Other Writings, Part 17

1. This Psalm is addressed to the sons of Korah, as its title shows. Now Korah is equivalent to the word baldness; and we find in the Gospel that our Lord Jesus Christ was crucified in the place of a skull. It is clear then that this Psalm is sung to the sons of His 'Passion.' Now we have on this point a most certain and most evident testimony from the Apostle Paul; because that at the time when the Church was suffering under the persecutions of the Gentiles, he quoted from hence a verse, to insert by way of consolation, and encouragement to patience. For that which he inserted in his Epistle, is said here: For Your sake are we killed all the day long; we are counted as sheep for the slaughter. [Romans 8:36] Let us then hear in this Psalm the voice of the Martyrs; and see how good is the cause which the voice of the Martyrs pleads, saying, For Your sake, etc....

2. The title then is not simply To the sons of Korah, but, For understanding, to the sons of Korah. This is the case also with that Psalm, the first verse of which the Lord Himself uttered on the Cross: My God, My God, look upon Me; why have You forsaken Me? For transferring us in a figure [1 Corinthians 4:6] to what He was saying, and to His own Body (for we are also His Body, and He is our Head), He uttered from the Cross not His own cry, but ours. For God never forsook Him: nor did He Himself ever depart from the Father; but it was in behalf of us that He spoke this: My God, My God, why have you forsaken Me? For there follows, Far from My health are the words of My offenses: and it shows in whose person He said this; for sin could not be found in Him....

3. O God, we have heard with our ears; our fathers have told us the work that You did in their days, and in the days of old [Psalm 43:1]. Wondering wherefore, in these days, He has seemingly forsaken those whom it was His will to exercise in sufferings, they recall the past events which they have heard of from their fathers; as if they said, It is not of these things that we suffer, that our fathers told us! For in that other Psalm also, He said this, Our fathers trusted in You; they trusted, and Thou delivered them. But I am a worm and no man; a reproach of men, and the outcast of the people. They trusted, and Thou delivered them; have I then hoped, and have You forsaken me? And have I believed upon You in vain? And is it in vain that my name has been written in Your Book, and Your name has been inscribed on me? What our fathers told us was this:

Your hand destroyed the nations; and You planted them: Thou weakened the peoples, and cast them out [Psalm 43:2]. That is to say: You drove out 'the peoples' from their own land, that You might bring 'them' in, and plant them; and might by Your mercy establish their kingdom. These are the things that we heard from our fathers. But perhaps it was because they were brave, were men of battle, were invincible, were well-disciplined, and warlike, that they could do these things. Far from it. This is not what our fathers told us; this is not what is contained in Scripture. But what does it say, but what follows?

For they gat not the land in possession by their own sword, neither did their own arm save them; but Your right hand, and Your arm, and the light of Your countenance [Psalm 43:3]. Your right hand is Your Power: Your arm is Your Son Himself. And the light of Your countenance. What means this, but that You were present with them, in miracles of such a sort that Your presence was perceived. For when God's presence with us appears by any miracle, do we see His face with our own eyes? No. It is by the effect of the miracle He intimates to man His presence. In fact, what do all persons say, who express wonder at facts of this description? I saw God present. But Your right hand, and Your arm, and the light of Your countenance; because You pleased in them: i.e. so dealt with them, that You were well-pleasing in them: that whoever considered how they were being dealt with, might say, that God is with them of a truth; and it is God that moves them.

4. What? Was He then other than now He is? Away with the supposition. For what follows?

You are Yourself my King and my God. [Psalm 43:4]. You are Yourself; for You are not changed. I see that the times are changed; but the Creator of times is unchanged. You are Yourself my King and my God. You are wont to guide me: to govern me, to save me. You who commandest salvation unto Jacob. What is, You who commandest? Even though in Your own proper Substance and Nature, in which You are whatsoever You are, You were hid from them; and though You did not converse with the fathers in that which You are in Yourself, so that they could see You face to face, yet by any created being whatsoever You command salvation unto Israel. For that sight of You face to face is reserved for those set free in the Resurrection. And the very fathers of the New Testament too, although they saw Your mysteries revealed, although they preached the secret things so revealed to them, nevertheless said that they themselves saw but in a glass, darkly, but that seeing face to face [1 Corinthians 13:12] is reserved to a future time, when what the Apostle himself speaks of shall have come. When Christ our life shall appear, then shall you also appear with Him in glory. [Colossians 3:4] It is against that time then that vision face to face is reserved for you, of which John also speaks: Beloved, we are now the sons of God: and it does not yet appear what we shall be. We know that, when He shall appear, we shall be like Him; for we shall see Him as He is. [1 John 3:2] Although then at that time our fathers saw You not as You are, face to face, although that vision is reserved against the resurrection, yet, even though they were Angels who presented themselves, it is Thou, Who commandest salvation unto Jacob. You are not only present by Your own Self; but by whatsoever created being You appeared, it is Thou that dost command by them, that which You do by Your own Self in order to the salvation of Your servants: but that which they do whom Thou commandest it, is done to procure the salvation of Your servants. Since then You are Yourself my King and my God, and You command salvation unto Jacob, wherefore are we suffering these things?

5. But perhaps it is only what is past that has been described to us: but nothing of the kind is to be hoped for by us for the future. Nay indeed, it is still to be hoped for. Through You will we winnow away our enemies [Psalm 43:5]. Our fathers then have declared to us a work that Thou did in their days, and in the days of old, that Your hand destroyed the Gentiles: that Thou cast out the peoples; and planted them. Such was the past; but what is to be hereafter? Through You we shall winnow away our enemies. A time will come, when all the enemies of Christians will be winnowed away like chaff, be blown like dust, and be cast off from the earth....Thus much of the future. I will not trust in my bow, even as our fathers did not in their sword. Neither shall my sword help me [Psalm 43:6].

6. For You have saved us from our enemies [Psalm 43:7]. This too is spoken of the future under the figure of the past. But this is the reason that it is spoken of as if it were past, that it is as certain as if it were past. Give heed, wherefore many things are expressed by the Prophets as if they were past; whereas it is things future, not past facts that are the subject of prophecy. For the future Passion of our Lord Himself was foretold: and yet it says, They pierced My hands and My feet. They told all My bones; not, They shall pierce, and shall tell. They looked and stared upon Me; not They shall look and stare upon Me. They parted My garments among them. It does not say, They shall part them. All these things are expressed as if they were past, although they were yet to come: because to God things to come also are as certain as if they were past....It is for this reason, in consequence of their certainty, that those things which are yet future, are spoken of as if past. This it is then that we hope. For it is, You have saved us from our enemies, and hast put them to shame that hated us.

7. In God will we boast all the day long [Psalm 43:8]. Observe how he intermingles words expressive of a future time, that you may perceive that what was spoken of before as in past time was foretold of future times. In God will we boast all day long; and in Your name will we confess forever. What is, We shall boast? What, We shall confess? That You have saved us from our enemies; that You are to give us an everlasting kingdom: that in us are to be fulfilled the words, Blessed are they that dwell in Your house: they will be always praising You.

8. Since then we have the certainty that these things are to be hereafter, and since we have heard from our fathers that those we spoke of were in time past, what is our state at present? But now You have cast us off, and put us to shame [Psalm 43:9]. You have put us to shame not before our own consciences, but in the sight of men. For there was a time when Christians were persecuted; when in every place they were outcasts, when in every place it used to be said, He is a Christian! as if it conveyed an insult and reproach. Where then is He, our God, our King, who commands salvation unto Jacob? Where is He who did all those works, which our fathers have told us? Where is He who is hereafter to do all those things which He revealed unto us by His Spirit? Is He changed? No. These things are done in order to understanding, for the sons of Korah. For we ought to understand something of the reason, why He has willed we should suffer all these things in the mean time. What all things? But now You have cast us off and put us to shame: and go not forth, O God, in our powers. We go forth to meet our enemies, and You go not forth with us. We see them: they are very strong, and we are without strength. Where is that might of Yours? Where Your right hand, and Your power? Where the sea dried up, and the Egyptian pursuers overwhelmed with the waves? Where Amalek's resistance subdued by the sign of the Cross? [Exodus 17:12] And You, O God, go not forth in our powers.

9. You have turned us away backward in presence of our enemies [Psalm 43:10], so that they are, as it were, before; we, behind; they are counted as conquerors, we as conquered. And they which hate us spoiled for themselves. What did they spoil but ourselves?

10. You have given us like sheep appointed for meat, and hast scattered us among the nations [Psalm 43:11]. We have been devoured by the nations. Those persons are meant, who, through their sufferings, have by process of assimilation, becomes part of the body of the Gentile world. For the Church mourns over them, as over members of her body, that have been devoured.

11. You have sold Your people for no price [Psalm 43:12]. For we see whom You have made over; what You have received, we have not seen. And there was no multitude in their jubilees. For when the Christians were flying before the pursuit of enemies, who were idolaters, were there then held any congregations and jubilees to the honour of God? Were those Hymns chanted in concert from the Churches of God, that are wont to be sung in concert in time of peace, and to be sounded in a sweet accord of the brotherhood in the ears of God?

12. You made us a reproach to our neighbours; a scorn and a derision to them that are round about us [Psalm 43:13]. You made us a similitude among the heathen [Psalm 43:14]. What is meant by a similitude? It is when men in imprecating a curse make a similitude of his name whom they detest. So may thou die; So may thou be punished! What a number of such reproaches were then uttered! So may thou be crucified! Even in the present day there are not wanting enemies of Christ (those very Jews themselves), against whom whenever we defend Christ, they say unto us, So may thou die as He did. For they would not have inflicted that kind of death had they not an intense horror of dying by such a death: or had they been able to comprehend what mystery was contained in it. When the ointment is applied to the eyes of the blind man, he does not see the eye-salve in the physician's hand. For the very Cross was made for the benefit even of the persecutors themselves. Hereby they were healed afterwards; and they believed in Him whom they themselves had slain. You made us a similitude among the heathen; a shaking of the head among the peoples, a shaking of the head by way of insult. They spoke with their lips, they shook the head. This they did to the Lord: this to all His Saints also, whom they were able to pursue, to lay hold of, to mock, to betray, to afflict, and to slay.

13. My shame is continually before me; and the confusion of my face has covered me [Psalm 43:15]. For the voice of him that reproaches and blasphemes [Psalm 43:16]: that is to say, from the voice of them that insult over me, and who make it a charge against me that I worship You, that I confess You! And who make it a charge against me that I bear that name by which all charges against me shall be blotted out. For the voice of him that reproaches and blasphemes, that is, of him that speaks against me. By reason of the enemy and the persecutor. And what is the understanding conveyed here? Those things which are told us of the time past, will not be done in our case: those which are hoped for, as to be hereafter, are not as yet manifest. Those which are past, as the leading out of Your people with great glory from Egypt; its deliverance from its persecutors; the guiding of it through the nations, the placing of it in the kingdom, whence the nations had been expelled. What are those to be hereafter? The leading of the people out of this Egypt of the world, when Christ, our leader shall appear in His glory: the placing of the Saints at His right hand; of the wicked at His left; the condemnation of the wicked with the devil to eternal punishment; the receiving of a kingdom from Christ with the Saints to last forever. These are the things that are yet to be: the former are what are past. In the interval, what is to be our lot? Tribulations! Why so? That it may be seen with respect to the soul that worships God, to what extent it worships God; that it may be seen whether it worships Him freely from whom it received salvation freely....What have you given unto God? You were wicked, and thou were redeemed! What have you given unto God? What is there that you have not received from Him freely? With reason is it named grace, because it is bestowed (gratis, i.e.) freely. [Romans 11:6] What is required of you then is this, that thou too should worship Him freely; not because He gives you things temporal, but because He holds out to you things eternal....

14. All this has come upon us; yet have we not forgotten You [Psalm 43:17]. What is meant by, have not forgotten You? Neither have we behaved ourselves frowardly in Your covenant.

Our heart has not turned back; and You have turned aside our goings out of Your way [Psalm 43:18]. See here is understanding, in that our heart has not gone back; that we have not forgotten You, have not behaved frowardly in Your covenant; placed as we are in great tribulations, and persecutions of the Gentiles. You have turned aside our goings out of Your way. Our goings were in the pleasures of the world; our goings were in the midst of temporal prosperities. You have taken our goings out of Your way; and hast shown us how strait and narrow is the way that leads unto life. [Matthew 7:14] What is meant by, hast turned aside our goings out of Your way? It is as if He said, You are placed in the midst of tribulation; you are suffering many things; you have already lost many things that you loved in this life: but I have not abandoned you on the way, the narrow way that I am teaching you. You were seeking broad ways. What do I tell you? This is the way we go to everlasting life; by the way ye wish to walk, you are going to death. How broad and wide is the road that leads to destruction: and how many there be that find it! How strait and narrow the way that leads unto life, and how few there be that walk therein! [Matthew 7:13-14] Who are the few? They who patiently endure tribulations, patiently endure temptations; who in all these troubles do not fall away: who do not rejoice in the word for a season only; and in the time of tribulation fade away, as on the sun's arising; but who have the root of love, according to what we have lately heard read in the Gospel.. ..

15. For You have brought us low in the place of infirmity [Psalm 43:18]: therefore You will exalt us in the place of strength. And the shadow of death has covered us [Psalm 43:19]. For this mortality of ours is but the shadow of death. The true death is condemnation with the devil.

16. If we have forgotten the Name of our God. Here is the understanding of the sons of Korah. And stretched out our hands to a strange God [Psalm 43:20]. Shall not God search this out? For He knows the secrets of the heart [Psalm 43:21]. He knows, and yet He searches them out? If He knows the secrets of the heart, what do the words, Shall not God search it out, do there? He knows it in Himself; He searches it out for our sakes. For it is for this reason God sometimes searches a thing out; and speaks of that becoming known to Himself, which He is Himself making known to you. He is speaking of His own work, not of His knowledge. We commonly say, A gladsome day, when it is fine. Yet is it the day itself that experiences delight? No: we speak of the day as gladsome, because it fills us with delight. And we speak of a sullen sky. Not that there is any such feeling in the clouds, but because men are affected with sullenness at the sight of such an appearance of the skies, it is called sullen for this reason, that it makes us sullen. So also God is said to know when He causes us to know. God says to Abraham, Now I know that you fear God. [Genesis 22:12] Did He then not know it before then? But Abraham did not know himself till then: for it was in that very trial he came to know himself....And God is said to know that which He had caused him to know. Did Peter know himself, when he said to the Physician, I will be with You even unto death? [Luke 22:33] The Physician had felt his pulse, and knew what was going on within His patient's soul: the patient knew it not. The crisis of trial came; and the Physician approved the correctness of His opinion: the sick man gave up his presumption. Thus God at once knows it and searches it out. He knows it already. Why does He 'search it out'? For your sake: that you may come to know your own self, and may return thanks to Him that made you. Shall not God search it out?

17. For, for Your sake we are killed all the day long: we are counted as sheep for the slaughter [Psalm 43:22]. For you may see a man being put to death; you do not know why he is being put to death. God knows this. The thing in itself is hid. But some one will say to me, See, he is detained in prison for the name of Christ, he is a confessor for the name of Christ. Why do not heretics also confess the name of Christ, and yet they do not die for His sake? Nay more; let me say it, in the Catholic Church itself, do you think there either are, or have been wanting persons such as would suffer for the sake of glory among men? Were there no such persons, the Apostle would not say, Though I give my body to be burned, and have not charity, it profits me nothing. [1 Corinthians 13:3] He knew therefore that there might be some persons, who did this not from charity, but out of vainglory. It is therefore hid from us; God alone sees this; we cannot see it. He alone can judge of this, who knows the secrets of the heart. For, for Your sake are we killed all the day long; we are counted as sheep for the slaughter. I have already mentioned that from hence the Apostle Paul had borrowed a text for the encouragement of the Martyrs: that they might not faint in the tribulations undergone by them for the name of Christ.

18. Awake; why do You sleep, O Lord? [Psalm 43:23]. Who is addressed, and who is the speaker? Would not he be more correctly said to sleep and slumber, who speaks such words as these? He replies to you, I know what I am saying: I know that He that keeps Israel does not sleep: but yet the Martyrs cry, Awake; why do You sleep, O Lord? O Lord Jesus, You were slain; Thou slept in Your Passion; to us You have now awaked from sleep. For we know that You have now awaked again. To what purpose have You awaked and risen again? The Gentiles that persecute us, think You to be dead; do not believe You to have risen again. Arise Thou then to them also! Why sleepest Thou, though not to us, yet to them? For if they already believed You to have risen again, could they persecute us who believe in You? But why do they persecute? Destroy, slay so and so, whoever have believed in You, such an one, who died an ill death! As yet to them Thou sleepest; arise to them, that they may perceive that You have awaked again; and may be at rest. Lastly, it has come to pass, while the Martyrs die, and say these things; while they sleep, and awaken Christ, truly dead in their sleepings, Christ has, in a certain sense, risen again in the Gentiles; i.e. it becomes believed, that He has risen again; so by degrees they themselves, becoming converted to Christ by believing, collected a numerous body: such as the persecutors dreaded; and the persecutions have come to an end. Why? Because Christ, who before was asleep to them, as not believing, has risen in the Gentiles. Arise, and cast us not off for ever!

19. Wherefore hidest Thou Your face: as if You were not present; as if you had forgotten us? And forget test our misery and trouble? [Psalm 43:24].

20. For our soul is bowed down to the dust [Psalm 43:25]. Where is it bowed down? To the dust: i.e. dust persecutes us. They persecute us, of whom You have said, The ungodly are not so; but are like the dust, which the wind drives away from the face of the earth. Our belly has cleaved to the earth. He seems to me to have expressed the punishment of the extreme of humiliation, in which, when any one prostrates himself, his belly cleaves to the earth. For whosoever is humbled so as to be on his knees, has yet a lower degree of humiliation to which he can come: but he who is so humbled, that his belly cleaves to the ground, there is no farther humiliation for him. Should one wish to do still farther, it will, after that point, be not bowing him down, but crushing him. Perhaps then he may have meant this: We are bowed down very low in this dust; there is no farther point to which humiliation can go. Humiliation has now reached its highest point: let mercy then come also....

21. Arise, O Lord, help us [Psalm 43:26]. And indeed, dearly beloved, He has arisen and helped us. For when he awoke (i.e. when He arose again, and became known to the Gentiles) on the cessation of persecutions, even those who had cleaved to the earth were raised up from the earth, and on performing penance, have been restored to Christ's body, feeble and imperfect though they were: so that in them was fulfilled the text, Your eyes did see my substance yet being imperfect; and in Your book shall they all be written.

Arise, O Lord, help us, and redeem us for Your Name's sake; that is to say, freely; for Your Name's sake, not for the sake of my merits: because You have vouchsafed to do it, not because I am worthy that You should do it unto me. For this very thing, that we have not forgotten You; that our heart has not gone back; that we have not stretched out our hands to any strange god; how should we have been able to achieve, except with Your help? How should we have strength for it, except through Your appealing to us within, exhorting us, and not forsaking us? Whether then we suffer in tribulations, or rejoice in prosperities, redeem Thou us, not for our merits, but for Your Name's sake.

1. This Psalm, even as we ourselves have been singing with gladness together with you, we would beg you in like manner to consider with attention together with us. For it is sung of the sacred Marriage-feast; of the Bridegroom and the Bride; of the King and His people; of the Saviour and those who are to be saved....His sons are we, in that we are the children of the Bridegroom; and it is to us that this Psalm is addressed, whose title has the words, For the sons of Korah, for the things that shall be changed.

2. Why need I explain what is meant by, for the things that shall be changed? Every one who is himself changed, recognises the meaning of this. Let him who hears this, for the things that shall be changed, consider what was before, and what is now. And first let him see the world itself to be changed, lately worshipping idols, now worshipping God; lately serving things that they themselves made, now serving Him by whom they themselves were made. Observe at what time the words, for the things that shall be changed, were said. Already by this time the Pagans that are left are in dread of the changed state of things: and those who will not suffer themselves to be changed see the churches full; the temples deserted; see crowds here, and there solitude! They marvel at the things so changed; let them read that they were foretold; let them lend their ears to Him who promised it; let them believe Him who fulfils that promise. But each one of us, brethren, also undergoes a change from the old to the new man: from an infidel to a believer: from a thief to a giver of alms: from an adulterer to a man of chastity; from an evildoer to a doer of good. To us then be sung the words, for the things that shall be changed; and so let the description of Him by whom they were changed, begin.

3. For it goes on, For the things that shall be changed, to the sons of Korah for understanding; a song for the beloved. For that beloved One was seen by His persecutors, but yet not for understanding. For had they known Him, they would never have crucified the Lord of Glory. [1 Corinthians 2:8] In order to this understanding, other eyes were required by Him when He said, He that sees Me, sees My Father also. [John 14:9] Let the Psalm then now sound of Him, let us rejoice in the marriage-feast, and we shall be with those of whom the marriage is made, who are invited to the marriage; and the very persons invited are the Bride herself. For the Church is the Bride, Christ the Bridegroom. There are commonly spoken by balladists certain verses to Bridegrooms and Brides, called Epithalamia. Whatever is sung there, is sung in honour of the Bride and Bridegroom. Is there then no Bridechamber in that marriage-feast to which we are invited? Whence then does another Psalm say, He has set up His tabernacle in the Sun; and He is even as a bridegroom coming out of his chamber. The nuptial union is that of the Word, and the flesh. The Bridechamber of this union, the Virgin's womb. For the flesh itself was united to the Word: whence also it is said, Henceforth they are not two, but one flesh. The Church was assumed unto Him out of the human race: so that the Flesh itself, being united to the Word, might be the Head of the Church: and the rest who believe, members of that Head....

4. Mine heart has uttered a good word [Psalm 44:1]. Who is the speaker? The Father, or the Prophet? For some understand it to be the Person of the Father, which says, Mine heart has uttered a good word, intimating to us a certain unspeakable generation. Lest you should haply think something to have been taken unto Him, out of which God should beget the Son (just as man takes something to himself out of which he begets children, that is to say, an union of marriage, without which man cannot beget offspring), lest then you should think that God stood in need of any nuptial union, to beget the Son, he says, Mine heart has uttered a good word. This very day your heart, O man, begets a counsel, and requires no wife: by the counsel, so born of your heart, you build something or other, and before that building subsists, the design subsists; and that which you are about to produce, exists already in that by which you are going to produce it; and you praise the fabric that as yet is not existing, not yet in the visible form of a building, but on the projecting of a design: nor does any one else praise your design, unless either you show it to him, or he sees what you have done. If then by the Word all things were made, [John 1:3] and the Word is of God, consider the fabric reared by the Word, and learn from that building to admire His counsels! What manner of Word is that by which heaven and earth were made; [Hebrews 11:3] and all the splendour of the heavens; all the fertility of the earth; the expanse of the sea; the wide diffusion of air; the brightness of the constellations; the light of sun and moon? These are visible things: rise above these also; think of the Angels, Principalities, Thrones, Dominions, and Powers. [Colossians 1:16] All were made by Him. How then were these good things made? Because there was uttered forth 'a good Word,' by which they were to be made....

5. It proceeds: I speak of the things which I have made unto the King. Is the Father still speaking? If the Father is still speaking, let us enquire how this also can be understood by us, consistently with the true Catholic Faith, I speak of the things that I have made unto the King. For if it is the Father speaking of His own works to His Son, our King, what works is the Father to speak of to the Son, seeing that all the Father's works were made by the Son's agency? Or, in the words, I speak of My works unto the King, does the word, I speak, itself signify the generation of the Son? I fear whether this can ever be made intelligible to those slow of comprehension: I will nevertheless say it. Let those who can follow me, do so: lest if it were left unsaid, even those who can follow should not be able. We have read where it is said in another Psalm, God has spoken once. So often has He spoken by the Prophets, so often by the Apostles, and in these days by His Saints, and does He say, God has spoken once? How can He have spoken but once, except with reference to His Word? [Hebrews 1:1-2] But as the Mine heart has uttered a good Word, was understood by us in the other clause of the generation of the Son, it seems that a kind of repetition is made in the following sentence, so that the Mine heart has uttered a good Word, which had been already said, is repeated in what He is now saying, I speak. For what does I speak mean? I utter a Word. And whence but from His heart, from His very inmost, does God utter the Word? You yourself do not speak anything but what you bring forth from your heart, this word of yours which sounds once and passes away, is brought forth from no other place: and do you wonder that God speaks in this manner? But God's speaking is eternal. You are speaking something at the present moment, because you were silent before: or, look you, you have not yet brought forth your word; but when you have begun to bring it forth, you as it were break silence; and bring into being a word, that did not exist before. It was not so God begot the Word. God's speaking is without beginning, and without end: and yet the Word He utters is but One. Let Him utter another, if what He has spoken shall have passed away. But since He by whom it is uttered abides, and That which is uttered abides; and is uttered but once, and has no end, that very once too is said without beginning, and there is no second speaking, because that which is said once, does not pass away. The words Mine heart has uttered a good Word, then, are the same thing with, I speak of the things which I have made unto the King. Why then, I speak of the things which I have made? Because in the Word Itself are all the works of God. For whatever God designed to make in the creation already existed in the Word; and would not exist in the reality, had it not existed in the Word, just as with you the thing would not exist in the building, had it not existed in your design: even as it is said in the Gospel: That which was made in Him was life. [John 1:3-4] That which was made then was in existence; but it had its existence in the Word: and all the works of God existed there, and yet were not as yet works. The Word however already was, as this Word was God, and was with God: and was the Son of God, and One God with the Father. I speak of the things I have made unto the King. Let him hear Him speaking, who apprehends the Word: and let him see together with the Father the Everlasting Word; in whom exist even those things that are yet to come: in whom even those things that are past have not passed away. These works of God are in the Word, as in the Word, as in the Only-Begotten, as in the Word of God.

6. What follows then? My tongue is the pen of a writer writing rapidly. What likeness, my brethren, what likeness, I ask, has the tongue of God with a transcriber's pen? What resemblance has the rock to Christ? [1 Corinthians 10:4] What likeness does the lamb bear to our Saviour, [John 1:29] or what the lion to the strength of the Only-Begotten? [Revelation 5:5] Yet such comparisons have been made; and were they not made, we should not be formed to a certain extent by these visible things to the knowledge of the Invisible One. So then with this mean simile of the pen; let us not compare it to His excellent greatness, so let us not reject it with contempt. For I ask, why He compares His tongue to the pen of a writer writing rapidly? But how swiftly soever the transcriber writes, still it is not comparable to that swiftness of which another Psalm says, His word runs very swiftly. But it appears to me (if human understanding may presume so far) that this too may be understood as spoken in the Person of the Father: My tongue is the pen of a writer. Inasmuch as what is spoken by the tongue, sounds once and passes away, what is written, remains; seeing then that God utters a Word, and the Word which is uttered does not sound once and pass away, but is uttered and yet continues, God chose rather to compare this to words written than to sounds. But what He added, saying, of one writing swiftly, stimulates the mind unto understanding. Let it however not slothfully rest here, thinking of transcribers, or thinking of some kind of quick shorthand writers: if it be this it sees in the passage, it will be resting there. Let it think swiftly what is the meaning of that word swiftly. The swiftly of God is such that nothing exceeds in swiftness. For in writings letter is written after letter; syllable after syllable; word after word: nor do we pass to the second except when the first is written out. But there nothing can exceed the swiftness, where there are not several words; and yet there is not anything omitted: since in the One are contained all things.

7. Lo! now then that Word, so uttered, Eternal, the Co-eternal Offspring of the Eternal, will come as the Bridegroom; Fairer than the children of men [Psalm 44:2]. Than the children of men. I ask, why not than the Angels also? Why did he say, than the children of men, except because He was Man? Lest you should think the Man Christ [1 Timothy 2:5] to be any ordinary man, he says, Fairer than the children of men. Even though Himself Man, He is fairer than the children of men; though among the children of men, fairer than the children of men: though of the children of men, fairer than the children of men. Grace is shed abroad on Your lips. The Law was given by Moses. Grace and Truth came by Jesus Christ. [John 1:17]...

8. There have not been wanting those who preferred understanding all the preceding passage also of the Prophet's own person; and would have even this verse, Mine heart has uttered forth a good word, understood as spoken by the Prophet, supposed to be uttering a hymn. For whoever utters a hymn to God, his heart is, as it were, uttering forth a good word, just as his heart who blasphemes God, is uttering forth an evil word. So that even by what follows, I speak of the things which I have made unto the King, he meant to express that man's chief work was but to praise God. To Him it belongs to satisfy you, by His beauty; to you to praise Him with thanksgiving....

9. My tongue is the pen of a writer writing quickly. There have been persons who have understood the Prophet to have been describing in this manner what he was writing; and therefore to have compared his tongue to the pen of a writer writing quickly: but that he chose to express himself in the words writing quickly, to signify, that he was writing of things which were to come quickly; that writing quickly should be understood to be equivalent to writing things that are quick; i.e. writing things that would not long tarry. For God did not tarry long to manifest Christ. How quickly is that perceived to have rolled by, which is acknowledged to be already past! Call to mind the generations before you; you will find that the making of Adam is but a thing of yesterday. So do we read that all things have gone on from the very beginning: [2 Peter 3:4] they were therefore done quickly. The day of Judgment also will be here quickly. Do thou anticipate its quick coming. It is to come quickly; do thou become converted yet more quickly. The Judge's face will appear: but observe thou what the Prophet says, Let us come before (let us prevent) His face with confession.

10. Gird Your sword upon Your thigh, O most Mighty [Psalm 44:3]. What is meant by Your sword, but Your word? It was by that sword He scattered His enemies; by that sword he divided the son from the father, the daughter from the mother, the daughter-in-law from the mother-in-law. We read these words in the Gospel, I came not to send peace, but a sword. [Matthew 10:34] And, In one house shall five be divided against each other; three against two, and two against three; [Luke 12:52] i.e. the father against the son, the daughter against the mother, the daughter-in-law against the mother-in-law. By what sword, but that which Christ brought, was this division wrought? And indeed, my brethren, we see this exemplified daily. Some young man is minded to give himself up to God's service; his father is opposed to it; they are divided against each other: the one promises an earthly inheritance, the other loves an heavenly; the one promises one thing, the other prefers another. The father should not think himself wronged: God alone is preferred to him. And yet he is at strife with the son, who would fain give himself to God's service. But the spiritual sword is mightier to separate them, than the ties of carnal nature to bind them together. This happens also in the case of a mother against her daughter; still more also in that of a daughter-in-law against a mother-in-law. For sometimes in one house mother-in-law and daughter-in law are found orthodox and heretical respectively. And where that sword is forcibly felt, we do not dread the repetition of Baptism. Could daughter be divided against mother; and could not daughter-in-law be divided against mother-in-law?...

11. What does he mean to express by the thigh? The flesh. Whence those words, A prince shall not depart from Judah; and a lawgiver from his thighs? Did not Abraham himself (to whom was promised the seed in which all the nations of the earth were to be blessed), when he sent his servant to seek and to bring home a wife for his son, being by faith fully persuaded, that in that, so to speak, contemptible seed was contained the great Name; that is, that the Son of God was to come of the seed of Abraham, out of all the children of men; did not he, I say, cause his servant to swear unto him in this manner, saying, Put your hand under my thigh, [Genesis 24:2] and so swear; as if he had said, Put your hand on the altar, or on the Gospel, or on the Prophet, or on any holy thing. Put (he says) your hand under my thigh; having full confidence, not ashamed of it as unseemly, but understanding therein a truth. With Your beauty and Your glory. Take to You that righteousness, in which You are at all times beautiful and glorious. And speed on, and proceed prosperously, and reign [Psalm 44:4]. Do we not see it so? Is it not already come to pass? He has sped on; has proceeded prosperously, and He reigns; all nations are subdued unto Him. What a thing was it to see that in the Spirit, of which same thing it is now in our power to experience in the reality! At the time when these words were said, Christ did not yet reign thus; had not yet sped on, nor proceeded prosperously. They were then being preached, they have now been fulfilled: in many things we have God's promise fulfilled already; in some few we have to claim its fulfilment yet.

