJin the Rvangelist, drank deeply of the divine secrets, and so utters forth the deepest doctrine, vi. 322. Jonadah, his name means ' free obe- dience,' iii. 407, 430. His sons pat- terns of obedience, iii. 407. Jordan, means ' their descending,' ii. 192. a figure of baptism, ib. the turning back of Jordan, conversion, V. 280. Joseph, means ' increase,' iv. 102, 118. "a type of Christ, iv. 118; v. 167. Joy, to be sought within, i. 22. of the righteous, a song to God, vi. 385. of the saints, that the Lord is in them, iii. 337. we should rejoice in God, not in ourselves, i. 74, 301; iii. 246, 284. God our joy, iv. 172, 177. no sure joy in man, iv. 190. INDEX. 4S5 only in God, vi. 316. the up- right have true joy, iv. 434. perfect joy to come hereafter, iii. 126; iv. 201, 394, 470 ; vi. 162, 291. now in hope, hereafter in reality, i. 298 ; ii. 326; v. 522; vi. 36. the greatness of that joy, i. 416. excess of joy sug- gests unhelief, vi. 400. prosperity not the joy of bliss, but consolation, vi. 306. joy in earthly things perilous, vi. 182 impure, vi. 8. sorrows mixed with joy now, to make us long for perfect joy hereafter, vi. 181. sin causes sorrow, joy should come from righteousness, ii. 201. joy from study of Holy Scripture, vi. 373. must be coupled with fear, iv. 201, 394. in wickedness, a pitfall, iii. 93. death, i. 82. unjust sorrow, better than unjust joy, iii. 93. hope always accompanied by joy, vi. 36, 337. Christians joy in tribulation, vi. 209. Jubilation, joy expressed by sounds without words, iv. 439, 464. the language of joy too great for utter- ance, ii. 280; iv. 385 ; v. 45. there- fore suited to an ineftable God, i. 3l7. those understand it, who glory in the Lord, iv. 251. Judge, God judges His people even now, by separating the good from the wicked, vi. 145. this what the godly pray for when they pray to be judged, i. 180. We must not judge our neighbour, vi. 219. either for good or for evil, ii. 27. men appear to us such as we ourselves are, i. 328. to judge even ourselves difficult, vi. 220, 393. we must be our own judges now, if we would have mercy at the last Judg- ment, ii. 362; iii. 519; v. 12. (see Confession.) He who will be our Judge at the last, is our Advocate now, iii. 307; vi. 380. Christ will judge as Son of Man, ii. 307 ; iii. 623. bad and good will both see Him then, ii. 307. but the bad only in His Manhood, the good in both Manhood and Godhead, ii. 308; iv. 207. who are to judge with Christ at the Judgment, ii. 342, &c. iv. 292; v. 173, 501. Christ's stern rebukes of His enemies on earth, a token of the strictness of His judg- ment, iv. 353. (see Christ.) Judgment, when alone, means just judgment, iii. 451 ; v. 427. though men speak of right and wrong judg- ment, ib. distinction between judg- ment and righteousness, v. 172. The sin of giving wrong judgment, (expressed in a decree of the Maxi- mianists,) ii. 38. the poor not to be favoured in judgment, ii. 320. to give false judgment for praise, as much bribery as to give it for money, i. 185. God's judgments how a greatdeep, ii. 193. mnst be believed, to be under- stood, V. 151. some searchable, some unsearchable, v. 333. judgment and mercy harmonized in God, i. 318. (see Mercy, God.) why we should pray that God enter not into judg- ment with us, vi. 284. Twofold, hidden and open, i. 72. the hidden judgment, God's present discipline, ib, the prosperity of the wicked no disparagement of God's judgraent,ii.5. Godjudges wickedness now, punishes it hereafter, iii. 528. The day of, time of it cannot be reckoned, i. 33 ; iv. 273. why called the eighthday,i.33. concealedfor oar profit, that we may be always ready, ii. 1. Christ in what sense said not to know it, ii. 2. temporal judg- ments, a warning against the great Judgment, iii. 166. the certainty that it will come, iii. 515. called a fur- - nace, v. 105. there will be repentance then, but profitless, ii. 400. in what it will consist, iv. 411. will be terri- ble to those who refuse to prepare for it, ii. 2, &c. terrible to the wicked, blessed to the good, ii. 309; iv. 481. to be prepared for by conversion and confession, ii. 309, 340; iii. 307; vi. 380. (see Conversion, Confession.) a merciful judgment fur the merciful, V. 266. (see Mercy, vjorks of) those who despise this world, and prepare their hearts, need not fear the day of judgment, vi. 384. it will clear up all that are difficulties now, ii. 307. it will separate the bad from the good, and among the good, those who are to judge with Christ from those who are to be judged, ii. 342. Julian the Apostate, flattered by the Donatists, ii. 34. obeyed by the Christians, saving their obedience to God, V. 543. Juno, the heathen goddess of birth, i. 20r>. Justice, that whereby we give to each his due, iv. 161. twofold, returning evil for evil, good for good, v. 337. to return evil for evil seems justice, but is not God's justice, i. 29; v. 211. God's, combined with mercy, ii. 151 ; iv. 479, &c. v. 57, 337. else all would be condemned, vi. 392. (see Mercy, Judgment.) 480 INDEX. In their wider sense, ' justice' and ' just' will be found under ' righteous- ness' and ' righteous.' Justification, of the ungodly, a glori- ous thing, V. 258. consists in being made just from ungodly, i. 48. is preceded by the calling of God's Grace, i. 32 ; vi. 453. by confession, vi. 194. by faith and confession, i. .387. is God's free gift, i. 130; iii. 145, 149. whatever righteousness we have is God's work in us, i. 132, 183. goeth before good works, v. 259. how by fai th , though works need- ful, i. 284. Christ made our sin His, to make His Righteousness ours, i. 152. God's Righteousness justifies, man's makes proud, v. 378. (see Righteousness, Grace, Faith, Works.) Justifications, (see Righteoitsjiess,, works of.) K. Kedar, means ' darkness,' v. 468. tents of Kedar, abode of the worldly, ib. Kingdont of heaven, prefigured by the earthly kingdom of the Jews, v. 408. the two mixed together in this world, ii. 391, &c. (see Babylon, Jerusalem.) kingdom of heaven, how to be bought, v. 264. for a cup of cold water, if we have no more, ii. 348. Kings, were anointed, vi. 438. Christ anointed as King, ib. the higher they are in earthly things, the more they ought to humble themselves before God, vi. 183. earthly kings beneath the King of heaven, iii, 56. Christians are to honour and obey unjust and unbelieving kings, v. 450, 542. the Jews wrong, not in saying Csesar was their king, but in refusing Christ, iii. 55. Christ is our King, i. 192. Christ, rather than the Father, or the Holy Ghost, called a King in Scripture, i. 24. Kings, metajDhorically, those who rule the lusts of the flesh, iii. 333 ; iv. 23. Kishon, meaning of the name, iv. 144. mystically applied, ib. Knowledge, the moon a symbol of, vi. 166. distinguished from wisdom, ib. that useful which teaches a man his own deserts, and God's gifts to him, V. 385. that which is accompanied by charity and humility, vi. 283. the sum of knowledge to know that we are nothing, and that all come from God, iii. 406. the fulness of know- ledge, love, iv. 447. God said to know, what He makes us know, ii. 2; iii. 6. (see God.) Korah. (see Core.) L. Labour, (see Toil.) Lamb, a type of innocence, vi. 263. Christ how the immaculate Lamb, iii. 237. Land, the land which the righteous shall inherit is eternal life, ii. 59. the land that hath forgotten, sinners who have forgotten God, iv. 236. land of promise, why called Canaan, V. 153. this earth, the land of the dying, vi. 343 ; ii. 59. Laiitern, Christ's Flesh, the lantern of wisdom, shining with the Word, vi. 203. lighted by Him on the cross, V. 130. Holy Scripture a lan- tern, ii. 400. Prophecy, v. 92. a lan- tern not lighted from itself; so the soul cries to God to light it, v. 230. John the Baptist a lantern, deriving his light from Christ, vi, 109. Lata, written and unwritten, i. 2. threefold, given in Paradise, im- planted by nature, written in letters, V. 425. God's Law His Will, ii. 52. Christ is the Law, i. 126. the Holy Spirit, i. 135. Of nature, implanted in all, iii. 97 ; V. 425. written, why given in addition to the natural, iii. 97. typi- fied by Elisha's staff, iii. 428. a firmament, iv. 349. given fifty days after the passover, a type of the descent of the Holy Ghost, iv. 308. offered temporal rewards, but veiled spiritual ones under them, iv. 281. those who sin under the law to perish, V. 423. how called weak, iii. 321. because unable to justify, iii. 427. without grace is a stumbling-stone, iv. 309, increases, not takes away, sin, V. 421. avails to convict of sin, not to give salvation, iii. 427; iv. 52; V. 434, why such a law given, iv. 159; V. 434; vi. 64. drives man to seek grace, v. 425. cannot be fulfilled without grace, ii. 168; vi. 296. distinction between the new and old law, iv, 48 ; v. 355, rites of the law abolished, vi, 296. The Gospel, the law of faith, v. 352. of mercy, i. 206 ; vi. 64. ful- filled by love, not fear, i. 314 ; iii. 338 ; iv.55; v,355, 411. when truly remembered, iii. 149; v. 327. no. INDEX. 487 law needed in heaven hereafter, iv. 349; V. 101. (see Grace. Works.) Lawsuits, to go to law, even before their own judges, a fault in Chris- tians, iv. 131 ; V.418. the lawsuits of Christians, a burden to the Bishops who had to decide them, v. 418. Episcopal judgments maintained by the civil law, i. 186. Lazarus, means ' aided,' iii. 402. a type of the Church, ib. his raising a type of repentance, his loosing of absolution, v. 20. Lazarus in the Parable, his merit not poverty, but godliness, ii. 402. Lazarus and the rich man change places after death, ii. 312. Lent, a type of the misery of this life, V. 256; vi. 416. Lie, a, has no existence, i. 27. no lie, where no duplicity, i. 28, to lie and to conceal the truth, not the same, i. 27. every sin, a lie, iv. 319; vi. 23. we may not lie to a Pagan more than to a Christian, i. 176. lies in jest, not so sinful as others, yet not good, i. 28. when spoken in kindness, for another's safety, excusable, i. 27. but the better way not to lie even in this way, ib. lying generally arises from flattery, i. 30. the toil of lying, vi. 230. Life, man's, two-fold, according to the liesh, and the spirit, i. 34 ; iii. 435. the soul, the life of the body; God, of the soul, ib. a present and a future life, iii. 178. the first set forth by the number forty, the latter, by fifty, V. 257. such as we depart from this life, such shall we be in the next, ii. 12. the old life and the new life, iv. 281. This life is death, v. 396 ; vi. 342. is all sickness, v. 41. the folly of thinking that life consists in earthly enjoyments, ii. 312. the ungodly only seem to live, iii. 123. is all temptation and trial, ii. 326; iv. 27, 210; V. 515. trial, whether we are in prosperity or adversity, vi. 306. tribulation, even in prosperity, to one who loves God, vi. 186. not to be trusted in, iii. 299. is night, be- fore the day of eternity, iv. 27, 279; vi. 203. is a stage play, vi. 46. its pleasures a trap, v. 533; vi. 258, is an inn, not a home, i. 380. its short- ness, i. 243; ii, 31; iv. 63, 322. hope of life, makes it seem long, i. 43. the shortness of life, compared with that of the patriarchs, no proof of God's greater anger now, iv. 274. The new life, signified by Christ's Eesurrection, i. 399. love, our true life, iii, 33, 36. a good life the pre- paration for Christ's coming, iii. 310. our life should follow, where our hope is, vi. 176. a good life, a pen writing on our hearts, iv. 382. an evil life blasphemes God, vi. 3o9. we should praise God by our lives, ib. (see Praise.) the life of the good, hidden, vi. 430. the miseries of this life little matter, if we attain to eternal life, ii. 313. the hope of eternal life, the life of this life, v. 145. Everlasting life, Christ's death a pledge of, vi. 422. less incredible than that God should die, ib. alone to be called life, v. 396. none fit for, who prepare not themselves now, vi. 415. signified by length of days, iv. 311. how called one day, i. 195. (see Etertiiti/.) Light, two kinds of, the light of the sun, and the light of God for the righteous, iv. 432. Christ the Light of God, ii. 202. God's making light on the first day, a type of Christ's Resurrection, ii. 286. the soul learns from the light of God, vi. 341. the soul enlightened by God that it may do good works, iv. 343. God the Light of the heart, i. 202. which none but the pure in heart see, ib. iii. 302. repentance restores us to light, i. 137. one abandoned to sin is shut out from the inward light of God, i. 40. the good heathen has eyes open, but in darkness: the wicked Christian is in light, but with eyes shut, i. 187. rising before the light, rising without Christ, vi. 21. Likeness, to God, brings us near to Him, i. 395 ; iv. 383, 467. if we would be like God, we must not withdraw from Him, iii. 438. con- fession restores the likeness of God, which sin destroyed, iv. 6. (see Image.) Lion, used as a type in opposite ways, of Christ or of devils, ii. 362; v. 124, 125. lions' whelps, the Jewish people, iii. 87. lion in his den. Anti- christ, i. 88. Christ, the Lamb, con- quered the lion, vi. 446. Lips, of the inner and outer man, iii. 446. deceitful lips lay up store of punishment hereafter, i. 268. our lips should utter what the heart holds, ii. 148. toil of the lips, pride and falsehood, vi. 230. Locust, mystically represents malice, iv. 70. 