Other Writings, Part 15

1 John 1:1-2:11

That which was from the beginning, which we have heard, and which we have seen with our eyes, and our hands have handled, of the Word of life: and the life was manifested, and we have seen, and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us: the things which we have seen and heard declare we unto you, that you also may have fellowship with us: and that our fellowship may be with the Father, and with His Son Jesus Christ. And these things write we unto you, that your joy may be full. This then is the message which we have heard of Him, and declare unto you, that God is light, and in Him is no darkness at all. If we say that we have fellowship with Him, and walk in darkness, we lie, and do not the truth: if we walk in the light, as He is in the light, we have fellowship one with another, and the blood of Jesus Christ His Son shall cleanse us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make Him a liar, and His word is not in us. My little children, these things write I unto you, that you sin not. And if any man sin, we have an Advocate with the Father, Jesus Christ the righteous: and He is the propitiation for our sins: not for our's only, but also for the sins of the whole world. And in this we do know Him, if we keep His commandments. He that says he knows Him, and keeps not His commandments, is a liar, and the truth is not in him. But whoever keeps His word, in him verily is the love of God perfected. In this we know that we are in Him, if in Him we be perfect. He that says he abides in Him ought himself also so to walk, even as He walked. Beloved, I write no new commandment unto you, but an old commandment which you had from the beginning. The old commandment is the word which you have heard. Again, a new commandment I write unto you, which thing is true in Him and in you: because the darkness is past, and the true light now shines. He that says he is in the light, and hates his brother, is in darkness even until now. He that loves his brother abides in the light, and there is none occasion of stumbling in him. For he that hates his brother is in darkness, and walks in darkness, and knows not whither he goes, because the darkness has blinded his eyes.

1. That which was from the beginning, which we have heard, which we have seen with our eyes, and our hands have handled, of the word of life. Who is he that with hands does handle the Word, except because The Word was made flesh, and dwelt in us? Now this Word which was made flesh that it might be handled, began to be flesh, of the Virgin Mary: but not then began the Word, for the Apostle says, That which was from the beginning. See whether his epistle does not bear witness to his gospel, where ye lately heard, In the beginning was the Word, and the Word was with God. [John 1:1] Perchance, Concerning the word of life one may take as a sort of expression concerning Christ, not the very body of Christ which was handled with hands. See what follows: And the Life was manifested. Christ therefore is the word of life. And whereby manifested? For it was from the beginning, only not manifested to men: but it was manifested to angels, who saw it and fed on it as their bread. But what says the Scripture? Man did eat angels' bread. Well then the Life was manifested in the flesh; because it exhibited in manifestation, that that which can be seen by the heart only, should be seen by the eyes also, that it might heal the hearts. For only by the heart is the Word seen: but the flesh is seen by the bodily eyes also. We had wherewith to see the flesh, but had not wherewith to see the Word: the Word was made flesh, which we might see, that so that in us might be healed wherewith we might see the Word.

2. And we have seen and are witnesses. [1 John 1:2] Perhaps some of the brethren who are not acquainted with the Greek do not know what the word witnesses is in Greek: and yet it is a term much used by all, and had in religious reverence; for what in our tongue we call witnesses, in Greek are martyrs. Now where is the man that has not heard of martyrs, or where the Christian in whose mouth the name of martyrs dwells not every day and would that it so dwelt in the heart also, that we should imitate the sufferings of the martyrs, not persecute them with our cups! Well then, We have seen and are witnesses, is as much as to say, We have seen and are martyrs. For it was for bearing witness of that which they had seen, and bearing witness of that which they had heard from them who had seen, that, while their testimony itself displeased the men against whom it was delivered, the martyrs suffered all that they did suffer. The martyrs are God's witnesses. It pleased God to have men for His witnesses, that men also may have God to be their witness. We have seen, says he, and are witnesses. Where have they seen? In the manifestation. What means, in the manifestation? In the sun, that is, in this light of day. And how should He be seen in the sun who made the sun, except as in the sun He has set His tabernacle; and Himself as a bridegroom going forth out of his chamber, exulted as a giant to run His course? He before the sun, who made the sun, He before the day-star, before all the stars, before all angels, the true Creator, (for all things were made by Him, and without Him was nothing made,) that He might be seen by eyes of flesh which see the sun, set His very tabernacle in the sun, that is, showed His flesh in manifestation of this light of day: and that Bridegroom's chamber was the Virgin's womb, because in that virginal womb were joined the two, the Bridegroom and the bride, the Bridegroom the Word, and the bride the flesh; because it is written, And they two shall be one flesh; [Genesis 2:24] and the Lord says in the Gospel, Therefore they are no more two but one flesh. [Matthew 19:6] And Esaias remembers right well that they are two: for speaking in the person of Christ he says, He has set a mitre upon me as upon a bridegroom, and adorned me with an ornament as a bride. One seems to speak, yet makes Himself at once Bridegroom and Bride; because not two, but one flesh: because the Word was made flesh, and dwelt in us. To that flesh the Church is joined, and so there is made the whole Christ, Head and body.

3. And we are witnesses, and show unto you that eternal life, which was with the Father, and was manifested unto us: i.e., manifested among us: which might be more plainly expressed, manifested to us. The things, therefore, which we have seen and heard, declare we unto you. [1 John 1:3] Those saw the Lord Himself present in the flesh, and heard words from the mouth of the Lord, and told them to us. Consequently we also have heard, but have not seen. Are we then less happy than those who saw and heard? And how does he add, That ye also may have fellowship with us? Those saw, we have not seen, and yet we are fellows; because we hold the faith in common. For there was one who did not believe even upon seeing, and would needs handle, and so believe, and said, I will not believe except I thrust my fingers into the place of the nails, and touch His scars. [John 20:25-29] And He did give Himself for a time to be handled by the hands of men, who always gives Himself to be seen by the sight of the angels; and that disciple did handle, and exclaimed, My Lord, and my God! Because he touched the Man, he confessed the God. And the Lord, to console us who, now that He sits in heaven, cannot touch Him with the hand, but only reach Him with faith, said to him, Because you have seen, you have believed; blessed are they that have not seen, and yet believe. We are here described, we designated. Then let the blessedness take place in us, of which the Lord predicted that it should take place; let us firmly hold that which we see not; because those tell us who have seen. That ye also, says he, may have fellowship with us. And what great matter is it to have fellowship with men? Do not despise it; see what he adds: and our fellowship may be with God the Father, and Jesus Christ His Son. And these things, says he, we write unto you, that your joy may be full. [1 John 1:4] Full joy he means in that fellowship, in that charity, in that unity.

4. And this is the message which we have heard of Him, and declare unto you. [1 John 1:5] What is this? Those same have seen, have handled with their hands, the Word of life: He was from the beginning, and for a time was made visible and palpable, the Only-begotten Son of God. For what thing did He come, or what new thing did He tell us? What was it His will to teach? Wherefore did He this which He did, that the Word should be made flesh, that God over all things should suffer indignities from men, that He should endure to be smitten upon the face by the hands which Himself had made? What would He teach? What would He show? What would He declare? Let us hear: for without the fruit of the precept the hearing of the story, how Christ was born, and how Christ suffered, is a mere pastime of the mind, not a strengthening of it. What great thing do you hear? With what fruit you hear, see to that. What would He teach? What declare? Hear. That God is light, says he, and there is no darkness in Him at all. Hitherto, he has named indeed the light, but the words are dark: good is it for us that the very light which he has named should enlighten our hearts, and we should see what he has said. This it is that we declare, that God is light, and there is no darkness in Him at all. Who would dare to say that there is darkness in God? Or what is the light? Or what darkness? Lest haply he speaks of such things as pertain to these eyes of ours. God is light. Says some man, The sun also is light, and the moon also is light, and a candle is light. It ought to be something far greater than these, far more excellent, and far more surpassing. How much God is distant from the creature, how much the Maker from the making, how much Wisdom from that which is made by Wisdom, far beyond all things must this light needs be. And haply we shall be near to it, if we get to know what this light is, and apply ourselves unto it, that by it we may be enlightened; because in ourselves we are darkness, and only when enlightened by it can we become light, and not be put to confusion by it, being put to confusion by ourselves. Who is he that is put to confusion by himself? He that knows himself to be a sinner. Who is he that by it is not put to confusion? He who by it is enlightened. What is it to be enlightened by it? He that now sees himself to be darkened by sins, and desires to be enlightened by it, draws near to it: whence the Psalm says, Draw near unto Him, and be ye enlightened; and your faces shall not be ashamed. But you shall not be shamed by it, if, when it shall show you to yourself that you are foul, your own foulness shall displease you, that you may perceive its beauty. This it is that He would teach.

5. And may it be that we say this over-hastily? Let the apostle himself make this plain in what follows. Remember what was said at the outset of our discourse, that the present epistle commends charity: God is light, says he, and in Him is no dark ness at all. And what said he above? That ye may have fellowship with us, and our fellowship may be with God the Father, and with His Son Jesus Christ. But moreover, if God be light, and in Him is no darkness at all, and we must have fellowship with Him, then from us also must the darkness be driven away, that there may be light created in us, for darkness cannot have fellowship with light. To this end, see what follows: If we say that we have fellowship with Him, and walk in darkness, we lie. [1 John 1:6] You have also the Apostle Paul saying, Or what fellowship has light with darkness? [2 Corinthians 6:14] You say you have fellowship with God, and you walk in darkness; and God is light, and in Him is no darkness at all: then how should there be fellowship between light and darkness? At this point therefore a man may say to himself, What shall I do? How shall I be light? I live in sins and iniquities. There steals upon him, as it were, a desperation and sadness. There is no salvation save in the fellowship of God. God is light, and in Him is no darkness at all. But sins are darkness, as the Apostle says of the devil and his angels, that they are rulers of this darkness. [Ephesians 6:12] He would not call them of darkness, save as rulers of sins, having lordship over the wicked. Then what are we to do, my brethren? Fellowship with God must be had, other hope of life eternal is none; now God is Light, and in Him is no darkness at all: now iniquities are darkness; by iniquities we are pressed down, that we cannot have fellowship with God: what hope have we then? Did I not promise to speak something during these days, that shall cause gladness? Which if I make not good, this is sadness. God is Light, and in Him is no darkness at all; sins are darkness: what shall become of us? Let us hear, whether perhaps He will console, lift up, give hope, that we faint not by the way. For we are running, and running to our own country; and if we despair of attaining, by that very despair we fail. But He whose will it is that we attain, that He may keep us safe in our own land, feeds us in the way. Hear we then: If we say that we have fellowship with Him and walk in darkness, we lie, and do not the truth. Let us not say that we have fellowship with Him, if we walk in darkness. If we walk in the light, as He is in the light, we have fellowship one with another. [1 John 1:7] Let us walk in the light, as He is in the light, that we may be able to have fellowship with Him. And what are we to do about our sins? Hear what follows, And the blood of Jesus Christ His Son shall purge us from all sin. Great assurance has God given! Well may we celebrate the Passover, wherein was shed the blood of the Lord, by which we are cleansed from all sin! Let us be assured: the handwriting which was against us, [Colossians 2:14] the bond of our slavery, the devil held, but by the blood of Christ it is blotted out. The blood, says he, of His Son shall purge us from all sin. What means, from all sin? Mark: lo even now, in the name of Christ whom these here have now confessed, who are called infants, have all their sins been cleansed. They came in old, they went out new. How, came in old, went out new? Old men they came in, infants they went out. For the old life is old age with all its dotage, but the new life is the infancy of regeneration. But what are we to do? The past sins are pardoned, not only to these but to us; and after the pardon and abolition of all sins, by living in this world in the midst of temptations, some haply have been contracted. Therefore what he can, let man do; let him confess himself to be what he is, that he may be cured by Him who always is what He is: for He always was and is; we were not and are.

6. For see what He says; If we say that we have no sin, we deceive ourselves, and the truth is not in us. [1 John 1:8] Consequently, if you have confessed yourself a sinner, the truth is in you: for the Truth itself is light. Your life has not yet shone in perfect brightness, because there are sins in you; but yet you have already begun to be enlightened, because there is in you the confession of sins. For see what follows: If we confess our sins, He is faithful and just to forgive us our sins, and to purge us from all iniquity. [1 John 1:9] Not only the past, but haply if we have contracted any from this life; because a man, so long as he bears the flesh, cannot but have some at any rate light sins. But these which we call light, do not make light of. If you make light of them when you weigh them, be afraid when you count them. Many light make one huge sin: many drops fill the river; many grains make the lump. And what hope is there? Before all, confession: lest any think himself righteous, and, before the eyes of God who sees that which is, man, that was not and is, lift up the neck. Before all, then, confession; then, love: for of charity what is said? Charity covers a multitude of sins. [1 Peter 4:8] Now let us see whether he commends charity in regard of the sins which subsequently overtake us: because charity alone extinguishes sins. Pride extinguishes charity: therefore humility strengthens charity; charity extinguishes sins. Humility goes along with confession, the humility by which we confess ourselves sinners: this is humility, not to say it with the tongue, as if only to avoid arrogancy, lest we should displease men if we should say that we are righteous. This do the ungodly and insane: I know indeed that I am righteous, but what shall I say before men? If I shall call myself righteous, who will bear it, who tolerate? Let my righteousness be known unto God: I however will say that I am a sinner, but only that I may not be found odious for arrogancy. Tell men what you are, tell God what you are. Because if you tell not God what you are, God condemns what He shall find in you. Would you not that He condemn you? Condemn you. Would you that He forgive? Do you acknowledge, that you may be able to say unto God, Turn Your face from my sins. Say also to Him those words in the same Psalm, For I acknowledge mine iniquity. If we confess our sins, He is faithful and just to forgive us our sins, and to purge us from all iniquity. If we say that we have not sinned, we make Him a liar, and His word is not in us. [1 John 1:9-10] If you shall say, I have not sinned, you make Him a liar, while you wish to make yourself true. How is it possible that God should be a liar, and man true, when the Scripture says the contrary, Every man a liar, God alone true? [Romans 3:4] Consequently, God true through Himself, you true through God; because through yourself, a liar.

7. And lest haply he should seem to have given impunity for sins, in that he said, He is faithful and just to cleanse us from all iniquity; and men henceforth should say to themselves, Let us sin, let us do securely what we will, Christ purges us, is faithful and just, purges us from all iniquity: He takes from you an evil security, and puts in an useful fear. To your own hurt you would be secure; you must be solicitous. For He is faithful and just to forgive us our sins, provided you always displease yourself, and be changing until you be perfected. Accordingly, what follows? My little children, these things I write unto you, that you sin not. [1 John 2:1] But perchance sin overtakes us from our mortal life: what shall be done then? What? Shall there be now despair? Hear: And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: and He is the propitiator for our sins. [1 John 2:1-2] He then is the advocate; do your endeavor not to sin: if from the infirmity of this life sin shall overtake you, see to it straightway, straightway be displeased, straightway condemn it; and when you have condemned, you shall come assured unto the Judge. There have you the advocate: fear not to lose your cause in your confession. For if oft-times in this life a man commits his cause to an eloquent tongue, and is not lost; you commit yourself to the Word, and shall you be lost? Cry, We have an advocate with the Father.

8. See John himself observing humility. Assuredly he was a righteous and a great man, who from the Lord's bosom drank in the secrets of His mysteries; he, the man who by drinking from the Lord's bosom indited of His Godhead, In the beginning was the Word, and the Word was with God: he, being such a man as this, says not, You have an advocate with the Father; but, If any man sin, an advocate, says he, have we. He says not, you have; nor says, you have me; nor says, you have Christ Himself: but he puts Christ, not himself, and says, also, We have, not, you have. He chose rather to put himself in the number of sinners that he might have Christ for his advocate, than to put himself in Christ's stead as advocate, and to be found among the proud that shall be condemned. Brethren, Jesus Christ the righteous, even Him have we for our advocate with the Father; He, even He, is the propitiation for our sins. This whoever has held fast, has made no heresy; this whoever has held fast, has made no schism. For whence came schisms? When men say, we are righteous, when men say, we sanctify the unclean, we justify the ungodly; we ask, we obtain. But what says John? And if any man sin, we have an advocate with the Father, Jesus Christ the righteous. But some man will say: then do the saints not ask for us? Then do bishops and rulers not ask for the people? Yea, but mark the Scriptures, and see that rulers also commend themselves to the prayers of the people. Thus the apostle says to the congregation, Praying withal for us also. [Colossians 4:3] The apostle prays for the people, the people prays for the apostle. We pray for you, brethren: but do ye also pray for us. Let all the members pray one for another; let the Head intercede for all. Therefore it is no marvel that he here goes on and shuts the mouths of them that divide the Church of God. For he that has said, We have Jesus Christ the righteous, and He is the propitiation for our sins: having an eye to those who would divide themselves, and would say, Lo, here is Christ, lo, there; [Matthew 24:23] and would show Him in a part who bought the whole and possesses the whole, he immediately goes on to say, Not our sins only, but also the sins of the whole world. What is this, brethren? Certainly we have found it in the fields of the woods, we have found the Church in all nations. Behold, Christ is the propitiation for our sins; not ours only, but also the sins of the whole world. Behold, you have the Church throughout the whole world; do not follow false justifiers who in truth are cutters off. Be in that mountain which has filled the whole earth: because Christ is the propitiation for our sins; not only ours, but also the sins of the whole world, which He has bought with His blood.

9. And in this, says he, we do know Him, if we keep His commandments. [1 John 2:3-4] What commandments? He that says, I know Him, and keeps not His commandments, is a liar, and the truth is not in him. But still you ask, What commandments? But whoever, says he, keeps His word, in him verily is the love of God perfected. [1 John 2:5] Let us see whether this same commandment be not called love. For we were asking, what commandments, and he says, But whoever keeps His word, in him verily is the love of God perfected. Mark the Gospel, whether this be not the commandment: A new commandment, says the Lord, give I unto you, that you love one another. [John 13:34] — In this we know that we are in Him, if in Him we be perfected. Perfected in love, he calls them: what is perfection of love? To love even enemies, and love them for this end, that they may be brethren. For not a carnal love ought ours to be. To wish a man temporal good, is good; but though that fail, let the soul be safe. Do you wish life to any that is your friend? You do well. Do you rejoice at the death of your enemy? You do badly. But haply both to your friend the life you wish him is not for his good, and to your enemy the death you rejoice at has been for his good. It is uncertain whether this present life be profitable to any man or unprofitable: but the life which is with God without doubt is profitable. So love your enemies as to wish them to become your brethren; so love your enemies as that they may be called into your fellowship. For so loved He who, hanging on the cross, said, Father, forgive them, for they know not what they do. [Luke 23:34] For he did not say, Father let them live long, me indeed they kill, but let them live. He was casting out from them the death which is for ever and ever, by His most merciful prayer, and by His most surpassing might. Many of them believed, and the shedding of the blood of Christ was forgiven them. At first they shed it while they raged; now they drank it while they believed. In this we know that we are in Him, if in Him we be made perfect. Touching the very perfection of love of enemies, the Lord admonishing, says, Be therefore perfect, as your Heavenly Father is perfect. [Matthew 5:48] He, therefore, that says he abides in Him, ought himself also so to walk, even as He walked. [1 John 2:6] How, brethren? What does he advise us? He that says he abides in Him, i.e., in Christ, ought himself also so to walk even as He walked. Haply the advice is this, that we should walk on the sea? That be far from us! It is this then, that we walk in the way of righteousness. In what way? I have already mentioned it. He was fixed upon the cross, and yet was He walking in this very way: this way is the way of charity, Father, forgive them, for they know not what they do. If, therefore, you have learned to pray for your enemy, you walk in the way of the Lord.

10. Dearly beloved, I write unto you no new commandment, but the old commandment which you had from the beginning. [1 John 2:7] What commandment calls he old? Which you had, says he, from the beginning. Old then, in this regard, that you have already heard it: otherwise he will contradict the Lord, where He says, A new commandment give I unto you, that you love one another. [John 13:34] But why an old commandment? Not as pertaining to the old man. But why? Which you had from the beginning. The old commandment is the word which you have heard. Old then, in this regard, that you have already heard it. And the selfsame he shows to be new, saying, Again, a new commandment write I unto you. [1 John 2:8] Not another, but the selfsame which he has called old, the same is also new. Why? Which thing is true in Him and in you. Why old, you have already heard: i.e., because you knew it already. But why new? Because the darkness is past, and the true light now shines. Lo, whence it is new: because the darkness pertains to the old man, but the light to the new man. What says the Apostle Paul? Put off the old man, and put on the new. [Colossians 3:9-10] And again what says he? You were sometime darkness, but now light in the Lord. [Ephesians 5:8]

11. He that says he is in the light — now he is making all clear that he has been saying — he that says he is in the light, and hates his brother, is in darkness even until now. [1 John 2:9] What! My brethren, how long shall we say to you, Love your enemies? [Matthew 5:44] See whether, what is worse, you do not hate your brethren. If you loved only your brethren, you would be not yet perfect: but if you hate your brethren, what are you, where are you? Let each look to his own heart: let him not keep hatred against his brother for any hard word; on account of earthly contention let him not become earth. For whoever hates his brother, let him not say that he walks in the light. He that says he is in the light, and hates his brother, is in darkness even until now. Thus, some man who was a pagan has become a Christian; mark well: behold he was in darkness, while he was a pagan: now is he made henceforth a Christian; thanks be to God, say all joyfully; the apostle is read, where he says joyfully, For you were sometime darkness, but now light in the Lord. [Ephesians 5:8] Once he worshipped idols, now he worships God; once he worshipped the things he made, now he worships Him that made him. He is changed: thanks be to God, say all Christians with joyful greeting. Why? Because henceforth he is one that adores the Father and the Son and the Holy Ghost; one that detests demons and idols. Yet still is John solicitous about our convert: while many greet him with joy, by him he is still looked upon with apprehension. Brethren, let us gladly welcome a mother's solicitude. Not without cause is the mother solicitous about us when others rejoice: by the mother, I mean charity: for she dwelt in the heart of John, when he spoke these words. Wherefore, but because there is something he fears in us, even when men now hail us with joy? What is it that he fears? He that says he is in the light — What is this? He that says now he is a Christian —and hates his brother, is in darkness even until now. Which there is no need to expound: but to be glad of it, if it be not so, or to bewail it, if it be.

12. He that loves his brother abides (manet) in the light, and there is none occasion of stumbling in him. [1 John 2:10] — I beseech you by Christ: God is feeding us, we are about to refresh our bodies in the name of Christ; they both are in some good measure refreshed, and are to be refreshed: let the mind be fed. Not that I am going to speak for a long time, do I say this; for behold, the lesson is now coming to an end: but lest haply of weariness we should hear less attentively than we ought that which is most necessary. — He that loves his brother abides in the light, and there is no scandal, or none occasion of stumbling, in him. Who are they that take scandal or make scandal? They that are offended in Christ, and in the Church. They that are offended in Christ, are as if burnt by the sun, those in the Church as by the moon. But the Psalm says, The sun shall not burn you by day, neither the moon by night: i.e., if you hold fast charity, neither in Christ shall you have occasion of falling, nor in the Church; neither Christ shall you forsake, nor the Church. For he that forsakes the Church, how is he in Christ who is not in the members of Christ? How is he in Christ who is not in the body of Christ? Those therefore take scandal, or, occasion of falling, who forsake Christ or the Church. Whence do we understand that the Psalm in saying, By day shall the sun not burn you, nor the moon by night, says it of this, that the burning means scandal, or occasion of stumbling? In the first place mark the similitude itself. Just as the person whom something is burning says, I cannot bear it, I cannot away with it, and draws back; so those persons who cannot bear some things in the Church, and withdraw themselves either from the name of Christ or from the Church, are taking scandal. For see how those took scandal as from the sun, those carnal ones to whom Christ preached of His flesh, saying, He that eats not the flesh of the Son of Man and drinks His blood, shall have no life in him. [John 6:54-69] Some seventy persons said, This is an hard saying, and went back from Him, and there remained the twelve. All those the sun burnt, and they went back, not being able to bear the force of the Word. There remained therefore the twelve. And lest haply men should imagine that they confer a benefit upon Christ by believing on Christ, and not that the benefit is conferred by Him upon them; when the twelve were left, the Lord said to them, Will you also go? That you may know that I am necessary to you, not you to me. But those whom the sun had not burnt, answered by the voice of Peter: Lord, You have the word of eternal life; whither shall we go? But who are they that the Church as the moon burns by night? They that have made schisms. Hear the very word used in the apostle: Who is offended, and I burn not? [2 Corinthians 11:29] In what sense then is it, that there is no scandal or occasion of stumbling in him that loves his brother? Because he that loves his brother, bears all things for unity's sake; because it is in the unity of charity that brotherly love exists. Some one, I know not who, offends you: whether it be a bad man, or as you suppose a bad man, or as you pretend a bad man: and do you desert so many good men? What sort of brotherly love is that which has appeared in these persons? While they accuse the Africans, they have deserted the whole world! What, were there no saints in the whole world? Or was it possible they should be condemned by you unheard? But oh! If you loved your brethren, there would be none occasion of stumbling in you. Hear the Psalm, what it says: Great peace have they that love Your law, and there is to them none occasion of stumbling. Great peace it says there is for them that love the law of God, and that is why there is to them none occasion of stumbling. Those then who take scandal, or, occasion of stumbling, destroy peace. And of whom says he that they take not and make not occasion of stumbling? They that love God's law. Consequently they are in charity. But some man will say, He said it of them that love God's law, not of the brethren. Hear what the Lord says: A new commandment give I unto you that you love one another. [John 13:34] What is the Law but commandment? Moreover, how is it they do not take occasion of stumbling, but because they forbear one another? As Paul says, Forbearing one another in love, studying to keep the unity of the Spirit in the bond of peace. [Ephesians 4:2-3] And to show that this is the law of Christ, hear the same apostle commending this very law. Bear one another's burdens, says he, and so shall you fulfill the law of Christ. [Galatians 6:2]

13. For he that hates his brother is in darkness, and walks in darkness, and knows not whither he goes. [1 John 2:11] A great thing, my brethren: mark it, we beseech you. He that hates his brother walks in darkness, and knows not whither he goes, because the darkness has blinded his eyes. What so blind as these who hate their brethren? For that you may know that they are blind, they have stumbled at a Mountain. I say the same things often, that they may not slip out of your memory. The Stone which was cut out of the Mountain without hands, is it not Christ, who came of the kingdom of the Jews, without the work of man? Has not that Stone broken in pieces all the kingdoms of the earth, that is, all the dominations of idols and demons? Has not that Stone grown, and become a great mountain, and filled the whole earth? Do we point with the finger to this Mountain in like manner as the moon on its third day is pointed out to men? For example, when they wish people to see the new moon, they say, Lo, the moon! lo, where it is! And if there be some there who are not sharp-sighted, and say, Where? Then the finger is put forth that they may see it. Sometimes when they are ashamed to be thought blind, they say they have seen what they have not seen. Do we in this way point out the Church, my brethren? Is it not open? Is it not manifest? Has it not possessed all nations? Is not that fulfilled which so many years before was promised to Abraham, that in his seed should all nations be blessed? [Genesis 22:18] It was promised to one believer, and the world is filled with thousands of believers. Behold here the mountain filling the whole face of the earth! Behold the city of which it is said, A city set upon a mountain cannot be hid! [Matthew 5:14] But those stumble at the mountain, and when it is said to them, Go up; There is no mountain, say they, and dash their heads against it sooner than seek a habitation there. Esaias was read yesterday; whosoever of you was awake not with his eyes only but with his ear, and not the ear of the body but the ear of the heart, noted this; In the last days shall the mountain of the house of the Lord be manifest, prepared upon the top of the mountains. [Isaiah 2:2] What so manifest as a mountain? But there are even mountains unknown, because they are situated in one part of the earth. Which of you knows Mount Olympus? Just as the people who dwell there do not know our Giddaba. These mountains are in different parts of the earth. But not so that Mountain, for it has filled the whole face of the earth, and of it is said, Prepared upon the top of the mountains. It is a Mountain above the tops of all mountains. And, says he, to it shall be gathered all nations. Who can fail to be aware of this Mountain? Who breaks his head by stumbling against it? Who is ignorant of the city set upon a mountain? But marvel not that it is unknown by these who hate the brethren, because they walk in darkness and know not whither they go, because the darkness has blinded their eyes. They do not see the Mountain: I would not have you marvel; they have no eyes. How is it they have no eyes? Because the darkness has blinded them. How do we prove this? Because they hate the brethren, in that, while they are offended at Africans, they separate themselves from the whole earth: in that they do not tolerate for the peace of Christ those whom they defame, and do tolerate for the sake of Donatus those whom they condemn.

1 John 2:12-17

I write unto you, little children, because your sins are forgiven through His name. I write unto you, fathers, because you have known Him that is from the beginning. I write unto you, young men, because you have overcome the wicked one. I write unto you, children, because you have known the Father. I write unto you, fathers, because you have known Him that is from the beginning. I write unto you, young men, because you are strong, and the word of God abides in you, and you have overcome the wicked one. Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, is the lust of the flesh, and the lust of the eyes, and the pride of life, which is not of the Father, but is of the world. And the world passes away, and the lust thereof: but he that does the will of God abides for ever (even as God also abides for ever).

1. All things that are read from the Holy Scriptures in order to our instruction and salvation, it behooves us to hear with earnest heed. Yet most of all must those things be commended to our memory, which are of most force against heretics; whose insidious designs cease not to circumvent all that are weaker and more negligent. Remember that our Lord and Saviour Jesus Christ both died for us, and rose again; died, to wit, for our offenses, rose again for our justification. [Romans 4:25] Even as you have just heard concerning the two disciples whom He met with in the way, how their eyes were holden that they should not know Him: [Luke 24:13-28] and He found them despairing of the redemption that was in Christ, and deeming that now He had suffered and was dead as a man, not accounting that as Son of God He ever lives; and deeming too that He was so dead in the flesh as not to come to life again, but just as one of the prophets: as those of you who were attentive have just now heard their own words. Then He opened to them the Scriptures, beginning at Moses, and going through all the prophets, showing them that all He had suffered had been foretold, lest they should be more staggered if the Lord should rise again, and the more fail to believe Him, if these things had not been told before concerning Him. For the firmness of faith is in this, that all things which came to pass in Christ were foretold. The disciples, then, knew Him not, save in the breaking of bread. And truly he that eats and drinks not judgment to himself in the breaking of bread does know Christ. [1 Corinthians 11:29] Afterward also those eleven thought they saw a spirit. He gave Himself to be handled by them, who also gave Himself to be crucified; to be crucified by enemies, to be handled by friends: yet the Physician of all, both of the ungodliness of those, and of the unbelief of these. For you heard when the Acts of the Apostles were read, how many thousands of Christ's slayers believed. [Acts 2:41] If those believed afterwards who had killed, should not those believe who for a little while doubted? And yet even in regard of them, (a thing which you ought especially to observe, and to commit to your memory, because that which shall make us strong against insidious errors, God has been pleased to put in the Scriptures, against which no man dares to speak, who in any sort wishes to seem a Christian), when He had given Himself to be handled by them, that did not suffice Him, but He would also confirm by means of the Scriptures the heart of them that believe: for He looked forward to us who should be afterwards; seeing that in Him we have nothing that we can handle, but have that which we may read. For if those believed only because they held and handled, what shall we do? Now, Christ is ascended into heaven; He is not to come save at the end, to judge the quick and the dead. Whereby shall we believe, but by that whereby it was His will that even those who handled Him should be confirmed? For He opened to them the Scriptures and showed them that it behooved Christ to suffer, and that all things should be fulfilled which were written of Him in the Law of Moses, and the Prophets, and the Psalms. He embraced in His discourse the whole ancient text of the Scriptures. All that there is of those former Scriptures tells of Christ; but only if it find ears. He also opened their understanding that they might understand the Scriptures. Whence we also must pray for this, that He would open our understanding.

2. But what did the Lord show written of Him in the Law of Moses, and the Prophets, and the Psalms? What did He show? Let Himself say. The evangelist has put this briefly, that we might know what in all that great compass of the Scriptures we ought to believe and to understand. Certainly there are many pages, and many books; the contents of them all is this which the Lord briefly spoke to His disciples. What is this? That it behooved Christ to suffer, and to rise again the third day. You have it now concerning the Bridegroom, that it behooved Christ to suffer, and to rise again: the Bridegroom has been set forth to us. Concerning the Bride, let us see what He says; that you, when you know the Bridegroom and the Bride, may not without reason come to the marriage. For every celebration is a celebration of marriage: the Church's nuptials are celebrated. The King's Son is about to marry a wife, and that King's Son is Himself a King: and the guests frequenting the marriage are themselves the Bride. Not, as in a carnal marriage, some are guests, and another is she that is married; in the Church they that come as guests, if they come to good purpose, become the Bride. For all the Church is Christ's Bride, of which the beginning and first fruits is the flesh of Christ: there was the Bride joined to the Bridegroom in the flesh. With good reason when He would betoken that same flesh, He broke bread, and with good reason in the breaking of bread, the eyes of the disciples were opened, and they knew Him. Well then, what did the Lord say was written of Him in the Law and Prophets and Psalms? That it behooved Christ to suffer. Had He not added, and to rise again, well might those mourn whose eyes were holden; but to rise again is also foretold. And wherefore this? Why did it behoove Christ to suffer and to rise again? Because of that Psalm which we especially commended to your attention on the fourth day, the first station, of last week. Why did it behoove Christ to suffer and to rise again? For this reason: All the ends of the earth shall be reminded and converted unto the Lord, and all the kindreds of the nations shall worship before Him. For that you may know that it behooved Christ to suffer and to rise again; in this place also what has He added, that after setting forth the Bridegroom He might also set forth the Bride? And that there be preached, says He, in His name, repentance and remission of sins throughout all nations, beginning at Jerusalem. You have heard, brethren; hold it fast. Let no man doubt concerning the Church, that it is throughout all nations: let no man doubt that it began at Jerusalem, and has filled all nations. We know the field where the Vine is planted: but when it is grown we know it not, because it has taken up the whole. Whence did it begin? At Jerusalem. Whither has it come? To all nations. A few remain: it shall possess all. In the mean time, while it is taking possession of all, it has seemed good to the Husbandman to cut off some unprofitable branches, and they have made heresies and schisms. Let not the branches that are cut off induce you to be cut off: rather exhort them that are cut off that they be grafted in again. It is manifest that Christ has suffered, is risen again, and is ascended into heaven: made manifest also is the Church, because there is preached in His name repentance and remission of sins throughout all nations. Whence did it begin? Beginning at Jerusalem. The man hears this; foolish and vain, and (how, shall I express it?) worse than blind! so great a mountain, and he does not see it; a candle set upon a candlestick, and he shuts his eyes against it!

3. When we say to them, If you be Catholic Christians, communicate with that Church from which the Gospel is spread abroad over the whole earth: communicate with that Jerusalem: when this we say to them, they make answer to us, we do not communicate with that city where our King was slain, where our Lord was slain: as though they hate the city where our Lord was slain. The Jews slew Him whom they found on earth, these scorn Him that sits in heaven! Which are the worse; those who despised Him because they thought Him man, or those who scorn the sacraments of Him whom now they confess to be God? But they hate, forsooth, the city in which their Lord was slain! Pious men, and merciful! They much grieve that Christ was slain, and in men they slay Christ! But He loved that city, and pitied it: from it He bade the preaching of Him begin, beginning at Jerusalem. He made there the beginning of the preaching of His name: and you shrink back with horror from having communion with that city! No marvel that being cut off you hate the root. What said He to His disciples? Sit still in the city, because I send my promise upon you. Behold what the city is that they hate! Haply they would love it, if Christ's murderers dwelt in it. For it is manifest that all Christ's murderers, i.e., the Jews, are expelled from that city. That which had in it them that were fierce against Christ, has now them that adore Christ. Therefore do these men hate it, because Christians are in it. There was it His will that His disciples should tarry, and there that He should send to them the Holy Ghost. Where had the Church its commencement, but where the Holy Ghost came from heaven, and filled the hundred and twenty sitting in one place? That number twelve was made tenfold. They sat, an hundred and twenty persons, and the Holy Ghost came, and filled the whole place, and there came a sound, as it were the rushing of a mighty wind, and there were cloven tongues like as of fire. You have heard the Acts of the Apostles: this was the lesson read today: They began to speak with tongues as the Spirit gave them utterance. And all who were on the spot, Jews who had come from various nations, recognised each his own tongue, and marvelled that those unlearned and ignorant men had on the sudden learned not one or two tongues, but the tongues of all nations whatsoever. There, then, where all tongues sounded, there was it betokened that all tongues should believe. But these men, who much love Christ, and therefore refuse to communicate with the city which killed Christ, so honor Christ as to affirm that He is left to two tongues, the Latin and the Punic, i.e. African. Christ possess only two tongues! For there are but these two tongues on the side of Donatus, more they have not. Let us awake, my brethren, let us rather see the gift of the Spirit of God, and let us believe the things spoken before concerning Him, and let us see fulfilled the things spoken before in the Psalm: There are neither speeches nor discourses, but their voices are heard among them. And lest haply the case be so that the tongues themselves came to one place, and not rather that the gift of Christ came to all tongues, hear what follows: Into all the earth is their sound gone out, and unto the ends of the world their words. Wherefore this? Because in the sun has He set His tabernacle, i.e., in the open light. His tabernacle, His flesh: His tabernacle, His Church: in the sun it is set; not in the night, but in the day. But why do those not acknowledge it? Return to the lesson at the place where it ended yesterday, and see why they do not acknowledge it: He that hates his brother, walks in darkness, and knows not whither he goes, because the darkness has blinded his eyes. For us then, let us see what follows, and not be in darkness. How shall we not be in darkness? If we love the brethren. How is it proved that we love the brotherhood? By this, that we do not rend unity, that we hold fast charity.

4. I write unto you, little children, because your sins are forgiven you through His name. [1 John 2:12] Therefore, little children, because in forgiveness of sins you have your birth. But through whose name are sins forgiven? Through Augustine's? No, therefore neither through the name of Donatus. Be it your concern to see who is Augustine, or who Donatus: no, not through the name of Paul, not through the name of Peter. For to them that divided unto themselves the Church, and out of unity essayed to make parties, the mother charity in the apostle travailing in birth with her little ones, exposes her own bowels, with words does as it were rend her breasts, bewails her children whom she sees borne out dead, recalls unto the one Name them that would needs make them many names, repels them from the love of her that Christ may be loved, and says, Was Paul crucified for you? Or were you baptized in the name of Paul? [1 Corinthians 1:13] What says he? I would not that you be mine, that so you may be with me: be with me; all we are His who died for us, who was crucified for us: whence here also it is said, Your sins are forgiven you through His name, not through the name of any man.

5. I write unto you, fathers. [1 John 2:13] Why first sons? Because your sins are forgiven you through His name, and you are regenerated into a new life, therefore sons. Why fathers? Because you have known Him that is from the beginning: for the beginning has relation unto fatherhood. Christ new in flesh, but ancient in Godhead. How ancient think we? How many years old? Think we, of greater age than His mother? Assuredly of greater age than His mother, for all things were made by Him. [John 1:3] If all things, then did the Ancient make the very mother of whom the New should be born. Was He, think we, before His mother only? Yea, and before His mother's ancestors is His antiquity. The ancestor of His mother was Abraham; and the Lord says, Before Abraham I am. [John 8:58] Before Abraham, say we? The heaven and earth, ere man was, were made. Before these was the Lord, nay rather also is. For right well He says, not, Before Abraham I was, but, Before Abraham I Am. For that of which one says, was, is not; and that of which one says, will be, is not yet: He knows not other than to be. As God, He knows to be: was, and will be, He knows not. It is one day there, but a day that is for ever and ever. That day yesterday and tomorrow do not set in the midst between them: for when the 'yesterday' is ended, the 'today' begins, to be finished by the coming 'tomorrow.' That one day there is a day without darkness, without night, without spaces, without measure, without hours. Call it what you will: if you will, it is a day; if you will, a year; if you will, years. For it is said of this same, And your years shall not fail. But when is it called a day? When it is said to the Lord, Today have I begotten You. From the eternal Father begotten, from eternity begotten, in eternity begotten: with no beginning, no bound, no space of breadth; because He is what is, because Himself is He that Is. This His name He told to Moses: You shall say unto them, He that Is has sent me unto you. [Exodus 3:14] Why speak then of before Abraham? Why, before Noe? Why, before Adam? Hear the Scripture: Before the day-star have I begotten You. In fine, before heaven and earth. Wherefore? Because all things were made by Him, and without Him was nothing made. [John 1:3] By this you know the fathers: for they become fathers by acknowledging That which is from the beginning.

6. I write unto you, young men. There are sons, are fathers, are young men: sons, because begotten; fathers, because they acknowledge the Beginning; why young men? Because you have overcome the wicked one. In the sons, birth: in the fathers, antiquity: in the young men, strength. If the wicked one is overcome by the young men, he fights with us. Fights, but not conquers. Wherefore? Because we are strong, or because He is strong in us who in the hands of the persecutors was found weak? He has made us strong, who resisted not His persecutors. For He was crucified of weakness, but He lives by the power of God. [2 Corinthians 13:4]

7. I write unto you, children. [1 John ii.13] Whence children? Because you have known the Father. I write unto you fathers: he enforces this, and repeats, Because you have known Him that is from the beginning. Remember that you are fathers: if you forget Him that is from the beginning, you have lost your fatherhood. I write unto you, young men. Again and again consider that you are young men: fight, that you may overcome: overcome, that you may be crowned: be lowly, that you fall not in the fight. I write unto you, young men, because you are strong, and the word of God abides in you, and you have overcome the wicked one.

8. All these things, my brethren — because we have known That which is from the beginning, because we are strong, because we have known the Father,— do all these, while they in a manner commend knowledge, not commend charity? If we have known, let us love: for knowledge without charity saves not. Knowledge puffs up, charity edifies. [1 Corinthians 8:1] If you have a mind to confess and not love, you begin to be like the demons. The demons confessed the Son of God, and said, What have we to do with You? [Matthew 8:29] and were repulsed. Confess and embrace. For those feared for their iniquities; love ye Him that forgives your iniquities. But how can we love God, if we love the world? He prepares us therefore to be inhabited by charity. There are two loves: of the world, and of God: if the love of the world inhabit, there is no way for the love of God to enter in: let the love of the world make way, and the love of God inhabit; let the better have place. You loved the world: love not the world: when you have emptied your heart of earthly love, you shall drink in love Divine: and thenceforth begins charity to inhabit you, from which can nothing of evil proceed. Hear therefore his words, how he goes to work in the manner of one that makes a clearance. He comes upon the hearts of men as a field that he would occupy: but in what state does he find it? If he finds a wood, he roots it up; if he finds the field cleared, he plants it. He would plant a tree there, charity. And what is the wood he would root up? Love of the world. Hear him, the rooter up of the wood! Love not the world, (for this comes next,) neither the things that are in the world; if any man love the world, the love of the Father is not in him. [1 John 2:15]

9. You have heard that if any man love the world, the love of the Father is not in him. Let not any say in his heart that this is false, brethren: God says it; by the Apostle the Holy Ghost has spoken; nothing more true: If any man love the world, the love of the Father is not in him. Would you have the Father's love, that you may be joint-heir with the Son? Love not the world. Shut out the evil love of the world, that you may be filled with the love of God. You are a vessel; but as yet you are full. Pour out what you have, that you may receive what you have not. Certainly, our brethren are now born again of water and of the Spirit: we also some years ago were born again of water and of the Spirit. Good is it for us that we love not the world, lest the sacraments remain in us unto damnation, not as means of strengthening unto salvation. That which strengthens unto salvation is, to have the root of charity, to have the power of godliness, not the form only. [2 Timothy 3:5] Good is the form, holy the form: but what avails the form, if it hold not the root? The branch that is cut off, is it not cast into the fire? Have the form, but in the root. But in what way are you rooted so that you be not rooted up? By holding charity, as says the Apostle Paul, rooted and grounded in charity. [Ephesians 3:17] How shall charity be rooted there, amid the overgrown wilderness of the love of the world? Make clear riddance of the woods. A mighty seed you are about to put in: let there not be that in the field which shall choke the seed. These are the uprooting words which he has said: Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. [1 John 2:15]

10. For all that is in the world, is the lust of the flesh, and the lust of the eyes, and the pride of life, [1 John 2:16-17] three things he has said, which are not of the Father, but are of the world. And the world passes away, and the lust thereof: but he that does the will of God abides for ever, even as He abides forever. Why am I not to love what God made? What will you? Whether will you love the things of time, and pass away with time; or not love the world, and live to eternity with God? The river of temporal things hurries one along: but like a tree sprung up beside the river is our Lord Jesus Christ. He assumed flesh, died, rose again, ascended into heaven. It was His will to plant Himself, in a manner, beside the river of the things of time. Are you rushing down the stream to the headlong deep? Hold fast the tree. Is love of the world whirling you on? Hold fast Christ. For you He became temporal, that you might become eternal; because He also in such sort became temporal, that He remained still eternal. Something was added to Him from time, not anything went from His eternity. But you were born temporal, and by sin wast made temporal: you were made temporal by sin, He was made temporal by mercy in remitting sins. How great the difference, when two are in a prison, between the criminal and him that visits him! For upon a time a person comes to his friend and enters in to visit him, and both seem to be in prison; but they differ by a wide distinction. The one, his cause presses down: the other, humanity has brought there. So in this our mortal state, we were held fast by our guiltiness, He in mercy came down: He entered in unto the captive, a Redeemer not an oppressor. The Lord for us shed His blood, redeemed us, changed our hope. As yet we bear the mortality of the flesh, and take the future immortality upon trust: and on the sea we are tossed by the waves, but we have the anchor of hope already fixed upon the land.

11. But let us not love the world, neither the things that are in the world. For the things that are in the world, are the lust of the flesh, and the lust of the eyes, and the pride of life. These three are they: lest haply any man say, The things that are in the world, God made: i.e. heaven and earth, the sea: the sun, the moon, the stars, all the garniture of the heavens. What is the garniture of the sea? All creeping things. What of the earth? animals, trees, flying creatures. These are 'in the world,' God made them. Why then am I not to love what God has made? Let the Spirit of God be in you, that you may see that all these things are good: but woe to you if you love the things made, and forsake the Maker of them! Fair are they to you: but how much fairer He that formed them! Mark well, beloved. For by similitudes you may be instructed: lest Satan steal upon you, saying what he is wont to say, Take your enjoyment in the creature of God; wherefore made He those things but for your enjoyment? And men drink themselves drunken, and perish, and forget their own Creator: while not temperately but lustfully they use the things created, the Creator is despised. Of such says the apostle: They worshipped and served the creature rather than the Creator, Who is blessed forever. [Romans 1:25] God does not forbid you to love these things, howbeit, not to set your affections upon them for blessedness, but to approve and praise them to this end, that you may love your Creator. In the same manner, my brethren, as if a bridegroom should make a ring for his bride, and she having received the ring, should love it more than she loves the bridegroom who made the ring for her: would not her soul be found guilty of adultery in the very gift of the bridegroom, albeit she did but love what the bridegroom gave her? By all means let her love what the bridegroom gave: yet should she say, This ring is enough for me, I do not wish to see his face now: what sort of woman would she be? Who would not detest such folly? Who not pronounce her guilty of an adulterous mind? You love gold in place of the man, lovest a ring in place of the bridegroom: if this be in you, that you love a ring in place of your bridegroom, and hast no wish to see your bridegroom; that he has given you an earnest, serves not to pledge you to him, but to turn away your heart from him! For this the bridegroom gives earnest, that in his earnest he may himself be loved. Well then, God gave you all these things: love Him that made them. There is more that He would fain give you, that is, His very Self that made these things. But if you love these — what though God made them — and neglect the Creator and love the world; shall not your love be accounted adulterous? lettest go the Creator who made the world.")—

12. For the world is the appellation given not only to this fabric which God made heaven and earth, the sea, things visible and invisible: but the inhabitants of the world are called the world, just as we call a house both the walls and them that inhabit therein. And sometimes we praise a house, and find fault with the inhabitants. For we say, A good house; because it is marbled and beautifully ceiled: and in another sense we say, A good house: no man there suffers wrong, no acts of plunder, no acts of oppression, are done there. Now we praise not the building, but those who dwell within the building: yet we call it house, both this and that. For all lovers of the world, because by love they inhabit the world, just as those inhabit heaven, whose heart is on high while in the flesh they walk on earth: I say then, all lovers of the world are called the world. The same have only these three things, lust of the flesh, lust of the eyes, vain glory of life. For they lust to eat, drink, cohabit: to use these pleasures. Not surely, that there is no allowed measure in these things, or that when it is said, Love not these things, it means that you are not to eat, or not to drink, or not to beget children? This is not the thing said. Only, let there be measure, because of the Creator, that these things may not bind you by your loving of them: lest you love that for enjoyment, which you ought to have for use. But you are not put to the proof except when two things are propounded to you, this or that: Will you righteousness or gains? I have not wherewithal to live, have not wherewithal to eat, have not wherewithal to drink. But what if you can not have these but by iniquity? Is it not better to love that which you lose not, than to lose yourself by iniquity? You see the gain of gold, the loss of faith you see not. This then, says he to us, is the lust of the flesh, i.e. the lusting after those things which pertain to the flesh, such as food, and carnal cohabitation, and all other such like.