12. Because of truth, meekness, and righteousness. Truth was restored unto us, when the Truth sprung out of the earth: and Righteousness looked out from heaven. Christ was presented to the expectation of mankind, that in Abraham's Seed all nations should be blessed. The Gospel has been preached. It is the Truth. What is meant by meekness? The Martyrs have suffered; and the kingdom of God has made much progress from thence, and advanced throughout all nations; because the Martyrs suffered, and neither fell away, nor yet offered resistance; confessing everything, concealing nothing; prepared for everything, shrinking from nothing. Marvellous meekness! This did the body of Christ, by its Head it learned. He was first led as a sheep to the slaughter, and as a lamb before his shearer is dumb, even so opened not His mouth; [Isaiah 53:7] meek to that degree, that while hanging on the Cross, He said, Father, forgive them, for they know not what they do. [Luke 23:34] Why because of righteousness? He will come also to judge, and to render to every man according to his works. He spoke the truth; He patiently endured unrighteousness: He is to bring righteousness hereafter.

13. And Your right hand shall lead You on marvellously. We shall be guided on by His right hand: He by His own. For He is God, we mortal men. He was led on by His own right hand; i.e. by His own power. For the power which the Father has, He has also; the Father's immortality He has also; He has the Father's Divinity, the Father's Eternity, the Father's Power. Marvellously will His right hand lead Him on, performing the works of God; undergoing human sufferings, overthrowing the evil wills of men by His own goodness. Even now, He is being led on even to places where as yet He is not; and it is His own right hand that is leading Him on. For that is leading Him there which He has Himself bestowed upon His Saints. Your right hand shall lead You on marvellously.

14. Your arrows are sharp, are most powerful [Psalm 44:5]; words that pierce the heart, that kindle love. Whence in the Song of Songs it is said, I am wounded with love. [Song of Songs 2:5] For she speaks of being wounded with love; that is, of being in love, of being inflamed with passion, of sighing for the Bridegroom, from whom she received the arrow of the Word. Your arrows are sharp, are most powerful; both piercing, and effective; sharp, most powerful. The peoples shall fall under You. Who have fallen? They who were wounded have also fallen. We see the nations subdued unto Christ; we do not see them fall. He explains where they fall, viz. in the heart. It was there they lifted themselves up against Christ, there they fall down before Christ. Saul was a blasphemer of Christ: he was then lifted up, he prays to Christ, he is fallen, he is prostrate before Him: the enemy of Christ is slain, that the disciple of Christ may live! By an arrow launched from heaven, Saul (not as yet Paul, but still Saul), still lifted up, still not yet prostrate, is wounded in the heart: he received the arrow, he fell in heart. For though he fell prostrate on his face, it was not there that he fell down in heart: but it was there where he said aloud, Lord, what dost Thou bid me do? [Acts 9:6] But just now thou were going to bind the Christians, and to bring them to punishment: and now you say unto Christ, What dost Thou bid me do? O arrow sharp and most mighty, by whose stroke Saul fell, so as to become Paul. As it was with him, so was it also with the peoples; consider the nations, observe their subjection unto Christ. The peoples (then) shall fall under You in the heart of the King's enemies; that is, in the heart of Your enemies. For it is Him that he calls King, Him that he recognises as King. The peoples shall fall under You in the heart of the King's enemies. They were enemies before; they have been stricken by your arrows: they have fallen before You. Out of enemies they have been made friends: the enemies are dead, the friends survive. This is the meaning of, for those which shall be changed. We are seeking to understand each single word, and each separate verse; yet so far only are we to seek for their understanding, as to leave no one to doubt that they are spoken of Christ.

15. Your throne, O God, is for ever and ever [Psalm 44:6]. Because God has 'blessed You' for ever, on account of the grace poured over Your lips. Now the throne of the Jewish Kingdom was a temporal one; belonging to those who were under the Law, not to those who were under grace: He came to redeem those who were under the Law, and to place them under Grace. His Throne is for ever and ever. Why? For that first throne of the Kingdom was but a temporal one: whence then have we a throne for ever and ever? Because it is God's throne. O divine Attribute of Eternity! for God could not have a temporal throne. Your throne, O God, is for ever and ever — a sceptre of direction is the sceptre of Your Kingdom. The sceptre of direction is that which directs mankind: they were before crooked, distorted; they sought to reign for themselves: they loved themselves, loved their own evil deeds: they submitted not their own will to God; but would fain have bent God's will to conformity with their own lusts. For the sinner and the unrighteous man is generally angry with God, because it rains not! and yet would have God not be angry with himself, because he is profligate. And it is pretty much for this very reason that men daily sit, to dispute against God: This is what He ought to have done: this He has not well done. Thou forsooth see what you do. He knows not what He does! It is you that are crooked! His ways are right. When will you make the crooked coincide with the straight? It cannot be made to coincide with it. Just as if you were to place a crooked stick on a level pavement; it does not join on to it; it does not cohere; it does not fit into the pavement. The pavement is even in every part: but that is crooked; it does not fit into that which is level. The will of God then is equal, your own is crooked: it is because you can not be conformed unto it, that it seems crooked unto you: rule you yourself by it; seek not to bend it to your own will: for you can not accomplish it; that is at all times straight! Would you abide in Him? Correct you yourself; so will the sceptre of Him who rules you, be unto you a rule of direction. Thence is He also called King, from ruling. For that is no ruler that does not correct. Hereunto is our King a King of right ones. Just as He is a Priest (Sacerdos) by sanctifying us, so is He our King, our Ruler, by ruling us....

16. You have loved righteousness, and hated iniquity [Psalm 44:7]. See there the rod of direction described. You have loved righteousness, and hated iniquity. Draw near to that rod; let Christ be your King: let Him rule you with that rod, not crush you with it. For that rod is a rod of iron; an inflexible rod. You shall rule them with a rod of iron: and break them in pieces like a potter's vessel. Some He rules; others He breaks in pieces: He rules them that are spiritual: He breaks in pieces them that are carnal....Would He so loudly declare that He was about to smite you, if He wished to smite you? He is then holding back His hand from the punishment of your offenses; but do not thou hold back. Turn you yourself to the punishment of your offenses: for unpunished offenses cannot be: punishment therefore must be executed either by yourself, or by Him: do thou then plead guilty, that He may reprieve you. Consider an instance in that penitential Psalm: Hide Your face from my sins. Did he mean from me? No: for in another passage he says plainly, Hide not Your face from me. Turn then Your face from my sins. I would have You not see my sins. For God's seeing is animadverting upon. Hence too a Judge is said to animadvert on that which he punishes; i.e. to turn his mind on it, to bend it thereon, even to the punishment of it, inasmuch as he is the Judge. So too is God a Judge. Turn Thou Your face from my sins. But you yourself, if you would have God turn His face from them, turn not your own face from them. Observe how he proposes this to God in that very Psalm: I acknowledge, he says, my transgression, and my sin is ever before me. He would fain have that which he wishes to be ever before his own eyes, not be before God's eyes. Let no one flatter himself with fond hopes of God's mercy. His sceptre is a sceptre of righteousness. Do we say that God is not merciful? What can exceed His mercy, who shows such forbearance to sinners; who takes no account of the past in all that turn unto Him? So love thou Him for His mercy, as still to wish that He should be truthful. For mercy cannot strip Him of His attribute of justice: nor justice of that of mercy. Meanwhile during the time that He postpones your punishment, do not thou postpone it.

17. Therefore, God, Your God, has anointed You. It was for this reason that He anointed you, that you might love righteousness, and hate iniquity. And observe in what way he expresses himself. Therefore, God, Your God, has anointed You: i.e. God has anointed You, O God. God is anointed by God. For in the Latin it is thought to be the same case of the noun repeated: in the Greek however there is a most evident distinction; one being the name of the Person addressed; and one His who makes the address, saying, God has anointed You. O God, Your God has anointed You, just as if He were saying, Therefore has Your God, O God, anointed You. Take it in that sense, understand it in that sense; that such is the sense is most evident in the Greek. Who then is the God that is anointed by God? Let the Jews tell us; these Scriptures are common to us and them. It was God, who was anointed by God: you hear of an Anointed one; understand it to mean Christ. For the name of Christ comes from chrism; this name by which He is called Christ expresses unction: nor were kings and prophets anointed in any kingdom, in any other place, save in that kingdom where Christ was prophesied of, where He was anointed, and from whence the Name of Christ was to come. It is found nowhere else at all: in no one nation or kingdom. God, then, was anointed by God; with what oil was He anointed, but a spiritual one? For the visible oil is in the sign, the invisible oil is in the mystery; the spiritual oil is within. God then was anointed for us, and sent unto us; and God Himself was man, in order that He might be anointed: but He was man in such a way as to be God still. He was God in such a way as not to disdain to be man. Very man and very God; in nothing deceitful, in nothing false, as being everywhere true, everywhere the Truth itself. God then is man; and it was for this cause that God was anointed, because God was Man, and became Christ.

18. This was figured in Jacob's placing a stone at his head, and so sleeping. [Genesis 28:11-18] The patriarch Jacob had placed a stone at his head: sleeping with that stone at his head, he saw heaven opened, and a ladder from heaven to earth, and Angels ascending and descending; after this vision he awoke, anointed the stone, and departed. In that stone he understood Christ; for that reason he anointed it. Take notice what it is whereby Christ is preached. What is the meaning of that anointing of a stone, especially in the case of the Patriarchs who worshipped but One God? It was however done as a figurative act: and he departed. For he did not anoint the stone, and come to worship there constantly, and to perform sacrifice there. It was the expression of a mystery; not the commencement of sacrilege. And notice the meaning of the stone. The Stone which the builders refused, this has become the head of the corner. Notice here a great mystery. The Stone is Christ. Peter calls Him a living Stone, disallowed indeed of men, but chosen of God. [1 Peter 2:4] And the stone is set at the head, because Christ is the Head of the man. [1 Corinthians 11:3] And the stone was anointed, because Christ was so called from His being anointed. And in the revelation of Christ, the ladder from earth to heaven is seen, or from heaven to earth, and the Angels ascending and descending. What this means, we shall see more clearly, when we have quoted the testimony from the Lord Himself in the Gospel. You know that Jacob is the same as Israel. For when he wrestled with the Angel, and prevailed, and had been blessed by Him over whom he prevailed, his named was changed, so that he was called Israel; just as the people of Israel prevailed [Luke 23:23] against Christ, so as to crucify Him, and nevertheless was (in those who believed in Christ) blessed by Him over whom it prevailed. But many believed not; hence the halting of Jacob. Here we have at once, blessing and halting. Blessing on those who became believers; for we know that afterward many of that people did believe: Halting on the other hand in those who believed not. And because the greater part believed not, and but few believed, therefore that a halting might be produced, He touched the breadth of his thigh. [Genesis 32:25] What is meant by the breadth of the thigh? The great multitude of his descendants.. ..

19. God, Your God, has anointed You. We have been speaking of God, who was anointed; i.e. of Christ. The name of Christ could not be more clearly expressed than by His being called God the Anointed. In the same way in which He was beautiful before the children of men, so is He here anointed with the oil of gladness above His fellows. Who then are His fellows? The children of men; for that He Himself (as the Son of Man) became partaker of their mortality in order to make them partakers of His Immortality.

20. Out of Your garments is the smell of myrrh, amber, and cassia [Psalm 44:8]. Out of Your garments is perceived the smell of fragrant odours. By His garments are meant His Saints, His elect, His whole Church, which he shows forth, as His garment, so to speak; His robe without spot and wrinkle, [Ephesians 5:27] which on account of its spots He has washed in His blood; on account of its wrinkles extended on His Cross. Hence the sweet savour which is signified by certain perfumes there mentioned. Hear Paul, that least of the Apostles (that hem of that garment, which the woman with the issue of blood touched, and was healed), hear him saying: We are a sweet savour of Christ, in every place, both in them that are saved, and in them that perish. [2 Corinthians 2:14-15] He did not say, We are a sweet savour in them that are saved, and a foul savour in them that are lost: but, as far as relates to ourselves, we are a sweet savour both in them that are saved, and in them that perish....They who loved him were saved by the odour of sweet savour; they who envied him, perished by means of that sweet savour. To them that perished then he was not a foul savour, but a sweet savour. For it was for this very reason they the more envied him, the more excellent that grace was which reigned in him: for no man envies him who is unhappy. He then was glorious in the preaching of God's Word, and in regulating his life according to the rule of that rod of direction; and he was loved by those who loved Christ in him, who followed after and pursued the odour of sweet savour; who loved the friend of the bridegroom: that is to say, by the Bride Herself, who says in the Song of Songs, We will run after the sweet savour of your perfumes. But the others, the more they beheld him invested with the glory of the preaching of the Gospel, and of an irreproachable life, were so much the more tortured with envy, and found that sweet savour prove death to them.

21. Out of your ivory palaces, whereby kings' daughters have made You glad. Choose whichever you please, ivory palaces, or magnificent, or royal palaces, it is out of these that the kings' daughters have made Christ glad. Would you understand the spiritual sense of ivory palaces? Understand by them the magnificent houses, and tabernacles of God, the hearts of the Saints; and by these self-same kings those who rule their flesh; who bring into subjection to themselves the rebellious commonalty of human affections, who chastise the body, and reduce it to bondage: for it is from these that the daughters of kings have made Him glad. For all the souls that have been born through their preaching and evangelizing are daughters of kings: and the Churches, as the daughters of Apostles, are daughters of kings. For He is King of kings; they themselves kings, of whom it was said, You shall sit upon twelve thrones, judging the twelve tribes of Israel. [Matthew 19:28] They preached the Word of Truth; and begot Churches not for themselves, but for Him....Therefore as raising up seed to their brother, to as many as they begot, they gave the name not of Paulians or Petrians, but of Christians. Observe whether that sense is not wakefully kept in these verses. For when he said, out of the ivory palaces, he spoke of mansions royal, ample, honourable, peaceful, like the heart of the Saints; he added, Whereby the kings' daughters have made You glad in Your honour. They are indeed daughters of kings, daughters of your Apostles, but still in Your honour: for they raised up seed to their brother. Hence Paul, when he saw those whom he had raised up unto his Brother, running after his own name, exclaimed, Was Paul crucified for you? [1 Corinthians 1:13]...No; for he says, Or were ye baptized in the name of Paul?

The daughters of kings have made You glad in Your honour. Keep, hold fast this in Your honour. This is meant by having a wedding garment; seeking His honour, His glory. Understand moreover by kings' daughters the cities, which were founded by kings, and have received the faith: and out of the ivory palaces (palaces rich, the proud, the lifted up). Kings' daughters have made You glad in Your honour; in that they sought not the honour of their founders, but have sought Your honour. Show me at Rome a temple of Romulus held in so great honour as I can show you the Monument of Peter. In Peter, who is honoured but He who died for us? For we are followers of Christ, not followers of Peter. And even if we were born from the brother of Him that is dead, yet are we named after the name of Him who is dead. [Deuteronomy 25:26] We were begotten by the one, but begotten to the other. Behold, Rome, Carthage, and several other cities are the daughters of kings, and yet have they made glad the King in His honour: and all these make up one single Queen.

22. What a nuptial song! Behold in the midst of songs full of rejoicing, comes forth the Bride herself. For the Bridegroom was coming. It was He who was being described: it was on Him all our attention was fixed.

Upon Your right hand stood the Queen [Psalm 44:9]. She which stands on the left is no Queen. For there will be one standing on the left also, to whom it will be said, Go into everlasting fire. [Matthew 25:41] But she shall stand on the right hand, to whom it will be said, Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. [Matthew 25:34] On Your right hand stood the Queen, in a vesture of gold, clothed about with various colors. What is the vesture of this Queen? It is one both precious, and also of various colors: it is the mysteries of doctrine in all the various tongues: one African, one Syrian, one Greek, one Hebrew, one this, and one that; it is these languages that produce the various colors of this vesture. But just as all the various colors of the vesture blend together in the one vesture, so do all the languages in one and the same faith. In that vesture, let there be diversity, let there be no rent. See we have understood the various colors of the diversity of tongues; and the vesture to refer to unity: but in that diversity itself, what is meant by the gold? Wisdom itself. Let there be any diversity of tongues you please, but there is but one gold that is preached of: not a different gold, but a different form of that gold. For it is the same Wisdom, the same doctrine and discipline that every language preaches. In the languages there is diversity; gold in the thoughts.

23. The Prophet addresses this Queen (for he delights in singing to her), and moreover each one of us, provided, however, we know where we are, and endeavour to belong to that body, and do belong to it in faith and hope, being united in the membership of Christ. For it is us whom he addresses, saying, Hearken, O daughter, and behold [Psalm 44:10], as being one of the Fathers (for they are daughters of kings), although it be a Prophet, or although it be an Apostle that is addressing her; addressing her, as a daughter, for we are accustomed to speak in this way, Our fathers the Prophets, our fathers the Apostles; if we address them as fathers, they may address us as children: and it is one father's voice addressing one daughter. Hearken, O daughter, and see. Hear first; afterward see. For they came to us with the Gospel; and that has been preached to us, which as yet we do not see, and which on hearing of it we believed, which by believing it, we shall come to see: even as the Bridegroom Himself speaks in the Prophet, A people whom I have not known served me. In the hearing of me with the ear it obeyed me. What is meant by on hearing of me with the ear? That they did not see. The Jews saw Him, and crucified Him; the Gentiles saw Him not, and believed. Let the Queen who comes from the Gentiles come in the vesture of gold, clothed with various colors; let her come from among the Gentiles clad in all languages, in the unity of Wisdom: let it be said to her, Hearken, O daughter, and see. If you will not hear, you shall not see....

And incline your ear. It is not enough to hearken; hearken with humility: bow down your ear. Forget also your own people, and your father's house. There was a certain people, and a certain house of your father, in which you were born, the people of Babylon, having the devil for your king. Whencesoever the Gentiles came, they came from their father the devil; but they have renounced their sonship to the devil. Forget also your own people, and your father's house. He, in making you a sinner, begot you loathsome: the Other, in that He justifies the ungodly, [Romans 4:5] begets you again in beauty.

24. For the King has greatly desired your beauty [Psalm 44:11]. What beauty is that, save that which is His own work? Greatly desired the beauty — Of whom? Of her the sinner, the unrighteous, the ungodly, such as she was with her father, the devil, and among her own people? No, but hers of whom it is said, Who is this that comes up made white? She was not white then at the first, but was made white afterwards. For though your sins shall be as scarlet, I will make them white as snow. [Isaiah 1:18] The king has greatly desired your beauty. What King is this? For He is the Lord your God. Now consider whether you ought not to forego that your father, and your own people, and to come to this King, who is your God? Your God is your King, your King is also your Bridegroom. Thou weddest to your King, who is your God: being endowed by Him, being adorned by Him; redeemed by Him, and healed by Him. Whatever you have, wherewith to be pleasing to Him, you have from Him.

25. And the daughters of Tyre shall worship Him with gifts [Psalm 44:12]. It is that selfsame King, who is your God, that the daughters of Tyre shall worship with gifts. The daughters of Tyre are the daughters of the Gentiles; the part standing for the whole. Tyre, a city bordering on this country, where the prophecy was delivered, typified the nations that were to believe in Christ. Thence came that Canaanitish woman, who was at first called a dog; for that you may know that she was from thence, the Gospel speaks thus. He departed into the parts of Tyre and Sidon, and behold a woman of Canaan came out of the same coasts, with all the rest that is related there. She who at first, at the house of her father, and among her own people, was but a dog, who by coming to, and crying after that King, was made beautiful by believing in Him, what did she obtain to hear? O woman, great is your faith. [Matthew 15:21-28] The King has greatly desired your beauty. And the daughters of Tyre shall worship with gifts. With what gifts? Even so would this King be approached, and would have His treasuries filled: and it is He Himself who has given us that wherewith they may be filled, and may be filled by you. Let them come (He says) and worship Him with gifts. What is meant by with gifts?...Give alms, and all things are clean unto you. Come with gifts to Him that says, I will have mercy rather than sacrifice. To that Temple that existed aforetime as a shadow of that which was to come, they used to come with bulls, and rams, and goats, with every different kind of animal for sacrifice: that with that blood one thing should be done, and another be typified by it. Now that very blood, which all these things used to figure, has come: the King Himself has come, and He Himself would have your gifts. What gifts? Alms. For He Himself will judge hereafter, and will Himself hereafter account gifts to certain persons. Come (He says), ye blessed of My Father. Why? I was an hungred, and you gave Me meat, [Matthew 25:34-35] etc. These are the gifts with which the daughters of Tyre worship the King; for when they said, When saw we You? He who is at once above and below (whence those ascending and descending are spoken of), said, Inasmuch as you have done it unto one of the least of Mine, you have done it unto Me. [Matthew 25:40]

26. ...The rich among the people shall entreat Your face. Both they who shall entreat that face, and He whose face they will entreat, are all collectively but one Bride, but one Queen, mother and children belonging all together unto Christ, belonging unto their Head....

27. All the glory of her, the King's daughter, is from within [Psalm 44:13]. Not only is her robe, outwardly, of gold, and of various colors; but He who loved her beauty, knew her to be also beautiful within. What are those inward charms? Those of conscience. It is there Christ sees; it is there Christ loves her: it is there He addresses her, there punishes, there crowns. Let then your alms be done in secret; for all the glory of her, the King's daughter, is from within. With fringes of gold, clothed with various colors [Psalm 44:14]. Her beauty is from within; yet in the fringes of gold is the diversity of languages: the beauty of doctrine. What do these avail, if them be not that beauty from within? The virgins shall be brought unto the King after her. It has been fulfilled indeed. The Church has believed; the Church has been formed throughout all nations. And to what a degree do virgins now seek to find favour in the eyes of that King! Whence are they moved to do so? Even because the Church preceded them. The virgins shall be brought unto the King after her. Her near kinswomen shall be brought unto You. For they that are brought unto Him are not strangers, but her near kinswomen, that belong to her. And because he had said, unto the King, he says, turning the discourse to Him, her near kinswomen shall be brought unto You.

28. With gladness and rejoicing shall they be brought and shall be led into the Temple of the King [Psalm 44:15]. The Temple of the King is the Church itself: it is the Church itself that enters into the Temple of the King. Whereof is that Temple constructed? Of the men who enter the Temple? Who but God's faithful ones are its living stones? [1 Peter 2:4] They shall be led into the Temple of the King. For there are virgins without the Temple of the King, the nuns among the heretics: they are virgins, it is true; but what will that profit them, unless they be led into the Temple of the King? The Temple of the King is in unity: the Temple of the King is not ruinous, is not rent asunder, is not divided. The cement of those living stones is charity.

29. Instead of your fathers, children are born to you [Psalm 44:16]. Nothing can be more manifest. Now consider the Temple of the King itself, for it is on its behalf he speaks, on account of the unity of the body that is spread throughout all the world: for those very persons who have chosen to be virgins, cannot find favour with the King unless they be led into the Temple of the King. Instead of your fathers, are your children born to you. It was the Apostles begot you: they were sent: they were the preachers: they are the fathers. But was it possible for them to be with us in the body for ever? Although one of them said, I desire to depart, and to be with Christ, which is far better: to abide in the flesh is necessary for your sakes. It is true he said this, but how long was it possible for him to remain here? Could it be till this present time, could it be to all futurity? Is the Church then left desolate by their departure? God forbid. Instead of your fathers, children have been born to you. What is that? The Apostles were sent to you as fathers, instead of the Apostles sons have been born to you: there have been appointed Bishops. For in the present day, whence do the Bishops, throughout all the world, derive their origin? The Church itself calls them fathers; the Church itself brought them forth, and placed them on the thrones of the fathers. Think not yourself abandoned then, because you see not Peter, nor see Paul: see not those through whom thou were born. Out of your own offspring has a body of fathers been raised up to you. Instead of your fathers, have children been born to you. Observe how widely diffused is the Temple of the King, that the virgins that are not led to the Temple of the King, may know that they have nothing to do with that marriage. You shall make them princes over all the earth. This is the Universal Church: her children have been made princes over all the earth: her children have been appointed instead of the fathers. Let those who are cut off own the truth of this, let them come to the One Body: let them be led into the Temple of the King. God has established His Temple everywhere: has laid everywhere the foundations of the Prophets and Apostles. [Ephesians 2:20] The Church has brought forth sons; has made them instead of her fathers to be princes over all the earth.

30. They shall be mindful of your name in every generation and generation; therefore shall the peoples confess unto You [Psalm 44:17]. What does it profit then to confess indeed and yet to confess out of the Temple? What does it profit to pray, and yet not to pray on the Mount? I cried, says he, unto the Lord with my voice: and He heard me out of His holy hill. Out of what hill? Out of that of which it is said, A city set upon a hill cannot be hid. [Matthew 5:14] Of what hill? Out of that hill which Daniel saw grow out of a small stone, and break all the kingdoms of the earth; and cover all the face of the earth. [Daniel 2:34-35] There let him pray, who hopes to receive: there let him ask, who would have his prayer heard: there let him confess, who wishes to be pardoned. Therefore shall the peoples confess unto you for ever, world without end. For in that eternal life it is true indeed there will no longer be the mourning over sins: but yet in the praises of God by that everlasting City which is above, there will not be wanting a perpetual confession of the greatness of that happiness. For to that City itself, to which another Psalm sings, Glorious things are spoken of you, O City of God, to her who is the very Bride of Christ, the very Queen, a King's daughter, and a King's consort;...the peoples shall for this very cause confess even to herself; the hearts of all, now enlightened by perfect charity, being laid bare, and made manifest, that she may know the whole of herself most completely, who here is, in many parts of her, unknown to herself....

1. It is called, A Psalm, to the end, for the sons of Korah, for things secret. Secret is it then; but He Himself, who in the place of Calvary was crucified, you know, has rent the veil, [Matthew 27:51] that the secrets of the temple might be discovered. Furthermore since the Cross of our Lord was a key, whereby things closed might be opened; let us trust that He will be with us, that these secrets may be revealed. What is said, To the end, always ought to be understood of Christ. For Christ is the end of the law for righteousness to every one that believes. [Romans 10:4] But The End He is called, not because He consumes, but because He perfects. For ended call we the food which is eaten, and ended the coat which is woven, the former to consumption, the latter to perfection. Because then we have not where to go farther when we have come to Christ, Himself is called the end of our course. Nor ought we to think, that when we have come to Him, we ought to strive any further to come also to the Father. For this thought Philip also, when he said to Him, Lord, show us the Father, and it suffices us. When he said, It suffices us, he sought the end of satisfaction and perfection. Then said He, Have I been so long time with you, and have you not known Me, Philip: he that has seen Me, has seen the Father. [John 14:8-9] In Him then have we the Father, because He is in the Father, and the Father in Him, and He and His Father are One.

2. Our God is a refuge and strength [Psalm 45:1]. There are some refuges wherein is no strength, whereto when any flees, he is more weakened than strengthened. Thou fleest, for example, to some one greater in the world, that you may make yourself a powerful friend; this seems to you a refuge. Yet so great are this world's uncertainties, and so frequent grow the ruins of the powerful day by day, that when to such refuge you have come, you begin to fear more than ever therein....Our refuge is not such, but our refuge is strength. When there we have fled, we shall be firm.

3. A helper in tribulations, which find us out too much. Tribulations are many, and in every tribulation unto God must we flee; whether it be a tribulation in our estate, or in our body's health, or about the peril of those dearest to us, or any other thing necessary to the sustaining of this life, refuge ought there to be none at all to a Christian man, other than his Saviour, other than his God, to whom when he has fled, he is strong. For he will not in himself be strong, nor will he to himself be strength, but He will be his strength, who has become his refuge. But, dearly beloved, among all tribulations of the human soul is no greater tribulation than the consciousness of sin. For if there be no wound herein, and that be sound within man which is called conscience, wherever else he may suffer tribulation, there will he flee, and there find God....You see, dearly beloved, when trees are cut down and proved by the carpenters, sometimes in the surface they seem as though injured and rotten; but the carpenter looks into the inner marrow as it were of the tree, and if within he find the wood sound, he promises that it will last in a building; nor will he be very anxious about the injured surface, when that which is within he declares sound. Furthermore, to man anything more inward than conscience is not found; what then profits it, if what is without is sound, and the marrow of conscience has become rotton? These are close and vehement overmuch, and as this Psalm says, too great tribulations; yet even in these the Lord has become a helper by forgiving sin. For the consciences of the ungodly hates nothing save indulgence; for if one says he has great tribulations, being a confessed debtor to the treasury, when he beholds the narrowness of his estate, and sees that he cannot be solvent; if on account of the distrainers every year hanging over him, he says that he suffers great tribulations, and does not breathe freely except in hope of indulgence, and that in things earthly; how much more the debtor of penalties out of the abundance of sins: when shall he pay what he owes out of his evil conscience, when if he pay, he perishes? For to pay this debt, is to undergo the penalties. Remains then that of His indulgence, we may be secure, yet so that, indulgence received, we return not again to contract debts....

4. Now then, such security received, what say they? Therefore will not we fear, when the earth shall be confounded [Psalm 45:2]. Just before anxious, suddenly secure; out of too great tribulations set in great tranquillity. For in them Christ was sleeping, therefore were they tossed: Christ awoke (as but now we heard out of the Gospel), He commanded the winds, and they were still. [Matthew 8:24-26] Since Christ is in each man's heart by faith, it is signified to us, that his heart as a ship in this world's tempest is tossed, who forgets his faith: as though Christ sleeping it is tossed, but Christ awaking comes tranquillity. Nay, the Lord Himself, what said He? Where is your faith? [Luke 8:25] Christ aroused, aroused up faith, that what had been done in the ship, might be done in their hearts. A helper in tribulations, which found us out too much. He caused that therein should be great tranquillity.

5. See what tranquillity: Therefore will not we fear when the earth shall be confounded, and the mountains shall be carried into the heart of the sea. Then we shall find not fear. Let us seek mountains carried, and if we can find, it is manifest that this is our security. The Lord truly said to His disciples, If you have faith as a grain of mustard seed, you shall say to this mountain, Be Thou removed, and be Thou cast into the sea, and it shall be done. Haply to this mountain, He said of Himself; for He is called a Mountain: It shall come to pass in the last days, that the mountain of the Lord shall be manifest. [Isaiah 2:2] But this Mountain is placed above other mountains; because the Apostles also are mountains, supporting this Mountain. Therefore follows, In the last days the Mountain of the Lord shall be manifest, established in the top of the mountains. Therefore passes It the tops of all mountains, and on the top of all mountains is It placed; because the mountains are preaching The Mountain. But the sea signifies this world, in comparison of which sea, like earth seemed the nation of the Jews. For it was not covered over with the bitterness of idolatry, but, like dry land, was surrounded with the bitterness of the Gentiles as with sea. It was to be, that the earth be confounded, that is, that nation of the Jews; and that the mountains be carried into the heart of the sea, that is, first that great Mountain established in the top of the mountains. For He deserted the nation of the Jews, and came among the Gentiles. He was carried from the earth into the sea. Who carrying Him? The Apostles, to whom He had said, If you have faith as a grain of mustard seed, you shall say to this mountain, Be thou removed, and be you cast into the sea, and it shall be done: that is, through your most faithful preaching it shall come to pass, that this mountain, that is, I Myself, be preached among the Gentiles, be glorified among the Gentiles, be acknowledged among the Gentiles, and that be fulfilled which was predicted of Me, A people whom I have not known shall serve Me.. ..