488 INDEX. Long, eternity long, all that ends, short, iv. 311. what seems long to us is soon to God, ii. 6. (see Eternity, Life.) Longing, the desire of things absent, V. 344. the thirst of the soul, iii. 216. the mind reacheth forth iu longing for what it desires, ii. 132. the longing of the righteous, to see God, i. 19(J. this longing not grati- fied, that It maj' increase, iv. 149. should increase till it gain what it longs for, iv. 279. is increased by tribulations, ii. 327. we must long now, if we would rejoice hereafter, V. 524; vi. 419. longing for eternal life, our armour against temptation, vi. 177- all holy men have longed for Christ from the beginning of the world, V. 399. longing is secret prayer; by it we aan pray without ceasing, ii. 82. God promises to bear true longings, v. 5; vi. 342. nothing prevents our serving God, save want of longing, v. 345. Lot, means ' declining,' iv. 143. chil- dren of Lot, fallen angels, ib. Lot's wife a warning to others, iv. 149. Lot's daughters, a type of those who misuse the law, iii. I7l. Lots, casting, an appeal to God, i. 261. why grace is called lots, ib. Love, the foot of the soul, i. 83. whereby we run for the prize of our calling, ii. 143. the glue which fastens us to God, iii 228. the soul's excellence, V. 90. the might of the City of God, ii. 298. our root, ii. 322, 398. the root of all good, iv. 289. a light burden, iii. 329, compared to water, V. 90. to a ship, vi. 65. Christ's garment woven from above, i. 157. the upper part of the heavens, as being the more excellent way, v. 75. the exceeding broad command- ment, V. 405. the law of the City of God,iv. 448. the fruit exalted above Libanus, iii. 463. is life; hatred, death, iii. 33. God's, for us, greater than ours for Him, v. 90. God loves us always, whether He caress or threaten us, iv. 315. His own death, and the gift of theSpiiit, pledges of Christ's love for us, iv. 312. Christ's love the only love we can be sure of, iv. 494. Of God. God to be loved with a chaste love, iii. 23, 72, 488; v. 167. tests of the purity of our love of God, V. 39. what it is to love God for nought, ib. vi. 135. the good love, the wicked hate, Christ for nought, V. 209. we cannot love God fully yet, because we see Him not, iv. 343. God maketh Himself lovely to us, by praising Himself, that we may love Him, for our good, vi. 314. woundeth our heart to make it love Him, V. 464. the beauty of creation excites to love of God, vi. 341, 348. in the creature, we should learn to love the Creator, ii. 140. he loves not God who would be content with- out the sight of God, iv. 197. we should love God, as our Father: the Church, as our Mother, iv. 269. we should endeavour to make others love GoJ,iii. 489. love of God raises us, of the world lowers us, v. 507. we rise by loving God, fall by loving the world, vi. 17. the more we love, the more we rise, iv. 158. we are in heaven, though on earth, if we love God, iv. 190. it is for our own good, not for His, that we love God, vi. 437. God will be none the worse if we love Him not, ib. we must not divide our love betv/een Christ and avarice, iv, 430. Is set forth in Scripture as the most excellent way, v. 76. greater than faith and hope, and why, iv. 314. the great and marvel- lous way, vi. 268. must be accom- panied by humility, ib. never grow- eth old, vi, 433, Its sweetness, vi. 110. is the cause of unity, ib. its breadth, vi. 122. how love can be said to rage, vi. 117- how far it can be angry, v. 122. neither pagans, nor heretics, nor wicked Christians can have it, v. 75. he has it not who is ungrateful to the Holy Spirit, iii. 449. he has, who seeketh not his own, v. 505. they who have, bear one another's burdens, vi. 64. the true measure of love, Christ's example, iii. 78. how the abounding of iniquity chills love, ii. 129. We must pray earnestly for its increase in us, v. 384. Christ ascended in order to send down love, V. 77. the old law and the law of love contrasted, vi. 63. none can come to Christ but by love, i. 118. by love, Christ is on earth with us, we in heaven with Him, v. 507. love cries to Christ from us, from Christ for us, vi. 239. Of God and our neighbour, true love (carifas), i. 283. the two com- mandments of the new law, the two wings thereof, iii. 329; vi. 202, 437. the two feet, i. 361. the love of God contained in three Commandments, INDEX. 489 of our neighbour, iu seven, i. 313. love to be shewn to those who are without, and how, i. 340. the more we love, the more we shall grieve at others' sins, iv. 460. Shewn in giving and forgiving, vi. 302. even the poorest has some- what to give, ii. 29. love makes us always debtors, i. 352; ii. 64. for- giveness an act of love, vi. 393. love grows by spending, ib. measured by ability, v. 503. makes us do good even to our enemies, i. 282. to love our enemies the most wonderful of God's commands, v. 338. is good for us though bitter, ii. 154. Those who have not, will be de- prived of all other gifts they have, vi. 367. nothing else will profit, v. 503. God our plenteousness through love, V. 505. those who have not, may know but cannot fulfil the com- mandments, vi. 309. love can fulfil what fear could not, v. 431. without love, no peace, vi. 37. The -strength of, ii. 298. why said to be strong as death, ib. v. 505. the only power whereby persecution can be withstood, 1. 83. Praises God, vi. 434. have love, and you are safe, i. 157. love, the bond which prevents schism, i. 251. builds us in as stones into God's House, vi. 98. makes us citizens of Jerusalem, iii. 252 ; vi. 394. Casts out fear, how, vi. 37. but not chaste fear, ib. v. 427. fear and love may be motives to good or evil actions, but not chaste fear or love to evil, iv, 110. Kills our old nature, creates a new one, v. 505. we must be wounded by love, if we would attain to per- fect soundness, ii. 73. is the end of the commandment, as consummating it, i. 283. is the end of all that is good, vi. 237. the sum of all Scrip- ture, vi. 238. all good works summed up in love, iv. 281. Must work one way or another, i. 283 ; v. 490. therefore we must see that its object be good, ib. Perverted love, called desire or lust, i. 83, 283. the love of sinners, false love, vi. 237- is of hell, ib. the troubles of evil love, v. 57. im- pure love casts down, holy love ele- vates, V. 490. carnal love full of jealousy, true love not, i. 356. love of hurtful things, miserable, God merciful in denying them to us, i. 195. true happiness not to have what we love, but to love what we ought, ib. we sh)uld endure, not love, things of this world, i. 268. love even of lawful things, if exces- sive, hurtful, iv. 131. Luciferians , heretics, iii. 349. Lust, is depraved love, i. 83. love set on wrong objects, i. 283. its dead- liness, i. 82. in an ill-regulated man lust rules, reason is a slave, i. 59. how lusts waste the soul, iii. 119. is an evil master, i. 138. compared to bird-lime, vi. 202. should be de- stroyed at its birth, vi. 176. lusts, when we are slaves to them, called necessities, i. 250. compared to the root of thorns, turning the sweet rain into prickles, vi. 218. lust and fear, the two causes of all sins, iv. 109. (see Concupiscence, War- fare, Love, Covetousness. Luxury, is a slippery way, i. 383, the luxury of Christians, the most grievous persecution of the Church, iii. 394. M. Maccabees, the, crowned by God, for enduring torture, vi. 188, 428. their faith failed not, though their flesh was consumed in the fire, ii. 58. their mother how like the Church, iii. 377. Mammon, means riches, iii. 13. why called mammon of unrighteousness, ii. 315. Man, consists of soul and flesh, ii, 78. his dignity above all other animals, iv. 465; v. 14. his dignity and weakness, ii. 109. some have be- lieved that he was made by God, the rest of creation by the Word, i. 131; v. 389. gifted with understand- ing, V. 129. how made in the Image of God, i. 218. capable of bliss, therefore of punishment, v. 14. God alone better than man's soul, i. 332. All men created in Adam, v, 39], and fell in him, v. 387. All men Adam, and all men Christ, iii. 431, &c. subjected to vanity, because he would not be to verity, v. 317. (see Adam, Christ) Twofold life of, i. 34, 178. the outer, or old, and inner, or new, man, ib to put off the old and put on the new, what, i. 176. man made old by sin, renewed by grace, vi. 433. good and evil men, the strife 490 INDEX. between, ii, 16, 392. men and sons of men, how different, i. 66, 99, 414. Unable to heal himself, iv. 452 ; vi, 61. He who made, alone can remake, ii. 274. made on the sixth day, remade in the sixth age, iv. 330. God's great regard for, vi. 305. made gratis, remade gratis, i. 287. Grows cold by withdrawing from God, iii. 439; iv. 319; v. 130. must cling to God who made him, iv. 10. no trust to be placed in, i. 260; v. 541. (see Nearness, Likeness.) Manasses, means 'forgetful,' iii. 169; iv. 102. Manichees, their blasphemous fables, vi. 371. their false notions of God, iv. 123 ; vi. 371. believed in two coeternal opposed principles, vi. 246. said that Christ had no mother, i. 90, vi. 44. denied the reality of our Lord's -sufferings, ii. 92. say that He was crucified in the whole uni- verse, vi. 249. their notion of the cross of light, vi. 248. worshipped the sun, i. 94, 177; iv. 348. ridi- culed Holy Scripture, vi. 371. main- tained that the Old Testament was contrary to the New, vi. 350. their fables with regard to the creation of the world, vi. 246. shift the blaze of their sins on their flesh, i. 297 ; vi. 246. their ' elect,' vi. 246. their in- humanity, and false excuse for it, vi. 248. Manna, called ' voluntary rain,' iii. 319. Martyrs, why so called, v. 346. Christ the Pattern of, iii. 234. His bloody sweat prefigured the sufferings of the Martyrs throughout His Church, iv. 367; vi. 240. the Martyrs, a heap of testimony, iii. 169, 174. Christ suffered in them, vi. 272. belief in Christ spread by their deaths, ii. 223. Happy in their unhappiness, vi. 36. how said to be fettered in heart in wisdom, iv. 277 ; v. 19. their fetters turned by God into crowns, ib. left yet not forsaken by God, ii. , 60; iii. 174. all their sufferings could not harm them, vi. 234. their enemies sought to destroy the Mar- tyrs, the Martyrs to recover their enemies, v. 348. the Martyrs, though slain, yet delivered from their ene- mies, iii. 233. crowned in secret, though their enemies thought them conquered, i. 221; ii. 198; iv. 445. triumphed over their persecutors, iii. 92. conquered, because their love was not conquered, vi. 117. their patience and faithfulness, ii. 149. drank of the cup of the Lord's Passion, v. 38. Theirstrength derived from Christ's example, iii. 232, 234. from love, ii. 299. from fear of hell, v. 533. from hope of happiness hereafter, vi. 33, 36, 71. from hope of rest, iii. 232. were so filled with God's Grace, that they listened not to friends counselling them to save their lives, i. 416; iii. 532. Their deaths enriched the soil from whence the Church sprang, vi. 257. their blood the seed, whence hath sprung the harvest of the Church, ii. 127; iii. 131 ; vi. 148. oil which kindled the flame of love, i. 15. won their persecutors to conversion, vi. 188. the whole earth crimsoned with their blood, v. 448. The spirits of, passed to Paradise, like fruit from God's garden, iv. 88. they intercede for us, iv. 211. their memorials held in honour, vi. 188. hold the highest place in the Church, iii. 347. those who revel at their festivals persecute them, iii. 175, 394. the right celebration of them, to imitate them, iii. 398. Not the punishment, but the cause, makes the Martyr, i. 390; ii. 209; iii. 365. many of the Prophets Mar- tyrs, though they died not for Christ, because they died for the truth, vi. 261. John Baptist thus a Martyr, ib. Martyrdom, means testimony, v. 372. faith, hope, charity, shewn forth in, iii. 347. Mary Magdalen, her conversion, through preventing grace, iii. 308. knew Christ to be the true Phy- sician, ib. her boldness in seeking our Lord, vi, 243. a pattern of true penitence, ib. many her equals in sin, not her equals in confession, vi. 244. Mafy the Virgin, the bridal chambers of the Word, i. 135; ii. 228 ; vi.423. died, as under the guilt of original sin, i. 393. Maximian, a Donatist, iv. 9. deacon of Primianus, ii. 35. made a schism among the Donatists, ib. a leader of heresy, i. 411. ilfaj?/»?zc(Hz«^s, their proceedings against Primianus, ii. 35, &c. condemned in the Donatist Council of Bagai, ii. 46; iii. 53, 115. Medicine, Holy Scripture contains medicines for all diseases of the soul, ii. 6. God's medicines, V. 40, 41. the medicine prepared by the wise, iii. INDEX. 