13. And the lust of the eyes: by the lust of the eyes, he means all curiosity. Now how wide is the scope of curiosity! This it is that works in spectacles, in theatres, in sacraments of the devil, in magical arts, in dealings with darkness: none other than curiosity. Sometimes it tempts even the servants of God, so that they wish as it were to work a miracle, to tempt God whether He will hear their prayers in working of miracles; it is curiosity: this is lust of the eyes; it is not of the Father. If God has given the power, do the miracle, for He has put it in your way to do it: for think not that those who have not done miracles shall not pertain to the kingdom of God. When the apostles were rejoicing that the demons were subject to them, what said the Lord to them? Rejoice not in this, but rejoice because your names are written in heaven. [Luke 10:20] In that would He have the apostles to rejoice, wherein you also rejoice. Woe to you truly if your name be not written in heaven! Is it woe to you if you raise not the dead? Is it woe to you if you walk not on the sea? Is it woe to you if you cast not out demons? If you have received power to do them, use it humbly, not proudly. For even of certain false prophets the Lord has said that they shall do signs and prodigies. [Matthew 24:24] Therefore let there be no ambition of the world: Ambitio sæculi, is Pride. The man wishes to make much of himself in his honors: he thinks himself great, whether because of riches, or because of some power.

14. These three there are, and you can find nothing whereby human cupidity can be tempted, but either by the lust of the flesh, or the lust of the eyes, or the pride of life. By these three was the Lord tempted of the devil. [Matthew 4:1-10] By the lust of the flesh He was tempted when it was said to Him, If you be the Son of God, speak to these stones that they become bread, when He hungered after His fast. But in what way repelled He the tempter, and taught his soldier how to fight? Mark what He said to him: Not by bread alone does man live, but by every word of God. He was tempted also by the lust of the eyes concerning a miracle, when he said to Him, Cast yourself down: for it is written, He shall give his angels charge concerning you: and in their hands they shall bear you up, lest at any time you dash your foot against a stone. He resisted the tempter, for to do the miracle, would only have been to seem either to have yielded, or to have done it from curiosity; for He wrought when He would, as God, howbeit as healing the weak. For if He had done it then, He might have been thought to wish only to do a miracle. But lest men should think this, mark what He answered; and when the like temptation shall happen to you, say also the same: Get behind me, Satan; for it is written, You shall not tempt the Lord your God: that is, if I do this I shall tempt God. He said what He would have you to say. When the enemy suggests to you, What sort of man, what sort of Christian, are you? As yet have you done one miracle, or by your prayers have the dead been raised, or have you healed the fevered? If you were truly of any moment, you would do some miracle: answer and say: It is written, You shall not tempt the Lord your God: therefore I will not tempt God, as if I should belong to God if I do a miracle, and not belong if I do none: and what becomes then of His words, Rejoice, because your names are written in heaven? By pride of life how was the Lord tempted? When he carried Him up to an high place, and said to Him, All these will I give you, if you will fall down and worship me. By the loftiness of an earthly kingdom he wished to tempt the King of all worlds: but the Lord who made heaven and earth trod the devil under foot. What great matter for the devil to be conquered by the Lord? Then what did He in the answer He made to the devil but teach you the answer He would have you to make? It is, written, You shall worship the Lord your God, and Him only shall you serve. Holding these things fast, you shall not have the concupiscence of the world: by not having concupiscence of the world, neither shall the lust of the flesh, nor the lust of the eyes, nor the pride of life, subjugate you: and you shall make place for Charity when she comes, that you may love God. Because if love of the world be there, love of God will not be there. Hold fast rather the love of God, that as God is for ever and ever, so you also may remain for ever and ever: because such is each one as is his love. Love earth, you shall be earth. Love God, what shall I say? You shall be a god? I dare not say it of myself, let us hear the Scriptures: I have said, You are gods, and all of you sons of the Most High. If then you would be gods and sons of the Most High, Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all the things that are in the world, is the lust of the flesh, and the lust of the eyes, and the pride of life, which is not of the Father, but is of the world: [1 John 2:15-17] i.e. of men, lovers of the world. And the world passes away, and the lusts thereof: but he that does the will of God abides for ever, even as God also abides forever.

1 John 2:18-27

Children, it is the last hour: and as you have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last hour. They went out from us, but they were not of us: if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us. But you have an unction from the Holy One, and know all things. I write unto you, not because you know not the truth, but because you know it, and that no lie is of the truth. Who is a liar but he that denies that Jesus is the Christ? [He is antichrist, that denies the Father and the Son.] Whosoever denies the Son, the same has neither the Father nor the Son: and he that acknowledges the Son has both the Father and the Son. Let that therefore abide in you, which you have heard from the beginning. If that which you have heard from the beginning shall remain in you, you also shall continue in the Son, and in the Father. And this is the promise that He has promised us, even eternal life. These things have I written unto you concerning them that seduce you; that you may know that you have an unction, and that the unction which you have received of him may abide in you. And you need not that any man teach you; because His unction teaches you of all things.

1. Children, it is the last hour. In this lesson he addresses the children that they may make haste to grow, because it is the last hour. Age or stature of the body is not at one's own will. A man does not grow in respect of the flesh when he will, any more than he is born when he will: but where the being born rests with the will, the growth also rests with the will. No man is born of water and the Spirit, [John 3:5] except he be willing. Consequently if he will, he grows or makes increase: if he will, he decreases. What is it to grow? To go onward by proficiency. What is it to decrease? To go backward by deficiency. Whoever knows that he is born, let him hear that he is an infant; let him eagerly cling to the breasts of his mother, and he grows apace. Now his mother is the Church; and her breasts are the two Testaments of the Divine Scriptures. Hence let him suck the milk of all the things that as signs of spiritual truths were done in time for our eternal salvation, that being nourished and strengthened, he may attain to the eating of solid meat, which is, In the beginning was the Word, and the Word was with God, and the Word was God. [John 1:1] Our milk is Christ in His humility; our meat, the selfsame Christ equal with the Father. With milk He nourishes you, that He may feed you with bread: for with the heart spiritually to touch Christ is to know that He is equal with the Father.

2. Therefore it was that He forbade Mary to touch Him, and said to her, Touch me not; for I am not yet ascended unto the Father. What is this? He gave Himself to be handled by the disciples, and did He shun Mary's touch? Is not He the same that said to the doubting disciple, Reach hither your fingers, and feel the scars? Was He at that time ascended to the Father? Then why does He forbid Mary, and says, Touch me not; for I am not yet ascended to the Father? Or are we to say, that He feared not to be touched by men, and feared to be touched by women? The touch of Him cleanses all flesh. To whom He willed first to be manifested, by them feared He to be handled? Was not His resurrection announced by women to the men, that so the serpent should by a sort of counterplot be overcome? For because he first by the woman announced death to man, therefore to men was also life announced by a woman. Then why was He unwilling to be touched, but because He would have it to be understood of that spiritual touch? The spiritual touch takes place from a pure heart. That person does of a pure heart reach Christ with his touch who understands Him coequal with the Father. But whoever does not yet understand Christ's Godhead, that person reaches but unto the flesh, reaches not unto the Godhead. Now what great matter is it, to reach only unto that which the persecutors reached unto, who crucified Him? But that is the great thing, to understand the Word God with God, in the beginning, by whom all things were made: such as He would have Himself to be known when He said to Philip, Am I so long time with you, and have you not known me, Philip? He that sees me, sees also the Father. [John 14:9]

3. But lest any be sluggish to go forward, let him hear: Children, it is the last hour. Go forward, run, grow; it is the last hour. This same last hour is long; yet it is the last. For he has put hour for the last time; because it is in the last times that our Lord Jesus Christ is to come. But some will say, How the last times? How the last hour? Certainly antichrist will first come, and then will come the day of judgment. John perceived these thoughts: lest people should in a manner become secure, and think it was not the last hour because antichrist was to come, he said to them, And as you have heard that antichrist is to come, now are there come many antichrists. Could it have many antichrists, except it were the last hour?

4. Whom has he called antichrists? He goes on and expounds. Whereby we know that it is the last hour. By what? Because many antichrists have come. They went out from us; see the antichrists! They went out from us: therefore we bewail the loss. Hear the consolation. But they were not of us. All heretics, all schismatics went out from us, that is, they go out from the Church; but they would not go out, if they were of us. Therefore, before they went out they were not of us. If before they went out they were not of us, many are within, are not gone out, but yet are antichrists. We dare to say this: and why, but that each one while he is within may not be an antichrist? For he is about to describe and mark the antichrists, and we shall see them now. And each person ought to question his own conscience, whether he be an antichrist. For antichrist in our tongue means, contrary to Christ. Not, as some take it, that antichrist is to be so called because he is to come ante Christum, before Christ, i.e. Christ to come after him: it does not mean this, neither is it thus written, but Antichristus, i.e. contrary to Christ. Now who is contrary to Christ you already perceive from the apostle's own exposition, and understand that none can go out but antichrists; whereas those who are not contrary to Christ, can in no wise go out. For he that is not contrary to Christ holds fast in His body, and is counted therewith as a member. The members are never contrary one to another. The entire body consists of all the members. And what says the apostle concerning the agreement of the members? If one member suffer, all the members suffer with it; and if one member be glorified, all the members rejoice with it. [1 Corinthians 12:26] If then in the glorifying of a member the other members rejoice with it, and in its suffering all the members suffer, the agreement of the members has no antichrist. And there are those who inwardly are in such sort in the body of our Lord Jesus Christ— seeing His body is yet under cure, and the soundness will not be perfect save in the resurrection of the dead — are in such wise in the body of Christ, as bad humors. When these are vomited up, the body is relieved: so too when bad men go out, then the Church is relieved. And one says, when the body vomits and casts them out, These humors went out of me, but they were not of me. How were not of me? Were not cut out of my flesh, but oppressed my breast while they were in me.

5. They went out from us; but, be not sad, they were not of us. How do you prove this? If they had been of us, they would doubtless have continued with us. Hence therefore you may see, that many who are not of us, receive with us the Sacraments, receive with us baptism. receive with us what the faithful know they receive, Benediction, the Eucharist, and whatever there is in Holy Sacraments: the communion of the very altar they receive with us, and are not of us. Temptation proves that they are not of us. When temptation comes to them as if blown by a wind they fly abroad; because they were not grain. But all of them will fly abroad, as we must often tell you, when once the fanning of the Lord's threshing-floor shall begin in the day of judgment. They went out from us, but they were not of us; if they had been of us, they would no doubt have continued with us. For would you know, beloved, how most certain this saying is, that they who haply have gone out and return, are not antichrists, are not contrary to Christ? Whoever are not antichrists, it cannot be that they should continue without. But of his own will is each either an antichrist or in Christ. Either we are among the members, or among the bad humors. He that changes himself for the better, is in the body, a member: but he that continues in his badness, is a bad humor; and when he is gone out, then they who were oppressed will be relieved. They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but (they went out), that they might be made manifest that they were not all of us. That he has added, that they might be made manifest, is, because even when they are within they are not of us; yet they are not manifest, but by going out are made manifest. And you have an unction from the Holy One, that you may be manifest to your own selves. The spiritual unction is the Holy Spirit Himself, of which the Sacrament is in the visible unction. Of this unction of Christ he says, that all who have it know the bad and the good; and they need not to be taught, because the unction itself teaches them.

6. I write unto you not because you know not the truth, but because you know it, and that no lie is of the truth. [1 John 2:21] Behold, we are admonished how we may know antichrist. What is Christ? Truth. Himself has said I am the Truth. [John 14:6] But no lie is of the truth. Consequently, all who lie are not yet of Christ. He has not said that some lie is of the truth, and some lie not of the truth. Mark the sentence. Do not fondle yourselves, do not flatter yourselves, do not deceive yourselves, do not cheat yourselves: No lie is of the truth. Let us see then how antichrists lie, because there is more than one kind of lying. Who is a liar, but he that denies that Jesus is the Christ? One is the meaning of the word Jesus, another the meaning of the word Christ: though it be one Jesus Christ our Saviour, yet Jesus is His proper name. Just as Moses was so called by his proper name, as Elias, as Abraham: so as His proper name our Lord has the name Jesus: but Christ is the name of His sacred character. As when we say, Prophet, as when we say, Priest; so by the name Christ we are given to understand the Anointed, in whom should be the redemption of the whole people. The coming of this Christ was hoped for by the people of the Jews: and because He came in lowliness, He was not acknowledged; because the stone was small, they stumbled at it and were broken. But the stone grew, and became a great mountain; [Daniel 2:35] and what says the Scripture? Whosoever shall stumble at this stone shall be broken; and on whomsoever this stone shall come, it will grind him to powder. We must mark the difference of the words: it says, he that stumbles shall be broken; but he on whom it shall come, shall be ground to powder. At the first, because He came lowly, men stumbled at Him: because He shall come lofty to judgment, on whomsoever He shall come, He will grind him to powder. But not that man will He grind to powder at His future coming, whom He broke not when He came. He that stumbled not at the lowly, shall not dread the lofty. Briefly you have heard it, brethren: he that stumbled not at the lowly, shall not dread the lofty. For to all bad men is Christ a stone of stumbling; whatever Christ says is bitter to them.

7. For hear and see. Certainly all who go out from the Church, and are cut off from the unity of the Church, are antichrists; let no man doubt it: for the apostle himself has marked them, They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us. Therefore, whoever continue not with us, but go out from us, it is manifest that they are antichrists. And how are they proved to be antichrists? By lying. And who is a liar, but he that denies that Jesus is the Christ? [1 John 2:22] Let us ask the heretics: where do you find a heretic that denies that Jesus is the Christ? See now, my beloved, a great mystery. Mark what the Lord God may have inspired us withal, and what I would fain work into your minds. Behold, they went out from us, and turned Donatists: we ask them whether Jesus be the Christ; they instantly confess that Jesus is the Christ. If then that person is an antichrist, who denies that Jesus is the Christ, neither can they call us antichrists, nor we them; therefore, neither they went out from us, nor we from them. If then we have not gone out one from another, we are in unity: if we be in unity, what means it that there are two altars in this city? What, that there are divided houses, divided marriages? That there is a common bed, and a divided Christ? He admonishes us, he would have us confess what is the truth:— either they went out from us, or we from them. But let it not be imagined that we have gone out from them. For we have the testament of the Lord's inheritance, we recite it, and there we find, I will give You the nations for Your inheritance, and for Your possessions the ends of the earth. We hold fast Christ's inheritance; they hold it not, for they do not communicate with the whole earth, do not communicate with the universal body redeemed by the blood of the Lord. We have the Lord Himself rising from the dead, who presented Himself to be felt by the hands of the doubting disciples: and while they yet doubted, He said to them, It behooved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name [Luke 24:46-47] — Where? Which way? To what persons?— through all nations, beginning at Jerusalem. Our minds are set at rest concerning the unity of the inheritance! Whoever does not communicate with this inheritance, is gone out.

8. But let us not be made sad: They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us. [1 John 2:19] If then they went out from us, they are antichrists; if they are antichrists, they are liars; if they are liars, they deny that Jesus is the Christ. Once more we come back to the difficulty of the question. Ask them one by one; they confess that Jesus is the Christ. The difficulty that hampers us comes of our taking what is said in the Epistle in too narrow a sense. At any rate you see the question; this question puts both us and them to a stand, if it be not understood. Either we are antichrists, or they are antichrists; they call us antichrists, and say that we went out from them; we say the like of them. But now this epistle has marked out the antichrists by this cognizance: Whosoever denies that Jesus is the Christ, that same is an antichrist. Now therefore let us enquire who denies; and let us mark not the tongue, but the deeds. For if all be asked, all with one mouth confess that Jesus is the Christ. Let the tongue keep still for a little while, ask the life. If we shall find this, if the Scripture itself shall tell us that denial is a thing done not only with the tongue, but also with the deeds, then assuredly we find many antichrists, who with the mouth profess Christ, and in their manners dissent from Christ. Where find we this in Scripture? Hear Paul the Apostle; speaking of such, he says, For they confess that they know God, but in their deeds deny Him. [Titus 1:16] We find these also to be antichrists: whosoever in his deeds denies Christ, is an antichrist. I listen not to what he says, but I look what life he leads. Works speak, and do we require words? For where is the bad man that does not wish to talk well? But what says the Lord to such? You hypocrites, how can you speak good things, while you are evil? [Matthew 12:34] Your voices you bring into my ears: I look into your thoughts. I see an evil will there, and you make a show of false fruits. I know what I must gather, and whence; I do not gather figs of thistles, I do not gather grapes of thorns; for every tree is known by its fruit. [Matthew 12:7, 16] A more lying antichrist is he who with his mouth professes that Jesus is the Christ, and with his deeds denies Him. A liar in this, that he speaks one thing, and does another.

9. Now therefore, brethren, if deeds are to be questioned, not only do we find many antichrists gone out; but many not yet maninfest, who have not gone out at all. For as many as the Church has within it that are perjured, defrauders, addicted to black arts, consulters of fortune-tellers, adulterers, drunkards, usurers, boy-stealers, and all the other vices that we are not able to enumerate; these things are contrary to the doctrine of Christ, are contrary to the word of God. Now the Word of God is Christ: whatever is contrary to the Word of God is in Antichrist. For Antichrist means, contrary to Christ. And would ye know how openly these resist Christ? Sometimes it happens that they do some evil, and one begins to reprove them; because they dare not blaspheme Christ, they blaspheme His ministers by whom they are reproved: but if you show them that you speak Christ's words, not your own, they endeavor all they can to convict you of speaking your own words, not Christ's: if however it is manifest that you speak Christ's words, they go even against Christ, they begin to find fault with Christ: How, say they, and why did He make us such as we are? Do not persons say this every day, when they are convicted of their deeds? Perverted by a depraved will, they accuse their Maker. Their Maker cries to them from heaven, (for the same made us, who new-made us:) What made I you? I made man, not avarice; I made man, not robbery; I made man, not adultery. You have heard that my works praise me. Out of the mouth of the Three Children, it was the hymn itself that kept them from the fires. The works of the Lord praise the Lord, the heaven, the earth, the sea, praise Him; praise Him all things that are in the heaven, praise Him angels, praise Him stars, praise Him lights, praise Him whatever swims, whatever flies, whatever walks, whatever creeps; all these praise the Lord. Have you heard there that avarice praises the Lord? Have you heard that drunkenness praises the Lord? That luxury praises, that frivolity praises Him? Whatever you hear not in that hymn give praise to the Lord, the Lord made not that thing. Correct what you have made, that what God made in you may be saved. But if you will not, and lovest and embracest your sins, you are contrary to Christ. Be thou within, be thou without, you are an antichrist; be thou within, be thou without, you are chaff. But why are you not without? Because you have not fallen in with a wind to carry you away.

10. These things are now manifest, my brethren. Let no man say, I do not worship Christ, but I worship God His Father. Every one that denies the Son, has neither the Son nor the Father; and he that confesses the Son, has both the Son and the Father. He speaks to you that are grain: and let those who were chaff, hear, and become grain. Let each one, looking well to his own conscience, if he be a lover of the world, be changed; let him become a lover of Christ, that he be not an antichrist. If one shall tell him that he is an antichrist, he is angry, he thinks it a wrong done to him; perchance, if he is told by him that strives with him that he is an antichrist, he threatens an action at law. Christ says to him, Be patient; if you have been falsely spoken of, rejoice with me, because I also am falsely spoken of by the antichrists: but if you are truly spoken of, come to an understanding with your own conscience; and if you fear to be called this, fear more to be it.

11. Let that therefore abide in you, which you have heard from the beginning. If that which you have heard from the beginning shall abide in you, you also shall abide in the Son, and in the Father. And this is the promise that He has promised us. [1 John 2:24-25] For haply you might ask about the wages, and say, Behold, that which I have heard from the beginning I keep safe in me, I comply therewith; perils, labors, temptations, for the sake of this continuance, I bear up against them all: with what fruit? What wages? What will He hereafter give me, since in this world I see that I labor among temptations? I see not here that there is any rest: mere mortality weighs down the soul, and the corruptible body presses it down to lower things: but I bear all things, that that which I have heard from the beginning [Wisdom 9:15] may remain in me; and that I may say to my God, Because of the words of Your lips have I kept hard ways. Unto what wages then? Hear, and faint not. If you were fainting in the labors, upon the promised wages be strong. Where is the man that shall work in a vineyard, and shall let slip out of his heart the reward he is to receive? Suppose him to have forgotten, his hands fail. The remembrance of the promised wages makes him persevering in the work: and yet he that promised it is a man who can deceive your expectation. How much more strong ought you to be in God's field, when He that promised is the Truth, Who can neither have any successor, nor die, nor deceive him to whom the promise was made! And what is the promise? Let us see what He has promised. Is it gold which men here love much, or silver? Or possessions, for which men lavish gold, however much they love gold? Or pleasant lands, spacious houses, many slaves, numerous beasts? Not these are the wages, so to say, for which he exhorts us to endure in labor. What are these wages called? eternal life. You have heard, and in your joy you have cried out: love that which you have heard, and you are delivered from your labors into the rest of eternal life. Lo, this is what God promises; eternal life. [Matthew 25:34] Lo, this what God threatens; eternal fire. What to those set on the right hand? Come, you blessed of my Father, receive the kingdom prepared for you from the beginning of the world. [Matthew 25:41] To those on the left, what? Go into eternal fire, prepared for the devil and his angels. Thou dost not yet love that: at least fear this.

12. Remember then, my brethren, that Christ has promised us eternal life: This, says he, is the promise which He has promised us, even eternal life. These things have I written to you concerning them which seduce you. [1 John 2:25-26] Let none seduce you unto death: desire the promise of eternal life. What can the world promise? Let it promise what you will, it makes the promise perchance to one that tomorrow shall die. And with what face will you go hence to Him that abides for ever? But a powerful man threatens me, so that I must do some evil. What does he threaten? Prisons, chains, fires, torments, wild beasts: aye, but not eternal fire? Dread that which One Almighty threatens; love that which One Almighty promises; and all the world becomes vile in our regard, whether it promise or terrify. These things have I written unto you concerning them which seduce you; that you may know that you have an unction, and the unction which we have received from Him may abide in you. In the unction we have the sacramental sign [of a thing unseen], the virtue itself is invisible; the invisible unction is the Holy Ghost; the invisible unction is that charity, which, in whomsoever it be, shall be as a root to him: however burning the sun, he cannot wither. All that is rooted is nourished by the sun's warmth, not withered.

13. And you have no need that any man teach you, because His unction teaches you concerning all things. [1 John 2:27] Then to what purpose is it that we, my brethren, teach you? If His unction teaches you concerning all things, it seems we labor without a cause. And what mean we, to cry out as we do? Let us leave you to His unction, and let His unction teach you. But this is putting the question only to myself: I put it also to that same apostle: let him deign to hear a babe that asks of him: to John himself I say, Had those the unction to whom you were speaking? You have said, His unction teaches you concerning all things. To what purpose have you written an Epistle like this? What teaching did you give them? What instruction? What edification? See here now, brethren, see a mighty mystery. The sound of our words strikes the ears, the Master is within. Do not suppose that any man learns ought from man. We can admonish by the sound of our voice; if there be not One within that shall teach, vain is the noise we make. Aye, brethren, have ye a mind to know it? Have ye not all heard this present discourse? And yet how many will go from this place untaught! I, for my part, have spoken to all; but they to whom that Unction within speaks not, they whom the Holy Ghost within teaches not, those go back untaught. The teachings of the master from without are a sort of aids and admonitions. He that teaches the hearts, has His chair in heaven. Therefore says He also Himself in the Gospel: Call no man your master upon earth; One is your Master, even Christ. [Matthew 23:8-9] Let Him therefore Himself speak to you within, when not one of mankind is there: for though there be some one at your side, there is none in your heart. Yet let there not be none in your heart: let Christ be in your heart: let His unction be in the heart, lest it be a heart thirsting in the wilderness, and having no fountains to be watered withal. There is then, I say, a Master within that teaches: Christ teaches; His inspiration teaches. Where His inspiration and His unction is not, in vain do words make a noise from without. So are the words, brethren, which we speak from without, as is the husbandman to the tree: from without he works, applies water and diligence of culture; let him from without apply what he will, does he form the apples? Does he clothe the nakedness of the wood with a shady covering of leaves? Does he do anything like this from within? But whose doing is this? Hear the husbandman, the apostle: both see what we are, and hear the Master within: I have planted, Apollos has watered; but God gave the increase: neither he that plants is anything, neither he that waters, but He that gives the increase, even God. [1 Corinthians 3:6-7] This then we say to you: whether we plant, or whether we water, by speaking we are not anything; but He that gives the increase, even God: that is, His unction which teaches you concerning all things.

1 John 2:27-3:8

And it is true, and lies not. Even as it has taught you, abide in it. And now, little children, abide in Him; that, when He shall appear, we may have confidence, and not be put to shame by Him at His coming. If you know that He is righteous, know ye that every one that does righteousness is born of Him. Behold, what manner of love the Father has bestowed upon us, that we should be called and should be the sons of God: therefore the world knows us not, because it knew not Him, us also the world knows not. Beloved, now are we the sons of God, and it is not yet manifested what we shall be. We know that, when He shall appear, we shall be like Him; for we shall see Him as He is. And every man that has this hope in Him purifies himself, even as He is pure. Whosoever commits sin commits also iniquity. Sin is iniquity. And ye know that He was manifested to take away sin; and in Him is no sin. Whosoever abides in Him sins not: whosoever sins has not seen Him, neither known Him. Little children, let no man seduce you. He that does righteousness is righteous, even as He is righteous. He that commits sin is of the devil; for the devil sins from the beginning. For this purpose the Son of God was manifested; that He might destroy the works of the devil.

1. You remember, brethren, that yesterday's lesson was brought to a close at this point, that you have no need that any man teach you, but the unction itself teaches you concerning all things. Now this, as I am sure ye remember, we so expounded to you, that we who from without speak to your ears, are as workmen applying culture from without to a tree, but we cannot give the increase nor form the fruits: but only He that created and redeemed and called you, He, dwelling in you by faith and the Spirit, must speak to you within, else vain is all our noise of words. Whence does this appear? From this: that while many hear, not all are persuaded of that which is said, but only they to whom God speaks within. Now they to whom He speaks within, are those who give place to Him: and those give place to God, who give not place to the devil. [Ephesians 5:27] For the devil wishes to inhabit the hearts of men, and speak there the things which are able to seduce. But what says the Lord Jesus? The prince of this world is cast out. [John 12:31] Whence cast? Out of heaven and earth? Out of the fabric of the world? Nay, but out of the hearts of the believing. The invader being cast out, let the Redeemer dwell within: because the same redeemed, who created. And the devil now assaults from without, not conquers Him that has possession within. And he assaults from without, by casting in various temptations: but that person consents not thereto, to whom God speaks within, and the unction of which you have heard.

2. And it is true, namely, this same unction; i.e. the very Spirit of the Lord which teaches men, cannot lie: and is not false. Even as it has taught you, abide ye in the same. And now, little children, abide ye in Him, that when He shall be manifested, we may have boldness in His sight, that we be not put to shame by Him at His coming. [1 John 3:27-28] You see, brethren: we believe in Jesus whom we have not seen: they announced Him, that saw, that handled, that heard the word out of His own mouth; and that they might persuade all mankind of the truth thereof, they were sent by Him, not dared to go of themselves. And whither were they sent? You heard while the Gospel was read, Go, preach the Gospel to the whole creation which is under heaven. Consequently, the disciples were sent every where: with signs and wonders to attest that what they spoke, they had seen. And we believe in Him whom we have not seen, and we look for Him to come. Whoever look for Him by faith, shall rejoice when He comes: those who are without faith, when that which now they see not has come, shall be ashamed. And that confusion of face shall not be for a single day and so pass away, in such sort as those are wont to be confounded, who are found out in some fault, and are scoffed at by their fellowmen. That confusion shall carry them that are confounded to the left hand, that to them it may be said, Go into everlasting fire, prepared for the devil and his angels. [Matthew 25:31] Let us abide then in His words, that we be not confounded when He comes. For Himself says in the Gospel to them that had believed on Him: If you shall abide in my word, then are you verily my disciples. [John 8:3l, 32] And, as if they had asked, With what fruit? And, says He, you shall know the truth, and the truth shall make you free. For as yet our salvation is in hope, not in deed: for we do not already possess that which is promised, but we hope for it to come. And faithful is He that promised; [Hebrews 10:23] He deceives not you: only do not faint, but wait for the promise. For He, the Truth, cannot deceive. Be not a liar, to profess one thing and do another; keep the faith, and He keeps His promise. But if you keep not the faith, your own self, not He that promised, has defrauded you.

3. If you know that He is righteous, know ye that every one that does righteousness is born of Him. [1 John 2:29] The righteousness which at present is ours is of faith. Perfect righteousness is not, save only in the angels: and scarce in angels, if they be compared with God: yet if there be any perfect righteousness of souls and spirits which God has created, it is in the angels, holy, just, good, by no lapse turned aside, by no pride falling, but remaining ever in the contemplation of the Word of God, and having nothing else sweet unto them save Him by whom they were created; in them is perfect righteousness: but in us it has begun to be, of faith, by the Spirit. You heard when the Psalm was read, Begin ye to the Lord in confession. Begin, says it; the beginning of our righteousness is the confession of sins. You have begun not to defend your sin; now have you made a beginning of righteousness: but it shall be perfected in you when to do nothing else shall delight you, when death shall be swallowed up in victory, [1 Corinthians 15:24] when there shall be no itching of lust, when there shall be no struggling with flesh and blood, when there shall be the palm of victory, the triumph over the enemy; then shall there be perfect righteousness. At present we are still fighting: if we fight we are in the lists; we smite and are smitten; but who shall conquer, remains to be seen. And that man conquers, who even when he smites presumes not on his own strength, but relies upon God that cheers him on. The devil is alone when he fights against us. If we are with God, we overcome the devil: for if you fight alone with the devil, you will be overcome. He is a skillful enemy: how may palms has he won! Consider to what he has cast us down! That we are born mortal, comes of this, that he in the first place cast down from Paradise our very original. What then is to be done, seeing he is so well practised? Let the Almighty be invoked to your aid against the devices of the devil. Let Him dwell in you, who cannot be overcome, and you shall securely overcome him who is wont to overcome. But to overcome whom? Those in whom God dwells not. For, that you may know it, brethren; Adam being in Paradise despised the commandment of God, and lifted up the neck, as if he desired to be his own master, and were loath to be subject to the will of God: so he fell from that immortality, from that blessedness. But there was a certain man, a man now well skilled, though a mortal born, who even as he sat on the dunghill, putrifying with worms, overcame the devil: yea, Adam himself then overcame: even he, in Job; because Job was of his race. So then, Adam, overcome in Paradise, overcame on the dunghill. Being in Paradise, he gave ear to the persuasion of the woman which the devil had put into her: but being on the dunghill he said to Eve, You have spoken as one of the foolish women. [Job 2:10] There he lent an ear, here he gave an answer: when he was glad, he listened, when he was scourged, he overcame. Therefore, see what follows, my brethren, in the Epistle: because this is what it would have us lay to heart, that we may overcome the devil indeed, but not of ourselves. If you know that He is righteous, says it, know ye that every one that does righteousness is born of Him: of God, of Christ. And in that he has said, Is born of Him, he cheers us on. Already therefore, in that we are born of Him, we are perfect.

4. Hear. Behold what manner of love the Father has given us, that we should be called sons of God, and be [1 John 3:1] (such). prodest illis nomen? [The very words of this passage.] Verum hic loquitur de nomine quod a Deo tribuitur: hic non est discrimen inter dici et esse. [Which looks rather like an expression of dissent, by Mill himself or some other.] ["καί á¼�σμεν," Westcott and Hort, "and such we are," Rev. V. These closing words of ch. 3, 1, wanting in Auth. V.—J.H.M.] For whoever are called sons, and are not sons, what profits them the name where the thing is not? How many are called physicians, who know not how to heal! How many are called watchers, who sleep all night long! So, many are called Christians, and yet in deeds are not found such; because they are not this which they are called, that is, in life, in manners, in faith, in hope, in charity. But what have ye heard here, brethren? Behold, what manner of love the Father has bestowed upon us, that we should be called, and should be, the sons of God: therefore the world knows us not, because it has not known Him, us also the world knows not. There is a whole world Christian, and a whole world ungodly; because throughout the whole world there are ungodly, and throughout the whole world there are godly: those know not these. In what sense, think we, do they not know them? They deride them that live good lives. Mark well and see: for haply there are such also among you. Each one of you who now lives godly, who despises worldly things, who does not choose to go to spectacles, who does not choose to make himself drunken as it were by solemn custom, yea, what is worse, under countenance of holy days to make himself unclean: the man who does not choose to do these things, how is he derided by those who do them! Would he be scoffed at if he were known? But why is he not known? The world knows Him not. Who is the world? Those inhabiters of the world. Just as we say, a house; meaning, its inhabitants. These things have been said to you again and again, and we forbear to repeat them to your disgust. By this time, when you hear the word world, in a bad signification, you know that you must understand it to mean only lovers of the world because through love they inhabit, and by inhabiting have become entitled to the name. Therefore the world has not known us, because it has not known Him. He walked here Himself, the Lord Jesus Christ in the flesh; He was God, He was latent in weakness. And wherefore was He not known? Because He reproved all sins in men. They, through loving the delights of sins, did not acknowledge the God: through loving that which the fever prompted, they did wrong to the Physician.

5. For us then, what are we? Already we are begotten of Him; but because we are such in hope, he says, Beloved, now are we sons of God. Now already? Then what is it we look for, if already we are sons of God? And not yet, says he, is it manifested what we shall be. But what else shall we be than sons of God? Hear what follows: We know that, when He shall appear, we shall be like Him, because we shall see Him as He is. Understand, my beloved. It is a great matter: We know that, when He shall appear, we shall be like Him; for we shall see Him as He is. In the first place mark, what is called Is. You know what it is that is so called. That which is called Is, and not only is called but is so, is unchangeable: It ever remains, It cannot be changed, It is in no part corruptible: It has neither proficiency, for It is perfect; nor has deficiency, for It is eternal. And what is this? In the beginning was the Word, and the Word was with God, and the Word was God. [John 1:1] And what is this? Who being in the form of God, thought it not robbery to be equal with God. [Philippians 2:6] To see Christ in this sort, Christ in the form of God, Word of God, Only-Begotten of the Father, equal with the Father, is to the bad impossible. But in regard that the Word was made flesh, the bad also shall have power to see Him: because in the day of judgment the bad also will see Him; for He shall so come to judge, as He came to be judged. In the selfsame form, a man, but yet God: for cursed is every one that puts his trust in man. [Jeremiah 17:5] A man, He came to be judged, a man, He will come to judge. And if He shall not be seen, what is this that is written, They shall look on Him whom they pierced? [John 19:37] For of the ungodly it is said, that they shall see and be confounded. How shall the ungodly not see, when He shall set some on the right hand, others on the left? To those on the right hand He will say, Come, you blessed of my Father, receive the kingdom: [Matthew 25:41] to those on the left He will say, Go into everlasting fire. They will see but the form of a servant, the form of God they will not see. Why? Because they were ungodly; and the Lord Himself says, Blessed are the pure in heart, for they shall see God. [Matthew 5:8] Therefore, we are to see a certain vision, my brethren, which neither eye has seen, nor ear has heard, nor has entered into the heart of man: [1 Corinthians 2:9] a certain vision, a vision surpassing all earthly beautifulness, of gold, of silver, of groves and fields; the beautifulness of sea and air, the beautifulness of sun and moon, the beautifulness of the stars, the beautifulness of angels: surpassing all things: because from it are all things beautiful.

6. What then shall we be, when we shall see this? What is promised to us? We shall be like Him, for we shall see Him as He is. The tongue has done what it could, has sounded the words: let the rest be thought by the heart. For what has even John himself said in comparison of That which Is, or what can be said by us men, who are so far from being equal to his merits? Return we therefore to that unction of Him, return we to that unction which inwardly teaches that which we cannot speak: and because ye cannot at present see, let your part and duty be in desire. The whole life of a good Christian is an holy desire. Now what you long for, you do not yet see: howbeit by longing, you are made capable, so that when that has come which you may see, you shall be filled. For just as, if you would fill a bag, and know how great the thing is that shall be given, you stretch the opening of the sack or the skin, or whatever else it be; you know how much you would put in, and see that the bag is narrow; by stretching you make it capable of holding more: so God, by deferring our hope, stretches our desire; by the desiring, stretches the mind; by stretching, makes it more capacious. Let us desire therefore, my brethren, for we shall be filled. See Paul widening, as it were, his bosom, that it may be able to receive that which is to come. He says, namely, Not that I have already received, or am already perfect: brethren, I deem not myself to have apprehended. [Philippians 3:13-14] Then what are you doing in this life, if you have not yet apprehended? But this one thing [I do]; forgetting the things that are behind, reaching forth to the things that are before, upon the strain I follow on unto the prize of the high calling. He says he reaches forth, or stretches himself, and says that he follows upon the strain. He felt himself too little to take in that which eye has not seen, nor ear heard, neither has entered into the heart of man. [1 Corinthians 2:9] This is our life, that by longing we should be exercised. But holy longing exercises us just so much as we prune off our longings from the love of the world. We have already said, Empty out that which is to be filled. With good you are to be filled: pour out the bad. Suppose that God would fill you with honey: if you are full of vinegar, where will you put the honey? That which the vessel bore in it must be poured out: the vessel itself must be cleansed; must be cleansed, albeit with labor, albeit with hard rubbing, that it may become fit for that thing, whatever it be. Let us say honey, say gold, say wine; whatever we say it is, being that which cannot be said, whatever we would fain say, It is called — God. And when we say God, what have we said? Is that one syllable the whole of that we look for? So then, whatever we have had power to say is beneath Him: let us stretch ourselves unto Him, that when He shall come, He may fill us. For we shall be like Him; because we shall see Him as He is.

7. And every one that has this hope in Him. You see how he has set us our place, in hope. You see how the Apostle Paul agrees with his fellow-apostle, By hope we are saved. But hope that is seen, is not hope: for what a man sees, why does he hope for? For if what we see not, we hope for, by patience we wait for it. [Romans 8:24-25] This very patience exercises desire. Continue, for He continues: and persevere in walking, that you may reach the goal: for that to which you tend will not remove. See: And every one that has this hope in Him, purifies himself even as He is pure. See how he has not taken away free-will, in that he says, purifies himself. Who purifies us but God? Yea, but God does not purify you if you be unwilling. Therefore, in that you join your will to God, in that you purify yourself. Thou purifiest yourself, not by yourself, but by Him who comes to inhabit you. Still, because you do somewhat therein by the will, therefore is somewhat attributed to you. But it is attributed to you only to the end you should say, as in the Psalm, Be my helper, forsake me not. If you say, Be my helper, you do somewhat: for if you be doing nothing, how should He be said to help you?

8. Every one that does sin, does also iniquity. Let no man say, Sin is one thing, iniquity another: let no man say, I am a sinful man, but not a doer of iniquity. For, Every one that does sin, does also iniquity. Sin is iniquity. Well then, what are we to do concerning sins and iniquities? Hear what He says: And ye know that He was manifested to take away sin; and sin in Him is not. [1 John 3:5] He, in Whom sin is not, the same has come to take away sin. For were there sin in Him, it must be taken away from Him, not He take it away Himself. Whosoever abides in Him, sins not. [1 John 3:6] In so far as he abides in Him, in so far sins not. Whosoever sins has not seen Him, neither known Him. A great question this: Whosoever sins has not seen Him, neither known Him. No marvel. We have not seen Him, but are to see; have not known Him, but are to know: we believe in One we have not known. Or haply, by faith we have known, and by actual beholding have not yet known? But then in faith we have both seen and known. For if faith does not yet see, why are we said to have been enlightened? There is an enlightening by faith, and an enlightening by sight. At present, while we are on pilgrimage, we walk by faith, not by sight, [2 Corinthians 5:7] or, actually beholding. Therefore also our righteousness is by faith, not by sight. Our righteousness shall be perfect, when we shall see by actual beholding. Only, in the meanwhile, let us not leave that righteousness which is of faith, since the just does live by faith, [Romans 1:17] as says the apostle. Whosoever abides in Him, sins not. For, whosoever sins, has not seen Him, neither known Him. That man who sins, believes not: but if a man believes, so far as pertains to his faith, he sins not.

9. Little children, let no man seduce you. He that does righteousness is righteous, as He is righteous. [1 John 3:7] What, on hearing that we are righteous as He is righteous, are we to think ourselves equal with God? You must know what means that as: thus he said a while ago, Purifies himself even as He is pure. Then is our purity like and equal to the purity of God, and our righteousness to God's righteousness? Who can say this? But the word as, is not always wont to be used in the sense of equality. As, for example, if, having seen this large church, a person should wish to build a smaller church, but with the same relative dimensions: as, for example, if this be one measure in width and two measures in length, he too should build his church one measure in width and two measures in length: in that case one sees that he has built it as this is built. But this church has, say, a hundred cubits in length, the other thirty: it is at once as this, and yet unequal. You see that this as is not always referred to parity and equality. For example, see what a difference there is between the face of a man and its image from a mirror: there is a face in the image, a face in the body: the image exists in imitation, the body in reality. And what do we say? Why, as there are eyes here, so also there; as ears here, so ears also there. The thing is different, but the as is said of the resemblance. Well then, we also have in us the image of God; but not that which the Son equal with the Father has: yet except we also, according to our measure, were as He, we should in no respect be said to be like Him. He purifies us, then, even as He is pure: but He is pure from eternity, we pure by faith. We are righteous even as He is righteous; but He is so in His immutable perpetuity, we righteous by believing on One we do not see, that so we may one day see Him. Even when our righteousness shall be perfect, when we shall be equal to the angels, not even then shall it be equalled with Him. How far then is it from Him now, when not even then it shall be equal!

10. He that does sin, is of the devil, because the devil sins from the beginning. [1 John 3:8] Is of the devil: ye know what he means: by imitating the devil. For the devil made no man, begot no man, created no man: but whoever imitates the devil, that person, as if begotten of him, becomes a child of the devil; by imitating him, not literally by being begotten of him. In what sense are you a child of Abraham, not that Abraham begot you? In the same sense as the Jews, the children of Abraham, not imitating the faith of Abraham, have become children of the devil: of the flesh of Abraham they were begotten, and the faith of Abraham they have not imitated. If then those who were thence begotten were put out of the inheritance, because they did not imitate, you, who art not begotten of him, art made a child, and in this way shall be a child of him by imitating him. And if you imitate the devil, in such wise as he became proud and impious against God, you will be a child of the devil: by imitating, not that he created you or begot you.

11. Unto this end was the Son of God manifested. Now then, brethren, mark! All sinners are begotten of the devil, as sinners. Adam was made by God: but when he consented to the devil, he was begotten of the devil; and he begot all men such as he was himself. With lust itself we were born; even before we add our sins, from that condemnation we have our birth. For if we are born without any sin, wherefore this running with infants to baptism that they may be released? Then mark well, brethren, the two birth-stocks, Adam and Christ: two men are; but one of them, a man that is man; the other, a Man that is God. By the man that is man we are sinners; by the Man that is God we are justified. That birth has cast down unto death; this birth has raised up unto life: that birth brings with it sin; this birth sets free from sin. For to this end came Christ as Man, to undo the sins of men. Unto this end was the Son of God manifested, that He may undo the works of the devil.

12. The rest I commend to your thoughts, my beloved, that I may not burden you. For the question we labor to solve is even this — that we call ourselves sinners: for if any man shall say that he is without sin, he is a liar. And in the Epistle of this same John we have found it written, If we say that we have no sin, we deceive ourselves. [1 John 1:8] For you should remember what went before: If we say that we have no sin, we deceive ourselves, and the truth is not in us. And yet, on the other hand, in what follows you are told, He that is begotten of God sins not: he that does sin has not seen Him, neither known Him.— Every one that does sin is of the devil: sin is not of God: this affrights us again. In what sense are we begotten of God, and in what sense do we confess ourselves sinners? Shall we say, because we are not begotten of God? And what do these Sacraments in regard to infants? What has John said? He that is begotten of God, sins not. And yet again the same John has said, If we say that we have no sin, we deceive ourselves, and the truth is not in us! A great question it is, and an embarrassing one; and may I have made you intent upon having it solved, my beloved. Tomorrow, in the name of the Lord, what He will give, we will discourse thereof.

1 John 3:9-18

Whosoever is born of God does not commit sin; for his seed remains in him: and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil: whosoever is not righteous is not of God, neither he that loves not his brother. For this is the message that you heard from the beginning, that we should love one another. Not as Cain, who was of the wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother's righteous. Marvel not, my brethren, if the world hate us. We know that we have passed from death unto life, because we love the brethren. He that loves not abides in death. Whosoever hates his brother is a murderer: and you know that no murderer has eternal life abiding in him. In this we know love, that He laid down His life for us: and we ought to lay down our lives for the brethren. But whoever has this world's good, and sees his brother have need, and shuts up his bowels of compassion from him, how can the love of God dwell in him? My little children, let us not love only in word and in tongue; but in deed and in truth.

1. Hear intently, I do beseech you, because it is no small matter that we have to cope withal: and I doubt not, because you were intent upon it yesterday, that you have with even greater intentness of purpose come together today. For it is no slight question, how he says in this Epistle, Whosoever is born of God, sins not, [1 John 3:9] and how in the same Epistle he has said above, If we say that we have no sin, we deceive ourselves, and the truth is not in us. [1 John 1:8] What shall the man do, who is pressed by both sayings out of the same Epistle? If he shall confess himself a sinner, he fears lest it be said to him, Then are you not born of God; because it is written, Whosoever is born of God, sins not. But if he shall say that he is just and that he has no sin, he receives on the other side a blow from the same Epistle, If we say that we have no sin, we deceive ourselves, and the truth is not in us. Placed then as he is in the midst, what he can say and what confess, or what profess, he cannot find. To profess himself to be without sin, is full of peril; and not only full of peril, but also full of error: We deceive ourselves, says he, and the truth is not in us, if we say that we have no sin. But oh that you had none, and said this! For then would you say truly, and in uttering the truth would have not so much as a vestige of wrong to be afraid of. But, that you do ill if you say so, is because it is a lie that you say, The truth, says he, is not in us, if we say that we have no sin. He says not, Have not had; lest haply it should seem to be spoken of the past life. For the man here has had sins: but from the time that he was born of God, he has begun not to have sins. If it were so, there would be no question to embarrass us. For we should say, We have been sinners, but now we are justified: we have had sin, but now we have none. He says not this: but what says he? If we say that we have no sin, we deceive ourselves, and the truth is not in us. And then after a while he says on the other hand, Whosoever is born of God sins not. Was John himself not born of God? If John was not born of God, John, of whom you have heard that he lay in the Lord's bosom; does any man dare engage for himself that in him has taken place that regeneration which it was not granted to that man to have, to whom it was granted to lie in the bosom of the Lord? The man whom the Lord loved more than the rest, [John 13:23] him alone had He not begotten of the Spirit?

2. Mark now these words. As yet, I am urging it upon you, what straits we are put to that by putting your minds on the stretch, that is, by your praying for us and for yourselves, God may make enlargement, and give us an outlet: lest some man find in His word an occasion of his own perdition, that word which was preached and put in writing only for healing and salvation. Every man, says he, that does sin, does also iniquity. Lest haply you make a distinction, Sin is iniquity. Lest you say, A sinner I am, but not a doer of iniquity, Sin is iniquity. And ye know that to this end was He manifested, that He should take away sin; and there is no sin in Him. And what does it profit us, that He came without sin? Every one that sins not, abides in Him: and every one that sins, has not seen Him, neither known Him. Little children, let no man seduce you. He that does righteousness is righteous, even as He is righteous. This we have already said, that the word as is wont to be used of a certain resemblance, not of equality. He that does sin is of the devil, because the devil sins from the beginning. This too we have already said, that the devil created no man, nor begot any, but his imitators are, as it were, born of him. To this end was the Son of God manifested, that He should undo the works of the devil. Consequently, to undo (or loose) sins, He that has no sin. And then follows: Every one that is born of God does not commit sin; for his seed remains in him: and he cannot sin, because he is born of God: [1 John 3:9] he has drawn the cord tight!— Belike, it is in regard of some one sin that he has said, Does not sin, not in regard of all sin: that in this that he says, Whoever is born of God, does not sin, you may understand some one particular sin, which that man who is born of God cannot commit: and such is that sin that, if one commit it, it confirms the rest. What is this sin? To do contrary to the commandment. What is the commandment? A new commandment give I unto you, that you love one another. [John 13:34] Mark well! This commandment of Christ is called, love. By this love sins are loosed. If this love be not kept, the not holding it is at once a grievous sin, and the root of all sins.