6. The waters thereof roared, and were troubled [Psalm 45:3]: when the Gospel was preached, What is this? He seems to be a setter forth of strange gods: [Acts 17:18] this the Athenians; but the Ephesians, with what tumult would they have slain the Apostles, when in the theatre, for their goddess Diana, they made such an uproar, as to be shouting, Great is Diana of the Ephesians! [Acts 19:34] Amidst which waves and roaring of the sea, feared not they who to that refuge had fled. Nay, the Apostle Paul would enter in to the theatre, and was kept back by the disciples, because it was necessary that he should still abide in the flesh for their sakes. But yet, the waters thereof roared, and were troubled: the mountains shook at the mightiness thereof. Whose might? The sea's? Or rather God's, of whom was said, refuge and strength, a helper in tribulations, which have found us out too much? For shaken were the mountains, that is, the powers of this world. For one thing are the mountains of God, another the mountains of the world: the mountains of the world, they whose head is the devil, the mountains of God, they whose Head is Christ. But by these mountains were shaken those mountains. Then gave they their voices against Christians, when the mountains were shaken, the waters roaring; for the mountains were shaken, and there was made a great earthquake, with quaking of the sea. But against whom this? Against the City founded upon a rock. The waters roar, the mountains shake, the Gospel being preached. What then, the City of God? Hear what follows.

7. The streams of the river make glad the City of God [Psalm 45:4]. When the mountains shake, when the sea rages, God deserts not His City, by the streams of the river. What are these streams of the river? That overflowing of the Holy Spirit, of which the Lord said, If any man thirst, let him come unto Me, and drink. He that believes in Me, out of his bosom shall flow rivers of living water. [John 7:37-38] These rivers then flowed out of the bosom of Paul, Peter, John, the other Apostles, the other faithful Evangelists. Since these rivers flowed from one river, many streams of the river make glad the City of God. For that you might know this to be said of the Holy Spirit, in the same Gospel next said the Evangelist, But this spoke He of the Spirit, which they that were to believe in Him should receive. For the Holy Ghost was not yet given, because that Jesus was not yet glorified. [John 7:39] Jesus being glorified after His Resurrection, glorified after His Ascension, on the day of Pentecost came the Holy Spirit, and filled the believers, [Acts 2:1-2] who spoke with tongues, and began to preach the Gospel to the Gentiles. Hence was the City of God made glad, while the sea was troubled by the roaring of its waters, while the mountains were confounded, asking what they should do, how drive out the new doctrine, how root out the race of Christians from the earth. Against whom? Against the streams of the river making glad the City of God. For thereby showed He of what river He spoke; that He signified the Holy Spirit, by the streams of the river make glad the City of God. And what follows? The Most High has sanctified His tabernacle: since then there follows the mention of Sanctification, it is manifest that these streams of the river are to be understood of the Holy Spirit, by whom is sanctified every godly soul believing in Christ, that it may be made a citizen of the City of God.

8. God is in the midst of her: she shall not be moved [Psalm 45:5]. Let the sea rage, the mountains shake; God is in the midst of her: she shall not be moved. What is, in the midst of her? That God stands in any one place, and they surround Him who believe in Him? Then is God circumscribed by place; and broad that which surrounds, narrow that which is surrounded? God forbid. No such thing imagine of God, who is contained in no place, whose seat is the conscience of the godly: and so is God's seat in the hearts of men, that if man fall from God, God in Himself abides, not falls like one not finding where to be. For rather does He lift up you, that you may be in Him, than so lean upon you, as if you withdraw yourself, to fall. Himself if He withdraw, fall will you: yourself if you withdraw, fall will not He. What then is, God is in the midst of her? It signifies that God is equal to all, and accepts not persons. For as that which is in the middle has equal distances to all the boundaries, so God is said to be in the middle, because He consults equally for all. God is in the midst of her: she shall not be moved. Wherefore shall she not be moved? Because God is in the midst of her. He is the Helper in tribulations that have found us out too much. God shall help her with His Countenance. What is, with His Countenance? With manifestation of Himself. How manifests God Himself, so as that we see His Countenance? I have already told you; you have learned God's Presence; we have learned it through His works. When from Him we receive any help so that we cannot at all doubt that it was granted to us by the Lord, then God's Countenance is with us.

9. The heathen are troubled [Psalm 45:6]. And how troubled? Why troubled? To cast down the City of God, in the midst whereof is God? To overthrow the tabernacle sanctified, which God helps with His Countenance? No: with a wholesome trouble are the heathen now troubled. For what follows? And the kingdoms are bowed. Bowed, says He, are the kingdoms; not now erected that they may rage, but bowed that they may adore. When were the kingdoms bowed? When that came to pass which was predicted in another Psalm, All kings shall fall down before Him, all nations shall serve Him. What cause made the kingdoms to bow? Hear the cause. The Most High gave His Voice, and the earth was moved. The fanatics of idolatry, like frogs in the marshes, clamoured, the more tumultuously, the more sordidly, in filth and mire. And what is the brawling of frogs to the thunder of the clouds? For out of them the Most High gave His Voice, and the earth was moved: He thundered out of His clouds. And what are His clouds? His Apostles, His preachers, by whom He thundered in precepts, lightened in miracles. The same are clouds who are also mountains: mountains for their height and firmness, clouds for their rain and fruitfulness. For these clouds watered the earth, of which it was said, The Most High gave His Voice, and the earth was moved. For it is of those clouds that He threatens a certain barren vineyard, whence the mountains were carried into the heart of the sea; I will command, says He, the clouds that they rain no rain upon it. [Isaiah 5:6] This was fulfilled in that which I have mentioned, when the mountains were carried into the heart of the sea; when it was said, It was necessary that the word of God should have been spoken first to you; but seeing ye put it from you, we turn to the Gentiles; [Acts 13:46] then was fulfilled, I will command the clouds that they rain no rain upon it. The nation of the Jews has just so remained as a fleece dry upon the ground. For this, you know, happened in a certain miracle, the ground was dry, the fleece only was wet, yet rain in the fleece appeared not. [Judges 6:36-40] So also the mystery of the New Testament appeared not in the nation of the Jews. What there was the fleece, is here the veil. For in the fleece was veiled the mystery. But on the ground, in all the nations open lies Christ's Gospel; the rain is manifest, the Grace of Christ is bare, for it is not covered with a veil. But that the rain might come out of it, the fleece was pressed. For by pressure they from themselves excluded Christ, and the Lord now from His clouds rains on the ground, the fleece has remained dry. But of them then the Most High gave His Voice, out of those clouds; by which Voice the kingdoms were bowed and worshipped.

10. The Lord of Hosts is with us; the God of Jacob is our taker up [Psalm 45:7]. Not any man, not any power, not, in short, Angel, or any creature either earthly or heavenly, but the Lord of Hosts is with us; the God of Jacob is our taker up. He who sent Angels, came after Angels, came that Angels might serve Him, came that men He might make equal to Angels. Mighty Grace! If God be for us, who can be against us? The Lord of Hosts is with us. What Lord of Hosts is with us? If (I say) God be for us, who can be against us? 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 8:31-32] Therefore be we secure, in tranquillity of heart nourish we a good conscience with the Bread of the Lord. The Lord of Hosts is with us; the God of Jacob is our taker up. However great be your infirmity, see who takes you up. One is sick, a physician is called to him. His own taken-up, the Physician calls the sick man. Who has taken him up? Even He. A great hope of salvation; a great Physician has taken him up. What Physician? Every Physician save He is man: every Physician who comes to a sick man, another day can be made sick, beside Him. The God of Jacob is our taker up. Make yourself altogether as a little child, such as are taken up by their parents. For those not taken up, are exposed; those taken up are nursed. Do you think God has so taken you up, as when an infant your mother took you up? Not so, but to eternity. For your voice is in that Psalm, My father and my mother forsake me, but the Lord has taken me up.

11. Come and see the works of the Lord [Psalm 45:8]. Now of this taking up, what has the Lord done? Consider the whole world, come and see. For if you come not, you see not; if you see not, you believe not; if you believe not, you stand afar off: if you believek, you come; if you believek, you see. For how came we to that mountain? Not on foot? Is it by ship? Is it on the wing? Is it on horses? For all that pertain to space and place, be not concerned, trouble not yourself, He comes to you. For out of a small stone He has grown, and become a great mountain, so that He has filled all the face of the earth. Why then would you by land come to Him, who fills all lands? Lo, He has already come: watch thou. By growing He wakes even sleepers; if yet there is not in them so deep sleep, as that they be hardened even against the mountain coming; but they hear, Awake, you that sleep, and arise from the dead, and Christ shall give you light. [Ephesians 5:14] For it was a great thing for the Jews to see the stone. For the stone was yet small: and small they deservedly despised it, and despising they stumbled, and stumbling they were broken; remains that they be ground to powder. For so was it said of the stone, Whosoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it will grind him to powder. [Luke 20:18] It is one thing to be broken, another to be ground to powder. To be broken is less than to be ground to powder: but none grinds He coming exalted, save whom He broke lying low. For now before His coming He lay low before the Jews, and they stumbled at Him, and were broken; hereafter shall He come in His Judgment, glorious and exalted, great and powerful, not weak to be judged, but strong to judge, and grind to powder those who were broken stumbling at Him. For A stone of stumbling and a rock of offense, [1 Peter 2:8] is He to them that believe not. Therefore, brethren, no wonder if the Jews acknowledged not Him, whom as a small stone lying before their feet they despised. They are to be wondered at, who even now so great a mountain will not acknowledge. The Jews at a small stone by not seeing stumbled; the heretics stumble at a mountain. For now that stone has grown, now say we unto them, Lo, now is fulfilled the prophecy of Daniel, The stone that was small became a great mountain, and filled the whole earth. [Daniel 2:35] Wherefore stumble ye at Him, and go not rather up to Him? Who is so blind as to stumble at a mountain? Came He to you that you should have whereat to stumble, and not have whereto to go up? Come ye, and let us go up to the mountain of the Lord. [Isaiah 2:3] Isaiah says this: Come ye, and let us go up. What is, Come ye, and let us go up? Come ye, is, Believe ye. Let us go up, is, Let us profit. But they will neither come, nor go up, nor believe, nor profit. They bark against the mountain. Even now by so often stumbling on Him they are broken, and will not go up, choosing always to stumble. Say we to them, Come ye, and see the works of the Lord: what prodigies He has set forth through the earth. Prodigies are called, because they portend something, those signs of miracles which were done when the world believed. And what thereafter came to pass, and what did they portend?

12. He makes wars to cease unto the end of the earth [Psalm 45:9]. This not yet see we fulfilled: yet are there wars, wars among nations for sovereignty; among sects, among Jews, Pagans, Christians, heretics, are wars, frequent wars, some for the truth, some for falsehood contending. Not yet then is this fulfilled, He makes wars to cease unto the end of the earth; but haply it shall be fulfilled. Or is it now also fulfilled? In some it is fulfilled; in the wheat it is fulfilled, in the tares it is not yet fulfilled. What is this then, He makes wars to cease unto the end of the earth? Wars He calls whereby it is warred against God. But who wars against God? Ungodliness. And what to God can ungodliness do? Nothing. What does an earthen vessel dashed against the rock, however vehemently dashed? With so much greater harm to itself it comes, with how much the greater force it comes. These wars were great, frequent were they. Against God fought ungodliness, and earthen vessels were dashed in pieces, even men by presuming on themselves, by too much prevailing by their own strength. This is that, the shield whereof Job also named concerning one ungodly. He runs against God, upon the stiff neck of his shield. [Job 15:26] What is, upon the stiff neck of his shield? Presuming too much upon his own protection. Were they such who said, God is our refuge and strength, a Helper in tribulations which have found us out too much? Or in another Psalm, For I will not trust in my bow, neither shall my sword save me. When one learns that in himself he is nothing, and help in himself has none, arms in him are broken in pieces, wars are made to cease. Such wars then destroyed that Voice of the Most High out of His holy clouds, whereby the earth was moved, and the kingdoms were bowed. These wars has He made to cease unto the end of the earth. He shall break the bow, and dash in pieces the arms, and burn the shield with fire. Bow, arms, shield, fire. The bow is plots; arms, public warfare; shields, vain presuming of self-protection: the fire wherewith they are burned, is that whereof the Lord said, I have come to send fire on the earth; [Luke 12:49] of which fire says the Psalm, There is nothing hid from the heat thereof. This fire burning, no arms of ungodliness shall remain in us, needs must all be broken, dashed in pieces, burned. Remain thou unharmed, not having any help of your own; and the more weak you are, having no arms your own, the more He takes you up, of whom it is said, The God of Jacob is our taker up....But when God takes us up, does He send us away unarmed? He arms us, but with other arms, arms Evangelical, arms of truth, continence, salvation, faith, hope, charity. These arms shall we have, but not of ourselves: but the arms which of ourselves we had, are burnt up: yet if by that fire of the Holy Spirit we are kindled, whereof it is said, He shall burn the shields with fire; you, who wished to be powerful in yourself, has God made weak, that He may make you strong in Him, because in yourself you were made weak.

13. What then follows? Be still. To what purpose? And see that I am God [Psalm 45:10]. That is, Not ye, but I am God. I created, I create anew; I formed, I form anew; I made, I make anew. If you could not make yourself, how can you make yourself anew? This sees not the contentious tumult of man's soul; to which contentious tumult is it said, Be still. That is, restrain your souls from contradiction. Do not argue, and, as it were, arm against God. Else yet live your arms, not yet burned up with fire. But if they are burned, Be still; because you have not wherewith to fight. But if you be still in yourselves, and from Me seek all, who before presumed on yourselves, then shall you see that I am God. I will be exalted among the heathen, I will be exalted in the earth. Just before I said, by the name of earth is signified the nation of the Jews, by the name of sea the other nations. The mountains were carried into the heart of the sea; the nations are troubled, the kingdoms are bowed; the Most High gave His Voice, and the earth was moved. The Lord of Hosts is with us, the God of Jacob is our taker up [Psalm 45:11]. Miracles are done among the heathen, full filled is the faith of the heathen; burned are the arms of human presumption. Still are they, in tranquillity of heart, to acknowledge God the Author of all their gifts. And after this glorifying, does He yet desert the people of the Jews? Of which says the Apostle, I say unto you, lest ye should be wise in your own conceits; that blindness in part is happened unto Israel, until the fullness of the Gentiles be come in. [Romans 11:25] That is, until the mountains be carried hither, the clouds rain here, the Lord here bows the kingdoms with His thunder, until the fullness of the Gentiles be come in. And what thereafter? And so all Israel shall be saved. Therefore, here too observing the same order, I will be exalted (says He) among the heathen, I will be exalted in the earth; that is, both in the sea, and in the earth, that now might all say what follows: the God of Jacob is our taker up.

1. The title of the Psalm goes thus. To the end: for the sons of Korah: a Psalm of David himself. These sons of Korah have the title also of some other Psalms, and indicate a sweet mystery, insinuate a great Sacrament: wherein let us willingly understand ourselves, and let us acknowledge in the title us who hear, and read, and as in a glass set before us behold who we are. The sons of Korah, who are they?. ..Haply the sons of the Bridegroom. For the Bridegroom was crucified in the place of Calvary. Recollect the Gospel, [Matthew 27:33] where they crucified the Lord, and you will find Him crucified in the place of Calvary. Furthermore, they who deride His Cross, by devils, as by beasts, are devoured. For this also a certain Scripture signified. When God's Prophet Elisha was going up, children called after him mocking, Go up thou bald head, Go up thou bald head: but he, not so much in cruelty as in mystery, made those children to be devoured by bears out of the wood. [2 Kings 2:23-24] If those children had not been devoured, would they have lived even till now? Or could they not, being born mortal, have been taken off by a fever? But so in them had no mystery been shown, whereby posterity might be put in fear. Let none then mock the Cross of Christ. The Jews were possessed by devils, and devoured; for in the place of Calvary, crucifying Christ, and lifting on the Cross, they said as it were with childish sense, not understanding what they said, Go up, thou bald head. For what is, Go up? Crucify Him, Crucify Him. [Luke 23:21] For childhood is set before us to imitate humility, and childhood is set before us to beware of foolishness. To imitate humility, childhood was set before us by the Lord, when He called children to Him, [Matthew 18:2] and because they were kept from Him, He said, Suffer them to come unto Me, for of such is the Kingdom of Heaven. [Matthew 19:14] The example of childhood is set before us to beware of foolishness by the Apostle, Brethren, be not children in understanding: and again he proposes it to imitate, Howbeit in malice be ye children, that in understanding ye may be men. [1 Corinthians 14:20] For the sons of Korah the Psalm is sung; for Christians then is it sung. Let us hear it as sons of the Bridegroom, whom senseless children crucified in the place of Calvary. For they earned to be devoured by beasts; we to be crowned by Angels. For we acknowledge the humility of our Lord, and of it are not ashamed. We are not ashamed of Him called in mystery the bald (Calvus), from the place of Calvary. For on the very Cross whereon He was insulted, He permitted not our forehead to be bald; for with His own Cross He marked it. Finally, that you may know that these things are said to us, see what is said.

2. O clap your hands, all you nations [Psalm 46:1]. Were the people of the Jews all the nations? No, but blindness in part is happened to Israel, that senseless children might cry, Calve, Calve; and so the Lord might be crucified in the place of Calvary, that by His Blood shed He might redeem the Gentiles, and that might be fulfilled which says the Apostle, Blindness in part is happened unto Israel, until the fullness of the Gentiles be come in. [Romans 11:25] Let them insult, then, the vain, and foolish, and senseless, and say, Calve, Calve; but you redeemed by His Blood which was shed in the place of Calvary, say, O clap your hands, all you nations; because to you has come down the Grace of God. O clap your hands. What is O clap? Rejoice. But wherefore with the hands? Because with good works. Do not rejoice with the mouth while idle with the hands. If you rejoice, clap your hands. The hands of the nations let Him see, who joys has deigned to give them. What is, the hands of the nations? The acts of them doing good works. O clap your hands, all you nations: shout unto God with the voice of triumph. Both with voice and with hands. If with the voice only it is not well, because the hands are slow; if only with the hands it is not well, because the tongue is mute. Agree together must the hands and tongue. Let this confess, these work. Shout unto God with the voice of triumph.

3. For the Lord Most High is terrible [Psalm 46:2]. The Most High in descending made like one ludicrous, by ascending into Heaven is made terrible. A great King over all the earth. Not only over the Jews; for over them also He is King. For of them also the Apostles believed and of them many thousands of men sold their goods, and laid the price at the Apostles' feet, [Acts 4:34] and in them was fulfilled what in the title of the Cross was written, The King of the Jews. [Matthew 27:37] For He is King also of the Jews. But of the Jews is little. O clap your hands, all you nations: for God is the King of all the earth. For it suffices not Him to have under Him one nation: therefore such great price gave He out of His side, as to buy the whole world.

4. He has subdued the people under us, and the nations under our feet [Psalm 46:3]. Which subdued, and to whom? Who are they that speak? Haply Jews? Surely, if Apostles; surely, if Saints. For under these God has subdued the people and the nations, that today are they honoured among the nations, who by their own citizens earned to be slain: as their Lord was slain by His citizens, and is honoured among the nations; was crucified by His own, is adored by aliens, but those by a price made His own. For therefore bought He us, that aliens from Him we might not be. Do you think then these are the words of Apostles, He has subdued the people under us, and the nations under our feet? I know not. Strange that Apostles should speak so proudly, as to rejoice that the nations were put under their feet, that is, Christians under the feet of Apostles. For they rejoice that we are with them under the feet of Him who died for us. For under Paul's feet ran they, who would be of Paul, to whom He said, Was Paul crucified for you? [1 Corinthians 1:13] What then here, what are we to understand? He has subdued the people under us, and the nations under our feet. All pertaining to Christ's inheritance are among all the nations, and all not pertaining to Christ's inheritance are among all the nations: and you see so exalted in Christ's Name is Christ's Church, that all not yet believing in Christ lie under the feet of Christians. For what numbers now run to the Church; not yet being Christians, they ask aid of the Church; to be succoured by us temporally they are willing, though eternally to reign with us as yet they are unwilling. When all seek aid of the Church, even they who are not yet in the Church, has He not subdued the people under us, and the nations under our feet?

5. He has chosen an inheritance for us, the excellency of Jacob, whom He loved [Psalm 46:4]. A certain beauty of Jacob He has chosen for our inheritance. Esau and Jacob were two brothers; in their mother's womb both struggled, and by this struggle their mother's bowels were shaken; and while they two were yet therein, the younger was elected and preferred to the elder, and it was said, Two peoples are in your womb, and the elder shall serve the younger. [Genesis 25:23] Among all nations is the elder, among all nations the younger; but the younger is in good Christians, elect, godly, faithful; the elder in the proud, unworthy, sinful, stubborn, defending rather than confessing their sins: as was also the very people of the Jews, being ignorant of God's righteousness, and going about to establish their own righteousness. [Romans 10:3] But for that it is said, The elder shall serve the younger; it is manifest that under the godly are subdued the ungodly, under the humble are subdued the proud. Esau was born first, and Jacob was born last; but he who was last born, was preferred to the first-born, who through gluttony lost his birthright. So you have it written, [Genesis 25:30-34] He longed for the pottage, and his brother said to him, If you will that I give it you, give me your birthright. He loved more that which carnally he desired, than that which spiritually by being born first he had earned: and he laid aside his birthright, that he might eat lentils. But lentils we find to be the food of the Egyptians, for there it abounds in Egypt. Whence is so magnified the lentil of Alexandria, that it comes even to our country, as if here grew no lentil. Therefore by desiring Egyptian food he lost his birthright. So also the people of the Jews, of whom it is said, in their hearts they turned back again into Egypt. [Acts 7:39] They desired in a manner the lentil, and lost their birthright.

6. God is gone up with jubilation [Psalm 46:5]. Even He our God, the Lord Christ, is gone up with jubilation; the Lord with the sound of a trumpet. Is gone up: whither, save where we know? Whither the Jews followed Him not, even with their eyes. For exalted on the Cross they mocked Him, ascending into Heaven they did not see Him. God has gone up with jubilation. What is jubilation, but admiration of joy which cannot be expressed in words? As the disciples in joy admired, seeing Him go into Heaven, whom they had mourned dead; truly for the joy, words sufficed not: remained to jubilate what none could express. There was also the voice of the trumpet, the voice of Angels. For it is said, Lift up your voice like a trumpet. Angels preached the ascension of the Lord: they saw the Disciples, their Lord ascending, tarrying, admiring, confounded, nothing speaking, but in heart jubilant: and now was the sound of the trumpet in the clear voice of the Angels, You men of Galilee, why stand ye gazing up into Heaven? This is Jesus. [Acts 1:11] As if they knew not that it was the same Jesus. Had they not just before seen Him before them? Had they not heard Him speaking with them? Nay, they not only saw the figure of Him present, but handled also His limbs. Of themselves then knew they not, that it was the same Jesus? But they being by very admiration, from joy of jubilation, as it were transported in mind, the Angels said, that same is Jesus. As though they said, If you believe Him, this is that same Jesus, whom crucified, your feet stumbled, whom dead and buried, you thought your hope lost. Lo, this is the same Jesus. He has gone up before you, He shall so come in like manner as you have seen Him go into Heaven. His Body is removed indeed from your eyes, but God is not separated from your hearts: see Him going up, believe in Him absent, hope for Him coming; but yet through His secret Mercy, feel Him present. For He who ascended into Heaven that He might be removed from your eyes, promised unto you, saying, Lo, I am with you always, even unto the end of the world. [Matthew 28:20] Justly then the Apostle so addressed us, The Lord is at hand; be careful for nothing. [Philippians 4:5-6] Christ sits above the Heavens; the Heavens are far off, He who there sits is near....

7. Sing praises to our God, sing praises [Psalm 46:6]. Whom as Man mocked they, who from God were alienated. Sing praises to our God. For He is not Man only, but God. Man of the seed of David, [Romans 1:3] God the Lord of David, of the Jews having flesh. Whose (says the Apostle) are the fathers, of whom as concerning the flesh Christ came. [Romans 9:5] Of the Jews then is Christ, but according to the flesh. But who is this Christ who is of the Jews according to the flesh? Who is over all, God blessed forever. God before the flesh, God in the flesh, God with the flesh. Nor only God before the flesh, but God before the earth whence flesh was made; nor only God before the earth whereof flesh was made, but even God before the Heaven which was first made; God before the day which was first made; God before Angels; the same Christ is God: for In the beginning was the Word, and the Word was with God, and the Word was God. [John 1:1]

8. For God is the King of all the earth [Psalm 46:7]. What? And before was He not God of all the earth? Is He not God of both heaven and earth, since by Him surely were all things made? Who can say that He is not his God? But not all men acknowledged Him their God; and where He was acknowledged, there only, so to say, He was God. In Judah is God known. Not yet was it said to the sons of Korah, O clap your hands, all you nations. For that God known in Judah, is King of all the earth: now by all He is acknowledged, for that is fulfilled which Isaiah says, He is your God who has delivered you, the God of the whole earth shall He be called. [Isaiah 54:5] Sing ye praises with understanding. He teaches us and warns us to sing praises with understanding, not to seek the sound of the ear, but the light of the heart. The Gentiles, whence you were called that you might be Christians, adored gods made with hands, and sang praises to them, but not with understanding. If they had sung with understanding, they had not adored stones. When a man sensible sang to a stone insensible, did he sing with understanding? But now, brethren, we see not with our eyes Whom we adore, and yet correctly we adore. Much more is God commended to us, that with our eyes we see Him not. If with our eyes we saw Him, haply we might despise. For even Christ seen, the Jews despised; unseen, the Gentiles adored.

9. God shall reign over all nations [Psalm 46:8]. Who reigned over one nation, shall reign (says He) over all nations. When this was said, God reigned over one nation. It was a prophecy, the thing was not yet shown. Thanks be to God, we now see fulfilled what before was prophesied. A written promise God sent unto us before the time, the time fulfilled He has repaid us. God shall reign over all nations, is a promise. God sits upon His Holy Seat. What then was promised to come, now being fulfilled, is acknowledged and held. God sits upon His Holy Seat. What is His Holy Seat? Haply says one, The Heavens, and he understands well. For Christ has gone up, [Acts 1:2] as we know, with the Body, wherein He was crucified, and sits at the right hand of the Father; thence we expect Him to come to judge the quick and the dead. [2 Timothy 4:1] God sits upon His Holy Seat. The Heavens are His Holy Seat. Will you also be His Seat? Think not that you can not be; prepare for Him a place in your heart. He comes, and willingly sits. The same Christ is surely the Power of God, and the Wisdom of God: [1 Corinthians 1:24] and what says the Scripture of Wisdom Herself? The soul of the righteous is the seat of Wisdom. [Wisdom 7:27] If then the soul of the righteous is the seat of Wisdom, be your soul righteous, and you shall be a royal seat of Wisdom. And truly, brethren, all men who live well, who act well, converse in godly charity, does not God sit in them, and Himself command? Your soul obeys God sitting in it, and itself commands the members. For your soul commands your members, that so may move the foot, the hand, the eye, the ear, and itself commands the members as its servants, but yet itself serves its Lord sitting within. It cannot well rule its inferior, unless its superior it have not disdained to serve.

10. The princes of the peoples are gathered together unto the God of Abraham [Psalm 46:9]. The God of Abraham, and the God of Isaac, and the God of Jacob. [Exodus 3:6] True it is, God said this, and thereupon the Jews prided themselves, and said, We are Abraham's children; [John 8:33] priding themselves in their father's name, carrying his flesh, not holding his faith; by seed cleaving to Him, in manners degenerating. But the Lord, what said He to them so priding themselves? If you are Abraham's children, do the works of Abraham. [John 8:39] Again...The princes of the peoples: the princes of the nations: not the princes of one people, but the princes of all people have gathered together unto the God of Abraham. Of these princes was that Centurion too, of whom but now when the Gospel was read ye heard. For he was a Centurion having honour and power among men, he was a prince among the princes of the peoples. Christ coming to him, he sent his friends to meet Him, nay unto Christ truly passing over to him he sent his friends, and asked that He would heal his servant who was dangerously sick. And when the Lord would come, he sent to Him this message: I am not worthy that You should enter under my roof, but say in a word only, and my servant shall be healed. For I also am a man set under authority, having under me soldiers. [Luke 7:6-7] See how he kept his rank! First he mentioned that he was under another, and afterwards that another was under him. I am under authority, and I am in authority; both under some I am, and over some I am....As though he said, If I being set under authority command those who are under me, You who are set under no man's authority, can You not command Your creature, since all things were made by You, and without You was nothing made. Say, then, said he, in a word, and my servant shall be healed. For I am not worthy that You should enter under my roof....Admiring at his faith, Jesus reprobates the Jews' misbelief. For sound to themselves they seemed, whereas they were dangerously sick, when their Physician not knowing they slew. Therefore when He reprobated, and repudiated their pride what said he? I say unto you, that many shall come from the east and west, not belonging to the kindred of Israel: many shall come to whom He said, O clap your hands, all you nations; and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. Abraham begot them not of his own flesh; yet shall they come and sit down with him in the kingdom of heaven, and be his sons. Whereby his sons? Not as born of his flesh, but by following his faith. But the children of the kingdom, that is, the Jews, shall be cast into outer darkness, there shall be weeping and gnashing of teeth. [Matthew 8:12] They shall be condemned to outer darkness who are born of the flesh of Abraham, and they shall sit down with him in the kingdom of heaven, who have imitated Abraham's faith.

11. And what they who belonged to the God of Abraham? For the mighty gods of the earth are greatly lifted up. They who were gods, the people of God, the vineyard of God, whereof it is said, Judge between Me and My vineyard, [Isaiah 5:3] shall go into outer darkness, shall not sit down with Abraham, and Isaac, and Jacob, are not gathered unto the God of Abraham. Wherefore? For the mighty gods of the earth; they who were mighty gods of the earth, presuming upon earth. What earth? Themselves; for every man is earth. For to man was it said, Dust you are, and unto dust shall you return. [Genesis 3:19] But man ought to presume upon God, and thence to hope for help, not from himself. For the earth rains not upon itself, nor shines for itself; but as the earth from heaven expects rain and light, so man from God ought to expect mercy and truth. They then, the mighty gods of the earth, were greatly lifted up, that is, greatly prided themselves: they thought no physician necessary for themselves, and therefore remained in their sickness, and by their sickness were brought down even to death. The natural branches were broken off that the humble wild olive tree might be grafted in. [Romans 11:17] Hold we fast then, brethren, humility, charity, godliness: since we are called, on their proving reprobate, even by their example let us fear to pride ourselves.