491 109. medicine has two objects, to cure sickness, and to maintain health, i. 53. (.see Physician.) Meditation, the Law of God the best subject of, V. 396. holy meditation, V. 419. Members, of the body suffer one with another, i. 238; v. 5. their close inter-connexion, vi. 77. unity and diversity of, i. 336. (for the union between Christ and His members, see Christ, Church.) Memorials, {Memor ice, \.e. monuments,) those who once persecuted the Mar- tyrs, now seek their memorials, to worship there, vi. 188. Peter's monu- ment heid in great honour at Rome, ii.25'2. marble monuments little con- solation for the death of a sinner, i. 373. not an everlasting abode, ii. 318. Mercy, God's, the greatness of, i. 243 ; iv. 65; V. 56. of two kinds, i. 408, &c. to His saints heavenly and eternal, i. 409; v. 191. His anger more easily restrained than, iv. 34. how magnified unto the heavens, iii. 96. not needed in heaven, i. 323. God willing to be entreated for mercy, i. 322, 339. asking mercy, a con- fession of misery, ii. 370. great mercy needed for wilful sins, ib. the sin of murmuring at God's mercy to others, iv. 351. every man needs God's mercy, ii. 207; iii. 408; iv. 480 ; V. 337. shewn even in what He takes away, vi. 317. in not hearing what is asked amiss, iv. 193. in scourging, iii. 375; iv. 256,275. Combined with justice in God's dealings with man, i. 318; ii. 246; iv. 479, 481. else none could stand, vi. 63. the time of mercy now, of judgment hereafter, 1.318; iv. 480, 493, 495. mercy in Gpd's justice, and justice in His mercy, i. 318 ; ii. 151 ; vi. 303. none may presume on God's mercy, ii. 246; iv. 258, 479. mercy and truth joined together in Scripture, iv. 254 ; v. 282, 395, 446. how we are to repay mercy and truth, iv. 254 ; vi. 180. (see Justice.) Works of, recommended, iv. 411 ; V. 52, 265; vi. 302. no mercy for him who doeth not mercy, v. 48, 265. to be shewn to wicked men, v. 51. are seeds for an eternal harvest, vi. 12. forgiveness, a work of mercy which costeth nothing, vi. 393. a great means of victory over our spiritual enemies, vi. 302. the stream of mercy quenches the fire of sin, vi. 303. works of mercy, if without jus- tice, really cruel, i. 320. Mercies, God's, manifold, amend- ing mockers, teaching the ignorant, pardoning penitents, iii. 371. Merits, none of ours caused the Son of God to die, iv. 186. Christ found nothing in us to merit reward, but, punishment, i. 242 ; ii. 365 ; iii. 431; vi. 284, 294. whatever merits we have are God's gifts, vi. 325. not our merits but Christ's gifts will be rewarded in us, iv. 453. our calling and election not for our merits, but of God's free mercy, i. 32; iii. 274. grace not given to merits, v. 108. (see Grace, Works.) Mesopotamia, meaning of its name, iii. 162. Midian, meaning of the name, iv. 143. Milk, mystically represents grace, iii. 334; vi.296. the teaching of Christ's Manhood and Crucifixion, milk for babes, v. 485. the Bread of angels made milk to man by the Incar- nation, i. 245; vi. 83. Mill, a type of the world, ii. 4; vi. 112. Mind, the, what it is, ii. 205. is the head of the soul, i. 10; vi. 340. Ministers of the Gospel ought to be supported without their asking it, vi. 375. the wickedness of, hinders not the effect of the means of grace, to those who receive them with faith, i.98. Miracles, God works miracles daily, but because of their constant opera- tion men disregard them, iv. 304 ; v. 259. the unwonted ones wrought to make the greater impression, ib. those who wish for power to work miracles blamed, vi. 77. the Apostlss wrought greater miracles than Christ Himself, vi. 78. but they wrought them by His Power, ib. and claimed not the merit of them, iv. 355. Misery, the earth full of misery, more full of mercy, i. 323. our present misery the consequence of sin, ii. 72. false happiness real misery, iv. 210. to confess that we are in misery, the way to attain to happiness, ib. our misery is for our healing, not our punishment, vi. 204. Moab, meaning of, iv. 142. Moabites signify evil works, iii. 171. Monasteries, vi. 118. sometimes con- tain bad inmates, iv. 473. Money, its possession uncertain, iv. 148. rightly made round because it rolls away, ib. the folly of commit- ting sin to gain money, v. 530. only the wicked think money- tbe true riches, iii, 13. love of, how called the 492 INDEX. root of all evils, v. 358. he truly has money, who knows how to use it aright, v. 531. God meant man to be master not slave of money, ib. (see Riches.) Monks, why so called, vi. 116. he- retics ridiculed the title, vi. 115. represented by the ' two men in one bed,'ii. 5; iv. 476. evil lives of some no cause for impatience, iv. 475. Psalm 133, applied to them, vi. 110, &c. Daniel a type of them, vi. 114. danger of turning back from a mo- nastic life, iv. 160, 475. Moon, the, represents the Church, i. 93; iii. 458; v. 121. the syna- gogue, 1. 101. Christ's Flesh, iii. 509. carnal men, ib. knowledge, vi. 156. mortality, iii. 182, 457; iv. 260; vi. 281. the Resurrection, v. 46. two opinions about the source of the moon's light, i, 93, 94. foolish notions about eclipses of, iv. 348. Morning, used for prosperity, iii. 266; iv. 317. for the day of judgment, iv. 495. when we shall see what now we believe, vi. 291. Moses, minister of the Old, Prophet of the New Testament, iv. 270. how connected with the New Testament, vi. 216. a priest, iv. 455. in his speaking with God a type of the whole Jewish people, vi. 197. his behaviour when his rod was changed into a serpent, of what significant, iii. 497. represents all the righteous in having God's ways made known to him, V. 54. God spake not to him face to face, vi. 197. his punish- ment, not his death, but exclusion from the Land of Promise, iv. 458. of whom it was a type, iv. 458 ; v. 182. an instance of a perfect hatred, vi. 216. The books of, typified by the five stones in David's scrip, vi. 296. by the five porches of the pool, iii. 428; V. 54. Moimtains, used both in good and bad sense, for chief members of Christ, and for the proud, ii. 267 ; iv. 443. In a good sense, the preachers of the Gospel, ii. 265 ; iii. 451 ; v. 538, &c. 280. enlighten others, but are first enlightened themselves, v. 538. help comes through the mountains, not from the mountains, i. 410. meaning of saying to the mountain, ' be thou plucked up,' &c. ii. 266. used for Christ Himself, i. 11, 92; ii. 265. for the angels, iv. 271. for the Church, i. 6. the spiritual, ii. 137; iii. 451. the mountain from whence the stone was cut, the Jewish king- dom, iv. 461. the stone which grew to a great mountain, the Church, ib. ii. 202. the holy mountain wherein the good are to rest, the love of Christ, i. 109. In a bad sense, the proud, vi. 308. leaders of heresies, i. 411. the powers of the world, ii. 267; iv. 443. Mouth, the heart, the mouth of the soul, vi. 9, 178. a door to be set thereon, opened for confession, shut to sin, vi. 241. God's Mouth, His Revelation, v. 334. the mouth of the Church, its spiritual members, ii. 224. Mule, the, used for the proud, i. 300. Murmuring, murmurers compared to a cart wheel, vi. 120. the good are not to murmur at the prosperity of the wicked in this world, ii. 301 ; iii. 473, 474, 480, 492, 526. or at God's long-suffering, iv. 351. to do so is blasphemy, ib. makes us wicked servants of God, iv. 470. Mysteries, sweet, in proportion to their depth, vi. 218. (see Sacraments.) N. Name, God's Name known, when He Himself is known, i. 79. God's Name I AM, v. 27. because He alone IS, ib. (see God.) how tem- pered to man's understanding, v. 150. how to be hallowed, v. Q6. to be praised by giving glory to Him, iv. 317. else He will blot out our name, ib. Christ's Name, the knowledge of Him, iv. 450. Nathaniel, not chosen as one of the first Apostles because not one of the weak things of the world, iii. 274. was learned, ib. yet highly praised by Christ, ih. Nature, all nature exists, darkness and sin do not exist, i. 61. must he in harmony with truth, i. 27. what was punishment to Adam is nature to us, ii. 72. Nearness, to God, not in space, but in likeness, iv. 383, 467. we draw near to Him not by motion, but afi^eetion, iv. 383; vi. 317. penitence a means of drawing nigh, i. 362. the Gentiles draw nigh by faith, hope, charity, i. 361. Moral, in character, and will, iv. 384; vi. 57. Necessity, the mother of all employ- ments on earth, iv. 155. man's hand INDEX. 493 necessities, ignorance, lusts, death, &c. i. 248, &c. humility frees us from them, because it brings us Christ's aid, i. 249. God schools us by necessities, that we may love Him the more, iii. 221. better to bear any necessity, than commit iniquity, iii. 476. Neighbour, our, every man, i. 110, 176; V. 341. he who shews mercy a true neighbour, ii. 316. love of, (see Love.) Nephthalhn, means 'my enlargement,' iii. 346. Neptune, the heathen God of the sea, i. 205; V. 287. Night, a type of this life, ii. 323 ; iv. 27, 494 ; V. 377; vi. 203. of adver- sity, i. 2 ; iii. 422; iv. 317; vi. 123, 205, 291. of ignorance, iv. 299. of carnal men, i. 133. of wickedness, i. 26. to do good for earthly advan- tage sake is to make day serve night, iii. 422. meaning of the phrase un- seasona.ble night, {node intempestd,) V. 443. Nineveh, the repentance of, ii. 376. Noah, a type of the rulers of the Church, vi. 114. Noah's Ark a type of the Church, v. 99. Nobles, many gave up their nobility in this world to follow Christ in poverty, vi. 446. fear none but God, vi. 447. Christ's grace extends to them too, though first to the poor, v. 117. North, the, represents the devil and His angels, ii. 289. is his abode, iii. 171. sides of the north, the Gen- tiles, ib. the pot heated by the north wind, persecution, iii. l7l. Novatians, their heresy drew out the doctrine of the Church on repent- ance, iii. 49. Numbers, specific, have a mystical meaning, ii, 343. the mystical mean- ing of three, and of four, i. 35. of five, ii. 343. in the case of the five vir- gins in the parable, vi. 390. of seven, iv. 99; vi. 450. of eight, i. 34. of ten, vi. 451. of twelve, ii. 345; v. 100, 215. of fifteen, iv. 275 ; vi. 449. of seventeen, ii. 344. of forty, vi. 450; V. 257, 396. of fifty, vi. 450; v. 257. of one hundred and fifty, iv. 275; vi. 449. of the one hundred and fifty-three fishes, taken after the resurrection, ii. 3l4 ; vi. 451. of one thousand, v. 152. God can number what to man is innumerable, vi. 3G9. Plural for singular, v. 223. sin- gular for pluial, V. 225. O. Oath, (see Swear.) Obedience, God shewed how much He valued it, by forbidding to eat of the tree in order to test it, iii. 440. is the beginning and perfection of all righteousness, iii. 452. is the road to attain the secrets of wisdom, v. 412. to be observed in order to at- tain them, to be maintained when we have, ib. is most expedient, iii. 431. man's refusal to obey his mas- ter the cause of discord in himself, ib. manfellbydisobedience, must obey in order to rise again, iii. 432. we must obey God, that our flesh may obey us, vi. 301. obedience proved by temptation, iv. 54. the obedience of the Eechabites a pati:ern, iii. 407. parents to be always obeyed, save when they command what is con- trary to God's law, ib. even wicked masters to be obeyed, for Christ's sake, V. 543. the folly of obeying lusts, disobeying God, vi. 53. Offering, (see Holocaust.) 6g, means ' shutting up,' vi. 143. or ' heaping together,' vi. 157. Oil, used for the Holy Spirit, v. 226. for spiritual joy, i. 167. for glory, vi. 250, 391. for the testimony of a good conscience, ib. outward and inward oil, ii. 247. (see Anointing.) ' the oil of a sinner,' flattery, vi, 249. ' those who sell oil,' flatterers, vi. 391. Ointment, mystical meaning of the ointment wherewith the woman anointed Christ's Feet, i. 150. Old age, the two terms irpea^vTTis and 76^a>j'distinguished,iii.435. men pray for old age, complain of it when it comes, ii. 57- old age and childhood how to be combined, v. 269. the old age of the Church white with good worts, iv. 325. Oreb, means dryness, iv. 143. Organ, sometimes used generally, to include all instruments of music, sometimes specifically for those blown with bellows, iii. 94 ; vi. 455. how mystically used for saints, ib. the org;:ns of the citizens of Jerusalem, the Scriptures, God's commands, His promises, meditation, vi. 162. Original sin, (see Si?i, Baptism.) Orphans, many made so by the sword of the Word, severing them from earthly relations, iii. 316. Christians orphans, not because their Father is dead, hut because He is absent, vi. 355. orphans, those to whom the 494 INDEX. world is crucified, and they to the world, i. 90. who have put off the old man, i, 91. God the Protector of such, i. 90 ; vi. 355. Owl, how a figure of Christ, and of His Ministers, v. 8, 9. P. Pagans, called * trees of the wood,' iv. 409. worshipped the sun, i. 177. attributed all misfortunes to the Christians, iv. 113. often pleaded the sins of Christians as an excuse for not becoming Christians, i. 187. the good pagan like one with eyes open in the dark, the evil Christian like one blind in the light, ib. good Christians prefer to eat with pagans rather than with wicked Christians, iv. 491. their prayers heard in tem- poral matters, iv. 4G2. their coward- ice compared with the constancy of the martyrs, vi. 256. (see Gentiles.) Palm-tree, its height sets forth the growth of Christians, upwards, iv. 326. Palsy, inward, how to be healed, ii. 61. Parable, used for any sort of com- parison, iii, 371. the histories of the Old Testament called parables, as setting forth the deeper truths of the New, iv. 42. Paradise, man in paradise had no cause for weeping and crying ; how that he is put forth from thence, he has, i. 229. Pardon, (see Forgiveness.) Parents, how they treat their children, iv. 365. are to be obeyed, but God to be preferred to them, vi. 44. not to be obeyed when their commands are against God's, iii. 407. sins of parents visited only on the wicked, V. 216. father and mother used for the world, i. 190. Pascha, a Hebrew word, not connected with ' Passion,' hut meaning ' pass- over,' V. 477; vi. 198. Passion, our Lord's, described in Psalm 69, iii. 362. was of His own free will, i. 389; iv. 218. the great bene- fits of it, iii, 209. is a pattern to those who suffer affliction, ii. 20, 33. teaches us to look not for temporal, but eternal goods, iv. 277. by imi- tating it, the poor are to be satisfied, ii. 305. teaches us to look with patience for deliverance, ii. 314. we must not fear to suffer with Christ, if we would reign with Him, iv. 431. Christ's sufferings partly in His own Person, partly in His Body, the Church, iii. 186. caused the fall of many, v. 157. (see Christ.) Its anniversary yearly kept, i. 149. 