3. Mark well, brethren; we have brought forward somewhat in which, to them that have good understanding, the question is solved. But do we only walk in the way with them that run more swiftly? Those that walk more slowly must not be left behind. Let us turn the matter every way, in such words as we can, in order that it may be brought within reach of all. For I suppose, brethren, that every man is concerned for his own soul, who does not come to Church without cause, who does not seek temporal things in the Church, who does not come here to transact secular business; but comes here in order that he may lay hold upon some eternal thing, promised unto him, whereunto he may attain: he must needs consider how he shall walk in the way, lest he be left behind, lest he go back, lest he go astray, lest by halting he do not attain. Whoever therefore is in earnest, let him be slow, let him be swift, yet let him not leave the way. This then I have said, that in saying, Whosoever is born of God sins not, it is probable he meant it of some particular sin: for else it will be contrary to that place: If we say that we have no sin, we deceive ourselves, and the truth is not in us. In this way then the question may be solved. There is a certain sin, which he that is born of God cannot commit; a sin, which not being committed, other sins are loosed, and being committed, other sins are confirmed. What is this sin? To do contrary to the commandment of Christ, contrary to the New Testament. What is the new commandment? A new commandment give I unto you, that you love one another. [John 13:34] Whoever does contrary to charity and contrary to brotherly love, let him not dare to glory and say that he is born of God: but whoever is in brotherly love, there are certain sins which he cannot commit, and this above all, that he should hate his brother. And how fares it with him concerning his other sins, of which it is said, If we say that we have no sin, we deceive ourselves, and the truth is not in us? Let him hear that which shall set his mind at rest from another place of Scripture; Charity covers a multitude of sins. [1 Peter 4:8]

4. Charity therefore we commend; charity this Epistle commends. The Lord, after His resurrection, what question put He to Peter, but, Do you love me? [John 21:15-17] And it was not enough to ask it once; a second time also He put none other question, a third time also none other. Although when it came to the third time, Peter, as one who knew not what was the drift of this, was grieved because it seemed as if the Lord did not believe him; nevertheless both a first time and a second, and a third He put this question. Thrice fear denied, thrice love confessed. Behold Peter loves the Lord. What is he to do for the Lord? For think not that he in the Psalm did not feel himself at a loss what to do: What shall I render unto the Lord for all the benefits He has done unto me? He that said this in the Psalm, marked what great things had been done for him by God; and sought what he should render to God, and could find nothing. For whatever you would render, from Him did you receive it to render. And what did he find to offer in return? That which, as we said, my brethren, he had received from Him, that only found he to offer in return. I will receive the cup of salvation, and will call upon the name of the Lord. For who had given him the cup of salvation, but He to whom he wished to offer in return? Now to receive the cup of salvation, and call upon the name of the Lord, is to be filled with charity; and so filled, that not only you shall not hate your brother, but shall be prepared to die for your brother. This is perfect charity, that you be prepared to die for your brother. This the Lord exhibited in Himself, who died for all, praying for them by whom He was crucified, and saying, Father, forgive them, for they know not what they do. [Luke 23:34] But if He alone has done this, He was not a Master, if He had no disciples. Disciples who came after Him have done this. Men were stoning Stephen, and he knelt down and said, Lord, lay not this sin to their charge. [Acts 7:59] He loved them that were killing him; since for them also he was dying. Hear also the Apostle Paul: And I myself, says he, will be spent for your souls. [2 Corinthians 12:15] For he was among those for whom Stephen, when by their hands he was dying, besought forgiveness. This then is perfect charity. If any man shall have so great charity that he is prepared even to die for his brethren, in that man is perfect charity. But as soon as it is born, is it already quite perfect? That it may be made perfect, it is born; when born, it is nourished; when nourished, it is strengthened; when strengthened, it is perfected; when it has come to perfection, what says it? To me to live is Christ, and to die is gain. I wished to be dissolved, and to be with Christ; which is far better: nevertheless to abide in the flesh is needful for you. [Philippians 1:21-24] For their sakes he was willing to live, for whose sakes he was prepared to die.

5. And that you may know that it is this perfect charity which that man violates not, and against which that man sins not, who is born of God; this is what the Lord says to Peter; Peter do you love me? And he answers, I love. He says not, If you love me, show kindness to me. For when the Lord was in mortal flesh, He hungered, He thirsted: at that time when He hungered and thirsted, He was taken in as a; those who had the means, ministered unto Him of their substance, as we read in the Gospel. Zacchæus entertained Him as his: he was saved from his disease by entertaining the Physician. From what disease? The disease of avarice. For he was very rich, and the chief of the publicans. Mark the man made whole from the disease of avarice: The half of my goods I give to the poor; and if I have taken anything from any man, I will restore him fourfold. [Luke 19:8] That he kept the other half, was not to enjoy it, but to pay his debts. Well, he at that time entertained the Physician as his, because there was infirmity of the flesh in the Lord, to which men might show this kindness; and this, because it was His will to grant this very thing to them that did Him kind service; for the benefit was to them that did the service, not to Him. For, could He to whom angels ministered require these men's kindness? Not even His servant Elias, to whom He sent bread and flesh by the ravens upon a certain occasion [1 Kings 17:4-9] had need of this; and yet that a religious widow might be blessed, the servant of God is sent, and he whom God in secret did feed, is fed by the widow. But still, although by the means of these servants of God, those who consider their need get good to themselves, in respect of that reward most manifestly set forth by the Lord in the Gospel: He that receives a righteous man in the name of a righteous man shall receive a righteous man's reward: and he that receives a prophet in the name of a prophet shall receive a prophet's reward: and whosoever 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 in no wise lose his reward: [Matthew 10:41-42] although, then, they that do this, do it to their own good: yet neither could this kind office be done to Him when about to ascend into Heaven. What could Peter, who loved Him, render unto Him? Hear what. Feed my sheep: i.e. do for the brethren, that which I have done for you. I redeemed all with my blood: hesitate not to die for confession of the truth, that the rest may imitate you.

6. But this, as we have said, brethren, is perfect charity. He that is born of God has it. Mark, my beloved, see what I say. Behold, a man has received the Sacrament of that birth, being baptized; he has the Sacrament, and a great Sacrament, divine, holy, ineffable. Consider what a Sacrament! To make him a new man by remission of all sins! Nevertheless, let him look well to the heart, whether that be thoroughly done there, which is done in the body; let him see whether he have charity, and then say, I am born of God. If however he have it not, he has indeed the soldier's mark upon him, but he roams as a deserter. Let him have charity; otherwise let him not say that he is born of God. But he says, I have the Sacrament. Hear the Apostle: If I know all mysteries, and have all faith, so that I can remove mountains, and have not charity, I am nothing. [1 Corinthians 13:2]

7. This, if you remember, we gave you to understand in beginning to read this Epistle, that nothing in it is so commended as charity. Even if it seems to speak of various other things, to this it makes its way back, and whatever it says, it will needs bring all to bear upon charity. Let us see whether it does so here. Mark: Whosoever is born of God does not commit sin. We ask, what sin? Because if you understand all sin, it will be contrary to that place, If we say that we have no sin, we deceive ourselves, and the truth is not in us. Then let him say what sin; let him teach us; lest haply I may have rashly said that the sin here is the violation of charity, because he said above, He that hates his brother is in darkness, and walks in darkness, and knows not whither he goes, because the darkness has blinded his eyes. [1 John 2:11] But perhaps he has said something in what comes afterwards, and has mentioned charity by name? See that this circuit of words has this end, has this issue. Whosoever is born of God, sins not, because His seed remains in him. [1 John 3:9] The seed of God, i.e. the word of God: whence the apostle says, I have begotten you through the Gospel. And he cannot sin, because he is born of God. [1 Corinthians 4:15] Let him tell us this, let us see in what we cannot sin. In this are manifested the children of God and the children of the devil. Whosoever is not righteous is not of God, neither he that loves not his brother. [1 John 3:10] Aye, now indeed it is manifest of what he speaks: Neither he that loves not his brother. Therefore, love alone puts the difference between the children of God and the children of the devil. Let them all sign themselves with the sign of the cross of Christ; let them all respond, Amen; let all sing Alleluia; let all be baptized, let all come to church, let all build the walls of churches: there is no discerning of the children of God from the children of the devil, but only by charity. They that have charity are born of God: they that have it not, are not born of God. A mighty token, a mighty distinction! Have what you will; if this alone you have not, it profits you nothing: other things if you have not, have this, and you have fulfilled the law. For he that loves another has fulfilled the law, says the apostle: and, Charity is the fulfilling of the law. [Romans 13:8, 10] I take this to be the pearl which the merchant man in the Gospel is described to have been seeking, who found one pearl, and sold all that he had, and bought it. [Matthew 13:46] This is the pearl of price, Charity, without which whatever you may have, profits you nothing: which if alone you have, it suffices you. Now, with faith you see, then with actual beholding you shall see. For if we love when we see not, how shall we embrace it when we see! But wherein must we exercise ourselves? In brotherly love. You may say to me, I have not seen God: can you say to me, I have not seen man? Love your brother. For if you love your brother whom you see, at the same time you shall see God also; because you shall see Charity itself, and within dwells God.

8. Whosoever is not righteous is not of God, neither he that loves not his brother. [1 John 3:10-11] For this is the message: mark how he confirms it: For this is the message which we heard from the beginning, that we should love one another. He has made it manifest to us that it is of this he speaks; whoever acts against this commandment, is in that accursed sin, into which those fall who are not born of God. Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother's righteous. [1 John 3:12] Therefore, where envy is, brotherly love cannot be. Mark, my beloved. He that envies, loves not. The sin of the devil is in that man; because the devil through envy cast man down. For he fell, and envied him that stood. He did not wish to cast man down that he himself might stand, but only that he might not fall alone. Hold fast in your mind from this that he has subjoined, that envy cannot exist in charity. You have it openly, when charity was praised, Charity envies not. [1 Corinthians 13:4] There was no charity in Cain; and had there been no charity in Abel, God would not have accepted his sacrifice. For when they had both offered, the one of the fruits of the earth, the other of the offspring of the flock; what think ye, brethren, that God slighted the fruits of the earth, and loved the offspring of the flock? God had not regard to the hands, but saw in the heart: and whom He saw offer with charity, to his sacrifice He had respect; whom He saw offer with envy, from his sacrifice He turned away His eyes. By the good works, then, of Abel, he means only charity: by the evil works of Cain he means only his hatred of his brother. It was not enough that he hated his brother and envied his good works; because he would not imitate, he would kill. And hence it appeared that he was a child of the devil, and hence also that the other was God's righteous one. Hence then are men discerned, my brethren. Let no man mark the tongue, but the deeds and the heart. If any do not good for his brethren, he shows what he has in him. By temptations are men proved.

9. Marvel not, brethren, if the world hate us. Must one often be telling you what the world means? Not the heaven, not the earth, nor these visible works which God made; but lovers of the world. By often saying these things, to some I am burdensome: but I am so far from saying it without a cause, that some may be questioned whether I said it, and they cannot answer. Let then, even by thrusting it upon them, something stick fast in the hearts of them that hear. What is the world? The world, when put in a bad sense, is, lovers of the world: the world, when the word is used in praise, is heaven and earth, and the works of God that are in them; whence it is said, And the world was made by Him. [John 1:10] Also, the world is the fullness of the earth, as John himself has said, Not only for our sins is He the propitiator, but (for the sins) of the whole world: [1 John 2:2] he means, of the world, of all the faithful scattered throughout the whole earth. But the world in a bad sense, is, lovers of the world. They that love the world, cannot love their brother.

10. If the world hate us: we know— What do we know?— that we have passed from death unto life — How do we know? Because we love the brethren. [1 John 3:14] Let none ask man: let each return to his own heart: if he find there brotherly love, let him set his mind at rest, because he is passed from death unto life. Already he is on the right hand: let him not regard that at present his glory is hidden: when the Lord shall come, then shall he appear in glory. For he has life in him, but as yet in winter; the root is alive, but the branches, so to say, are dry: within is the substance that has the life in it, within are the leaves of trees, within are the fruits: but they wait for the summer. Well then, we know that we have passed from death unto life, because we love the brethren. He that loves not, abides in death. Lest ye should think it a light matter, brethren, to hate, or, not to love, hear what follows: Every one that hates his brother, is a murderer. [1 John 3:15] How now, if any made light of hating his brother, will he also in his heart make light of murder? He does not stir his hands to kill a man; yet he is already held by God a murderer; the other lives, and yet this man is already judged as his slayer! Every one that hates his brother is a murderer: and you know that no murderer has eternal life abiding in him.

11. In this know we love: [1 John 3:16] he means, perfection of love, that perfection which we have bidden you lay to heart: In this know we love, that He laid down His life for us: and we ought to lay down our lives for the brethren. Lo here, whence that came: Peter, do you love me? Feed My sheep. [John 21:15-19] For, that you may know that He would have His sheep to be so fed by him, as that he should lay down his life for the sheep, straightway said He this to him: When you were young, you girded yourself, and walked whither you would, but when you shall be old, you shall stretch forth your hands, and another shall gird you, and carry you whither you would not. This spoke He, says the evangelist, signifying by what death he should glorify God; so that to whom He had said, Feed my sheep, the same He might teach to lay down his life for His sheep.

12. Whence begins charity, brethren? Attend a little: to what it is perfected, you have heard; the very end of it, and the very measure of it is what the Lord has put before us in the Gospel: Greater love has no man, says He, than that one lay down his life for his friends. [John 15:13] Its perfection, therefore, He has put before us in the Gospel, and here also it is its perfection that is put before us: but you ask yourselves, and say to yourselves, When shall it be possible for us to have this charity? Do not too soon despair of yourself. Haply, it is born and is not yet perfect; nourish it, that it be not choked. But you will say to me, And by what am I to know it? For to what it is perfected, we have heard; whence it begins, let us hear. He goes on to say: But whoever has this world's good, and sees his brother have hunger, and shuts up his bowels of compassion from him, how can the love of God dwell in him? [1 John 3:17] Lo, whence charity begins withal! If you are not yet equal to the dying for your brother, be even now equal to the giving of your means to your brother. Even now let charity smite your bowels, that not of vainglory you should do it, but of the innermost marrow of mercy; that you consider him, now in want. For if your superfluities you can not give to your brother, can you lay down your life for your brother? There lies your money in your bosom, which thieves may take from you; and though thieves do not take it, by dying you will leave it, even if it leave not you while living: what will you do with it? Your brother hungers, he is in necessity: belike he is in suspense, is distressed by his creditor: he is your brother, alike you are bought, one is the price paid for you, you are both redeemed by the blood of Christ: see whether you have mercy, if you have this world's means. Perchance you say, What concerns it me? Am I to give my money, that he may not suffer trouble? If this be the answer your heart makes to you, the love of the Father abides not in you. If the love of the Father abide not in you, you are not born of God. How do you boast to be a Christian? You have the name, and hast not the deeds. But if the work shall follow the name, let any call you pagan, show by deeds that you are a Christian. For if by deeds you do not show yourself a Christian, all men may call you a Christian yet; what does the name profit you where the thing is not forthcoming? But whoever has this world's good, and sees his brother have need, and shuts up his bowels of compassion from him, how can the love of God dwell in him? And then he goes on: My little children, let us not love in word, neither in tongue but in deed and in truth. [1 John 3:18]

13. I suppose the thing is now made manifest to you my brethren: this great and most concerning secret and mystery. What is the force of charity, all Scripture does set forth; but I know not whether any where it be more largely set forth than in this Epistle. We pray you and beseech you in the Lord, that both what you have heard you will keep in memory, and to that which is yet to be said, until the epistle be finished, will come with earnestness, and with earnestness hear the same. But open ye your heart for the good seed: root out the thorns, that that which we are sowing in you be not choked, but rather that the harvest may grow, and that the Husbandman may rejoice and make ready the barn for you as for grain, not the fire as for the chaff.

1 John 3:19-4:3

And herein we know that we are of the truth, and assure our hearts before Him. For if our heart think ill of us, God is greater than our heart, and knows all things. Beloved, if our heart think not ill of us, then have we confidence toward God. And whatsoever we ask, we shall receive of Him, because we keep His commandments, and do in His sight those things that please Him. And this is His commandment, That we should believe in the name of His Son Jesus Christ, and love one another, as He gave us commandment. And he that keeps His commandments shall dwell in Him, and He in him. And herein we know that He abides in us, by the Holy Spirit which He has given us. Dearly beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into this world. In this is known the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is of God: and every spirit that confesses not that Jesus Christ has come in the flesh is not of God: and this is the antichrist, of whom you have heard that he should come; and even now already is he in this world.

1. If ye remember, brethren, yesterday we closed our sermon at this sentence, [1 John 3:18-20] which without doubt behooved and does behoove to abide in your heart, seeing it was the last ye heard. My little children, let us not love only in word and in tongue; but in deed and in truth. Then he goes on: And herein we know that we are of the truth, and assure our hearts before Him. For if our heart think ill of us, God is greater than our heart, and knows all things. He had said, Let us not love only in word and in tongue, but in work and in truth: we are asked, In what work, or in what truth, is he known that loves God, or loves his brother? Above he had said up to what point charity is perfected: what the Lord says in the Gospel, Greater love than this has no man, that one lay down his life for his friends, [John 15:13] this same had the apostle also said: As He laid down His life for us, we ought also to lay down our lives for the brethren. [1 John 3:16] This is the perfection of charity, and greater can not at all be found. But because it is not perfect in all, and that man ought not to despair in whom it is not perfect, if that be already born which may be perfected: and of course if born, it must be nourished, and by certain nourishments of its own must be brought unto its proper perfection: therefore, we have asked concerning the commencement of charity, where it begins, and there have straightway found: But whoever has this world's goods, and sees his brother have need, and shuts up his bowels of compassion from him, how dwells the love of the Father in him? [1 John 3:17] Here then has this charity, my brethren, its beginning: to give of one's superfluities to him that has need to him that is in any distress; of one's temporal abundance to deliver his brother from temporal tribulation. Here is the first rise of charity. This, being thus begun, if you shall nourish with the word of God and hope of the life to come, you will come at last unto that perfection, that you shall be ready to lay down your life for your brethren.

2. But, because many such things are done by men who seek other objects, and who love not the brethren; let us come back to the tes timony of conscience. How do we prove that many such things are done by men who love not the brethren? How many in heresies and schisms call themselves martyrs! They seem to themselves to lay down their lives for their brethren. If for the brethren they laid down their lives, they would not separate themselves from the whole brotherhood. Again, how many there are who for the sake of vainglory bestow much, give much, and seek therein but the praise of men and popular glory, which is full of windiness, and possesses no stability! Seeing, then, there are such, where shall be the proof of brotherly charity? Seeing he wished it to be proved, and has said by way of admonition, My little children, let us not love only in word and in tongue; but in deed and in truth; we ask, in what work, in what truth? Can there be a more manifest work than to give to the poor? Many do this of vainglory, not of love. Can there be a greater work than to die for the brethren? This also, many would fain be thought to do, who do it of vainglory to get a name, not from bowels of love. It remains, that that man loves his brother, who before God, where God alone sees, assures his own heart, and questions his heart whether he does this indeed for love of the brethren; and his witness is that eye which penetrates the heart, where man cannot look. Therefore Paul the Apostle, because he was ready to die for the brethren, and said, I will myself be spent for your souls, [2 Corinthians 12:15] yet, because God only saw this in his heart, not the mortal men to whom he spoke, he says to them, But to me it is a very small thing that I should be judged of you or at man's bar. [1 Corinthians 4:3] And the same apostle shows also in a certain place, that these things are oft done of empty vainglory, not upon the solid ground of love: for speaking of the praises of charity he says, If I distribute all my goods to the poor, and if I deliver up my body to be burned, but have not charity, it profits me nothing. [1 Corinthians 13:3] Is it possible for a man to do this without charity? It is. For they that have divided unity, are persons that have not charity. Seek there, and you shall see many giving much to the poor; shall see others prepared to welcome death, insomuch that where there is no persecutor they cast themselves headlong: these doubtless without charity do this. Let us come back then to conscience, of which the apostle says: For our glorying is this, the testimony of our conscience. [2 Corinthians 1:12] Let us come back to conscience, of which the same says, But let each prove his own work, and then he shall have glorying in himself and not in another. [Galatians 6:4] Therefore, let each one of us prove his own work, whether it flow forth from the vein of charity, whether it be from charity as the root that his good works sprout forth as branches. But let each prove his own work, and then he shall have glorying in himself and not in another, not when another's tongue bears witness to him, but when his own conscience bears it.

3. This it is then that he enforces here. In this we know that we are of the truth, when in deed and in truth we love, not only in words and in tongue: and assure our heart before Him. [1 John 3:19] What means, before Him? Where He sees. Whence the Lord Himself in the Gospel says: Take heed that you do not your righteousness before men, to be seen of them: otherwise you have no reward with your Father which is in heaven. And what means, Let not your left hand know what your right hand does: except that the right hand means a pure conscience, the left hand the lust of the world? Many through lust of the world do many wonderful things: the left hand works, not the right. The right hand ought to work, and without knowledge of the left hand, so that lust of the world may not even mix itself therewith when by love we work anything that is good. And where do we get to know this? You are before God: question your heart, see what you have done, and what therein was your aim; your salvation, or the windy praise of men. Look within, for man cannot judge whom he cannot see. If we assure our heart, let it be before Him. Because if our heart think ill of us, i.e. accuse us within, that we do not the thing with that mind it ought to be done withal, greater is God than our heart, and knows all things. Thou hidest your heart from man: hide it from God if you can. How shall you hide it from Him, to whom it is said by a sinner, fearing and confessing, Whither shall I go from Your Spirit? And from Your face whither shall I flee? He sought a way to flee, to escape the judgment of God, and found none. For where is God not? If I shall ascend, says he, into heaven, You are there: if I shall descend into hell, You are there. Whither will you go? Whither will you flee? Will you hear counsel? If you would flee from Him, flee to Him. Flee to Him by confessing, not from Him by hiding: hide you can not, but confess you can. Say unto Him, You are my place to flee unto; and let love be nourished in you, which alone leads unto life. Let your conscience bear you witness that your love is of God. If it be of God, do not wish to display it before men; because neither men's praises lift you unto heaven, nor their censures put you down from thence. Let Him see, who crowns you: be He your witness, by whom as judge you are crowned. Greater is God than our heart, and knows all things.

4. Beloved, if our heart think not ill of us, we have confidence towards God: [1 John 3:21] — What means, If our heart think not ill? If it make true answer to us, that we love and that there is genuine love in us: not feigned but sincere; seeking a brother's salvation, expecting no emolument from a brother, but only his salvation— we have confidence toward God: and whatsoever we ask, we shall receive of Him, because we keep His commandments. [1 John 3:21-22] — Therefore, not in the sight of men, but where God Himself sees, in the heart — we have confidence, then, towards God: and whatsoever we ask, we shall receive of Him: howbeit, because we keep His commandments. What are His commandments? Must we be always repeating? A new commandment give I unto you, that you love one another. [John 13:34] It is charity itself that he speaks of, it is this that he enforces. Whoever then shall have brotherly charity, and have it before God, where God sees, and his heart being interrogated under righteous examination make him none other answer than that the genuine root of charity is there for good fruits to come from; that man has confidence with God, and whatsoever he shall ask, he shall receive of Him, because he keeps His commandments.

5. Here a question meets us: for it is not this or that man, or you or I that come in question — for if I have asked anything of God and receive it not, any person may easily say of me, He has not charity: and of any man soever of this present time, this may easily be said; and let any think what he will, a man of man:— not we, but those come more in question, those men of whom it is on all hands known that they were saints when they wrote, and that they are now with God. Where is the man that has charity, if Paul had it not, who said, Our mouth is open unto you, O you Corinthians, our heart is enlarged; you are not straitened in us: who said, I will myself be spent for your souls: and so great grace was in him, that it was manifested that he had charity. And yet we find that he asked and did not receive. What say we, brethren? It is a question: look attentively to God: it is a great question, this also. Just as, where it was said of sin, He that is born of God sins not: we found this sin to be the violating of charity, and that this was the thing strictly intended in that place: so too we ask now what it is that he would say. For if you look but to the words, it seems plain: if you take the examples into the account, it is obscure. Than the words here nothing can be plainer. And whatsoever we ask, we shall receive of Him, because we keep His commandments, and do those things that are pleasing in His sight. Whatsoever we ask, says he, we shall receive of Him. He has put us sorely to straits. In the other place also he would put us to straits, if he meant all sin: but then we found room to expound it in this, that he meant it of a certain sin, not of all sin; howbeit of a sin which whosoever is born of God commits not: and we found that this same sin is none other than the violation of charity. We have also a manifest example from the Gospel, when the Lord says, If I had not come, they had not had sin. [John 15:22] How? Were the Jews innocent when He came to them, because He so speaks? Then if He had not come, would they have had no sin? Then did the Physician's presence make one sick, not take away the fever? What madman even would say this? He came not but to cure and heal the sick. Therefore when He said, If I had not come, they had not had sin, what would He have to be understood, but a certain sin in particular? For there was a sin which the Jews would not have had. What sin? That they believed not on Him, that when he had come they despised Him. As then He there said sin, and it does not follow that we are to understand all sin, but a certain sin: so here also not all sin, lest it be contrary to that place where he says, If we say that we have no sin, we deceive ourselves, and the truth is not in us: [1 John 1:8] but a certain sin in particular, that is, the violation of charity. But in this place he has bound us more tightly: If we shall ask, he has said, if our heart accuse us not, and tell us in answer, in the sight of God, that true love is in us; Whatsoever we ask, we shall receive of Him.

6. Well now: I have already told you, my, beloved brethren, let no man turn toward us. For what are we? Or what are you? What, but the Church of God which is known to all? And, if it please Him, in that Church are we; and those of us who by love abide in it, there let us persevere, if we would show the love we have. But then the apostle Paul, what evil are we to think of him? He not love the brethren! He not have within himself the testimony of his conscience in the sight of God! Paul not have within him that root of charity whence all good fruits proceeded! What madman would say this? Well then: where find we that the apostle asked and did not receive? He says himself: Lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, an angel of Satan to buffet me. For which thing I besought the Lord thrice, that He would take it from me. And He said to me, My grace is sufficient for you: for strength is made perfect in weakness. [2 Corinthians 12:7-9] Lo, he was not heard in his prayer that the angel of Satan should be taken from him. But wherefore? Because it was not good for him. He was heard, then, for salvation, when he was not heard according to his wish. Know, my beloved, a great mystery: which we urge upon your consideration on purpose that it may not slip from you in your temptations. The saints are in all things heard unto salvation: they are always heard in that which respects their eternal salvation; it is this that they desire: because in regard of this, their prayers are always heard.

7. But let us distinguish God's different ways of hearing prayer. For we find some not heard for their wish, heard for salvation: and again some we find heard for their wish, not heard for salvation. Mark this difference, hold fast this example of a man not heard for his wish but heard for salvation. Hear the apostle Paul; for what is the hearing of prayer unto salvation, God Himself showed him: Sufficient for you, says He, is my grace; for strength is perfected in weakness. You have besought, hast cried, hast thrice cried: the very cry you raised once for all I heard, I turned not away my ears from you; I know what I should do: you would have it taken away, the healing thing by which you are burned; I know the infirmity by which you are burdened. Well then: here is a man who was heard for salvation, while as to his will he was not heard. Where find we persons heard for their will, not heard for salvation? Do we find, think we, some wicked, some impious man, heard of God for his will, not heard for salvation? If I put to you the instance of some man, perchance you will say to me, It is you that callest him wicked, for he was righteous; had he not been righteous, his prayer would not have been heard by God. The instance I am about to allege is of one, of whose iniquity and impiety none can doubt. The devil himself: he asked for Job, and received. [Job 1:11-12] Have ye not here also heard concerning the devil, that he that commits sin is of the devil? Not that the devil created, but that the sinner imitates. Is it not said of him, He stood not in the truth? [John 8:44] Is not even he that old serpent, who, through the woman pledged the first man in the drink of poison? [Genesis 3:1-6] Who even in the case of Job, kept for him his wife, that by her the husband might be, not comforted, but tempted? The devil asked for a holy man, to tempt him; and he received: the apostle asked that the thorn in the flesh might be taken from him, and he received not. But the apostle was more heard than the devil. For the apostle was heard for salvation, though not for his wish: the devil was heard for his wish, but for damnation. For that Job was yielded up to him to be tempted, was in order that by his standing the proof the devil should be tormented. But this, my brethren, we find not only in the Old Testament books, but also in the Gospel. The demons besought the Lord, when He expelled them from the man, that they might be permitted to go into the swine. Should the Lord not have power to tell them not to approach even those creatures? For, had it not been His will to permit this, they were not about to rebel against the King of heaven and earth. But with a view to a certain mystery, with a certain ulterior meaning, He let the demons go into the swine: to show that the devil has dominion in them that lead the life of swine. Demons then were heard in their request; was the apostle not heard? Or rather (what is truer) shall we say, The apostle was heard, the demons not heard? Their will was effected; his good was perfected.

8. Agreeably with this, we ought to understand that God, though He give not to our will, does give for our salvation. For sup pose the thing you have asked be to your hurt, and the Physician knows that it is to your hurt; what then? It is not to be said that the physician does not give ear to you, when, perhaps, you ask for cold water, and if it is good for you, he gives it immediately, if not good, he gives it not. Had he no ears for your request, or rather, did he give ear for your good, even when he gainsaid your will? Then let there be in you charity, my brethren; let it be in you, and then set your minds at rest: even when the thing ye ask for is not given you, your prayer is granted, only, you know it not. Many have been given into their own hands, to their own hurt: of whom the apostle says, God gave them up to their own hearts' lusts. [Romans 1:24] Some man has asked for a great sum of money; he has received, to his hurt. When he had it not, he had little to fear; no sooner did he come to have it, than he became a prey to the more powerful. Was not that man's request granted to his own hurt, who would needs have that for which he should be sought after by the robber, whereas, being poor, none sought after him? Learn to beseech God that you may commit it to the Physician to do what He knows best. Confess the disease, let Him apply the means of healing. Only hold fast charity. For He will needs cut, will needs burn; what if you cry out, and art not spared for your crying under the cutting, under the burning and the tribulation, yet He knows how far the rottenness reaches. You would have Him even now take off His hands, and He considers only the deepness of the sore; He knows how far to go. He does not attend to you for your will, but he does attend to you for your healing. Be sure, then, my brethren, that what the apostle says is true: For we know not what we should pray for as we ought: but the Spirit itself makes intercession for us with groanings which cannot be uttered: for He makes intercession for the saints. [Romans 8:26-27] How is it said, The Spirit itself intercedes for the saints, but as meaning the charity which is wrought in you by the Spirit? For therefore says the same apostle: The charity of God is shed abroad in our hearts by the Holy Spirit which is given unto us. [Romans 5:5] It is charity that groans, it is charity that prays: against it He who gave it cannot shut His ears. Set your minds at rest: let charity ask, and the ears of God are there. Not that which you wish is done, but that is done which is advantageous. Therefore, whatever we ask, says he, we shall receive of Him, I have already said, If you understand it to mean, for salvation, there is no question: if not for salvation, there is a question, and a great one, a question that makes you an accuser of the apostle Paul. Whatever we ask, we receive of Him, because we keep His commandments, and do these things that are pleasing in His sight: within, where He sees.

9. And what are those commandments? This, says he, is His commandment, That we should believe in the name of His Son Jesus Christ, and love one another. [1 John 3:23] You see that this is the commandment: ye see that whoever does anything against this commandment, does the sin from which every one that is born of God is free. As He gave us commandment: that we love one another. And he that keeps His commandment [1 John 3:24] — ye see that none other thing is bidden us than that we love one another — And he that keeps His commandment shall abide in Him, and He in him. And in this we know that He abides in us, by the Spirit which He has given us. Is it not manifest that this is what the Holy Ghost works in man, that there should be in him love and charity? Is it not manifest, as the Apostle Paul says, that the love of God is shed abroad in our hearts by the Holy Ghost which is given us? [Romans 5:5] For [our apostle] was speaking of charity, and was saying that we ought in the sight of God to interrogate our own heart. But if our heart think not ill of us: i.e. if it confess that from the love of our brother is done in us whatever is done in any good work. And then besides, in speaking of the commandment, he says this: This is His commandment, That we should believe in the name of His Son Jesus Christ, and love one another, as He gave us commandment. And he that does His commandment abides in Him, and He in him. In this we know that He abides in us, by the Spirit which He has given us. If in truth you find that you have charity, you have the Spirit of God in order to understand: for a very necessary thing it is.

10. In the earliest times, the Holy Ghost fell upon them that believed: and they spoke with tongues, which they had not learned, as the Spirit gave them utterance. [Acts 2:4] These were signs adapted to the time. For there behooved to be that betokening of the Holy Spirit in all tongues, to show that the Gospel of God was to run through all tongues over the whole earth. That thing was done for a betokening, and it passed away. In the laying on of hands now, that persons may receive the Holy Ghost, do we look that they should speak with tongues? Or when we laid the hand on these infants, did each one of you look to see whether they would speak with tongues, and, when he saw that they did not speak with tongues, was any of you so wrong-minded as to say, These have not received the Holy Ghost; for, had they received, they would speak with tongues as was the case in those times? If then the witness of the presence of the Holy Ghost be not now given through these miracles, by what is it given, by what does one get to know that he has received the Holy Ghost? Let him question his own heart. If he love his brother the Spirit of God dwells in him. Let him see, let him prove himself before the eyes of God, let him see whether there be in him the love of peace and unity, the love of the Church that is spread over the whole earth. Let him not rest only in his loving the brother whom he has before his eyes, for we have many brethren whom we do not see, and in the unity of the Spirit we are joined to them. What marvel that they are not with us? We are in one body, we have one Head, in heaven. Brethren, our two eyes do not see each other; as one may say, they do not know each other. But in the charity of the bodily frame do they not know each other? For, to show you that in the charity which knits them together they do know each other; when both eyes are open, the right may not rest on some object, on which the left shall not rest likewise. Direct the glance of the right eye without the other, if you can. Together they meet in one object, together they are directed to one object: their aim is one, their places diverse. If then all who with you love God have one aim with you, heed not that in the body you are separated in place; the eyesight of the heart you have alike fixed on the light of truth. Then if you would know that you have received the Spirit, question your heart: lest haply you have the sacrament, and have not the virtue of the sacrament. Question your heart. If love of your brethren be there, set your mind at rest. There cannot be love without the Spirit of God: since Paul cries, The love of God is shed abroad in your hearts by the Holy Spirit which is given unto us. [Romans 5:5]

11. Beloved, believe not every spirit. [1 John 4:1] Because he had said, In this we know that He abides in us, by the Spirit which He has given us. But how this same Spirit is known, mark this: Beloved, believe not every spirit, but prove the spirits whether they be from God. And who is he that proves the spirits? A hard matter has he put to us, my brethren! It is well for us that he should tell us himself how we are to discern them. He is about to tell us: fear not: but first see; mark: see that hereby is expressed the very thing that vain heretics taunt us withal. Mark, see what he says, Beloved, believe not every spirit, but prove the spirits whether they be from God. The Holy Spirit is spoken of in the Gospel by the name of water; where the Lord cried and said, If any man thirst, let him come unto me, and drink. He that believes in me, out of his belly shall flow rivers of living water. [John 7:37-39] But the evangelist has expounded of what He said this: for he goes on to say, But this spoke He of the Spirit, which they that believed on Him should receive. Wherefore did not the Lord baptize many? But what says he? For the Holy Ghost was not yet given; because that Jesus was not yet glorified. Then seeing those had baptism, and had not yet received the Holy Ghost, whom on the day of Pentecost the Lord sent from heaven, the glorifying of the Lord was first waited for, so that the Spirit might be given. Even before He was glorified, and before He sent the Spirit, He yet invited men to prepare themselves for the receiving of the water of which He said, Whoever thirsts, let him come and drink; and, He that believes in me, out of his belly shall flow rivers of living water. What means, Rivers of living water? What is that water? Let no man ask me; ask the Gospel. But this, says it, He said of the Spirit, which they should receive that should believe in Him. Consequently, the water of the sacrament is one thing: another, the water which betokens the Spirit of God. The water of the sacrament is visible: the water of the Spirit invisible. That washes the body, and betokens that which is done in the soul. By this Spirit the soul itself is cleansed and fed. This is the Spirit of God, which heretics and all that cut themselves off from the Church, cannot have. And whosoever do not openly cut themselves off, but by iniquity are cut off, and being within, whirl about as chaff and are not grain; these have not this Spirit. This Spirit is denoted by the Lord under the name of water: and we have heard from this epistle, Believe not every spirit; and those words of Solomon bear witness, From strange water keep far. What means, water? Spirit. Does water always signify spirit? Not always: but in some places it signifies the Spirit, in some places it signifies baptism, in some places signifies peoples, [Revelation 17:15] in some places signifies counsel: thus you find it said in a certain place, Counsel is a fountain of life to them that possess it. [Proverbs 16:22] So then, in various places of the Scriptures, the term water signifies various things. Now however by the term water you have heard the Holy Spirit spoken of, not by an interpretation of ours but by witness of the Gospel, where it says, But this said He of the Spirit, which they should receive that should believe in Him. If then by the name of water is signified the Holy Spirit, and this epistle says to us, Believe not every spirit, but prove the spirits, whether they be of God; let us understand that of this it is said, From strange water keep far, and from a strange fountain drink not. What means, From a strange fountain drink not? A strange spirit believe not.

12. There remains then the test by which it is to be proved to be the Spirit of God. He has indeed set down a sign, and this, belike, difficult: let us see, however. We are to recur to that charity; it is that which teaches us, because it is the unction. However, what says he here? Prove the spirits, whether they be from God: because many false prophets have gone out into this world. Now there are all heretics and all schismatics. How then am I to prove the spirit? He goes on: In this is known the Spirit of God. Wake up the ears of your heart. We were at a loss; we were saying, Who knows? Who discerns? Behold, he is about to tell the sign. Hereby is known the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is of God: and every spirit that confesses not that Jesus Christ has come in the flesh is not of God: and this is the antichrist, of whom you have heard that he should come; and even now already is he in this world. [1 John 4:2-3] Our ears, so to say, are on the alert for discerning of the spirits; and we have been told something, such that thereby we discern not a whit the more. For what says he? Every spirit that confesses that Jesus Christ came in the flesh, is of God. Then is the spirit that is among the heretics, of God, seeing they confess that Jesus Christ came in the flesh? Aye, here perchance they lift themselves up against us, and say: You have not the Spirit from God; but we confess that Jesus Christ came in the flesh: but the apostle here has said that those have not the Spirit of God, who confess not that Jesus Christ came in the flesh. Ask the Arians: they confess that Jesus Christ came in the flesh: ask the Eunomians; they confess that Jesus Christ came in the flesh: ask the Macedonians; they confess that Jesus Christ came in the flesh: put the question to the Cataphryges; they confess that Jesus Christ came in the flesh: put it to the Novatians; they confess that Jesus Christ came in the flesh. Then have all these heresies the Spirit of God? Are they then no false prophets? Is there then no deception there, no seduction there? Assuredly they are antichrists; for they went out from us, but were not of us.

13. What are we to do then? By what to discern them? Be very attentive; let us go together in heart, and knock. Charity herself keeps watch; for it is none other than she that shall knock, she also that shall open: anon you shall understand in the name of our Lord Jesus Christ. Already you have heard that it was said above, Whoever denies that Jesus Christ has come in the flesh, the same is an antichrist. There also we asked, Who denies? Because neither do we deny, nor do those deny. And we found that some do in their deeds deny; and we brought testimony from the apostle, who says, For they confess that they know God, but in their deeds deny Him. [Titus 1:16] Thus then let us now also make the enquiry in the deeds not in the tongue. What is the spirit that is not from God? That which denies that Jesus Christ has come in the flesh. And what is the spirit that is from God? That which confesses that Jesus Christ has come in the flesh. Who is he that confesses that Jesus Christ has come in the flesh? Now, brethren, to the mark! let us look to the works, not stop at the noise of the tongue. Let us ask why Christ came in the flesh, so we get at the persons who deny that He has come in the flesh. If you stop at tongues, why, you shall hear many a heresy confessing that Christ has come in the flesh: but the truth convicts those men. Wherefore came Christ in the flesh? Was He not God? Is it not written of Him, In the beginning was the Word, and the Word was with God, and the Word was God? [John 1:1] Was it not He that did feed angels, is it not He that does feed angels? Did He not in such sort come hither, that He departed not thence? Did He not in such sort ascend, that He forsook not us? Wherefore then came He in the flesh? Because it behooved us to have the hope of resurrection shown unto us. God He was, and in flesh He came; for God could not die, flesh could die; He came then in the flesh, that He might die for us. But how died He for us? Greater charity than this has no man, that a man lay down his life for his friends. [John 15:13] Charity therefore brought Him to the flesh. Whoever therefore has not charity denies that Christ has come in the flesh. Here then do you now question all heretics. Did Christ come in the flesh? He did come; this I believe, this I confess. Nay, this you deny. How do I deny? You hear that I say it! Nay, I convict you of denying it. You say with the voice, deniest with the heart; sayest in words, deniest in deeds. How, do you say, do I deny in deeds? Because the end for which Christ came in the flesh, was, that He might die for us. He died for us, because therein He taught much charity. Greater charity than this has no man, that a man lay down his life for his friends. You have not charity, seeing you for your own honor dividest unity. Therefore by this understand ye the spirit that is from God. Give the earthen vessels a tap, put them to the proof, whether haply they be cracked and give a dull sound: see whether they ring full and clear, see whether charity be there. You take yourself away from the unity of the whole earth, you divide the Church by schisms, you rend the Body of Christ. He came in the flesh, to gather in one, you make an outcry to scatter abroad. This then is the Spirit of God, which says that Jesus has come in the flesh, which says, not in tongue but in deeds, which says, not by making a noise but by loving. And that spirit is not of God, which denies that Jesus Christ has come in the flesh; denies, here also, not in tongue but in life; not in words but in deeds. It is manifest therefore by what we may know the brethren. Many within are in a sort within; but none without except he be indeed without.

14. Nay, and that you may know that he has referred the matter to deeds, he says, And every spirit, qui solvit Christum, which does away with Christ that He came in the flesh, is not of God. A doing away in deeds is meant. What has he shown you? That denies: in that he says, does away (or, unmakes). He came to gather in one, you come to unmake. You would pull Christ's members asunder. How can it be said that you deny not that Christ has come in the flesh, who rendest ass under the Church of God which He has gathered together? Therefore you go against Christ; you are an antichrist. Be thou within, or be thou without, you are an antichrist: only, when you are within, you are hidden; when you are without, you are made manifest. Thou unmakest Jesus and deniest that He came in the flesh; you are not of God. Therefore He says in the Gospel: Whoever shall break one of these least commandments, and shall teach so, shall be called least in the kingdom of heaven. [Matthew 5:19] What is this breaking? What this teaching? A breaking in the deeds and a teaching as it were in words. Thou that preachest men should not steal, do you steal? [Romans 2:21] Therefore he that steals breaks or undoes the commandment in his deed, and as it were teaches so: he shall be called least in the kingdom of heaven, i.e. in the Church of this present time. Of him it is said, What they say do ye; but what they do, that do not ye. [Matthew 23:3] But he that shall do, and shall teach so, shall be called great in the kingdom of heaven. From this, that He has here said, fecerit, shall do, while in opposition to this He has there said solverit, meaning non fecerit, shall not do, and shall teach so— to break, then, is, not to do — what does He teach us, but that we should interrogate men's deeds, not take their words upon trust? The obscurity of the things compels us to speak much at length, chiefly that that which the Lord deigns to reveal may be brought within reach even of the brethren of slower understanding, because all were bought by the blood of Christ. And I am afraid the epistle itself will not be finished during these days as I promised: but as the Lord will, it is better to reserve the remainder, than to overload your hearts with too much food.

1 John 4:4-12

Now are you of God, little children, and have overcome him: because greater is He that is in you, than he that is in this world. They are of the world: therefore speak they of the world, and the world hears them. We are of God: he that knows God hears us; he that is not of God hears not us. From this know we the spirit of truth, and [the spirit] of error. Dearly, beloved, let us love one another: for love is of God; and every one that loves is born of God, and knows God. He that loves not knows not God; for God is love. In this was manifested the love of God in us, that God sent His only-begotten Son into this world, that we may live through Him. Herein is love, not that we loved, but that He loved us, and sent His Son to be the Atoner for our sins. Dearly beloved, if God so loved us, we ought also to love one another. No man has seen God at any time.

1. So is this world to all the faithful seeking their own country, as was the desert to the people Israel. They wandered indeed as yet, and were seeking their own country: but with God for their guide they could not wander astray. Their way was God's bidding. For where they went about during forty years, the journey itself is made up of a very few stations, and is known to all. They were retarded because they were in training, not because they were forsaken. That therefore which God promises us is ineffable sweetness and a good, [Isaiah 64:4] as the Scripture says, and as you have often heard by us rehearsed, which eye has not seen, nor ear heard, neither has entered into the heart of man. [1 Corinthians 2:9] But by temporal labors we are exercised, and by temptations of this present life are trained. Howbeit, if you would not die of thirst in this wilderness, drink charity. It is the fountain which God has been pleased to place here that we faint not in the way: and we shall more abundantly drink thereof, when we have come to our own land. The Gospel has just been read; now to speak of the very words with which the lesson ended, what other thing heard ye but concerning charity? For we have made an agreement with our God in prayer, that if we would that He should forgive us our sins, we also should forgive the sins which may have been committed against us. [Matthew 6:12] Now that which forgives is none other than charity. Take away charity from the heart; hatred possesses it, it knows not how to forgive. Let charity be there, and she fearlessly forgives, not being straitened. And this whole epistle which we have undertaken to expound to you, see whether it commends anything else than this one thing, charity. Nor need we fear lest by much speaking thereof it come to be hateful. For what is there to love, if charity come to be hateful? It is by charity that other things come to be rightly loved; then how must itself be loved! Let not that then which ought never to depart from the heart, depart from the tongue.

2. Now, says he, are you of God little children, and have overcome him: [1 John 4:4] whom but Antichrist? For above he had said, Whosoever unmakes Jesus Christ and denies that He has come in the flesh is not of God. Now we expounded, if you remember, that all those who violate charity deny Jesus Christ to have come in the flesh. For Jesus had no need to come but because of charity: as indeed the charity we are commending is that which the Lord Himself commends in the Gospel, Greater love than this can no man have, that a man lay down his life for his friends. [John 15:13] How was it possible for the Son of God to lay down His life for us without putting on flesh in which He might die? Whosoever therefore violates charity, let him say what he will with his tongue, his life denies that Christ has come in the flesh; and this is an antichrist, wherever he may be, wherever he have come in. But what says the apostle to them who are citizens of that country for which we sigh? You have overcome him. And whereby have they overcome? Because greater is He that is in you, than he that is in this world. Lest they should attribute the victory to their own strength, and by arrogance of pride should be overcome, (for whomsoever the devil makes proud, he overcomes,) wishing them to keep humility, what says he? You have overcome him. Every man now, at hearing this saying, You have overcome, lifts up the head, lifts up the neck, wishes himself to be praised. Do not extol yourself; see who it is that in you has overcome. Why have you overcome? Because greater is He that is in you, than he that is in the world. Be humble, bear your Lord; be the beast for Him to sit on. Good is it for you that He should rule, and He guide. For if you have not Him to sit on you, you may lift up the neck, may strike out the heels: but woe to you without a ruler, for this liberty sends you among the wild beasts to be devoured!

3. These are of the world. [1 John 4:5] Who? The antichrists. You have already heard who they be. And if you be not such, you know them, but whosoever is such, knows not. These are of the world: therefore speak they of the world, and the world hears them. Who are they that speak of the world? Mark who are against charity. Behold, you have heard the Lord saying, If you forgive men their trespasses, your heavenly Father will forgive you also your trespasses. But if you forgive not men their trespasses, neither will your Father forgive your trespasses. [Matthew 6:14-15] It is the sentence of Truth: or if it be not Truth that speaks, gainsay it. If you are a Christian and believest Christ, He has said, I am the truth. This sentence is true, is firm. Now hear men that speak of the world. And will you not avenge yourself? And will you let him say that he has done this to you? Nay: let him feel that he has to do with a man. Every day are such things said, They that say such things, of the world speak they, and the world hears them. None say such things but those that love the world, and by none are such things heard but by those who love the world. And you have heard that to love the world and neglect charity is to deny that Jesus came in the flesh. Or say if the Lord Himself in the flesh did that? If, being buffeted, He willed to be avenged? If, hanging on the cross, He did not say, Father, forgive them, for they know not what they do? [Luke 23:34] But if He threatened not, who had power; why do you threaten, why are you inflated with anger, who art under power of another? He died because it was His will to die, yet He threatened not; you know not when you shall die, and do you threaten?

4. We are of God. [1 John 4:6] Let us see why; see whether it be for any other thing than charity. We are of God: he that knows God hears us; he that is not of God hears not us. Hereby know we the spirit of truth, and of error: namely by this, that he that hears us has the spirit of truth; he that hears not us, has the spirit of error. Let us see what he advises, and let us choose rather to hear him advising in the spirit of truth, and not antichrists, not lovers of the world, not the world. If we are born of God, beloved, [1 John 4:7] he goes on — see above from what: We are of God: he that knows God hears us; he that is not of God hears not us. Hereby know we the spirit of truth, and of error: aye, now, he makes us eagerly attentive: to be told that he who knows God, hears; but he who knows not, hears not; and that this is the discerning between the spirit of truth and the spirit of error: well then, let us see what he is about to advise; in what we must hear him — Beloved, let us love one another. [1 John 4:7] Why? Because a man advises? Because love is of God. Much has he commended love, in that he has said, Is of God: but he is going to say more; let us eagerly hear. At present he has said, Love is of God; and every one that loves is born of God, and knows God. He that loves not knows not God. [1 John 4:7-8] Why? For God is love [Love is God]. What more could be said, brethren? If nothing were said in praise of love throughout the pages of this epistle, if nothing whatever throughout the other pages of the Scriptures, and this one only thing were all we were told by the voice of the Spirit of God, For Love is God; nothing more ought we to require.