1. The title of this Psalm is, A song of praise, to the sons of Korah, on the second day of the week. Concerning this what the Lord deigns to grant receive ye like sons of the firmament. For on the second day of the week, that is, the day after the first which we call the Lord's day, which also is called the second week-day, was made the firmament of Heaven. [Genesis 1:6-8]...The second day of the week then we ought not to understand but of the Church of Christ: but the Church of Christ in the Saints, the Church of Christ in those who are written in Heaven, the Church of Christ in those who to this world's temptations yield not. For they are worthy of the name of firmament. The Church of Christ, then, in those who are strong, of whom says the Apostle, We that are strong ought to bear the infirmities of the weak, [Romans 15:1] is called the firmament. Of this it is sung in this Psalm. Let us hear, acknowledge, associate, glory, reign. For Her called firmament, hear also in the Apostolic Epistles, the pillar and firmament of the truth. [1 Timothy 3:15]...

2. Great is the Lord, and greatly to be praised [Psalm 47:1]....That is, in the city of our God, in His holy mountain. This is the city set upon an hill, which cannot be hid: this is the candle which is not hidden under a bushel, [Matthew 5:14-15] to all known, to all proclaimed. Yet are not all men citizens thereof, but they in whom great is the Lord, and greatly to be praised. What then is that city: let us see whether perhaps, since it is said, In the city of our God, in His holy mountain, we ought not to enquire for this mountain where also we may be heard....What then is that mountain, brethren? One is it with great care to be enquired for, with great solicitude investigated, with labour also to be occupied and ascended. But if in any part of the earth it is, what shall we do? Shall we go abroad out of our own country, that to that mountain we may arrive? Nay, then we are abroad, when in it we are not. For that is our city, if we are members of the King, who is the head of the same city....For there was a certain corner-stone contemptible, whereat the Jews stumbled, [Romans 9:32] cut out of a certain mountain without hands, that is, coming of the kingdom of the Jews without hands, because human operation went not with Mary of whom was born Christ. [Matthew 1:16] But if that stone, when the Jews stumbled thereat, had remained there, you had not had whither to ascend. But what was done? What says the prophecy of Daniel? What but that the stone grew, and became a great mountain? How great? So that it filled the whole face of the earth. [Daniel 2:35] By growing, then, and by filling the whole face of the earth, that mountain came to us. Why then seek we the mountain as though absent, and not as being present ascend to it; that in us the Lord may be great, and greatly to be praised?

3. Further,...when he had said, in the city of our God, in His holy mountain, what added he? Spreading abroad the joys of the whole earth, the mountains of Sion [Psalm 47:2]. Sion is one mountain, why then mountains? Is it that to Sion belonged also those which came from the other side, so as to meet together on the Corner Stone, and become two walls, as it were two mountains, one of the circumcision, the other of the uncircumcision; one of the Jews, the other of the Gentiles: no longer adverse, although diverse, because from different sides, now in the corner not even diverse. For He is our peace, who has made both one. [Ephesians 2:14] The same Corner Stone which the builders rejected, has become the Head Stone of the corner. The mountain has joined in itself two mountains; one house there is, and two houses; two, because coming from different sides; one, because of the Corner Stone, wherein both are joined together. Hear also this, the mountains of Sion: the sides of the North are the city of the great King....See the Gentiles; the sides of the North: the sides of the North are joined to the city of the great King. The North is wont to be contrary to Sion: Sion forsooth is in the South, the North over against the South. Who is the North, but He who said, I will sit in the sides of the North, I will be like the Most High? [Isaiah 14:13-14] The devil had held dominion over the ungodly, and possessed the nations serving images, adoring demons; and all whatsoever there was of human kind anywhere throughout the world, by cleaving to Him, had become North. But since He who binds the strong man, takes away his goods, [Matthew 12:29] and makes them His own goods; men delivered from infidelity and superstition of devils, believing in Christ, are fitted on to that city, have met in the corner that wall that comes from the circumcision, and that was made the city of the great King, which had been the sides of the North. Therefore also in another Scripture is it said, Out of the North come clouds of golden color: great is the glory and honour of the Almighty. [Job 37:22] For great is the glory of the physician, when from being despaired of the sick recovers. Out of the North come clouds, and not black clouds, not dark clouds, not lowering, but of golden color. Whence but by grace illumined through Christ? See, the sides of the North are the city of the great King....

4. Let the Psalm then follow, and say, God shall be known in her houses. Now in her houses, because of the mountains, because of the two walls, because of the two sons. God shall be known in her houses, but he commends grace, therefore he added, when He shall take her up. For what would that city have been, unless He had taken her up? Would it not immediately have fallen, unless it had such foundation? For other foundation can no man lay than that is laid, which is Jesus Christ. [1 Corinthians 3:11] Let none then glory in his own merits; but he that glories, let him glory in the Lord. [1 Corinthians 1:31]...The Lord then has taken up this city, and is known therein, that is, His grace is known in that city: for whatever that city has, which glories in the Lord, it has not of itself. For because of this it is said, What have you that thou did not receive? [1 Corinthians 4:7]

5. For, lo, the kings of the earth are gathered together [Psalm 47:3]. Behold now those sides of the North, see how they come, see how they say, Come ye, and let us go up to the mountain of the Lord: and He will teach us His way, and we will walk in it. [Isaiah 2:3] And have come together in one. In what one, but that corner-stone? [Ephesians 2:20] They saw it, and so they marvelled [Psalm 47:4]. After their marvelling at the miracles and glory of Christ, what followed? They were troubled, they were moved [Psalm 47:5], trembling took hold upon them. Whence took trembling hold upon them, but from the consciousness of sins? Let them run then, king after a king; kings, let them acknowledge the King. Therefore says He elsewhere, Yet have I been set by Him a King upon His holy hill of Sion.. ..A King then was heard of, set up in Sion, to Him were delivered possessions even to the uttermost parts of the earth. Kings behooved to fear lest they should lose the kingdom, lest the kingdom be taken from them. As wretched Herod feared, and for the Child slew the children. [Matthew 2:16] But fearing to lose his kingdom, he deserved not to know the King. Would that he too had adored the King with the Magi: not by ill-seeking the kingdom, slain the Innocents, and perished guilty. For as concerning him, he destroyed the Innocents: but as for Christ, even a Child, the children dying for Him did He crown. Therefore behooved kings to fear when it was said, Yet have I been set a King by Him upon His holy hill of Sion, and inheritance to the uttermost parts of the earth shall He give Him, who set Him up King....Thence also this is said to them, Understand now therefore, O you kings; be instructed, you judges of the earth. Serve the Lord with fear, and rejoice unto Him with trembling. And what did they? There pains as of a woman in travail. What are the pains as of a woman in travail, but the pangs of a penitent? See the same conception of pain and travail: Of Your fear (says Isaiah) we have conceived, we have travailed of the Spirit of salvation. [Isaiah 26:17-18] So then the kings conceived from the fear of Christ, that by travailing they brought forth salvation by believing on Him whom they had feared. There pains as of a woman in travail: when of travail you hear, expect a birth. The old man travails, but the new man is born.

6. With a strong wind You shall break the ships of Tarshish [Psalm 47:6]. Briefly understood, this is, You shall overthrow the pride of the nations. But where in this history is mentioned the overthrowing of the pride of the nations? Because of the ships of Tarshish. Learned men have enquired for Tarshish a city, that is, what city was signified by this name: and to some it has seemed that Cilicia is called Tarshish, because its metropolis is called Tarsus. Of which city was the Apostle Paul, being born in Tarsus of Cilicia. [Acts 21:39] But some have understood by it Carthage, being haply sometimes so named, or in some language so signified. For in the Prophet Isaiah it is thus found: Howl, you ships of Carthage. But in Ezekiel by some interpreters the word is translated Carthage, by some Tarshish: and from this diversity it can be understood that the same which was called Carthage, is called Tharsus. But it is manifest, that in the beginning of its reign Carthage flourished with ships, and so flourished, that among other nations they excelled in trafficking and navigation. For when Dido, flying from her brother, escaped to the parts of Africa, where she built Carthage, the ships which had been prepared for commerce in his country she had taken with her for her flight, the princes of the country consenting to it; and the same ships also when Carthage was built failed not in traffic. And hence that city became too proud, so that justly by its ships may be understood the pride of the nations, presuming on things uncertain, as on the breath of the winds. Now let none presume on full sails, and on the seeming fair state of this life, as of the sea. Be our foundation in Sion: there ought we to be established, not to be carried about with every wind of doctrine. [Ephesians 4:14] Whoever then by the uncertain things of this life had been puffed up, let them be overthrown, and be all the pride of the nations subjected to Christ, who shall with a strong wind break all the ships of Tarshish: not of any city, but of Tarshish. How with a strong wind? With very strong fear. For so all pride feared Him that shall judge, as on Him humble to believe, lest Him exalted it should fear.

7. As we have heard, so have we seen [Psalm 47:7]. Blessed Church! At one time you have heard, at another time you have seen. She heard in promises, sees in performance: heard in Prophecy, sees in the Gospel. For all things which are now fulfilled were before prophesied. Lift up your eyes then, and stretch them over the world; see now His inheritance even to the uttermost parts of the earth: see now is fulfilled what was said, All kings shall fall down before Him: all nations shall serve Him: see fulfilled what was said, Be exalted, O God, above the heavens, and Your glory above all the earth. See Him whose feet and hands were pierced with nails, whose bones hanging on the tree were counted, upon whose vesture lots were cast: [Matthew 27:35] see reigning whom they saw hanging; see sitting in Heaven [Matthew 26:64] whom they despised walking on earth: see thus fulfilled, All the ends of the earth shall remember, and turn to the Lord, and all the kindreds of the nations shall worship before Him. Seeing all this, exclaim with joy, As we have heard, so have we seen. Justly the Church herself is so called out of the Gentiles....They to whom the Prophets were not sent, first heard and understood the Prophets: they who first heard not, afterwards hearing marvelled. They remained behind to whom they were sent, carrying the books, understanding not the truth: having the tables of the Testament, and not holding the inheritance. But we,...As we have heard, so have we seen. And where do you hear? Where do you see? In the city of the Lord of Hosts, in the city of our God. God has founded it forever. Let not heretics insult, divided into parties, let them not exalt themselves who say, Lo, here is Christ, or lo, there. [Matthew 24:23] Whoever says, Lo, here is Christ, or lo, there, invites to parties. Unity God promised. The kings are gathered together in one, not dissipated through schisms. But haply that city which has held the world, shall sometime be overthrown? Far be the thought! God has founded it forever. If then God has founded it for ever, why do you fear lest the firmament should fall?

8. We have received Your mercy, O God, in the midst of Your people [Psalm 47:8]. Who have received, and where received? Hath not the same Your people received Your mercy. If Your people has received Your mercy, how then, in the midst of Your people? As if they who received were one party, they in the midst of whom they received another. A great mystery, but yet well known. When hence also, that is, out of these verses, has been extracted and brought forth what ye know; it will be not ruder, but sweeter. Now forsooth all are reckoned the people of God, who carry His Sacraments, but not all belong to His Mercy. All forsooth receiving the Sacrament of the Baptism of Christ, are called Christians, but not all live worthily of that Sacrament. There are some of whom says the Apostle, Having a form of godliness, but denying the power thereof. [2 Timothy 3:5] Yet on account of this form of godliness they are named among God's people. As to the floor, until the grain is threshed, belongs not the wheat only, but the chaff. But will it also belong to the garner? In the midst then of an evil people is a good people, which has received the Mercy of God. He lives worthily of the Mercy of God who hears, and holds, and does what the Apostle says, We beseech you that you receive not the Grace of God in vain. [2 Corinthians 6:1] Whoever then receives not the Grace of God in vain, the same receives not only the Sacrament, but also the Mercy of God as well....So those who have the Sacraments, and have not good manners, are both said to be of God, and not of God; are both said to be His, and to be strangers: His because of His own Sacraments, strangers because of their own vice. So also strange daughters: [Song of Songs 2:2] daughters, because of the form of godliness; strange, because of their loss of virtue. Be the lily there; let it receive the Mercy of God: hold fast the root of a good flower, be not ungrateful for soft rain coming from heaven. Be thorns ungrateful, let them grow by the showers: for the fire they grow, not for the garner. In the midst of Your people not receiving Your mercy, we have received Your mercy. For He came unto His own, and His own received Him not, yet, in the midst of them, as many as received Him, to them gave He power to become the sons of God. [John 1:11-12]...

9. For when he had said, We have received Your mercy in the midst of Your people, he signified that there is a people not receiving the mercy of God, in the midst of whom some do receive the mercy of God: and then lest it should occur to men that there are so few, as to be nearly none, how did He console them in the words following? According to Your Name, O God, so is Your praise unto the ends of the earth [Psalm 47:9]. What is this? ...That is, as You are known through all the earth, so You are also praised through all the earth, nor are there wanting who now praise You through all the earth. But they praise You who live well. For, According to Your Name, O God, so is Your praise, not in a part, but unto the ends of the earth. Your right hand is full of righteousness. That is, many are they also who shall stand at Your right hand. Not only shall they be many who shall stand at Your left hand, but there also shall be a full heap set at Your right hand.

10. Let mount Zion rejoice, and the daughters of Judah be glad, because of Your judgments, O Lord [Psalm 47:10]. O mount Zion, O daughters of Judah, you labour now among tares, among chaff, among thorns ye labour: yet be glad because of God's judgments. God errs not in judgment. Live ye separate, though separate you were not born; not vainly has a voice gone forth from your mouth and heart, Destroy not my soul with sinners, nor my life with bloody men. He shall winnow with such art, carrying in His hand a fan, that not one grain of wheat shall fall into the heap of chaff prepared to be burned, nor one beard of chaff pass to the heap to be laid up in the garner. [Matthew 3:12] Be glad, O you daughters of Judæa, because of the judgments of God that errs not, and do not yet judge rashly. To you let it belong to collect, to Him let it belong to separate. But think not that the daughters of Judah are Jews. Judah is confession; all the sons of confession are all the sons of Judah. For salvation is of the Jews, [John 4:22] is nothing else than that Christ is of the Jews. This says also the Apostle, He is not a Jew which is one outwardly; neither is that circumcision which is outward in the flesh: but he is a Jew which is one inwardly, and circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not of men, but of God. [Romans 2:28-29] Be such a Jew; glory in the circumcision of the heart, though you have not the circumcision of the flesh. Let the daughters of Judah be glad, because of Your judgments, O Lord.

11. Walk about Zion, and embrace her [Psalm 47:11]. Be it said to them who live ill, in the midst of whom is the people, which has received the mercy of God. In the midst of you is a people living well, Walk about Zion. But how? embrace her. Not with scandals, but with love go round about her: that so those who live well in the midst of you ye may imitate, and by imitation of them, be incorporate with Christ, whose members they are. Walk about Zion, go round about her: speak in the towers thereof. In the height of her bulwarks, set forth the praises thereof.

12. Set your hearts upon her might [Psalm 47:12]. Not that you may have the form of godliness, deny the power thereof, [2 Timothy 3:5] but, upon her might set your hearts. Speak ye in her towers. What is the might of this city? Whoever would understand the might of this city, let him understand the force of love. That is a virtue which none conquers. Love's flame no waves of the world, no streams of temptation, extinguish. Of this it is said, Love is strong as death. [Song of Songs 8:6] For as when death comes, it cannot be resisted; by whatever arts, whatever medicines, you meet it; the violence of death can none avoid who is born mortal; so against the violence of love can the world do nothing. For from the contrary the similitude is made of death; for as death is most violent to take away, so love is most violent to save. Through love many have died to the world, to live to God; by this love inflamed, the martyrs, not pretenders, not puffed up by vain-glory, not such as they of whom it is written, Though I give my body to be burned, and have not charity, it profits me nothing, [1 Corinthians 13:3] but men whom truly a love of Christ and of the truth led on to this passion; what to them were the temptations of the tormentors? Greater violence had the eyes of their weeping friends, than the persecutions of enemies. For how many were held by their children, that they might not suffer? To how many did their wives fall upon their knees, that they might not be left widows? How many have their parents forbidden to die; as we know and read in the Passion of the Blessed Perpetua! All this was done; but tears, however great, and with whatever force flowing, when did they extinguish the ardour of love? This is the might of Sion, to whom elsewhere it is said, Peace be within your walls, and prosperity within your palaces.

13. What here understand we, Set your hearts upon her might, and distribute her houses? That is, distinguish house from house. Do not confound. For there is a house having the form of godliness, and not having godliness; but there is a house having both form and godliness. Distribute, confound not. But then ye distribute and confound not, when you set your hearts upon her might; that is, when through love you are made spiritual. Then ye will not judge rashly, then you will see that the evil harms not the good as long as we are in this floor. Distribute her houses. There can be also another understanding. The two houses, one coming of the circumcision, one of the uncircumcision, it is commanded the Apostles to distribute. For when Saul was called, and made the Apostle Paul, agreeing in unity with his fellow Apostles, he so with thorn determined, that they should go to the circumcision, he to the uncircumcision. By that dispensation of their Apostleship, they distributed the houses of the city of the great King; and meeting in the corner, divided the Gospel in dispensation, in love united it. And truly this is rather to be understood; for it follows and shows that it is here said to the preachers, distribute her houses: that you may tell it to the generation following: that is, that even to us, who were to come after them, their dispensation of the Gospel should reach: For not for those only they laboured, with whom they lived in the earth; nor the Lord for those Apostles only to whom He deigned to show Himself alive after His Resurrection, but for us also. For to them He spoke, and signified us when He spoke, Lo, I am with you always, even to the end of the world. [Matthew 28:20] Were they then to be here always, even to the end of the world? Also He said, Neither pray I for these alone, but for them also which shall believe in Me through their word. [John 17:20] Therefore He considers us, because He suffered on account of us. Justly then it is said, That ye may tell it to the generation following.

14. Tell what? For this is God, even our God [Psalm 47:13]. The earth was seen, the earth's Creator was not seen; the flesh was held, God in the flesh was not acknowledged. For the flesh was held by those from whom had been taken the same flesh, for of the seed of Abraham was the Virgin Mary. At the flesh they stayed, the Divinity they did not understand. O Apostles, O mighty city, preach thou on the towers, and say, This is God, even our God. So, even so as He was despised, as He lay a stone before the feet of the stumbling, that He might humble the hearts of the confessing; even so, This is God, even our God. Certainly He was seen, as was said, Afterward did He show Himself upon earth, and conversed with men. [Baruch 3:37] This is God, even our God. He is also Man, and who is there will know Him? This is God, even our God. But haply for a time as the false gods. For because they can be called gods, but cannot be so, for a time they are even called so. For what says the Prophet, or what warns He to be said to them? This shall you say to them, The gods that have not made the heavens and the earth, even they shall perish from the earth, and from those that are under the heavens. [Jeremiah 10:11] He is not such a god: for our God is above all gods. Above all what gods? For all the gods of the nations are idols, but the Lord made the heavens. The same then is our God. This is God, even our God. For how long? For ever and ever: He shall rule us forever. If He is our God, He is also our King. He protects us, being our God, lest we die; He rules us, being our King, lest we fall. But by ruling us He does not break us; for whom He rules not, He breaks. You shall rule them, says He, with a rod of iron, and dash them in pieces like a potter's vessel. But there are whom He rules not; these He spares not, as a potter's vessel dashing them in pieces. By Him then let us wish to be ruled and delivered, for He is our God for ever and ever, and He shall rule us forever.

The First Part.

1. ...Hear ye these things, all you nations [Psalm 48:1]. Not then you only who are here. For of what power is our voice so to cry out, as that all nations may hear? For Our Lord Jesus Christ has proclaimed it through the Apostles, has proclaimed it in so many tongues that He sent; and we see this Psalm, which before was only repeated in one nation, in the Synagogue of the Jews, now repeated throughout the whole world, throughout all Churches; and that fulfilled which is here spoken of, Hear ye these words, all you nations....Of whom you are: With ears ponder, all you that dwell in the world. This He seems to have repeated a second time, lest to have said hear, before, were too little. What I say, he says, hear, with ears ponder, that is, hear not cursorily. What is, with ears ponder? It is what the Lord said, he that has ears to hear, let him hear: [Matthew 11:15] for as all who were in His presence must have had ears, what ears did He require save those of the heart, when He said, he that has ears to hear, let him hear? The same ears also this Psalm does smite. With ears ponder, all you that dwell in the world. Perhaps there is here some distinction. We ought not indeed to narrow our view, but there is no harm in explaining even this view of the sense. Perhaps there is some difference between the saying, all nations, and the saying, all you that dwell in the world. For perchance he would have us understand the expression, dwell in, with a further meaning, so as to take all nations for all the wicked, but the dwellers of the world all the just. For he does inhabit who is not held fast: but he that is occupied is inhabited, and does not inhabit. Just as he does possess whatever he has, who is master of his property: but a master is one who is not held in the meshes of covetousness: while he that is held fast by covetousness is the possessed, and not the possessor....

2. Therefore let even the ungodly hear: Hear ye this, all you nations. Let the just also hear, who have not heard to no purpose, and who rather rule the world than are ruled by the world: with ears ponder, all you that dwell in the world.

3. And again he says, both all you earthborn, and sons of men [Psalm 48:2]. The expression earthborn refers to sinners; the expression sons of men to the faithful and righteous. You see then that this distinction is observed. Who are the earthborn? The children of the earth. Who are the children of the earth? They who desire earthly inheritances. Who are the sons of men? They who appertain to the Son of Man. We have already before explained this distinction to your Sanctity, and have concluded that Adam was a man, but not the son of man; that Christ was the Son of Man, but was God also. For whosoever pertain to Adam, are earthborn: whosoever pertain to Christ, are sons of men. Nevertheless, let all hear, I withhold my discourse from no one. If one is earthborn, let him hear, because of the judgment: another is a son of man, let him hear for the kingdom's sake. The rich and poor together. Again, the same words are repeated. The expression rich refers to the earthborn; but the word poor to the sons of men. By the rich understand the proud, by the poor the humble....He says in another Psalm, The poor shall eat and be satisfied. How has he commended the poor? The poor shall eat and be satisfied. What eat they? That Food which the faithful know. How shall they be satisfied? By imitating the Passion of their Lord, and not without cause receiving their recompense. The poor shall eat and be satisfied, and they shall praise the Lord who seek Him. What of the rich? Even they eat. But how eat they? All the rich upon the earth have eaten and worshipped. He said not, Have eaten and are satisfied; but, have eaten and worshipped. They worship God indeed, but they will not display brotherly humaneness. These eat and worship; those eat and are filled: yet both eat. Of the eater what he eats is required: let him not be forbidden by the distributor to eat, but let him be admonished to fear him who does require his account. Let these words then be heard by sinners and righteous, nations, and those who inhabit the world, earthborn and sons of men, the rich and the poor together: not divided, not separated. That is for the time of the harvest to do, the hand of the winnower will effect that. [Matthew 3:12] Now together let rich and poor hear, let goats and sheep feed in the same pasture, until He come who shall separate the one on His right hand, the other on His left. [Matthew 25:32] Let them all hear together the teacher, lest separated from one another they hear the voice of the Judge.

4. And what is it they are now to hear? My mouth shall speak of wisdom, and the meditation of my heart understanding [Psalm 48:3]. And this repetition is perhaps made, lest perchance if he had said only my mouth, you should suppose that one spoke to you who had understanding but in his lips. For many have understanding in their lips, but have not in their heart, of whom the Scripture says, This people honours me with their lips, but their heart is far from me. [Isaiah 29:13] What says he then who speaks to you? When he has said, My mouth shall speak of wisdom, in order that you may know that what is poured forth from the mouth flows from the bottom of the heart, he has added, And the meditation of my heart of understanding.

5. I will incline mine ear to the parable, I will show my proposition upon the harp [Psalm 48:4]....And why to a parable? Because now we see through a glass darkly, [1 Corinthians 13:12] as says the Apostle; while we are at home in the body, we are absent from the Lord. [2 Corinthians 5:6] For our vision is not yet that face to face, where there are no longer parables, where there no longer are riddles and comparisons. Whatever now we understand we behold through riddles. A riddle is a dark parable which it is hard to understand. Howsoever a man may cultivate his heart and apply himself to apprehend mysteries, so long as we see through the corruption of this flesh, we see but in part....But as He was seen by those who believed, and by those who crucified Him, when He was judged; so will He be seen, when He shall have begun to be judge, both by those whom He shall condemn, and by those whom He shall crown. But that vision of divinity, which He has promised to them that love Him, when He says, He that loves Me shall be loved of My Father, and he that loves Me keeps My commandments, and I will love him, and will manifest Myself to him: [John 14:21] this the ungodly shall not see. This manifestation is in a certain way familiar: He keeps it for His own, He will not show it to the ungodly. Of what sort is the vision itself? Of what sort is Christ? Equal to the Father. Of what sort is Christ? In the beginning was the Word, and the Word was with God, and the Word was God. [John 1:1] For this vision we sigh now, and groan so long as we sojourn here; to this vision we shall be brought home at the last, this vision now we see but darkly. If then we see now darkly, let us incline our ear to the parable, and then let us show our proposition upon the harp: let us hear what we say, do what we enjoin.

6. And what has he said? And wherefore shall I fear in the evil day? The iniquity of my heel shall compass me [Psalm 48:5]. He begins something obscurely. Therefore he ought the rather to fear if the iniquity of his heel shall compass him. Nay, for let not man fear, he says, who has not power to escape. For example, he who fears death, what shall he do to escape death? Let him tell me how he is to escape what Adam owes, he who is born of Adam. But let him consider that he is born of Adam, and has followed Christ, and ought to pay what Adam owes, and obtain what Christ has promised. Therefore, he who fears death can no wise escape: but he who fears the damnation which the ungodly shall hear, Go into everlasting fire, [Matthew 25:41] has an escape. Let him not fear then. For why should he fear? Will the iniquity of his heel compass him? If then he avoid the iniquity of his heel, and walk in the ways of God, he shall not come to the evil day: the evil day, the last day, shall not be evil to him....Now while they live, let them take heed to themselves, let them put away iniquity from their heel: let them walk in that way, let them walk in the way of which He says Himself, I am the way, the truth, and the life: [John 14:6] and let them not fear in the evil day, for He gives them safety who became The Way. Therefore let them avoid the iniquity of their heel. With the heel a man slips. Let your Love observe. What was said by God to the Serpent? She shall mark your head, and you shall mark her heel. The devil marks your heel, in order that when you slip he may overthrow you. He marks your heel, do thou mark his head. What is his head? The beginning of an evil suggestion. When he begins to suggest evil thoughts, then you thrust him away before pleasure arises, and consent follows; and so shall you avoid his head, and he shall not grasp your heel. But wherefore said He this to Eve? Because through the flesh man does slip. Our flesh is an Eve within us. He that loves his wife, he says, loves himself. What means himself? He continues, and says, For no man ever yet has hated his own flesh. [Ephesians 5:28-29] Because then the devil would make us slip through the flesh, just as he made that man Adam to slip, through Eve; Eve is bidden to mark the head of the devil, because the devil marks her heel. If then the iniquity of our heel shall compass us, why fear we in the evil day, since being converted to Christ we are able not to do iniquity; and there will be nothing to compass us, and we shall joy and not sorrow in the last day?

7. But who are they whom the iniquity of their heel shall compass? They who trust in their virtue, and in the abundance of their riches do glory [Psalm 48:6]. Therefore such sins will I avoid, and the iniquity of my heel shall never compass me. What is avoiding such sins? Let us not trust in our own virtue, let us not glory in the abundance of our own riches, but let us glory in Him who has promised to us, being humble, exaltation, and has threatened condemnation to men exalted; and then iniquity of our heel shall never compass us.

8. There are some who rely on their friends, others rely on their virtue, others on their riches. This is the presumption of mankind which relies not on God. He has spoken of virtue, he has spoken of riches, he speaks of friends. Brother redeems not, shall man redeem? [Psalm 48:7]. Do you expect that man shall redeem you from the wrath to come? If brother redeem you not, shall man redeem you? Who is the brother, who if He has not redeemed you, no man will redeem? It is He who said after His resurrection, Go, tell My brethren. [Matthew 28:10] Our Brother He has willed to be: and when we say to God, Our Father, this is manifested in us. For he that says to God, Our Father; says to Christ, Brother. Therefore let him that has God for his Father and Christ for his Brother, not fear in the evil day. For the iniquity of his heel shall not compass him; for he relies not on his virtue, nor glories in the abundance of his riches, nor vaunts himself of his powerful friends. Let him rely on Him who died for him, that he might not die eternally: who for his sake was humbled, in order that he might be exalted; who sought him ungodly, in order that He might be sought by him faithful. Therefore if He redeem not, shall man redeem? Shall any man redeem, if the Son of man redeem not? If Christ redeem not, shall Adam redeem? Brother redeems not, shall man redeem?

9. He shall not give to God his propitiation, and the price of the redemption of his soul [Psalm 48:8]. He trusts in his virtue, and in the abundance of his riches does glory, who shall not give to God his propitiation: that is, satisfaction whereby he may prevail with God for his sins: nor the price of the redemption of his soul, who relies on his virtue, and on his friends, and on his riches. But who are they that give the price of the redemption of their souls? They to whom the Lord says, Make to yourselves friends of the Mammon of unrighteousness, that they may receive you into everlasting habitations. [Luke 16:9] They give the price of the redemption of their soul who cease not to do almsdeeds. So those whom the Apostle charges by Timothy he would not have to be proud, lest they should glory in the abundance of their riches. Lastly, what they possessed he would not have to grow old in their hands: but that something should be made of it to be for the price of the redemption of their souls. For he says, Charge them that are rich in this world, that they be not high-minded: nor trust in uncertain riches, but in the living God, who gives us richly all things to enjoy. [1 Timothy 6:17] And as if they had said, What shall we then make of our riches? he continues, Let them be rich in good works, ready to distribute, willing to communicate, [1 Timothy 6:18] and they will not lose that. How know we? Hear what follows. Let them lay up for themselves a good foundation against the time to come, that they may lay hold on the true life. [1 Timothy 6:19] So shall they give the price of the redemption of their soul. And our Lord counsels this: Make for yourselves bags which wax not old, a treasure in the heavens that fails not, where thief approaches not, neither moth corrupts. [Luke 12:33] God would not have you lose your wealth, but He has given you counsel to change the place thereof. Let your love understand. Suppose your friend were just now to enter your house, and find you had placed your store of grain in a damp place, and he knew the natural proneness of grain to decay, which thou perchance knew not, he would give you counsel of this sort, saying, Brother, you are losing what with great toil you have gathered, you have placed it in a damp place, in a few days this grain will decay. And what am I to do, brother? Raise it into a higher place. You would hearken to your friend suggesting that you should raise grain from a lower to a higher chamber, and do you not hearken to Christ charging you to lift your treasure from earth to heaven, where not what you keep in store may be paid to you, but that you may keep in store earth, may receive heaven, may keep in store things mortal, may receive things everlasting, that while you lend Christ to receive at your hands but a small loan upon earth, He may repay you a great recompense in Heaven? Nevertheless, they whom the iniquity of their heel shall compass, because they trust in their virtue, and in the abundance of their riches do glory, and rely on human friends who are able to help them in nothing, shall not give to God their propitiation, and the price of the redemption of their souls.