22d Psalm always used thereat, ib. Past, the past put for the future by the Prophets, and why, i. 12 ; v. 92, 278; vi. 11. Patience, can only be amid evils, i. 299 ; iv. 314. is figured by the bones, i. 371 ; vi. 209. (see Bone,) patience in tribulation set forth by playing on the harp, ii. 204. (see Harp.) the necessity and reward of patience, iii. 197: vi. 291. is a gift of God, i. 339; iii. 197; v. 429. we must patiently endure those whom we cannot amend, iii. 34; iv. 471; v. 54. to fix the heart in heaven, the best means of attaining patience on earth, iv. 350. Path, is a narrow way, vi. 267. there- fore applied to the way of the righteous, ib. to God's commandment, vi. 226. the paths of God's will many, yet one, ib. paths used for counsels and thoughts, vi. 217. Patriarchs, why called ' Christs,' v. 155. were under God's protection, V. 154. they are our examples, v. 165. Paul, St. tvpified by Benjamin, iii. 346. by Mount Sinai, iii. 322. was guilty, by consent, of Stephen's death, vi. 411. cold at first, then warmed by grace, vi. 231. the greatest of sinners and so a pattern of free grace, iii. 406. his conversion, God's doing, ii. 242. not for any merits of his own, iii. 140. first prostrated by Christ's reproach, then raised by His pity, iv. 303. resisted the truth, then preached it to others, vi. 411. first a persecutor, then a preacher, vi. 79. his change of name sets forth the change from pride to humility, iii, 470. when converted endured what before he inflicted, v. 222. why called ' a beaten trumpet,' iv, 440. a psaltery touched by Christ, vi. 440. a proof of the danger of spiritual pride, vi. 79. and of Christ's power to heal sinners, ib. preached throughout the world, supported by love, vi. 364. what he means by his Gospel, V. 233. like his Lord, was a sweet savour to the good, an ill savour to the wicked, iv. 331. reproves those who thank not God for their good, v. 237. his jealousy for Christ, i. 411. how he walked in the flesh, yet warred not in the INDEX. 495 flesh, V. 271. received strength to endure persecutions, ii, 22. when shipwrecked, had riches which he could not lose, v. 531. his thorn in the flesh, what, iv. 460. his prayer heard, though not heard, vi. 358. found mercy at first, looked for a reward at the end, iv. 481. how he is to judge the tribes of Isra.el at the last day, iv. 217. Paymaster, {Provincialis) the rich man, Christ's, iv. 293; v. 109. Peace, is the absence of all warfare and opposition, iv. 175. cannot be without love, vi. 44. peace and plenteousness the fruit of love, v. 505. where perfect peace is, there is perfect righteousness, vi. 405. God is Peace, Christ is Peace, v. 546. Christ our Peace, our true Peace-maker, vi. 18. peace is the good we seek, vi. 48. is the heritage and home of the righteous, v. 546. the delight of the blessed, ii, 15. Is not to be found in this life, 1. 368; ii. 327; iv. 175. except in hope, vi. 404. not to be attained without confession of sins, iv. 5. without warring with our sins, i. 78. true peace is for the flesh to be sub- ject to the spirit, the contrary is a perverted peace, vi. 301. Exhortations to peace within the Church, V, 470, 505, 546; vi. 433. when the Donatists say, ' Peace he with you,' they lie, v. 506, 546. Pelagius, refuted by name, iii. 145. Pelican, in the wilderness, how a type of our Lord and of His Min- isters, v. 8. &c. its characteristics how typical, v. 10. Penitence, (see Repentance.) Penitents, Lazarus raised from the dead, a type of penitents restored to spiritual life, v. 20. (see Re- pentance, ) People, God's, now, are all who par- take of the Sacraments, yet not all of these partake of His mercy, ii. 295. Perfect, the, figured by shorn sheep, iv. 394. are those who know how to dwell in unity, vi. 118. he is, who repayeth not evil, i. 46. vain-glory especially to be guarded against by, i. 48. none truly perfect in this lite, ii. 116; iii. 150; vi. 87. what seems perfect to man, is still imperfect to God's perfection, iv. 457. our per- fection here is to know our imper- fection, ii. 117. the perfect, a pat- tern to other Christians, ii. 135. live for others, not themselves, i. 254. are to judge hereafter with Christ, iv. 292. Perfection, Christ our, iii, 26, 79. man's true perfection, humility, vi. 87- is especially hindered by pride, iii. 152. Perpetua, became a martyr against her parents' wish, ii. 299. an evi- dence that love is strong as death, ib. Persecution, set forth by the winepress, iii. 58. by the sea raging, iv. 249, 340, 442. by the devifthat is in the noon-day, iv. 290, 299. the Church has ever been assailed by it from the beginning, vi. 51. there is perse- cution for true Christians even when all seems still, i. 223, 246; ii. 127; iii. 35, 393 ; iv. 283, 368. the Church has three kinds of persecution to endure, from the heathen, from here- ticte, from antichrist, i. 88. perse- cution twofold, from violence and from malice, iii. 396. from revilers and flatterers, iii. 398. the devil and Judas both persecuted Christ: now the devil still persecutes the Church, and there is ever one Judas succeeding another, vi. 286. the spiritual ever persecuted by the car- nal, V. 468. the good by the evil, vi. 53. Why God permits the good to suf- fer, ii. 209. is permitted by Him to punish some, try others, reward others, i. 221. persecutors compared to the rod wherewith an angry father chastises his child, iii. 500. the per- secution of the Church turned out to its honour, i. 201. persecutors can only take away earthly things, ii. 395. are as fire to the gold, vi. 56. could not harm the martyrs, vi. 234. the persecution of the un- godly clears his victim, makes him guilty, ii. 18. the advantage of per- secution, iii. 58, 65, 67; iv. 249, 380, 445. persecution no advantage unless for a good cause, i. 400 ; ii. 210. Cannot overthrow those who cling to Christ their Head, iv. 300. He can control persecution Who rules the raging of the sea, iv. 249. some God delivers in body, as well as spirit, some in spirit only, iv. 311; vi. 188, 428. God gives strength to endure, v. 415. those destroyed by persecution in whom the Lord is not, V, 526. love the only means of re- sisting persecution, i. 83; iii. 32. persecutors extinguished by the Church's prayers for them, iv. 449. 496 INDEX. Righteous persecution, of sin, not of man, iv. 489. Persevera7ice^ a gift of God, vi. 228. to be sought by prayer, ib. the diffi- culty of attaining to it, ib. the short- ness of the time a motive to, ii. 12, 20. they only will persevere to the end, who, being in the Body of Christ, learn perseverance of their Head, iii. 84. Person, we may not accept the person of the poor, against justice, i. 320. Christ accepted not the persons of the rulers of the Jews, iv. 352. Persons, in the Godhead distinct, their substance, one, iii. 360. Peter, St. as chief among the Apostles, represented the whole Church in the commissions he received from our Lord, V. 208. renounced the whole world for Christ, and received the whole world from Christ, v. 118. why our Lord called him Satan, i. 382; vi. 22. called a stone by Christ for his faith, Satan for his weakness, vi. 212. knew not himself when he said, ' I will go with Thee even unto death,' ii. 194, 222 ; vi. 210, 259. wanted to go before, in- stead of following his Lord, i. 382 ; vi. 261. had not strength till after Christ's Peath, ib. presumed before trial, by trial learnt his weakness, ii. 2; iii. 66; vi. 210. when he thrice denied his Lord wss already between the teeth of the lion, but delivered, v. 126. the depth of his weakness, ii. 194. his denial of Christ a great sin, v. 259. amended by his tears, v. 368. his threefold confession did away his threefold denial, ii. 86; iv. '309. his great love for Christ, ib. explanation of his vision, V. 99. his tomb held in high honour at Eome, ii. 252. how we may walk on the waters, like him, ii. 141. Pharaoh, meaning of his name, ' dis- persion,' vi. 142. his slayiug the male children, leaving the female alive, represents the devil destroying virtues, nurturing lusts, vi. 172. Pharisees, the boasting of the Phari- see in the parable, i. 289; ii. 162. their purity only outward, iv. 490 ; vi. 243. the conduct of the Pharisee with whom our Lord sat at meat commented on, vi. 243, 244. Philistines, their name interpreted, iv. 142. Philosophers, their perverse and^un- godly notions of the being of a God, i. 302. are enemies and defenders of the truth, which they assail, while they profess to defend, i. 64. their doctrine, when compared with that of Christ, demolished, vi. 255. some- times happen to teach what Christ did, yet we take it not on their authority, vi. 256. some of them taught the immortality of the soul, none attained to the doctrine of the resurrection of the flesh, iv. 261. photinus, his heresy helped to bring out the meaning of Holy Scripture, iii. 349. Physician, Christ the true Physician, who came to heal man's madness, i. 419 ; iv. 352. our desperate state, the proof of His healing Power, iv. 386. shewn in His healing Paul, vi. 79. our Physician is Himself our health, V. 310. the sick man's slaying his Physician the means of his healing, V. 231. He drank the bitter cup first, that man might not fear to drink it, iv. 446. God, as our Physician, both infallible, and heals without price, V. 39, 40. we must bear the pain He inflicts, as needful for our healing, ib. the cruel physician, the one who spares his patient needful pain, i. 369. God, in love, spares not what He sees needed for our health, ib. Preachers of the word, physicians, iv. 234. but their power comes from the great Phvsician, ib. cannot raise up the spiritually dead, ib. Pilate, a sharer in the guilt of the Jews, by allowing it, iii. 235. Pilgrimage, our life here, a, vi. 186. its being so makes it tribulation to all, ii. 356. and captivity, vi. 386. it is sin that makes us pilgrims, grace that enables us to return, vi. 4, 169. how mankind are pilgrims here, ii. 124; v. 339, 466, 469; vi. 343. the remembrance of our home both sweet and bitter, vi. 336. hope of return the comfort of the pilgrim, ib. (see Country, Jerusalem, Sin.) Pit, earthly prosperity a pitfall to the wicked, iv. 364. an evil conscience is a pit to the wicked, iii. 92. every one who digs a pit for his brother must needs fall into it himself, ib. the pit used for the depth of woe, iv. 228. they that go down into the pit, those who plunge themselves in sen- sual lusts, i. 227. and who despair of pardon, vi. 290. to be brought out of the ])it, to be delivered from lusts of the flesh, ii. 131. to open a pit, to consent to evil suggestion, to dig it, to go on to act, i. 59. INDEX. 