5. Now see that to act against love is to act against God. Let no man say, I sin against man when I do not love my brother, (mark it!) and sin against man is a thing to be taken easily; only let me not sin against God. How do you not sin against God, when you sin against love? Love is God. Do we say this? If we said, Love is God, haply some one of you might be offended and say, What has he said? What meant he to say, that Love is God? God gave love, as a gift God bestowed love. Love is of God: Love IS God. Look, here have ye, brethren, the Scriptures of God: this epistle is canonical; throughout all nations it is recited, it is held by the authority of the whole earth, it has edified the whole earth. You are here told by the Spirit of God, Love is God. Now if you dare, go against God, and refuse to love your brother!

6. In what sense then was it said a while ago, Love is of God; and now, Love IS God? For God is Father and Son and Holy Ghost: the Son, God of God, the Holy Ghost, God of God; and these three, one God, not three Gods. If the Son be God, and the Holy Ghost God, and that person loves in whom dwells the Holy Ghost: therefore Love is God; but IS God, because Of God. For you have both in the epistle; both, Love is of God, and, Love is God. Of the Father alone the Scripture has it not to say, that He is of God: but when you hear that expression, Of God, either the Son is meant, or the Holy Ghost. Because while the apostle says, The love of God is shed abroad in our hearts by the Holy Spirit which is given unto us: [Romans 5:5] let us understand that He who subsists in love is the Holy Ghost. For it is even this Holy Spirit, whom the bad cannot receive, even He is that Fountain of which the Scripture says, Let the fountain of your water be your own, and let no stranger partake with you. [Proverbs 5:16-17] For all who love not God, are strangers, are antichrists. And though they come to the churches, they cannot be numbered among the children of God; not to them belongs that Fountain of life. To have baptism is possible even for a bad man; to have prophecy is possible even for a bad man. We find that king Saul had prophecy: he was persecuting holy David, yet was he filled with the spirit of prophecy, and began to prophesy. [1 Samuel xix] To receive the sacrament of the body and blood of the Lord is possible even for a bad man: for of such it is said, He that eats and drinks unworthily, eats and drinks judgment to himself. [1 Corinthians 11:29] To have the name of Christ is possible even for a bad man; i.e. even a bad man can be called a Christian: as they of whom it is said, They polluted the name of their God. [Ezekiel 36:20] I say, to have all these sacraments is possible even for a bad man; but to have charity, and to be a bad man, is not possible. This then is the peculiar gift, this the Fountain that is singly one's own. To drink of this the Spirit of God exhorts you, to drink of Himself the Spirit of God exhorts you.

7. In this was manifested the love of God in us. [1 John 4:9] Behold, in order that we may love God, we have exhortation. Could we love Him, unless He first loved us? If we were slow to love, let us not be slow to love in return. He first loved us; not even so do we love. He loved the unrighteous, but He did away the unrighteousness: He loved the unrighteous, but not unto unrighteousness did He gather them together: He loved the sick, but He visited them to make them whole. Love, then, is God. In this was manifested the love of God in us, because that God sent His only-begotten Son into the world, that we may live through Him. As the Lord Himself says: Greater love than this can no man have, that a man lay down his life for his friends: [John 15:13] and there was proved the love of Christ towards us, in that He died for us: how is the love of the Father towards us proved? In that He sent His only Son to die for us: so also the apostle Paul says: He that spared not His own Son, but delivered Him up for us all, how has He not with Him also freely given us all things? [Romans 8:32] Behold the Father delivered up Christ; Judas delivered Him up; does it not seem as if the thing done were of the same sort? Judas is traditor, one that delivered up, [or, a traitor]: is God the Father that? God forbid! Do you say. I do not say it, but the apostle says, He that spared not His own Son, but tradidit Eum delivered Him up for us all. Both the Father delivered Him up, and He delivered up Himself. The same apostle says: Who loved me, and delivered Himself up for me. [Galatians 2:20] If the Father delivered up the Son; and the Son delivered up Himself, what has Judas done? There was a traditio (delivering up) by the Father; there was a traditio by the Son; there was a traditio by Judas: the thing done is the same, but what is it that distinguishes the Father delivering up the Son, the Son delivering up Himself, and Judas the disciple delivering up his Master? This: that the Father and the Son did it in love, but Judas did this in treacherous betrayal. You see that not what the man does is the thing to be considered; but with what mind and will he does it. We find God the Father in the same deed in which we find Judas; the Father we bless, Judas we detest. Why do we bless the Father, and detest Judas? We bless charity, detest iniquity. How great a good was conferred upon mankind by the delivering up of Christ! Had Judas this in his thoughts, that therefore he delivered Him up? God had in His thoughts our salvation by which we were redeemed; Judas had in his thoughts the price for which he sold the Lord. The Son Himself had in His thoughts the price He gave for us, Judas in his the price he received to sell Him. The diverse intention therefore makes the things done diverse. Though the thing be one, yet if we measure it by the diverse intentions, we find the one a thing to be loved, the other to be condemned; the one we find a thing to be glorified, the other to be detested. Such is the force of charity. See that it alone discriminates, it alone distinguishes the doings of men.

8. This we have said in the case where the things done are similar. In the case where they are diverse, we find a man by charity made fierce; and by iniquity made winningly gentle. A father beats a boy, and a boy-stealer caresses. If you name the two things, blows and caresses, who would not choose the caresses, and decline the blows? If you mark the persons, it is charity that beats, iniquity that caresses. See what we are insisting upon; that the deeds of men are only discerned by the root of charity. For many things may be done that have a good appearance, and yet proceed not from the root of charity. For thorns also have flowers: some actions truly seem rough, seem savage; howbeit they are done for discipline at the bidding of charity. Once for all, then, a short precept is given you: Love, and do what you will: whether you hold your peace, through love hold your peace; whether you cry out, through love cry out; whether you correct, through love correct; whether you spare, through love do you spare: let the root of love be within, of this root can nothing spring but what is good.

9. In this is love— in this was manifested the love of God toward us, because that God sent his only-begotten Son into this world, that we may live through Him.— In this is love, not that we loved God, but that He loved us: [1 John 4:9-10] we did not love Him first: for to this end loved He us, that we may love Him: And sent His Son to be the Atoner for our sins: litatorem, i.e. one that sacrifices. He sacrificed for our sins. Where did He find the sacrifice? Where did He find the victim which he would offer pure? Other He found none; His own self He offered. Beloved, if God so loved us we ought also to love one another. [1 John 4:11] Peter, says He, do you love me? And he said, I love. Feed my sheep.

10. No man has seen God at any time: [1 John 4:12] He is a thing invisible; not with the eye but with the heart must He be sought. But just as if we wished to see the sun, we should purge the eye of the body; wishing to see God, let us purge the eye by which God can be seen. Where is this eye? Hear the Gospel: Blessed are the pure in heart, for they shall see God. [Matthew 5:8] But let no man imagine God to himself according to the lust of his eyes. For so he makes unto himself either a huge form, or a certain incalculable magnitude which, like the light which he sees with the bodily eyes, he makes extend through all directions; field after field of space he gives it all the bigness he can; or, he represents to himself like as it were an old man of venerable form. None of these things do you imagine. There is something you may imagine, if you would see God; God is love. What sort of face has love? What form has it? What stature? What feet? What hands has it? No man can say. And yet it has feet, for these carry men to church: it has hands; for these reach forth to the poor: it has eyes; for thereby we consider the needy: Blessed is the man, it is said, who considers the needy and the poor. It has ears, of which the Lord says, He that has ears to hear let him hear. [Luke 8:8] These are not members distinct by place, but with the understanding he that has charity sees the whole at once. Inhabit, and you shall be inhabited; dwell, and you shall be dwelt in. For how say you, my brethren? Who loves what he does not see? Now why, when charity is praised, do ye lift up your hands, make acclaim, praise? What have I shown you? What I produced, was it a gleam of colors? What I propounded, was it gold and silver? Have I dug out jewels from hid treasures? What of this sort have I shown to your eyes? Is my face changed while I speak? I am in the flesh; I am in the same form in which I came forth to you; you are in the same form in which you came hither: charity is praised, and you shout applause. Certainly ye see nothing. But as it pleases you when you praise, so let it please you that you may keep it in your heart. For mark well what I say brethren; I exhort you all, as God enables me, unto a great treasure. If there were shown you a beautiful little vase, embossed, inlaid with gold, curiously wrought, and it charmed your eyes, and drew towards it the eager desire of your heart, and you were pleased with the hand of the artificer, and the weight of the silver, and the splendor of the metal; would not each one of you say, O, if I had that vase! And to no purpose ye would say it, for it would not rest with you to have it. Or if one should wish to have it, he might think of stealing it from another's house. Charity is praised to you; if it please you, have it, possess it: no need that you should rob any man, no need that you should think of buying it; it is to be had freely, without cost. Take it, clasp it; there is nothing sweeter. If such it be when it is but spoken of, what must it be when one has it?

11. If any of you perchance wish to keep charity, brethren, above all things do not imagine it to be an abject and sluggish thing; nor that charity is to be preserved by a sort of gentleness, nay not gentleness, but tameness and listlessness. Not so is it preserved. Do not imagine that you then love your servant when you do not beat him, or that you then love your son when you give him not discipline, or that you then love your neighbor when you dost not rebuke him: this is not charity, but mere feebleness. Let charity be fervent to correct, to amend: but if there be good manners, let them delight you; if bad, let them be amended, let them be corrected. Love not in the man his error, but the man: for the man God made, the error the man himself made. Love that which God made, love not that which the man himself made. When you love that, you take away this: when you esteem that, you amend this. But even if you be severe at any time, let it be because of love, for correction. For this cause was charity betokened by the Dove which descended upon the Lord. That likeness of a dove, the likeness in which came the Holy Ghost, by whom charity should be shed forth into us: wherefore was this? The dove has no gall: yet with beak and wings she fights for her young; hers is a fierceness without bitterness. And so does also a father; when he chastises his son, for discipline he chastises him. As I said, the kidnapper, in order that he may sell, inveigles the child with bitter endearments; a father, that he may correct, does without gall chastise. Such be ye to all men. See here, brethren, a great lesson, a great rule: each one of you has children, or wishes to have; or if he has altogether determined to have no children after the flesh, at least spiritually he desires to have children:— what father does not correct his son? What son does not his father discipline? And yet he seems to be fierce with him. It is the fierceness of love, the fierceness of charity: a sort of fierceness without gall after the manner of the dove, not of the raven. Whence it came into my mind, my brethren, to tell you, that those violaters of charity are they that have made the schism: as they hate charity itself, so they hate also the dove. But the dove convicts them: it comes forth from heaven, the heavens open, and it abides on the head of the Lord. Wherefore this? That John may hear, This is He that baptizes. [John 1:33] Away, you robbers; away, you invaders of the possession of Christ! On your own possessions, where you will needs be lords, you have dared to fix the titles of the great Owner. He recognizes His own titles; He vindicates to Himself His own possession. He does not cancel the titles, but enters in and takes possession. So in one that comes to the Catholic Church, his baptism is not cancelled, that the title of the commander be not cancelled: but what is done in the Catholic Church? The title is acknowledged; the Owner enters in under His own titles, where the robber was entering in under titles not his own.

1 John 4:12-16

If we love one another, God abides in us, and His love will be perfected in us. In this know we that we abide in Him, and He in us, because He has given us of His Spirit. And we have seen and are witnesses that the Father sent the Son to be the Saviour of the world. Whosoever shall confess that Jesus is the Son of God, God abides in him, and he in God. And we have known and believed the love that God has to us. God is love; and he that abides in love abides in God, and God abides in him.

1. Love is a sweet word, but sweeter the deed. To be always speaking of it, is not in our power: for we have many things to do, and various businesses draw us different ways, so that our tongue has not leisure to be always speaking of love: as indeed our tongue could have nothing better to do. But though we may not always be speaking of it, we may always keep it. Just as it is with the Alleluia which we sing at this present time, are we always doing this? Not one hour, I do not say for the whole space of it, do we sing Alleluia, but barely during a few moments of one hour, and then give ourselves to something else. Now Alleluia, as you already know, means, Praise ye the Lord. He that praises God with his tongue, cannot be always doing this: he that by his life and conduct praises God, can be doing it always. Works of mercy, affections of charity, sanctity of piety, incorruptness of chastity, modesty of sobriety, these things are always to be practiced: whether we are in public, or at home; whether before men, or in our chamber; whether speaking, or holding our peace; whether occupied upon something, or free from occupation: these are always to be kept, because all these virtues which I have named are within. But who is sufficient to name them all? There is as it were the army of an emperor seated within in your mind. For as an emperor by his army does what he will, so the Lord Jesus Christ, once beginning to dwell in our inner man, (i.e. in the mind through faith), uses these virtues as His ministers. And by these virtues which cannot be seen with eyes, and yet when they are named are praised — and they would not be praised except they were loved, not loved except they were seen; and if not loved except seen, they are seen with another eye, that is, with the inward beholding of the heart — by these invisible virtues, the members are visibly put in motion: the feet to walk, but whither? Whither they are moved by the good will which as a soldier serves the good emperor: the hands to work; but what? That which is bidden by charity which is inspired within by the Holy Ghost. The members then are seen when they are put in motion; He that orders them within is not seen: and who He is that orders them within is known almost alone to Him that orders, and to him who within is ordered.

2. For, brethren, you heard just now when the Gospel was read, at least if you had for it the ear not only of the body but also of the heart. What said it? Take heed that you do not your righteousness before men, to be seen of them. [Matthew 6:1] Did He mean to say this, that whatever good things we do, we should hide them from the eyes of men, and fear to be seen? If you fear spectators you will not have imitators: you ought therefore to be seen. But you must not do it to the end you may be seen. Not there should be the end of your joy, not there the goal of your rejoicing, that you should account yourself to have gotten the whole fruit of your good work, when you are seen and praised. This is nothing. Despise yourself when you are praised, let Him be praised in you who works by you. Therefore do not for your own praise work the good you do, but to the praise of Him from whom you have the power to do good. From your self you have the ill doing, from God you have the well doing. On the other hand, see perverse men, how preposterous they are. What they do well, they will needs ascribe to themselves; if they do ill, they will needs accuse God. Reverse this distorted and preposterous proceeding, which puts the thing, as one may say, head downwards, which makes that undermost which is uppermost, and that upwards which is downwards. Do you want to make God undermost and yourself uppermost? You go headlong, not elevatest yourself; for He is always above. What then? You well, and God ill? Nay rather, say this, if you would speak more truly, I ill, He well; and what I do well from Him is the well-doing: for from myself whatever I do is ill. This confession strengthens the heart, and makes a firm foundation of love. For if we ought to hide our good works lest they be seen of men, what becomes of that sentence of the Lord in the sermon which He delivered on the mount? Where He said this, there He also said a little before, Let your good works shine before men. [Matthew 5:16] And He did not stop there, did not there make an end, but added, And glorify your Father which is in Heaven. And what says the apostle? And I was unknown by face unto the Churches of Judea which were in Christ: but they heard only, That he which persecuted us in times past, now preaches the faith which once he destroyed. And in me they glorified God. [Galatians 1:22-24] See how he also, in regard that he became so widely known did not set the good in his own praise, but in the praise of God. And as for him, in his own person, that he was one who laid waste the Church, a persecutor, envious, malignant, it is himself that confesses this, not we that reproach him therewith. Paul loves to have his sins spoken of by us, that He may be glorified who healed such a disease. For it was the hand of the Physician that cut and healed the greatness of the sore. That voice from heaven prostrated the persecutor, and raised up the preacher; killed Saul, and quickened Paul. For Saul was the persecutor of a holy man; thence had this man his name, when he persecuted the Christians: [1 Samuel xix] afterward of Saul he became Paul. What does the name Paulus mean? Little. Therefore when he was Saul, he was proud, lifted up; when he was Paul, he was lowly, little. Thus we say, I will see you paulo post, i.e. after a little while. Hear that he was made little: For I am the least of the apostles; and, To me the least of all saints, he says in another place. So was he among the apostles as the hem of the garment: but the Church of the Gentiles touched it, as did the woman which had the flux, and was made whole. [Matthew 9:20-22]

3. Then, brethren, this I would say, this I do say, this if I might I would not leave unsaid: Let there be in you now these works, now those, according to the time, according to the hours, according to the days. Are you always to be speaking? Always to keep silence? Always to be refreshing the body? Always to be fasting? Always to be giving bread to the needy? Always to be clothing the naked? Always to be visiting the sick? Always to be bringing into agreement them that disagree? Always to be burying the dead? No: but now this, now that. These things are taken in hand, and they stop: but that which as emperor commands all the forces within neither has beginning nor ought to stop. Let charity within have no intermission: let the offices of charity be exhibited according to the time. Let brotherly love then, as it is written, let brotherly love continue. [Hebrews 13:1]

4. But perchance it will have struck some of you all along, while we have been expounding to you this epistle of blessed John, why it is only brotherly love that he so emphatically commends. He that loves his brother, says he: and, a commandment is given us that we love one another. Again and again it is of brotherly love that he speaks: but the love of God, i.e. the love with which we ought to love God, he has not so constantly named; howbeit, he has not altogether left it unspoken. But concerning love of an enemy, almost throughout the epistle, he has said nothing. Although he vehemently preaches up and commends charity to us, he does not tell us to love our enemies, but tells us to love our brethren. But just now, when the Gospel was read, we heard, For if you love them that love you, what reward shall you have? Do not even the publicans this? [Matthew 5:46] How is it then that John the apostle, as the thing of great concern to us in order to a certain perfection, commends brotherly love; whereas the Lord says it is not enough that we love our brethren, but that we ought to extend that love so that we may reach even to enemies? He that reaches even unto enemies does not overleap the brethren. It must needs, like fire, first seize upon what is nearest, and so extend to what is further off. A brother is nearer to you than any chance person. Again, that person has more hold upon you whom you know not, who yet is not against you, than an enemy who is also against you. Extend your love to them that are nearest, yet do not call this an extending: for it is almost loving yourself, to love them that are close to you. Extend it to the unknown, who have done you no ill. Pass even them: reach on to love your enemies. This at least the Lord commands. Why has the apostle here said nothing about loving an enemy.

5. All love, whether that which is called carnal, which is wont to be called not dilectio but amor: (for the word dilectio is wont to be used of better objects, and to be understood of better objects:) yet all love, dear brethren, has in it a wishing well to those who are loved. For we ought not so to love, nor are we able so to love, (whether diligere or amare: for this latter word the Lord used when He said, Petra, amas me? Peter, do you love me?) we ought not so to love men, as we hear gluttons say, I love thrushes. Thou ask why he loves them? That he may kill, that he may consume. He says he loves, and to this end loves he them, that they may cease to be; to this end loves he them, that he may make away with them. And whatever we love in the way of food, to this end love we it, that it may be consumed and we recruited. Are men to be so loved as to be consumed? But there is a certain friendliness of well wishing, by which we desire at some time or other to do good to those whom we love. How if there be no good that we can do? The benevolence, the wishing well, of itself suffices him that loves. For we ought not to wish men to be wretched, that we may be enabled to practise works of mercy. You give bread to the hungry: but better it were that none hungered, and you had none to give to. Thou clothest the naked: oh that all were clothed, and this need existed not! Thou buriest the dead: oh that it had come at last, that life where none shall die! Thou reconcilest the quarrelling: oh that it were here at last, that eternal peace of Jerusalem, where none shall disagree! For all these are offices done to necessities. Take away the wretched; there will be an end to works of mercy. The works of mercy will be at an end: shall the ardor of charity be quenched? With a truer touch of love you love the happy man, to whom there is no good office you can do; purer will that love be, and far more unalloyed. For if you have done a kindness to the wretched, perchance you desire to lift up yourself over against him, and wishest him to be subject to you, who hast done the kindness to him. He was in need, you bestowed; you seem to yourself greater because you bestowed, than he upon whom it was bestowed. Wish him your equal, that you both may be under the One Lord, on whom nothing can be bestowed.

6. For in this the proud soul has passed bounds, and, in a manner, become avaricious. For, The root of all evils is avarice; [1 Timothy 6:10] and again it is said, The beginning of all sin is pride. [Sirach 10:15] And we ask, it may be, how these two sentences agree: The root of all evils is avarice; and, The beginning of all sin is pride. If pride is the beginning of all sin, then is pride the root of all evils. Now certainly, the root of all evils is avarice. We find that in pride there is also avarice, (or grasping;) for man has passed bounds: and what is it to be avaricious to go beyond that which suffices. Adam fell by pride: the beginning of all sin is pride, says it: did he fall by grasping? What more grasping, than he whom God could not suffice? In fact, my brethren, we read how man was made after the image and likeness of God: and what said God of him? And let him have power over the fishes of the sea, and over the fowl of the heaven, and over all cattle which move upon the earth. [Genesis 1:26] Said He, Have power over men? Have power, says He: He has given him natural power: have power over what? over the fishes of the sea, the fowl of the heaven, and all moving things which move upon the earth. Why is this power over these things a natural power? Because man has the power from this; that he was made after the image of God. And in what was he made after God's image? In the intellect, in the mind, in the inner man; in that he understands truth, distinguishes between right and wrong, knows by whom he was made, is able to understand his Creator, to praise his Creator: he has this intelligence, who has prudence. Therefore when many by evil lusts wore out in themselves the image of God, and by perversity of their manners extinguished the very flame, so to say, of intelligence, the Scripture cried aloud to them, Become not ye as the horse and mule which have no understanding. That is to say, I have set you above the horse and mule; you, I made after my image, I have given you power over these. Why? Because they have not the rational mind: but you by the rational mind art capable of truth, understandest what is above you: be subject to Him that is above you, and beneath you shall those things be over which you were set. But because by sin man deserted Him whom he ought to be under, he is made subject to the things which he ought to be above.

7. Mark what I say: God, man, beasts: to wit, above you, God; beneath you, the beasts. Acknowledge Him that is above you, that those that are beneath you may acknowledge you. [Daniel 6:22] Thus, because Daniel acknowledged God above him, the lions acknowledged him above them. But if you acknowledge not Him that is above you, you despise your superior, you become subject to your inferior. Accordingly, how was the pride of the Egyptians quelled? By the means of frogs and flies. [Exodus viii] God might have sent lions: but a great man may be scared by a lion. The prouder they were, the more by the means of things contemptible and feeble was their wicked neck broken. But Daniel, lions acknowledge, because he was subject to God. What the martyrs who were cast to the wild beasts to fight with them, and were torn by the teeth of savage creatures, were they not under God? Or were those three men servants of God, and the Maccabees not servants of God? The fire acknowledged as God's servants the three men, whom it burned not, neither hurt their garments; [Daniel 3:50] and did it not acknowledge the Maccabees? [2 Maccabbees vii] It acknowledged the Maccabees; it did, my brethren, acknowledge them also. But there was need of a scourge, by the Lord's permission: He has said in Scripture, He scourges every son whom He receives. [Hebrews 12:6] For think ye, my brethren, the iron would have pierced into the vitals of the Lord unless He had permitted it, or that He would have hung fastened to the tree, unless it had been His will? Did not His own creature acknowledge Him? Or did He set an ensample of patience to His faithful ones? You see then, God delivered some visibly, some He delivered not visibly: yet all He spiritually delivered, spiritually deserted none. Visibly He seemed to have deserted some, some He seemed to have rescued. Therefore rescued He some, that you may not think that He had not power to rescue. He has given proof that He has the power, to the end that where he does it not, you may understand a more secret will, not surmise difficulty of doing. But what, brethren? When we shall have come out of all these snares of mortality, when the times of temptation shall have passed away, when the river of this world shall have fleeted by, and we shall have received again that first robe, that immortality which by sinning we have lost, when this corruptible shall have put on incorruption, that is, this flesh shall have put on incorruption, and this mortal shall have put on immortality; [1 Corinthians 15:44-49] the now perfected sons of God, in whom is no more need to be tempted, neither to be scourged, shall all creatures acknowledge: subjected to us shall all things be, if we here be subjected to God.

8. So then ought the Christian to be, that he glory not over other men. For God has given it you to be over the beasts, i.e. to be better than the beasts. This have you by nature; you shall always be better than a beast. If you wish to be better than another man, you will begrudge him when you shall see him to be your equal. You ought to wish all men to be your equals; and if by wisdom you surpass any, you ought to wish that he also may be wise. As long as he is slow, he learns from you; as long as he is untaught, he has need of you; and you are seen to be the teacher, he the learner; therefore you seem to be the superior, because you are the teacher; he the inferior, because the learner. Unless you wish him your equal, you wish to have him always a learner. But if you wish to have him always a learner, you will be an envious teacher. If an envious teacher, how will you be a teacher? I pray you, do not teach him your enviousness. Hear the apostle speaking of the bowels of charity: I would that all were even as I. [1 Corinthians 7:7] In what sense did he wish all to be his equals? In this was he superior to all, that by charity he wished all to be his equals. I say then, man has past bounds; he would needs be greedy of more than his due, would be above men, he that was made above the beasts: and this is pride.

9. And see what great works pride does. Lay it up in your hearts, how much alike, how much as it were upon a par, are the works it does, and the works of charity. Charity feeds the hungry, and so does pride: charity, that God may be praised; pride, that itself may be praised. Charity clothes the naked, so does pride: charity fasts, so does pride: charity buries the dead, so does pride. All good works which charity wishes to do, and does; pride, on the other hand, drives at the same, and, so to say, keeps her horses up to the mark. But charity is between her and it, and leaves not place for ill-driven pride; not ill-driving, but ill-driven. Woe to the man whose charioteer is pride, for he must needs go headlong! But that, in the good that is done, it may not be pride that sets us on, who knows? Who sees it? Where is it? The works we see: mercy feeds, pride also feeds; mercy takes in the stranger, pride also takes in the stranger; mercy intercedes for the poor, pride also intercedes. How is this? In the works we see no difference. I dare to say somewhat, but not I; Paul has said it: charity dies, that is, a man having charity confesses the name of Christ, suffers martyrdom: pride also confesses, suffers also martyrdom. The one has charity, the other has not charity. But let him that has not charity hear from the apostle: If I distribute all my goods to the poor, and if I give my body to be burned, and have not charity, it profits me nothing. [1 Corinthians 13:3] So then the divine Scripture calls us off from the display of the face outwardly to that which is within; from this surface which is vaunted before men, it calls us off to that which is within. Return to your own conscience, question it. Do not consider what blossoms outwardly, but what root there is in the ground. Is lust rooted there? A show there may be of good deeds, truly good works there cannot be. Is charity rooted there? Have no fear: nothing evil can come of that. The proud caresses, love is severe. The one clothes, the other smites. For the one clothes in order to please men, the other smites in order to correct by discipline. More accepted is the blow of charity than the alms of pride. Come then within, brethren; and in all things, whatsoever ye do, look unto God your witness. See, if He sees, with what mind ye do it. If your heart accuse you not that you do it for the sake of display, it is well: fear ye not. But when you do good, fear not lest another see you. Fear lest you do it to the end that you may be praised: let the other see it, that God may be praised. For if you hide it from the eyes of man, you hide it from the imitation of man, you withdraw from God His praise. Two are there to whom you do the alms: two hunger; one for bread, the other for righteousness. Between these two famishing souls:— as it is written, Blessed are they that hunger and thirst after righteousness, for they shall be filled: [Matthew 5:6] — between these two famishing persons you the doer of the good work art set; if charity does the work by occasion of the one, therein it has pity on both, it would succor both. For the one craves what he may eat, the other craves what he may imitate. You feed the one, give yourself as a pattern to the other; so have you given alms to both: the one you have caused to thank you for killing his hunger, the other you have made to imitate you by setting him an example.

10. Show mercy then, as men of merciful hearts; because in loving enemies also, you love brethren. Think not that John has given no precept concerning love of our enemy, because he has not ceased to speak of brotherly love. You love brethren. How, do you say, do we love brethren? I ask wherefore you love an enemy. Wherefore do you love him? That he may be whole in this life? What if it be not expedient for him? That he may be rich? What if by his very riches he shall be blinded? That he may marry a wife? What if he shall have a bitter life of it? That he may have children? What if they shall be bad? Uncertain therefore are these things which you seem to wish for your enemy, in that you love him; they are uncertain. Wish for him that he may have with you eternal life; wish for him that he may be your brother: when you love him, you love a brother. For you love in him not what he is, but what you wish that he may be. I once said to you, my beloved, if I mistake not: There is a log of timber lying in sight; a good workman has seen the log, not yet planed, just as it was hewn from the forest, he has taken a liking to it, he would make something out of it. For indeed he did not love it to this end that it should always remain thus. In his art he has seen what it shall be, not in his liking what it is; and his liking is for the thing he will make of it, not for the thing it is. So God loved us sinners. We say that God loved sinners: for He says, They that are whole need not the Physician, but they that are sick. [Matthew 9:12] Did He love us sinners to the end we should still remain sinners? As timber from the wood our Carpenter saw us, and had in His thoughts the building He would make thereof, not the unwrought timber that it was. So too you see your enemy striving against you, raging, biting with words, exasperating with contumelies, harassing with hatred: you have regard to this in him, that he is a man. You see all these things that are against you, that they were done by man; and you see in him that he was made by God. Now that he was made man, was God's doing: but that he hates you, is his doing; that he has ill-will at you, is his doing. And what do you say in your mind? Lord, be merciful to him, forgive him his sins, strike terror into him, change him. You love not in him what he is, but what you wish him to be. Consequently, when you love an enemy, you love a brother. Wherefore, perfect love is the loving an enemy: which perfect love is in brotherly love. And let no man say that John the apostle has admonished us somewhat less, and the Lord Christ somewhat more. John has admonished us to love the brethren; Christ has admonished us to love even enemies. Mark to what end Christ has bidden you to love your enemies. That they may remain always enemies? If He bade it for this end, that they should remain enemies, you hate, not lovest. Mark how He Himself loved, i.e. because He would not that they should be still the persecutors they were, He said, Father, forgive them, for they know not what they do. [Luke 23:34] Whom He willed to be forgiven, them He willed to be changed: whom He willed to be changed, of enemies He deigned to make brethren, and did in truth make them so. He was killed, was buried, rose again, ascended into heaven: sent the Holy Ghost to His disciples: they began with boldness to preach His name, they did miracles in the name of Him that was crucified and slain: those slayers of the Lord saw them; and they who in rage had shed His blood, by believing drank it.

11. These things have I said, brethren, and somewhat at length: yet because charity was to be more earnestly commended to you, beloved, in this way was it to be commended. For if there be no charity in you, we have said nothing. But if it be in you, we have as it were cast oil upon the flames. And in whom it was not, perchance by words it has been kindled. In one; that which was there has grown; in another, that has begun to be, which was not. To this end therefore have we said these things, that you be not slow to love your enemies. Does any man rage against you? He rages, you pray; he hates, you pity. It is the fever of his soul that hates you: he will be whole, and will thank you. How do physicians love them that are sick? Is it the sick that they love? If they love them as sick, they wish them to be always sick. To this end love they the sick; not that they should still be sick, but that from being sick they should be made whole. And how much have they very often to suffer from the frenzied! What contumelious language! Very often they are even struck by them. He attacks the fever, forgives the man. And what shall I say, brethren? Does he love his enemy? Nay, he hates his enemy, the disease; for it is this that he hates, and loves the man by whom he is struck: he hates the fever. For by whom or by what is he struck? By the disease, by the sickness, by the fever. He takes away that which strives against him, that there may remain that from which he shall have thanks. So do thou. If your enemy hate you, and unjustly hate you; know that the lust of the world reigns in him, therefore he hates you. If you also hate him, you on the other hand render evil for evil. What does it, to render evil for evil? I wept for one sick man who hated you; now bewail I you, if you also hate. But he attacks your property; he takes from you I know not what things which you have on earth: therefore do you hate him, because he puts you to straits on earth. Be not straitened, remove to heaven above; there shall you have your heart where there is wide room, so that you may not be straitened in the hope of life eternal. Consider what the things are that he takes from you: not even them would he take from you, but by permission of Him who scourges every son whom He receives. [Hebrews 12:6] He, this same enemy of yours, is in a manner the instrument in the hands of God, by which you may be healed. If God knows it to be good for you that he should despoil you, He permits him; if He knows it to be good for you that you should receive blows, He permits him to smite you: by the means of Him He cares for you: wish that he may be made whole.

12. No man has seen God at any time. See, beloved: If we love one another, God will dwell in us, and His love will be perfected in us. [1 John 4:12] Begin to love; you shall be perfected. Have you begun to love? God has begun to dwell in you: love Him that has begun to dwell in you, that by more perfect indwelling He may make you perfect. In this we know that we dwell in Him and He in us, because He has given us of His Spirit. [1 John 4:13] It is well: thanks be to God! We come to know that He dwells in us. And whence come we to know this very thing, to wit, that we do know that He dwells in us? Because John himself has said this: Because He has given us of His Spirit. Whence know we that He has given us of His Spirit? This very thing, that He has given you of His Spirit, whence do you come to know it? Ask your own bowels: if they are full of charity, you have the Spirit of God. Whence know we that by this you know that the Spirit of God dwells in you? Because the love of God is shed abroad in our hearts by the Holy Spirit which is given unto us. [Romans 5:5]

13. And we have seen, and are witnesses, that God has sent His Son to be the Saviour of the world. [1 John 4:14] Set your minds at rest, you that are sick: such a Physician has come, and do ye despair? Great were the diseases, incurable were the wounds, desperate was the sickness. Do you note the greatness of your ill, and not note the omnipotence of the Physician? You are desperate, but He is omnipotent; Whose witnesses are these that first were healed, and that announce the Physician: yet even they are made whole in hope rather than in the reality. For so says the apostle: For by hope we are saved. [1 John 8:24] We have begun therefore to be made whole in faith: but our wholeness shall be perfected when this corruptible shall have put on incorruption, and this mortal shall have put on immortality. [1 Corinthians 15:53] This is hope, not the reality. But he that rejoices in hope shall hold the reality also: whereas he that has not the hope, shall not be able to attain unto the reality.

14. Whosoever shall confess that Jesus is the Son of God, God dwells in him and he in God. Now we may say it in not many words; Whosoever shall confess; not in word but in deed, not with tongue but with the life. For many confess in words, but in deeds deny: And we have known and believed the love which God has in us. [1 John 4:16] And again, by what have you come to know this? Love is God. He has already said it above, behold he says it again. Love could not be more exceedingly commended to you than that it should be called God. Haply you were ready to despise a gift of God. And do you despise God? Love is God: and he that dwells in love dwells in God, and God dwells in him. Each mutually inhabites the other; He that holds, and he that is holden. You dwell in God, but that you may be holden: God inhabites you, but that He may hold you, lest you fall. Lest haply you imagine that you become a house of God in such sort as your house supports your flesh: if the house in which you are withdraw itself from under you, you fall, but if you withdraw yourself, God falls not. When you forsake Him, He is none the less; when you have returned unto Him, He is none the greater. You are healed, on Him you will bestow nothing; you are made clean, you are new-made, you are set right: He is a medicine to the unhealthy, is a rule for the crooked, is light for the bedarkened, is an habitation for the deserted. All therefore is conferred on you: see that you imagine not that ought is conferred upon God by your coming unto Him: no, not so much as a slave. Shall God, forsooth, not have servants if you like not, if all like not? God needs not the servants, but the servants need God: therefore says the Psalm, I have said to the Lord, you are my God. He is the true Lord. And what says it? For of my goods You have no need. Thou needest the good you have by your servant. Your servant needs the good he has by you, that you may feed him; you also need the good you have by your servant, that he may help you. You can not draw water for yourself, cannot cook for yourself, cannot run before your horse, cannot tend your beast. You see that you need the good you have by your servant, you need his attendance. Therefore you are not a true lord, while you have need of an inferior. He is the true Lord, who seeks nothing from us; and woe to us if we seek not Him! He seeks nothing from us: yet He sought us, when we sought not Him. One sheep had strayed; He found it, He brought it back on His shoulders rejoicing. [Luke 15:4-5] And was the sheep necessary for the Shepherd, and not rather the Shepherd necessary for the sheep?— The more I love to speak of charity, the less willing am I that this epistle should be finished. None is more ardent in the commending of charity. Nothing more sweet is preached to you, nothing more wholesome drunk by you: but only thus if by godly living ye confirm in you the gift of God. Be not ungrateful for His so great grace, who, though He had one Only Son, would not that He should be alone a Son; but, that He might have brethren, adopted unto Him those who should with Him possess life eternal.

1 John 4:17-21

Herein is love made perfect in us, that we may have boldness in the day of judgment: because as He is, so are we in this world. There is no fear in love; but perfect love casts out fear: because fear has torment. He that fears is not made perfect in love. Let us love Him, because He first loved us. If a man say, I love God, and hates his brother, he is a liar: for he that loves not his brother whom he sees, how can he love God whom he sees not? And this commandment have we from Him, That he who loves God love his brother also.

1. You remember, beloved, that of the epistles of John the apostle the last past remains to be handled by us and expounded to you, as the Lord vouchsafes. Of this debt then we are mindful: and you ought to be mindful of your claim. For indeed this same charity, which in this epistle is chiefly and almost alone commended, at once makes us most faithful in paying our debts, and you most sweet in exacting your rights. I have said, most sweet in exacting, because where charity is not, he that exacts is bitter: but where charity is, both he that exacts is sweet, and he of whom it is exacted, although he undertakes some labor, yet charity makes the very labor to be almost no labor, and light. Do we not see how, even in dumb and irrational animals, where the love is not spiritual but carnal and natural, with great affection the mother yields herself to her young ones when they will have the milk which is their right: and however impetuously the suckling rushes at the teats, yet that is better for the mother than that it should not suck nor exact that which of love is due? Often we see great calves driving their heads at the cow's udders with a force that almost lifts up the mother's body, yet does she not kick them off; nay, if the young one be not there to suck, the lowing of the dam calls for it to come to the teats. If then there be in us that spiritual charity of which the apostle says, I became small in the midst of you even as a nurse cherishing her young ones; [1 Thessalonians 2:7] we love you the more when you are exacting. We like not the sluggish, because for the languid ones we are afraid. We have been obliged, however, to intermit the continuous reading of this epistle, because of certain stated lessons coming between, which must needs be read on their holy days, and the same preached upon. Let us now come back to the order which was interrupted; and what remains, holy brethren, receive ye with all attention. I know not whether charity could be more magnificently commended to us, than that it should be said, Charity is God. [1 John 4:16] Brief praise, yet mighty praise: brief in utterance, mighty in meaning! How soon is it said, Love is God! This also is short: if you count it, it is one: if you weigh it, how great is it! Love is God, and he that dwells, says he, in love, dwells in God, and God dwells in him. Let God be your house, and be a house of God; dwell in God, and let God dwell in you. God dwells in you, that He may hold you: you dwell in God, that you may not fall; for thus says the apostle of this same charity, Charity never falls. How should He fall whom God holds?

2. Herein is our love made perfect in us that we may have boldness in the day of judgment: because as He is, so are we in this world. [1 John 4:17] He tells how each may prove himself, what progress charity has made in him or rather what progress he has made in charity. For if charity is God, God is capable neither of proficiency nor of deficiency: that charity is said to be making proficiency in you, means only that you make proficiency in it. Ask therefore what proficiency you have made in charity, and what your heart will answer you, that you may know the measure of your profiting. For he has promised to show us in what we may know Him, and has said, In this is love made perfect in us. Ask, in what? That we have boldness in the day of judgment. Whoever has boldness in the day of judgment, in that man is charity made perfect. What is it to have boldness in the day of judgment? Not to fear lest the day of judgment should come. There are men who do not believe in a day of judgment; these cannot have boldness in a day which they do not believe will come. Let us pass these: may God awaken them, that they may live; why speak we of the dead? They do not believe that there will be a day of judgment; they neither fear nor desire what they do not believe. Some man has begun to believe in a day of judgment: if he has begun to believe, he has also begun to fear. But because he fears as yet, because he has not yet boldness in the day of judgment, not yet is charity in that man made perfect. But for all that, is one to despair? In whom you see the beginning, why do you despair of the end? What beginning do I see? (do you say.) That very fear. Hear the Scripture: The fear of the Lord is the beginning of wisdom. Well then, he has begun to fear the day of judgment: by fearing let him correct himself, let him watch against his enemies, i.e. his sins; let him begin to come to life again inwardly, and to mortify his members which are upon the earth, as the apostle says, Mortify your members which are upon the earth. [Colossians 3:5] By the members upon earth he means spiritual wickedness: for he goes on to expound it, Covetousness, uncleanness, [Ephesians 6:12] and the rest which he there follows out. Now in proportion as this man who has begun to fear the day of judgment, mortifies his members which are upon the earth, in that proportion the heavenly members rise up and are strengthened. But the heavenly members are all good works. As the heavenly members rise up, he begins to desire that which once he feared. Once he feared lest Christ should come and find in him the impious whom He must condemn; now he longs for Him to come, because He shall find the pious man whom He may crown. Having now begun to desire Christ's coming, the chaste soul which desires the embrace of the Bridegroom renounces the adulterer, becomes a virgin within by faith, hope, and charity. Now has the man boldness in the day of judgment: he fights not against himself when he prays, Your kingdom come. [Matthew 6:10] For he that fears lest the kingdom of God should come, fears lest his prayer be heard. How can he be said to pray, who fears lest his prayer be heard? But he that prays with boldness of charity, wishes now that He may come. Of this same desire said one in the Psalm, And you, Lord, how long? Turn, Lord, and deliver my soul. He groaned at being so put off. For there are men who with patience submit to die; but there are some perfect who with patience endure to live. What do I mean? When a person still desires this life, that person, when the day of death comes, patiently endures death: he struggles against himself that he may follow the will of God, and in his mind desires that which God chooses, not what man's will chooses: from desire of the present life there comes a reluctance against death, but yet he takes to him patience and fortitude, that he may with an even mind meet death; he dies patiently. But when a man desires, as the apostle says, to be dissolved and to be with Christ, [Philippians 1:23-24] that person, not patiently dies, but patiently lives, delightedly dies. See the apostle patiently living, i.e. how with patience he here, not loves life, but endures it. To be dissolved, says he, and to be with Christ, is far better: but to continue in the flesh is necessary for your sakes. Therefore, brethren, do your endeavor, settle it inwardly with yourselves to make this your concern, that you may desire the day of judgment. No otherwise is charity proved to be perfect, but only when one has begun to desire that day. But that man desires it, who has boldness in it, whose conscience feels no alarm in perfect and sincere charity.

3. In this is His love perfected in us, that we may have boldness in the day of judgment. Why shall we have boldness? Because as He is are we also in this world. You have heard the ground of your boldness: Because as He is, says the apostle, are we also in this world. Does he not seem to have said something impossible? For is it possible for man to be as God? I have already expounded to you that as is not always said of equality, but is said of a certain resemblance. For how do you say, As I have ears, so has my image? Is it quite so? And yet you say so, as. If then we were made after God's image, why are we not so as God? Not unto equality, but relatively to our measure. Whence then are we given boldness in the day of judgment? Because as He is, are we also in this world. We must refer this to the same charity, and understand what is meant. The Lord in the Gospel says, If you love them that love you, what reward shall you have? Do not the publicans this? [Matthew 5:44-46] Then what would He have us do? But I say unto you, Love your enemies, and pray for them that persecute you. If then He bids us love our enemies, whence brings He an example to set before us? From God Himself: for He says, That ye may be the children of your Father which is in heaven. How does God this? He loves His enemies, Who makes His sun to rise upon the good and the bad, and rains upon the just and the unjust. If this then be the perfection unto which God invites us, that we love our enemies as He loved His; this is our boldness in the day of judgment, that as He is, so are we also in this world: because, as He loves His enemies in making His sun to rise upon good and bad, and in sending rain upon the just and unjust, so we, since we cannot bestow upon them sun and rain, bestow upon them our tears when we pray for them.

4. Now therefore concerning this same boldness, let us see what he says. Whence do we understand that charity is perfect? There is no fear in charity. [1 John 4:18] Then what say we of him that has begun to fear the day of judgment? If charity in him were perfect, he would not fear. For perfect charity would make perfect righteousness, and he would have nothing to fear: nay rather he would have something to desire; that iniquity may pass away, and God's kingdom come. So then, there is no fear in charity. But in what charity? Not in charity begun: in what then? But perfect charity, says he, casts out fear. Then let fear make the beginning, because the fear of the Lord is the beginning of wisdom. Fear, so to say, prepares a place for charity. But when once charity has begun to inhabit, the fear which prepared the place for it is cast out. For in proportion as this increases, that decreases: and the more this comes to be within, is the fear cast out. Greater charity, less fear; less charity, greater fear. But if no fear, there is no way for charity to come in. As we see in sewing, the thread is introduced by means of the bristle; the bristle first enters, but except it come out the thread does not come into its place: so fear first occupies the mind, but the fear does not remain there, because it enters only in order to introduce charity. When once there is the sense of security in the mind, what joy have we both in this world and in the world to come! Even in this world, who shall hurt us, being full of charity? See how the apostle exults concerning this very charity: Who shall separate us from the charity of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? [Romans 8:35] And Peter says: And who is he that will harm you, if you be followers of that which is good?— There is no fear in love; but perfect love casts out fear: because fear has torment. [1 Peter 3:13] The consciousness of sins torments the heart: justification has not yet taken place. There is that in it which itches, which pricks. Accordingly in the Psalm what says he concerning this same perfection of righteousness? You have turned for me my mourning into joy: You have put off my sackcloth, and girded me with gladness; to the end that my glory may sing to you, and that I be not pricked. What is this, That I be not pricked? That there be not that which shall goad my conscience. Fear does goad: but fear not: charity enters in, and she heals the wound that fear inflicts. The fear of God so wounds as does the leech's knife; it takes away the rottenness, and seems to make the wound greater. Behold, when the rottenness was in the body, the wound was less, but perilous: then comes the knife; the wound smarted less than it smarts now while the leech is cutting it. It smarts more while he is operating upon it than it would if it were not operated upon; it smarts more under the healing operation, but only that it may never smart when the healing is effected. Then let fear occupy your heart, that it may bring in charity; let the cicatrice succeed to the leech's knife. He is such an Healer, that the cicatrices do not even appear: only put yourself under His hand. For if you be without fear, you can not be justified. It is a sentence pronounced by the Scriptures; For he that is without fear, cannot be justified. [Sirach 1:28] Needs then must fear first enter in, that by it charity may come. Fear is the healing operation: charity, the sound condition. But he that fears is not made perfect in love. Why? Because fear has torment; just as the cutting of the surgeon's knife has torment.

5. But there is another sentence, which seems contrary to this if it have not one that understands. Namely, it is said in a certain place of the Psalms, The fear of the Lord is chaste, enduring forever. He shows us an eternal fear, but a chaste. But if he there shows us an eternal fear, does this epistle perchance contradict him, when it says, There is no fear in love, but perfect love casts out fear? Let us interrogate both utterances of God. One is the Spirit, though the books two, though the mouths two, though the tongues two. For this is said by the mouth of John, that by the mouth of David: but think not that the Spirit is more than one. If one breath fills two pipes [of the double-flute], cannot one Spirit fill two hearts, move two tongues? But if two pipes filled by one breathing sound in unison, can two tongues filled with the Spirit or Breathing of God make a dissonance? There is then an unison there, there is a harmony, only it requires one that can hear. Behold, this Spirit of God has breathed into and filled two hearts, has moved two tongues: and we have heard from the one tongue, There is no fear in love; but perfect love casts out fear; we have heard from the other, The fear of the Lord is chaste, enduring forever. How is this? The notes seem to jar. Not so: rouse your ears: mark the melody. It is not without cause that in the one place there is added that word, chaste, in the other it is not added: but because there is one fear which is called chaste, and there is another fear which is not called chaste. Let us mark the difference between these two fears, and so understand the harmony of the flutes. How are we to understand, or how to distinguish? Mark, my beloved. There are men who fear God, lest they be cast into hell, lest haply they burn with the devil in everlasting fire. This is the fear which introduces charity: but it comes that it may depart. For if you as yet fear God because of punishments, not yet do you love Him whom you in such sort fear. You do not desire the good things, but are afraid of the evil things. Yet because you are afraid of the evil things, you correct yourself and beginnest to desire the good things. When once you have begun to desire the good, there shall be in you the chaste fear. What is the chaste fear? The fear lest you lose the good things themselves. Mark! It is one thing to fear God lest He cast you into hell with the devil, and another thing to fear God lest He forsake you. The fear by which you fear lest you be cast into hell with the devil, is not yet chaste; for it comes not from the love of God, but from the fear of punishment: but when you fear God lest His presence forsake you, you embrace Him, you long to enjoy God Himself.