10. And what has he said of such a man? Yea, he has laboured for ever, and shall live till the end [Psalm 48:9]. His labour shall be without end, his life shall have an end. Wherefore says he, He shall live till the end? Because such men think life to be nought but daily enjoyments. So when many poor and needy men of our times, unstable, and not looking to what God does promise them for their labours, see rich men in daily feastings, in the splendour and glitter of gold and of silver, they say what? These are the only people; they really live! This is a saying, be it said no longer: we both warn you, and it remains to warn you, that it be said by fewer persons than it would be said, if we had not warned you. For we do not presume to say that we so say these words, as that it be not said, but that it be said by fewer persons: for it will be said even unto the end of the world. It is too little that he says, he lives; he adds and says, he thunders, do you think that he alone lives? Let him live! His life will be ended: because he gives not the price of the redemption of his soul, his life will end, his labour will not end. He laboured for ever, and shall live till the end. How shall he live till the end? As he lived that was clothed with purple and fine linen, and fared sumptuously every day, [Luke 16:19] who, being proud and puffed up, spurned the man full of sores lying before his gate, whose sores the dogs licked, and who longed for the crumbs which fell from his table. What did those riches profit him? Both changed places: the one was borne from the rich man's gate into Abraham's bosom, the other from his rich feasts was cast into the fire; the one was in peace, the other burned; the one was sated, the other thirsted; the one had laboured till the end, but he lived for ever; the other had lived till the end, but he laboured forever. And what did it profit the rich man, who asked, while lying in torments in hell, that a drop of water should be poured upon his tongue from the finger of Lazarus, saying, For I am burning here in this flame, [Luke 16:24] and it was not granted to him? One longed for the drop from the finger, as the other had for the crumbs from the rich man's table; but the labour of the one is ended, and the life of the other is ended: the labour of this is for ever, the life of that is forever. We who labour perchance here on the earth, have not our life here: and shall not be so placed hereafter, for our life shall be Christ for ever: while they who will have their life here, shall labour for ever and live till the end.

11. For he shall not see death, though he shall have seen wise men dying [Psalm 48:10]. The man who laboured for ever and shall live till the end, shall not see death, though he shall have seen wise men dying. What is this? He shall not comprehend what death is, whenever he shall have seen wise men dying. For he says to himself, this fellow, for all he was wise and dwelled with wisdom and worshipped God with piety, is he not dead? Therefore I will enjoy myself while I live; for if they that are wise in other respects, could do anything, they would not have died. Just as the Jews saw Christ hanging on the Cross and despised Him, saying, If this Man were the Son of God, He would come down from the Cross: [Matthew 27:40, 42] not seeing what death is. If they had seen what death is; if they had seen, I say. He died for a time, that He might live again for ever: they lived for a time, that they might die forever. But because they saw Him dying, they saw not death, that is to say, they understood not what was very death. What say they even in Wisdom? Let us condemn Him with a most shameful death, for by His own sayings He shall be respected; for if he is indeed the Son of God, He will deliver Him from the hands of His adversaries: He will not suffer His Son to die, if He is truly His Son. But when they saw themselves insulting Him upon the Cross, and Him not descending from the Cross, they said, He was indeed but a Man. Thus was it spoken: and surely He could have come down from the Cross, He that could rise again from the tomb: but He taught us to bear with those who insult us; He taught us to be patient of the tongues of men, to drink now the cup of bitterness, and afterwards to receive everlasting salvation....

12. The imprudent and unwise shall perish together. Who is the imprudent? He that looks not out for himself for the future. Who is the unwise? He that perceives not in what evil case he is. But do thou perceive in what evil case you are now, and look out that thou be in a good case for the future. By perceiving in what evil case you are, you will not be unwise: by looking out for yourself for the future, you will not be imprudent. Who is he that looks out for himself? That servant to whom his master gave what he should expend, and afterwards said to him, You can not be my steward, give an account of your stewardship; and who answered, What shall I do? I cannot dig, to beg I am ashamed; [Luke 16:1-2]¹ Perhaps what you have got, you have gotten of unrighteousness: or perhaps this very thing is unrighteousness, that you have and another has not, you abound and another needs. Of this mammon of unrighteousness, of these riches which the unrighteous call riches, make to yourself friends, and you shall be prudent: you are gaining for yourself, and art not cheating. For now you seem to lose it. Will you lose it if you place it in a treasury? For boys, my brethren, no sooner find some money, wherewith to buy something, than they put it in a money-box, which they open not until afterwards: do they, because they see not what they have got, on that account lose it? Fear not: boys put in a money-box, and are secure: do you place it in the hand of Christ, and fear? Be prudent, and provide for yourself against the future in Heaven. Be therefore prudent, copy the ant, as says the Scripture: Store in summer, lest you hunger in winter; the winter is the last day, the day of tribulation; the winter is the day of offenses and of bitterness: gather what may be there for you for the future: but if you do not so, you will perish both imprudent and unwise.

13. But that rich man [Luke 16:22] too died, and a like funeral was made for him. See to what men have brought themselves: they regard not what a wicked life he led while he lived, but what pomp followed him when he died! O happy he, whom so many lament! But the other lived in such sort, that few lament. For all ought to lament a man living so sadly. But there is the funeral train; he is received in a costly tomb, he is wound in costly robes, he is buried in perfumes and spices. Secondly, what a monument he has! How marbled! Does he live in that same monument? He is therein dead. Men deeming these to be good things, have strayed from God, and have not sought the true good things, and have been deceived with the false. To this end see what follows. He who gave not the price of the redemption of his soul, who understood not death, because he saw wise men dying, he became imprudent and unwise, in order that he might die with them. And how shall they perish, who shall leave their riches to aliens?...

14. But do those same aliens indeed serve them who are called their own? Hear in what they serve them, observe how they are ridiculed: why has he said, to strangers? Because they can do them no good. Nevertheless, wherein do they seem to themselves to do good? And their tombs shall be their house for ever [Psalm 48:11]. Now because these tombs are erected, the tombs are a house. For often you hear a rich man saying, I have a house of marble which I must quit, and I think not for myself of an eternal house, where I shall always be. When he thinks to make for himself a monument of marble or of sculpture, he is deeming as it were of an eternal house: as if therein this rich man would abide! If he would abide there, he would not burn in hell. We must consider that the place where the spirit of an evil doer abides, is not where the mortal body is laid: but their tombs shall be their house forever. Their dwelling places are from generation to generation. Dwelling places are wherein they abode for a season: house is wherein they will abide as it were for ever, that is to say, their tombs. Thus they leave their dwelling places, where they abode while they lived, to their families, and they pass as it were to everlasting houses, to their tombs. What profit to them are their dwelling places, from generation to generation? Now suppose a generation and generation are sons, grandsons there will be, and great grandsons; what do their dwelling places, what do they profit them? What? Hear: they shall invoke their names in their lands. What is this? They shall take bread and wine to their tombs, and there they shall invoke the names of the dead. Do you consider how loudly was invoked the name of the rich man after his death, when men drank them drunk at his monument, and there came down not one drop upon his own burning tongue? Men minister to their own belly, not to the ghosts of their friends. The souls of the dead nothing does reach, but what they have done of themselves while alive: but if they have done nought of themselves while alive, nothing does reach them dead. But what do the survivors? They will but invoke their names in their lands.

15. And man though he was in honour perceived not, he was compared to the beasts without sense, and was made like to them [Psalm 48:12]....They ought, on the contrary, to have made ready for themselves an eternal house in good works, to have made ready for themselves everlasting life, to have sent before them expenditure, to have followed their works, to have ministered to a needy companion, to have given to him with whom they were walking, not to have despised Christ covered with sores before their gate, who has said, Inasmuch as you have done it unto one of the least of these My brethren, you have done it unto Me. [Matthew 25:40] However, man being in honour has not understood. What is, being in honour? Being made after the image and likeness of God, man is preferred to beasts. For God has not so made man as He made a beast: but God has made man for beasts to minister to: is it to his strength then, and not to his understanding? Nay. But he understood not; and he who was made after the image of God, is compared to the beasts without sense, and is made like them. Whence it is said elsewhere, Be not like to horse and mule, in which there is no understanding.

16. This their own way is an offense to them [Psalm 48:13]. Be it an offense to them, not to you. But when will it be so to you too? If you think such men to be blessed. If you perceive that they be not blessed, their own way will be an offense to themselves; not to Christ, not to His Body, not to His members. And afterwards they shall bless with their mouth. What means, Afterwards they shall bless with their mouth? Though they have become such, that they seek nothing but temporal goods, yet they become hypocrites: and when they bless God, with lips they bless, and not with heart. Christians like these, when to them eternal life is commended, and they are told, that in the name of Christ they ought to be despisers of riches, do make grimaces in their hearts: and if they dare not do it with open face, lest they blush, or lest they should be rebuked by men, yet they do it in heart, and scorn; and there remains in their mouth blessing, and in their heart cursing.

The Second Part.

1. Like sheep laid in hell, death is their shepherd [Psalm 48:14]. Whose? Of those whose way is a stumbling-block to themselves. Whose? Of those who mind only things present, while they think not of things future: of those who think not of any life, but of that which must be called death. Not without cause, then, like sheep in hell, have they death to their shepherd. What means, they have death to their shepherd? For is death either some thing or some power? Yea, death is either the separation of the soul from the body, or a separation of the soul from God, and that indeed which men fear is the separation of the soul from the body: but the real death, which men do not fear, is the separation of the soul from God. And ofttimes when men fear that which does separate the soul from the body, they fall into that wherein the soul is separated from God. This then is death. But how is death their shepherd? If Christ is life, the devil is death. But we read in many places in Scripture, how that Christ is life. But the devil is death, not because he is himself death, but because through him is death. For whether that (death) wherein Adam fell was given man to drink by the persuasion of him: or whether that wherein the soul is separated from the body, still they have him for the author thereof, who first falling through pride envied him who stood, and overthrew him who stood with an invisible death, in order that he might have to pay the visible death. They who belong to him have death to their shepherd: but we who think of future immortality, and not without reason do wear the sign of the Cross of Christ on the forehead, have no shepherd but life. Of unbelievers death is the shepherd, of believers life is the shepherd. If then in hell are the sheep, whose shepherd is death, in heaven are the sheep, whose shepherd is life. What then? Are we now in heaven? In heaven we are by faith. For if not in heaven, where is the Lift up your heart? If not in heaven, whence with the Apostle Paul, For our conversation is in heaven? [Philippians 3:20] In body we walk on earth, in heart we dwell in heaven. We dwell there, if there we send anything which holds us there. For no one dwells in heart, save where thought is: but there his thought is, where his treasure is. He has treasured on earth, his heart does not withdraw from earth: he has treasured in heaven, his heart from heaven does not come down: for the Lord says plainly, Where your treasure is, there will your heart be also. [Matthew 6:12]

2. They, then, whose shepherd is death, seem to flourish for a time, and the righteous to labour: but why? Because it is yet night. What means, it is night? The merits of the righteous appear not, and the felicity of the unrighteous has, as it were, a name. So long as it is winter, grass appears more verdant than a tree. For grass flourishes through the winter, a tree is as it were dry through the winter: when in summer time the sun has come forth with greater heat, the tree, which seemed dry through the winter, is bursting with leaves, and puts forth fruits, but the grass withers: you will see the honour of the tree, the grass is dried. So also now the righteous labour, before that summer comes. There is life in the root, it does not yet appear in the branches. But our root is love. And what says the Apostle? That we ought to have our root above, in order that life may be our shepherd, because our dwelling ought not to quit heaven, because in this earth we ought to walk as if dead; so that living above, below we may be dead; not so as that being dead above, we may live below....Our labour shall appear in the morning, and there shall be fruit in the morning: so that they that now labour shall hereafter reign, and they that now boast them and are proud, shall hereafter be brought under. For what follows? Like sheep laid in hell, death is their shepherd; and the righteous shall reign over them in the morning.

3. Endure thou the night, yearn for the morning. Think not because the night has life, the morning too has not life. Does then he that sleeps live, and he that rises live not? Is not he that sleeps more like death? And who are they that sleep? They whom the Apostle Paul rouses, if they choose but to awake. For to certain he says, Awake, you that sleep, and arise from the dead, and Christ shall give you light. [Ephesians 5:14] They then that are lightened by Christ watch now, but the fruit of their watchings appears not yet: in the morning it shall appear, that is, when doubtful things of this world shall have passed away. For these are very night: for do they not appear to you like darkness?...But they on whom men have trampled, and who were ridiculed for believing, shall hear from Life Itself, whom they have for shepherd, Come, you blessed of My Father, receive the kingdom which was prepared for you from the foundation of the world. Therefore the righteous shall reign over them, not now, but in the morning. Let no one say, Wherefore am I a Christian? I rule no one, I would rule the wicked. Be not in haste, you shall reign, but in the morning. And the help of them shall grow old in hell from their glory. Now they have glory, in hell they shall grow old. What is the help of them? Help from money, help from friends, help from their own might. But when a man shall be dead, in that day shall perish all his thoughts. How great glory he seemed to have among men, while he lived, so great oldness and decay of punishments shall he have, when he shall be dead in hell.

4. Nevertheless, God shall redeem my soul [Psalm 48:15]. Behold the voice of one hoping in the future: Nevertheless, God shall redeem my soul. Perhaps it is the voice of one still wishing to be relieved from oppression. Some one is in prison, he says, God shall redeem my soul: some one is in bond, God shall redeem my soul: some one is suffering peril by sea, is being tossed by waves and raging tempests, what says he? God shall redeem my soul. They would be delivered for the sake of this life. Not such is the voice of this man. Hear what follows: God shall redeem my soul from the hand of hell, when He shall have received me. He is speaking of this redemption, which Christ now shows in Himself. For He has descended into hell, and has ascended into heaven. What we have seen in the Head we have found in the Body. For what we have believed in the Head, they that have seen, have themselves told us, and by themselves we have seen: For we are all one body. [Romans 12:5] But are they better that hear, we worse to whom it has been told? Not so says The Life Itself, Our Shepherd Himself. For He rebukes a certain disciple of His, doubting and desiring to handle His scars, and when he had handled the scars and had cried out, saying, My Lord and my God, [John 20:28] seeing His disciple doubting, and looking to the whole world about to believe, Because you have seen Me, He says, you have believed: blessed are they that see not, and believe. But God shall redeem my soul from the land of hell, when He has received me. Here then what? Labour, oppression, tribulation, temptation: expect nothing else. Where joy? In future hope....

5. ...Perchance your heart says, Wretch that I am, I suppose to no purpose I have believed, God does not regard things human. God therefore does awaken us: and He says what? Fear not, though a man have become rich [Psalm 48:16]. For why did you fear, because a man has become rich? You feared that you had believed to no purpose, that perchance you should have lost the labour for your faith, and the hope of your conversion: because perchance there has come in your way gain with guilt, and you could have been rich, if you had seized upon that same gain with the guilt, and needed not have laboured; and you, remembering what God has threatened, have refrained from guilt, and have contemned the gain: you see another man that has made gain by guilt, and has suffered no harm; and you fear to be good. Fear not, says the Spirit of God to you, though a man shall have become rich. Would you not have eyes but for things present? Things future He has promised, who has risen again; peace in this world, and repose in this life, He has not promised. Every man does seek repose; a good thing he is seeking, but not in the proper region thereof he is seeking it. There is no peace in this life; in Heaven has been promised that which on earth we are seeking: in the world to come has been promised that which in this world we are seeking.

6. Fear not, though a man be made rich, and though the glory of his house be multiplied. Wherefore fear not? For when he shall die, he shall not receive anything [Psalm 48:17]. You see him living, consider him dying. You mark what he has here, mark what he takes with him. What does he take with him? He has store of gold, he has store of silver, numerous estates, slaves: he dies, these remain, he knows not for whom. For though he leaves them for whom he will, he keeps them not for whom he will. For many have gained even what was not left them, and many have lost what was left them. All these things then remain, and he takes with him what? Perhaps some one says, He takes that with him in which he is wound, and that which is expended upon him for a costly and marble tomb, to erect a monument, this he takes with him. I say, not even this. For these things are presented to him without his feeling them. If you deck a man sleeping and not awake, he has the decorations with him on the couch: perhaps the decorations are resting upon the body of him as he lies, and perhaps he sees himself in tatters during sleep. What he feels is more to him than what he feels not. Though even this when he shall have awaked will not be: yet to him sleeping, that which he saw in sleep was more than that which he felt not. Why then, brethren, should men say to themselves, Let money be spent at my death: why do I leave my heirs rich? Many things will they have of mine, let me too have something of my own for my body. What shall a dead body have? What shall rotting flesh have? What shall flesh not feeling have? If that rich man had anything, whose tongue was dry, then man has something of his own. My brethren, do we read in the Gospel, that this rich man appeared in the fire with all-silken and fine-linen coverings? Was he of such sort in hell as he was in feastings at table? When he thirsted and desired a drop, all those things were not there. Therefore man carries not with him anything, nor does the dead take with him that which the burial takes. For where feeling is, there is the man; where is no feeling, the man is not. There lies fallen the vessel which contained the man, the house which held the man. The body let us call the house, the spirit let us call the inhabitant of the house. The spirit is tormented in hell: what does it profit him, that the body lies in spices and perfumes, wound in costly linens? just as if the master of the house should be sent into banishment, and you should garnish the walls of his house. He in banishment is in need, and does faint with hunger, he scarce finds to himself one hovel where he may snatch a sleep, and you say, Happy is he, for his house has been garnished. Who would not judge that you were either jesting or wast mad? You garnish the body; the spirit is tormented. Give something to the spirit, and you have given something to the dead man. But what will you give him, when he desired one drop, and received not? For the man scorned to send before him anything. Wherefore scorned? because this their way is a stumbling-block to them. He minded not any but the present life, he thought not but how he might be buried, wound in costly vestments. His soul was taken from him, as the Lord says: You fool, this night your soul shall be taken from you, and whose shall those things be which you have provided? [Luke 12:20] And that is fulfilled which this Psalm says: Fear not, though a man be made rich, and though the glory of his house be multiplied: for when he shall die he shall not receive anything, nor shall his glory descend together with him.

7. Let your love observe: For his soul shall be blessed in his life [Psalm 48:18]. As long as he lived he did well for himself. This all men say, but say falsely. It is a blessing from the mind of the blesser, not from the truth itself. For what do you say? Because he ate and drank, because he did what he chose, because he feasted sumptuously, therefore he did well with himself. I say, he did ill for himself. Not I say, but Christ. He did ill for himself. For that rich man, when he feasted sumptuously every day, was supposed to do well with himself: but when he began to burn in hell, then that which was supposed to be well was found to be ill. For what he had eaten with men above, he digested in hell beneath. Unrighteousness I mean, brethren, on which he used to feast. He used to eat costly banquets with the mouth of flesh, with his heart's mouth he used to eat unrighteousness. What he ate with his heart's mouth with men above, this he digested amid those punishments in the places beneath. And verily he had eaten for a time, he digested ill for everlasting. Is then unrighteousness eaten? Perhaps some one says: what is it that he says? Unrighteousness eaten? It is not I that say: hear the Scripture: As a sour grape is vexation to the teeth, and smoke to the eyes, so is unrighteousness to them that use it. [Proverbs 10:26] For he that shall have eaten unrighteousness, that is, he that shall have had unrighteousness wilfully, shall not be able to eat righteousness. For righteousness is bread. Who is bread? I am the living bread which came down from heaven. [John 6:51] Himself is the bread of our heart....Is then even righteousness eaten? If it were not eaten, the Lord would not have said, Blessed are they which do hunger and thirst after righteousness. [Matthew 5:6] Therefore since his soul shall be blessed in life, in life it shall be blessed, in death it shall be tormented....

8. He shall confess to You, when You shall have done him good. Be not of such sort, brethren: see ye how that to this end we say these words, to this end we sing, to this end we treat, to this end toil — do not these things. Your business does prove you: sometimes in your business ye hear the truth, and you blaspheme. The Church ye blaspheme. Wherefore? Because you are Christians. If so it be, I betake myself to Donatus's party: I will be a heathen. Wherefore? Because you have eaten bread, and the teeth are in pain. When you saw the bread itself, you praised; you begin to eat, and the teeth are in pain; that is, when you were hearing the Word of God you praised: when it is said to you, Do this, you blaspheme, do not so ill: say this, The bread is good, but I cannot eat it. But now if you see with the eyes, you praise, when you begin to close the teeth you say, Bad is this bread, and like him that made it. So it comes to pass that you confess to God, when God does you good and you lie when you sing, I will always bless God, His praise is ever in my mouth. How always? If always gain, always He is blessed: if sometime there is loss, He is not blessed, but blasphemed. Forsooth you bless always, forsooth His praise is ever in your mouth! You will be such as just now he describes: He will confess to You, when You shall have done him good.

9. He shall enter even unto the generations of his fathers [Psalm 48:19]: that is, he shall imitate his fathers. For the unrighteous, that now are, have brothers, have fathers. Unrighteous men of old, are the fathers of the present; and they that are now unrighteous, are the fathers of unrighteous posterity: just as the fathers of the righteous, the righteous of old, are the fathers of the righteous that now are; and they that now are, are the fathers of them that are to be. The Holy Spirit has willed to show that righteousness is not evil when men murmur against her: but these men have their father from the beginning, even to the generation of their fathers. Two men Adam begot, and in one was unrighteousness, in one was righteousness: unrighteousness in Cain, righteousness in Abel. [1 John 3:12] Unrighteousness seemed to prevail over righteousness, because Cain unrighteous slew Abel righteous [Genesis 4:8] in the night. Is it so in the morning? Nay, but the righteous shall reign over them in the morning. The morning shall come, and it shall be seen where Abel is, and where Cain. So all men who are after Cain, and so all who are after Abel, even unto the end of the world. He shall enter even unto the generations of his fathers: even to eternity he shall not see light. Because even when he was here, he was in darkness, taking pleasure in false goods, and not loving real goods: even so he shall go hence into hell: from the darkness of his dreams the darkness of torments shall receive him. Therefore, even to eternity he shall not see light.

But wherefore this? What he has written in the middle of the Psalm, the same also he has writ at the end: Man, though he was in honour, understood not, was compared to the beasts without sense, and was made like to them [Psalm 48:20]. But you, brethren, consider that you be men made after the image and likeness of God. The image [Genesis 1:26] of God is within, is not in the body; is not in these ears which you see, and eyes, and nostrils, and palate, and hands, and feet; but is made nevertheless: wherein is the intellect, wherein is the mind, wherein the power of discovering truth, wherein is faith, wherein is your hope, wherein your charity, there God has His Image: there at least ye perceive and see that these things pass away; for so he has said in another Psalm, Though man walks in an image, yet he is disquieted in vain: he heaps up treasures, and knows not for whom he shall gather them. Be not disquieted, for of whatsoever kind these things be, they are transitory, if you are men who being in honour understand. For if being men in honour ye understand not, you are compared to the beasts without sense, and are made like to them.

1. How much avails the Word of God to us for the correction of our life, both regarding His rewards to be expected, and His punishments to be feared, let each one measure in himself; and let him put his conscience without deceit before His eyes, and not flatter himself in a danger so great: for you see that even our Lord God Himself does flatter no one: though He comforts us by promising His blessings, and by strengthening our hope; yet them that live ill and despise His word He assuredly spares not. Let each one examine himself, while it is time, and let him see where he is, and either persevere in good, or be changed from evil. For as he says in this Psalm, not any man whatever nor any angel whatever, but, The Lord, the God of gods, has spoken [Psalm 49:1]. But in speaking, He has done what? He has called the earth from the rising of the sun unto the going down. He that has called the world from the rising of the sun unto the going down, is Our Lord and Saviour Jesus Christ, the Word made Flesh, [John 1:14] in order that He might dwell in us. Our Lord Jesus Christ then is the God of gods; because by Himself were all things made, and without Himself was nothing made. The Word of God, if He is God, is truly the God of gods; but whether He be God the Gospel answers, In the beginning was the Word, and the Word was with God, and the Word was God. [John 1:1] And if all things were made by Himself, as He says in the sequel, then if any were made gods, by Himself were they made. For the one God was not made, and He is Himself alone truly God. But Himself the only God, Father and Son and Holy Ghost, is one God.

2. But then who are those gods, or where are they, of whom God is the true God? Another Psalm says, God has stood in the synagogue of gods, but in the midst He judges gods. As yet we know not whether perchance any gods be congregated in heaven, and in their congregation, for this is in the synagogue, God has stood to judge. See in the same Psalm those to whom he says, I have said, You are gods, and children of the Highest all; but you shall die like men, and fall like one of the princes. It is evident then, that He has called men gods, that are deified of His Grace, not born of His Substance. For He does justify, who is just through His own self, and not of another; and He does deify who is God through Himself, not by the partaking of another. But He that justifies does Himself deify, in that by justifying He does make sons of God. For He has given them power to become the sons of God. [John 1:12] If we have been made sons of God, we have also been made gods: but this is the effect of Grace adopting, not of nature generating. For the only Son of God, God, and one God with the Father, Our Lord and Saviour Jesus Christ, was in the beginning the Word, and the Word with God, the Word God. The rest that are made gods, are made by His own Grace, are not born of His Substance, that they should be the same as He, but that by favour they should come to Him, and be fellow-heirs with Christ. For so great is the love in Him the Heir, that He has willed to have fellow-heirs. What covetous man would will this, to have fellow-heirs? But even one that is found so to will, will share with them the inheritance, the sharer having less himself, than if he had possessed alone: but the inheritance wherein we are fellow-heirs of Christ, is not lessened by multitude of possessors, nor is it made narrower by the number of fellow-heirs: but is as great for many as it is for few, as great for individuals as for all. See, says the Apostle, what love God has bestowed upon us, that we should be called, and be, the sons of God. [1 John 3:1] And in another place, Dearly beloved, we are the sons of God, and it does not yet appear what we shall be. We are therefore in hope, not yet in substance. But we know, he says, that when He shall have appeared, we shall be like Him, for we shall see Him as He is. [1 John 3:2] The Only Son is like Him by birth, we like by seeing. For we are not like in such sort as He, who is the same as He is by whom He was begotten: for we are like, not equal: He, because equal, is therefore like. We have heard who are the gods that being made are justified, because they are called the sons of God: and who are the gods that are not Gods, to whom the God of gods is terrible? For another Psalm says, He is terrible over all gods. And as if you should enquire, what gods? He says, For all the gods of the nations are devils. To the gods of the nations, to the devils, terrible: to the gods made by Himself, to sons, lovely. Furthermore, I find both of them confessing the Majesty of God, both the devils confessed Christ, and the faithful confessed Christ. You are Christ, the Son of the living God, [Matthew 16:16] said Peter. We know who You are, You are the Son of God, said the devils. A like confession I hear, but like love I find not; nay even here love, there fear. To whom therefore He is lovely, the same are sons; to whom He is terrible, are not sons; to whom He is lovely, the same He has made gods; those to whom He is terrible He does prove not to be gods. For these are made gods, those are reputed gods; these Truth makes gods, those error does so account.

3. The God, therefore, of gods, the Lord has spoken [Psalm 49:1]. Hath spoken many ways. By Angels He has Himself spoken, by Prophets He has Himself spoken, by His own mouth He has Himself spoken, by His faithful He does Himself speak, by our lowliness, when we say anything true, He does Himself speak. See then, by speaking diversely, many ways, by many vessels, by many instruments, yet He does Himself sound everywhere, by touching, moulding, inspiring: see what He has done. For He has spoken, and has called the world. What world? Africa, perhaps! For the sake of those that say, the Church of Christ is the portion of Donatus. Africa indeed alone He has not called, but even Africa He has not severed. For He that has called the world from the rising of the sun unto the going down, leaving out no parts that He has not called, in His calling has found Africa. Let it rejoice therefore in unity, not pride itself in division. We say well, that the voice of the God of gods has come even into Africa, has not stayed in Africa. For He has called the world from the rising of the sun unto the going down. There is no place where may lurk the conspiracies of heretics, they have no place wherein they may hide themselves under the shadow of falsehood; for there is none that can hide himself from the heat thereof. He that has called the world, has called even the whole world: He that has called the world, has called as much as He has formed. Why do false christs and false prophets rise up against me? Why is it that they strive to ensnare me with captious words, saying, Lo! Here is Christ, Lo! He is there! [Matthew 24:23] I hear not them that point out portions: the God of gods has pointed out the whole: He that has called the world from the rising of the sun unto the going down, has redeemed the whole; but has condemned them that lay false claim to portions.

4. But we have heard the world called from the rising of the sun unto the going down: whence does He begin to call, who has called? This thing also hear ye: Out of Sion is the semblance of His beauty [Psalm 49:2]. Evidently the Psalm does agree with the Gospel, which says, Throughout all nations, beginning at Jerusalem. [Luke 24:47] Hear, Throughout all nations: He has called the world from the rising of the sun unto the going down. Hear, Beginning at Jerusalem: Out of Sion is the semblance of His beauty. Therefore, He has called the world from the rising of the sun unto the going down, agrees with the words of the Lord, who says, 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 throughout all nations. [Luke 24:46-47] For all nations are from the rising of the sun unto the going down. But that, Out of Sion is the semblance of His beauty. that thence begins the beauty of His Gospel, that thence He began to be preached, being beautiful in form beyond the sons of men, agrees with the words of the Lord, who says, Beginning at Jerusalem. New things are in tune with old, old things with new: the two Seraphim say to one another, Holy, holy, holy, Lord God of Sabaoth. [Isaiah 6:3] The two Testaments are both in tune, and the two Testaments have one voice: let the voice of the Testaments in tune be heard, not that of pretenders disinherited. This thing then has the God of gods done, He has called the world from the rising of the sun unto the going down, His semblance going before out of Sion. For in that place were His disciples, [Acts 1:4] who received the Holy Ghost sent from heaven on the fiftieth day after His resurrection. Thence the Gospel, thence the preaching, thence the whole world filled, and that in the Grace of Faith.

5. For when the Lord Himself had come, because He came to suffer, He came hidden: and though He was strong in Himself, He appeared in the flesh weak. For He must needs appear in order that He might not be perceived; be despised, in order that He might be slain. There was semblance of glory in divinity, but it lay concealed in flesh. For if they had known, they would never have crucified the Lord of glory. [1 Corinthians 2:8] So then He walked hidden among the Jews, among His enemies, doing marvels, suffering ills, until He was hanged on the tree, and the Jews seeing Him hanging both despised Him the more, and before the Cross wagging their heads they said, If He be the Son of God, let Him come down from the Cross. [Matthew 27:39-40] Hidden then was the God of gods, and He gave forth words more out of compassion for us than out of His own majesty. For whence, unless assumed from us, were those words, My God, My God, why have You forsaken me? But when has the Father forsaken the Son, or the Son the Father? Are not Father and Son one God? Whence then, My God, My God, why have You forsaken Me, save that in the Flesh of infirmity there was acknowledged the voice of a sinner? For as He took upon Him the likeness of the flesh of sin, [Romans 8:3] why should He not take upon Him the voice of sin? Hidden then was the God of gods, both when He walked among men, and when He hungered, and when He thirsted, and when fatigued He sat, and when with wearied body He slept, and when taken, and when scourged, and when standing before the judge, and when He made answer to him in his pride, You could have no power against Me, except it had been given you from above; [John 19:11] and while led as a victim before His shearer He opened not His mouth, [Isaiah 53:7] and while crucified, and while buried, He was always hidden God of gods. What took place after He rose again? The disciples marvelled, and at first believed not, until they touched and handled. [Luke 24:37-40] But flesh had risen, because flesh had been dead: Divinity which could not die, even still lay hid in the flesh of Him rising. Form could be seen, limbs held, scars handled: the Word by whom all things were made, who does see? Who does hold? Who does handle? And yet the Word was made flesh, and dwelled among us. [John 1:14] And Thomas, that was holding Man, understood God as he was able. For when he had handled the scars, he cried out, My Lord, and my God. Yet the Lord was showing that form, and that flesh, which they had seen upon the Cross, which had been laid in the sepulchre. He stayed with them forty days....But what was said to Thomas handling? Because you have seen, you have believed; blessed are they that see not, and believe. [John 20:29] We are foretold. That world called from the rising of the sun unto the going down sees not, and believes. Hidden then is the God of gods, both to those among whom He walked, and to those by whom He was crucified, and to those before whose eyes He rose, and to us who believe in Him in heaven sitting, whom we have not seen on earth walking. But even if we were to see, should we not see that which the Jews saw and crucified? It is more, that not seeing we believe Christ to be God, than that they seeing deemed Him only to be man. They in a word by thinking evil slew, we by believing well are made alive.