497 Plato, when compared to Christ, brought to nothing, vi, 255. Please, he pleaseth God, whom God pleaseth, i. 308 ; v. 509. if thou please thyself, thou wilt displease God, ii. 192. who pleaseth himself, pleaseth a fool, v. 509. how St. Paul could please all men, yet not please men, v. 505. the proud wisheth to please in sight of men, the humble in sight of God, i. 139. Pleasure, of the flesh, one of the three great divisions of sin, i. 70. com- pared to mire, v. 273. lovers of, roots of thorns, and why, vi. 221. (see Lust, Delight.) of heaven, (see Bliss.) Portion, in what sense God is the portion of the righteous, v. 380. Possession, God ours, and we God's, i. 334 ; vi. 347. God's possessing and ours different, ii. 352. the bless- ing of renouncing private posses- sions to give one's self to God, vi. 94. the covetous doth not possess, but is possessed by, his property, ii. 303. Pot, means tribulation, iii. 170. mean- ing of the pot of hope, ib. the pot of iniquity hot, but the flame of love hotter, iii. 171. Potsherd, is soft before the fire, hard after, and so applied to Christ, Whose Name before His Passion was despised, after it honoured, i. 156. Potter, God, the Potter Who made man of clay, iv. 374. Poiver, signified by the hand, vi. 443. powers of this world by mountains, ii. 267. honour and obedience due even to unrighteous powers, v. 542. Powerful, the, now thunder against the righteous, hereafter will feel the thunderbolt themselves, iv. 295. the oppression of the powerful, v. 582. the weak oppressed by the powerful, the less powerful by the more power- ful, ib. Praise, not bound to historical accu- racy in mentioning all things, v. 162. every one praises what he likes, ii. 104 ; vi. 418. and what he thinks good, vi. 128. the will to praise is praise, vi. 136. Of God, grounds for it manifold, ii. 385, His goodness suras them all up, vi. 126. God tempers His praise to man's weakness, vi. 130. the Angels and all things in heaven employed in His praise, vi. 421. God bids us praise Him in mercy, for our own good, v. 37; vi. 125. it is pride and impiety for the ser- vant to refuse to praise his Lord, vi. 124. God not benefited by man's praise of Him, vi. 125. has praised Himself to teach man how to praise Him, vi. 314. praises Himself in the Psalmist and Prophets, whose praises His Holy Spirit inspired, vi. 315. to praise God, man's chief business, ii. 237 ; vi. 383. both in prosperity and adversity, i. 309, 312; iii. 26, 422; vi. 317. for His own sake, vi. 358. by our lives as well as our tongues, ii. 363; v. 171 ; vi. 359, 417. we must praise Him at intervals with our voice, always with our lives, ib. i. 402; v. 35. we praise God by a good life, ib. vi. 360, 417. and cease to praise Him, when we decline from righteousness, ib. we praise Him by submission to Him, i. 304. love praises God, dis- cord blasphemes Him, vi. 434. praise of the tongue unacceptable to God without the praise of the heart, ii. '3b7 , 363. God listens more to the heart than the tongue, vi. 360. to praise with one without the other is to be out of tune, ib. how to praise God with one's whole being, vi. 417. in voice, understanding, and good works, V. 148; vi. 433. they who live amiss, or who trust in their own good works, do not praise God, ii. 297, 363. how God is to be praised in truth, v, 38. for love, of free will, iii. 23. we must go to Scripture to learn how to praise God aright, vi. 314. the praise of the wicked an offence to God, vi. 360. of a holy life, the most acceptable to Him, ib. to do His Command- ments, true praise of Him, v. 171. the voice of God's praise, our being what we are of good by His grace, iii. ISQ. to hear the voice of His praise is to know and acknowledge this, i. 182. confession should pre- cede praise, iv. 478 ; vi. 372. prayer should be commenced with praise of God, V. 147; vi. 334. true praise the most acceptable sacrifice to God, ii. 386 ; iii. 347, 390 ; iv. 388 ; vi. 136. praise of God accompanied with joy, vi. 416. we must begin to praise Him now, if we would praise Him for ever hereafter, vi. 315, 415. praise of God like food to the soul, and strengthens it, iv. 479. will be the everlasting employ- ment of the blessed, iv. 157, 212, 223; V. 256; vi. 278, 343. ever- lasting love will be ca])able of ever- lasting praise, iv. 157; vi. 278. our VOL. VI. Kk 498 INDEX. praise on earth a practising for hea- ven, vi. 420. How God's works praise Him, ii. 200; vi, 54, 327, 418, 429. we must not praise the creature and forget the Creator, vi. 320. Of man, not always tq he hlamed, V. 362. but not to be our chief mo- tive, ib. unmerited praise is flattery, vi. 249. which is always to be re- fused, ib. iii. 398. self-praise makes good actions evil, i. 183 we should praise God in ourselves by attri- buting all to Him, vi. 321. we should desire to be praised in the Lord, not in ourselves, i. 355. and give all the praise we receive from man to Christ, ii. 158. the rich praise them- selves, the poor, the Lord, i. 160; iii. 513. what we praise in others we make ourselves paitakers of, ii. 358; vi. 129. Prayer^ is man's speech to God, iv. 192. a sacrifice, ii. 196. rises like incense, vi. 241. two kinds of, out- ward and inward, ii. 82; vi. 264. the former used at intervals, the latter must never cease, ii. 82. dis- tinguished from thanksgiving, i. 228 ; V. 66. Earnestness in, enjoined, iii. 294; V. 371. we must pray for grace to do what God commands, v. 326, 435. God desires to be asked, that He may aid us, v. 196. is willing to give, yet gives not unless asked, V. 47. will not suffer those to perish, who cry to Him in their trouble, ii. 141. we must be as beggars to Him, that He mav relieve us, vi. 353. Rules for prayer, v. 88. should begin with praise of God, v. 147; vi. 334. we should close the door of our heart against the tempter when we pray, vi. 264. we must pray after the pattern which Christ has taught us, v. 88. Christ prayed to teach us to pray, iii. 84. we pray to Christ, through Christ, in Christ, iv. 185. He prays for us, in us, is prayed to by us, iv. 184. prayer not offered through Christ, sinful, V. 215. We must pray perseveringly,' iii. 294. God sometimes delays to hear the prayers of His saints, that they may ask the more earnestly, iv. 238. hears not in regard of temporal blessings, that we mav seek eternal, ii. 210. Of the iips without the heart, vain, v. 441,4 70; vi. 227. the deep- est longing, the loudest prayer in God's ears, v. 441. we should cry to God with the heart, not the lips, i. 11, 24, 273; v. 441 ; vi. 263. longing is prayer, continual longing, prayer without ceasing, ii. 82. "VV'andering in, hard to conquer, iv. 191 ; V. 441. God graciously bears with our imperfections in this respect, iv. 191. To be offered for men, against devils, i. 264. for those who go after vanities, ii. 138. what we should pray for, iii. 224; iv. 192, &c. vi, 181, 182. for God Himself, not for earthly goods, ii. 13"; iv. 25; vi. 334. for the Giver Himself rather than for any of His gifts, i. 386; ii. 138. for increase in God's gifts, V. 385. in temporal things, for what God sees good for us, iii. 19. prayers of the flesh distinguished from prayers of the heart, ii. 8. not for vengeance on an enemy, ii. 133, even for earthly blessings we must pray to God alone, not to devils, iii. 219. God hears the prayers of those who praise Him, v. 147. of the poor in spirit, iii. 390. of those who con- fess their sins, i. 273. of those who pray for spiritual, not temporal bless- ings, iii. 166; vi. 181. of those who love what He wills they should love, i. 197. of those who do good works, ii. 208. hears or not as He knows to be best for us, i. 152 ; iii. 167; iv, 194; vi. 333. hears some, to their ruin, hears not others, to their salvation, i. 197, 152 ; vi. 335. is a lather, and gives not evil when His sons ask it, vi. 358. those out- side the Church heard in temporal things, not for everlasting life, ii. 202;' iv. 462; vi. 98. What it is to call upon God in truth, i. 266; iv. 192; vi. 334. to call upon God is to call Him into thee, i. 266. and therefore the heart must be cleansed beforehand, ib. how the wicked do and do not call upon Him, ib. they call not on God, who seek not His Presence, iii. 9. every one calls upon what he loves, iv. 192. none can call upon God, save whom He first calls, v. 294. The two wings of, alms and fast- ing, ii. 208. (see Alms, Fasting.) the grace to pray given by the Holy Spirit, V. 372. The prayers of the saints for others prevail mightily with God, V. 180. martyrs prav for the Church, iv. 270. INDEX. 499 The Lord's Prayer, a pattern for Christians, given them by their Ad- vocate, vi. 285. our prayers must be in harmony with it, if one would have them heard, v. 88. and we must act according to what it says, ib. belongs only to the faithful, vi. 285. Preachers, called ' deep calling to deep,' ii. 194. mountains, i. 410; iii. 264; iv. 9; v. 538. clouds, i. 410; ii. 269; iii. 96, 163; iv. 39, 245, 409, 421; vi. 140. winds, vi. 141. heavens, iv. 409. dogs, iii. 343. cattle, V. Ill, ambassadors of re- conciliation, iii. 350. how symbolised by the pelican, the owl, the sparrow, V. 9. evil preachers to be heard if their doctrine sound, ii. G7i 357. should be zealous, to inflame others, V. 90. difficulty of their office, ii. 97. yet not to be shrunk from, ii. 98. caution needed by, v. 318. must attribute their success to God's grace, iii. 320, 322; iv. 237; v. 539 ; vi. 19. many preach the truth, yet not of sincerity, v. 297. are to live of the Gospel, v. 108. the bless- ing of supporting them, v. Ill ; vi. 375. Preaching , of God, vain, save in the Church, iii. 460. is the office of the spiritual, bearing the duty of the carnal, vi. 139. he who is not moved by preaching, not worthy to be healed, iii. 165. Precentor, the leader of a choir, 'iv. 226. Precepts, of God, are our paths, vi. 226. of the Old and New Testa- ments for the most part the same, iii. 492. no use to keep them in the memory, unless they be kept in the life also, v. 329. some only compre- hended by the spiritual, not the car- nal, ii. 224. God would not enjoin on us what He judged to be im- possible, iii. 78. (see Law.) Predestination, is in the secrets of God's foreknowledge, vi. 453, Jacob predestinated to the birthright, ob- tained it not through merit, vi. 133. God blotted out none whose names are written in the book of lite, iii. 387. God knows those whom He has predestinated, iii. 252. Christ's merits profit only those predestined to salvation, iv. 233. those whom God hath predestined He calls to repentance, vi. 408. Presionption, two kinds of to be guarded against, presuming on God's mercy, and on one's own strength, 1. 278, K 279. we should presume on God's grace, not our own strength, ii. 168, 286. they who presume on them- selves, fight against God, ii. 273. and will fail, i. 3S9. those who failed under torture were these who pre- sumed on their own strength, iv. 290. Peter a warning against pre- sumption, ii. 154. the folly of pre- suming on earthly resources, ii. 310. or on riches and honouis, iii. 485. or on man, v, 475, Pride, called ' the seat of pestilence,' i. 1. ' ddness,' vi. 412. ' the head of the going about of the wicked,' vi. 230. ' the serpent's head,' i. 420. is the deadliest sin, i. 128, 138; iii. 153. will not submit to have even God for its superior, v, 268. is one of the three great divisions of sins, i. 70. was the first sin, i. 128 ; iii. 119. and the last that clings to us when we return to God, i. 128. was the cause of the fall, i. 138, 418; V. 475. is the origin of all sins, ib. by pride we withdraw from God, i. 345, 420; iv. 365. the devil fell by pride, conquers man by pride, iv. 249. Christ humbled Himself, to cure the ills caused by pride, i. 138, 345; iii. 249. man fell by pride, became yet more proud when fallen, v. 347. even the humiliation of being made mortal has not tamed man's pride, v. 376. the cross the remedy of pride, v. 347. pride keeps man from entering by the strait gate aud walking in the narrow way, v. 268. is the mother of envy, iv. 491. envy, its companion, iii. 153. nothing so hinders attaining to perfection as pride, ib. therefore sins that humble us help to perfection, iii. 154. pride in well-doing more to be feared than actual evil-doing, iii. 153. The pride of the devil, iii. 153; V. 497. of Adam, iii. 438. wherein he represents mankind, ib. of the Pharisees, i. 290; ii. 152. the Jews rightly blinded for their pride, vi. 199. ]iride specially caused by riches, vi. 169. (see Proud, Humble, Humiliti/.) Priest, Christ, the Priest who needed none to pray for Him, ii. 39. the Levitical priesthood foreshadowed Him, ib. the only Priest, "Who was also a Sacrifice, i. 192; vi. 116. (see Sacrifice, Christ.) Primianus, a Donatist bishop, against whom the Maximianists made a schism, ii. 35, &c. Prison, used either of this world, or of k 2 500 INDEX. the corruptible body, vi. 276. the same abode or home to the free, a prison to the slave, ib. Profession, three kinds of profession within the Church, Monks, Clergy, Laymen, ii. 4; iv. 476; vi. 113. bad and good mixed together in them all, ib. Promises, of the Old and New Testa- ments not the same, ii . 236 ; iii. 492. the temporal promises of the Old, types of the spiritual ones of the New, iii. 46S, 471. 498, all God's pro- mises fulfilled in Christ, iii. 463. Holy Scripture the bond of God's promises, v. 229. His fulfilled pro- mises an earnest that He will fulfil the rest, vi. 330, 422. only delays does not take away His promises, ii. 197. Prophets, called ' the foundations of the world,' i. 119. 