6. One cannot better explain the difference between these two fears, the one which charity casts out, the other chaste, which endures for ever, than by putting the case of two married women, one of whom, you may suppose, is willing to commit adultery, delights in wickedness, only fears lest she be condemned by her husband. She fears her husband: but because she yet loves wickedness, that is the reason why she fears her husband. To this woman, the presence of her husband is not grateful but burdensome; and if it chance she live wickedly, she fears her husband, lest he should come. Such are they that fear the coming of the day of judgment. Put the case that the other loves her husband, that she feels that she owes him chaste embraces, that she stains herself with no uncleanness of adultery; she wishes for the presence of her husband. And how are these two fears distinguished? The one woman fears, the other also fears. Question them: they seem to make one answer: question the one, Do you fear your husband? She answers, I do. Question the other, whether she fears her husband; she answers, I do fear him. The voice is one, the mind diverse. Now then let them be questioned, Why? The one says, I fear my husband, lest he should come: the other says, I fear my husband, lest he depart from me. The one says, I fear to be condemned: the other, I fear to be forsaken. Let the like have place in the mind of Christians, and you find a fear which love casts out, and another fear, chaste, enduring forever.

7. Let us speak then first to these who fear God, just in the manner of that woman who delights in wickedness; namely, she fears her husband lest he condemn her; to such let us first speak. O soul, which fearest God lest He condemn you, just as the woman fears, who delights in wickedness: fears her husband, lest she be condemned by her husband: as you are displeased at this woman, so be displeased at yourself. If perchance you have a wife, would you have your wife fear you thus, that she be not condemned by you? That delighting in wickedness, she should be repressed only by the weight of the fear of you, not by the condemnation of her iniquity? You would have her chaste, that she may love you, not that she may fear you. Show yourself such to God, as you would have your wife be to you. And if you have not yet a wife, and wishest to have one, you would have her such. And yet what are we saying, brethren? That woman, whose fear of her husband is to be condemned by her husband, perhaps does not commit adultery, lest by some means or other it come to her husband's knowledge, and he deprive her of this temporal light of life: now the husband can be deceived and kept in ignorance; for he is but human, as she is who can deceive him. She fears him, from whose eyes she can be hid: and do you not fear the face ever upon you of your Husband? The countenance of the Lord is against them that do evil. She catches at her husband's absence, and haply is incited by the delight of adultery; and yet she says to herself, I will not do it: he indeed is absent, but it is hard to keep it from coming in some way to his knowledge. She restrains herself, lest it come to the knowledge of a mortal man, one who, it is also possible, may never know it, who, it is also possible, may be deceived, so that he shall esteem a bad woman to be good, esteem her to be chaste who is an adulteress: and do you not fear the eyes of Him whom no man can deceive? Do you not fear the presence of Him who cannot be turned away from you? Pray God to look upon you, and to turn His face away from your sins; Turn away Your face from my sins. But whereby do you merit that He should turn away His face from your sins, if you turn not away your own face from your sins? For the same voice says in the Psalm: For I acknowledge my iniquity, and my sin is ever before me. Acknowledge, and He forgives.

8. We have addressed that soul which has as yet the fear which endures not for ever, but which love shuts out and casts forth: let us address that also which has now the fear which is chaste, enduring forever. Shall we find that soul, think you, that we may address it? Think you, is it here in this congregation? Is it, think you, here in this chancel? think you, is it here on earth? It cannot but be, only it is hidden. Now is the winter: within is the greenness in the root. Haply we may get at the ears of that soul. But wherever that soul is, oh that I could find it, and instead of its giving ear to me, might myself give ear to it! It should teach me something, rather than learn of me! An holy soul, a soul of fire, and longing for the kingdom of God: that soul, not I address, but God Himself does address, and thus consoles while patiently it endures to live here on earth: You would that I should even now come, and I know that you wish I should even now come: I know what you are, such that without fear you may wait for my advent; I know that is a trouble to you: but do you even longer wait, endure; I come, and come quickly. But to the loving soul the time moves slowly. Hear her singing, like a lily as she is from amid the thorns; hear her sighing and saying, I will sing, and will understand in a faultless way: when will you come unto me? But in a faultless way well may she not fear; because perfect love casts out fear. And when He has come to her embrace, still she fears, but in the manner of one that feels secure. What does she fear? She will beware and take heed to herself against her own iniquity, that she sin not again: not lest she be cast into the fire, but lest she be forsaken by Him. And there shall be in in her — what? The chaste fear, enduring forever. We have heard the two flutes sounding in unison. That speaks of fear, and this speaks of fear: but that, of the fear with which the soul fears lest she be condemned; this, of the fear with which the soul fears lest she be forsaken. That is the fear which charity casts out: this, the fear that endures forever.

9. Let us love, because He first loved us. [1 John 4:19] For how should we love, except He had first loved us? By loving we became friends: but He loved us as enemies, that we might be made friends. He first loved us, and gave us the gift of loving Him. We did not yet love Him: by loving we are made beautiful. If a man deformed and ill-featured love a beautiful woman, what shall he do? Or what shall a woman do, if, being deformed and ill-featured and black-complexioned, she love a beautiful man? By loving can she become beautiful? Can he by loving become handsome? He loves a beautiful woman, and when he sees himself in a mirror, he is ashamed to lift up his face to her his lovely one of whom he is enamored. What shall he do that he may be beautiful? Does he wait for good looks to come? Nay rather, by waiting old age is added to him, and makes him uglier. There is nothing then to do, there is no way to advise him, but only that he should restrain himself, and not presume to love unequally: or if perchance he does love her, and wishes to take her to wife, in her let him love chastity, not the face of flesh. But our soul, my brethren, is unlovely by reason of iniquity: by loving God it becomes lovely. What a love must that be that makes the lover beautiful! But God is always lovely, never unlovely, never changeable. Who is always lovely first loved us; and what were we when He loved us but foul and unlovely? But not to leave us foul; no, but to change us, and of unlovely make us lovely. How shall we become lovely? By loving Him who is always lovely. As the love increases in you, so the loveliness increases: for love is itself the beauty of the soul. Let us love, because He first loved us. Hear the apostle Paul: But God showed His love in us, in that while we were yet sinners, Christ died for us: [Romans 5:8-9] the just for the unjust, the beautiful for the foul. How find we Jesus beautiful? You are beauteous in loveliness surpassing the sons of men; grace is poured upon your lips. Why so? Again see why it is that He is fair; Beauteous in loveliness surpassing the sons of men: because In the beginning was the Word, and the Word was with God, and the Word was God. [John 1:1] But in that He took flesh, He took upon Him, as it were, your foulness, i.e. your mortality, that He might adapt Himself to you, and become suited to you, and stir you up to the love of the beauteousness within. Where then in Scripture do we find Jesus uncomely and deformed, as we have found Him comely and beauteous in loveliness surpassing the sons of men? where find we Him also deformed? Ask Esaias: And we saw Him, and He had no form nor comeliness. [Isaiah 53:2] There now are two flutes which seem to make discordant sounds: howbeit one Spirit breathes into both. By this it is said, Beauteous in loveliness surpassing the sons of men: by that it is said in Esaias, We saw Him, and He had no form nor comeliness. By one Spirit are both flutes filled, they make no dissonance. Turn not away your ears, apply the understanding. Let us ask the apostle Paul, and let him expound to us the unison of the two flutes. Let him sound to us the note, Beauteous in loveliness surpassing the sons of men. — Who, being in the form of God, thought it not robbery to be equal with God. [Philippians 2:6-7] Let him sound to us also the note, We saw Him, and He had no form nor comeliness.— He made Himself of no reputation, taking upon Him the form of a servant, made in the likeness of men, and in fashion found as man. He had no form nor comeliness, that He might give you form and comeliness. What form? What comeliness? The love which is in charity: that loving, you may run; [Song of Songs 1:4] running, may love. You are fair now: but stay not your regard upon yourself, lest you lose what you have received; let your regards terminate in Him by whom you were made fair. Be fair only to the end He may love you. But do you direct your whole aim to Him, run to Him, seek His embraces, fear to depart from Him; that there may be in you the chaste fear, which endures forever. Let us love, because He first loved us.

10. If any man say, I love God. [1 John 4:20] What God? wherefore love we? Because He first loved us, and gave us to love. He loved us ungodly, to make us godly; loved us unrighteous, to make us righteous; loved us sick, to make us whole. Ask each several man; let him tell you if he love God. He cries out, he confesses: I love, God knows. There is another question to be asked. If any man say, I love God, and hates his brother, he is a liar. By what do you prove that he is a liar? Hear. For he that loves not his brother whom he sees, how can he love God whom he sees not? What then? Does he that loves a brother, love God also? He must of necessity love God, must of necessity love Him that is Love itself. Can one love his brother, and not love Love? Of necessity he must love Love. What then? Because he loves Love, does it follow that he loves God? Certainly it does follow. In loving Love, he loves God. Or have you forgotten what you said a little while ago, Love is God? [1 John 4:8, 16] If Love is God, whoever loves Love, loves God. Love then your brother, and feel yourself assured. You can not say, I love my brother, but I do not love God. As you lie, if you say, I love God, when you love not your brother, so you are deceived when you say, I love my brother, if you think that you love not God. Of necessity must you who lovest your brother, love Love itself: but Love is God: therefore of necessity must he love God, whoever loves his brother. But if you love not the brother whom you see, how can you love God whom you see not? Why does he not see God? Because he has not Love itself. That he does not see God, is, because he has not love: that he has not love, is, because he loves not his brother. The reason then why he does not see God, is, that he has not Love. For if he have Love, he sees God, for Love is God: and that eye is becoming more and more purged by love, to see that Unchangeable Substance, in the presence of which he shall always rejoice, which he shall enjoy to everlasting, when he is joined with the angels. Only, let him run now, that he may at last have gladness in his own country. Let him not love his pilgrimage, not love the way: let all be bitter save Him that calls us, until we hold Him fast, and say what is said in the Psalm: You have destroyed all that go a-whoring from You — and who are they that go a-whoring? They that go away and love the world: but what shall you do? He goes on and says:— but for me it is good to cleave to God. All my good is, to cling unto God, freely. For if you question him and say, For what do you cling to Him? And he should say, That He may give me — Give you what? It is He that made the heaven, He that made the earth: what shall He give you? Already you are cleaving to Him: find something better, and He shall give it you.

11. For he that loves not his brother whom he sees, how can he love God whom he sees not? And this commandment have we from Him, that he who loves God love his brother also. [1 John 4:20-21] Marvellous fine talk it was, that you said, I love God, and hate your brother! O murderer, how do you love God? Have you not heard above in this very epistle, He that hates his brother is a murderer? [1 John 3:15] Yea, but I do verily love God, however I hate my brother. You verily do not love God, if you hate your brother. And now I make it good by another proof. This same apostle has said, He gave us commandment that we should love one another. How can you be said to love Him whose commandment you hate? Who shall say, I love the emperor, but I hate his laws? In this the emperor understands whether you love him, that his laws be observed throughout the provinces. Our Emperor's law, what is it? A new commandment give I unto you, that you love one another. [John 13:34] You say then, that you love Christ: keep His commandment, and love your brother. But if you love not your brother, how can you be said to love Him whose commandment you despise? Brethren, I am never satiated in speaking of charity in the name of the Lord. In what proportion you have an insatiable desire of this thing, in that proportion we hope the thing itself is growing in you, and casting out fear, that so there may remain that chaste fear which is for ever permanent. Let us endure the world, endure tribulations, endure the stumbling-blocks of temptations. Let us not depart from the way; let us hold the unity of the Church, hold Christ, hold charity. Let us not be plucked away from the members of His Spouse, not be plucked away from faith, that we may glory in His coming: and we shall securely abide in Him, now by faith, then by sight, of whom we have so great earnest, even the gift of the Holy Spirit.

1 John 5:1-3

Whosoever believes that Jesus is the Christ is born of God: and every one that loves Him that begot Him, loves Him also that is begotten of Him. By this we know that we love the children of God, because we love God, and do His commandments. For this is the love of God that we keep His commandments.

1. I Suppose ye remember, those of you who were present yesterday, to what place in the course of this epistle our exposition has reached: namely, He that loves not his brother whom he sees, how can he love God whom he sees not? And this commandment have we from Him, That he who loves God, love his brother also. [1 John 4:20-21] Thus far we discoursed. Let us see then what comes next in order. Whosoever believes that Jesus is the Christ is born of God. [1 John 5:1] Who is he that believes not that Jesus is the Christ? He that does not so live as Christ commanded. For many say, I believe: but faith without works saves not. Now the work of faith is Love, as Paul the apostle says, And faith which works by love. [Galatians 5:6] Your past works indeed, before you believed, were either none, or if they seemed good, were nothing worth. For if they were none, you were as a man without feet, or with sore feet unable to walk: but if they seemed good, before you believed, you ran indeed, but by running aside from the way you went astray instead of coming to the goal. It is for us, then, both to run, and to run in the way. He that runs aside from the way, runs to no purpose, or rather runs but to toil. He goes the more astray, the more he runs aside from the way. What is the way by which we run? Christ has told us, I am the Way. [John 14:6] What the home to which we run? I am the Truth. By Him you run, to Him you run, in Him you rest. But, that we might run by Him, He reached even unto us: for we were afar off, foreigners in a far country. Not enough that we were in a far country, we were feeble also that we could not stir. A Physician, He came to the sick: a Way, He extended Himself to them that were in a far country. Let us be saved by Him, let us walk in Him. This it is to believe that Jesus is the Christ, as Christians believe, who are not Christians only in name, but in deeds and in life, not as the devils believe. For the devils also believe and tremble, [James 2:19] as the Scripture tells us. What more could the devils believe, than that they should say, We know who you are, the Son of God? What the devils said, the same said Peter also. When the Lord asked them who He was, and whom did men say that He was, the disciples made answer to Him, Some say that you are John the Baptist; some, Elias; and others, Jeremias, or one of the prophets. He says unto them, But whom say ye that I am? And Peter answered and said, You are the Christ, the Son of the Living God. [Matthew 16:13-18] And this he heard from the Lord: Blessed are you, Simon Barjona; for flesh and blood has not revealed it unto you, but my Father which is in heaven. See what praises follow this faith. You are Peter, and upon this rock I will build my Church. What means, Upon this rock I will build my Church? Upon this faith; upon this that has been said, You are the Christ, the Son of the Living God. Upon this rock, says He, I will build my Church. Mighty praise! So then, Peter says, You are the Christ, the Son of the Living God: the devils also say, We know who you are, the Son of God, the Holy One of God. This Peter said, this also the devils: the words the same, the mind not the same. And how is it clear that Peter said this with love? Because a Christian's faith is with love, but a devil's without love. How without love? Peter said this, that he might embrace Christ; the devils said it, that Christ might depart from them. For before they said, We know who you are, the Son of God, they said, What have we to do with you? Why are you come to destroy us before the time? It is one thing then to confess Christ that you may hold Christ, another thing to confess Christ that you may drive Christ from you. So then ye see, that in the sense in which he here says, Whoever believes, it is a faith of one's own, not as one has a faith in common with many. Therefore, brethren, let none of the heretics say to you, We also believe. For to this end have I given you an instance from the case of devils, that you may not rejoice in the words of believing, but search well the deeds of the life.

2. Let us see then what it is to believe in Christ; what to believe that Jesus, He is the Christ. He proceeds: Whosoever believes that Jesus is the Christ, is born of God. But what is it to believe that? And every one that loves Him that begot Him, loves Him also that is begotten of Him. To faith he has straightway joined love, because faith without love is nothing worth. With love, the faith of a Christian; without love, the faith of a devil: but those who believe not, are worse than devils, more stupid than devils. Some man will not believe Christ: so far, he is not even upon a par with devils. A person does now believe in Christ, but hates Christ: he has the confession of faith in the fear of punishment, not in love of the crown: thus the devils also feared to be punished. Add to this faith love, that it may become a faith such as the Apostle Paul speaks of, a faith which works by love: [Galatians 5:6] you have found a Christian, found a citizen of Jerusalem, found a fellow-citizen of the angels, found a pilgrim sighing in the way: join yourself to him, he is your fellow-traveller, run with him, if indeed you also art this. Every one that loves Him that begot Him, loves Him also that is begotten of Him. Who begot? The Father. Who is begotten? The Son. What says he then? Every one that loves the Father, loves the Son.

3. In this we know that we love the sons of God. [1 John 4:2] What is this, brethren? Just now he was speaking of the Son of God, not of sons of God: lo, here one Christ was set before us to contemplate, and we were told, Whosoever believes that Jesus is the Christ is born of God: and every one that loves Him that begot, i.e. the Father, loves Him also that is begotten of Him, i.e. the Son, our Lord Jesus Christ. And he goes on: In this we know that we love the sons of God; as if he had been about to say, In this we know that we love the Son of God. He has said, the sons of God, whereas he was speaking just before of the Son of God— because the sons of God are the Body of the Only Son of God, and when He is the Head, we the members, it is one Son of God. Therefore, he that loves the sons of God, loves the Son of God, and he that loves the Son of God, loves the Father; nor can any love the Father except he love the Son, and he that loves the sons, loves also the Son of God. What sons of God? The members of the Son of God. And by loving he becomes himself a member, and comes through love to be in the frame of the body of Christ, so there shall be one Christ, loving Himself. For when the members love one another, the body loves itself. And whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it. [1 Corinthians 12:26-27] And then he goes on to say, Now you are the body of Christ, and members. John was speaking just before of brotherly love, and said, He that loves not his brother whom he sees, how can he love God whom he sees not? [1 John 4:20] But if you love your brother, haply you love your brother and love not Christ? How should that be, when you love members of Christ? When therefore you love members of Christ, you love Christ; when you love Christ, you love the Son of God; when you love the Son of God, you love also the Father. The love therefore cannot be separated into parts. Choose what you will love; the rest follow you. Suppose you say, I love God alone, God the Father. You are lying: if you love, you love Him not alone; but if you love the Father, you love also the Son. Behold, do you say, I love the Father, and I love the Son: but this only, the Father God and the Son God, our Lord Jesus Christ, who ascended into heaven, and sits at the right hand of the Father, that Word by which all things were made, and the Word was made flesh, and dwelt in us: this alone I love. You are lying; for if you love the Head, you love also the members; but if you love not the members, neither do you love the Head. Do you not quake at the voice uttered by the Head from Heaven on behalf of His members, Saul, Saul, why do you persecute ME? [Acts 9:4] The persecutor of His members He called His persecutor: His lover, the lover of His members. Now what are His members, you know, brethren: none other than the Church of God. In this we know that we love the sons of God, in that we love God. And how? Are not the sons of God one thing, God Himself another? But he that loves God, loves His precepts. And what are the precepts of God? A new commandment give I unto you, that you love one another. [John 13:34] Let none excuse himself by another love, for another love; so and so only is it with this love: as the love itself is compacted in one, so all that hang by it does it make one, and as fire melts them down into one. It is gold: the lump is molten and becomes some one thing. But unless the fervor of charity be applied, of many there can be no melting down into one. That we love God, by this know we that we love the sons of God.

4. And by what do we know that we love the sons of God? By this, that we love God, and do His commandments. We sigh here, by reason of the hardness of doing the commandments of God. Hear what follows. O man, at what do you toil in loving? In loving avarice. With toil is that loved which you love: there is no toil in loving God. Avarice will enjoin you labors, perils, sore hardships and tribulations; and you will do its bidding. To what end? That you may have that with which you shall fill your chest, and lose your peace of mind. You felt yourself haply more secure before you had it, than since you began to have. See what avarice has enjoined you. You have filled your house, and art in dread of robbers; hast gotten gold, lost your sleep. See what avarice has enjoined you. Do, and you did. What does God enjoin you! Love me. You love gold, you will seek gold, and perchance not find it: whoever seeks me, I am with him. You will love honor, and perchance not attain unto it: who ever loved me, and did not attain? God says to you, you would make you a patron, or a powerful friend: you seek a way to his favor by means of another inferior. Love me, says God to you: favor with me is not had by making interest with some other: your love itself makes me present to you. What sweeter than this love, brethren? It is not without reason that you heard just now in the Psalm, The unrighteous told me of delights, but not as is Your law, O Lord. What is the Law of God? The commandment of God. What is the commandment of God? That new commandment, which is called new because it makes new: A new commandment give I unto you, that you love one another. [John 13:34] Hear because this is the law of God. The apostle says, Bear ye one another's burdens, and so shall you fulfill the law of Christ. [Galatians 6:2] This, even this, is the consummation of all our works; Love. In it is the end: for this we run: to it we run; when we have come to it, we shall rest.

5. You have heard in the Psalm, I have seen the end of all perfection. He has said, I have seen the end of all perfection: what had he seen? Think we, had he ascended to the peak of some very high and pointed mountain, and looked out thence and seen the compass of the earth, and the circles of the round world, and therefore said, I have seen the end of all perfection? If this be a thing to be praised, let us ask of the Lord eyes of the flesh so sharp-sighted, that we shall but require some exceeding high mountain on earth, that from its summit we may see the end of all perfection. Go not far: lo, I say to you, it is here; ascend the mountain, and see the end. Christ is the Mountain; come to Christ: you see thence the end of all perfection. What is this end? Ask Paul: But the end of the commandment is charity, from a pure heart, and a good conscience, and faith unfeigned: [1 Timothy 1:5] and in another place, Charity is the fullness, or fulfillment, of the law. What so finished and terminated as fullness? For, brethren, the apostle here uses end in a way of praise. Think not of consumption, but of consummation. For it is in one sense that one says, I have finished my bread, in another, I have finished my coat. I have finished the bread, by eating it: the coat, by making it. In both places the word is end, finish: but the bread is finished by its being consumed, the coat is finished by being made: the bread, so as to be no more; the coat, so as to be complete. Therefore in this sense take ye also this word, end, when the Psalm is read and you hear it said, On the end, a Psalm of David. You are for ever hearing this in the Psalms, and you should know what ye hear. What means, On the end? — For Christ is the end of the law unto every one that believes. [Romans 13:10] And what means, Christ is the end? Because Christ is God, and the end of the commandment is charity, and Charity is God: because Father and Son and Holy Ghost are One. There is He the End to you; elsewhere He is the Way. Do not stick fast in the way, and so never come to the end. Whatever else you come to, pass beyond it, until you come to the end. What is the end? It is good for me to hold me fast in God. Have you laid fast hold on God? You have finished the way: you shall abide in your own country. Mark well! Some man seeks money: let not it be the end to you: pass on, as a traveller in a strange land. But if you love it, you are entangled by avarice; avarice will be shackles to your feet: you can make no more progress. Pass therefore this also: seek the end. You seek health of the body: still do not stop there. For what is it, this health of the body, which death makes an end of, which sickness debilitates, a feeble, mortal, fleeting thing? Seek that, indeed, lest haply ill-health hinder your good works: but for that very reason, the end is not there, for it is sought in order to something else. Whatever is sought in order to something else, the end is not there: whatever is loved for its own sake, and freely, the end is there. You seek honors; perchance seekest them in order to do something, that you may accomplish something, and so please God: love not the honor itself, lest you stop there. Do you seek praise? If you seek God's, you do well; if you seek your own, you do ill; you stop short in the way. But behold, you are loved, art praised: think it not joy when in yourself you are praised; be praised in the Lord, that you may sing, In the Lord shall my soul be praised. Thou deliverest some good discourse, and your discourse is praised. Let it not be praised as yours, the end is not there. If you set the end there, there is an end of you: but an end, not that you be perfected, but that you be consumed. Then let not your discourse be praised as coming from you, as being yours. But how praised? As the Psalm says, In God will I praise the discourse, in God will I praise the word. Hereby shall that which there follows come to pass in you: In God have I hoped, I will not fear what man can do unto me. For when all things that are yours are praised in God, no fear lest your praise be lost, since God fails not. Pass therefore this also.

6. See, brethren, how many things we pass, in which is not the end. These we use as by the way; we take as it were our refreshment at the halting places on our journey, and pass on. Where then is the end? Beloved, we are sons of God, and it has not yet appeared what we shall be; [1 John 3:2] here is this said, in this epistle. As yet then, we are on the way; as yet, wherever we come, we must pass on, until we attain unto some end. We know that when He shall appear, we shall be like Him, for we shall see Him as He is. That is the end; there perpetual praising, there Alleluia always without fail. This, then is the end he has spoken of in the Psalm: I have seen the end of all perfection: and as though it were said to him, What is the end you have seen? Your commandment, exceeding broad. This is the end: the breadth of the commandment. The breadth of the commandment is charity, because where charity is, there are no straits. In this breadth, this wide room, was the apostle when he said, Our mouth is open to you, O you Corinthians, our heart is enlarged: you are not straitened in us. [2 Corinthians 6:11-12] In this, then, is Your commandment exceeding broad. What is the broad commandment? A new commandment give I unto you, that you love one another. Charity, then, is not straitened. Would you not be straitened here on earth? Dwell in the broad room. For whatever man may do to you, he shall not straiten you; because you love that which man cannot hurt: lovest God, lovest the brotherhood, lovest the law of God, lovest the Church of God: it shall be forever. Thou laborest here on earth, but you shall come to the promised enjoyment. Who can take from you that which you love? If no man can take from you that which you love, secure you sleep, or rather secure you watch, lest by sleeping you lose that which you love. For not without reason is it said, Enlighten my eyes, lest at any time I sleep in death. They that shut their eyes against charity, fall asleep in the lusts of carnal delights. Be wakeful, therefore. For then are the delights, to eat, to drink, to wanton in luxury, to play, to hunt; these vain pomps all evils follow. Are we ignorant that they are delights? Who can deny that they delight? But more beloved is the law of God. Cry against such persuaders: The unrighteous have told me of delights: but not so as is your law, O Lord. This delight remains. Not only remains as the goal to which you may come, but also calls you back when you flee.

7. For this is the love of God, that we keep His commandments. [1 John 4:3] Already you have heard, On these two commandments hang all the law and the prophets. See how He would not have you divide yourself over a multitude of pages: On these two commandments hang all the law and the prophets. On what two commandments? You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. And, you shall love your neighbor as yourself. On these two commandments hang all the law and the prophets. [Matthew 22:37-40] See here of what commandments this whole epis tle talks. Therefore hold fast love, and set your minds at rest. Why do you fear lest you do evil to some man? Who does evil to the man he loves? Love: it is impossible to do this without doing good. But it may be, you rebuke. Kindness does it, not fierceness. But it may be thou beatest. For discipline you do this; because your kindness of love will not let you leave him undisciplined. And indeed there come somehow these different and contrary results, that sometimes hatred uses winning ways, and charity shows itself fierce. A person hates his enemy, and feigns friendship for him: he sees him doing some evil, he praises him: he wishes him to go headlong, wishes him to go blind over the precipice of his lusts, haply never to return; he praises him, For the sinner is praised in the desires of his soul; he applies to him the unction of adulation; behold, he hates, and praises. Another sees his friend doing something of the same sort; he calls him back; if he will not hear, he uses words even of castigation, he scolds, he quarrels: there are times when it comes to this, that one must even quarrel! Behold, hatred shows itself winningly gentle, and charity quarrels! Stay not your regard upon the words of seeming kindness, or the seeming cruelty of the rebuke; look into the vein they come from; seek the root whence they proceed. The one is gentle and bland that he may deceive, the other quarrels that he may correct. Well then, it is not for us, brethren, to enlarge your heart: obtain from God the gift to love one another. Love all men, even your enemies, not because they are your brethren, but that they may be your brethren; that you may be at all times on fire with brotherly love, whether toward him that has become your brother, or towards your enemy, so that, by being beloved, he may become your brother. Wheresoever ye love a brother, you love a friend. Now is he with you, now is he knit to you in unity, yea catholic unity. If you are living aright, you love a brother made out of an enemy. But you love some man who has not yet believed Christ, or, if he have believed, believes as do the devils: you rebuke his vanity. Love, and that with a brotherly love: he is not yet a brother, but you love to the end he may be a brother. Well then, all our love is a brotherly love, towards Christians, towards all His members. The discipline of charity, my brethren, its strength, flowers, fruit, beauty, pleasantness, food, drink, meat, embracing, has in it no satiety. If it so delight us while in a strange land, in our own country how shall we rejoice!

8. Let us run then, my brethren, let us run, and love Christ. What Christ? Jesus Christ. Who is He? The Word of God. And how came He to the sick? The Word was made flesh, and dwelt in us. [John 1:14] It is complete then, which the Scripture foretold, Christ must suffer, and rise again the third day from the dead. [Luke 24:46] His body, where is it? His members, where toil they? Where must you be, that you may be under your Head? And that repentance and remission of sins be preached in His name through all nations, beginning at Jerusalem. [Luke 24:47] There let your charity be spread abroad. Christ says, and the Psalm, i.e. the Spirit of God, Your commandment is exceeding broad: and forsooth some man will have charity to be confined to Africa! Extend your charity over the whole earth if you will love Christ, for Christ's members are over all the earth. If you love but a part, you are divided: if you are divided, you are not in the body; if you are not in the body, you are not under the Head. What profits it you that you believe and blaspheme? Thou adorest Him in the Head, blaspheme Him in the Body. He loves His Body. If you have cut yourself off from His Body, the Head has not cut itself off from its Body. To no purpose do you honor me, cries your Head to you from on high, to no purpose do you honor me. It is all one as if a man would kiss your head and tread upon your feet: perchance with nailed boots he would crush your feet, while he will clasp your head and kiss it: would you not cry out in the midst of the words with which he honors you, and say, What are you doing, man? You tread on me. You would not mean, You tread on my head; for the head he honored; but more would the head cry out for the members trodden upon, than for itself because it was honored. Does not the head itself cry out, I will none of yours honor; do not tread on me? Now say if you can, How have I trodden upon you? Say that to the head: I wanted to kiss you, I wanted to embrace you. But do you not see, O fool, that what you would embrace does in virtue of a certain unity, which knits the whole frame together, reach to that which you tread upon? Above you honor me, beneath you tread upon me. That on which you tread pains more than that which you honor rejoices. In what sort does the tongue cry out? It hurts me. It says not, It hurts my foot, but, It hurts me, says it. O tongue, who has touched you? Who has struck? Who has goaded? Who has pricked? No man, but I am knit together with the parts that are trodden upon. How would you have me not be pained, when I am not separate?

9. Our Lord Jesus Christ, then, ascending into heaven on the fortieth day, did for this reason commend to us His Body where it would continue to lie, because He saw that many would honor Him for that He is ascended into heaven: and saw that their honoring Him is useless if they trample upon His members here on earth. And lest any one should err, and, while he adored the Head in heaven should trample upon the feet on earth, He told us where would be His members. For being about to ascend, He spoke His last words on earth: after those same words He spoke no more on earth. The Head about to ascend into heaven commended to us His members on earth and departed. Thenceforth you find not Christ speaking on earth; you find Him speaking, but from heaven. And even from heaven, why? Because His members on earth were trodden upon. For to the persecutor Saul He said from on high, Saul, Saul, why do you persecute me? [Acts 9:4] I am ascended into heaven, but still I lie on earth: here I sit at the right hand of the Father, but there I yet hunger, thirst, and am a stranger. In what manner then did He commend to us His Body, when about to ascend into heaven? When the disciples asked Him, saying, Lord, will you at this time present yourself, and when shall be the kingdom of Israel? [Acts 1:6-8] He made answer, now at the point to depart, It is not for you to know the time which the Father has put in His own power: but you shall receive strength of the Holy Ghost coming upon you, and you shall be witnesses to me. See where His Body is spread abroad, see where He will not be trodden upon: You shall be witnesses to me, unto Jerusalem, and unto Judea, and even unto all the earth. Lo, where I lie that am ascending! For I ascend, because I am the Head: my Body lies yet beneath. Where lies? Throughout the whole earth. Beware you strike not, beware you hurt not, beware you trample not: these be the last words of Christ about to go into heaven. Look at a sick man languishing on his bed, lying in his house, and worn out with sickness, at death's door, his soul as it were even now between his teeth: who, anxious, it may be, about something that is dear to him, which he greatly loves, and it comes into his mind, calls his heirs, and says to them, I pray you, do this. He, as it were, detains his soul by a violent effort, that it may not depart ere those words be made sure. When he has dictated those last words, he breathes out his soul, he is borne a corpse to the sepulchre. His heirs, how do they remember the last words of the dying man? How, if one should stand up and say to them, Do it not: what would they say? What? Shall I not do that which my father, in the act of breathing out his soul, commanded me with his last breath, the last word of his that sounded in my ears when my father was departing this life? Whatever other words of his I may not regard, his last have a stronger hold upon me: since which I never saw him more, never more heard speech of his. Brethren, think with Christian hearts; if to the heirs of a man, his words spoken when about to go to the tomb are so sweet, so grateful, so weighty, what must we account of the last words of Christ, spoken not when about to go back to the tomb, but to ascend into heaven! As for the man who lived and is dead, his soul is hurried off to other places, his body is laid in the earth, and whether these words of his be done or not, makes no difference to him: he has now something else to do, or something else to suffer: either in Abraham's bosom he rejoices, or in eternal fire he longs for a drop of water, while his corpse lies there senseless in the sepulchre; and yet the last words of the dying man are kept. What have those to look for, who keep not the last words of Him that sits in heaven, who sees from on high whether they be despised or not despised? The words of Him, who said, Saul, Saul, why do you persecute Me? who keeps account, unto the judgment, of all that He sees His members suffer?

10. And what have we done, say they? We are the persecuted, not the persecutors. You are the persecutors, O wretched men. In the first place, in that you have divided the Church. Mightier the sword of the tongue than the sword of steel. Agar, Sarah's maid, was proud, and she was afflicted by her mistress for her pride. That was discipline, not punishment. Accordingly, when she had gone away from her mistress, what said the angel to her? Return to your mistress. [Genesis 16:4-9] Then, O carnal soul, like a proud bond-woman, suppose you have suffered any trouble for discipline' sake, why do you rave? Return to your mistress, hold fast the peace of the Church. Lo, the gospels are pro duced, we read where the Church is spread abroad: men dispute against us, and say to us, Betrayers! Betrayers of what? Christ commends to us His Church, and you believe not: shall I believe you, when you revile my parents? Would you that I should believe you about the betrayers? First believe Christ. What is worth believing? Christ is God, you are man: which ought to be believed first? Christ has spread His Church abroad over all the earth: I say it — despise me: the gospel speaks — beware. What says the gospel? It behooved Christ to suffer, and to rise again from the dead on the third day, and that repentance and remission of sins should be preached in His name. [Luke 24:47] Where remission of sins, there the Church is. How the Church? Why, to her it was said, To you I will give the keys of the kingdom of heaven, and whatsoever you shall loose on earth shall be loosed in heaven, and whatsoever you shall bind on earth shall be bound in heaven. [Matthew 16:19] Where is this remission of sins spread abroad? Through all nations, beginning at Jerusalem. Lo, believe Christ! But, because you are well aware that if you shall believe Christ, you will not have anything to say about betrayers, you will needs have me to believe you when you speak evil against my parents, rather than yourself believe what Christ foretold!

The remainder of the Homily is wanting in all the manuscripts. It seems also that St. Augustine was hindered from completing the exposition of the entire epistle, as he had undertaken to do: at least Possidius specifies this work under the title, In Epist. Joannis ad Parthos Tractatus decem, and it is scarcely likely that the whole of the fifth chapter was expounded in this tenth Homily.— Of the Sermons, there are none upon the remaining part of this epistle: the following extracts from other works of St. Augustine will supply what will be most desiderated: namely, his exposition of the text on the Three Witnesses, of the sin unto death, and of the twentieth verse.

1. Blessed is the man that has not gone away in the counsel of the ungodly [Psalm 1:1]. This is to be understood of our Lord Jesus Christ, the Lord Man. Blessed is the man that has not gone away in the counsel of the ungodly, as the man of earth did, [1 Corinthians 15:47] who consented to his wife deceived by the serpent, to the transgressing the commandment of God. Nor stood in the way of sinners. For He came indeed in the way of sinners, by being born as sinners are; but He stood not therein, for that the enticements of the world held Him not. And has not sat in the seat of pestilence. He willed not an earthly kingdom, with pride, which is well taken for the seat of pestilence; for that there is hardly any one who is free from the love of rule, and craves not human glory. For a pestilence is disease widely spread, and involving all or nearly all. Yet the seat of pestilence may be more appropriately understood of hurtful doctrine; whose word spreads as a canker. [2 Timothy 2:17] The order too of the words must be considered: went away, stood, sat. For he went away, when he drew back from God. He stood, when he took pleasure in sin. He sat, when, confirmed in his pride, he could not go back, unless set free by Him, who neither has gone away in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the seat of pestilence.

2. But his delight is in the law of the Lord, and in His law will he meditate by day and by night [Psalm 1:2]. The law is not made for a righteous man, [1 Timothy 1:9] says the Apostle. But it is one thing to be in the law, another under the law. Whoever is in the law, acts according to the law; whoever is under the law, is acted upon according to the law: the one therefore is free, the other a slave. Again, the law, which is written and imposed upon the servant, is one thing; the law, which is mentally discerned by him who needs not its letter, is another thing. He will meditate by day and by night, is to be understood either as without ceasing; or by day in joy, by night in tribulations. For it is said, Abraham saw my day, and was glad: [John 8:5-6] and of tribulation it is said, my reins also have instructed me, even unto the night.

3. And he shall be like a tree planted hard by the running streams of waters [Psalm 1:3]; that is either Very Wisdom, [Proverbs viii] which vouchsafed to assume man's nature for our salvation; that as man He might be the tree planted hard by the running streams of waters; for in this sense can that too be taken which is said in another Psalm, the river of God is full of water. Or by the Holy Ghost, of whom it is said, He shall baptize you in the Holy Ghost; [Matthew 3:11] and again, If any man thirst, let him come unto Me, and drink; [John 7:37] and again, If you knew the gift of God, and who it is that asks water of you, you would have asked of Him, and He would have given you living water, of which whoever drinks shall never thirst, but it shall be made in him a well of water springing up into everlasting life. Or, by the running streams of waters may be by the sins of the people, because first the waters are called peoples in the Apocalypse; [Revelation 17:15] and again, by running stream is not unreasonably understood fall, which has relation to sin. That tree then, that is, our Lord, from the running streams of water, that is, from the sinful people's drawing them by the way into the roots of His discipline, will bring forth fruit, that is, will establish Churches; in His season, that is, after He has been glorified by His Resurrection and Ascension into heaven. For then, by the sending of the Holy Ghost to the Apostles, and by the confirming of their faith in Him, and their mission to the world, He made the Churches to bring forth fruit. His leaf also shall not fall, that is, His Word shall not be in vain. For, all flesh is grass, and the glory of man as the flower of grass; the grass withers, and the flower falls, but the word of the Lord abides forever. [Isaiah 40:6-8] And whatsoever He does shall prosper that is, whatsoever that tree shall bear; which all must be taken of fruit and leaves, that is, deeds and words.

4. The ungodly are not so, they are not so, but are like the dust which the wind casts forth from the face of the earth [Psalm 1:4]. The earth is here to be taken as that steadfastness in God, with a view to which it is said, The Lord is the portion of mine inheritance, yea, I have a goodly heritage. With a view to this it is said, Wait on the Lord and keep His ways, and He shall exalt you to inherit the earth. With a view to this it is said, Blessed are the meek, for they shall inherit the earth. [Matthew 5:5] A comparison too is derived hence, for as this visible earth supports and contains the outer man, so that earth invisible the inner man. From the face of which earth the wind casts forth the ungodly, that is, pride, in that it puffs him up. On his guard against which he, who was inebriated by the richness of the house of the Lord, and drunken of the torrent stream of its pleasures, says, Let not the foot of pride come against me. From this earth pride cast forth him who said, I will place my seat in the north, and I will be like the Most High. [Isaiah 14:13-14] From the face of the earth it cast forth him also who, after that he had consented and tasted of the forbidden tree that he might be as God, hid himself from the Face of God. [Genesis 3:8] That his earth has reference to the inner man, and that man is cast forth thence by pride, may be particularly seen in that which is written, Why is earth and ashes proud? Because, in his life, he cast forth his bowels. [Sirach 10:9] For, whence he has been cast forth, he is not unreasonably said to have cast forth himself.

5. Therefore the ungodly rise not in the judgment [Psalm 1:5]: therefore, namely, because as dust they are cast forth from the face of the earth. And well did he say that this should be taken away from them, which in their pride they court, namely, that they may judge; so that this same idea is more clearly expressed in the following sentence, nor sinners in the counsel of the righteous. For it is usual for what goes before, to be thus repeated more clearly. So that by sinners should be understood the ungodly; what is before in the judgment, should be here in the counsel of the righteous. Or if indeed the ungodly are one thing, and sinners another, so that although every ungodly man is a sinner, yet every sinner is not ungodly; The ungodly rise not in the judgment, that is, they shall rise indeed, but not that they should be judged, for they are already appointed to most certain punishment. But sinners do not rise in counsel of the just, that is, that they may judge, but perhaps that they may be judged; so as of these it were said, The fire shall try every man's work of what sort it is. If any man's work abide, he shall receive a reward. If any man's work shall be burned, he shall then suffer loss: but he himself shall be saved; yet so as by fire.

6. For the Lord knows the way of the righteous [Psalm 1:6]. As it is said, medicine knows health, but knows not disease, and yet disease is recognised by the art of medicine. In like manner can it be said that the Lord knows the way of the righteous, but the way of the ungodly He knows not. Not that the Lord is ignorant of anything, and yet He says to sinners, I never knew you. [Matthew 7:23] But the way of the ungodly shall perish; is the same as if it were said, the way of the ungodly the Lord knows not. But it is expressed more plainly that this should be not to be known of the Lord, namely, to perish; and this to be known of the Lord, namely, to abide; so as that to be should appertain to the knowledge of God, but to His not knowing not to be. For the Lord says, I Am that I Am, and, I Am has sent me.

1. Why do the heathen rage, and the people meditate vain things? [Psalm 2:1]. The kings of the earth have stood up, and the rulers taken counsel together, against the Lord, and against His Christ [Psalm 2:2]. It is said, why? as if it were said, in vain. For what they wished, namely, Christ's destruction, they accomplished not; for this is spoken of our Lord's persecutors, of whom also mention is made in the Acts of the Apostles. [Acts 4:26]

2. Let us break their bonds asunder, and cast away their yoke from us [Psalm 2:3]. Although it admits of another acceptation, yet is it more fitly understood as in the person of those who are said to meditate vain things. So that let us break their bonds asunder, and cast away their yoke from us, may be, let us do our endeavour, that the Christian religion do not bind us, nor be imposed upon us.

3. He that dwells in the heavens shall laugh them to scorn, and the Lord shall have them in derision [Psalm 2:4]. The sentence is repeated; for He who dwells in the heavens, is afterwards put, the Lord; and for shall laugh them to scorn, is afterwards put, shall have them in derision. Nothing of this however must be taken in a carnal sort, as if God either laughs with cheek, or derides with nostril; but it is to be understood of that power which He gives to His saints, that they seeing things to come, namely, that the Name and rule of Christ is to pervade posterity and possess all nations, should understand that those men meditate a vain thing. For this power whereby these things are foreknown is God's laughter and derision. He that dwells in the heavens shall laugh them to scorn. If by heavens we understand holy souls, by these God, as foreknowing what is to come, will laugh them to scorn, and have them in derision.

4. Then He shall speak unto them in His wrath, and vex them in His sore displeasure [Psalm 2:5]. For showing more clearly how He will speak unto them, he added, He will vex them; so that in His wrath, is, in His sore displeasure. But by the wrath and sore displeasure of the Lord God must not be understood any mental perturbation; but the might whereby He most justly avenges, by the subjection of all creation to His service. For that is to be observed and remembered which is written in the Wisdom of Solomon, But You, Lord of power, judgest with tranquillity, and with great favour orders us. [Wisdom 12:18] The wrath of God then is an emotion which is produced in the soul which knows the law of God, when it sees this same law transgressed by the sinner. For by this emotion of righteous souls many things are avenged. Although the wrath of God can be well understood of that darkening of the mind, which overtakes those who transgress the law of God.

5. Yet am I set by Him as King upon Sion, His holy hill, preaching His decree [Psalm 2:6]. This is clearly spoken in the Person of the very Lord our Saviour Christ. But if Sion signify, as some interpret, beholding, we must not understand it of anything rather than of the Church, where daily is the desire raised of beholding the bright glory of God, according to that of the Apostle, but we with open face beholding the glory of the Lord. [2 Corinthians 3:18] Therefore the meaning of this is, Yet I am set by Him as King over His holy Church; which for its eminence and stability He calls a mountain. Yet I am set by Him as King. I, that is, whose bands they were meditating to break asunder, and whose yoke to cast away. Preaching His decree. Who does not see the meaning of this, seeing it is daily practised?

6. The Lord has said to me, You are My Son, today have I begotten You [Psalm 2:7]. Although that day may also seem to be prophetically spoken of, on which Jesus Christ was born according to the flesh; and in eternity there is nothing past as if it had ceased to be, nor future as if it were not yet, but present only, since whatever is eternal, always is; yet as today intimates presentiality, a divine interpretation is given to that expression, Today have I begotten You, whereby the uncorrupt and Catholic faith proclaims the eternal generation of the power and Wisdom of God, who is the Only-begotten Son.

7. Ask of Me, and I shall give You the nations for Your inheritance [Psalm 2:8]. This has at once a temporal sense with reference to the Manhood which He took on Himself, who offered up Himself as a Sacrifice in the stead of all sacrifices, who also makes intercession for us; so that the words, ask of Me, may be referred to all this temporal dispensation, which has been instituted for mankind, namely, that the nations should be joined to the Name of Christ, and so be redeemed from death, and possessed by God. I shall give You the nations for Your inheritance, which so possess them for their salvation, and to bear unto You spiritual fruit. And the uttermost parts of the earth for Your possession. The same repeated, The uttermost parts of the earth, is put for the nations; but more clearly, that we might understand all the nations. And Your possession stands for Your inheritance.

8. You shall rule them with a rod of iron, with inflexible justice, and You shall break them like a potter's vessel [Psalm 2:9]; that is, You shall break in them earthly lusts, and the filthy doings of the old man, and whatsoever has been derived and inured from the sinful clay. And now understand, you kings [Psalm 2:10]. And now; that is, being now renewed, your covering of clay worn out, that is, the carnal vessels of error which belong to your past life, now understand, you who now are kings; that is, able now to govern all that is servile and brutish in you, able now too to fight, not as they who beat the air, but chastening your bodies, and bringing them into subjection. [1 Corinthians 9:26-27] Be instructed, all you who judge the earth. This again is a repetition; Be instructed is instead of understand; and you who judge the earth instead of you kings. For He signifies the spiritual by those who judge the earth. For whatsoever we judge, is below us; and whatsoever is below the spiritual man, is with good reason called the earth; because it is defiled with earthly corruption.

9. Serve the Lord with fear; lest what is said, You kings and judges of the earth, turn into pride: And rejoice with trembling [Psalm 2:11]. Very excellently is rejoice added, lest serve the Lord with fear should seem to tend to misery. But again, lest this same rejoicing should run on to unrestrained inconsiderateness, there is added with trembling, that it might avail for a warning, and for the careful guarding of holiness. It can also be taken thus, And now you kings understand; that is, And now that I am set as King, be not sad, kings of the earth, as if your excellency were taken from you, but rather understand and be instructed. For it is expedient for you, that you should be under Him, by whom understanding and instruction are given you. And this is expedient for you, that you lord it not with rashness, but that you serve the Lord of all with fear, and rejoice in bliss most sure and most pure, with all caution and carefulness, lest you fall therefrom into pride.

10. Lay hold of discipline, lest at any time the Lord be angry, and you perish from the righteous way [Psalm 2:12]. This is the same as, understand, and, be instructed. For to understand and be instructed, this is to lay hold of discipline. Still in that it is said, lay hold of, it is plainly enough intimated that there is some protection and defense against all things which might do hurt unless with so great carefulness it be laid hold of. Lest at any time the Lord be angry, is expressed with a doubt, not as regards the vision of the prophet to whom it is certain, but as regards those who are warned; for they, to whom it is not openly revealed, are wont to think with doubt of the anger of God. This then they ought to say to themselves, let us lay hold of discipline, lest at any time the Lord be angry, and we perish from the righteous way. Now, how the Lord be angry is to be taken, has been said above. And you perish from the righteous way. This is a great punishment, and dreaded by those who have had any perception of the sweetness of righteousness; for he who perishes from the way of righteousness, in much misery will wander through the ways of unrighteousness.

11. When His anger shall be shortly kindled, blessed are all they who put their trust in Him; that is, when the vengeance shall come which is prepared for the ungodly and for sinners, not only will it not light on those who put their trust in the Lord, but it will even avail for the foundation and exaltation of a kingdom for them. For he said not, When His anger shall be shortly kindled, safe are all they who put their trust in Him, as though they should have this only thereby, to be exempt from punishment; but he said, blessed; in which there is the sum and accumulation of all good things. Now the meaning of shortly I suppose to be this, that it will be something sudden, while sinners will deem it far off and long to come.

A psalm of David, when he fled from the face of Abessalon his son.