6. What then, brethren? This God of gods, both then hidden, and now hidden, shall He ever be hidden? Evidently not: hear what follows: God shall come manifest [Psalm 49:3]. He that came hidden, shall come manifest. Hidden He came to be judged, manifest He shall come to judge: hidden He came that He might stand before a judge, manifest He shall come that He may be judge even of judges: He shall come manifest, and shall not be silent. But why? Is He now silent? And whence are all the words that we say? Whence those precepts? Whence those warnings? Whence that trumpet of terror? He is not silent, and is silent: is not silent from warning, is silent from avenging: is not silent from precept, is silent from judgment. For He suffers sinners daily doing evil things, not caring for God, not in their conscience, not in heaven, not in earth: all these things escape Him not, and universally He does admonish all; and whenever He chastises any on earth, it is admonition, not yet condemnation. He is silent then from judgment, He is hidden in heaven, as yet He intercedes for us: He is long-suffering to sinners, not putting forth His wrath, but awaiting penitence. He says in another place: I have held my peace, shall I always hold my peace? [Isaiah 42:14] When then He shall not hold His peace, God shall come manifest. What God? Our God. And the God Himself, who is our God: for he is not God, who is not our God. For the gods of the nations are devils: the God of Christians is very God. Himself shall come, but manifest, not still to be mocked, not still to be buffeted and scourged: He shall come, but manifest, not still to be smitten with a reed upon the head, not still to be crucified, slain, buried: for all these things God being hidden has willed to suffer. He shall come manifest, and shall not be silent.

7. But that He shall come to judgment, the following words teach. Fire shall go before Him. Do we fear? Be we changed, and we shall not fear. Let chaff fear the fire: what does it to gold? What you may do is now in your power, so you may not experience, for want of being corrected, that which is to come even against your will. For if we might so bring it about, brethren, that the day of judgment should not come; I think that even then it were not for us to live ill. If the fire of the day of judgment were not to come, and over sinners there impended only separation from the face of God, in whatever affluence of delights they might be, not seeing Him by whom they were created, and separated from that sweetness of His ineffable countenance, in whatever eternity and impunity of sin, they ought to bemoan themselves. But what shall I say, or to whom shall I say? This is a punishment to lovers, not to despisers. They that have begun to feel in any degree the sweetness of wisdom and truth, know what I say, how great a punishment it is to be only separated from the face of God: but they that have not tasted that sweetness, if not yet they yearn for the face of God, let them fear even fire; let punishments terrify those, whom rewards win not. Of no value to you is what God promises, tremble at what He threatens. The sweetness of His presence shall come; you are not changed, you are not awakened, you sigh not, you long not: you embrace your sins and the delights of your flesh, you are heaping stubble to yourself, the fire will come. Fire shall burn in His presence. This fire will not be like your hearth-fire, into which nevertheless, if you are compelled to thrust your hand, you will do whatsoever he would have you who does threaten this alternative. If he says to you, write against the life of your father, write against the lives of your children, for if you do not, I thrust your hand into your fire: you will do it in order that your hand be not burned, in order that your member be not burned for a time, though it is not to be ever in pain. Your enemy threatens then but so light an evil, and you do evil; God threatens eternal evil, and doest thou not good? To do evil not even menaces should compel you: from doing good not even menaces should deter you. But by the menaces of God, by menaces of everlasting fire, you are dissuaded from evil, invited to good. Wherefore does it grieve you, except because you believe not? Let each one then examine his heart, and see what faith does hold there. If we believe a judgment to come, brethren, let us live well. Now is time of mercy, then will be time of judgment. No one will say, Call me back to my former years. Even then men will repent, but will repent in vain: now let there be repentance, while there is fruit of repentance; now let there be applied to the roots of the tree a basket of dung, [Luke 13:8] sorrow of heart, and tears; lest He come and pluck up by the roots. For when He shall have plucked up, then the fire is to be looked for. Now, even if the branches have been broken, they can again be grafted in: [Romans 11:19] then, every tree which brings not forth good fruit, shall be cut down, and shall be cast into the fire. [Matthew 3:10] Fire shall burn in His presence.

8. And a mighty tempest round about Him [Psalm 49:3]. A mighty tempest, in order to winnow so great a floor. In this tempest shall be that winnowing whereby from the saints shall be put away everything impure, from the faithful every unreality; from godly men and them that fear the Word of God, every scorner and every proud man. For now a sort of mixture does lie there, from the rising of the sun unto the going down. Let us see then how He will do that is to come, what He will do with that tempest which shall be a mighty tempest round about Him. Doubtless this tempest is to make a sort of separation. It is that separation which they waited not for, who broke the nets, before they came to land. [Luke 5:6] But in this separation there is made a sort of distinction between good men and bad men. There be some that now follow Christ with lightened shoulders without the load of the world's cares, who have not heard in vain, If you will be perfect, go and sell all that you have, and give to the poor, and you shall have treasure in heaven: and come, follow Me; [Matthew 19:21] to which sort is said, You shall sit upon twelve thrones, judging the twelve tribes of Israel. [Matthew 19:28] Some then shall be judging with the Lord: but others to be judged, but to be placed on the right hand. For that there will be certain judging with the Lord, we have most evident testimony, which I have but now quoted: You shall sit upon twelve thrones, judging the twelve tribes of Israel....

9. But what the Lord did after His resurrection, signified what is to be to us after our resurrection, in that number of the kingdom of heaven, where shall be no bad man....Lastly, those seven thousand of whom reply was made to Elias, I have left me seven thousand men that have not bowed knees before Baal, [1 Kings 19:18] far exceed that number of fishes. Therefore the hundred and fifty-three fishes [John 21:11] does not alone express just such a number of saints, but Scripture does express the whole number of saints and righteous men by so great a number for a particular reason; to wit, in order that in those hundred and fifty-three all may be understood that pertain to the resurrection to eternal life. For the Law has ten commandments: [Deuteronomy 4:13] but the Spirit of Grace, through which alone the Law is fulfilled, [Isaiah 11:2-3] is called sevenfold. The number then must be examined, what mean ten and seven: ten in commandments, seven in the grace of the Holy Spirit: by which grace the commandments are fulfilled. Ten then and seven contain all that pertain to the resurrection, to the right hand, to the kingdom of heaven, to life eternal, that is, they that fulfil the Law by the Grace of the Spirit, not as it were by their own work or their own merit. But ten and seven, if you count from one unto seventeen, by adding all the numbers by steps, so that to one you may add two, add three, add four, that they may become ten, by adding five that they may become fifteen, by adding fifty-five, by adding eleven that they may become sixty-six, by adding twelve that they may become seventy-eight, by adding thirteen that they may become ninety-one, by adding fourteen that they may become one hundred and five, by adding fifteen that they may become one hundred and twenty, by adding sixteen that they may become one hundred and thirty-six, by adding seventeen, make up one hundred and fifty-three, you will find a vast number of all saints to belong to this number of a few fishes. In like manner then as in five virgins, countless virgins; as in five brethren of him that was tormented in hell, thousands of the people of the Jews; as in the number of one hundred and fifty-three fishes, thousands of thousands of saints: so in twelve thrones, not twelve men, but great is the number of the perfect.

10. But I see what is next required of us; in like manner as in the case of the five virgins, a reason was given why many should belong to five, and why to those five many Jews, and why to a hundred and fifty-three many perfect — to show why and how to the twelve thrones not twelve men, but many belong. What mean the twelve thrones, which signify all men everywhere that have been enabled to be so perfect as they must be perfect, to whom it is said, You shall sit over the twelve tribes of Israel? [Matthew 19:28] And why do all men everywhere belong to the number twelve? Because the very everywhere which we say, we say of the whole world: but the compass of lands is contained in four particular quarters, East, West, South, and North: from all these quarters they being called in the Trinity and made perfect in the faith and precept of the Trinity, — seeing that three times four are twelve, you perceive wherefore the saints belong to the whole world; they that shall sit upon twelve thrones to judge the twelve tribes of Israel, since the twelve tribes of Israel, also, are the twelve tribes of the whole of Israel. For like as they that are to judge are from the whole world, so also they that are to be judged are from the whole world. The Apostle Paul of himself, when he was reproving believing laymen, because they referred not their causes to the Church, but dragged them with whom they had matters before the public, said, Do you not know that we shall judge Angels? [1 Corinthians 6:3] See after what sort He has made Himself judge: not only himself, but also all that judge aright in the Church.

11. Since then it is evident, that many are to judge with the Lord, but that others are to be judged, not however on equality, but according to their deserts; He will come with all His Angels, [Matthew 25:31] when before Him shall be gathered all nations, and among all the Angels are to be reckoned those that have been made so perfect, that sitting upon twelve thrones they judge the twelve tribes of Israel. For men are called Angels: the Apostle says of himself, As an angel of God ye received me. [Galatians 4:14] Of John Baptist it is said, Behold, I send My Angel before Your face, that shall prepare Your way before You. Therefore, coming with all Angels, together with Him He shall have the Saints also. For plainly says Isaias also, He shall come to judgment with the elders of the people. [Isaiah 3:14] Those elders of the people, then, those but now named Angels, those thousands of many men made perfect coming from the whole world, are called Heaven. But the others are called earth, yet fruitful. Which is the earth that is fruitful? That which is to be set on the right hand, unto which it shall be said, I was an hungred, and you gave Me to eat: [Matthew 25:35] truly fruitful earth in which the Apostle does joy, when they sent to him to supply his necessities: Not because I ask a gift, he says, but I require fruit. [Philippians 4:17] And he gives thanks, saying, Because at length you have budded forth again to be thoughtful for me. [Philippians 4:10] He says, You have budded forth again, as to trees which had withered away with a kind of barrenness. Therefore the Lord coming to judgment (that we may now hear the Psalm, brethren), He will do what? He will call the heaven from above [Psalm 49:4]. The heaven, all the Saints, those made perfect that shall judge, them He shall call from above, to be sitters with Him to judge the twelve tribes of Israel. For how shall He call the heaven from above, when the heaven is always above? But those that He here calls heaven, the same elsewhere He calls heavens. What heavens? That tell out the glory of God: for, The heavens tell out the glory of God: whereof is said, Into all the earth their sound has gone forth, and into the ends of the world their words. For see the Lord severing in judgment: He shall call the heaven from above and the earth, to sever His people. From whom but from evil men? Of whom here afterwards no mention is made, now as it were condemned to punishment. See these good men, and distinguish. He shall call the heaven from above, and the earth, to sever His people. He calls the earth also, not however to be associated, but to be dissociated. For at first He called them together, when the God of gods spoke and called the world from the rising of the sun unto the going down, He had not yet severed: those servants had been sent to bid to the marriage, [Matthew 22:3] who had gathered good and bad. But when the God of gods shall come manifest and shall not keep silence, He shall so call the heaven from above that it may judge with Him. For what the heaven is, the heavens themselves are; just as what the earth is, the lands themselves, just as what the Church is, the Churches themselves: He shall call the heaven from above, and the earth, to sever His people. Now with the heaven He severs the earth, that is, the heaven with Him does sever the earth. How does He sever the earth? In such sort that He sets on the right hand some, others on the left. But to the earth severed, He says what? Come, you blessed of My Father, receive the kingdom which was prepared for you from the beginning of the world. For I was an hungred, and you gave me to eat, and so forth. But they say, When saw we You an hungred? And He, Inasmuch as you have done it unto one of the least of Mine, you have done it unto Me. He shall call therefore the heaven from above, and the earth, to sever His people.

12. Gather to Him His righteous [Psalm 49:5]. The voice divine and prophetic, seeing future things as if present does exhort the Angels gathering. For He shall send His Angels, and before Him shall be gathered all nations. [Matthew 25:32] Gather to Him His righteous. What righteous men save those that live of faith and do works of mercy? For those works are works of righteousness. You have the Gospel: Beware of doing your righteousness before men to be seen of them. [Matthew 6:1] And as if it were inquired, What righteousness? When therefore you do alms, He says. Therefore alms He has signified to be works of righteousness. Those very persons gather for His righteous: gather those that have had compassion on the needy, that have considered the needy and poor: gather them, The Lord preserve them, and make them to live; Gather to Him His righteous: who order His covenant above sacrifices: that is, who think of His promises above those things which they work. For those things are sacrifices, God saying, I will have mercy more than sacrifice. Who keep His covenant more than sacrifice.

13. And the Heaven shall declare His righteousness [Psalm 49:6]. Truly this righteousness of God to us the heavens have declared, the Evangelists have foretold. Through them we have heard that some will be on the right hand, to whom the Householder says, Come, you blessed of My Father, receive. [Matthew 25:34] Receive what? A kingdom. In return for what thing? I was an hungred, and you gave Me to eat. What so valueless, what so earthly, as to break bread to the hungry? At so much is valued the kingdom of heaven. Break your bread to the hungry, and the needy without covering bring into your house; if you see one naked, clothe him. [Isaiah 58:7] If you have not the means of breaking bread, hast not house into which you may bring, hast not garment wherewith you may cover: give a cup of cold water, [Matthew 10:42] cast two mites into the treasury. [Mark 12:42] As much the widow does buy with two mites, as Peter buys, by leaving the nets, [Matthew 4:20] as Zacchæus buys by giving half his goods. [Luke 19:8] Of so much worth is all that you have. The heavens shall declare His righteousness, for God is Judge. Truly judge not confounding but severing. For the Lord knows them that are His. [2 Timothy 2:19] Even if grains lie hidden in the chaff, they are known to the husbandman. Let no one fear that he is a grain even among the chaff; the eyes of our winnower are not deceived. Fear not lest that tempest, which shall be round about Him, should confound you with chaff. Certainly mighty will be the tempest; yet not one grain will it sweep from the side of the grain to the chaff: because not any rustic with three-pronged fork, but God, Three in One, is Judge. And the heavens shall declare His righteousness: for God is Judge. Let heavens go, let the heavens tell, into every land let their sound go out, and unto the ends of the world their words: and let that body say, From the ends of the world unto You have I cried, when my heart was in heaviness. For now mingled it groans, divided it shall rejoice. Let it cry then and say, Destroy not my soul with ungodly men, and with men of blood my life. He destroys not together, because God is Judge. Let it cry to Him and say, Judge me, O Lord, and sever my cause from the nation unholy: let it say, He shall do it: there shall be gathered to Him His righteous ones. He has called the earth that He may sever His people.

14. Hear, my people, and I will speak to you [Psalm 49:7]. He shall come and shall not keep silence; see how that even now, if you hear, He is not silent. Hear, my people, and I will speak to you. For if you hear not, I will not speak to you. Hear, and I will speak to you. For if you hear not, even though I shall speak, it will not be to you. When then shall I speak to you? If you hear? When do you hear? If you are my people. For, Hear, my people: you hear not if you are an alien people. Hear, my people, and I will speak to you: Israel, and I will testify to you....For Your God, is properly said to that man whom God keeps more as one of His family, as though in His household, as though in His peculiar: Your God am I. What will you more? Do you require a reward from God, so that God may give you something; so that what He has given you may be your own? Behold God Himself, who shall give, is your own. What is richer than He? Gifts you were desiring, you have the Giver Himself. God, your God, I am.

15. What He requires of man, let us see; what tribute our God, our Emperor and our King does enjoin us; since He has willed to be our King, and has willed us to be His province? Let us hear His injunctions. Let not a poor man tremble beneath the injunction of God: what God enjoins to be given to Himself, He does Himself first give that enjoins: be ye only devoted. God does not exact what He has not given, and to all men has given what He does exact. For what does He exact? Let us hear now: I will not reprove you because of your sacrifices [Psalm 49:8]. I will not say to you, Wherefore have you not slain for me a fat bull? Why have you not selected the best he-goat from your flock? Wherefore does that ram amble among your sheep, and is not laid upon mine altar? I will not say, Examine your fields and your pen and your walls, seeking what you may give Me. I will not reprove you because of your sacrifices. What then: Do You not accept my sacrifices? But your holocausts are always in My sight [Psalm 49:9]. Certain holocausts concerning which it is said in another Psalm, If You had desired sacrifice, I would surely have given, with holocausts You will not be delighted: and again he turns himself, Sacrifice to God is a troubled spirit, a heart broken and humbled God does not despise. Which be then holocausts that He despises not? Which holocausts that are always in His sight? Kindly, O Lord, he says, deal in Your good will with Sion, and be the walls of Jerusalem built, then shall You accept the sacrifice of righteousness, oblations, and holocausts. He says that certain holocausts God will accept. But what is a holocaust? A whole consumed with fire: causis is burning, holon is whole: but a holocaust is a whole consumed with fire. There is a certain fire of most burning love: be the mind inflamed with love, let the same love hurry off the limbs to its use, let it not allow them to serve cupidity, in order that we may wholly glow with fire of divine love that will offer to God a holocaust. Such holocausts of yours are in My sight always.

16. As yet that Israel perchance does not understand what are the holocausts thereof which He has in His sight always, and is still thinking of oxen, of sheep, of he-goats: let it not so think: I will not accept calves of your house. Holocausts I named; at once in mind and thought to earthly flocks you were running, therefrom you were selecting for Me some fat thing: I will not accept calves of your house. He is foretelling the New Testament, wherein all those sacrifices have ceased. For they were then foretelling a certain Sacrifice which was to be, with the Blood whereof we should be cleansed. I will not accept calves of your house, nor he-goats of your flocks.

17. For mine are all the beasts of the wood [Psalm 49:10]. Why should I ask of you what I have made? Is it more yours, to whom I have given it to possess, than Mine, who have made it? For mine are all the beasts of the wood. But perchance that Israel says, The beasts are God's, those wild beasts which I enclose not in my pen, which I bind not to my stall; but this ox and sheep and he-goat — these are my own. Cattle on the mountain, and oxen. Mine are those which you possess not, Mine are these which you possess. For if you are My servant, the whole of your property is Mine. For it cannot be, that is the property of the master which the servant has gotten to himself, and yet that not be the property of the Master which the Master Himself has created for the servant. Therefore Mine are the beasts of the wood which you have not taken; Mine are also the cattle on the mountains which are yours, and the oxen which are at your stall: all are My own, for I have created them.

18. I know all the winged creatures of heaven [Psalm 49:11]. How does He know? He has weighed them, has counted. Which of us knows all the winged creatures of heaven? But even though to some man God give knowledge of all the winged creatures of heaven, He does not Himself know in the same manner as He gives man to know. One thing is God's knowledge, another man's: in like manner as there is one possession of God's, another of man's: that is, God's possessing is one thing, man's another. For what you possess you have not wholly in your power, or else your ox, so long as it lives, is in your power; so as that it either die not, or be not to be fed. With whom there is the highest power, there is highest and most secret cognition. Let us ascribe this to God, while praising God. Let us not dare to say, How knows God? Do not, I pray you, brethren, of me expect this, that I should unfold to you, how God does know: this only I say, He does not so know as a man, He does not so know as an Angel: and how He knows I dare not say, because also I cannot ken. One thing, nevertheless, I ken, that even before all the winged creatures of heaven were, God knew that which He was to create. What is that knowledge? O man, you begin to see, after that you had been formed, after that you had received sense of seeing. These fowls sprung of the water at the word of God, saying, Let the waters bring forth fowls. [Genesis 1:20] Whereby did God know the things which He commanded the water to bear forth? Now surely He knew what He had created, and before He created He knew. So great then is the knowledge of God, so that with Himself they were in a certain ineffable manner before they were created: and of you does He expect to receive what He had, before He created? I know all the winged creatures of heaven, which you cannot give to Me. The things which you were about to slay for Me, I know all: not because I made I know, but in order that I might make. And the beauty of the field is with Me. The fairness of the field, the abundance of all things engendering upon earth, is with Me, He says. How with Him? Were they so, even before they were made? Yea, for with Him were all things to come, and with Him are all things by-gone: things to come in such sort, that there be not withdrawn from Him all things by-gone. With Him are all things by a certain cognition of the ineffable wisdom of God residing in the Word, and the Word Himself is all things. Is not the beauty of the field in a manner with Him, inasmuch as He is everywhere, and Himself has said, Heaven and earth I fill? [Jeremiah 23:24] What with Him is not, of whom it is said, If I shall have ascended into heaven, You are there; and if I shall have descended into hell, You are present? With Him is the whole: but it is not so with Him as that He does suffer any contamination from those things which He has created, or any want of them. For with you, perchance, is a pillar near which you are standing, and when you are weary, you lean against it. You need that which is with you, God needs not the field which is which Him. With Him is field, with Him beauty of earth, with Him beauty of heaven, with Him all winged creatures, because He is Himself everywhere. And wherefore are all things near Him? Because even before that all things were, or were created, to Him were known all things.

19. Who can explain, who expound that which is said to Him in another Psalm, For my goods You need not? He has said that He needs not from us any necessary thing. If I shall be hungry, I will not tell you [Psalm 49:12]. He that keeps Israel shall neither hunger nor thirst, nor be weary, nor fall asleep. But, lo! According to your carnality I speak: because you will suffer hunger when you have not eaten, perhaps you think even God does hunger that He may eat. Even though He shall be hungry, He tells not you: all things are before Him, whence He will He takes what is needful for Him. These words are said to convince little understanding; not that God has declared His hunger. Though for our sake this God of gods deigned even to hunger. He came to hunger, and to fill; He came to thirst, and give drink; He came to be clothed with mortality, and to clothe with immortality; He came poor, to make rich. For He lost not His riches by taking to Him our poverty, for, In him are all the treasures of wisdom and knowledge hidden. [Colossians 2:3] If I shall be hungry, I will not tell you. For Mine is the whole world, and the fullness thereof. Do not then labour to find what to give Me, without whom I have what I will.

20. Why then dost still think of your flocks? Shall I eat the flesh of bulls, or shall I drink the blood of he-goats? [Psalm 49:13]. You have heard what of us He requires not, who wills to enjoin us somewhat. If of such things you were thinking, now withdraw your thoughts from such things: think not to offer God any such thing. If you have a fat bull, kill for the poor: let them eat the flesh of bulls, though they shall not drink the blood of he-goats. Which, when you shall have done, He will account it to you, that has said, If I shall be hungry, I will not tell you: and He shall say to you, I was hungry, and you gave Me to eat. Shall I eat the flesh of bulls, or shall I drink the blood of he-goats? [Matthew 25:35]

21. Say then, Lord our God, what do You enjoin your people, Your Israel? Immolate to God the sacrifice of praise [Psalm 49:14]. Let us also say to Him, In me, O God, are your vows, which I will render of prose to You. I had feared lest You might enjoin something which would be out of my power, which I was counting to be in my pen, and but now perchance it had been taken away by a thief. What do You enjoin me? Immolate to God the sacrifice of praise. Let me revert to myself, wherein I may find what I may immolate: let me revert to myself; in myself may I find immolation of praise: be Your altar my conscience. We are without anxiety, we go not into Arabia in quest of frankincense: not any bags of covetous dealer do we sift: God requires of us the sacrifice of praise. Zacchæus had the sacrifice of praise in his patrimony; [Luke 19:8] the widow had it in her bag; [Mark 12:42] some poor host or other has had it in his jar: another neither in patrimony, nor in bag, nor in jar, has had anything, had it wholly in his heart: salvation was to the house of Zacchæus; and more this poor widow cast in than those rich men: this man, that does offer a cup of cold water, shall not lose his reward: [Matthew 10:42] but there is even peace on earth to men of good will. [Luke 2:14] Immolate to God the sacrifice of praise. O sacrifice gratuitous, by grace given! I have not indeed bought this to offer, but You have given: for not even this should I have had. And this is the immolation of the sacrifice of praise, to render thanks to Him from whom you have whatever of good you have, and by whose mercy is forgiven you whatsoever of evil of yours you have. Immolate to God the sacrifice of praise: and render to the Highest your prayers. With this odour the Lord is well pleased.

22. And call upon Me in the day of your tribulation: and I will draw you forth, and you shall glorify Me [Psalm 49:15]. For you ought not to rely on your powers, all your aids are deceitful. Call upon Me in the day of tribulation: I will draw you forth, and you shall glorify Me. For to this end I have allowed the day of tribulation to come to you: because perchance if you were not troubled, you would not call on Me: but when you are troubled, you call on Me; when you call upon Me, I will draw you forth; when I shall draw you forth, you shall glorify Me, that you may no more depart from Me. A certain man had grown dull and cold in fervour of prayer, and said, Tribulation and grief I found, and on the Name of the Lord I called. He found tribulation as it were some profitable thing; he had rotted in the slough of his sins; now he had continued without feeling, he found tribulation to be a sort of caustic and cutting. I found, he says, tribulation and grief, and on the Name of the Lord I called. And truly, brethren, tribulations are known to all men. Behold those afflictions that abound in mankind; one afflicted with loss bewails; another smitten with bereavement mourns; another exiled from country grieves and desires to return, deeming sojourning intolerable; another's vineyard is hailed upon, he observes his labours and all his toil spent in vain. When can a human being not be made sad? An enemy he finds in a friend. What greater misery in mankind? These things all men do deplore and grieve at, and these are tribulations: in all these they call upon the Lord, and they do rightly. Let them call upon God, He is able either to teach how it must be borne, or to heal it when borne. He knows how not to suffer us to be tried above that we are able to bear. [1 Corinthians 10:13] Let us call upon God even in those tribulations: but these tribulations do find us; as in another Psalm is written, Helper in tribulations which have found us too much: there is a certain tribulation which we ought to find. Let such tribulations find us: there is a certain tribulation which we ought to seek and to find. What is that? The above-named felicity in this world, abundance of temporal things: that is not indeed tribulation, these are the solaces of our tribulation. Of what tribulation? Of our sojourning. For the very fact that we are not yet with God, the very fact that we are living amid trials and difficulties, that we cannot be without fear, is tribulation: for there is not that peace which is promised us. He that shall not have found this tribulation in his sojourning, does not think of going home to his father-land. This is tribulation, brethren. Surely now we do good works, when we deal bread to the hungry, home to the stranger, and the like: tribulation even this is. For we find pitiful objects upon whom we show pity; and the pitiful case of pitiful objects makes us compassionate. How much better now would it be with you in that place, where you find no hungry man whom you may feed, where you find no stranger whom you may take in, no naked man whom you may cover, no sick man whom you may visit, no litigant whom you may set at one! For all things in that place are most high, are true, are holy, are everlasting. Our bread in that place is righteousness, our drink there is wisdom, our garment there is immortality, our house is everlasting in the heavens, our steadfastness is immortality: does sickness come over? Does weariness weigh down to sleep? No death, no litigation: there peace, quiet, joy, righteousness. No enemy has entrance, no friend falls away. What is the quiet there? If we think and observe where we are, and where He that cannot lie has promised that we are to be, from His very promise we find in what tribulation we are. This tribulation none finds, but he that shall have sought it. You are whole, see if you are miserable; for it is easy for him that is sick to find himself miserable: when you are whole, see if you are miserable; that you are not yet with God. Tribulation and grief I found, and on the Name of the Lord I called. Immolate, therefore, to God the sacrifice of praise. Praise Him promising, praise Him calling, praise Him exhorting, praise Him helping: and understand in what tribulation you are placed. Call upon (Him), you shall be drawn forth, you shall glorify, shall abide.

23. But see what follows, my brethren. For now some one or other, because God had said to him, Immolate to God the sacrifice of praise, and had enjoined in a manner this tribute, did meditate to himself and said, I will rise daily, I will proceed to Church, I will say one hymn at matins, another at vespers, a third or fourth in my house, daily I do sacrifice the sacrifice of praise, and immolate to my God. Well you do indeed, if you do this: but take heed, lest now thou be careless, because now you do this: and perchance your tongue bless God, and your life curse God. O my people, says to you the God of gods, the Lord that spoke, calling the earth from the rising of the sun unto the setting, though yet you are placed amid the tares, [Matthew 13:25] Immolate the sacrifice of praise to your God, and render to Him your prayers: but take heed lest you live ill, and chant well. Wherefore this? For, Unto the sinner, says God, why do you tell out My judgments, and take My Covenant in your mouth? [Psalm 49:16]. You see, brethren, with what trembling we say these words. We take the Covenant of God in our mouth, and we say these words. We take the Covenant of God in our mouth, and we preach to you the instruction and judgment of God. And what says God to the sinner? Why do you? Does He then forbid preachers that be sinners? And where is that, What they say do, but what they do, do not? [Matthew 23:3] Where is that, Whether in truth or on occasion Christ be preached? [Philippians 1:18] But these words were said, lest they should fear that hear, from whomsoever it be that they hear: not that they should be without care that speak good words, and do evil deeds. Now therefore, brethren, you are without care: if you hear good words ye hear God, through whomsoever it be that you may hear. But God would not dismiss without reproof them that speak: lest with their speaking alone, without care for themselves they should slumber in evil life, and say to themselves, For God will not consign us to perdition, through whose mouth He has willed that so many good words should be spoken to His people. Nay, but hear what you speak, whoever you are that speaks: and thou that writ be heard yourself, first hear yourself; and speak what a certain man speaks in another Psalm, I will hear what in me speaks the Lord God, for He shall speak peace to His people. What am I then, that hear not what in me He speaks, and will that other hear what through me He speaks? I will hear first, will hear, and chiefly I will hear what speaks in me the Lord God, for He shall speak peace to His people. Let me hear, and chasten my body, and to servitude subject it, lest perchance to others preaching, myself be found a cast-away. [1 Corinthians 9:27] Why do you tell out my judgments? Wherefore to you what profits not you? He admonishes him to hear: not to lay down preaching, but to take up obedience. But you, why do you take My Covenant in they mouth?

24. But you hate instruction [Psalm 49:17]. You hate discipline. When I spare, you sing and praise: when I chasten, you murmur, as though, when I spare, I am your God: and, when I chasten, I am not your God. I rebuke and chasten those whom I love. [Revelation 3:19] But you hate instruction: and have thrown My sayings behind you. The words that are said through you, you throw behind you. And you have thrown My sayings behind you: to a place where they may not be seen by you, but may load you. And you have thrown My sayings behind you.

25. If you saw a thief, you consented unto him, and with adulterers you made your portion [Psalm 49:18]. Lest perchance you should say, I have not committed theft, I have not committed adultery. What if he pleased you that has committed? Have you not with the very pleasing consented? Have you not by approval made your portion with him that has committed? For this is, brethren, to consent with a thief, and to make with an adulterer your portion: for even if you commit not, and approve what is committed, you are an accessory in the deed: for the sinner is praised in the longings of his soul, and he that does iniquity shall be blessed. You do not do evil things, you praise evil-doers. For is this a small evil? Thou made your portion with adulterers.