'foundntions of Sion,' iv. 215. gates thereof, iv. 217. clouds, i. 100. mountains, iv. 107;; V. .538, ' stones of Sion,' v. 16. Foretel the future as if past, J. 12; ii. 214. under the form of a wish, i, 383. Christ speaks in them in His own Person or that of His Body, vi. 191, 279. even wicked men have the gift of, v. 76. False, lead none astray but sin- ners, i. 100. by false prophets in the Gospel are meant heretics, i. 50. Propitiation, God not said to be pro- pitiated, save to sin, iii. 257; iv. 457. is effected by jsacrifice, iii. 257. God shews Himself propitious some- times in punishing as well as in for- giving sins, iv. 457. Proselyte, who meant by, iv. 359; vi. 355. Prosperity, set forth by day, and sum- mer, ii. 196. by water, iii. 288. by a staif of reed, iv 151. by day, adversity by night, ii. 183; vi. 205. prosperity and adversity equally re- quire caution, iii. 517. we must be indifferent to them, neither overjoyed atprosperity nor crushed by adversity, vi, 205. earthly prosperity does not make us happy, nor adversity wretched, vi. 208. we must Wess God both in prosperity and adversity, ii. 354 ; vi. 205. the example of Job, ii. 355. (see Job, Bless, Aduersitij.) earthly prosperity too given by God, though to the wicked also, i. 312. what prosperity we have in this life is only a comfort to our misery, not the joy of our bliss, vi. 306. we should not be puffed up by prosperity, iii. 15. Is not the lot of Christians in this world, iii. 12, 13. is no bliss to an evil conscience, iv. 327- of the wicked, is a stumbling-hlock to the godly, ii. 327; iv. 320,325, 327,341 ; V. 635. for sinners to be in prosperity unpunished, a sign of God's greater wrath against them, i. 85, 88; iv. 276. even in prosperity we should sorrow for our absence from our true home, vi. 161. prosperity more peril- ous than adversity, ii. 369. unless coupled with fear, iv. 201, fearing prosperity strange in the eyes of the world, iii, 415. Proud, the, called mountains, iv. 421 ; vi. 308. giants, iv. 234. ' the body of the devil,' vi. 224. false righteous, ib. three classes of proud men, those who refuse to confess their sins, those who attribute their good works to themselves, those who set them- selves above others, iv. 362. to say, ' I am holy,' not necessarily a mark of pride, if it be attributed to God, iv. J 88. he is proud who (akes praise to himself, i. 355. whose spirit lives in him, vi. 289. who follows his own spirit, vi. 266. the proud praise themselves, not God, v. 268. to praise one's self makes even good actions evil, i. 183. the proud soul seeks to please men, the humble, God, i. 139. those who are not pioud, God's poor, iv. 186. none would be proud if be were not empty, iv. 407. every proud roan false, v. 499 ; vi. 230. Vanish like smoke, however high they are, iv. 333. fall by their think- ing themselves exalted, iv. 364. the proud climbs to the top, therefore the water of grace flows down from him, vi. 266. that the proud shall be humbled is the rule of God's justice, i. 290. how God resists the proud, V. 200. gives to the humble, takes from the proud, i. 183; vi. 208. abandons the proud, draws nigh to the humble, i. 229, 290. is ex- alted Himself, but dwells not in the exalted, iv. 336. is all the higher above us, the higher we make our- selves, vi. 1^6. the proud lifteth himself >up, God huileth him down, iv. 364. Christ trampleth on the heads of the proud, iv. 372. in what sense we are bid not to eat with the proud, iv. 490. Providence, God's, over all things, even the most minute, v. 230; vi. 349, &c. 425. every thing happens ac- cording to, vi. 428. beyond man's INDEX. 501 comprehension, iv. 321, 343. the sin of not believing in, vj. 291. Psalm, to, is to play on a psaltery, iii. 273. how to Psalm with understand- ing, ii. 282. we are to sing praises with the mouth; to play, by deed^ in harmony with our words, iv. 317; vi. 359, &c. to sing praises to God will be the whole employment of our life in heaven, v. 145. Psalms, the, make one book, though by some divided into five, vi. 451, Abecedarian Psahns, v. 457. St. Augustine's hesitation to cotnment on the 119th Psalm, v. 313. its wonderful depth, in spite of its ap- parent simplicity, ib. the title of the Psalm a sort of herald to it, vi. 220. why Moses' name appears in the title of a Psalm not composed by him, iv. 270. the Psalms are the words of Christ and His Church, iii. 160. of both at once, as they are one, iii. 393. (see Christ, Church.) Christ used certain expressions from the Psalms to teach us that He speaks in them, i. 247. the Psalms a mirror to us, i. 263. "Were chanted responsively, i. 191 ; ii. 275. the people stood to chant them, ii. 49. the Psalm which was _ to be commented on chanted before I by the reader, vi. 191. the 22nd Psalm used on the day of our Lord's Passion, i. 149, 161, 162. Psalter, the book of Psalms so called by the Church, v. 313. the whole attributed to David, i. 91. jPsa//er^," distinguished from harp, i. 311 ; ii. 203 f iii. 94, 445; iv. 117; vi. 455. mystical meaning of, vi. 439. Psaltery of ten strings, the Decalogue, i. 305, 313; iv. 318; vi. 309. Punishment, love makes eaithly pu- nishment the means of winning a crown, vi. 277- both good and evil angels employed to punish God's enemies, the just never tried by good angels, iv. 73. to perish from the right way, a grievous punish- ment, i. 8. part of the punishment of sin, that we cannot entirely con- trol our emotions, i. 20. the punish- ment of the wicked after death of two kinds, one befoie judgment, the other alter, iii. 11 7. God punishes what man has wrought, that He may set free what He has wrought, iv. 316. God's punishment a favour to us, ii. 119. all punishment comes from God, iii. 297. God overrules sin to the punishment of the sinner, i. 60. Purgatory, (see Fire.) Pythagoras, his teaching inferior to Christ's, vi. 255. R. Ram, the, caught by the horns, a fi- gure of Christ crucified, i. 259. Raven, ravens, the Gentiles, young of the ravens their children, who have become Christians, vi. 377. the ra- ven's cry, 'eras, eras,' applied to those who delay their conversion, v. 56. the raven's voice the note of procrastination, the moaning of the dove the note of confession, ib. Reader, the used to read out the Psalm wliieh was to be explained by the preacher, vi. 191. Rebecca, a type of the Church, vi. 26. Redemption, the price thereof paid by Christ for us, v. 42; vi. 397. (see Christ, Sacrifice.) Reformation, begins with confession, is con^pleted by good works, vi. 372. Refuge, God our, i. 244. a safe and stror,g one, ii. 262. for the penitent, iii. 411. we can only flee from God to God, i. 244 ; iii. 411; iv. 383 ; vi. 202, 379. yet we cannot even flee to Him for refuge, save by His aid, i. 244. Reins, the seat of fleshly p'easure, i. 53. God said to possess our reins when we delight only in His "Wis- dom, vi. 206. Reliance, on one's self or on any man, deceitful, i. 307. the ground of mr reliance on God, not our merits but His Mercy, iv. 240. Remake, God made us, God remakes us, ii. 274. Remember, God said to, when He acts, to forget when He acts not, iv. 229. Remembrance, of the abundance of God's goodness, its delight, vi. 323. they who have it proclaim it to others, ib. Renewal, we/,are renewed by following the example of Christ's sufi"ering, ii. 93. begun on earth, completed in the resurrection, ii. 108. therebyoid things are passing away in us, all things are becoming new, ib. unless God'.s Image be renewed in man, he must remain in the deep, vi. 61. Christ became Man, that we might be re- newed to eternal life, vi. 193. Repent, in what sense God is said to, V. 184, 251 ; vi. 102. Repentance, the preaching of it the call to Christ, vi. 453. we must 502 INDEX. humble ourselves in, before we can be justified, vi. 194. to humble our- selves in, the means of approach to GoJ, i. 362. we mustflee from God's wrath to His ruth, vi. 3/9 (see Fl/g/iii Refuge.) is a sacrifice of righteousness, i. 20. the pangs of repentance compared to the pangs of a woman in child-birth, ii. 292. dis- pleasure at past sin, a gift of the Holy Ghost, ii. 381. the repentant sinner, in part righteous, in part a sinner, vi. 250. is among the members of Christ, v. 3, 368. ashes a mark of repentance, v. 12; vi. 40S). The peril of delaying, v. 13 ; vi. 326. there will be repentance at the day of judgment, but it will be fruitless, i. 318; ii. 3; iv. 495. the pain of repentance, now is medicinal, then will be penal, iii. 122. the soul should punish itself now, that it be not tormented in the day of judg- ment, i. 20. (see Mercij, Judgment.) The allowing of, made a reproach against the Christians by the heathen, V. 12. Reproach, is that which is cast in one's teeth by an enemy, iii. 378. the resource of a Christian amid the reproaches of men, prayer to God, iii. 372. is to be endured for Christ's Name, i. 271; iii. 369; v. 36?. Christ crucified the great ground of reproach, v. 367. God our refuge in reproaches, i. 271. Reprobate, the, used by God as in- struments of His grace towards the predestined, iv. 236. God chastens the elect now, rewards them here- after: the reprobate He leaves alone now, will punish eternally hereafter, iv. 366. those who are given over to a reprobate mind are even now secretly receiving their punishment, iv. 99. Reproof, Bishops abused for exercising their dutv in censuring the wicked, vi.52. Rest, Sion called the place of God's rest, because there we rest in Him, \i. 105. rest, to the good, not in- action, V. 295. Resurrect /on called in Scripture the regeneration, vi. 320. the eagle and the moon how types of, v. 46. faith in Christ's resurrection and in the resurrection of the body the pecu- liar mark of Christians, v. 23, 477. of the flesh, the great difficulty of the Christian creed, iv. 261. some Christians even doubt it, iii. 514. to raise the dead not more diiTicult to God than to create out of nothing, iii. 218. how the body thirsts for resurrection, iii. 217 — 219. the man- ner of death no matter, since God will raise all from all quarters, vi. 427. the body at resurrection changed into the condition of the angels, vi. 303. why there will be no marrying in the resurrection, iii. 271. after resurrection there will be no war within us, vi. 48. (see Peace, War- fare.) we shall offer perfect sacrifices to God, because no imperfection will remain in us, iii. 289. all are to rise, but some to punishment, some to glory, vi. 24. none before Christ ever rose, not again to die, v. 525; vi. 25, 69. why Christ was the first to rise from the dead, iv. 301. the Head has risen, the Body will follow, iii. 271. we have already risen in faith and hope, we shall rise in body, iii. 444. Christ's resurrection a type of the new life of Christians, i. 399. sets forth our life hereafter, vi. 410. was the strength of the Martyrs, iii. 232. the hope of our own resurrection, vi. 68, 71. how our resurrection is on the third day, i. 228. Reivard, four kinds of, v. 337- God's, always just, V. 38. what His rewards are, v. 43. God hath rewarded us good for evil, v. 37. else He would have none to whom to reward good for good, v. 337. God rewards us good for evil, we Him evil for good, V. 301. what reward due from us to God, V. 36. we are to reward Him from His own store, not from ours, V. 38. God Himself man's great Reward, iii. 488. Rib, taken from Adam's side when sleeping, a type of the Church formed from Christ's Side while on the Cross, iii. 89. (see Adam, Christ, Church, Sacraments.) i??c/i, the, are poor in God's sight, ii. 304; iv. 352. rich and poor distinguished by God according to their heart, not their purse, ii. 304. the rich should be humble before God, like Abraham, iv. 187. should confess themselves poor, V. 504. should be ready to give alms, ii. 31 1. Think themselves above others, iii. 477. are unwilling to submit to reproof, iii. 4/6. are more tempted than others to sin, vi. 113. wor- ship Christ, yet are not satisfied with His wisdom and righteousness, vi. 106. those who seek to gain more riches than they need, load themselves with chains, iii. 391. INDEX. 503 False to say that thej' do well for themselves in this life, ii. 329, the folly of their stately burials, ii. 320. can carry nothing away when they die, ii. 328. the example of the rich man in the parable, ib. how the ■wicked leave their riches to aliens, ii. 316. The righteous sometimes rich, but they set not their heart on their riches, vi. 312, &c. the rich man, who is humble, poor in God's sight, ii. 304 ; iii. 186. and therefore heard by Him, ib. how the rich man enters through the needle's eye, v. 260. God makes men rich to prove them by the poor, v. 537. the super- fluities of the rich belong to the poor, vi. 393. the rich who spend their money in works of mercy, compared to cedars of Libanus hous- ing the sparrows, v. 1 19. Those who desire riches come under the condemnation of the rich, iv. 148. Used for the high minded, iv. 186; vi. 235. these not heard by God, ib. Riches, different kinds of, v. 1, 518. True riches, spiritual, i. 365; iii. 389; v. 519. are in heaven, iii. 13. who would be truly rich should cling to God, ii. 305. we should seek the riches that cannot be taken away, v. 531. earthly riches we cannot have for the wishing, God we can, i. 333. faith better riches than gold, though it shines not to the bodily eye, ii. 18. Earthly, their emptiness, vi. 107. are not real riches, because the desire increases wMth the possession, V. 620. the folly of trusting in, ii. 320. the rich of the world really poor, i 229,365. are full of cares, ib, iv. 148. the richer a man is, the more anxious, vi. 160. have been the ruin of many, iii. 19. those who are puffed up by, a prey to the devil, vi. 107. are sought through pride, ii. 304. produce pride, iii. 476 ; vi, 169. are rivers which sweep away those whom they puff up, vi. 169, why called the mammon of unrighte- ousness, ii. 315. we should pray ibr them only if God see good to give them, iii. 19. should send them on before to heaven by the hands of the poor, ii, 113 — 115,311. {sue Alms- giving. ) Right-hand, (see Hand.) Righteous, the, called ' plains,' because equal, ' hills', because lifted up, iii. 269. 'heavens,' v. 39, 501, 570. 