1. The words, I slept, and took rest; and rose, for the Lord will take me up, lead us to believe that this Psalm is to be understood as in the Person of Christ; for they sound more applicable to the Passion and Resurrection of our Lord, than to that history in which David's flight is described from the face of his rebellious son. And, since it is written of Christ's disciples, The sons of the bridegroom fast not as long as the bridegroom is with them; [Matthew 9:15] it is no wonder if by his undutiful son be here meant that undutiful disciple who betrayed Him. From whose face although it may be understood historically that He fled, when on his departure He withdrew with the rest to the mountain; yet in a spiritual sense, when the Son of God, that is the Power and Wisdom of God, abandoned the mind of Judas; when the Devil wholly occupied him; as it is written, The Devil entered into his heart, [John 13:27] may it be well understood that Christ fled from his face; not that Christ gave place to the Devil, but that on Christ's departure the Devil took possession. Which departure, I suppose, is called a flight in this Psalm, because of its quickness; which is indicated also by the word of our Lord, saying, That you do, do quickly. [John 13:27] So even in common conversation we say of anything that does not come to mind, it has fled from me; and of a man of much learning we say, nothing flies from him. Wherefore truth fled from the mind of Judas, when it ceased to enlighten him. But Absalom, as some interpret, in the Latin tongue signifies, Patris pax, a father's peace. And it may seem strange, whether in the history of the kings, when Absalom carried on war against his father; or in the history of the New Testament, when Judas was the betrayer of our Lord; how father's peace can be understood. But both in the former place they who read carefully, see that David in that war was at peace with his son, who even with sore grief lamented his death, saying, O Absalom, my son, would God I had died for you! [2 Samuel 18:33] And in the history of the New Testament by that so great and so wonderful forbearance of our Lord; in that He bore so long with him as if good, when He was not ignorant of his thoughts; in that He admitted him to the Supper in which He committed and delivered to His disciples the figure of His Body and Blood; finally, in that He received the kiss of peace at the very time of His betrayal; it is easily understood how Christ showed peace to His betrayer, although he was laid waste by the intestine war of so abominable a device. And therefore is Absalom called father's peace, because his father had the peace, which he had not.

2. O Lord, how are they multiplied that trouble me! [Psalm 3:1]. So multiplied indeed were they, that one even from the number of His disciples was not wanting, who was added to the number of His persecutors. Many rise up against me; many say unto my soul, There is no salvation for him in his God [Psalm 3:2]. It is clear that if they had had any idea that He would rise again, assuredly they would not have slain Him. To this end are those speeches, Let Him come down from the cross, if He be the Son of God; and again, He saved others, Himself He cannot save. [Matthew 27:42] Therefore, neither would Judas have betrayed Him, if he had not been of the number of those who despised Christ, saying, There is no salvation for Him in His God.

3. But You, O Lord, art my taker. It is said to God in the nature of man, for the taking of man is, the Word made Flesh. My glory. Even He calls God his glory, whom the Word of God so took, that God became one with Him. Let the proud learn, who unwillingly hear, when it is said to them, For what have you that you did not receive? Now if you received it, why do you glory as if you had not received it? [1 Corinthians 4:7] And the lifter up of my head [Psalm 3:3]. I think that this should be here taken of the human mind, which is not unreasonably called the head of the soul; which so inhered in, and in a sort coalesced with, the supereminent excellency of the Word taking man, that it was not laid aside by so great humiliation of the Passion.

4. With my voice have I cried unto the Lord [Psalm 3:4]; that is, not with the voice of the body, which is drawn out with the sound of the reverberation of the air; but with the voice of the heart, which to men speaks not, but with God sounds as a cry. By this voice Susanna was heard; and with this voice the Lord Himself commanded that prayer should be made in closets, [Matthew 6:6] that is, in the recesses of the heart noiselessly. Nor would one easily say that prayer is not made with this voice, if no sound of words is uttered from the body; since even when in silence we pray within the heart, if thoughts interpose alien from the mind of one praying, it cannot yet be said, With my voice have I cried unto the Lord. Nor is this rightly said, save when the soul alone, taking to itself nothing of the flesh, and nothing of the aims of the flesh, in prayer, speaks to God, where He only hears. But even this is called a cry by reason of the strength of its intention. And He heard me out of His holy mountain. We have the Lord Himself called a mountain by the Prophet, as it is written, The stone that was cut out without hands grew to the size of a mountain. [Daniel 2:34-35] But this cannot be taken of His Person, unless perhaps He would speak thus, out of myself, as of His holy mountain He heard me, when He dwelt in me, that is, in this very mountain. But it is more plain and unembarrassed, if we understand that God out of His justice heard. For it was just that He should raise again from the dead the Innocent who was slain, and to whom evil had been recompensed for good, and that He should render to the persecutor a meet reward, who repaid Him evil for good. For we read, Your justice is as the mountains of God.

5. I slept, and took rest [Psalm 3:5]. It may be not unsuitably remarked, that it is expressly said, I, to signify that of His own Will He underwent death, according to that, Therefore does My Father love Me, because I lay down My life, that I might take it again. No man takes it from Me; I have power to lay it down, and I have power to take it again. [John 10:17-18] Therefore, says He, you have not taken Me as though against My will, and slain Me; but I slept, and took rest; and rose, for the Lord will take me up. Scripture contains numberless instances of sleep being put for death; as the Apostle says, I would not have you to be ignorant, brethren, concerning them which are asleep. [1 Thessalonians 4:13] Nor need we make any question why it is added, took rest, seeing that it has already been said, I slept. Repetitions of this kind are usual in Scripture, as we have pointed out many in the second Psalm. But some copies have, I slept, and was cast into a deep sleep. And different copies express it differently, according to the possible renderings of the Greek words, ἐ γὼ δš ἐκοιμήθην καὶ ὕπνωσα. Unless perhaps sleeping may be taken of one dying, but sleep of one dead: so that sleeping may be the transition into sleep, as awakening is the transition into wakefulness. Let us not deem these repetitions in the sacred writings empty ornaments of speech. I slept, and took rest, is therefore well understood as I gave Myself up to My Passion, and death ensued. And I rose, for the Lord will take Me up. This is the more to be remarked, how that in one sentence the Psalmist has used a verb of past and future time. For he has said, both I rose, which is the past, and will take Me up, which is the future; seeing that assuredly the rising again could not be without that taking up. But in prophecy the future is well joined to the past, whereby both are signified. Since things which are prophesied of as yet to come in reference to time are future; but in reference to the knowledge of those who prophesy they are already to be viewed as done. Verbs of the present tense are also mixed in, which shall be treated of in their proper place when they occur.

6. I will not fear the thousands of people that surround me [Psalm 3:6]. It is written in the Gospels how great a multitude stood around Him as He was suffering, and on the cross. Arise, O Lord, save me, O my God [Psalm 3:7]. It is not said to God, Arise, as if asleep or lying down, but it is usual in holy Scripture to attribute to God what He does in us; not indeed universally, but where it can be done suitably; as when He is said to speak, when by His gift Prophets speak, and Apostles, or whatsoever messengers of the truth. Hence that text, Would you have proof of Christ, who speaks in me? [2 Corinthians 13:3] For he does not say, of Christ, by whose enlightening or order I speak; but he attributes at once the speaking itself to Him, by whose gift he spoke.

7. Since You have smitten all who oppose me without a cause. It is not to be pointed as if it were one sentence, Arise, O Lord, save me, O my God; since You have smitten all who oppose me without a cause. For He did not therefore save Him, because He smote His enemies; but rather He being saved, He smote them. Therefore it belongs to what follows, so that the sense is this; Since You have smitten all who oppose me without a cause, You have broken the teeth of the sinners; that is, thereby have You broken the teeth of the sinners, since You have smitten all who oppose me. It is forsooth the punishment of the opposers, whereby their teeth have been broken, that is, the words of sinners rending with their cursing the Son of God, brought to nought, as it were to dust; so that we may understand teeth thus, as words of cursing. Of which teeth the Apostle speaks, If you bite one another, take heed that you be not consumed one of another. [Galatians 5:15] The teeth of sinners can also be taken as the chiefs of sinners; by whose authority each one is cut off from the fellowship of godly livers, and as it were incorporated with evil livers. To these teeth are opposed the Church's teeth, by whose authority believers are cut off from the error of the Gentiles and various opinions, and are translated into that fellowship which is the body of Christ. With these teeth Peter was told to eat the animals when they had been killed, that is, by killing in the Gentiles what they were, and changing them into what he was himself. Of these teeth too of the Church it is said, Your teeth are as a flock of shorn sheep, coming up from the bath, whereof every one bears twins, and there is not one barren among them. These are they who prescribe rightly, and as they prescribe, live; who do what is written, Let your works shine before men, that they may bless your Father which is in heaven. [Matthew 5:16] For moved by their authority, they believe God who speaks and works through these men; and separated from the world, to which they were once conformed, they pass over into the members of the Church. And rightly therefore are they, through whom such things are done, called teeth like to shorn sheep; for they have laid aside the burdens of earthly cares, and coming up from the bath, from the washing away of the filth of the world by the Sacrament of Baptism, every one bears twins. For they fulfil the two commandments, of which it is said, On these two commandments hang all the Law and the Prophets; [Matthew 22:40] loving God with all their heart, and with all their soul, and with all their mind, and their neighbour as themselves. There is not one barren among them, for much fruit they render unto God. According to this sense then it is to be thus understood, You have broken the teeth of the sinners, that is, You have brought the chiefs of the sinners to nought, by smiting all who oppose Me without a cause. For the chiefs according to the Gospel history persecuted Him, while the lower people honoured Him.

8. Salvation is of the Lord; and upon Your people be Your blessing [Psalm 3:8]. In one sentence the Psalmist has enjoined men what to believe, and has prayed for believers. For when it is said, Salvation is of the Lord, the words are addressed to men. Nor does it follow, And upon Your people be Your blessing, in such wise as that the whole is spoken to men, but there is a change into prayer addressed to God Himself, for the very people to whom it was said, Salvation is of the Lord. What else then does he say but this? Let no man presume on himself, seeing that it is of the Lord to save from the death of sin; for, Wretched man that I am, who shall deliver me from the body of this death? The grace of God through Jesus Christ our Lord. [Romans 7:24-25] But bless, O Lord, Your people, who look for salvation from You.

9. This Psalm can be taken as in the Person of Christ another way; which is that whole Christ should speak. I mean by whole, with His body, of which He is the Head, according to the Apostle, who says, You are the body of Christ, and the members. [1 Corinthians 12:27] He therefore is the Head of this body; wherefore in another place he says, But doing the truth in love, we may increase in Him in all things, who is the Head, Christ, from whom the whole body is joined together and compacted. [Ephesians 4:15-16] In the Prophet then at once, the Church, and her Head (the Church founded amidst the storms of persecution throughout the whole world, which we know already to have come to pass), speaks, O Lord, how are they multiplied that trouble me! Many rise up against me; wishing to exterminate the Christian name. Many say unto my soul, There is no salvation for him in his God. For they would not otherwise hope that they could destroy the Church, branching out so very far and wide, unless they believed that God had no care thereof. But You, O Lord, art my taker; in Christ of course. For into that flesh the Church too has been taken by the Word, who was made flesh, and dwelt in us; [John 1:14] for that In heavenly places has He made us to sit together with Him. [Ephesians 2:6] When the Head goes before, the other members will follow; for, Who shall separate us from the love of Christ? [Romans 8:35] Justly then does the Church say, You are my taker. My glory; for she does not attribute her excellency to herself, seeing that she knows by whose grace and mercy she is what she is. And the lifter up of my head, of Him, namely, who, the First-born from the dead, [Colossians 1:18] ascended up into heaven. With my voice have I cried unto the Lord, and He heard me out of His holy mountain. This is the prayer of all the Saints, the odour of sweetness, which ascends up in the sight of the Lord. For now the Church is heard out of this mountain, which is also her head; or, out of that justice of God, by which both His elect are set free, and their persecutors punished. Let the people of God also say, I slept, and took rest; and rose, for the Lord will take me up; that they may be joined, and cleave to their Head. For to this people is it said, Awake you that sleepest, and arise from the dead, and Christ shall lay hold on you. [Ephesians 5:14] Since they are taken out of sinners, of whom it is said generally, But they that sleep, sleep in the night. [1 Thessalonians 5:7] Let them say moreover, I will not fear the thousands of people that surround me; of the heathen verily that compass me about to extinguish everywhere, if they could, the Christian name. But how should they be feared, when by the blood of the martyrs in Christ, as by oil, the ardour of love is inflamed? Arise, O Lord, save me, O my God. The body can address this to its own Head. For at His rising the body was saved; who ascended up on high, led captivity captive, gave gifts unto men. For this is said by the Prophet, in the secret purpose of God, until that ripe harvest [Matthew 9:37] which is spoken of in the Gospel, whose salvation is in His Resurrection, who vouchsafed to die for us, shed out our Lord to the earth. Since You have smitten all who oppose me without a cause, You have broken the teeth of the sinners. Now while the Church has rule, the enemies of the Christian name are smitten with confusion; and, whether their curses or their chiefs, brought to nought. Believe then, O man, that salvation is of the Lord: and, You, O Lord, may Your blessing be upon Your people.

10. Each one too of us may say, when a multitude of vices and lusts leads the resisting mind in the law of sin, O Lord, how are they multiplied that trouble me! Many rise up against me. And, since despair of recovery generally creeps in through the accumulation of vices, as though these same vices were mocking the soul, or even as though the Devil and his angels through their poisonous suggestions were at work to make us despair, it is said with great truth, Many say unto my soul, There is no salvation for him in his God. But You, O Lord, art my taker. For this is our hope, that He has vouchsafed to take the nature of man in Christ. My glory; according to that rule, that no one should ascribe ought to himself. And the lifter up of my head; either of Him, who is the Head of us all, or of the spirit of each several one of us, which is the head of the soul and body. For the head of the woman is the man, and the head of the man is Christ. [1 Corinthians 11:3] But the mind is lifted up, when it can be said already, With the mind I serve the law of God; [Romans 7:25] that the rest of man may be reduced to peaceable submission, when in the resurrection of the flesh death is swallowed up in victory. [1 Corinthians 15:54] With my voice I have cried unto the Lord; with that most inward and intensive voice. And He heard me out of His holy mountain; Him, through whom He has succoured us, through whose mediation He hears us. I slept, and took rest; and rose, for the Lord will take me up. Who of the faithful is not able to say this, when he calls to mind the death of his sins, and the gift of regeneration? I will not fear the thousands of people that surround me. Besides those which the Church universally has borne and bears, each one also has temptations, by which, when compassed about, he may speak these words, Arise, O Lord; save me, O my God: that is, make me to arise. Since You have smitten all who oppose me without a cause: it is well in God's determinate purpose said of the Devil and his angels; who rage not only against the whole body of Christ, but also against each one in particular. You have broken the teeth of the sinners. Each man has those that revile him, he has too the prime authors of vice, who strive to cut him off from the body of Christ. But salvation is of the Lord. Pride is to be guarded against, and we must say, My soul cleaved after You. And upon Your people be Your blessing: that is, upon each one of us.

To the end, a psalm song to David.

1. Christ is the end of the law for righteousness to every one that believes. [Romans 10:4] For this end signifies perfection, not consumption. Now it may be a question, whether every Song be a Psalm, or rather every Psalm a Song; whether there are some Songs which cannot be called Psalms, and some Psalms which cannot be called Songs. But the Scripture must be attended to, if haply Song do not denote a joyful theme. But those are called Psalms which are sung to the Psaltery; which the history as a high mystery declares the Prophet David to have used. Of which matter this is not the place to discourse; for it requires prolonged inquiry, and much discussion. Now meanwhile we must look either for the words of the Lord Man after the Resurrection, or of man in the Church believing and hoping on Him.

2. When I called, the God of my righteousness heard me [Psalm 4:1]. When I called, God heard me, the Psalmist says, of whom is my righteousness. In tribulation You have enlarged me. You have led me from the straits of sadness into the broad ways of joy. For, tribulation and straitness is on every soul of man that does evil. [Romans 2:9] But he who says, We rejoice in tribulations, knowing that tribulation works patience; up to that where he says, Because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us; he has no straits of heart, they be heaped on him outwardly by them that persecute him. Now the change of person, for that from the third person, where he says, He heard, he passes at once to the second, where he says, You have enlarged me; if it be not done for the sake of variety and grace, it is strange why the Psalmist should first wish to declare to men that he had been heard, and afterwards address Him who heard him. Unless perchance, when he had declared how he was heard, in this very enlargement of heart he preferred to speak with God; that he might even in this way show what it is to be enlarged in heart, that is, to have God already shed abroad in the heart, with whom he might hold converse interiorly. Which is rightly understood as spoken in the person of him who, believing on Christ, has been enlightened; but in that of the very Lord Man, whom the Wisdom of God took, I do not see how this can be suitable. For He was never deserted by It. But as His very prayer against trouble is a sign rather of our infirmity, so also of that sudden enlargement of heart the same Lord may speak for His faithful ones, whom He has personated also when He said, I was an hungered, and you gave Me no meat; I was thirsty, and you gave Me no drink, [Matthew 25:42] and so forth. Wherefore here also He can say, You have enlarged me, for one of the least of His, holding converse with God, whose love he has shed abroad in his heart by the Holy Ghost, which is given unto us. [Romans 5:5] Have mercy upon me and hear my prayer. Why does he again ask, when already he declared that he had been heard and enlarged? It is for our sakes, of whom it is said, But if we hope for that we see not, we wait in patience; [Romans 8:25] or is it, that in him who has believed that which is begun may be perfected?

3. O you sons of men, how long heavy in heart [Psalm 4:2]. Let your error, says he, have lasted at least up to the coming of the Son of God; why then any longer are you heavy in heart? When will you make an end of crafty wiles, if now when the truth is present ye make it not? Why do ye love vanity, and seek a lie? Why would ye be blessed by the lowest things? Truth alone, from which all things are true, makes blessed. For, vanity is of deceivers, and all is vanity. [Ecclesiastes 1:2] What profit has a man of all his labour, wherewith he labours under the sun? Why then are you held back by the love of things temporal? Why follow ye after the last things, as though the first, which is vanity and a lie? For you would have them abide with you, which all pass away, as does a shadow.

4. And know ye that the Lord has magnified his Holy One [Psalm 4:3]. Whom but Him, whom He raised up from below, and placed in heaven at His right hand? Therefore does he chide mankind, that they would turn at length from the love of this world to Him. But if the addition of the conjunction (for he says, and know ye) is to any a difficulty, he may easily observe in Scripture that this manner of speech is usual in that language, in which the Prophets spoke. For you often find this beginning, And the Lord said to him, And the word of the Lord came to him. Which joining by a conjunction, when no sentence has gone before, to which the following one may be annexed, perhaps admirably conveys to us, that the utterance of the truth in words is connected with that vision which goes on in the heart. Although in this place it may be said, that the former sentence, Why do ye love vanity, and seek a lie? is as if it were written, Do not love vanity, and seek a lie. And being thus read, it follows in the most direct construction, and know ye that the Lord has magnified His Holy One. But the interposition of the Diapsalma forbids our joining this sentence with the preceding one. For whether this be a Hebrew word, as some would have it, which means, so be it; or a Greek word, which marks a pause in the psalmody (so as that Psalma should be what is sung in psalmody, but Diapsalma an interval of silence in the psalmody; that as the coupling of voices in singing is called Sympsalma, so their separation Diapsalma, where a certain pause of interrupted continuity is marked): whether I say it be the former, or the latter, or something else, this at least is probable, that the sense cannot rightly be continued and joined, where the Diapsalma intervenes.

5. The Lord will hear me, when I cry unto Him. I believe that we are here warned, that with great earnestness of heart, that is, with an inward and incorporeal cry, we should implore help of God. For as we must give thanks for enlightenment in this life, so must we pray for rest after this life. Wherefore in the person, either of the faithful preacher of the Gospel, or of our Lord Himself, it may be taken, as if it were written, the Lord will hear you, when you cry unto Him.

6. Be angry, and sin not [Psalm 4:4]. For the thought occurred, Who is worthy to be heard? Or how shall the sinner not cry in vain unto the Lord? Therefore, Be angry, says he, and sin not. Which may be taken two ways: either, even if you be angry, do not sin; that is, even if there arise an emotion in the soul, which now by reason of the punishment of sin is not in our power, at least let not the reason and the mind, which is after God regenerated within, that with the mind we should serve the law of God, although with the flesh we as yet serve the law of sin, [Romans 7:25] consent thereunto; or, repent ye, that is, be ye angry with yourselves for your past sins, and henceforth cease to sin. What you say in your hearts: there is understood, say ye: so that the complete sentence is, What ye say in your hearts, that say ye; that is, be ye not the people of whom it is said, with their lips they honour Me, but their heart is far from Me. [Isaiah 29:13] In your chambers be ye pricked. This is what has been expressed already in heart. For this is the chamber, of which our Lord warns us, that we should pray within, with closed doors. [Matthew 6:6] But, be ye pricked, refers either to the pain of repentance, that the soul in punishment should prick itself, that it be not condemned and tormented in God's judgment; or, to arousing, that we should awake to behold the light of Christ, as if pricks were made use of. But some say that not, be ye pricked, but, be ye opened, is the better reading; because in the Greek Psalter it is κατανύγητε, which refers to that enlargement of the heart, in order that the shedding abroad of love by the Holy Ghost may be received.

7. Offer the sacrifice of righteousness, and hope in the Lord [Psalm 4:5]. He says the same in another Psalm, the sacrifice for God is a troubled spirit. Wherefore that this is the sacrifice of righteousness which is offered through repentance it is not unreasonably here understood. For what more righteous, than that each one should be angry with his own sins, rather than those of others, and that in self-punishment he should sacrifice himself unto God? Or are righteous works after repentance the sacrifice of righteousness? For the interposition of Diapsalma not unreasonably perhaps intimates even a transition from the old life to the new life: that on the old man being destroyed or weakened by repentance, the sacrifice of righteousness, according to the regeneration of the new man, may be offered to God; when the soul now cleansed offers and places itself on the altar of faith, to be encompassed by heavenly fire, that is, by the Holy Ghost. So that this may be the meaning, Offer the sacrifice of righteousness, and hope in the Lord; that is, live uprightly, and hope for the gift of the Holy Ghost, that the truth, in which you have believed, may shine upon you.

8. But yet, hope in the Lord, is as yet expressed without explanation. Now what is hoped for, but good things? But since each one would obtain from God that good, which he loves; and they are not easy to be found who love interior goods, that is, which belong to the inward man, which alone should be loved, but the rest are to be used for necessity, not to be enjoyed for pleasure; excellently did he subjoin, when he had said, hope in the Lord [Psalm 4:6], Many say, Who shows us good things? This is the speech, and this the daily inquiry of all the foolish and unrighteous; whether of those who long for the peace and quiet of a worldly life, and from the frowardness of mankind find it not; who even in their blindness dare to find fault with the order of events, when involved in their own deservings they deem the times worse than these which are past: or, of those who doubt and despair of that future life, which is promised us; who are often saying, Who knows if it's true? Or, who ever came from below, to tell us this? Very exquisitely then, and briefly, he shows (to those, that is, who have interior sight), what good things are to be sought; answering their question, who say, Who shows us good things? The light of Your countenance, says he, is stamped on us, O Lord. This light is the whole and true good of man, which is seen not with the eye, but with the mind. But he says, stamped on us, as a penny is stamped with the king's image. For man was made after the image and likeness of God, [Genesis 1:26] which he defaced by sin: therefore it is his true and eternal good, if by a new birth he be stamped. And I believe this to be the bearing of that which some understand skilfully; I mean, what the Lord said on seeing Cæsar's tribute money, Render to Cæsar the things that are Cæsar's; and to God the things that are God's. [Matthew 22:21] As if He had said, In like manner as Cæsar exacts from you the impression of his image, so also does God: that as the tribute money is rendered to him, so should the soul to God, illumined and stamped with the light of His countenance. [Psalm 4:7] You have put gladness into my heart. Gladness then is not to be sought without by them, who, being still heavy in heart, love vanity, and seek a lie; but within, where the light of God's countenance is stamped. For Christ dwells in the inner man, [Ephesians 3:16-17] as the Apostle says; for to Him does it appertain to see truth, since He has said, I am the truth. [John 14:6] And again, when He spoke in the Apostle, saying, Would you receive a proof of Christ, who speaks in me? [2 Corinthians 13:3] He spoke not of course from without to him, but in his very heart, that is, in that chamber where we are to pray.

9. But men (who doubtless are many) who follow after things temporal, know not to say anything else, than, Who shows us good things? when the true and certain good within their very selves they cannot see. Of these accordingly is most justly said, what he adds next: From the time of His grain, of wine, and oil, they have been multiplied. For the addition of His, is not superfluous. For the grain is God's: inasmuch as He is the living bread which came down from heaven. [John 6:51] The wine too is God's: for, they shall be inebriated, he says, with the fatness of your house. The oil too is God's: of which it is said, You have fattened my head with oil. But those many, who say, Who shows us good things? and who see not that the kingdom of heaven is within them: these, from the time of His grain, of wine, and oil, are multiplied. For multiplication does not always betoken plentifulness, and not, generally, scantiness: when the soul, given up to temporal pleasures, burns ever with desire, and cannot be satisfied; and, distracted with manifold and anxious thought, is not permitted to see the simple good. Such is the soul of which it is said, For the corruptible body presses down the soul, and the earthly tabernacle weighs down the mind that muses on many things. [Wisdom 9:15] A soul like this, by the departure and succession of temporal goods, that is, from the time of His grain, wine, and oil, filled with numberless idle fancies, is so multiplied, that it cannot do that which is commanded, Think on the Lord in goodness, and in simplicity of heart seek Him. [Wisdom 1:1] For this multiplicity is strongly opposed to that simplicity. And therefore leaving these, who are many, multiplied, that is, by the desire of things temporal, and who say, Who shows us good things? which are to be sought not with the eyes without, but with simplicity of heart within, the faithful man rejoices and says, In peace, together, I will sleep, and take rest [Psalm 4:8]. For such men justly hope for all manner of estrangement of mind from things mortal, and forgetfulness of this world's miseries; which is beautifully and prophetically signified under the name of sleep and rest, where the most perfect peace cannot be interrupted by any tumult. But this is not had now in this life, but is to be hoped for after this life. This even the words themselves, which are in the future tense, show us. For it is not said, either, I have slept, and taken rest; or, I do sleep, and take rest; but, I will sleep, and take rest. Then shall this corruptible put on incorruption, and this mortal shall put on immortality; then shall death be swallowed up in victory. [1 Corinthians 15:54] Hence it is said, But if we hope for that we see not, we wait in patience. [Romans 8:25]

10. Wherefore, consistently with this, he adds the last words, and says, Since You, O Lord, in singleness hast made me dwell in hope. Here he does not say, will make; but, hast made. In whom then this hope now is, there will be assuredly that which is hoped for. And well does he say, in singleness. For this may refer in opposition to those many, who being multiplied from the time of His grain, of wine, and oil, say, Who shows us good things? For this multiplicity perishes, and singleness is observed among the saints: of whom it is said in the Acts of the Apostles, and of the multitude of them that believed, there was one soul, and one heart. [Acts 4:32] In singleness, then, and simplicity, removed, that is, from the multitude and crowd of things, that are born and die, we ought to be lovers of eternity, and unity, if we desire to cleave to the one God and our Lord.

1. The title of the Psalm is, For her who receives the inheritance. The Church then is signified, who receives for her inheritance eternal life through our Lord Jesus Christ; that she may possess God Himself, in cleaving to whom she may be blessed, according to that, Blessed are the meek, for they shall possess the earth. [Matthew 5:5] What earth, but that of which it is said, You are my hope, my portion in the land of the living? And again more clearly, The Lord is the portion of mine inheritance and of my cup. And conversely the word Church is said to be God's inheritance according to that, Ask of Me, and I shall give you the heathen for your inheritance. Therefore is God said to be our inheritance, because He feeds and sustains us: and we are said to be God's inheritance, because He orders and rules us. Wherefore it is the voice of the Church in this Psalm called to her inheritance, that she too may herself become the inheritance of the Lord.

2. Hear my words, O Lord [Psalm 5:1]. Being called she calls upon the Lord; that the same Lord being her helper, she may pass through the wickedness of this world, and attain unto Him. Understand my cry. The Psalmist well shows what this cry is; how from within, from the chamber of the heart, without the body's utterance, it reaches unto God: for the bodily voice is heard, but the spiritual is understood. Although this too may be God's hearing, not with carnal ear, but in the omnipresence of His Majesty.

3. Attend to the voice of my supplication; that is, to that voice, which he makes request that God would understand: of which what the nature is, he has already intimated, when he said, Understand my cry. Attend to the voice of my supplication, my King, and my God [Psalm 5:2]. Although both the Son is God, and the Father God, and the Father and the Son together One God; and if asked of the Holy Ghost, we must give no other answer than that He is God; and when the Father, and the Son, and the Holy Ghost are mentioned together, we must understand nothing else, than One God; nevertheless Scripture is wont to give the appellation of King to the Son. According then to that which is said, By Me man comes to the Father, [John 14:6] rightly is it first, my King; and then, my God. And yet has not the Psalmist said, Attend You; but, Attend. For the Catholic faith preaches not two or three Gods, but the Very Trinity, One God. Not that the same Trinity can be together, now the Father, now the Son, now the Holy Ghost, as Sabellius believed: but that the Father must be none but the Father, and the Son none but the Son, and the Holy Ghost none but the Holy Ghost, and this Trinity but One God. Hence when the Apostle had said, Of whom are all things, by whom are all things, in whom are all things, [Romans 11:36] he is believed to have conveyed an intimation of the Very Trinity; and yet he did not add, to Them be glory; but, to Him be glory.

4. Because I will pray unto You [Psalm 5:3]. O Lord, in the morning You will hear my voice. What does that, which he said above, Hear Thou, mean, as if he desired to be heard immediately? But now he says, in the morning You will hear; not, hear Thou: and, I will pray unto You; not, I do pray unto You: and, as follows, in the morning I will stand by You, and will see; not, I do stand by You, and do see. Unless perhaps his former prayer marks the invocation itself: but being in darkness amidst the storms of this world, he perceives that he does not see what he desires, and yet does not cease to hope, For hope that is seen, is not hope. [Romans 8:24] Nevertheless, he understands why he does not see, because the night is not yet past, that is, the darkness which our sins have merited. He says therefore, Because I will pray unto You, O Lord; that is, because You are so mighty to whom I shall make my prayer, in the morning You will hear my voice. You are not He, he says, that can be seen by those, from whose eyes the night of sins is not yet withdrawn: when the night then of my error is past, and the darkness gone, which by my sins I have brought upon myself, then You will hear my voice. Why then did he say above not, You will hear, but hear Thou? Is it that after the Church cried out, hear Thou, and was not heard, she perceived what must needs pass away to enable her to be heard? Or is it that she was heard above, but does not yet understand that she was heard, because she does not yet see by whom she has been heard; and what she now says, In the morning You will hear, she would have thus taken, In the morning I shall understand that I have been heard? Such is that expression, Arise, O Lord, that is, make me arise. But this latter is taken of Christ's resurrection: but at all events that Scripture, The Lord your God proves you, that He may know whether ye love Him, [Deuteronomy 13:3] cannot be taken in any other sense, than, that you by Him may know, and that it may be made evident to yourselves, what progress you have made in His love.

5. In the morning I will stand by You, and will see [Psalm 5:3]. What is, I will stand, but I will not lie down? Now what else is, to lie down, but to take rest on the earth, which is a seeking happiness in earthly pleasures? I will stand by, he says, and will see. We must not then cleave to things earthly, if we would see God, who is beheld by a clean heart. For You are not a God who hast pleasure in iniquity. The malignant man shall not dwell near You, nor shall the unrighteous abide before Your eyes. You have hated all that work iniquity, You will destroy all that speak a lie. The man of blood, and the crafty man, the Lord will abominate [Psalm 5:4-6]. Iniquity, malignity, lying, homicide, craft, and all the like, are the night of which we speak: on the passing away of which, the morning dawns, that God may be seen. He has unfolded the reason, then, why he will stand by in the morning, and see: For, he says, You are not a God who hast pleasure in iniquity. For if He were a God who had pleasure in iniquity, He could be seen even by the iniquitous, so that He would not be seen in the morning, that is, when the night of iniquity is over.

6. The malignant man shall not dwell near You: that is, he shall not so see, as to cleave to You. Hence follows, Nor shall the unrighteous abide before Your eyes. For their eyes, that is, their mind is beaten back by the light of truth, because of the darkness of their sins; by the habitual practice of which they are not able to sustain the brightness of right understanding. Therefore even they who see sometimes, that is, who understand the truth, are yet still unrighteous, they abide not therein through love of those things, which turn away from the truth. For they carry about with them their night, that is, not only the habit, but even the love, of sinning. But if this night shall pass away, that is, if they shall cease to sin, and this love and habit thereof be put to flight, the morning dawns, so that they not only understand, but also cleave to the truth.

7. You have hated all that work iniquity. God's hatred may be understood from that form of expression, by which every sinner hates the truth. For it seems that she too hates those, whom she suffers not to abide in her. Now they do not abide, who cannot bear the truth. You will destroy all that speak a lie. For this is the opposite to truth. But lest any one should suppose that any substance or nature is opposite to truth, let him understand that a lie has relation to that which is not, not to that which is. For if that which is be spoken, truth is spoken: but if that which is not be spoken, it is a lie. Therefore says he, You will destroy all that speak a lie; because drawing back from that which is, they turn aside to that which is not. Many lies indeed seem to be for some one's safety or advantage, spoken not in malice, but in kindness: such was that of those midwives in Exodus, [Exodus 1:19] who gave a false report to Pharaoh, to the end that the infants of the children of Israel might not be slain. But even these are praised not for the fact, but for the disposition shown; since those who only lie in this way, will attain in time to a freedom from all lying. For in those that are perfect, not even these lies are found. For to these it is said, Let there be in your mouth, yea, yea; nay, nay; whatsoever is more, is of evil. [Matthew 5:37] Nor is it without reason written in another place, The mouth that lies slays the soul: [Wisdom 1:11] lest any should imagine that the perfect and spiritual man ought to lie for this temporal life, in the death of which no soul is slain, neither his own, nor another's. But since it is one thing to lie, another to conceal the truth (if indeed it be one thing to say what is false, another not to say what is true), if haply one does not wish to give a man up even to this visible death, he should be prepared to conceal what is true, not to say what is false; so that he may neither give him up, nor yet lie, lest he slay his own soul for another's body. But if he cannot yet do this, let him at all events admit only lies of such necessity, that he may attain to be freed even from these, if they alone remain, and receive the strength of the Holy Ghost, whereby he may despise all that must be suffered for the truth's sake. In fine, there are two kinds of lies, in which there is no great fault, and yet they are not without fault, either when we are in jest, or when we lie that we may do good. That first kind, in jest, is for this reason not very hurtful, because there is no deception. For he to whom it is said knows that it is said for the sake of the jest. But the second kind is for this reason the more inoffensive, because it carries with it some kindly intention. And to say truth, that which has no duplicity, cannot even be called a lie. As if, for example, a sword be entrusted to any one, and he promises to return it, when he who entrusted it to him shall demand it: if he chance to require his sword when in a fit of madness, it is clear it must not be returned then, lest he kill either himself or others, until soundness of mind be restored to him. Here then is no duplicity, because he, to whom the sword was entrusted, when he promised that he would return it at the other's demand, did not imagine that he could require it when in a fit of madness. But even the Lord concealed the truth, when He said to the disciples, not yet strong enough, I have many things to say unto you, but you cannot bear them now: [John 16:12] and the Apostle Paul when he said, I could not speak unto you as unto spiritual, but as unto carnal. [1 Corinthians 3:1] Whence it is clear that it is not blamable, sometimes not to speak what is true. But to say what is false is not found to have been allowed to the perfect.

8. The man of blood, and the crafty man, the Lord will abominate. What he said above, You have hated all that work iniquity, You will destroy all that speak a lie, may well seem to be repeated here: so that one may refer the man of blood to the worker of iniquity, and the crafty man to the lie. For it is craft, when one thing is done, another pretended. He used an apt word too, when he said, will abominate. For the disinherited are usually called abominated. Now this Psalm is, for her who receives the inheritance; and she adds the exulting joy of her hope, in saying, But I, in the multitude of Your mercy, will enter into Your house [Psalm 5:7]. In the multitude of mercy: perhaps he means in the multitude of perfected and blessed men, of whom that city shall consist, of which the Church is now in travail, and is bearing few by few. Now that many men regenerated and perfected, are rightly called the multitude of God's mercy, who can deny; when it is most truly said, What is man that You are mindful of him, or the son of man that You visit him? I will enter into Your house: as a stone into a building, I suppose, is the meaning. For what else is the house of God than the Temple of God, of which it is said, for the temple of God is holy, [1 Corinthians 3:17] which temple you are? Of which building He is the cornerstone, [Ephesians 2:20] whom the Power and Wisdom of God coeternal with the Father assumed.

9. I will worship at Your holy temple, in Your fear. At the temple, we understand as, near the temple. For he does not say, I will worship in Your holy temple; but, I will worship at Your holy temple. It must be understood too to be spoken not of perfection, but of progress toward perfection: so that the words, I will enter into Your house, should signify perfection. But that this may come to a happy issue, I will first, he says, worship at Your holy temple. And perhaps on this account he added, in Your fear; which is a great defense to those that are advancing toward salvation. But when any one shall have arrived there, in him comes to pass that which is written, perfect love casts out fear. [1 John 4:18] For they do not fear Him who is now their friend, to whom it is said, henceforth I will not call you servants, but friends, [John 15:15] when they have been brought through to that which was promised.

10. O Lord, lead me forth in Your justice because of mine enemies [Psalm 5:8]. He has here sufficiently plainly declared that he is on his onward road, that is, in progress toward perfection, not yet in perfection itself, when he desires eagerly that he may be led forth. But, in Your justice, not in that which seems so to men. For to return evil for evil seems justice: but it is not His justice of whom it is said, He makes His sun to rise on the good and on the evil: for even when God punishes sinners, He does not inflict His evil on them, but leaves them to their own evil. Behold, the Psalmist says, he travailed with injustice, he has conceived toil, and brought forth iniquity: he has opened a ditch, and dug it, and has fallen into the pit which he wrought: his pains shall be turned on his own head, and his iniquity shall descend on his own pate. When then God punishes, He punishes as a judge those that transgress the law, not by bringing evil upon them from Himself, but driving them on to that which they have chosen, to fill up the sum of their misery. But man, when he returns evil for evil, does it with an evil will: and on this account is himself first evil, when he would punish evil.

11. Direct in Your sight my way. Nothing is clearer, than that he here sets forth that time, in which he is journeying onward. For this is a way which is traversed not in any regions of the earth, but in the affections of the heart. In Your sight, he says, direct my way: that is, where no man sees; who are not to be trusted in their praise or blame. For they can in no wise judge of another man's conscience, wherein the way toward God is traversed. Hence it is added, for truth is not in their mouth [Psalm 5:9]. To whose judgment of course then there is no trusting, and therefore must we fly within to conscience, and the sight of God. Their heart is vain. How then can truth be in their mouth, whose heart is deceived by sin, and the punishment of sin? Whence men are called back by that voice, Wherefore do ye love vanity, and seek a lie?

12. Their throat is an open sepulchre. It may be referred to signify gluttony, for the sake of which men very often lie by flattery. And admirably has he said, an open sepulchre: for this gluttony is ever gaping with open mouth, not as sepulchres, which, on the reception of corpses, are closed up. This also may be understood hereby, that with lying and blind flattery men draw to themselves those whom they entice to sin; and as it were devour them, when they turn them to their own way of living. And when this happens to them, since by sin they die, those by whom they are led along, are rightly called open sepulchres: for themselves too are in a manner lifeless, being destitute of the life of truth; and they take in to themselves dead men, whom having slain by lying words and a vain heart, they turn unto themselves. With their own tongues they dealt craftily: that is, with evil tongues. For this seems to be signified, when he says their own. For the evil have evil tongues, that is, they speak evil, when they speak craftily. To whom the Lord says, How can you, being evil, speak good things? [Matthew 12:34]

13. Judge them, O God: let them fall from their own thoughts [Psalm 5:10]. It is a prophecy, not a curse. For he does not wish that it should come to pass; but he perceives what will come to pass. For this happens to them, not because he appears to have wished for it, but because they are such as to deserve that it should happen. For so also what he says afterwards, Let all that hope in You rejoice, he says by way of prophecy; since he perceives that they will rejoice. Likewise is it said prophetically, Stir up Your strength, and come: for he saw that He would come. Although the words, Let them fall from their own thoughts, may be taken thus also, that it may rather be believed to be a wish for their good by the Psalmist, while they fall from their evil thoughts, that is, that they may no more think evil. But what follows, drive them out, forbids this interpretation. For it can in no way be taken in a favourable sense, that one is driven out by God. Wherefore it is understood to be said prophetically, and not of ill will; when this is said, which must necessarily happen to such as chose to persevere in those sins, which have been mentioned. Let them, therefore, fall from their own thoughts, is, let them fall by their self-accusing thoughts, their own conscience also bearing witness, as the Apostle says, and their thoughts accusing or excusing, in the revelation of the just judgment of God. [Romans 2:15-16]

14. According to the multitude of their ungodlinesses drive them out: that is, drive them out far away. For this is according to the multitude of their ungodlinesses, that they should be driven out far away. The ungodly then are driven out from that inheritance, which is possessed by knowing and seeing God: as diseased eyes are driven out from the shining of the light, when what is gladness to others is pain to them. Therefore these shall not stand in the morning, and see. And that expression is as great a punishment, as that which is said, But for me it is good to cleave to the Lord, is a great reward. To this punishment is opposed, Enter into the joy of Your Lord; [Matthew 25:21] for similar to this expulsion is, Cast him into outer darkness. [Matthew 25:30]

15. Since they have embittered You, O Lord: I am, says He, the Bread which came down from heaven; [John 6:51] again, Labour for the meat which wasts not; [John 6:27] again, Taste and see that the Lord is sweet. But to sinners the bread of truth is bitter. Whence they hate the mouth of him that speaks the truth. These then have embittered God, who by sin have fallen into such a state of sickliness, that the food of truth, in which healthy souls delight, as if it were bitter as gall, they cannot bear.

16. And let all rejoice that hope in You; those of course to whose taste the Lord is sweet. They will exult for evermore, and You will dwell in them [Psalm 5:11]. This will be the exultation for evermore, when the just become the Temple of God, and He, their Indweller, will be their joy. And all that love Your name shall glory in You: as when what they love is present for them to enjoy. And well is it said, in You, as if in possession of the inheritance, of which the title of the Psalm speaks: when they too are His inheritance, which is intimated by, You will dwell in them. From which good they are kept back, whom God, according to the multitude of their ungodlinesses, drives out.

17. For You will bless the just man [Psalm 5:12]. This is blessing, to glory in God, and to be inhabited by God. Such sanctification is given to the just. But that they may be justified, a calling goes before: which is not of merit, but of the grace of God. For all have sinned, and want the glory of God. [Romans 3:23] For whom He called, them He also justified; and whom He justified, them He also glorified. [Romans 8:30] Since then calling is not of our merit, but of the goodness and mercy of God, he went on to say, O Lord, as with the shield of Your good will You have crowned us. For God's good will goes before our good will, to call sinners to repentance. And these are the arms whereby the enemy is overcome, against whom it is said, Who will bring accusation against God's elect? Again, if God be for us, who can be against us? Who spared not His Only Son, but delivered Him up for us all. For if, when we were enemies, Christ died for us; much more being reconciled shall we be saved from wrath through Him. [Romans 5:10] This is that unconquerable shield, whereby the enemy is driven back, when he suggests despair of our salvation through the multitude of tribulations and temptations.

18. The whole contents of the Psalm, then, are a prayer that she may be heard, from the words, hear my words, O Lord, unto, my King, and my God. Then follows a view of those things which hinder the sight of God, that is, a knowledge that she is heard, from the words, because I shall pray unto You, O Lord, in the morning You will hear my voice, unto, the man of blood and the crafty man the Lord will abominate. Thirdly, she hopes that she, who is to be the house of God, even now begins to draw near to Him in fear, before that perfection which casts out fear, from the words, but I in the multitude of Your mercy, unto, I will worship at Your holy temple in Your fear. Fourthly, as she is progressing and advancing among those very things which she feels to hinder her, she prays that she may be assisted within, where no man sees, lest she be turned aside by evil tongues, for the words, O Lord, lead me forth in Your justice because of my enemies, unto, with their tongues they dealt craftily. Fifthly, is a prophecy of what punishment awaits the ungodly, when the just man shall scarcely be saved; and of what reward the just shall obtain, who, when they were called, came, and bore all things manfully, till they were brought to the end, from the words, judge them, O God, unto the end of the Psalm.

To the end, in the hymns of the eighth, a psalm to David.

1. Of the eighth, seems here obscure. For the rest of this title is more clear. Now it has seemed to some to intimate the day of judgment, that is, the time of the coming of our Lord, when He will come to judge the quick and dead. Which coming, it is believed, is to be, after reckoning the years from Adam, seven thousand years: so as that seven thousand years should pass as seven days, and afterwards that time arrive as it were the eighth day. But since it has been said by the Lord, It is not yours to know the times, which the Father has put in His own power: [Acts 1:7] and, But of the day and that hour knows no man, no, neither angel, nor Power, neither the Son, but the Father alone: [Mark 13:32] and again, that which is written, that the day of the Lord comes as a thief, [1 Thessalonians 5:2] shows clearly enough that no man should arrogate to himself the knowledge of that time, by any computation of years. For if that day is to come after seven thousand years, every man could learn its advent by reckoning the years. What comes then of the Son's even not knowing this? Which of course is said with this meaning, that men do not learn this by the Son, not that He by Himself does not know it: according to that form of speech, the Lord your God tries you that He may know; [Deuteronomy 13:3] that is, that He may make you know: and, arise, O Lord; that is, make us arise. When therefore the Son is thus said not to know this day; not because He knows it not, but because He causes those to know it not, for whom it is not expedient to know it, that is, He does not show it to them; what does that strange presumption mean, which, by a reckoning up of years, expects the day of the Lord as most certain after seven thousand years?

2. Be we then willingly ignorant of that which the Lord would not have us know: and let us inquire what this title, of the eighth, means. The day of judgment may indeed, even without any rash computation of years, be understood by the eighth, for that immediately after the end of this world, life eternal being attained, the souls of the righteous will not then be subject unto times: and, since all times have their revolution in a repetition of those seven days, that perhaps is called the eighth day, which will not have this variety. There is another reason, which may be here not unreasonably accepted, why the judgment should be called the eighth, because it will take place after two generations, one relating to the body, the other to the soul. For from Adam unto Moses the human race lived of the body, that is, according to the flesh: which is called the outward and the old man, and to which the Old Testament was given, that it might prefigure the spiritual things to come by operations, albeit religious, yet carnal. Through this entire season, when men lived according to the body, death reigned, as the Apostle says, even over those that had not sinned. Now it reigned after the similitude of Adam's transgression, [Romans 5:14] as the same Apostle says; for it must be taken of the period up to Moses, up to which time the works of the law, that is, those sacraments of carnal observance, held even those bound, for the sake of a certain mystery, who were subject to the One God. But from the coming of the Lord, from whom there was a transition from the circumcision of the flesh to the circumcision of the heart, the call was made, that man should live according to the soul, that is, according to the inner man, who is also called the new man [Colossians 3:10] by reason of the new birth and the renewing of spiritual conversation. Now it is plain that the number four has relation to the body, from the four well known elements of which it consists, and the four qualities of dry, humid, warm, cold. Hence too it is administered by four seasons, spring, summer, autumn, winter. All this is very well known. For of the number four relating to the body we have treated elsewhere somewhat subtly, but obscurely: which must be avoided in this discourse, which we would have accommodated to the unlearned. But that the number three has relation to the mind may be understood from this, that we are commanded to love God after a threefold manner, with the whole heart, with the whole soul, with the whole mind: of each of which severally we must treat, not in the Psalms, but in the Gospels: for the present, for proof of the relation of the number three to the mind, I think what has been said enough. Those numbers then of the body which have relation to the old man and the Old Testament, being past and gone, the numbers too of the soul, which have relation to the new man and the New Testament, being past and gone, a septenary so to say being passed; because everything is done in time, four having been distributed to the body, three to the mind; the eighth will come, the day of judgment: which assigning to deserts their due, will transfer at once the saint, not to temporal works, but to eternal life; but will condemn the ungodly to eternal punishment.

3. In fear of which condemnation the Church prays in this Psalm, and says, Reprove me not, O Lord, in Your anger [Psalm 6:1]. The Apostle too mentions the anger of the judgment; You treasure up unto yourself, he says, anger against the day of the anger of the just judgment of God. [Romans 2:5] In which he would not be reproved, whosoever longs to be healed in this life. Nor in Your rage chasten me. Chasten, seems rather too mild a word; for it avails toward amendment. For for him who is reproved, that is, accused, it is to be feared lest his end be condemnation. But since rage seems to be more than anger, it may be a difficulty, why that which is milder, namely, chastening, is joined to that which is more severe, namely, rage. But I suppose that one and the same thing is signified by the two words. For in the Greek θυμὸς, which is in the first verse, means the same as ὀ ργὴ, which is in the second verse. But when the Latins themselves too wished to use two distinct words, they looked out for what was akin to anger, and rage was used. Hence copies vary. For in some anger is found first, and then rage: in others, for rage, indignation or choler is used. But whatever the reading, it is an emotion of the soul urging to the infliction of punishment. Yet this emotion must not be attributed to God, as if to a soul, of whom it is said, but Thou, O Lord of power, judgest with tranquillity. [Wisdom 12:18] Now that which is tranquil, is not disturbed. Disturbance then does not attach to God as judge: but what is done by His ministers, in that it is done by His laws, is called His anger. In which anger, the soul, which now prays, would not only not be reproved, but not even chastened, that is, amended or instructed. For in the Greek it is, παιδεύσῃς, that is, instruct. Now in the day of judgment all are reproved that hold not the foundation, which is Christ. But they are amended, that is, purged, who upon this foundation build wood, hay, stubble. For they shall suffer loss, but shall be saved, as by fire. What then does he pray, who would not be either reproved or amended in the anger of the Lord? What else but that he may be healed? For where sound health is, neither death is to be dreaded, nor the physician's hand with caustics or the knife.