26. Your mouth has abounded in malice, and your tongue has embraced deceit [Psalm 49:19]. Of the malevolence and deceit, brethren, of certain men he speaks, who by adulation, though they know what they hear to be evil, yet lest they offend those from whom they hear, not only by not reproving but by holding their peace do consent. Too little is it, that they do not say, You have done evil: but they even say, You have done even well: and they know it to be evil: but their mouth abounds in malice, and their tongue embraces deceit. Deceit is a sort of guile in words, of uttering one thing, thinking another. He says not, your tongue has committed deceit or perpetrated deceit, but in order to point out to you a kind of pleasure taken in the very evil doing, He has said, Hath embraced. It is too little that you do it, you are delighted too; you praise openly, you laugh to yourself. Thou dost push to destruction a man heedlessly putting forth his faults, and knowing not whether they be faults: thou that know it to be a fault, sayest not, Whither are you rushing? If you were to see him heedlessly walk in the dark, where you knew a well to be, and were to hold your peace, of what sort would you be? Would you not be set down for an enemy of his life? And yet if he were to fall into a well, not in soul but in body he would die. He does fall headlong into his vices, he does expose before you his evil doings: you know them to be evil, and praise and laugh to yourself. Oh that at length he were to be turned to God at whom you laugh, and whom you would not reprove, and that he were to say, Let them be confounded that say to me, Well, well.

27. Sitting against your brother you detracted [Psalm 49:20]. And this sitting does belong to that whereof he has spoken above in, has embraced. For he that does anything while standing or passing along, does it not with pleasure: but if he for this purpose sits, how much leisure does he seek out to do it! That very evil detraction you were making with diligence, you were making sitting; you would thereon be wholly engaged; you were embracing your evil, you were kissing your craftiness. And against your mother's son you laid a stumbling-block. Who is mother's son? Is it not brother? He would repeat then the same that he had said above, your brother. Hath he intimated that any distinction must be perceived by us? Evidently, brethren, I think a distinction must be made. Brother against brother does detract, for example's sake, as though for instance one strong, and now a doctor and scholar of some weight, does detract from his brother, one perchance that is teaching well and walking well: but another is weak, against him he lays a stumbling-block by detracting from the former. For when the good are detracted from by those that seem to be of some weight and to be learned, the weak fall upon the stumbling-block, who as yet know not how to judge. Therefore this weak one is called mother's son, not yet father's, still needing milk, and hanging on the breast. He is borne as yet in the bosom of his mother the Church, he is not strong enough to draw near to the solid food of his Father's table, but from the mother's breast he draws sustenance, unskilled in judging, inasmuch as yet he is animal and carnal. For the spiritual man judges all things, [1 Corinthians 2:15] but the animal man perceives not those things which are of the Spirit of God; for they are foolishness to him. [1 Corinthians 2:14] To such men says the Apostle, I could not speak unto you as unto spiritual, but as unto carnal, as to babes in Christ I gave you milk to drink, not meat; for you were not able, but not even now are you able. [1 Corinthians 3:1-2] A mother I have been to you: as is said in another place, I became a babe among you, even as a nurse cherishing her own children. [1 Thessalonians 2:7] Not a nurse nursing children of others, but a nurse cherishing her own children. For there are mothers who when they have borne give to nurses: they that have borne cherish not their children, because they have given them to be nursed; but those that cherish, cherish not their own, but those of others: but he himself had borne, he was himself cherishing, to no nurse did commit what he had borne; for he had said, Of whom I travail again until Christ be formed in you. [Galatians 4:19] He did cherish them, and gave milk. But there were some as it were learned and spiritual men who detracted from Paul. His letters indeed, say they, are weighty and powerful; but the presence of his body weak, and speech contemptible: [2 Corinthians 10:10] he says himself in his Epistle, that certain his detractors had said these words. They were sitting, and were detracting against their brother, and against that their mother's son, to be fed with milk, they were laying a stumbling-block. And against your mother's son you laid a stumbling-block.

28. These things have you done, and I held my tongue [Psalm 49:21]. Therefore the Lord our God shall come, and shall not keep silence. Now, These things have you done, and I held my tongue. What is, I held my tongue? From vengeance I have desisted, my severity I have deferred, patience to you I have prolonged, your repentance I have long looked for...You have imagined iniquity, that I shall be like you; You have imagined that I shall be like you, while you will not be like Me. For, Be, he says, perfect, even as your Father, which is in the heavens, who makes His sun to rise on the good and evil. [Matthew 5:48, 45] Him you would not copy, who gives good things even to evil men, insomuch that sitting thou dost detract even from good men. I will reprove you, when God manifest shall come, our God, and shall not keep silence, I will reprove you. And what to you shall I do in reproving you? What to you shall I do? Now yourself you see not, I will make you see yourself. Because if you should see yourself, and should displease yourself, you would please Me: but because not seeing yourself you have pleased yourself, you will displease both Me and yourself; Me when you shall be judged; yourself when you shall burn. But what to you shall I do? He says. I will set you before your face. For why would you escape yourself? At your back you are to yourself, you see not yourself: I make you see yourself: what behind your back you have put, before your face will I put; you shall see your uncleanness, not that you may amend, but that you may blush....

29. But, understand these things, you that forget God [Psalm 49:22]. See how He cries, and keeps not silence, spares not. You had forgotten the Lord, did not think of your evil life. Perceive how you have forgotten the Lord. Lest at length He seize like a lion, and there be none to deliver. What is like a lion? Like a brave one, like a mighty one, like him whom none can withstand. To this he made reference when he said, Lion. For it is used for praise, it is used also for showing evil. The devil has been called lion: Your adversary, He says, like a roaring lion, goes about seeking whom He may devour. [1 Peter 5:8] May it not be that whereas he has been called lion because of savage fierceness, Christ has been called Lion for wondrous mightiness? And where is that, The Lion has prevailed of the tribe of Judah? [Revelation 5:5]...

30. Sacrifice of praise shall glorify Me [Psalm 49:23]. How shall sacrifice of praise glorify Me? Assuredly sacrifice of praise does no wise profit evil men, because they take Your Covenant in their mouth, and do damnable things that displease Your eyes. Straightway, he says, even to them this I say, Sacrifice of praise shall glorify Me. For if you live ill and speak good words, not yet do you praise: but again, if, when you begin to live well, to your merits thou dost ascribe your living well, not yet do you praise....Therefore the Publican went down justified, rather than that Pharisee. Therefore hear ye that live well, hear ye that live ill: Sacrifice of praise shall glorify Me. No one offers Me this sacrifice, and is evil. I say not, Let there not offer Me this any one that is evil; but no one does offer Me this, that is evil. For he that praises, is good: because if he praises, he does also live well, because if he praises, not only with tongue he praises, but life also with tongue does agree.

31. And there is the way whereby I will show him the salvation of God. In sacrifice of praise is the way. What is the salvation of God? Christ Jesus. And how in sacrifice of praise to us is shown Christ? Because Christ with grace came to us. These words says the Apostle: But I live, now not I, but Christ lives in me: but that in flesh I live, in faith I live of the Son of God, who loved me, and gave Himself for me. [Galatians 2:20] Acknowledge then sinners, that there would not need physician, if they were whole. [Matthew 9:12] For Christ died for the ungodly. [Romans 5:6] When then they acknowledge their ungodlinesses, and first copy that Publican, saying, Lord, be merciful to me a sinner: [Luke 18:13] show wounds, beseech Physician: and because they praise not themselves, but blame themselves —So that he that glories, not in himself but in the Lord may glory, [1 Corinthians 1:31] — they acknowledge the cause of the coming of Christ, because for this end He came, that He might save sinners: for Jesus Christ came, he says, into this world to save sinners; of whom I am chief. [1 Timothy 1:15] Further, those Jews, boasting of their work, thus the same Apostle does rebuke, in saying, that they to grace belonged not, who to their merits and their works thought that reward was owing. [Galatians 5:4] He therefore that knows himself to belong to grace, does know what is Christ and what is Christ's because he needs grace. If grace it is called, gratis it is given; if gratis it is given, not any merits of time have preceded that it should be given....

1. Neither must this multitude's throng be defrauded, nor their infirmity burthened. Silence we ask, and quiet, in order that our voice, after yesterday's labour, be able with some little vigour to last out. It must be believed, that your love has met together in greater numbers today for nothing else, but that you may pray for those whom an alien and perverse inclination does keep away. For we are speaking neither of heathens nor of Jews, but of Christians: nor of those that are yet Catechumens, but of many that are even baptized, from the Laver of whom you do no wise differ, and yet to their heart you are unlike. For today how many brethren of ours we think of, and deplore their going unto vanities and lying insanities, to the neglect of that to which they have been called. Who, if in the very circus from any cause they chance to be startled, do immediately cross themselves, and stand bearing It on the forehead, in the very place, from whence they had withdrawn, if they had borne It in heart. God's mercy must be implored, that He may give understanding for condemning these things, inclination to flee them, and mercy to forgive. Opportunately, then, of Penitence a Psalm today has been chanted. Speak we even with the absent: there will be to them for our voice your memory. Neglect not the wounded and feeble, but that you may more easily make whole, whole ye ought to abide. Correct by reproving, comfort by addressing, set an example by living well, He will be with them that has been with you. For now that you have overpassed these dangers, the fountain of God's mercy is not closed. Where you have come they will come; where you have passed they will pass. A grievous thing it is indeed, and exceeding perilous, nay ruinous, and for certain a deadly thing, that witting they sin. For in one way to these vanities does he run that despises the voice of Christ; in another way, he that knows from what he is fleeing. But that not even of such men we ought to despair, this Psalm does show.

2. For there is written over it the title thereof, A Psalm of David himself, when there came to him Nathan the prophet, when he went in unto Bersabee. Bersabee was a woman, wife of another. With grief indeed we speak, and with trembling; but yet God would not have to be hushed what He has willed to be written. I will say then not what I will, but what I am obliged; I will say not as one exhorting to imitation, but as one instructing you to fear. Captivated with this woman's beauty, the wife of another, the king and prophet David, from whose seed according to the flesh the Lord was to come, [Romans 1:3] committed adultery with her. This thing in this Psalm is not read, but in the title thereof it appears; but in the book of Kings [2 Samuel 11:2-17] it is more fully read. Both Scriptures are canonical, to both without any doubt by Christians credit must be given. The sin was committed, and was written down. Moreover her husband in war he caused to be killed: and after this deed there was sent to him Nathan the prophet; [2 Samuel 12:1] sent by the Lord, to reprove him for so great an outrage.

3. What men should beware of, we have said; but what if they shall have fallen they should imitate, let us hear. For many men will to fall with David, and will not to rise with David. Not then for falling is the example set forth, but if you shall have fallen for rising again. Take heed lest you fall. Not the delight of the younger be the lapse of the elder, but be the fall of the elder the dread of the younger. For this it was set forth, for this was written, for this in the Church often read and chanted: let them hear that have not fallen, lest they fall; let them hear that have fallen, that they may rise. So great a man's sin is not hushed, is proclaimed in the Church. There men hear that are ill hearers, and seek for themselves countenance for sinning: they look out for means whereby they may defend what they have made ready to commit, not how they may beware of what they have not committed, and they say to themselves, If David, why not I too? Thence that soul is more unrighteous, which, forasmuch as it has done it because David did, therefore has done worse than David. I will say this very thing, if I shall be able, more plainly. David had set forth to himself none for a precedent as you have: he had fallen by lapse of concupiscence, not by the countenance of holiness: thou dost set before your eyes as it were a holy man, in order that you may sin: thou dost not copy his holiness, but dost copy his fall. Thou dost love that in David, which in himself David hated: you make you ready to sin, you incline to sin: in order that you may sin you consult the book of God: the Scriptures of God for this you hear, that you may do what displeases God. This did not David; he was reproved by a Prophet, he stumbled not over a Prophet. But others hearing to their health, by the fall of a strong man measure their weakness: and desiring to avoid what God condemns, from careless looking do restrain their eyes. Them they fix not upon the beauty of another's flesh, nor make themselves careless with perverse simpleness; they say not, With good intent I have observed, of kindness I have observed, of charity I have long looked. For they set before themselves the fall of David, and they see that this great man for this purpose has fallen, in order that little men may not be willing to look on that whereby they may fall. For they restrain their eyes from wantonness, not readily do they join themselves in company, they do not mingle with strange women, they raise not complying eyes to strange balconies, to strange terraces. For from afar David saw her with whom he was captivated. [2 Samuel 11:2] Woman afar, lust near. What he saw was elsewhere, in himself that whereby he fell. This weakness of the flesh must be therefore minded, the words of the Apostle recollected, Let not sin therefore reign in your mortal body. [Romans 6:12] He has not said, let there not be; but, let there not reign. There is sin in you, when you take pleasure; there reigns, if you shall have consented. Carnal pleasure, especially if proceeding unto unlawful and strange objects, is to be bridled, not let loose: by government to be tamed, not to be set up for government. Look and be without care, if you have nothing whereby you may be moved. But you make answer, I contain with strong resolution. Are you any wise stronger than David?

4. He admonishes, moreover, by such an example, that no one ought to lift himself up in prosperous circumstances. For many fear adverse circumstances, fear not prosperous circumstances. Prosperity is more perilous to soul than adversity to body. First, prosperity does corrupt, in order that adversity may find something to break. My brethren, stricter watch must be kept against felicity. Wherefore, see ye after what manner the saying of God amid our own felicity does take from us security: Serve ye, He says, the Lord in fear, and exult unto Him with trembling. In exultation, in order that we may render thanks; in trembling, lest we fall. This sin did not David, when he was suffering Saul for persecutor. When holy David was suffering Saul his enemy, when he was being vexed by his persecutions, when he was fleeing through various places, in order that he might not fall into his hands, he lusted not for her that was another's, he slew not husband after committing adultery with wife. He was in the infirmity of his tribulation so much the more intimate with God as he seemed more miserable. Something useful is tribulation; useful the surgeon's lancet rather than the devil's temptation. He became secure when his enemies were overthrown, pressure was removed, swelling grew out. This example therefore does avail to this end, that we should fear felicity. Tribulation, he says, and grief I found, and on the name of the Lord I called.

5. But it was done; I would say these words to those that have not done the like, in order that they should watch to keep their uncorruptness, and that while they take heed how a great one has fallen, they that be small should fear. But if any that has already fallen hears these words, and that has in his conscience any evil thing; to the words of this Psalm let him advert; let him heed the greatness of the wound, but not despair of the majesty of the Physician. Sin with despair is certain death. Let no one therefore say, If already any evil thing I have done, already I am to be condemned: God pardons not such evil things, why add I not sins to sins? I will enjoy this word in pleasure, in wantonness, in wicked cupidity: now hope of amendment having been lost, let me have even what I see, if I cannot have what I believe. This Psalm then, while it makes heedful those that have not believed, so does not will them that have fallen to be despaired of. Whoever you are that hast sinned, and hesitatest to exercise penitence for your sin, despairing of your salvation, hear David groaning. To you Nathan the prophet has not been sent, David himself has been sent to you. Hear him crying, and with him cry: hear him groaning, and with him groan; hear him weeping, and mingle tears; hear him amended, and with him rejoice. If from you sin could not be excluded, be not hope of pardon excluded. There was sent to that man Nathan the prophet, observe the king's humility. He rejected not the words of him giving admonition, he said not, Darest thou speak to me, a king? An exalted king heard a prophet, let His humble people hear Christ.

6. Hear therefore these words, and say thou with him: Have pity upon me, O God, after Your great mercy [Psalm 50:1]. He that implores great mercy, confesses great misery. Let them seek a little mercy of You, that have sinned in ignorance: Have pity, he says, upon me, after Your great mercy. Relieve a deep wound after Your great healing. Deep is what I have, but in the Almighty I take refuge. Of my own so deadly wound I should despair, unless I could find so great a Physician. Have pity upon me, O God, after Your great mercy: and after the multitude of Your pities, blot out my iniquity. What he says, Blot out my iniquity, is this, Have pity upon me, O God. And what he says, After the multitude of Your pities, is this, After Your great mercy. Because great is the mercy, many are the mercies; and of Your great mercy, many are Your pitying. Thou dost regard mockers to amend them, dost regard ignorant men to teach them, dost regard men confessing to pardon. Did he this in ignorance? A certain man had done some, aye many evil things he had done; Mercy, he says, I obtained, because ignorant I did it in unbelief. [1 Timothy 1:13] This David could not say, Ignorant I did it. For he was not ignorant how very evil a thing was the touching of another's wife, and how very evil a thing was the killing of the husband, who knew not of it, and was not even angered. They obtain therefore the mercy of the Lord that have in ignorance done it; and they that have knowing done it, obtain not any mercy it may chance, but great mercy.

7. More and more wash me from mine unrighteousness [Psalm 50:2]. What is, More and more wash? One much stained. More and more wash the sins of one knowing. Thou that hast washed off the sins of one ignorant. Not even thus is it to be despaired of Your mercy. And from my delinquency purge Thou me. According to the manner in which He is physician, offer a recompense. He is God, offer sacrifice. What will you give that you may be purged? For see upon whom you call, upon a Just One you call. He hates sins, if He is just; He takes vengeance upon sins, if He is just; you will not be able to take away from the Lord God His justice: entreat mercy, but observe the justice: there is mercy to pardon the sinner, there is justice to punish the sin. What then? Thou ask mercy; shall sin unpunished abide? Let David answer, let those that have fallen answer, answer with David, and say, No, Lord, no sin of mine shall be unpunished; I know the justice of Him whose mercy I ask: it shall not be unpunished, but for this reason I will not that Thou punish me, because I punish my sin: for this reason I beg that Thou pardon, because I acknowledge.

8. For mine iniquity I acknowledge, and my delinquency is before me ever [Psalm 50:3]. I have not put behind my back what I have done, I look not at others, forgetful of myself, I pretend not to pull out a straw from my brother's eye, when there is a beam in my eye; [Matthew 7:5] my sin is before me, not behind me. For it was behind me when to me was sent the Prophet, and set before me the parable of the poor man's sheep. For says Nathan the Prophet to David, There was a certain rich man having very many sheep; but a poor man his neighbour had one little ewe sheep, which in his bosom and of his own food he was feeding: there came a stranger to the rich man, nothing from his flock he took, for the lithe ewe sheep of the poor man his neighbour he lusted; her he slew for the stranger: what does he deserve? But the other being angry does pronounce sentence: then the king, evidently knowing not wherein he had been taken, declared the rich man deserving of death, and that the sheep be restored fourfold. Most sternly and most justly. But his sin was not yet before him, behind his back was what he had done: his own iniquity he did not yet acknowledge, and therefore another's he did not pardon. But the Prophet, being for this purpose sent, took from his back the sin, and before his eyes placed it, so that he might see that sentence so stern to have been pronounced against himself. For cutting and healing his heart's wound, he made a lancet of his tongue....

9. Against You alone have I sinned, and before You an evil thing have I done [Psalm 50:4]. What is this? For before men was not another's wife debauched and husband slain? Did not all men know what David had done? [2 Samuel 11:4, 15] What is, Against You alone have I sinned, and before You an evil thing have I done. Because You alone are without sin. He is a just punisher that has nothing in Him to be punished; He is a just reprover that has nothing in Him to be reproved. That you may be justified in Your sayings, and conquer when You are judged. To whom he speaks, brethren, to whom he speaks, is difficult to understand. To God surely he speaks, and it is evident that God the Father is not judged. What is, And conquer when You are judged? He sees the future Judge to be judged, one just by sinners to be judged, and therein conquering, because in Him was nothing to be judged. For alone among men could truly say the God-Man, If you have found in Me sin, say. [John 8:46] But perchance there was what escaped men, and they found not what was really there, but was not manifest. In another place [John 14:30] He says, Behold there comes the Prince of the world, being an acute observer of all sins; Behold, He says, there comes the Prince of this world, with death afflicting sinners, presiding over death: for, By the malice of the devil death came into the world. [Wisdom 2:24] Behold, He says, there comes the Prince of the world:— He said these words close upon His Passion: — and in Me he shall find nothing, nothing of sin, nothing worthy of death, nothing worthy of condemnation. And as if it were said to Him, Why then do You die? He continues and says, But that all men may know that I do the will of My Father; arise, let us go hence. I suffer, He says, undeserving, for men deserving, in order that them I may make deserving of My Life, for whom I undeservedly suffer their death. To Him then, having no sin, says on the present occasion the Prophet David, Against You only have I sinned, and before You an evil thing have I done, that You may be justified in Your sayings, and conquer when You are judged. For Thou overcomest all men, all judges; and he that deems himself just, before You is unjust: Thou alone justly judgest, having been unjustly judged, That hast power to lay down Your life, and hast power again to take it. [John 10:18] Thou conquerest, then, when You are judged. All men Thou overcomest, because You are more than men, and by You were men made.

10. For, behold, in iniquities I was conceived [Psalm 50:5]. As though he were saying, They are conquered that have done what thou, David, hast done: for this is not a little evil and little sin, to wit, adultery and man-slaying. What of them that from the day that they were born of their mother's womb, have done no such thing? Even to them do you ascribe some sins, in order that He may conquer all men when He begins to be judged. David has taken upon him the person of mankind, and has heeded the bonds of all men, has considered the offspring of death, has adverted to the origin of iniquity, and he says, For, behold, in iniquities I was conceived. Was David born of adultery; being born of Jesse, [1 Samuel 16:18] a righteous man, and his own wife? What is it that he says himself to have been in iniquity conceived, except that iniquity is drawn from Adam? Even the very bond of death, with iniquity itself is engrained? No man is born without bringing punishment, bringing desert of punishment. A Prophet says also in another place, No one is clean in Your sight, not even an infant, whose life is of one day upon earth. For we know both by the Baptism of Christ that sins are loosed, and that the Baptism of Christ avails the remission of sins. If infants are every way innocent, why do mothers run with them when sick to the Church? What by that Baptism, what by that remission is put away? An innocent one I see that rather weeps than is angry. What does Baptism wash off? What does that Grace loose? There is loosed the offspring of sin. For if that infant could speak to you, it would say, and if it had the understanding which David had, it would answer you, Why do you heed me, an infant? Thou dost not indeed see my actions: but I in iniquity have been conceived, And in sins has my mother nourished me in the womb.

Apart from this bond of mortal concupiscence was Christ born without a male, of a virgin conceiving by the Holy Ghost. He cannot be said to have been conceived in iniquity, it cannot be said, In sins His mother nourished Him in the womb, to whom was said, The Holy Ghost shall come upon you, and the Virtue of the Highest shall overshadow you. [Luke 1:35] It is not therefore because it is sin to have to do with wives that men are conceived in iniquity, and in sins nourished in the womb by their mother; but because that which is made is surely made of flesh deserving punishment. For the punishment of the flesh is death, and surely there is in it liability to death itself. Whence the Apostle spoke not of the body as if to die, but as if dead: The body indeed is dead, he says, because of sin, but the Spirit is life because of righteousness. [Romans 8:10] How then without bond of sin is born that which is conceived and sown of a body dead because of sin? This chaste operation in a married person has not sin, but the origin of sin draws with it condign punishment. For there is no husband that, because he is an husband, is not subject to death, or that is subject to death for any other reason but because of sin. For even the Lord was subject to death, but not on account of sin: He took upon Him our punishment, and so looses our guilt. With reason then, In Adam all die, but in Christ shall all be made alive. [1 Corinthians 15:22] For, Through one man, says the Apostle, sin has entered into this world, and through sin death, and so has passed unto all men, in that all have sinned. [Romans 5:12] Definite is the sentence: In Adam, he says, all have sinned. Alone then could such an infant be innocent, as has not been born of the work of Adam.

11. For, behold, truth You have loved: uncertain and hidden things of Your wisdom, You have manifested to me [Psalm 50:6]. That is, You have not left unpunished even the sins of those whom Thou dost pardon. Truth You have loved: so mercy You have granted first, as that You should also preserve truth. Thou pardonest one confessing, pardonest, but only if he punishes himself: so there are preserved mercy and truth: mercy because man is set free; truth, because sin is punished. Uncertain and hidden things of Your wisdom You have manifested to me. What hidden things? What uncertain things? Because God pardons even such. Nothing is so hidden, nothing so uncertain. For this uncertainty the Ninevites repented, for they said, though after the threatenings of the Prophet, though after that cry, Three days and Nineve shall be overthrown: [Jonah 3:4] they said to themselves, Mercy must be implored; they said in this sort reasoning among themselves, Who knows whether God may turn for the better His sentence, and have pity? [Jonah 3:9] It was uncertain, when it is said, Who knows? on an uncertainty they did repent, certain mercy they earned: they prostrated them in tears, in fastings, in sackcloth and ashes they prostrated them, groaned, wept, God spared. Nineve stood: was Nineve overthrown? One way indeed it seems to men, and another way it seemed to God. But I think that it was fulfilled that the Prophet had foretold. Regard what Nineve was, and see how it was overthrown; overthrown in evil, built in good; just as Saul the persecutor was overthrown, Paul the preacher built. [Acts 9:4] Who would not say that this city, in which we now are, was happily overthrown, if all those madmen, leaving their triflings, were to run together to the Church with contrite heart, and were to call upon God's mercy for their past doings? Should we not say, Where is that Carthage? Because there is not what there was, it is overthrown: but if there is what there was not, it is built. So is said to Jeremiah, Behold, I will give to you to root up, to dig under, to overthrow, to destroy, and again, to build, and to plant. [Jeremiah 1:10] Thence is that voice of the Lord, I will smite and I will heal. [Deuteronomy 32:39] He smites the rottenness of the deed, He heals the pain of the wound. Physicians do thus when they cut; they smite and heal; they arm themselves in order to strike, they carry steel, and come to cure. But because great were the sins of the Ninevites, they said, Who knows? This uncertainty had God disclosed to His servant David. For when he had said, before the Prophet standing and convicting him, I have sinned: straightway he heard from the Prophet, that is, from the Spirit of God which was in the Prophet, Your sin is put away from you. [2 Samuel 12:13] Uncertain and hidden things of His wisdom He manifested to him.

12. You shall sprinkle me, he says, with hyssop, and I shall be cleansed [Psalm 50:7]. Hyssop we know to be a herb humble but healing: to the rock it is said to adhere with roots. Thence in a mystery the similitude of cleansing the heart has been taken. Do thou also take hold, with the root of your love, on your Rock: be humble in your humble God, in order that you may be exalted in your glorified God. You shall be sprinkled with hyssop, the humility of Christ shall cleanse you. Despise not the herb, attend to the efficacy of the medicine. Something further I will say, which we are wont to hear from physicians, or to experience in sick persons. Hyssop, they say, is proper for purging the lungs. In the lung is wont to be noted pride: for there is inflation, there breathing. It was said of Saul the persecutor as of Saul the proud, that he was going to bind Christians, breathing slaughter: [Acts 9:1] he was breathing out slaughter, breathing out blood, his lung not yet cleansed. Hear also in this place one humbled, because with hyssop purged: You shall wash me, that is, shall cleanse me: and above snow I shall be whitened. Although, he says, your sins shall have been like scarlet, like snow I will whiten. [Isaiah 1:18] Out of such men Christ does present to Himself a vesture without spot and wrinkle. [Ephesians 5:27] Further, His vesture on the mount, which shone forth like whitened snow, [Matthew 17:2] signified the Church cleansed from every spot of sin.

13. But where is humility from hyssop? Hear what follows: To my hearing You shall give exultation and gladness, and bones humbled shall exult [Psalm 50:8]. I will rejoice in hearing You, not in speaking against You. You have sinned, why defendest you yourself? You will speak: suffer thou; hear, yield to divine words, lest you be put to confusion, and be still more wounded: sin has been committed, be it not defended: to confession let it come, not to defense. Thou engagest yourself as defender of your sin, you are conquered: no innocent patron have you engaged, your defense is not profitable to you. For who are you that defendest yourself? You are meet to accuse yourself. Say not, either, I have done nothing; or, What great thing have I done? or, Other men as well have done. If in doing sin you say you have done nothing, you will be nothing, you will receive nothing: God is ready to give indulgence, you close the door against yourself: He is ready to give, do not oppose the bar of defense, but open the bosom of confession. To my hearing You shall give exultation and gladness....

14. Turn Thou away Your face from my sins, and all mine iniquities blot out [Psalm 50:9]. For now bones humbled exult, now with hyssop cleansed, humble I have become. Turn Thou away Your face, not from me, but from my sins. For in another place praying he says, Turn not away Your face from me. He that would not that God's face be turned away from himself, would that God's face be turned away from his sins. For to sin, when God turns not Himself away, he adverts: if he adverts, he animadverts. And all mine iniquities blot out. He is busied with that capital sin: he reckons on more, he would have all his iniquities to be blotted out: he relies on the Physician's hand, on that great mercy, upon which he has called in the beginning of the Psalm: All mine iniquities blot out. God turns away His face, and so blots out; by turning away His face, sins He blots out. By turning towards, He writes them. You have heard of Him blotting out by turning away, hear of Him by turning towards, doing what? But the countenance of the Lord is upon men doing evil things, that He may destroy from the earth the remembrance of them: He shall destroy the remembrance of them, not by blotting out their sins. But here he does ask what? Turn away Your face from my sins. Well he asks. For he himself does not turn away his face from his own sins, saying, For my sin I acknowledge. With reason you ask and well ask, that God turn away from your sin, if you from thence dost not turn away your face: but if you set your sin at your back, God does there set His face. Do thou turn sin before your face, if you will that God thence turn away His face; and then safely you ask, and He hears.

15. A clean heart create in me, O God [Psalm 50:10]. Create— he meant to say, as it were begin something new. But, because repentant he was praying (that had committed some sin, which before he had committed, he was more innocent), after what manner he has said create he shows. And a right spirit renew in my inner parts. By my doing, he says, the uprightness of my spirit has been made old and bowed. For he says in another Psalm, They have bowed my soul. And when a man does make himself stoop unto earthly lusts, he is bowed in a manner, but when he is made erect for things above, upright is his heart made, in order that God may be good to him. For, How good is the God of Israel to the upright of heart! Moreover, brethren, listen. Sometimes God in this world chastises for his sin him that He pardons in the world to come. For even to David himself, to whom it had been already said by the Prophet, Your sin is put away, [2 Samuel 12:13] there happened certain things which God had threatened for that very sin. For his son Abessalom against him waged bloody war, and many ways humbled his father. [2 Samuel 15:10] He was walking in grief, in the tribulation of his humiliation, so resigned to God, that, ascribing to Him all that was just, he confessed that he was suffering nothing undeservedly, having now an heart upright, to which God was not displeasing. A slanderous person and one throwing in his teeth harsh curses [2 Samuel 16:10] he patiently heard, one of the soldiers on the opposite side, that were with his unnatural son. And when he was heaping curses upon the king, one of the companions of David, enraged, would have gone and smitten him; but he is kept back by David. And he is kept back how? For that he said, God sent him to curse me. Acknowledging his guilt he embraced his penance, seeking glory not his own, praising the Lord in that good which he had, praising the Lord in that which he was suffering, blessing the Lord always, ever His praise was in his mouth. Such are all the upright in heart: not those crooked persons who think themselves upright and God crooked: who when they do any evil thing, rejoice; when they suffer any evil thing, blaspheme; nay, if set in tribulation and scourging, they say from their distorted heart, O God, what have I done to You? Truly it is because they have done nothing to God, for they have done all to themselves. And an upright spirit, renew in my inner parts.

16. Cast me not forth from Your face [Psalm 50:11]. Turn away Your face from my sins: and cast me not forth from Your face. Whose face he fears, upon the face of the Same he calls. And Your Holy Spirit take not away from me. For in one confessing there is the Holy Spirit. Even now, to the gift of the Holy Spirit it belongs, that what you have done displeases you. The unclean spirit sins do please; the Holy One they displease. Though then thou still implore pardon, yet you are joined to God on the other part, because the evil thing that you have committed displeases you: for the same thing displeases both you and Him. Now, to assail your fever, you are two, thou and the Physician. For the reason that there cannot be confession of sin and punishment of sin in a man of himself: when one is angry with himself, and is displeasing to himself, then it is not without the gift of the Holy Spirit, nor does he say, Your Holy Spirit give to me, but, Take not away from me.