'the seat of God,' v. 501. Who judges from them as from a throne, iv. 418; V. 501. compared to palm and cedar trees, iv. 326. none righ- teous save the humble and godly, ii. 363. must needs be good, v. 428. man made righteous by Him Who cannot be unrighteous, v. 230. all, before as wella.s-afterChrist's coming, are members of His Body, ii. 51. the righteous in a special sense dwell in the world, ii 303. and rule it, ii. 304. are troubled at the evil deeds of the wicked, i. 254 ; ii, 190. the righteous and unrighteous a burden to each other, ii. 16, the righteous profiteth by the punish- ment of the wicked, iii. 125. the righteous waver at the prosperity of the wicked, v, 535. (see Prosperity .) are afflicted in this world for their good, V. 518. (sen Triliidatioti.) their sufferings a scourge of a Father, iv. 363. God always delivers them out of tribulation, not always in the body, i. 370; ii. 58; vi. 428. (see JPer«ecK/ G/iosi.) The poor in, are rich in God's Spirit, vi. 266. those who follow their own, the proud, vi. 266, 289. the warfare of the spirit against the flesh, vi.301. (see Flesh, Warfare.) God is obeyed when man's spirit cooperates with His Spirit, iv. 51. Spiritual men, the ministers of God, V. 84. made by God His Angels, ib. called ' the day,' iii. 508. ' stags,' V. 120. 'heavens,' vi. 139. the spi- ritual persecuted by the carnal, v. 468; vi. 174. Spittle, running down over David's beard, mystical meaning of, i. 351, 354. Spouse, of Christ, the Church, ii. 228, 253, 257. the Spouse one with the Bridegroom, i. 3h9. Christ loved His Spouse while foul, to make her fair, iv-. 405. (see Christ.) Stags, their habits mystically explained, i. 212; ii. 180; vi. 65. represent the spiritually advanced, v. 120. Stars, called by the names of men, though they existed before men, through flattery, iv. 345. or by the names of false gods, iv. 348. that the stars control men's wills, a false notion, iii. 482. Used mystically for the elect, vi. 366. for the gifts of the Holy Spirit, vi. 156. The morning star, put for all the stars, part for whole, iv. 337; v. 249. and so for all the elect, iv. 337. or for eternity, v. 249. Stationarius, a provincial officer so called, iv. 356. (see note.) Stephen, his name significant of his fate, iii. 131. was stoned, then crowned, ib. was conspicuous among Christ's members, vi. 117. his love for his enemies, even while reproving them, ib. Stone, Christ the Stone, ii. 271 ; iii. 502. how some are bruised, other ground to powder by It, ib. stones of Sion, the Prophets, v. 15. all the faithful one stone, iv. 399. the faithful living stones of God's Tem- ple, ii. 258 ; vi. 73. the Gentiles called stones because they wor- shipped stones, ii. 284. the heathen worshipped dead stones, we have a living Stone, iv. 423. Storehouse, (pariatoria,) of sufferings, will not be filled up till the end of the world, iii. 187. (see Treasure- house.) Stortns, of the sea represent troubles in the Church, v. 194. the peril of being steersman in them, ib. Strength, that whereby we endure trials, iv. 161. our strength comes from God, vi. 210. we mu-^t pray for strength from Him, ii. 200. strength that comes not from God, only ob- stinacy, V. 143. no true strength without humility, iv. 333. pre- sumption of strength chastened by humiliation, ii. 121. true strength under provocation, not shewn by blows, but by patience, iv. 334. Strong, he is truly, whose strength is in God, i. 289; iv. 240. those who are strong in their own strength, God overthroweth, iii. 507; v. 308. God strong in Himself, we in Him, iii. 285. even the strong sometimes overpowered, ii. 197. specially by the scandals of wicked Christians, i. 255. three kinds of evil strong ones, the devil, those who rely on their riches, those who rely on their own righteousness, iii. 132. this strength a frenzy, forboding the nearness of their death, iii. 133. Sucklings, those not capable of the knowledge of spiritual things, i. 63. INDEX. 511 must be content with milk, not seek strong meat, iii. 51, 268. we must be content to be sucklings at first, that we may grow and be weaned, vi. 86. Siifferi/uj, no spiritual advancement witbout suffering, v. 462. man suf- fers inwardly, from himself, out- wardly, from those among whom be lives, ii. 84. all suffering in this life part of the death which Adam's sin brought into the world, ii. 7"3. comt-s from the Anger of God, iv. 34. is meant for our healing, iii. 247. to prove us, iii. 471. Christians should pray for, not hate, those who inflict sufferings on them, iii. 32. the highest privilege, to suffer all things for the truth, V. 405. to suffer wrong and to suffer punishment, very different, vi. 351. (see Tribulation.) Summer, a type of prosperity, winter of adversity, ii. 196; iii. 300. of men fervent in spirit, iii. 510. of the future state, vi. 431. Sun, worshipped by Pagans and Mani- chees, i. 177. Manichees said that Christ was the Sun, iv. 348. Christ is the Sun of Righteousness, i. 177. Who riseth not on the wicked, v. 123. Sursuin corda. (see Heart ) Susanna, cried to God in her heart, though silent with her lips, vi. 178. Swear, to, is to promise firmly, vi. 92. to call God to witness, vi. 251. God's swearing, His calling Himself to witne>s, ib. is the confirming His promises, ib. iv.242. what God hath sworn will surely happen, vi. 104. His oath therefore to be feared, iv. 397. God alone can swear without risk, being infallible, iv. 242. man forbidden to swear lest he perjure himself, ib. v. 251. to swear with a curse, the heaviest kind of oath, i. 47. in a prophet is not really a curse, but a prophecy, ib. we ought to be as firm in observing God's Com- mandments as if we had sworn to them, v. 414. The Donatists swore by the grey hairs of Donatus, i. 96. Sword, different kinds of, vi. 442. the Word of God a two-edged sword, as containing both temporal and eternal promises, ib. vi. 310. a sword of good intent, as cutting off unbelievers, and healing the true members of Christ; the sword of ill intent, the lies of sinners and heretics, ib. Christ's sword, His Word, ii. 233. which divides men against one another, ib. man's soul why called a sword. i, 376. the swords of the devil, heresies, i. 77. or the wicked, whom he makes use of in slaying souls, vi. 297. Synagogue, the mooa a symbol of, i. 101. was the mother of Christ, mother-in-law of the Church, ii. 239. was the murderer of the Lord, iii. 470. yet out of it came the leader of the Church, ib. the Synagogue used for the good within it, iii. 472. Syria, means ' lofty,' iii. 162. repre- sents the world, lifted up by God's calling, ib. Tabernacles, are for pilgrims and sol- diers, i. 109, 194, 271; ii. 202. the Tabernacle of the Lord, the Catholic Church, vi. 378, of sinners, heretical Churches, ib. Tabi.r, means ' coming light,' iv. 250. Tares, resembles the genuine wheat, iii. 268. represent false Christians, ib. the wheat and tares now mixed together, ii. 199. the true Christians thereby troubled, ib. but by enduring the tares their fruit is increased, iii. 268. Tarshish, by some supposed to be Tarsus, by others Carthage, ii. 292. any how it represents the proud, ib. Teach, when God would teach, He first gives understanding to receive, V. 386. teaching twofold, of what we should know, and cf what we should do, ib. the higher saints taught directly by God, others through them, V. 290. Tears, why called ' meat' rather than 'drink, ii. 183; vi. 41. how eaten day and night, ii. 1S3. the tears of Christians shed for their absence from God, ii. 123. are the new wine of love, iv. 158 the tears of them that pray sweeter than the joys of the theatres, vi. 41. we should blot out with tears the flames of sin, iv. 393. Teeth, who are the teeth of sinners and the teeth of the Church, i. 13; iv. 80, 394. are blunted and set on edge by unrighteousness, are restored by conversion, ii. 330. Temple, man is God's Temple, when Christ dwells in his heart by faith, v. 510. and in a still higher degree the saints who see Him face to face, ib. all true Christians one Temple of God, individual Christians stones built into the Temple, vi. 74. God's 512 INDEX. Temple beautiful not with precious stones, but with righteousness, iii. 261. he violates God's Temple, who breaks the unity of the Church, i. 99. God protects those who are His Temple, i. 197. Temples of the heathen gods were closed in St. Augustine's time, vi. 198. none but devils and evil spirits worshipped in them, iv. 4'25. Temptation, represented by wind, i. 382. comes like a river, is to be resisted by standing on the Rock, iii. 67. Still assails us after the remission of sin in Baptism, v. 39. continually assails us, and keeps us inpeiil, vi. 420. light temptations and grievous distinguished, iv. 288. we must not parley with them, vi. 176. longing for heaven the best weapon against them, ib. the prayer of a soldier of Christagainsttemptation,iv. 188,&c. The thiee steps of, suggestion, delight, consent or resistance, vi. .^00. delight is not yielding, consent is, V. 39, Assails both in adversity and pros- perity, iii. 266, 288. the former comes first in order, ib. Christ's threefold, sets forth the three great classes of temptations, i, 70. He was tempted that we may not be conquered by the tempter, iv. 296. we were tempted in C'hrist, and in Him overcame the devil, iii. 177. (see Christ.) All Christ's members are assailed by, iii, 229. the tempter is ever knocking for entrance: we must close our hearts to him, vi. 264. never ceases during this life, vi, 420. is ever trying us either by love or fear, ii. 201. his tiap failed with error and terror, i. 245. always as- sails the fleshly part of our nature, vi. 298. his temptations are under God's control, iv. 494; v. 135, &c. is not pennitted to tempt us beyond our power, iii. 206; iv. 392. (see Devil.) The profit of, iv. 392. enables us to advance, iii. 176, 399. and to know ourselves, ii. 2; iii. 56. is re- quired for our discipline, ib, is like fire, burns the hay, purifies the gold, V, 121, better to be tempted and conquer, than not tempted and re- jected, vi, 318. Not to be conquered without God's help, iv. 2/2. we do not conquer them, but Christ conquers them in us, v. 627, in the warfare of tempt- ation God is our Upholder, Deliverer, and Protector, vi. 304. even when we conquer temptation, we still feel pleasure in the suggestion, vi. 300. (see Warfare ) Testament., used in Scripture for any kind of covenant, iv, 142. difference between a human and a divine testa- ment, ii. 65. The two. Old and New, typified by Ishmael and Isaac, i, 344; v. 467, how far they agree, how far differ, iii. 492. the promises of the Old, earthly, of the New, heavenly, i. 380; iii. 493; iv. 2/5; V. 261 ; vi. 433. they are not at variance with one another, iv. 350. God the Author of both, iii. 493. ' sleeping between the lots,' acqui- escing in their harmony, iii. 330. The Old prefigured the New, iv. 168. the New hidden in the Old, as the fruit in the root, iii. 467. the New, pure wine, the figures of the Old, the dregs, iii. 531. the grace of the New Testament veiled in the Law, revealed in the Gospel, vi. 296. the Old revealed in ^qv., the New veiled in the Old, v, 185, many under the Old Covenant, heirs of the New, v, 261. some understood the hopes that were veih-d under earthly promises, i, 415, the faith of the New Testament was in the elect, even when it was veiled ; now that it is revealed is not in many that are called, vi. 64. Chri.'t the Mediator, Surety, Witness, Heri- tage, Coheir of the New Testament, iv. 255. the discipline of the New milder than of the Oid, v. 181. Testimonies, God's, all things whereby He proves His love towards us, v, 335, in what spirit they may be searched into, v, 315, 316, Testimony, the, and the Law, two names of the same thing, iv, 49, false testimony borne against Christ both before and after His death, ii. 33, Thamugade, one of the strongholds of the Donatist party in Africa, i. 160. T/uinis, the plain of, represents the commandment to be humble, v, 58, Thanks, God requires for His benefits, ii, 28. we should thank God not only for His benefits, but also for His chastening, ii. 331 ; iv. 314. grounds for thankfulness, iv. 268. we thank God for what He has done, pray for what we want Him still to do, V. 66. INDEX. 513 Theft, whether the Israelites com- mitted theft in spoiling the Egyp- tians, V. 162. Tliig/i, meaning of girding the sword upon the thigh, iv. 332. the hreadth of Jacob's thigh, the multitude of his descendants, ii. 248. Christ called the fruit of David's body, not of his loins, because born of a wo- vi. 102. Thorn, all earthly pleasures have thorns in them, v. 57. thorns, in that they prick, not with their root, but the upgrowth, a pattern of sins, pleasant at first, but deadly at last, vi, 222. sin like a bramble, which has no thorns when young, but puts them out afterward, iii. 122. Threats, God's, called His bow, iii. 117. His overhangings, ii. 195. His threats deter from evil, invite to good, ii. 341. man's, should neither deter from good, nor compel to evil, ib. he who is not moved by God's threats, is an unbeliever, ib. Timbrel, mystical explanation of, vi. 439. is a figure of incorruption, vi. 455. players on timbrels, those who have conquered the flesh, iii. ^545. David playing the timbrel a type of Christ on the Cross, i. 350, 353. Time, is, and yet is not, ii. 106. our time on earth short, though it seem long, ii. 12. the present moment all that we can hold of time, iv. 32. how a thousand years are as yester- day to God, iv. 272. the time of promising and of fulfilling distinct, V. 229. the time of mercy and the time of judgment, i>'. 