4. He proceeds accordingly to say, Pity me, O Lord, for I am weak: heal me, O Lord, for my bones are troubled [Psalm 6:2], that is, the support of my soul, or strength: for this is the meaning of bones. The soul therefore says, that her strength is troubled, when she speaks of bones. For it is not to be supposed, that the soul has bones, such as we see in the body. Wherefore, what follows tends to explain it, and my soul is troubled exceedingly [Psalm 6:3], lest because he mentioned bones, they should be understood as of the body. And You, O Lord, how long? Who does not see represented here a soul struggling with her diseases; but long kept back by the physician, that she may be convinced what evils she has plunged herself into through sin? For what is easily healed, is not much avoided: but from the difficulty of the healing, there will be the more careful keeping of recovered health. God then, to whom it is said, And You, O Lord, how long? must not be deemed as if cruel: but as a kind convincer of the soul, what evil she has procured for herself. For this soul does not yet pray so perfectly, as that it can be said to her, Whilst you are yet speaking I will say, Behold, here I am. [Isaiah 65:24] That she may at the same time also come to know, if they who do turn meet with so great difficulty, how great punishment is prepared for the ungodly, who will not turn to God: as it is written in another place, If the righteous scarcely be saved, where shall the sinner and ungodly appear? [1 Peter 4:18]

5. Turn, O Lord, and deliver my soul [Psalm 6:4]. Turning herself she prays that God too would turn to her: as it is said, Turn ye unto Me, and I will turn unto you, says the Lord. [Zechariah 1:3] Or is it to be understood according to that way of speaking, Turn, O Lord, that is make me turn, since the soul in this her turning feels difficulty and toil? For our perfected turning finds God ready, as says the Prophet, We shall find Him ready as the dawn. Since it was not His absence who is everywhere present, but our turning away that made us lose Him; He was in this world, it is said, and the world was made by Him, and the world knew Him not. [John 1:10] If, then, He was in this world, and the world knew Him not, our impurity does not endure the sight of Him. But while we are turning ourselves, that is, by changing our old life are fashioning our spirit; we feel it hard and toilsome to be wrested back from the darkness of earthly lusts, to the serene and quiet and tranquillity of the divine light. And in such difficulty we say, Turn, O Lord, that is, help us, that that turning may be perfected in us, which finds You ready, and offering Yourself for the fruition of them that love You. And hence after he said, Turn, O Lord, he added, and deliver my soul: cleaving as it were to the entanglements of this world, and suffering, in the very act of turning, from the thorns, as it were, of rending and tearing desires. Make me whole, he says, for Your pity's sake. He knows that it is not of his own merits that he is healed: for to him sinning, and transgressing a given command, was just condemnation due. Heal me therefore, he says, not for my merit's sake, but for Your pity's sake.

6. For in death there is no one that is mindful of You [Psalm 6:5]. He knows too that now is the time for turning unto God: for when this life shall have passed away, there remains but a retribution of our deserts. But in hell who shall confess to You? [Luke xvi] That rich man, of whom the Lord speaks, who saw Lazarus in rest, but bewailed himself in torments, confessed in hell, yea so as to wish even to have his brethren warned, that they might keep themselves from sin, because of the punishment which is not believed to be in hell. Although therefore to no purpose, yet he confessed that those torments had deservedly lighted upon him; since he even wished his brethren to be instructed, lest they should fall into the same. What then is, But in hell who will confess to You? Is hell to be understood as that place, whither the ungodly will be cast down after the judgment, when by reason of that deeper darkness they will no more see any light of God, to whom they may confess anything? For as yet that rich man by raising his eyes, although a vast gulf lay between, could still see Lazarus established in rest: by comparing himself with whom, he was driven to a confession of his own deserts. It may be understood also, as if the Psalmist calls sin, that is committed in contempt of God's law, death: so as that we should give the name of death to the sting of death, because it procures death. For the sting of death is sin. [1 Corinthians 15:56] In which death this is to be unmindful of God, to despise His law and commandments: so that by hell the Psalmist would mean that blindness of soul which overtakes and enwraps the sinner, that is, the dying. As they did not think good, the Apostle says, to retain God in their knowledge, God gave them over to a reprobate mind. [Romans 1:28] From this death, and this hell, the soul earnestly prays that she may be kept safe, while she strives to turn to God, and feels her difficulties.

7. Wherefore he goes on to say, I have laboured in my groaning. And as if this availed but little, he adds, I will wash each night my couch [Psalm 6:6]. That is here called a couch, where the sick and weak soul rests, that is, in bodily gratification and in every worldly pleasure. Which pleasure, whoever endeavours to withdraw himself from it, washes with tears. For he sees that he already condemns carnal lusts; and yet his weakness is held by the pleasure, and willingly lies down therein, from whence none but the soul that is made whole can rise. As for what he says, each night, he would perhaps have it taken thus: that he who, ready in spirit, perceives some light of truth, and yet, through weakness of the flesh, rests sometime in the pleasure of this world, is compelled to suffer as it were days and nights in an alternation of feeling: as when he says, With the mind I serve the law of God, he feels as it were day; again when he says, but with the flesh the law of sin, [Romans 7:25] he declines into night: until all night passes away, and that one day comes, of which it is said, In the morning I will stand by You, and will see. For then he will stand, but now he lies down, when he is on his couch; which he will wash each night, that with so great abundance of tears he may obtain the most assured remedy from the mercy of God. I will drench my bed with tears. It is a repetition. For when he says, with tears, he shows with what meaning he said above, I will wash. For we take bed here to be the same as couch above. Although, I will drench, is something more than, I will wash: since anything may be washed superficially, but drenching penetrates to the more inward parts; which here signifies weeping to the very bottom of the heart. Now the variety of tenses which he uses; the past, when he said, I have laboured in my groaning; and the future, when he said, I will wash each night my couch; the future again, I will drench my bed with tears; this shows what every man ought to say to himself, when he labours in groaning to no purpose. As if he should say, It has not profited when I have done this, therefore I will do the other.

8. My eye is disordered by anger [Psalm 6:7]: is it by his own, or God's anger, in which he makes petition that he might not be reproved, or chastened? But if anger in that place intimate the day of judgment, how can it be understood now? Is it a beginning of it, that men here suffer pains and torments, and above all the loss of the understanding of the truth; as I have already quoted that which is said, God gave them over to a reprobate mind? [Romans 1:28] For such is the blindness of the mind. Whosoever is given over thereunto, is shut out from the interior light of God: but not wholly as yet, while he is in this life. For there is outer darkness, [Matthew 25:30] which is understood to belong rather to the day of judgment; that he should rather be wholly without God, whosoever while there is time refuses correction. Now to be wholly without God, what else is it, but to be in extreme blindness? If indeed God dwell in inaccessible light, [1 Timothy 6:16] whereinto they enter, to whom it is said, Enter into the joy of your Lord. It is then the beginning of this anger, which in this life every sinner suffers. In fear therefore of the day of judgment, he is in trial and grief; lest he be brought to that, the disastrous commencement of which he experiences now. And therefore he did not say, my eye is extinguished, but, my eye is disordered by anger. But if he mean that his eye is disordered by his own anger, there is no wonder either in this. For hence perhaps it is said, Let not the sun go down upon your wrath; [Ephesians 4:26] because the mind, which, from her own disorder, is not permitted to see God, supposes that the inner sun, that is, the wisdom of God, suffers as it were a setting in her.

9. I have grown old in all mine enemies. He had only spoken of anger (if it were yet of his own anger that he spoke): but thinking on his other vices, he found that he was entrenched by them all. Which vices, as they belong to the old life and the old man, which we must put off, that we may put on the new man, [Colossians 3:9-10] it is well said, I have grown old. But in all mine enemies, he means, either amidst these vices, or amidst men who will not be converted to God. For these, even if they know them not, even if they bear with them, even if they use the same tables and houses and cities, with no strife arising between them, and in frequent converse together with seeming concord: notwithstanding, by the contrariety of their aims, they are enemies to those who turn unto God. For seeing that the one love and desire this world, the others wish to be freed from this world, who sees not that the first are enemies to the last? For if they can, they draw the others into punishment with them. And it is a great grace, to be conversant daily with their words, and not to depart from the way of God's commandments. For often the mind which is striving to go on to God-ward, being rudely handled in the very road, is alarmed; and generally fulfils not its good intent, lest it should offend those with whom it lives, who love and follow after other perishable and transient goods. From such every one that is whole is separated, not in space, but in soul. For the body is contained in space, but the soul's space is her affection.

10. Wherefore after the labour, and groaning, and very frequent showers of tears, since that cannot be ineffectual, which is asked so earnestly of Him, who is the Fountain of all mercies, and it is most truly said, the Lord is near unto them that are of a broken heart: after difficulties so great, the pious soul, by which we may also understand the Church, intimating that she has been heard, see what she adds: Depart from me, all you that work iniquity; for the Lord has heard the voice of my weeping [Psalm 6:8]. It is either spoken prophetically, since they will depart, that is, the ungodly will be separated from the righteous, when the day of judgment arrives, or, for this time present. For although both are equally found in the same assemblies, yet on the open floor the wheat is already separated from the chaff, though it be hid among the chaff. They can therefore be associated together, but cannot be carried away by the wind together.

11. For the Lord has heard the voice of my weeping; The Lord has heard my supplication; the Lord has received my prayer [Psalm 6:9]. The frequent repetition of the same sentiments shows not, so to say, the necessities of the narrator, but the warm feeling of his joy. For they that rejoice are wont so to speak, as that it is not enough for them to declare once for all the object of their joy. This is the fruit of that groaning in which there is labour, and those tears with which the couch is washed, and bed drenched: for, he that sows in tears, shall reap in joy: and, blessed are they that mourn, for they shall be comforted.

12. Let all mine enemies be ashamed and vexed [Psalm 6:10]. He said above, depart from me all you: which can take place, as it has been explained, even in this life: but as to what he says, let them be ashamed and vexed, I do not see how it can happen, save on that day when the rewards of the righteous and the punishments of the sinners shall be made manifest. For at present so far are the ungodly from being ashamed, that they do not cease to insult us. And for the most part their mockings are of such avail, that they make the weak to be ashamed of the name of Christ. Hence it is said, Whosoever shall be ashamed of Me before men, of him will I be ashamed before My Father. But now whosoever would fulfil those sublime commands, to disperse, to give to the poor, that his righteousness may endure for ever; and selling all his earthly goods, and spending them on the needy, would follow Christ, saying, We brought nothing into this world, and truly we can carry nothing out; having food and raiment, let us be therewith content; [1 Timothy 6:7-8] incurs the profane raillery of those men, and by those who will not be made whole, is called mad; and often to avoid being so called by desperate men, he fears to do, and puts off that, which the most faithful and powerful of all physicians has ordered. It is not then at present that these can be ashamed, by whom we have to wish that we be not made ashamed, and so be either called back from our proposed journey, or hindered, or delayed. But the time will come when they shall be ashamed, saying as it is written, These are they whom we had sometimes in derision, and a parable of reproach: we fools counted their life madness, and their end to be without honour: how are they numbered among the children of God, and their lot is among the saints? Therefore have we erred from the way of truth, and the light of righteousness has not shined into us, nor the sun risen upon us: we have been filled with the way of wickedness and destruction, and have walked through rugged deserts, but the way of the Lord we have not known. What has pride profited us, or what has the vaunting of riches brought us? All those things are passed away like a shadow. [Wisdom 5:3-9]

13. But as to what he says, Let them be turned and confounded, who would not judge it to be a most righteous punishment, that they should have a turning unto confusion, who would not have one unto salvation? After this he added, exceeding quickly. For when the day of judgment shall have begun to be no longer looked for, when they shall have said, Peace, then shall sudden destruction come upon them. [1 Thessalonians 5:3] Now whenever it come, that comes very quickly, of whose coming we give up all expectation; and nothing makes the length of this life be felt but the hope of living. For nothing seems more quick, than all that has already passed in it. When then the day of judgment shall come, then will sinners feel how that all the life which passes away is not long. Nor will that any way possibly seem to them to have come tardily, which shall have come without their desiring, or rather without their believing. Although it can too be taken in this place thus, that inasmuch as God has heard, so to say, her groans, and her long and frequent tears, she may be understood to be freed from her sins, and to have tamed every disordered impulse of carnal affection: as she says, Depart from me, all you that work iniquity, for the Lord has heard the voice of my weeping: and when she has had this happy issue, it is no marvel if she be already so perfect as to pray for her enemies. The words then, Let all mine enemies be ashamed, and vexed, may have this meaning; that they should repent of their sins, which cannot be effected without confusion and vexation. There is then nothing to hinder us from taking what follows too in this sense, let them be turned and ashamed, that is, let them be turned to God, and be ashamed that they sometime gloried in the former darkness of their sins; as the Apostle says, For what glory had ye sometime in those things of which you are now ashamed? [Romans 6:21] But as to what he added, exceeding quickly, it must be referred either to the warm affection of her wish, or to the power of Christ; who converts to the faith of the Gospel in such quick time the nations, which in their idols' cause did persecute the Church.

A psalm to David himself, which he sung to the Lord, for the words of Chusi, son of Jemini.

1. Now the story which gave occasion to this prophecy may be easily recognised in the second book of Kings. [2 Samuel 15:34-37] For there Chusi, the friend of king David, went over to the side of Abessalon, his son, who was carrying on war against his father, for the purpose of discovering and reporting the designs which he was taking against his father, at the instigation of Achitophel, who had revolted from David's friendship, and was instructing by his counsel, to the best of his power, the son against the father. But since it is not the story itself which is to be the subject of consideration in this Psalm, from which the prophet has taken a veil of mysteries, if we have passed over to Christ, let the veil be taken away. [2 Corinthians 3:16] And first let us inquire into the signification of the very names, what it means. For there have not been wanting interpreters, who investigating these same words, not carnally according to the letter, but spiritually, declare to us that Chusi should be interpreted silence; and Gemini, right-handed; Achitophel, brother's ruin. Among which interpretations, Judas, that traitor, again meets us, that Abessalon should bear his image, according to that interpretation of it as a father's peace; in that his father was full of thoughts of peace toward him: although he in his guile had war in his heart, as was treated of in the third Psalm. Now as we find in the Gospels that the disciples of our Lord Jesus Christ are called sons, [Matthew 9:15] so in the same Gospels we find they are called brethren also. For the Lord on the resurrection says, Go and say to My brethren. [John 20:17] And the Apostle calls Him the first begotten among many brethren. The ruin then of that disciple, who betrayed Him, is rightly understood to be a brother's ruin, which we said is the interpretation of Achitophel. Now as to Chusi, from the interpretation of silence, it is rightly understood that our Lord contended against that guile in silence, that is, in that most deep secret, whereby blindness happened in part to Israel, [Romans 11:25] when they were persecuting the Lord, that the fullness of the Gentiles might enter in, and so all Israel might be saved. When the Apostle came to this profound secret and deep silence, he exclaimed, as if struck with a kind of awe of its very depth, O the depth of the riches of the wisdom and knowledge of God! How unsearchable are His judgments, and His ways past finding out! For who has known the wind of the Lord, or who has been His counsellor? [Romans 11:33-34] Thus that great silence he does not so much discover by explanation, as he sets forth its greatness in admiration. In this silence the Lord, hiding the sacrament of His adorable passion, turns the brother's voluntary ruin, that is, His betrayer's impious wickedness, into the order of His mercy and providence: that what he with perverse mind wrought for one Man's destruction, He might by providential overruling dispose for all men's salvation. The perfect soul then, which is already worthy to know the secret of God, sings a Psalm unto the Lord, she sings for the words of Chusi, because she has attained to know the words of that silence: for among unbelievers and persecutors there is that silence and secret. But among His own, to whom it is said, Now I call you no more servants; for the servant knows not what his lord does; but I have called you friends, for all things that I have heard of My Father I have made known unto you: [John 15:15] among His friends, I say, there is not the silence, but the words of the silence, that is, the meaning of that silence set forth and manifested. Which silence, that is, Chusi, is called the son of Gemini, that is, right handed. For what was done for the Saints was not to be hidden from them. And yet He says, Let not the left hand know what the right hand does. [Matthew 6:3] The perfect soul then, to which that secret has been made known, sings in prophecy for the words of Chusi, that is, for the knowledge of that same secret. Which secret God at her right hand, that is, favourable and propitious unto her, has wrought. Wherefore this silence is called the Son of the right hand, which is, Chusi, the son of Gemini.

2. O Lord my God, in You have I hoped: save me from all them that persecute me, and deliver me [Psalm 7:1]. As one to whom, already perfected, all the war and enmity of vice being overcome, there remains no enemy but the envious devil, he says, Save me from all them that persecute me, and deliver me [Psalm 7:2]: lest at any time he tear my soul as a lion. The Apostle says, Your adversary the devil, as a roaring lion, walks about, seeking whom he may devour. [1 Peter 5:8] Therefore when the Psalmist said in the plural number, Save me from all them that persecute me: he afterwards introduced the singular, saying, lest at any time he tear my soul as a lion. For he does not say, lest at any time they tear: he knew what enemy and violent adversary of the perfect soul remained. Whilst there be none to redeem, nor to save: that is, lest he tear me, while Thou redeemest not, nor savest. For, if God redeem not, nor save, he tears.

3. And that it might be clear that the already perfect soul, which is to be on her guard against the most insidious snares of the devil only, says this, see what follows. O Lord my God, if I have done this [Psalm 7:3]. What is it that he calls this? Since he does not mention the sin by name, are we to understand sin generally? If this sense displease us, we may take that to be meant which follows: as if we had asked, what is this that you say, this? He answers, If there be iniquity in my hands. Now then it is clear that it is said of all sin, If I have repaid them that recompense me evil [Psalm 7:4]. Which none can say with truth, but the perfect. For so the Lord says, Be perfect, as your Father which is in heaven; who makes His sun to rise upon the good and the evil, and rains on the just and the unjust. [Matthew 5:43, 45] He then who repays not them that recompense evil, is perfect. When therefore the perfect soul prays for the words of Chusi, the son of Jemini, that is, for the knowledge of that secret and silence, which the Lord, favourable to us and merciful, wrought for our salvation, so as to endure, and with all patience bear, the guiles of this betrayer: as if He should say to this perfect soul, explaining the design of this secret, For you ungodly and a sinner, that your iniquities might be washed away by My blood-shedding, in great silence and great patience I bore with My betrayer; will you not imitate me, that you too may not repay evil for evil? Considering then, and understanding what the Lord has done for him, and by His example going on to perfection, the Psalmist says, If I have repaid them that recompense me evil: that is, if I have not done what You have taught me by Your example: may I therefore fall by mine enemies empty. And he says well, not, If I have repaid them that do me evil; but, who recompense. For who so recompenses, had received somewhat already. Now it is an instance of greater patience, not even to repay him evil, who after receiving benefits returns evil for good, than if without receiving any previous benefit he had had a mind to injure. If therefore he says, I have repaid them that recompense me evil: that is, If I have not imitated You in that silence, that is, in Your patience, which You have wrought for me, may I fall by mine enemies empty. For he is an empty boaster, who, being himself a man, desires to avenge himself on a man; and while he openly seeks to overcome a man, is secretly himself overcome by the devil, rendered empty by vain and proud joy, because he could not, as it were, be conquered. The Psalmist knows then where a greater victory may be obtained, and where the Father which sees in secret will reward. [Matthew 6:6] Lest then he repay them that recompense evil, he overcomes his anger rather than another man, being instructed too by those writings, wherein it is written, Better is he that overcomes his anger, than he that takes a city. [Proverbs 16:32] If I have repaid them that recompense me evil, may I therefore fall by my enemies empty. He seems to swear by way of execration, which is the heaviest kind of oath, as when one says, If I have done so and so, may I suffer so and so. But swearing in a swearer's mouth is one thing, in a prophet's meaning another. For here he mentions what will really befall men who repay them that recompense evil; not what, as by an oath, he would imprecate on himself or any other.

4. Let the enemy therefore persecute my soul and take it [Psalm 7:5]. By again naming the enemy in the singular number, he more and more clearly points out him whom he spoke of above as a lion. For he persecutes the soul, and if he has deceived it, will take it. For the limit of men's rage is the destruction of the body; but the soul, after this visible death, they cannot keep in their power: whereas whatever souls the devil shall have taken by his persecutions, he will keep. And let him tread my life upon the earth: that is, by treading let him make my life earth, that is to say, his food. For he is not only called a lion, but a serpent too, to whom it was said, Earth shall you eat. [Genesis 3:14] And to the sinner was it said, Earth you are, and into earth shall you go. [Genesis 3:19] And let him bring down my glory to the dust. This is that dust which the wind casts forth from the face of the earth, to wit, vain and silly boasting of the proud, puffed up, not of solid weight, as a cloud of dust carried away by the wind. Justly then has he here spoken of the glory, which he would not have brought down to dust. For he would have it solidly established in conscience before God, where there is no boasting. He that glories, says the Apostle, let him glory in the Lord. [1 Corinthians 1:31] This solidity is brought down to the dust if one through pride despising the secrecy of conscience, where God only proves a man, desires to glory before men. Hence comes what the Psalmist elsewhere says, God shall bruise the bones of them that please men. Now he that has well learned or experienced the steps in overcoming vices, knows that this vice of empty glory is either alone, or more than all, to be shunned by the perfect. For that by which the soul first fell, she overcomes the last. For the beginning of all sin is pride: and again, The beginning of man's pride is to depart from God.

5. Arise, O Lord, in Your anger [Psalm 7:6]. Why yet does he, who we say is perfect, incite God to anger? Must we not see, whether he rather be not perfect, who, when he was being stoned, said, O Lord, lay not this sin to their charge? [Acts 7:60] Or does the Psalmist pray thus not against men, but against the devil and his angels, whose possession sinners and the ungodly are? He then does not pray against him in wrath, but in mercy, whosoever prays that that possession may be taken from him by that Lord who justifies the ungodly. [Romans 4:5] For when the ungodly is justified, from ungodly he is made just, and from being the possession of the devil he passes into the temple of God. And since it is a punishment that a possession, in which one longs to have rule, should be taken away from him: this punishment, that he should cease to possess those whom he now possesses, the Psalmist calls the anger of God against the devil. Arise, O Lord; in Your anger. Arise (he has used it as appear), in words, that is, human and obscure; as though God sleeps, when He is unrecognised and hidden in His secret workings. Be exalted in the borders of mine enemies. He means by borders the possession itself, in which he wishes that God should be exalted, that is, be honoured and glorified, rather than the devil, while the ungodly are justified and praise God. And arise, O Lord my God, in the commandment that You have given: that is, since You have enjoined humility, appear in humility; and first fulfil what You have enjoined; that men by Your example overcoming pride may not be possessed of the devil, who against Your commandments advised to pride, saying, Eat, and your eyes shall be opened, and you shall be as gods. [Genesis 3:5]

6. And the congregation of the people shall surround You. This may be understood two ways. For the congregation of the people can be taken, either of them that believe, or of them that persecute, both of which took place in the same humiliation of our Lord: in contempt of which the multitude of them that persecute surrounded Him; concerning which it is said, Why have the heathen raged, and the people meditated vain things? But of them that believe through His humiliation the multitude so surrounded Him, that it could be said with the greatest truth, blindness in part is happened unto Israel, that the fullness of the Gentiles might come in: [Romans 11:25] and again, Ask of me, and I will give You the Gentiles for Your inheritance, and the boundaries of the earth for Your possession. And for their sakes return Thou on high: that is, for the sake of this congregation return Thou on high: which He is understood to have done by His resurrection and ascension into heaven. For being thus glorified He gave the Holy Ghost, which before His exaltation could not be given, as it is written in the Gospel, for the Holy Ghost was not yet given, because that Jesus was not yet glorified. [John 7:39] Having then returned on high for the sake of the congregation of the people, He sent the Holy Ghost: by whom the preachers of the Gospel being filled, filled the whole world with Churches.

7. It can be taken also in this sense: Arise, O Lord, in Your anger, and be exalted in the borders of mine enemies: that is, arise in Your anger, and let not mine enemies understand You; so that to be exalted, should be this, become high, that You may not be understood; which has reference to the silence spoken of above. For it is of this exaltation thus said in another Psalm, And He ascended upon Cherubim, and flew: and, He made darkness His secret place. In which exaltation, or concealment, when for their sins' desert they shall not understand You, who shall crucify You, the congregation of believers shall surround You. For in His very humiliation He was exalted, that is, was not understood. So that, And arise, O Lord my God, in the commandment that You have given: may have reference to this, that is, when Thou showest Yourself, be high or deep that mine enemies may not understand You. Now sinners are the enemies of the just man, and the ungodly of the godly man. And the congregation of the people shall surround You: that is, by this very circumstance, that those who crucify You understand You not, the Gentiles shall believe in You, and so shall the congregation of the people surround You. But what follows, if this be the true meaning, has in it more pain, that it begins already to be perceived, than joy that it is understood. For it follows, and for their sakes return Thou on high, that is, and for the sake of this congregation of the human race, wherewith the Churches are crowded, return Thou on high, that is, again cease to be understood. What then is, and for their sakes, but that this congregation too will offend You, so that You may most truly foretell and say, Thinkest Thou when the Son of man shall come, He will find faith on the earth? [Luke 18:8] Again, of the false prophets, who are understood to be heretics, He says, Because of their iniquity the love of many shall wax cold. [Matthew 24:12] Since then even in the Churches, that is, in that congregation of peoples and nations, where the Christian name has most widely spread, there shall be so great abundance of sinners, which is already, in great measure, perceived; is not that famine of the word [Amos 8:11] here predicted, which has been threatened by another prophet also? Is it not too for this congregation's sake, who, by their sins, are estranging from themselves that light of truth, that God returns on high, that is, so that faith, pure and cleansed from the corruption of all perverse opinions, is held and received, either not at all, or by the very few of whom it was said, Blessed is he that shall endure to the end, the same shall be saved? [Mark 13:13] Not without cause then is it said, and for the sake of this congregation return Thou on high: that is, again withdraw into the depth of Your secrecy, even for the sake of this congregation of the peoples, that has Your name, and does not Your deeds.

8. But whether the former exposition of this place, or this last be the more suitable, without prejudice to any one better, or equal, or as good, it follows very consistently, the Lord judges the people. For whether He returned on high, when, after the resurrection, He ascended into heaven, well does it follow, The Lord judges the people: for that He will come from thence to judge the quick and the dead. Or whether He return on high, when the understanding of the truth leaves sinful Christians, for that of His coming it has been said, Do you think the Son of Man on His coming will find faith on the earth? [Luke 18:8] The Lord then judges the people. What Lord, but Jesus Christ? For the Father judges no man, but has committed all judgment unto the Son. [John 5:22] Wherefore this soul which prays perfectly, see how she fears not the day of judgment, and with a truly secure longing says in her prayer, Your kingdom come: judge me, she says, O Lord, according to my righteousness. In the former Psalm a weak one was entreating, imploring rather the mercy of God, than mentioning any desert of his own: since the Son of God came to call sinners to repentance. [Matthew 9:13] Therefore he had there said, Save me, O Lord, for Your mercy's sake; that is, not for my desert's sake. But now, since being called he has held and kept the commandments which he received, he is bold to say, Judge me, O Lord, according to my righteousness, and according to my harmlessness, that is upon me. This is true harmlessness, which harms not even an enemy. Accordingly, well does he require to be judged according to his harmlessness, who could say with truth, If I have repaid them that recompense me evil. As for what he added, that is upon me, it can refer not only to harmlessness, but can be understood also with reference to righteousness; that the sense should be this, Judge me, O Lord, according to my righteousness, and according to my harmlessness, which righteousness and harmlessness is upon me. By which addition he shows that this very thing, that the soul is righteous and harmless, she has not by herself, but by God who gives brightness and light. For of this he says in another Psalm, You, O Lord, will light my candle. And of John it is said, that he was not the light, but bore witness of the light. [John 1:8] He was a burning and shining candle. [John 5:35] That light then, whence souls, as candles, are kindled, shines forth not with borrowed, but with original, brightness, which light is truth itself. It is then so said, According to my righteousness, and according to my harmlessness, that is upon me, as if a burning and shining candle should say, Judge me according to the flame which is upon me, that is, not that wherewith I am myself, but that whereby I shine enkindled of you.

9. But let the wickedness of sinners be consummated [Psalm 7:9]. He says, be consummated, be completed, according to that in the Apocalypse, Let the righteous become more righteous, and let the filthy be filthy still. [Revelation 22:11] For the wickedness of those men appears consummate, who crucified the Son of God; but greater is theirs who will not live uprightly, and hate the precepts of truth, for whom the Son of God was crucified. Let the wickedness of sinners, then he says, be consummated, that is, arrive at the height of wickedness, that just judgment may be able to come at once. But since it is not only said, Let the filthy be filthy still; but it is said also, Let the righteous become more righteous; he joins on the words, And You shall direct the righteous, O God, who searches the hearts and reins. How then can the righteous be directed but in secret? When even by means of those things which, in the commencement of the Christian ages, when as yet the saints were oppressed by the persecution of the men of this world, appeared marvellous to men, now that the Christian name has begun to be in such high dignity, hypocrisy, that is pretence, has increased; of those, I mean, who by the Christian profession had rather please men than God. How then is the righteous man directed in so great confusion of pretence, save while God searches the hearts and reins; seeing all men's thoughts, which are meant by the word heart; and their delights, which are understood by the word reins? For the delight in things temporal and earthly is rightly ascribed to the reins; for that it is both the lower part of man, and that region where the pleasure of carnal generation dwells, through which man's nature is transferred into this life of care, and deceiving joy, by the succession of the race. God then, searching our heart, and perceiving that it is there where our treasure is, that is, in heaven; searching also the reins, and perceiving that we do not assent to flesh and blood, but delight ourselves in the Lord, directs the righteous man in his inward conscience before Him, where no man sees, but He alone who perceives what each man thinks, and what delights each. For delight is the end of care; because to this end does each man strive by care and thought, that he may attain to his delight. He therefore sees our cares, who searches the heart. He sees too the ends of cares, that is delights, who narrowly searches the reins; that when He shall find that our cares incline neither to the lust of the flesh, nor to the lust of the eyes, nor to the pride of life, [1 John 2:16] all which pass away as a shadow, but that they are raised upward to the joys of things eternal, which are spoilt by no change, He may direct the righteous, even He, the God who searches the hearts and reins. For our works, which we do in deeds and words, may be known unto men; but with what mind they are done, and to what end we would attain by means of them, He alone knows, the God who searches the hearts and reins.

10. My righteous help is from the Lord, who makes whole the upright in heart [Psalm 7:10]. The offices of medicine are twofold, on the curing infirmity, the other the preserving health. According to the first it was said in the preceding Psalm, Have mercy on me, O Lord, for I am weak; according to the second it is said in this Psalm, If there be iniquity in my hands, if I have repaid them that recompense me evil, may I therefore fall by my enemies empty. For there the weak prays that he may be delivered, here one already whole that he may not change for the worse. According to the one it is there said, Make me whole for Your mercy's sake; according to this other it is here said, Judge me, O Lord, according to my righteousness. For there he asks for a remedy to escape from disease; but here for protection from falling into disease. According to the former it is said, Make me whole, O Lord, according to Your mercy: according to the latter it is said, My righteous help is from the Lord, who makes whole the upright in heart. Both the one and the other makes men whole; but the former removes them from sickness into health, the latter preserves them in this health. Therefore there the help is merciful, because the sinner has no desert, who as yet longs to be justified, believing on Him who justifies the ungodly; [Romans 4:5] but here the help is righteous, because it is given to one already righteous. Let the sinner then who said, I am weak, say in the first place, Make me whole, O Lord, for Your mercy's sake; and here let the righteous man, who said, If I have repaid them that recompense me evil, say, My righteous help is from the Lord, who makes whole the upright in heart. For if he sets forth the medicine, by which we may be healed when weak, how much more that by which we may be kept in health. For if while we were yet sinners, Christ died for us, how much more being now justified shall we be kept whole from wrath through Him. [Romans 5:8-9]

11. My righteous help is from the Lord, who makes whole the upright in heart. God, who searches the hearts and reins, directs the righteous; but with righteous help makes He whole the upright in heart. He does not as He searches the hearts and reins, so make whole the upright in heart and reins; for the thoughts are both bad in a depraved heart, and good in an upright heart; but delights which are not good belong to the reins, for they are more low and earthly; but those that are good not to the reins, but to the heart itself. Wherefore men cannot be so called upright in reins, as they are called upright in heart, since where the thought is, there at once the delight is too; which cannot be, unless when things divine and eternal are thought of. You have given, he says, joy in my heart, when he had said, The light of Your countenance has been stamped on us, O Lord. For although the phantoms of things temporal, which the mind falsely pictures to itself, when tossed by vain and mortal hope, to vain imagination oftentimes bring a delirious and maddened joy; yet this delight must be attributed not to the heart, but to the reins; for all these imaginations have been drawn from lower, that is, earthly and carnal things. Hence it comes, that God, who searches the hearts and reins, and perceives in the heart upright thoughts, in the reins no delights, affords righteous help to the upright in heart, where heavenly delights are coupled with clean thoughts. And therefore when in another Psalm he had said, Moreover even to-night my reins have chided me; he went on to say as touching help, I foresaw the Lord always in my sight, for He is on my right hand, that I should not be moved. Where he shows that he suffered suggestions only from the reins, not delights as well; for he had suffered these, then he would of course be moved. But he said, The Lord is on my right hand, that I should not be moved; and then he adds, Wherefore was my heart delighted; that the reins should have been able to chide, not delight him. The delight accordingly was produced not in the reins, but there, where against the chiding of the reins God was foreseen to be on the right hand, that is, in the heart.

12. God the righteous judge, strong (in endurance) and long-suffering [Psalm 7:11]. What God is judge, but the Lord, who judges the people? He is righteous; who shall render to every man according to his works. [Matthew 16:27] He is strong (in endurance); who, being most powerful, for our salvation bore even with ungodly persecutors. He is long-suffering; who did not immediately, after His resurrection, hurry away to punishment, even those that persecuted Him, but bore with them, that they might at length turn from that ungodliness to salvation: and still He bears with them, reserving the last penalty for the last judgment, and up to this present time inviting sinners to repentance. Not bringing in anger every day. Perhaps bringing in anger is a more significant expression than being angry (and so we find it in the Greek copies); that the anger, whereby He punishes, should not be in Him, but in the minds of those ministers who obey the commandments of truth through whom orders are given even to the lower ministries, who are called angels of wrath, to punish sin: whom even now the punishment of men delights not for justice' sake, in which they have no pleasure, but for malice' sake. God then does not bring in anger every day, that is, He does not collect His ministers for vengeance every day. For now the patience of God invites to repentance: but in the last time, when men through their hardness and impenitent heart shall have treasured up for themselves anger in the day of anger, and revelation of the righteous judgment of God, [Romans 2:5] then He will brandish His sword.

13. Unless ye be converted, He says, He will brandish His sword [Psalm 7:12]. The Lord Man Himself may be taken to be God's double-edged sword, that is, His spear, which at His first coming He will not brandish, but hides as it were in the sheath of humiliation: but He will brandish it, when at the second coming to judge the quick and dead, in the manifest splendour of His glory, He shall flash light on His righteous ones, and terror on the ungodly. For in other copies, instead of, He shall brandish His sword, it has been written, He shall make bright His spear: by which word I think the last coming of the Lord's glory most appropriately signified: seeing that is understood of His person, which another Psalm has, Deliver, O Lord, my soul from the ungodly, Your spear from the enemies of Your hand. He has bent His bow, and made it ready. The tenses of the words must not be altogether overlooked, how he has spoken of the sword in the future, He will brandish; of the bow in the past, He has bent: and these words of the past tense follow after.

14. And in it He has prepared the instruments of death: He has wrought His arrows for the burning [Psalm 7:13]. That bow then I would readily take to be the Holy Scripture, in which by the strength of the New Testament, as by a sort of string, the hardness of the Old has been bent and subdued. From thence the Apostles are sent forth like arrows, or divine preachings are shot. Which arrows He has wrought for the burning, arrows, that is, whereby being stricken they might be inflamed with heavenly love. For by what other arrows was she stricken, who says, Bring me into the house of wine, place me among perfumes, crowd me among honey, for I have been wounded with love? By what other arrows is he kindled, who, desirous of returning to God, and coming back from wandering, asks for help against crafty tongues, and to whom it is said, What shall be given you, or what added to you against the crafty tongue? Sharp arrows of the mighty, with devastating coals: that is, coals, whereby, when you are stricken and set on fire, you may burn with so great love of the kingdom of heaven, as to despise the tongues of all that resist you, and would recall you from your purpose, and to deride their persecutions, saying, Who shall separate me from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? For I am persuaded, he says, that neither death, nor life, nor angel, nor principality, nor things present, not things to come, nor power, nor height, nor depth, nor other creature, shall be able to separate me from the love of God, which is in Christ Jesus our Lord. Thus for the burning has He wrought His arrows. For in the Greek copies it is found thus, He has wrought His arrows for the burning. But most of the Latin copies have burning arrows. But whether the arrows themselves burn, or make others burn, which of course they cannot do unless they burn themselves, the sense is complete.

15. But since he has said that the Lord has prepared not arrows only, but instruments of death too, in the bow, it may be asked, what are instruments of death? Are they, per-adventure, heretics? For they too, out of the same bow, that is, out of the same Scriptures, light upon souls not to be inflamed with love but destroyed with poison: which does not happen but after their deserts: wherefore even this dispensation is to be assigned to the Divine Providence, not that it makes men sinners, but that it orders them after they have sinned. For through sin reaching them with an ill purpose, they are forced to understand them ill, that this should be itself the punishment of sin: by whose death, nevertheless, the sons of the Catholic Church are, as it were by certain thorns, so to say, aroused from slumber, and make progress toward the understanding of the holy Scriptures. For there must be also heresies, that they which are approved, he says, may be made manifest among you: [1 Corinthians 11:19] that is, among men, seeing they are manifest to God. Or has He haply ordained the same arrows to be at once instruments of death for the destruction of unbelievers, and wrought them burning, or for the burning, for the exercising of the faithful? For that is not false that the Apostle says, To the one we are the savour of life unto life, to the other the savour of death unto death; and who is sufficient for these things? [2 Corinthians 2:16] It is no wonder then if the same Apostles be both instruments of death in those from whom they suffered persecution, and fiery arrows to inflame the hearts of believers.

16. Now after this dispensation righteous judgment will come: of which the Psalmist so speaks, as that we may understand that each man's punishment is wrought out of his own sin, and his iniquity turned into vengeance: that we may not suppose that that tranquillity and ineffable light of God brings forth from Itself the means of punishing sin; but that it so orders sins, that what have been delights to man in sinning, should be instruments to the Lord avenging. Behold, he says, he has travailed with injustice. Now what had he conceived, that he should travail with injustice? He has conceived, he says, toil. Hence then comes that, In toil shall you eat your bread. [Genesis 3:17] Hence too that, Come unto Me all you that toil and are heavy laden; for My yoke is easy, and My burden light. For toil will never cease, except one love that which cannot be taken away against his will. For when those things are loved which we can lose against our will, we must needs toil for them most miserably; and to obtain them, amid the straitnesses of earthly cares, while each desires to snatch them for himself, and to be beforehand with another, or to wrest it from him, must scheme injustice. Duly then, and quite in order, has he travailed with injustice, who has conceived toil. Now he brings forth what, save that with which he has travailed, although he has not travailed with that which he conceived? For that is not born, which is not conceived; but seed is conceived, that which is formed from the seed is born. Toil is then the seed of iniquity, but sin the conception of toil, that is, that first sin, to depart from God. [Sirach 10:12] He then has travailed with injustice, who has conceived toil. And he has brought forth iniquity. Iniquity is the same as injustice: he has brought forth then that with which he travailed. What follows next?

17. He has opened a ditch, and dug it [Psalm 7:15]. To open a ditch is, in earthly matters, that is, as it were in the earth, to prepare deceit, that another fall therein, whom the unrighteous man wishes to deceive. Now this ditch is opened when consent is given to the evil suggestion of earthly lusts: but it is dug when after consent we press on to actual work of deceit. But how can it be, that iniquity should rather hurt the righteous man against whom it proceeds, than the unrighteous heart whence it proceeds? Accordingly, the stealer of money, for instance, while he desires to inflict painful harm upon another, is himself maimed by the wound of avarice. Now who, even out of his right mind, sees not how great is the difference between these men, when one suffers the loss of money, the other of innocence? He will fall then into the pit which he has made. As it is said in another Psalm, The Lord is known in executing judgments; the sinner is caught in the works of his own hands.

18. His toil shall be turned on his head, and his iniquity shall descend on his pate [Psalm 7:16]. For he had no mind to escape sin: but was brought under sin as a slave, so to say, as the Lord says, Whosoever sins is a slave. [John 8:34] His iniquity then will be upon him, when he is subject to his iniquity; for he could not say to the Lord, what the innocent and upright say, My glory, and the lifter up of my head. He then will be in such wise below, as that his iniquity may be above, and descend on him; for that it weighs him down and burdens him, and suffers him not to fly back to the rest of the saints. This occurs, when in an ill regulated man reason is a slave, and lust has dominion.

19. I will confess to the Lord according to His justice [Psalm 7:17]. This is not the sinner's confession: for he says this, who said above most truly, If there be iniquity in my hands: but it is a confession of God's justice, in which we speak thus, Verily, O Lord, You are just, in that You both so protect the just, that You enlighten them by Yourself; and so order sinners, that they be punished not by Your malice, but by their own. This confession so praises the Lord, that the blasphemies of the ungodly can avail nothing, who, willing to excuse their evil deeds, are unwilling to attribute to their own fault that they sin, that is, are unwilling to attribute their fault to their fault. Accordingly they find either fortune or fate to accuse, or the devil, to whom He who made us has willed that it should be in our power to refuse consent: or they bring in another nature, which is not of God: wretched waverers, and erring, rather than confessing to God, that He should pardon them. For it is not fit that any be pardoned, except he says, I have sinned. He, then, that sees the deserts of souls so ordered by God, that while each has his own given him, the fair beauty of the universe is in no part violated, in all things praises God: and this is not the confession of sinners, but of the righteous. For it is not the sinner's confession when the Lord says, I confess to You, O Lord of heaven and earth, because You have hid these things from the wise, and revealed them to babes. [Matthew 11:25] Likewise in Ecclesiasticus it is said, Confess to the Lord in all His works: and in confession you shall say this, All the works of the Lord are exceeding good. Which can be seen in this Psalm, if any one with a pious mind, by the Lord's help, distinguish between the rewards of the righteous and the penalties of the sinners, how that in these two the whole creation, which God made and rules, is adorned with a beauty wondrous and known to few. Thus then he says, I will confess to the Lord according to His justice, as one who saw that darkness was not made by God, but ordered nevertheless. For God said, Let light be made, and light was made. [Genesis 1:3] He did not say, Let darkness be made, and darkness was made: and yet He ordered it. And therefore it is said, God divided between the light, and the darkness: and God called the light day, and the darkness He called night. [Genesis 1:4-5] This is the distinction, He made the one and ordered it: but the other He made not, but yet He ordered this too. But now that sins are signified by darkness, so is it seen in the Prophet, who says, And your darkness shall be as the noon day: [Isaiah 58:10] and in the Apostle, who says, He that hates his brother is in darkness: [1 John 2:11] and above all that text, Let us cast off the works of darkness, and let us put on the armour of light. [Romans 13:12] Not that there is any nature of darkness. For all nature, in so far as it is nature, is compelled to be. Now being belongs to light: not being to darkness. He then that leaves Him by whom he was made, and inclines to that whence he was made, that is, to nothing, is in this sin endarkened: and yet he does not utterly perish, but he is ordered among the lowest things. Therefore after the Psalmist said, I will confess unto the Lord: that we might not understand it of confession of sins, he adds lastly, And I will sing to the name of the Lord most high. Now singing has relation to joy, but repentance of sins to sadness.

20. This Psalm can also be taken in the person of the Lord Man: if only that which is there spoken in humiliation be referred to our weakness, which He bore.

To the end, for the wine-presses, a psalm of David himself.

1. He seems to say nothing of wine-presses in the text of the Psalm of which this is the title. By which it appears, that one and the same thing is often signified in Scripture by many and various similitudes. We may then take wine-presses to be Churches, on the same principle by which we understand also by a threshing-floor the Church. For whether in the threshing-floor, or in the wine-press, there is nothing else done but the clearing the produce of its covering; which is necessary, both for its first growth and increase, and arrival at the maturity either of the harvest or the vintage. Of these coverings or supporters then; that is, of chaff, on the threshing-floor, the grain; and of husks, in the presses, the wine is stripped: as in the Churches, from the multitude of worldly men, which is collected together with the good, for whose birth and adaptating to the divine word that multitude was necessary, this is effected, that by spiritual love they be separated through the operation of God's ministers. For now so it is that the good are, for a time, separated from the bad, not in space, but in affection: although they have converse together in the Churches, as far as respects bodily presence. But another time will come, the grain will be stored up apart in the granaries, and the wine in the cellars. The wheat, says he, He will lay up in garners; but the chaff He will burn with fire unquenchable. [Luke 3:17] The same thing may be thus understood in another similitude: the wine He will lay up in cellars, but the husks He will cast forth to cattle: so that by the bellies of the cattle we may be allowed by way of similitude to understand the pains of hell.

2. There is another interpretation concerning the wine-presses, yet still keeping to the meaning of Churches. For even the Divine Word may be understood by the grape: for the Lord even has been called a Cluster of grapes; which they that were sent before by the people of Israel brought from the land of promise hanging on a staff, crucified as it were. [Numbers 13:23] Accordingly, when the Divine Word makes use of, by the necessity of declaring Himself, the sound of the voice, whereby to convey Himself to the ears of the hearers; in the same sound of the voice, as it were in husks, knowledge, like the wine, is enclosed: and so this grape comes into the ears, as into the pressing machines of the wine-pressers. For there the separation is made, that the sound may reach as far as the ear; but knowledge be received in the memory of those that hear, as it were in a sort of vat; whence it passes into discipline of the conversation and habit of mind, as from the vat into the cellar: where if it do not through negligence grow sour, it will acquire soundness by age. For it grew sour among the Jews, and this sour vinegar they gave the Lord to drink. [John 19:29] For that wine, which from the produce of the vine of the New Testament the Lord is to drink with His saints in the kingdom of His Father, [Matthew 26:29] must needs be most sweet and most sound.

3. Wine-presses are also usually taken for martyrdoms, as if when they who have confessed the name of Christ have been trodden down by the blows of persecution, their mortal remains as husks remained on earth, but their souls flowed forth into the rest of a heavenly habitation. Nor yet by this interpretation do we depart from the fruitfulness of the Churches. It is sung then, for the wine-presses, for the Church's establishment; when our Lord after His resurrection ascended into heaven. For then He sent the Holy Ghost: by whom the disciples being fulfilled preached with confidence the Word of God, that Churches might be collected.

4. Accordingly it is said, O Lord, our Lord, how admirable is Your Name in all the earth! [Psalm 8:1]. I ask, how is His Name wonderful in all the earth? The answer is, For Your glory has been raised above the heavens. So that the meaning is this, O Lord, who art our Lord, how do all that inhabit the earth admire You! For Your glory has been raised from earthly humiliation above the heavens. For hence it appeared who You were that descended, when it was by some seen, and by the rest believed, whither it was that You ascended.

5. Out of the mouth of babes and sucklings You have made perfect praise, because of Your enemies [Psalm 8:2]. I cannot take babes and sucklings to be any other than those to whom the Apostle says, As unto babes in Christ I have given you milk to drink, not meat. [1 Corinthians 3:1-2] Who were meant by those who went before the Lord praising Him, of whom the Lord Himself used this testimony, when He answered the Jews who bade Him rebuke them, Have ye not read, out of the mouth of babes and sucklings You have made perfect praise? [Matthew 21:16] Now with good reason He says not, You have made, but, You have made perfect praise. For there are in the Churches also those who now no more drink milk, but eat meat: whom the same Apostle points out, saying, We speak wisdom among them that are perfect; [1 Corinthians 2:6] but not by those only are the Churches perfected; for if there were only these, little consideration would be had of the human race. But consideration is had, when they too, who are not as yet capable of the knowledge of things spiritual and eternal, are nourished by the faith of the temporal history, which for our salvation after the Patriarchs and Prophets was administered by the most excellent Power and Wisdom of God, even in the Sacrament of the assumed Manhood, in which there is salvation for every one that believes; to the end that moved by Its authority each one may obey Its precepts, whereby being purified and rooted and grounded in love, he may be able to run with Saints, no more now a child in milk, but a young man in meat, to comprehend the breadth, the length, the height, and depth, to know also the surpassing knowledge of the love of Christ. [Ephesians 3:17-19]

6. Out of the mouth of babes and sucklings You have made perfect praise, because of Your enemies. By enemies to this dispensation, which has been wrought through Jesus Christ and Him crucified, we ought generally to understand all who forbid belief in things unknown, [1 Corinthians 2:6-10] and promise certain knowledge: as all heretics do, and they who in the superstition of the Gentiles are called philosophers. Not that the promise of knowledge is to be blamed; but because they deem the most healthful and necessary step of faith is to be neglected, by which we must needs ascend to something certain, which nothing but that which is eternal can be. Hence it appears that they do not possess even this knowledge, which in contempt of faith they promise; seeing that they know not so useful and necessary a step thereof. Out of the mouth, then of babes and sucklings You have made perfect praise, You, our Lord, declaring first by the Apostle, Unless you believe, you shall not understand; and saying by His own mouth, Blessed are they that have not seen, and shall believe. [John 20:29] Because of the enemies: against whom too that is said, I confess to You, O Lord of heaven and earth, because You have hid these things from the wise, and revealed them unto babes. [Matthew 11:25] From the wise, he says, not the really wise, but those who deem themselves such. That You may destroy the enemy and the defender. Whom but the heretic? For he is both an enemy and a defender, who when he would assault the Christian faith, seems to defend it. Although the philosophers too of this world may be well taken as the enemies and defenders: forasmuch as the Son of God is the Power and Wisdom of God by which every one is enlightened who is made wise by the truth: of which they profess themselves to be lovers, whence too their name of philosophers; and therefore they seem to defend it, while they are its enemies, since they cease not to recommend noxious superstitions, that the elements of this world should be worshipped and revered.

7. For I shall see Your heavens, the works of Your fingers [Psalm 8:3]. We read that the law was written with the finger of God, and given through Moses, His holy servant: by which finger of God many understand the Holy Ghost. Wherefore if, by the fingers of God, we are right in understanding these same ministers filled with the Holy Ghost, by reason of this same Spirit which works in them, since by them all holy Scripture has been completed for us; we understand consistently with this, that, in this place, the books of both Testaments are called the heavens. Now it is said too of Moses himself, by the magicians of king Pharaoh, when they were conquered by him, This is the finger of God. [Exodus 8:19] And what is written, The heavens shall be rolled up as a book. Although it be said of this æthereal heaven, yet naturally, according to the same image, the heavens of books are named by allegory. For I shall see, he says, the heavens, the works of Your fingers: that is, I shall discern and understand the Scriptures, which You, by the operation of the Holy Ghost, hast written by Your ministers.

8. Accordingly the heavens named above also may be interpreted as the same books, where he says, For Your glory has been raised above the heavens: so that the complete meaning should be this, For Your glory has been raised above the heavens; for Your glory has exceeded the declarations of all the Scriptures: Out of the mouth of babes and sucklings You have made perfect praise, that they should begin by belief in the Scriptures, who would arrive at the knowledge of Your glory: which has been raised above the Scriptures, in that it passes by and transcends the announcements of all words and languages. Therefore has God lowered the Scriptures even to the capacity of babes and sucklings, as it is sung in another Psalm, And He lowered the heaven, and came down: and this did He because of the enemies, who through pride of talkativeness, being enemies of the cross of Christ, even when they do speak some truth, still cannot profit babes and sucklings. So is the enemy and defender destroyed, who, whether he seem to defend wisdom, or even the name of Christ, still, from the step of this faith, assaults that truth, which he so readily makes promise of. Whereby too he is convicted of not possessing it; since by assaulting the step thereof, namely faith, he knows not how one should mount up thereto. Hence then is the rash and blind promiser of truth, who is the enemy and defender, destroyed, when the heavens, the works of God's fingers, are seen, that is, when the Scriptures, brought down even to the slowness of babes, are understood; and by means of the lowness of the faith of the history, which was transacted in time, they raise them, well nurtured and strengthened, unto the grand height of the understanding of things eternal, up to those things which they establish. For these heavens, that is, these books, are the works of God's fingers; for by the operation of the Holy Ghost in the Saints they were completed. For they that have regarded their own glory rather than man's salvation, have spoken without the Holy Ghost, in whom are the bowels of the mercy of God.

9. For I shall see the heavens, the works of Your fingers, the moon and the stars, which You have ordained. The moon and stars are ordained in the heavens; since both the Church universal, to signify which the moon is often put, and Churches in the several places particularly, which I imagine to be intimated by the name of stars, are established in the same Scriptures, which we believe to be expressed by the word heavens. But why the moon justly signifies the Church, will be more seasonably considered in another Psalm, where it is said, The sinners have bent their bow, that they may shoot in the obscure moon the upright in heart.

10. What is man, that You are mindful of him? Or the son of man, that You visit him? [Psalm 8:4]. It may be asked, what distinction there is between man and son of man. For if there were none, it would not be expressed thus, man, or son of man, disjunctively. For if it were written thus, What is man, that You are mindful of him, and son of man, that You visit him? it might appear to be a repetition of the word man. But now when the expression is, man or son of-man, a distinction is more clearly intimated. This is certainly to be remembered, that every son of man is a man; although every man cannot be taken to be a son of man. Adam, for instance, was a man, but not a son of man. Wherefore we may from hence consider and distinguish what is the difference in this place between man and son of man; namely, that they who bear the image of the earthy man, who is not a son of man, should be signified by the name of men; but that they who bear the image of the heavenly Man, [1 Corinthians 15:49] should be rather called sons of men; for the former again is called the old man and the latter the new; but the new is born of the old, since spiritual regeneration is begun by a change of an earthy, and worldly life; and therefore the latter is called son of man. Man then in this place is earthy, but son of man heavenly; and the former is far removed from God, but the latter present with God; and therefore is He mindful of the former, as in far distance from Him; but the latter He visits, with whom being present He enlightens him with His countenance. For salvation is far from sinners; and, The light of Your countenance has been stamped upon us, O Lord. So in another Psalm he says, that men in conjunction with beasts are made whole together with these beasts, not by any present inward illumination, but by the multiplication of the mercy of God, whereby His goodness reaches even to the lowest things; for the wholeness of carnal men is carnal, as of the beasts; but separating the sons of men from those whom being men he joined with cattle, he proclaims that they are made blessed, after a far more exalted method, by the enlightening of the truth itself, and by a certain inundation of the fountain of life. For he speaks thus: Men and beasts You will make whole, O Lord, as Your mercy has been multiplied, O God. But the sons of men shall put their trust in the covering of Your wings. They shall be inebriated with the richness of Your house, and of the torrent of Your pleasures You shall make them drink. For with You is the fountain of life, and in Your light shall we see light. Extend Your mercy to them that know You. Through the multiplication of mercy then He is mindful of man, as of beasts; for that multiplied mercy reaches even to them that are afar off; but He visits the son of man, over whom, placed under the covering of His wings, He extends mercy, and in His light gives light, and makes him drink of His pleasures, and inebriates him with the richness of His house, to forget the sorrows and the wanderings of his former conversation. This son of man, that is, the new man, the repentance of the old man begets with pain and tears. He, though new, is nevertheless called yet carnal, while he is fed with milk; I would not speak unto you as unto spiritual, but as unto carnal, says the Apostle. And to show that they were already regenerate, he says, As unto babes in Christ, I have given you milk to drink, not meat. And when he relapses, as often happens, to the old life, he hears in reproof that he is a man; Are you not men, he says, and walk as men?

11. Therefore was the son of man first visited in the person of the very Lord Man, born of the Virgin Mary. Of whom, by reason of the very weakness of the flesh, which the Wisdom of God vouchsafed to bear, and the humiliation of the Passion, it is justly said, You have lowered Him a little lower than the Angels [Psalm 8:5]. But that glorifying is added, in which He rose and ascended up into heaven; With glory, he says, and with honour have You crowned Him; and hast set Him over the works of Your hands [Psalm 8:6]. Since even Angels are the works of God's hands, even over Angels we understand the Only-begotten Son to have been set; whom we hear and believe, by the humiliation of the carnal generation and passion, to have been lowered a little lower than the Angels.

12. You have put, he says, all things in subjection under His feet. When he says, all things, he excepts nothing. And that he might not be allowed to understand it otherwise, the Apostle enjoins it to be believed thus, when he says, He being excepted which put all things under Him. [1 Corinthians 15:27] And to the Hebrews he uses this very testimony from this Psalm, when he would have it to be understood that all things are in such sort put under our Lord Jesus Christ, as that nothing should be excepted. [Hebrews 2:8] And yet he does not seem, as it were, to subjoin any great thing, when he says, All sheep and oxen, yea, moreover, the beasts of the field, birds of the air, and the fish of the sea, which walk through the paths of the sea [Psalm 8:7]. For, leaving the heavenly excellencies and powers, and all the hosts of Angels, leaving even man himself, he seems to have put under Him the beasts merely; unless by sheep and oxen we understand holy souls, either yielding the fruit of innocence, or even working that the earth may bear fruit, that is, that earthly men may be regenerated unto spiritual richness. By these holy souls then we ought to understand not those of men only, but of all Angels too, if we would gather from hence that all things are put under our Lord Jesus Christ. For there will be no creature that will not be put under Him, under whom the pre-eminent spirits, that I may so speak, are put. But whence shall we prove that sheep can be interpreted even, not of men, but of the blessed spirits of the angelical creatures on high? May we from the Lord's saying that He had left ninety and nine sheep in the mountains, that is, in the higher regions, and had come down for one? For if we take the one lost sheep to be the human soul in Adam, since Eve even was made out of his side, [Genesis 2:21-22] for the spiritual handling and consideration of all which things this is not the time, it remains that, by the ninety and nine left in the mountains, spirits not human, but angelical, should be meant. For as regards the oxen, this sentence is easily dispatched; since men themselves are for no other reason called oxen, but because by preaching the Gospel of the word of God they imitate Angels, as where it is said, You shall not muzzle the ox that treads out the grain. How much more easily then do we take the Angels themselves, the messengers of truth, to be oxen, when Evangelists by the participation of their title are called oxen? You have put under therefore, he says, all sheep and oxen, that is, all the holy spiritual creation; in which we include that of holy men, who are in the Church, in those wine-presses to wit, which are intimated under the other similitude of the moon and stars.

13. Yea moreover, says he, the beasts of the field. The addition of moreover is by no means idle. First, because by beasts of the plain may be understood both sheep and oxen: so that, if goats are the beasts of rocky and mountainous regions, sheep may be well taken to be the beasts of the field. Accordingly had it been written even thus, all sheep and oxen and beasts of the field; it might be reasonably asked what beasts of the plain meant, since even sheep and oxen could be taken as such. But the addition of moreover besides, obliges us, beyond question, to recognise some difference or another. But under this word, moreover, not only beasts of the field, but also birds of the air, and fish of the sea, which walk through the paths of the sea [Psalm 8:8], are to be taken in. What is then this distinction? Call to mind the wine-presses, holding husks and wine; and the threshing-floor, containing chaff and grain; and the nets, in which were enclosed good fish and bad; and the Ark of Noah, in which were both unclean and clean animals: and you will see that the Churches for a while, now in this time, unto the last time of judgment, contain not only sheep and oxen, that is, holy laymen and holy ministers, but moreover beasts of the field, birds of the air, and birds of the sea, that walk through the paths of the sea. For the beasts of the field were very fitly understood, as men rejoicing in the pleasure of the flesh where they mount up to nothing high, nothing laborious. For the field is also the broad way, that leads to destruction: [Matthew 7:13] and in a field is Abel slain. [Genesis 4:8] Wherefore there is cause to fear, lest one coming down from the mountains of God's righteousness (for your righteousness, he says, is as the mountains of God) making choice of the broad and easy paths of carnal pleasure, be slain by the devil. See now too the birds of heaven, the proud, of whom it is said, They have set their mouth against the heaven. See how they are carried on high by the wind, who say, We will magnify our tongue, our lips are our own, who is our Lord? Behold too the fish of the sea, that is, the curious; who walk through the paths of the sea, that is, search in the deep after the temporal things of this world: which, like paths in the sea, vanish and perish, as quickly as the water comes together again after it has given room, in their passage, to ships, or to whatsoever walks or swims. For he said not merely, who walk the paths of the sea; but walk through, he said; showing the very determined earnestness of those who seek after vain and fleeting things. Now these three kinds of vice, namely, the pleasure of the flesh, and pride, and curiosity, include all sins. And they appear to me to be enumerated by the Apostle John, when he says, Love not the world; for all that is in the world is the lust of the flesh, and the lust of the eyes, and the pride of life. [1 John 2:15-16] For through the eyes especially prevails curiosity. To what the rest indeed belong is clear. And that temptation of the Lord Man was threefold: by food, that is, by the lust of the flesh, where it is suggested, command these stones that they be made bread: [Matthew 4:3] by vain boasting, where, when stationed on a mountain, all the kingdoms of this earth are shown Him, and promised if He would worship: [Matthew 4:8-9] by curiosity, where, from the pinnacle of the temple, He is advised to cast Himself down, for the sake of trying whether He would be borne up by Angels. [Matthew 4:6] And accordingly after that the enemy could prevail with Him by none of these temptations, this is said of him, When the devil had ended all his temptation. [Luke 4:13] With a reference then to the meaning of the wine-presses, not only the wine, but the husks too are put under His feet; to wit, not only sheep and oxen, that is, the holy souls of believers, either in the laity, or in the ministry; but moreover both beasts of pleasure, and birds of pride, and fish of curiosity. All which classes of sinners we see mingled now in the Churches with the good and holy. May He work then in His Churches, and separate the wine from the husks: let us give heed, that we be wine, and sheep or oxen; not husks, or beasts of the field, or birds of heaven, or fish of the sea, which walk through the paths of the sea. Not that these names can be understood and explained in this way only, but the explanation of them must be according to the place where they are found. For elsewhere they have other meanings. And this rule must be kept to in every allegory, that what is expressed by the similitude should be considered agreeably to the meaning of the particular place: for this is the manner of the Lord's and the Apostles' teaching. Let us repeat then the last verse, which is also put at the beginning of the Psalm, and let us praise God, saying, O Lord our Lord, how wonderful is Your name in all the earth! For fitly, after the matter of the discourse, is the return made to the heading, whither all that discourse must be referred.

1. The inscription of this Psalm is, To the end for the hidden things of the Son, a Psalm of David himself. As to the hidden things of the Son there may be a question: but since he has not added whose, the very only-begotten Son of God should be understood. For where a Psalm has been inscribed of the son of David, When, he says, he fled from the face of Absalom his son; although his name even was mentioned, and therefore there could be no obscurity as to whom it was spoken of: yet it is not merely said, from the face of son Absalom; but his is added. But here both because his is not added, and much is said of the Gentiles, it cannot properly be taken of Absalom. [2 Samuel xv] For the war which that abandoned one waged with his father, no way relates to the Gentiles, since there the people of Israel only were divided against themselves. This Psalm is then sung for the hidden things of the only-begotten Son of God. For the Lord Himself too, when, without addition, He uses the word Son, would have Himself, the Only-begotten to be understood; as where He says, If the Son shall make you free, then shall you be free indeed. [John 8:36] For He said not, the Son of God; but in saying merely, Son, He gives us to understand whose Son it is. Which form of expression nothing admits of, save His excellency of whom we so speak, that, though we name Him not, He can be understood. For so we say, it rains, clears up, thunders, and such like expressions; and we do not add who does it all; for that the excellency of the doer spontaneously presents itself to all men's minds, and does not want words. What then are the hidden things of the Son? By which expression we must first understand that there are some things of the Son manifest, from which those are distinguished which are called hidden. Wherefore since we believe two advents of the Lord, one past, which the Jews understood not: the other future, which we both hope for; and since the one which the Jews understood not, profited the Gentiles; For the hidden things of the Son is not unsuitably understood to be spoken of this advent, in which blindness in part is happened to Israel, that the fullness of the Gentiles might come in. [Romans 11:25]

For notice of two judgments is conveyed to us throughout the Scriptures, if any one will give heed to them, one hidden, the other manifest. The hidden one is passing now, of which the Apostle Peter says, The time has come that judgment should begin from the house of the Lord. [1 Peter 4:17] The hidden judgment accordingly is the pain, by which now each man is either exercised to purification, or warned to conversion, or if he despise the calling and discipline of God, is blinded unto damnation. But the manifest judgment is that in which the Lord, at His coming, will judge the quick and the dead, all men confessing that it is He by whom both rewards shall be assigned to the good, and punishments to the evil. But then that confession will avail, not to the remedy of evils, but to the accumulation of damnation. Of these two judgments, the one hidden, the other manifest, the Lord seems to me to have spoken, where He says, Whoever believes in Me has passed from death unto life, and shall not come into judgment; [John 5:24] into the manifest judgment, that is. For that which passes from death unto life by means of some affliction, whereby He scourges every son whom He receives, [Hebrews 12:6] is the hidden judgment. But whoever believes not, says He, has been judged already: [John 3:18] that is, by this hidden judgment has been already prepared for that manifest one. These two judgments we read of also in Wisdom, whence it is written, Therefore unto them, as to children without the use of reason, You gave a judgment to mock them; But they that have not been corrected by this judgment have felt a judgment worthy of God. [Wisdom 12:25-26] Whoever then are not corrected by this hidden judgment of God, shall most worthily be punished by that manifest one....

2. I will confess unto You, O Lord, with my whole heart [Psalm 9:1]. He does not, with a whole heart, confess unto God, who doubts of His Providence in any particular: but he who sees already the hidden things of the wisdom of God, how great is His invisible reward, who says, We rejoice in tribulations; [Romans 5:3] and how all torments, which are inflicted on the body, are either for the exercising of those that are converted to God, or for warning that they be converted, or for just preparation of the obdurate unto their last damnation: and so now all things are referred to the governance of Divine Providence, which fools think done as it were by chance and at random, and without any Divine ordering. I will tell all Your marvels. He tells all God's marvels, who sees them performed not only openly on the body, but invisibly indeed too in the soul, but far more sublimely and excellently. For men earthly, and led wholly by the eye, marvel more that the dead Lazarus rose again in the body, than that Paul the persecutor rose again in soul. But since the visible miracle calls the soul to the light, but the invisible enlightens the soul that comes when called, he tells all God's marvels, who, by believing the visible, passes on to the understanding of the invisible.

3. I will be glad and exult in You [Psalm 9:2]. Not any more in this world, not in pleasure of bodily dalliance, not in relish of palate and tongue, not in sweetness of perfumes, not in joyousness of passing sounds, not in the variously colored forms of figure, not in vanities of men's praise, not in wedlock and perishable offspring, not in superfluity of temporal wealth, not in this world's getting, whether it extend over place and space, or be prolonged in time's succession: but, I will be glad and exult in You, namely, in the hidden things of the Son, where the light of Your countenance has been stamped on us, O Lord: for, You will hide them, says he, in the hiding place of Your countenance. He then will be glad and exult in You, who tells all Your marvels. And He will tell all Your marvels (since it is now spoken of prophetically), who came not to do His own will, but the will of Him who sent Him. [John 6:38]

4. For now the Person of the Lord begins to appear speaking in this Psalm. For it follows, I will sing to Your Name, O Most High, in turning mine enemy behind. His enemy then, where was he turned back? Was it when it was said to him, Get behind, Satan? [Matthew 16:23] For then he who by tempting desired to put himself before, was turned behind, by failing in deceiving Him who was tempted, and by availing nothing against Him. For earthly men are behind: but the heavenly man is preferred before, although he came after. For the first man is of the earth, earthy: the second Man is from heaven, heavenly. [1 Corinthians 15:47] But from this stock he came by whom it was said, He who comes after me is preferred before me. [John 1:15] And the Apostle forgets those things that are behind, and reaches forth unto those things that are before. [Philippians 3:13] The enemy, therefore, was turned behind, after that he could not deceive the heavenly Man being tempted; and he turned himself to earthy men, where he can have dominion....For in truth the devil is turned behind, even in the persecution of the righteous, and he, much more to their advantage, is a persecutor, than if he went before as a leader and a prince. We must sing then to the Name of the Most High in turning the enemy behind: since we ought to choose rather to fly from him as a persecutor, than to follow him as a leader. For we have whither we may fly and hide ourselves in the hidden things of the Son; seeing that the Lord has been made a refuge for us.

5. They will be weakened, and perish from Your face [Psalm 9:3]. Who will be weakened and perish, but the unrighteous and ungodly? They will be weakened, while they shall avail nothing; and they shall perish, because the ungodly will not be; from the face of God, that is, from the knowledge of God, as he perished who said, But now I live not, but Christ lives in me. [Galatians 2:20] But why will the ungodly be weakened and perish from your face? Because, he says, You have made my judgment, and my cause: that is, the judgment in which I seemed to be judged, You have made mine; and the cause in which men condemned me just and innocent, You have made mine. For such things served Him for our deliverance: as sailors too call the wind theirs, which they take advantage of for prosperous sailing.

6. You sat on the throne Who judgest equity [Psalm 9:4]. Whether the Son say this to the Father, who said also, You could have no power against Me, except it were given you from above, [John 19:11] referring this very thing, that the Judge of men was judged for men's advantage, to the Father's equity and His own hidden things: or whether man say to God, You sat on the throne Who judgest equity, giving the name of God's throne to his soul, so that his body may perhaps be the earth, which is called God's footstool: [Isaiah 66:1] for God was in Christ, reconciling the world unto Himself: [2 Corinthians 5:19] or whether the soul of the Church, perfect now and without spot and wrinkle, [Ephesians 5:27] worthy, that is, of the hidden things of the Son, in that the King has brought her into His chamber, [Song of Songs 1:4] say to her spouse, You sat upon the throne Who judgest equity, in that You have risen from the dead, and ascended up into heaven, and sittest at the right hand of the Father: whichsoever, I say, of those opinions, whereunto this verse may be referred, is preferred, it transgresses not the rule of faith.

7. You have rebuked the heathen, and the ungodly has perished [Psalm 9:5]. We take this to be more suitably said to the Lord Jesus Christ, than said by Him. For who else has rebuked the heathen, and the ungodly perished, save He, who after that He ascended up into heaven, sent the Holy Ghost, that, filled by Him, the Apostles should preach the word of God with boldness, and freely reprove men's sins? At which rebuke the ungodly perished; because the ungodly was justified and was made godly. You have effaced their name for the world, and for the world's world. The name of the ungodly has been effaced. For they are not called ungodly who believe in the true God. Now their name is effaced for the world, that is, as long as the course of the temporal world endures. And for the world's world. What is the world's world, but that whose image and shadow, as it were, this world possesses? For the change of seasons succeeding one another, while the moon is on the wane, and again on the increase, while the sun each year returns to his quarter, while spring, or summer, or autumn, or winter passes away only to return, is in some sort an imitation of eternity. But this world's world is that which abides in immutable eternity. As a verse in the mind, and a verse in the voice, the former is understood, the latter heard; and the former fashions the latter; and hence the former works in art and abides, the latter sounds in the air and passes away. So the fashion of this changeable world is defined by that world unchangeable which is called the world's world. And hence the one abides in the art, that is, in the Wisdom and Power of God: but the other is made to pass in the governance of creation. If after all it be not a repetition, so that after it was said for the world, lest it should be understood of this world that passes away, it were added for the world's world. For in the Greek copies it is thus, εἰς τὸν αἰῶνα, καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος Which the Latins have for the most rendered, not, for the world, and for the world's world; but, for ever, and for the world's world, that in the words for the world's world. the, words for ever, should be explained. The name, then, of the ungodly You have effaced for ever, for from henceforth the ungodly shall never be. And if their name be not prolonged unto this world, much less unto the world's world.

8. The swords of the enemy have failed at the end [Psalm 9:6]. Not enemies in the plural, but this enemy in the singular. Now what enemy's swords have failed but the devil's? Now these are understood to be various erroneous opinions, whereby as with swords he destroys souls. In overcoming these swords, and in bringing them to failure, that sword is employed, of which it is said in the seventh Psalm, If you be not converted, He will brandish His sword. And perhaps this is the end, against which the swords of the enemy fail; since up to it they are of some avail. Now it works secretly, but in the last judgment it will be brandished openly. By it the cities are destroyed. For so it follows, The swords of the enemy have failed at the end: and You have destroyed the cities. Cities indeed wherein the devil rules, where crafty and deceitful counsels hold, as it were, the place of a court, on which supremacy attend as officers and ministers the services of all the members, the eyes for curiosity, the ears for lasciviousness, or for whatsoever else is gladly listened to that bears on evil, the hands for rapine or any other violence or pollution soever, and all the other members after this manner serving the tyrannical supremacy, that is, perverse counsels. Of this city the commonalty, as it were, are all soft affections and disturbing emotions of the mind, stirring up daily seditions in a man. So then where a king, where a court, where ministers, where commonalty are found, there is a city. Now again would such things be in bad cities, unless they were first in individual men, who are, as it were, the elements and seeds of cities. These cities He destroys, when on the prince being shut out thence, of whom it was said, The prince of this world has been cast out, [John 12:31] these kingdoms are wasted by the word of truth, evil counsels are laid to sleep, vile affections tamed, the ministries of the members and senses taken captive, and transferred to the service of righteousness and good works: that as the Apostle says, Sin should no more reign in our mortal body, [Romans 6:12] and so forth. Then is the soul at peace, and the man is disposed to receive rest and blessedness. Their memorial has perished with uproar: with the uproar, that is, of the ungodly. But it is said, with uproar, either because when ungodliness is overturned, there is uproar made: for none passes to the highest place, where there is the deepest silence, but he who with much uproar shall first have warred with his own vices: or with uproar, is said, that the memory of the ungodly should perish in the perishing even of the very uproar, in which ungodliness riots.

9. And the Lord abides for ever [Psalm 9:7]. Wherefore then have the heathen raged, and the people imagined vain things against the Lord, and against His anointed: for the Lord abides forever. He has prepared His seat in judgment, and He shall judge the world in equity. He prepared His seat when He was judged. For by that patience Man purchased heaven, and God in Man profited believers. And this is the Son's hidden judgment. But seeing He is also to come openly and in the sight of all to judge the quick and the dead, He has prepared His seat in the hidden judgment: and He shall also openly judge the world in equity: that is, He shall distribute gifts proportioned to desert, setting the sheep on His right hand, and the goats on His left. [Matthew 25:33] He shall judge the people with justice [Psalm 9:8]. This is the same as was said above, He shall judge the world in equity. Not as men judge who see not the heart, by whom very often worse men are acquitted than are condemned: but in equity and with justice shall the Lord judge, conscience bearing witness, and thoughts accusing, or else excusing. [Romans 2:15]

10. And the Lord has become a refuge to the poor [Psalm 9:9]. Whatsoever be the persecutions of that enemy, who has been turned behind, what harm shall he do to them whose refuge the Lord has become? But this will be, if in this world, in which that one has an office of power, they shall choose to be poor, by loving nothing which either here leaves a man while he lives and loves, or is left by him when he dies. For to such a poor man has the Lord become a refuge, an Helper in due season, in tribulation. Lo, He makes poor, for He scourges every son whom He receives. [Hebrews 12:6] For what an Helper in due season is, he explained by adding in tribulation. For the soul is not turned to God, save when it is turned away from this world: nor is it more seasonably turned away from this world, except toils and pains be mingled with its trifling and hurtful and destructive pleasures.

11. And let them who know Your Name, hope in You [Psalm 9:10], when they shall have ceased hoping in wealth, and in the other enticements of this world. For the soul indeed that seeks where to fix her hope, when she is torn away from this world, the knowledge of God's Name seasonably receives. For the mere Name of God has now been published everywhere: but the knowledge of the name is, when He is known whose name it is. For the name is not a name for its own sake, but for that which it signifies. Now it has been said, The Lord is His Name. [Jeremiah 33:2] Wherefore whoever willingly submits himself to God as His servant, has known this name. And let them who know Your Name hope in You [Psalm 9:10]. Again, the Lord says to Moses, I am That I am; and You shall say to the children of Israel, I Am, has sent me. [Exodus 3:14] Let them then who know Your Name, hope in You; that they may not hope in those things which flow by in time's quick revolution, having nothing but will be and has been. For what in them is future, when it arrives, straightway becomes the past; it is awaited with eagerness, it is lost with pain. But in the nature of God nothing will be, as if it were not yet; or has been, as if it were no longer: but there is only that which is, and this is eternity. Let them cease then to hope in and love things temporal, and let them apply themselves to hope eternal, who know His name who said, I am That I am; and of whom it was said, I Am has sent me. [Exodus 3:14] For You have not forsaken them that seek You, O Lord. Whoever seek Him, seek no more things transient and perishable; For no man can serve two masters. [Matthew 6:24]

12. Sing to the Lord, who dwells in Sion [Psalm 9:11], is said to them, whom the Lord forsakes not as they seek Him. He dwells in Sion, which is interpreted watching, and which bears the likeness of the Church that now is; as Jerusalem bears the likeness of the Church that is to come, that is, the city of Saints already enjoying life angelical; for Jerusalem is by interpretation the vision of peace. Now watching goes before vision, as this Church goes before that one which is promised, the city immortal and eternal. But in time it goes before, not in dignity: because more honourable is that whither we are striving to arrive, than what we practise, that we may attain to arrive; now we practise watching, that we may arrive at vision. But again this same Church which now is, unless the Lord inhabit her, the most earnest watching might run into any sort of error. And to this Church it was said, For the temple of God is holy, which temple you are: [1 Corinthians 3:17] again, that Christ may dwell in the inner man in your hearts by faith. [Ephesians 3:17] It is enjoined us then, that we sing to the Lord who dwells in Sion, that with one accord we praise the Lord, the Inhabitant of the Church. Show forth His wonders among the heathen. It has both been done, and will not cease to be done.

13. For requiring their blood He has remembered [Psalm 9:12]. As if they, who were sent to preach the Gospel, should make answer to that injunction which has been mentioned, Show forth His wonders among the heathen, and should say, O Lord, who has believed our report? [Isaiah 53:1] and again, For Your sake we are killed all the day long; the Psalmist suitably goes on to say, That Christians not without great reward of eternity will die in persecution, for requiring their blood He has remembered. But why did he choose to say, their blood? Was it, as if one of imperfect knowledge and less faith should ask, How will they show them forth, seeing that the infidelity of the heathen will rage against them; and he should be answered, For requiring their blood He has remembered, that is, the last judgment will come, in which both the glory of the slain and the punishment of the slayers shall be made manifest? But let no one suppose He has remembered to be so used, as though forgetfulness can attach to God; but since the judgment will be after a long interval, it is used in accordance with the feeling of weak men, who think God has forgotten, because He does not act so speedily as they wish. To such is said what follows also, He has not forgotten the cry of the poor: that is, He has not, as you suppose, forgotten. As if they should on hearing, He has remembered, say, Then He had forgotten; No, He has not forgotten, says the Psalmist, the cry of the poor.

14. But I ask, what is that cry of the poor, which God forgets not? Is it that cry, the words whereof are these, Pity me, O Lord, see my humiliation at the hands of my enemies? [Psalm 9:13]. Why then did he not say, Pity us O Lord, see our humiliation at the hands of our enemies, as if many poor were crying; but as if one, Pity me, O Lord? Is it because One intercedes for the Saints, who first for our sakes became poor, though He was rich; [2 Corinthians 8:9] and it is He who says, Who exaltest me from the gates of death [Psalm 9:14], that I may declare all Your praises in the gates of the daughter of Sion? For man is exalted in Him, not that Man only which He bears, which is the Head of the Church; but whichsoever one of us also is among the other members, and is exalted from all depraved desires; which are the gates of death, for that through them is the road to death. But the joy in the fruition is at once death itself, when one gains what he has in abandoned wilfulness coveted: for coveting is the root of all evil: [1 Timothy 6:10] and therefore is the gate of death, for the widow that lives in pleasures is dead. [1 Timothy 5:6] At which pleasures we arrive through desires as it were through the gates of death. But all highest purposes are the gates of the daughter of Sion, through which we come to the vision of peace in the Holy Church....Or haply are the gates of death the bodily senses and eyes, which were opened when the man tasted of the forbidden tree, [Genesis 3:7]... and are the gates of the daughter of Sion the sacraments and beginnings of faith, which are opened to them that knock, that they may arrive at the hidden things of the Son?...

15. Then follows, I will exult for Your salvation: that is, with blessedness shall I be holden by Your salvation, which is our Lord Jesus Christ, the Power and Wisdom of God. Therefore says the Church, which is here in affliction and is saved by hope, as long as the hidden judgment of the Son is, in hope she says, I will exult for Your salvation: for now she is worn down either by the roar of violence around her, or by the errors of the heathen. The heathen are fixed in the corruption, which they made [Psalm 9:15]. Consider ye how punishment is reserved for the sinner, out of his own works; and how they that have wished to persecute the Church, have been fixed in that corruption, which they thought to inflict. For they were desiring to kill the body, while they themselves were dying in soul. In that snare which they hid, has their foot been taken. The hidden snare is crafty devising. The foot of the soul is well understood to be its love: which, when depraved, is called coveting or lust; but when upright, love or charity....And the Apostle says, That being rooted and grounded in love, you may be able to take in. [Ephesians 3:17-18] The foot then of sinners, that is, their love, is taken in the snare, which they hide: for when delight shall have followed on to deceitful dealing, when God shall have delivered them over to the lust of their heart; that delight at once binds them, that they dare not tear away their love thence and apply it to profitable objects; for when they shall make the attempt, they will be pained in heart, as if desiring to free their foot from a fetter: and giving way under this pain they refuse to withdraw from pernicious delights. In the snare then which they have hid, that is, in deceitful counsel, their foot has been taken, that is, their love, which through deceit attains to that vain joy whereby pain is purchased.

16. The Lord is known executing judgments [Psalm 9:16]. These are God's judgments. Not from that tranquillity of His blessedness, nor from the secret places of wisdom, wherein blessed souls are received, is the sword, or fire, or wild beast, or any such thing brought forth, whereby sinners may be tormented: but how are they tormented, and how does the Lord do judgment? In the works, he says, of his own hands has the sinner been caught.

17. Here is interposed, The song of the diapsalma [Psalm 9:16]: as it were the hidden joy, as far as we can imagine, of the separation which is now made, not in place, but in the affections of the heart, between sinners and the righteous, as of the grain from the chaff, as yet on the floor. And then follows, Let the sinners be turned into hell [Psalm 9:17]: that is, let them be given into their own hands, when they are spared, and let them be ensnared in deadly delight. All the nations that forget God. Because when they did not think good to retain God in their knowledge, God gave them over to a reprobate mind. [Romans 1:28]

18. For there shall not be forgetfulness of the poor man to the end [Psalm 9:18]; who now seems to be in forgetfulness, when sinners are thought to flourish in this world's happiness, and the righteous to be in travail: but the patience, says He, of the poor shall not perish forever. Wherefore there is need of patience now to bear with the evil, who are already separated in will, till they be also separated at the last judgment.

19. Arise, O Lord, let not man prevail [Psalm 9:19]. The future judgment is prayed for: but before it come, Let the heathen, says he, be judged in Your sight: that is, in secret; which is called in God's sight, with the knowledge of a few holy and righteous ones. Place a lawgiver over them, O Lord. [Psalm 9:20]. He seems to me to point out Antichrist: of whom the Apostle says, When the man of sin shall be revealed. [2 Thessalonians 2:3] Let the heathen know that they are men. That they who will be set free by the Son of God, and belong to the Son of Man, and be sons of men, that is, new men, may serve man, that is, the old man the sinner, for that they are men.

20. And because it is believed that he is to arrive at so great a pitch of empty glory, and he will be permitted to do so great things, both against all men and against the Saints of God, that then some weak ones shall indeed think that God cares not for human affairs, the Psalmist interposing a diapsalma, adds as it were the voice of men groaning and asking why judgment is deferred.

Why, O Lord, says he, have You withdrawn afar off? [Psalm 9:1]. Then he who thus inquired, as if all on a sudden he understood, or as if he asked, though he knew, that he might teach, adds, You despise in due seasons, in tribulations: that is, You despise seasonably, and causest tribulations to inflame men's minds with longing for Your coming. For that fountain of life is sweeter to them that have much thirst. Therefore he hints the reason of the delay, saying, Whilst the ungodly vaunts himself, the poor man is inflamed [Psalm 9:2]. Wondrous it is and true with what earnestness of good hope the little ones are inflamed unto an upright living by comparison with sinners. In which mystery it comes to pass, that even heresies are permitted to exist; not that heretics themselves wish this, but because Divine Providence works this result from their sins, which both makes and ordains the light; but orders only the darkness, that by comparison therewith the light may be more pleasant, as by comparison with heretics the discovery of truth is more sweet. For so, by this comparison, the approved, who are known to God, are made manifest among men.

1. They are taken in their thoughts, which they think: that is, their evil thoughts become chains to them. But how become they chains? For the sinner is praised, says he, in the desires of his soul [Psalm 9:3]. The tongues of flatterers bind souls in sin. For there is pleasure in doing those things, in which not only is no reprover feared, but even an approver heard. And he that does unrighteous deeds is blessed. Hence are they taken in their thoughts, which they think.

2. The sinner has angered the Lord [Psalm 9:4]. Let no one congratulate the man that prospers in his way, to whose sins no avenger is near, and an approver is by. This is the greater anger of the Lord. For the sinner has angered the Lord, that he should suffer these things, that is, should not suffer the scourging of correction. The sinner has angered the Lord: according to the multitude of His anger He will not search it out. Great is His anger, when He searches not out, when He as it were forgets and marks not sin, and by fraud and wickedness man attains to riches and honours: which will especially be the case in that Antichrist, who will seem to man blessed to that degree, that he will even be thought God. But how great this anger of God is, we are taught by what follows.

3. God is not in his sight, his ways are polluted in all time [Psalm 9:5]. He that knows what in the soul gives joy and gladness, knows how great an ill it is to be abandoned by the light of truth: since a great ill do men reckon the blindness of their bodily eyes, whereby this light is withdrawn. How great then the punishment he endures, who through the prosperous issue of his sins is brought to that pass, that God is not in his sight, and that his ways are polluted in all time, that is, his thoughts and counsels are unclean! Your judgments are taken away from his face. For the mind conscious of evil, while it seems to itself to suffer no punishment, believes that God does not judge, and so are God's judgments taken away from its face; while this very thing is great condemnation. And he shall have dominion over all his enemies. For so is it delivered, that he will overcome all kings, and alone obtain the kingdom; since too according to the Apostle, who preaches concerning him, He shall sit in the temple of God, exalting himself above all that is worshipped and that is called God. [2 Thessalonians 2:4]

4. And seeing that being delivered over to the lust of his own heart, and predestinated to extreme condemnation, he is to come, by wicked arts, to that vain and empty height and rule; therefore it follows, For he has said in his heart, I shall not move from generation to generation without evil [Psalm 9:6]: that is, my fame and my name will not pass from this generation to the generation of posterity, unless by evil arts I acquire so lofty a principality, that posterity cannot be silent concerning it. For a mind abandoned and void of good arts, and estranged from the light of righteousness, by bad arts devises a passage for itself to a fame so lasting, as is celebrated even in posterity. And they that cannot be known for good, desire that men should speak of them even for ill, provided that their name spread far and wide. And this I think is here meant, I shall not move from generation to generation without evil. There is too another interpretation, if a mind vain and full of error supposes that it cannot come from the mortal generation to the generation of eternity, but by bad arts: which indeed was also reported of Simon, when he thought that he would gain heaven by wicked arts, and pass from the human generation to the generation divine by magic. [Acts 8:9] Where then is the wonder, if that man of sin too, who is to fill up all the wickedness and ungodliness, which all false prophets have begun, and to do such great signs; that, if it were possible, he should deceive the very elect, [Matthew 24:24] shall say in his heart, I shall not move from generation to generation without evil?

5. Whose mouth is full of cursing and bitterness and deceit [Psalm 9:7]. For it is a great curse to seek heaven by such abominable arts, and to get together such earnings for acquiring the eternal seat. But of this cursing his mouth is full. For this desire shall not take effect, but within his mouth only will avail to destroy him, who dared promise himself such things with bitterness and deceit, that is, with anger and insidiousness, whereby he is to bring over the multitude to his side. Under his tongue is toil and grief. Nothing is more toilsome than unrighteousness and ungodliness: upon which toil follows grief; for that the toil is not only without fruit, but even unto destruction. Which toil and grief refer to that which he has said in his heart, I shall not be moved from generation to generation without evil. And therefore, under his tongue, not on his tongue, because he will devise these things in silence, and to men will speak other things, that he may appear good and just, and a son of God.

6. He lies in ambush with the rich [Psalm 9:8]. What rich, but those whom he will load with this world's gifts? And he is therefore said to lie in ambush with them, because he will display their false happiness to deceive men; who, when with a perverted will they desire to be such as they, and seek not the good things eternal, will fall into his snares. That in the dark he may kill the innocent. In the dark, I suppose, is said, where it is not easily understood what should be sought, or what avoided. Now to kill the innocent, is of an innocent to make one guilty.

7. His eyes look against the poor, for he is chiefly to persecute the righteous, of whom it is said, Blessed are the poor in spirit, for theirs is the kingdom of heaven [Matthew 5:3] [Psalm 9:9]. He lies in wait in a secret place, as a lion in his den. By a lion in a den, he means one in whom both violence and deceit will work. For the first persecution of the Church was violent, when by proscriptions, by torments, by murders, the Christians were compelled to sacrifice: another persecution is crafty, which is now conducted by heretics of any kind and false brethren: there remains a third, which is to come by Antichrist, than which there is nothing more perilous; for it will be at once violent and crafty. Violence he will exert in empire, craft in miracles. To the violence, the word lion refers; to craft, the words in his den. And these are again repeated with a change of order. He lies in wait, he says, that he may catch the poor; this has reference to craft: but what follows, To catch the poor while he draws him, is put to the score of violence. For draws means, he brings him to himself by violence, by whatever tortures he can.

8. Again, the two which follow are the same. In his snare he will humble him, is craft [Psalm 9:10]. He shall decline and fall, while he shall have domination over the poor, is violence. For a snare naturally points to lying in wait: but domination most openly conveys the idea of terror. And well does he say, He will humble him in his snare. For when he shall begin to do those signs, the more wonderful they shall appear to men, the more those Saints that shall be then will be despised, and, as it were, set at nought: he, whom they shall resist by righteousness and innocence, shall seem to overcome by the marvels that he does. But he shall decline and fall, while he shall have domination over the poor; that is, while he shall inflict whatsoever punishments he will upon the servants of God that resist him.

9. But how shall he decline, and fall? For he has said in his heart, God has forgotten; He turns away His face, that He see not unto the end [Psalm 9:11]. This is declining, and the most wretched fall, while the mind of a man prospers as it were in its iniquities, and thinks that it is spared; when it is being blinded, and kept for an extreme and timely vengeance: of which the Psalmist now speaks: Arise, O Lord God, let Your hand be exalted [Psalm 9:12]: that is, let Your power be made manifest. Now he had said above, Arise, O Lord, let not man prevail, let the heathen be judged in Your sight: that is, in secret, where God alone sees. This comes to pass when the ungodly have arrived at what seems great happiness to men: over whom is placed a lawgiver, such as they had deserved to have, of whom it is said, Place a lawgiver over them, O Lord, let the heathen know that they are men. But now after that hidden punishment and vengeance it is said, Arise, O Lord God, let Your hand be exalted; not of course in secret, but now in glory most manifest. That You forget not the poor unto the end; that is, as the ungodly think, who say, God has forgotten, He turns away His face, that He should not see unto the end. Now they deny that God sees unto the end, who say that He cares not for things human and earthly, for the earth is as it were the end of things; in that it is the last element, in which men labour in most orderly sort, but they cannot see the order of their labours, which specially belongs to the hidden things of the Son. The Church then labouring in such times, like a ship in great waves and tempests, awakes the Lord as if He were sleeping, that He should command the winds, and calm should be restored. [Matthew 8:24-26] He says therefore, Arise, O Lord God, let Your hand be exalted, that You forget not the poor unto the end.

10. Accordingly understanding now the manifest judgment, and in exultation at it, they say, Wherefore has the ungodly angered God? [Psalm 9:13]; that is, what has it profited him to do so great evil? For he said in his heart, He will not require it. Then follows, For You see toil and considerest anger, to deliver them into Your hands [Psalm 9:14]. This sentence looks for distinct explanation, wherein if there shall be error it becomes obscure. For thus has the ungodly said in his heart, God will not require it, as though God regarded toil and anger, to deliver them into His hands; that is, as though He feared toil and anger, and for this reason would spare them, lest their punishment be too burdensome to Him, or lest He should be disturbed by the storm of anger: as men generally act, excusing themselves of vengeance, to avoid toil or anger.

11. The poor has been left unto You. For therefore is he poor, that is, has despised all the temporal goods of this world, that You only may be his hope. You will be a helper to the orphan, that is, to him to whom his father this world, by whom he was born after the flesh, dies, and who can already say, The world has been crucified unto me, and I unto the world. [Galatians 6:14] For of such orphans God becomes the Father. The Lord teaches us in truth that His disciples do become orphans, to whom He says, Call no man father on earth. [Matthew 23:9] Of which He first Himself gave an example in saying, Who is my mother, and who my brethren? [Matthew 12:48] Whence some most mischievous heretics would assert that He had no mother; and they do not see that it follows from this, if they pay attention to these words, that neither had His disciples fathers. For as He said, Who is my mother? so He taught them, when He said, Call no man your father on earth.

12. Break the arm of the sinner and of the malicious [Psalm 9:15]; of him, namely, of whom it was said above, He shall have dominion over all his enemies. He called his power then, his arm; to which Christ's power is opposed, of which it is said, Arise, O Lord God, let Your hand be exalted. His fault shall be required, and he shall not be found because of it; that is he shall be judged for his sins, and himself shall perish because of his sin. After this, what wonder if there follow, The Lord shall reign for ever and world without end; ye heathen shall perish out of His earth? [Psalm 9:16]. He uses heathen for sinners and ungodly.

13. The Lord has heard the longing of the poor [Psalm 9:17]: that longing wherewith they were burning, when in the straits and tribulations of this world they desired the day of the Lord. Your ear has heard the preparation of their heart. This is the preparation of the heart, of which it is sung in another Psalm, My heart is prepared, O God, my heart is prepared: of which the Apostle says, But if we hope for what we see not, we do with patience wait for it. [Romans 8:25] Now, by the ear of God, we ought, according to a general rule of interpretation, to understand not a bodily member, but the power whereby He hears; and so (not to repeat this often) by whatever members of His are mentioned, which in us are visible and bodily, must be understood powers of operation. For we must not suppose it anything bodily, in that the Lord God hears not the sound of the voice, but the preparation of the heart.

14. To judge for the orphan and the humble [Psalm 9:18]: that is, not for him who is conformed to this world, nor for the proud. For it is one thing to judge the orphan, another to judge for the orphan. He judges the orphan even, who condemns him; but he judges for the orphan, who delivers sentence for him. That man add not further to magnify himself upon earth. For they are men, of whom it was said, Place a lawgiver over them, O Lord: let the heathen know that they are men. But he too, who in this same passage is understood to be placed over them, will be man, of whom it is now said, That man add not further to magnify himself upon earth: namely, when the Son of Man shall come to judge for the orphan, who has put off from himself the old man, and thus, as it were, buried his father.

15. After the hidden things then of the Son, of which, in this Psalm, many things have been said, will come the manifest things of the Son, of which a little has been now said at the end of the same Psalm. But the title is given from the former, which here occupy the larger portion. Indeed, the very day of the Lord's advent may be rightly numbered among the hidden things of the Son, although the very presence of the Lord itself will be manifest. For of that day it is said, that no man knows it, neither angels, nor powers, nor the Son of man. [Mark 13:32] What then so hidden, as that which is said to be hidden even to the Judge Himself, not as regards knowledge, but disclosure? But concerning the hidden things of the Son, even if any one would not wish to understand the Son of God, but of David himself, to whose name the whole Psalter is attributed, for the Psalms we know are called the Psalms of David, let him give ear to those words in which it is said to the Lord, Have mercy on us, O Son of David: [Matthew 20:30] and so even in this manner let him understand the same Lord Christ, concerning whose hidden things is the inscription of this Psalm. For so likewise is it said by the Angel: God shall give unto Him the throne of His father David. [Luke 1:32] Nor to this understanding of it is the sentence opposed in which the same Lord asks of the Jews, If Christ be the Son of David, how then does he in spirit call Him Lord, saying, The Lord said to my Lord, Sit on my right hand, until I put Your enemies under Your feet. [Matthew 22:43-44] For it was said to the unskilled, who although they looked for Christ's coming, yet expected Him as man, not as the Power and Wisdom of God. He teaches then, in that place, the most true and pure faith, that He is both the Lord of king David, in that He is the Word in the beginning, God with God, [John 1:1] by which all things were made; and Son, in that He was made to him of the seed of David according to the flesh. For He does not say, Christ is not David's Son, but if you already hold that He is his Son, learn how He is his Lord: and do not hold in respect of Christ that He is the Son of Man, for so is He David's Son; [Romans 1:3] and leave out that He is the Son of God, for so is He David's Lord.