479. (see Mercy, Jnilgment ) the time of God's good pleasure, the time of mercy, iii. 372. the acceptable time, the time of grace, i. 295. the fulness of time, Christ's coming to teach men to despise the things of time, iii. 479. Christ has two times, the time of His humiliation, and the time of His glory, v. 253. three times of the world, before the Law, under the Law, under Grace, v. 104. six times or periods of history, iv. 330. Tobias guided his father Tobit to walk ; his father guided him to live, iv. 433. Toil, is the seed of iniquity, sin the conception of toil, i. 5S. more toil in sin than in good woiks, iv. 3-29; vi. 230. ungodliness full of toil, i. 87, 108. the only way to end toil, to love what cannot be taken from us, i. 58. for this we must toil, vi. VOL. VI. L 413. the soul should strive after rest, not increase useless toil, v. 295. the best object of toil, to see God, iv. 312. the thought of the reward sustains us in our toil, ii. 31. toil is the price of our rest, iv. 375. it is short, and has many comforts, ib. now is the seed-time of toil, the harvest will gladden us hereafter, ii. 62. men toil not for themselves, but their children, vi. 4. Tomb, the, falsely called an home, ii. 318. tombs called memorials, ib. (see Memorial.) the body the tomb of the dead soul, iv. 235. the throat of the wicked how an open sepulchre, i.30. Tongue, the, used for what is uttered by it, i. 392; ii. 383. God's Tongue how the ' pen of a ready writer,' ii. 233. the Christian's tongue, the song of Jerusalem, vi. 172. the tongue that praiseth not GoH, a bar- barous one, V. 279. Christ's 'Tongue, His preachers, i. 156. we should have in heart, what all have on their tongue, i. 311. The dispersion of tongues came through pride, the reunion of them by humility, iii. 39. the meaning of the gift of tongues, i. 1-36; vi. 7Q. Christ and His Church speak as one INlan in many tongues, i. 136. every one who is in the Body of Christ, speaks with tongues, vi. 404. Difficulty of taming, vi. 254. hard to avoid slipping with, ii. 97; vi. 66. folly of sinning with, ii. 397. the torgue the evidence of the heart, iv. 344. a deceitful tongue, what, v. 463. Torrent, a, is water flowing violently, i. 417. the torrent of God's mercy overflows those who trust in Him, ib. are streams sometimes full, some- times dry, iii. 507. and so rtpresent those who are vigorous in the faith for a while, and then fall away, ib. the torrent in the way. the flow of human mortality, v. 255. heretics are torrents, they flow violently for a while, and then pass away, iii. 1 16. Torture, they only can conquer, who trust in Christ, not themselves, iv. 293. (see Martijrs.) Trat/ing, not unlawful in itself, but dishonest trading, iii. 424. its tempt- ations, iii. 423, 4; vi. 25 —56. ii. 74 ; iv. 176, 209, 432; V. 32, 297, 521 ii. 383; vi. 48, 252, 277, 338, 3f<3 i. 16, 23, 193,201, 227, 407; ii. 384; iii. 289; iv. 156; V. 43; vi. 149, 303, 404 ii. 388; v. 526; vi, 10, 66. 66. 67. 58. 2 CORINTHIANS. i. 38 V. 388 iv. 330 8, 9 9. 12. 20. 10. 16. 16. 9, 13, 16 15. 18. 6, 6. 7. 16. V. 200 iii, 264, 300 i, 139; ii. 343; iii. 21 iii. 463; iv. 49 ; v. 208 iii. 6 i. 150; ii. 11; iv. 124; vi. 148 i. 58, 100, 119; ii. 250; iv. 74, 380; v. 185; vi. 231 i. 348; iii. 268, 338, 427, 429; V. 357 i. 81 iii. 258; iv. 49 iii. 258; iv. 281 i. 6; V. 280 v. 110, 360; vi. 374 iii. 353, 412; iv. 374 ; V. 115; vi. 263 ii. 108; V. 32, 350; vi. 90, 141 544 INDEX OF TEXTS. 17, 18. i.82, 121 ; ii. ,331 ; iv. 374, 376 1. ii. 124; iii. 357; v. 493; vi, 437 2. V. 273 4. iii. 358 6. i. 198 ; ii. 183, 189, 306; iii. 251. 415; iv. 151, 19(); vi. 342, 420 6, 7. ii. 84; v. 320,340,623 7. i. 11«; V. 296, 510 9. ii. 124 10. ii. 61 ; iv. 361 13, 14. i. 237; ii. 248; v. 107, 311, 460 15. iii. 69, 162 16, 18. ii. 107; iii. 164, 452; iv. 117; v. 18, 12S, 131 19. i. 76, 395; iii. 167, 336, 417, 462; v. 328 iii. 351, 452; iv. 409 iii. 335; v. 388, 430; vi. 464 ii. 295 i. 296; iii. 372; v. 15, 292, 431 !, 10. iv. 332, 380 ii. 305, 326; iii. 316, 337; 20. 21. vi. 1. 2. 7, 10. 11. 16. vii. 5. 9. viii. 9. 14, ix 6. iv. 99; 308; 36 209 v. 84, 371 v. 353 iii. 61 ; v. 199 ii. 164 i. 81; ii. 159; iii. 359; iv. 136; V. 1 15. V, 502 ii. 55; V. 264; vi. 12 ii, 208; iii. 225; iv. 318 iii. 253; v. 270; vi. 275 ii. 360 i. 398 ; v. 364 i. 130; ii. 127, 343; iii. 253 ; iv. 310; v. 438 ; vi. 19, 390 iii. 64 i. 367; ii. 49,50; iii. 93 iii. 36, 61 ; iv. 460; v. 6, 487 3. i. 237 4. ii. 80, 81 ; iii. 346; iv. 62; V. 460; vi. 133 iii. 323 —9. i. 196,289; iii. 19, 154; iv. 305, 440, 460; vi. 79, 80, 358 9. i. 152; ii. 274; iii. 117; iv. 461 ; vi. 333 10. i. 141; ii. 122; iii. 117, 133, 153, 416, 420; iv. 336 11. ii.65 3,4, 10. 12. 2,3 26. 27. 29. xi. 18. V. 320 xiii. 3. i. 12, 22; iii. 280, 524; iv. 47, 216 4. iii. 304 ; t. 478 ; vi. 464 GALATIANS. i. 1. ii. 204 8, 9. iii. 451 ; v. 204 9. V. 96, 106, 297 10. v, 606 22, 23. iv. 80; vi. 267 ii. 4. ii. 172 9. iii. 624 19, 20. V. 426 20. i. 75; ii. 158, 365; iii. 281, 367; vi. 281, 444 iii. 5, 6. iv. 168; v. 152; vi.432 13. iii. 164; iv.230; v. 226 15, 16. iii. 48 16. iii. 465; iv. 2^3, 484; vi.281, 396,415 20. V. 137 21. iii. 427, 428 ; iv. 169 ; v. 197, 433, 434 21, 22. vi. 295 22. iv. 169 ; V. 434 27. iv. 189, 399; vi. 108, 119 27, 29. vi. 282 28. i 208 29. iii. 491; iv. 81, 142, 243, 484 ; iv. 150, 275 iv. 4. i. 295; iii. 479; v. 292 431 4, 5. v. 15 6. v. 372 7. V. 513 9. iii. 220 10, 11. vi. 19 19. ii. 360; iii. 2, 104; v. 10; vi. 25 22. V. 467 24. i. 344; iii. .321 25, 26. V. 261 26. iv. 88, 214; v. IbO, 493; vi. 437 27. V. 23; vi. 149 29. iii. 322; iv. 355; v. 469 V. 2. V. 107 4. ii. 265 6. i. 282,284, 317; iii. 35; iv. 281 ; v. 298, 330, 336, 372, 39J, 406, 435 13. iv. 469; V. 109, 301 14. i. 282 15. i. 13 ; iii. 506 ; iv. 491 17. ii. 8; iii. 451; v. 194, 342, 350, 406; vi. 137, 251, 290, 298, 299, 404 10- -19. vi. 300 21. iv. 129, 2,59 22. iii. 463 INDEX OF TEXTS. 545 V. 24. V. 264 Pi. 1. ii. 89, 399 ; v. 288 2. ii. 182; vi. 65, 67 3. ii. 107; V. 203 4. i. 181; vi. 250,391 9, 10. ii. 55; v. 264; vi 12 14. i.9n; ii.229; iii.335,378, 429; V. 426, 505; vi. 439 16. iii. 323, 353 17. iii. 34 EPHESIANS. i 22. iii. 129 ii. ]. vi. 165 3. 10. 12, 14. 15, 17, 19- 20. 22. iii. 14, 17, 17. 19. 20. iv. 2, 7 10. 11. 13. 14. 15, 17, 18. 19. 21 i.204; iii. 340; iv.73, 143; V. 126, 185, 306; vi. 424 ii. 72; iii. 124; iv. 237; V. 57, 71, 272; vi. 323 iii. 57 i. 15 -10. i. 262; iii. 320, 426, 510 ; iv. 56 ; v. 258, 272; vi. 190, 288, 324 i. 132; iii. 426; iv, 280, 319; V. 143; vi. 324 22. i.212; v. 186 ii. 289, 399; iii. 447; iv. 87, 392; v. 471,546; vi. 18 16. V. 310 19. ii. 399; iv. 178 -22. iv. 214 ; v. 263, 340 ii. 259, 291; iv. 214 ii. 227 17. ^.82 19. i. 63, 80, 83 iv. 289; v. 479; vi. 263 i. 122; V. 373 i. 406 ; V 395 ; vi. 407 3. iv.' 399, 476 ; vi. 297 —10. i. 15; iii. 338, 339 iii. 352; v, 360 iii. 332 iii. 260; v. 4, 187 ii. 293 16. i. 14, 99 18. ii. 180; v. 391, 392 vi. 214 iv. 138 —24. i. 67, 175; iii. 192; iv. 147 23. V. 391 25. i. 176 26—28. i. 40, 177, 178, 253 ; iii. 121 ; v. 122 27. vi. 264 v. 2. iv. 379 8, i. 183,204, 206, . -^73; iii. 29, 132, 161, 192, 286, 60.".; iv. 189, 236, 350; V. 71, 90,272, 306, 474; vi. 108, 165, 221, 231, 274,292, 29.?, 311 VOL. VI. N n v. 12. iii. 414 14. i. 15; ii.271, 323; iii. 216, 434; vi. 95 19, 20. iii. -54; iv. 256 22. vi. 452 23. ii. 134; v. 187 25. iv. 379; V. 102 27. i. 119; ii. 250, 377; vi. 118,403 29, 29. ii. 309; vi. 251 30. ii. 74 ; vi. 35 31. i. 389; ii. 163 31, 32. i. 100, 240; iv. 302 ; V. 40S ; vi. 239 32. ii. 239; iii. 27, 463, 522; v. 447; vi. 282 vi. 5, 6. iii. 408; v. 543 12. i. 217, 264, 377; iii. 29, 58, 199; iv. 39, 143; V. 306; vi. 165, 221, 273, 292, 298 16, 17. i. 375; iii. 143 19. i. 278 PHILIPPIANS. 15. ii. 391 16. i. 104 17. V. 297 18. ii. 357; v. 298 23. v. 296 21—23. v. 503 23, 24. i. 152, 254 ; iii. 34, 35; iv. 369, 487; v. 296, 350 ; vi. 354 6. ii. 219; iii. 137, 241,359, 523; iv. 206, 208; v. 69, 495 6—8. i. 237,346; ii. 239 ; iii. 366; iv. 253; v, 70, 243; vi. 83, 193 6. 7. vi. 23 7. i. 212; ii. 165; iii. 359; iv. 140, 185; v. 137, 235, 409 8. i. 297; iii. 85, 359; iv. 185, 2.:!0; v. 255 8—11. iii. 85; v. 237, 255 12, 13. ii 132,399; iii. 276; iv. 201 ; V. 64, 144, 454 13, iii, 388; iv. 51, 280; v. 171, 172, 358, 380,381, 426, 442 14—16. ii. 137; iv. 346, 381; vi. 366 17. iv. 299 21. iii. 69, 183; iv. 492; v. 297 1. iv. 296 2. iii, 343 5, iii 323, 345 5,6. vi. 411 546 INDEX OF TEXTS. iii. 9. ii. 107; t. 407,541 ; vi. 284 10. ii, 117; iii. 280, 353; yi. 454 12, 14. ii. 102, 106; iii. 403; vi. 440 13. i. 75; ii. 115, 117, 132; iii. 110, 293, 405, 471; V. 280 ; vi. 392 13, 14. ii. 132; iii. 403; iv. 150; V. 320; vi. 88 16. vi. 89 16. V. 320 20. ii. 110, 322; iii. 7, 253; iv. 347, 381; v. 296, 349; vi. 275, 286 iv. 5, 6. ii. 281 7. vi, 96, 288 10. ii. 346 15, iv, 116 17, ii. 346; v, 50 COLOSSIANS. i. 13, iv. 75; v. 186 16. ii. 115, 116, 231 18. i. 15 24. ii. 178; iii. 2,187; iv. 218, 238; vi. 281 ii. 165,353; iii. 204; v. 334; vi. 156 iii. 336 iv. 149 iii. 334 i. 99 iii. 214 ii. 161; iii. 214, 444; iv. 50, 422, 441 ; v. 141, 360 ; vi. 286 I. 199; ii. 7, 212, 322; iii, 12; iv. 75; v. 360, 394, 505, 516; vi. 234, •>75, 431 ii. 9, 212, 323; iii. 12, 400; v. 399, 453, 517 ii. 140; iii. 163 9, 10. iii. 110, 192; iv. 147 13. V. 507 2, 3, 4. vi, 236 7,8. i. 15, 376; iii. 227 17. ii. 82 19. iv. 28 25. ii. 39 3. 9, 14, 16, 19, 20. i. 1, 3. 4. 5. 1 THESSALONIANS, ii, 7. ii,360 iii. 5. V, 429 8, i. 254 iv, 13. i. 11 15. V. 78 16, 17. iii. 332; vi. 303, 308 V. 2. i. 34; v. 473 2—5. i. 43; iii. 227; v. 474 5—i vi, 95 2 THESSALONIANS, i, 6, ii. 6 ii. 2, 4, i. 84, 86 3—11. V. 188 4, 8. iv. 141 iii. 2. iii. 168; v. 153,297,3-10; vi. 218 6. ii. 43 14, 15. iii. 30; iv. 491 1 TIMOTHY. i. .5. i. 283; iv. 281; v. 62, 82,88,373; vi. 237 7. V. 410,471 8. iii. 171; iv. 142 9. i. 2; iv. 50 9—11. V. 354 13. ii. 132, 370, 405; iii. 68, 69, 140, 406, 470, 487; iv. 16; V. 71,272, 337 13 — 16. ii. 274; iv. 164,481; vi, 412 15. ii. 365; iii. 406 17, iii. 325; v. 240 20. iv. 441 ii. 6. i. 217; ii. 39; iii. 160, 224, 336; iv. 29"; v. 137, 155,219, 311, 414; vi. 129, 280 14. iv. 153 15. iv. 154 iii. 15. ii, 287; v. 86 iv. 4. vi. 7, 263 8. ii. 135, 167, 169; v. 168 12, ii. 67 V. 5, 6. i. 82; vi. 105 12—14. iv. 19 vi. 6, i. 176 7,8. i. 42; vi. 114 7—10. vi. 170 10. i.82; iv.289; v, 261, 358 16. i. 40; v. 334 17. ii, 304, 305; iii. 201 ; iv. 148, 186; v. 260 17—19. ii. 256, 311, 403; iii. 485; vi. 108, 114 2 TIMOTHY. 8. iv. 4, 16, 79 8, 9. v. 233, 235, 299, 382 12, 13. i. 317, 326; ii. 126 16. v. 398 INDEX OF TEXTS. 547 ii. 17. i. 1 17—19. iv. 336 19. ii. 142,348; iv. 125,237, 259, 300; v. 164, 202, 203, 488, 526 ; vi. 19 20. iii. 317 21, 19. iv. 125 26. V. 185 2. ii. 237; V. 202 5. ii. 295, 298 6, 7. iii. 348; v. 356 8. ii. 28 9. iii. 54 12. 1. 224 ; iii. 35, 59, 394 ; iv. 205 ; V. 515 ; vi. 47 13. i. 224 ; iii. 53, 387 ; v. 398 1. iii. 344 6- -8. i. 304; iv. 482 7. vi. 115, 116 7, 8. ii. 132; iv. 164, 369, 487; v. 43,320, 337 8. iii .405; iv. 165, 482,484; V. 399 16. iv. 239 TITUS. 9, 10. 15. 16. 8. 3. .3—5. iii. 343 V. 66; vi, 8, 263 ii. 65 i. 378 ii.65 V. 272 i. 130; V. 337,398 HEBREWS. i. 1. ii. 232, 336; iii. 203 ; V. 208 ii. 8. i.68 14. V. 382 iv. 55 iv. 12; vi. 442 vi. 85 ii. 65 ii. 108 iii. 258 vi. 75 16 v. 340 i. 73, 79,303; ii. 21,57, 89, 170; iii. 155; iv. 91, 104, 257, 275, 365 ; v, 258, 294, 369, 384, 451, 518 iv. 257, 379 v. 385 11 iv. 2 6 T. 12. vii. 25 viii. 13. ix. 7. 12 xi. 13 xii. 6 11. 5. 17. 18. S. JAMES. V. 326 ; iv. 59 vi. 289 iii. 322 i. 19. vi. 232 23—25. V. 326 ii. 13. i. 319; iv. 93 ; v. 445; vi. 303, 393, 398 iii. 2. ii. 97; iii. 66 iv. 4. iv. 324 6. i. 126, 139, 229; iii. 323; iv. 187; V. 195.374,388; vi. 89 9. iv. 210 14. vi. 306 1 S. PETER. 5. iii. 453 ; vi. 336 10. ii. 93 18. iii. 292; vi. 337 3. V. 190 ii. 247 ; V. 262 ii. 129; iv.88,216; v. 493 V. 262 ii. 272 V. 399 iii. 194 iv. 225; vi. 189 i. 126, 1.52 iv. 96, 334 ; v. 210 i. 149 iv. 17. i. 72; iii. 165, 445; v. 445 17, 18. iv. 373; v. 382; vi. 414 18. i. 37,236; iii. 166; iv. 276; V. 288 V. 5. i. 139; v. 374, 388; vi.89 7. i. 299 8. i. 46, 115; ii. 362; iv. 310; V. 124 4. 4. 6. 8. 9. .13, 14. 21—23 22. iii. 9. 18. 2 S. PETER. i. 19. ii. 400; iv. 28, 279; v. 414 ; vi. 306 20—22. i. 256; iv. 128 4. vi. 424 22. iv. 149 5, 6. V. 31 16. iii. 348 1 S. JOHN. i. 5 i. 183, 202 8. ii. 116; iv. 258; v. 317, 321 8, 9. V. 318 9. iv. 181 1, 2. i. 374; ii. 39; vi. 217, 255 9. i. 177, 254 9—11. i. 60; iii. 34 15,16. i. 53, 70 548 INDEX OF TEXTS. ii. 19. i. 259; iii. 368; v. 202, 203, 220 iii. 1, 2. ii. 335 2. i. 351; ii.9, 23, 84, 213; iii. 73; iv. 100, 157, 173, 174, 223, 438; v. 149, 265 4. V. 317; vi. 67 15. i. 177; vi. 215 16. ii. 396; iii. 19; iv. 225, 312; vi.272 iv. 8. iv. 102, 448 16. vi. 436, 450 18. i. 127, 136; iii 347; v. 154, 363, 384, 426 ; vi. 37, 447 19. V. 435 V. 19. i. 377 EEVELATIONS. i. 5. i. 215 ii. 11. V. 62 19. ii. 358 V. 5. ii. 362; iv. 287, 347; V. 122, 125 vi. 10. iv. 95 14. i. 65 vii. 4. ii. 344 X. 10. ii. 224 xii. 1. vi. 280 xiii. 8. iii, 388 xvii. 15. i. 2 ; iv. 121 xviii. 6. vi. 444 xix. 10. iv. 426 xxi. 4. ii. 106 xxii. 11. i. 52 ; iv. 114 15. v. 320 ERRATA IN VOL. VI. Page 15 Vme 23. for 4 rtad 14 189. title insert oi before the 259. line 26. for touched the vein read felt the pulse 287. 19. >r8»-rarf9 327. 33. for leisure read .space and for fear read burn THE END. 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