17. Give back to me the exultation of Your salvation [Psalm 50:12]. Give back what I had; what by sinning I had lost: to wit, of Your Christ. For who without Him can be made whole? Because even before that He was Son of Mary, In the beginning He was the Word, and the Word was with God, and the Word was God; [John 1:1] and so, by the holy fathers a future dispensation of flesh taken upon Him, was looked for; as is believed by us to have been done. Times are changed, not faith. And with Principal Spirit confirm me. Some have here understood the Trinity in God, Itself God; the dispensation of Flesh being excepted therefrom: since it is written, God is a Spirit. [John 4:24] For that which is not body, and yet is, seems to exist in such sort as that it is spirit. Therefore some understand here the Trinity spoken of: In upright Spirit, the Son; in Holy Spirit, Holy Ghost; in Principal Spirit, Father. It is not any heretical opinion, therefore, whether this be so, or whether upright Spirit He would have to be taken of man himself (when He says, An upright spirit renew in my inner parts), which I have bowed and distorted by sinning, so that in that case the Holy Spirit be Himself the Principal Spirit: which also he would not have to be taken away from him, and thereby would have himself to be confirmed therein.

18. But see what he annexes: With Principal Spirit, he says, confirm Thou me. Wherein confirm? Because You have pardoned me, because I am secure, that what You have forgiven is not to be ascribed, on this being made secure and with this grace confirmed, therefore I am not ungrateful. But I shall do what? I would teach unrighteous men Your ways [Psalm 50:13]. Being myself of the unrighteous (that is, one that was myself an unrighteous man, now no longer unrighteous; the Holy Spirit not having been taken away from me, and I being confirmed with Principal Spirit). I would teach unrighteous men Your ways. What ways will you teach unrighteous men? And ungodly men to You shall be converted. If David's sin is counted for ungodliness, let not ungodly men despair of themselves, forasmuch as God has spared an ungodly man; but let them take heed that to Him they be converted, that His ways they learn. But if David's deed is not counted for ungodliness, but this is properly call ungodliness, namely, to apostatize from God, not to worship one God, or never to have worshipped, or to have forsaken, Him whom one did worship, then what he says has the force of superabundance, And ungodly men shall to You be converted. So full are you of the fatness of mercy, that for those converted to You, not only sinners of any sort, but even ungodly, there is no cause for despair. Wherefore? That believing on Him that justifies an ungodly man, their faith may be counted for righteousness. [Romans 4:5]

19. Deliver me from bloods, O God, God of my health [Psalm 50:14]. The Latin translator has expressed, though by a word not Latin, yet an accuracy from the Greek. For we all know that in Latin, sanguines (bloods) are not spoken of, nor yet sanguina (bloods in the neuter), nevertheless because the Greek translator has thus used the plural number, not without reason, but because he found this in the original language the Hebrew, a godly translator has preferred to use a word not Latin, rather than one not exact. Wherefore then has he said in the plural number, From bloods? In many bloods, as in the origin of the sinful flesh, many sins he would have to be understood. The Apostle having regard to the very sins which come of the corruption of flesh and blood, says, Flesh and blood shall not possess the kingdom of God. [1 Corinthians 15:50] For doubtless, after the true faith of the same Apostle, that flesh shall rise again and shall itself gain incorruption, as He says Himself, This corruptible must put on incorruption, and this mortal put on immortality. [1 Corinthians 15:53] Because then this corruption is of sin, by the name thereof sins are called. In like manner as both that morsel of flesh and member which plays in the mouth when we articulate words is called a tongue, and that is called a tongue which by the tongue is made, so we call one tongue the Greek, another the Latin; for the flesh is not diverse, but the sound. In the same manner, then, as the speech which is made by the tongue is called a tongue; so also the iniquity which is made by blood is called blood. Heeding, then, his many iniquities, as in the expression above, And all my iniquities blot out, and ascribing them to the corruption of flesh and blood, Free me, he says, from bloods: that is, free me from iniquities, cleanse me from all corruption....Not yet is the substance, but certain hope. And my tongue shall exult of Your righteousness.

20. O Lord, my lips You shall open, and my mouth shall tell of Your praise [Psalm 50:15]. Your praise, because I have been created: Your praise, because sinning I have not been forsaken: Your praise, because I have been admonished to confess: Your praise, because in order that I might be secured I have been cleansed.

21. Because if You had willed sacrifice, I would have given it surely [Psalm 50:16]. David was living at that time when sacrifices of victim animals were offered to God, and he saw these times that were to be. Do we not perceive ourselves in these words? Those sacrifices were figurative, foretelling the One Saving Sacrifice. Not even we have been left without a Sacrifice to offer to God. For hear what he says, having a concern for his sin, and wishing the evil thing which he has done to be forgiven him: If You had willed, he says, sacrifice, I would have given it surely. With holocausts You will not be delighted. Nothing shall we therefore offer? So shall we come to God? And whence shall we propitiate Him? Offer; certainly in yourself you have what you may offer. Do not from without fetch frankincense, but say, In me are, O God, Your vows, which I will render of praise to You. Do not from without seek cattle to slay, you have in yourself what you may kill. Sacrifice to God is a spirit troubled, a heart contrite and humbled God despises not [Psalm 50:17]. Utterly he despises bull, he-goat, ram: now is not the time that these should be offered. They were offered when they indicated something, when they promised something; when the things promised come, the promises are taken away. A heart contrite and humbled God despises not. You know that God is high: if you shall have made yourself high, He will be from you; if you shall have humbled yourself, He will draw near to you.

22. See who this is: David as one man was seeming to implore; see ye here our image and the type of the Church.

Deal kindly, O Lord, in Your good will with Sion [Psalm 50:18]. With this Sion deal kindly. What is Sion? A city holy. What is a city holy? That which cannot be hidden, being upon a mountain established. Sion in prospect, because it has prospect of something which it hopes for. For Sion is interpreted prospect, and Jerusalem, vision of peace. You perceive then yourselves to be in Sion and in Jerusalem, if being sure ye look for hope that is to be, and if you have peace with God. And be the walls of Jerusalem built. Deal kindly, O Lord, in Your good will with Sion, and be the walls of Jerusalem built. For not to herself let Sion ascribe her merits: do Thou with her deal kindly, Be the walls of Jerusalem built: be the battlements of our immortality laid, in faith and hope and charity.

23. Then You shall accept the sacrifice of righteousness [Psalm 50:19]. But now sacrifice for iniquity, to wit, a spirit troubled, and a heart humbled; then the sacrifice of righteousness, praises alone. For, Blessed they that dwell in Your house, for ever and ever they shall praise You: for this is the sacrifice of righteousness. Oblations and holocausts. What are holocausts? A whole victim by fire consumed. When a whole beast was laid upon the altar with fire to be consumed, it was called a holocaust. May divine fire take us up whole, and that fervour catch us whole. What fervour? Neither is there that hides himself from the heat thereof. What fervour? That whereof speaks the Apostle: In spirit fervent. [Romans 12:11] Be not merely our soul taken up by that divine fire of wisdom, but also our body; that it may earn their immortality; so be it lifted up for a holocaust, that death be swallowed into victory. Oblations and holocausts. Then shall they lay upon your altar calves. Whence calves? What shall He therein choose? Will it be the innocence of the new age, or necks freed from the yoke of the law?...

1. The title of the Psalm has: At the end, understanding of David, when there came Doeg the Edomite and told Saul, David has come into the house of Abimelech: whereas we read that he had come into the house of Achimelech. And it may chance that we do not unreasonably suppose, that because of the similarity of a name and the difference of one syllable, or rather of one letter, the titles have been varied. In the manuscripts, however, of the Psalms, when we looked into them, rather Abimelech we have found than Achimelech. And since in another place you have a most evident Psalm, intimating not a dissimilarity of name, but an utterly different name; when, for instance, David changed his face before King Achish, not before king Abimelech, and he sent him away, and he departed: and yet the title of the Psalm is thus written, When he changed his countenance in the presence of Abimelech — the very change of name makes us the rather intent upon a mystery, lest you should pursue the quasi-facts of history, and despise the sacred veilings....

2. Observe ye two kinds of men; the one of men labouring, the other of those among whom they labour: the one of men thinking of earth, the other of heaven: the one of men weighing down their heart unto the deep, the other of men with Angels their heart conjoining: the one trusting in earthly things, wherein this world abounds, the other confiding in heavenly things, which God, who lies not, has promised. But mingled are these kinds of men. We see now the citizen of Jerusalem, citizen of the kingdom of heaven, have some office upon earth: to wit, one wears purple, is a Magistrate, is Ædile, is Proconsul, is Emperor, does direct the earthly republic: but he has his heart above, if he is a Christian, if he is a believer, if he is godly, if he is despising those things wherein he is, and trusts in that wherein he is not yet. Of which kind was that holy woman Esther, who, though she was wife of a king, incurred the danger of interceding for her countrymen: and when she was praying before God, where she could not lie, in her prayer said, that her royal ornaments were to her but as the cloth of a menstruous woman. [Esther 14:16] Despair we not then of the citizens of the kingdom of heaven, when we see them engaged in any of Babylon's matters, doing something earthly in republic earthly: nor again let us immediately congratulate all men that we see doing matters heavenly; because even the sons of pestilence sit sometimes in the seat of Moses, of whom is said, What things they say, do ye: but what things they do, do not: for they say, and do not. [Matthew 23:3] Those, amid earthly things, lift up heart unto heaven, these, amid heavenly words, trail heart upon earth. But there will come time of winnowing, when both are to be severed with greatest diligence, in order that no grain may pass over unto the heap of chaff that is to be burned, that not one single straw may pass over to the mass that is to be stored in the barn. [Matthew 3:12] So long as then now it is mingled, hear we thence our voice, that is, voice of the citizens of the kingdom of heaven (for to this we ought to aspire, to bear with evil men here, rather than be borne with by good men): and let us conjoin ourselves to this voice, both with ear and with tongue, and with heart and work. Which if we shall have done, we are here speaking in those things which we hear. Let us therefore speak first of the evil body of kingdom earthly.

3. Why does he glory in malice that is mighty? [Psalm 51:1]. Observe, my brethren, the glorying of malignity, the glorying of evil men. Where is glorying? Why does he glory in malice that is mighty? That is, he that in malice is mighty, why does he glory? There is need that a man be mighty, but in goodness, not in malice. Is it any great thing to glory in malice? To build a house does belong to few men, any ignorant man you please can pull down. To sow wheat, to dress the crop, to wait until it ripen, and in that fruit on which one has laboured to rejoice, does belong to few men: with one spark any man you please can burn all the crop. To breed an infant, when born to feed him, to educate, to bring him on to youth's estate, is a great task: to kill him in one moment of time any one you please is able. Therefore those things which are done for destruction, are most easily done. He that glories, let him glory in the Lord: [1 Corinthians 1:31] he that glories, let him glory in goodness. Thou gloriest, because you are mighty in evil. What are you about to do, O mighty man, what are you about to do, boasting yourself much? You are about to kill a man: this thing also a scorpion, this also one fever, this also a poisonous fungus can do. To this is your mightiness reduced, that it be made equal to a poisonous fungus? This therefore do the good citizens of Jerusalem, who not in malice but in goodness glory: firstly, that not in themselves, but in the Lord they glory. Secondly, that those things which make for edification they earnestly do, and do such things as are strong to abide: but things which make for destruction they may do, for the discipline of men advancing, not for the oppression of the innocent. To this mightiness then that earthly body being compared, why may it not hear out of these words, Why does he glory in malice that is mighty?

4. In iniquity the whole day upon injustice has your tongue thought [Psalm 51:2]: that is, in the whole of time, without weariness, without intermission, without cessation. And when you do not, you think, so that when anything of evil is away from your hands, from your heart it is not away; either you do an evil thing, or while you can not do, you say an evil thing, that is, thou evil-speakest: or when not even this you can do, you will and think an evil thing. The whole day, then, that is, without intermission. We expect punishment to this man. Is he to himself a small punishment? You threaten him; when you threaten him, where will you send him? Unto evil? Send him away unto himself. In order that you may vent much rage, you are going to give him into the power of beasts: unto himself he is worse than beasts. For a beast can mangle his body: of himself he cannot leave his heart whole. Within, against himself he does rage of himself, and do you from without seek for stripes? Nay, pray God for him, that he may be set free from himself. Nevertheless in this Psalm, my brethren, there is not a prayer for evil men, or against evil men, but a prophecy of what is to result to evil men. Think not therefore that the Psalm of ill-will says anything: for it is said in the spirit of prophecy.

5. There follows then what? All your might and all your thought of iniquity all the day, and meditation of malignity in your tongue without intermission, has performed what, done what? As with a sharp razor you have done deceit [Psalm 51:3]. See what do evil men to Saints, they scrape their hair. What is it that I have said? If there be such citizens of Jerusalem, that hear the voice of their Lord, of their King, saying, Fear not them which kill the body, but are not able to kill the soul: that hear the voice which but now from the Gospel has been read, What does it profit a man, if he shall gain the whole world, and of himself make wreck: [Matthew 16:26] they despise all present good things, and above all life itself. And what is Doeg's razor to do to a man on this earth meditating on the kingdom of heaven, and about to be in the kingdom of heaven, having with him God, and about to abide with God? What is that razor to do? Hair it is to scrape, it is to make a man bald. And this belongs to Christ, who in the Place of a Skull was crucified. [Matthew 27:33] It makes also the son of Core, which is interpreted baldness. [1 Chronicles 6:22] For this hair signifies a superfluity of things temporal. Which hairs indeed are not made by God superfluously on the body of men, but for a sort of ornament: yet because without feeling they are cut off, they that cleave to the Lord with their heart, so have these earthly things as they have hair. But sometimes even something of good with hair is wrought, when you break bread to the hungry, the poor without roof you bring into your house; if you shall have seen one naked, you cover him: [Isaiah 58:7] lastly, the Martyrs themselves also imitating the Lord, blood for the Church shedding, hearing that voice, As Christ laid down His life for us, so also ought we also to lay down for the brethren, [1 John 3:16] in a certain way with their hair did good to us, that is, with those things which that razor can lop off or scrape. But that therefore even with the very hair some good can be done, even that woman a sinner intimated, who, when she had wept over the feet of the Lord, with her hair wiped what with tears she wetted. [Luke 7:38] Signifying what? That when you shall have pitied any one, you ought to relieve him also if you can. For when you have pity, you shed as it were tears: when you relieve, you wipe with hair. And if this to any one, how much more to the feet of the Lord. The feet of the Lord are what? The holy Evangelists, whereof is said, How beautiful are the feet of them that tell of peace, that tell of good things! Therefore like a razor let Doeg whet his tongue, let him whet deceit as much as he may: he will take away superfluous temporal things; will he necessary things everlasting?

6. You have loved malice above benignity [Psalm 51:4]. Before you was benignity; herself you should have loved. For you were not going to expend anything, nor were you going to fetch something to love by a distant voyage. Benignity is before you, iniquity before you: compare and choose. But perchance you have an eye wherewith you see malignity, and hast no eye wherewith you see benignity. Woe to the iniquitous heart. What is worse, it does turn away itself, that it may not see what it is able to see. For what of such has been said in another place? He would not understand that he might do good. For it is not said, he could not: but he would not, he says, understand that he might do good, he closed his eyes from present light. And what follows? Of iniquity he has meditated in his bed; that is, in the inner secrecy of his heart. Some reproach of this kind is heaped upon this Doeg the Edomite, a malignant body, a motion of earth, not abiding, not heavenly. You have loved malignity above benignity. For will you know how an evil man does see both, and the former he does rather choose, from the other does turn himself away? Wherefore does he cry out when he suffers anything unjustly? Wherefore does he then exaggerate as much as he can the iniquity, and praise benignity, censuring him that has wrought in him malignity above benignity? Be he then a rule to himself for seeing: out of himself he shall be judged. Moreover, if he do what is written, You shall love your neighbour as yourself; [Matthew 22:39] and, Whatsoever good things you will that men should do unto you, these also do ye do unto them: [Matthew 7:12] at home he has means of knowing, because what on himself he will not have to be done, he ought not to do to another. You have loved malice above benignity. Iniquitously, inordinately, perversely you would raise water above oil: the water will be sunk, the oil will remain above. You would under darkness place a light: the darkness will be put to flight, the light will remain. Above heaven you would place earth, by its weight the earth will fall into its place. Thou therefore will be sunk by loving malice above benignity. For never will malice overcome benignity. You have loved malice above benignity: iniquity more than to speak of equity. Before you is equity, before you is iniquity: one tongue you have, whither you will you turn it: wherefore then rather to iniquity and not to equity? Food of bitterness do you not give to your belly, and food of iniquity do you give to your malignant tongue? As you choose whereon to live, so choose what you may speak. Thou preferrest iniquity to equity, and preferrest malice to benignity; thou indeed preferrest, but above what can ever be but benignity and equity? But you, by placing yourself in a manner upon those things which it is necessary should go beneath, will not make them to be above good things, but thou with them will be sunk unto evil things.

7. Because of this there follows in the Psalm, You have loved all words of sinking under [Psalm 51:5]. Rescue therefore yourself, if you can, from sinking under. From shipwreck you are fleeing, and dost embrace lead! If you will not sink, catch at a plank, be borne on wood, let the Cross carry you through. But now because you are a Doeg the Edomite, a motion, and of earth, you do what? You have loved all words of sinking-under, a tongue deceitful. This has preceded, words of sinking-under have followed a tongue deceitful. What is a tongue deceitful? A minister of guile is a tongue deceitful, of men bearing one thing in heart, another thing from mouth bringing forth. But in these is overthrowing, in these sinking under.

8. Wherefore God shall destroy you at the end [Psalm 51:6]: though now you seem to flourish like grass in the field before the heat of the sun. For, All flesh is grass, and the brightness of man as the bloom of grass: the grass has withered, and the bloom has fallen down: but the word of the Lord abides for everlasting. [Isaiah 40:6-8] Behold that to which you may bind yourself, to what abides for everlasting. For if to grass, and to the bloom of grass, you shall have bound yourself, since the grass shall wither, and the bloom shall fall down, God shall destroy you at the end: and if not now, certainly at the end He shall destroy, when that winnowing shall have come, and the heap of chaff from the solid grain shall have been separated. Is not the solid grain for the barns, and the chaff for the fire? Shall not the whole of that Doeg stand at the left hand, when the Lord is to say, Go into fire everlasting, which has been prepared for the devil and his angels? [Matthew 25:41] Therefore God shall destroy at the end: shall pluck you out, and shall remove you from your dwelling. Now then this Doeg the Edomite is in a dwelling: But a servant abides not in the house forever. [John 8:35] Even he works something of good, even if not with his doings, at least with the words of God, so that in the Church, when he seeks his own, [Philippians 2:21] he would say, at least, those things which are of Christ.

But He shall remove you from your dwelling. Verily, verily, I say unto you, they have received their reward. [Matthew 6:2] And your root from the land of the living. Therefore in the land of the living we ought to have root. Be our root there. Out of sight is the root: fruits may be seen, root cannot be seen. Our root is our love, our fruits are our works: it is needful that your works proceed from love, then is your root in the land of the living. Then shall be rooted up that Doeg, nor any wise shall he be able there to abide, because neither more deeply there has he fixed a root: [Matthew 13:5] but it shall be with him in like manner as it is with those seeds on the rock, which even if a root they throw out, yet, because moisture they have not, with the risen sun immediately do wither. But, on the other hand, they that fix a root more deeply, hear from the Apostle what? I bow my knees for you to the Father of our Lord Jesus Christ, that you may be in love rooted and grounded. And because there now is root, That ye may be able, he says, to comprehend what is the height, and breadth, and length, and depth: to know also the supereminent knowledge of the love of Christ, that you may be filled unto all the fullness of God. Of such fruits so great a root is worthy, being so single, so budding, for buddings so deeply grounded. But truly this man's root shall be rooted up from the land of the living.

9. And the just shall see, and shall fear; and over him they shall laugh [Psalm 51:7]. Shall fear when? Shall laugh when? Let us therefore understand, and make a distinction between those two times of fearing and laughing, which have their several uses. For so long as we are in this world, not yet must we laugh, lest hereafter we mourn. We have read what is reserved at the end for this Doeg, we have read and because we understand and believe, we see but fear. This, therefore, has been said, The just shall see, and shall fear. So long as we see what will result at the end to evil men, wherefore do we fear? Because the Apostle has said, In fear and trembling work out your own salvation: [Philippians 2:12] because it has been said in a Psalm, Serve the Lord in fear, and exult unto Him with trembling. Wherefore with fear? Wherefore let him that thinks himself to stand, see that he fall not. [1 Corinthians 10:12] Wherefore with trembling? Because he says in another place: Brethren, if a man shall have been overtaken in any delinquency, you that are spiritual instruct such sort in the spirit of gentleness; heeding yourself, lest you also be tempted. [Galatians 6:1] Therefore, the just that are now, that live of faith, so see this Doeg, what to him is to result, that nevertheless they fear also for themselves: for what they are today, they know; what tomorrow they are to be, they know not. Now, therefore, The just shall see, and they shall fear. But when shall they laugh? When iniquity shall have passed over; when it shall have flown over; as now to a great degree has flown over the time uncertain; when shall have been put to flight the darkness of this world, wherein now we walk not but by the lamp of the Scriptures, and therefore fear as though in night. For we walk by prophecy; whereof says the Apostle Peter, We have a more sure prophetic word, to which giving heed ye do well, as to a lamp shining in a dark place, until the day shine, and the day-star arise in your hearts. [2 Peter 1:19] So long then as by a lamp we walk, it is needful that with fear we should live. But when shall have come our day, that is, the manifestation of Christ, whereof the same Apostle says, When Christ shall have appeared, your life, then ye also shall appear with Himself in glory, [Colossians 3:4] then the just shall laugh at that Doeg....

10. But what shall they then say that shall laugh? And over him they shall laugh; and shall say, Behold a man that has not set God for his helper [Psalm 51:8]. See ye the body earthly! As much as you shall have, so great shall you be, is a proverb of covetous men, of grasping men, of men oppressing the innocent, of men seizing upon other men's goods, of men denying things entrusted to their care. Of what sort is this proverb? As much as you shall have, so great shall you be; that is, as much as you shall have had of money, as much as you shall have gotten, by so much the more mighty shall you be. Behold a man that has not set God for his helper, but has trusted in the multitude of his riches. Let not a poor man, one perchance that is evil, say, I am not of this body. For he has heard the Prophet saying, He has trusted in the multitude of his riches: immediately if he is poor, he heeds his rags, he has observed near him perchance a rich man among the people of God more richly apparelled, and he says in his heart, Of this man he speaks; does he speak of me? Do not thence except yourself, do not separate yourself, unless you shall have seen and feared, in order that you may hereafter laugh. For what does it profit you, if you dost want means, and you burn with cupidity? When our Lord Jesus Christ to that rich man that was grieved, and that was departing from Him, had said, Go, sell all that you have, and give to the poor, and you shall have treasure in heaven, and come follow Me: [Matthew 19:21] and great hopelessness for rich men foretold, so that He said, more easily could a camel pass through the eye of a needle, than a rich man enter into the kingdom of Heaven, [Matthew 19:24] were not immediately the disciples grieved, saying with themselves, Who shall be able to be saved? Therefore when they were saying, Who shall be able to be saved? did they think of the few rich men, did there escape them so great a multitude of poor men? Could they not say to themselves, If it is hard, aye an impossible thing, that rich men should enter into the kingdom of heaven, as it is impossible that a camel should enter through the eye of a needle, let all poor men enter into the kingdom of heaven, be the rich alone shut out? For how few are the rich men? But of poor men are thousands innumerable. For not the coats are we to look upon in the kingdom of heaven; but for every one's garment shall be reckoned the effulgence of righteousness: there shall be therefore poor men equal to Angels of God, clothed with the stoles of immortality, they shall shine as the sun in the kingdom of their Father: what reason is there for us about a few rich men to be concerned, or distressed? This thought not the Apostles; but when the Lord had spoken this, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of heaven: they saying to themselves, Who shall be able to be saved, meant what? Not means, but desires; for they saw even poor men themselves, even if not having money, yet to have covetousness. And that you may know, that not money in a rich man, but covetousness is condemned, attend to what I say; Thou observest that rich man standing near you, and perchance in him is money, and is not covetousness; in you is not money, and is covetousness. A poor man full of sores, full of woe, licked by dogs, having no help, having no morsel, not having perchance a mere garment, was borne by the Angels unto Abraham's bosom. [Luke 16:22] Ho! Being a poor man, are you glad now; for are even sores by you to be desired? Is not your patrimony soundness? There is not in this Lazarus the merit of poverty, but that of godliness. For you see who was borne up, you see not whither he was borne up. Who was borne up by Angels? A poor man, full of woe, full of sores. Whither was he borne up? Unto Abraham's bosom. Read the Scriptures, and you shall find Abraham to have been a rich man. [Genesis 13:2] In order that you may know, that not riches are blamed; Abraham had much gold, silver, cattle, household, was a rich man, and unto his bosom Lazarus, a poor man, was borne up. Unto bosom of rich man, poor man: are not rather both unto God rich men, both in cupidity poor men?...

11. Therefore that man having been condemned that has trusted in the multitude of his riches, and has prevailed in his vanity: for what more vain, than he that thinks coin more to avail than God? Therefore that man having been condemned that said, blessed of the people to whom these things are: thou that sayest, Blessed the people of whom is the Lord their own God, dost think of yourself what? dost hope for yourself what? But I; now at length hear that body: But I am like an olive, fruit-bearing in the house of God [Psalm 51:9]. Not one man speaks, but that olive fruit-bearing, whence have been pruned the proud branches, and the humble wild olive graffed in. [Romans 11:17] Like an olive, fruit-bearing in the house of God, I have trusted in the mercy of God. He did what? In the multitude of his riches: therefore his root shall be plucked out from the land of the living. But I, because like an olive, fruit-bearing in the house of God, the root whereof is nourished, is not rooted out, have trusted in the mercy of God. But perchance now? For even herein men err sometimes. God indeed they worship, and are not now like to that Doeg: but though on God they rely, it is for temporal things nevertheless; so that they say to themselves, I worship my God, who will make me rich upon earth, who to me will give sons, who to me will give a wife. Such things indeed gives none but God, but God would not have Himself for the sake of such things to be loved. For to this end oftentimes those things He gives even to evil men, in order that some other thing good men of Him may learn to seek. In what manner then do you say, I have trusted in the mercy of God? Perchance for obtaining temporal things? Nay but, For everlasting and world without end. The expression, For everlasting, he willed to repeat by adding, world without end, in order that by there repeating he might affirm how rooted he was in the love of the kingdom of heaven, and in the hope of everlasting felicity.

12. I will confess to You for ever, because You have done [Psalm 51:10]. Have done what? Doeg You have condemned, David You have crowned. I will confess to You for ever, because You have done. Great confession, Because you have done! Have done what? Except these very things which above have been spoken of, that like an olive fruit-bearing in the house of God, I should trust in the mercy of God for everlasting and world without end? You have done: an ungodly man cannot justify himself. But who is He that justifies? Believing, he says, on Him that justifies the ungodly. [Romans 4:5] For what have you which you have not received? But if you have received, why do you glory as if you have not received, as if of yourself you have? [1 Corinthians 4:7] Be it far from me that I should so glory, says he, that is opposed against Doeg, that bears with Doeg upon earth, until he remove from his dwelling, and be rooted up from the land of the living. I glory not as if I have not received, but in God I glory. And I will confess to You because You have done, that is, because You have done not according to my merits, but according to Your mercy. But I have done what? If you recollect, Before, I was a blasphemer, and a persecutor, and injurious. But you, what have you done? But mercy I have obtained, because ignorant I did it. [1 Timothy 1:13] I will confess to You for ever, because You have done.

13. And I will look for Your name, for it is pleasant. Bitter is the world, but Your name is pleasant. Even if certain sweet things are in the world, yet with bitterness they are digested. Your name is preferred, not only for greatness but also for pleasantness. For unjust men have told to me their delights, but it is not as Your law, O Lord. For if there were nothing sweet to the Martyrs, they would not have suffered with equanimity so great bitterness of tribulations. Their bitterness by any one was experienced, their sweetness easily could no one taste. The name of God therefore is pleasant to men loving God above all pleasantnesses. I will look for Your name, for it is pleasant. And to what do You prove that it is pleasant? Give me a palate to which it is pleasant. Praise honey as much as you are able, exaggerate the sweetness thereof with what words you shall have the power: a man knowing not what honey is, unless he shall have tasted, what you say knows not. Therefore the rather to the proof the Psalm inviting you says what? Taste and see that sweet is the Lord. Taste you will not, and you say, Is it pleasant? What is pleasant? If you have tasted, in your fruit be it found, not in words alone, as it were only in leaves, lest by the curse of the Lord, to wither like that fig-tree [Matthew 21:19] you should deserve. Taste, he says, and see, that sweet is the Lord. Taste and see: then you shall see, if you shall have tasted. But to a man not tasting, how do you prove? By praising the pleasantness of the name of God, whatsoever things you shall have said are words: something else is taste. The words of His praise there hear even the ungodly, but none taste how sweet it is, but the Saints. Further, a man discerning the sweetness of the name of God, and wishing to unfold and wishing to show the same, and not finding persons to whom he may unfold it; for to the Saints there is no need that he show it, because they even of themselves taste and know, but the ungodly cannot discern what they will not taste: does, I say, what, because of the sweetness of the name of God? He has borne him immediately away from the crowds of the ungodly. And I will look, he says, for Your name, for it is pleasant, in the sight of Your Saints. Pleasant is Your name, but not in the sight of the ungodly. I know how sweet a thing it is, but it is to them that have tasted.

1. Of this Psalm we undertake to treat with you, as far as the Lord supplies us. A brother bids us that we may have the will, and prays that we may have the power. If anything in haste perchance I shall have passed over, He that even to us deigns to give what we shall be enabled to say, will supply it in you. The title of it is: At the end, for Maeleth, understanding to David himself. For Maeleth, as we find in interpretations of Hebrew names, seems to say, For one travailing, or in pain. But who there is in this world that travails and is in pain, the faithful acknowledge, because thereof they are. Christ here travails, Christ here is in pain: the Head is above, the members below. For one not travailing nor in pain would not say, Saul, Saul, why do you persecute me? [Acts 9:4] Him, with whom when persecuting He was travailing, being converted, He made to travail. For he also was himself afterwards enlightened, and grafted on those members which he used to persecute; being pregnant with the same love, he said, My little children, of whom again I travail, until Christ be formed in you. [Galatians 4:19] For the members therefore of Christ, for His Body which is the Church, [Colossians 1:24] for that same One Man, that is, for that very unity, whereof the Head is above, this Psalm is sung....Who are they, then, amid whom we travail and groan, if in the Body of Christ we are, if under Him, the Head, we live, if among His members we are counted? Who they are, hear ye.

2. The unwise man has said in his heart, There is no God [Psalm 52:1]. Such sort is it of men amid whom is pained and groans the Body of Christ. If such is this sort of men, of not many do we travail; as far as seems to occur to our thoughts, very few there are; and a difficult thing it is to meet with a man that says in his heart, There is no God; nevertheless, so few there are, that, fearing amid the many to say this, in their heart they say it, for that with mouth to say it they dare not. Not much then is that which we are bid to endure, hardly is it found: uncommon is that sort of men that say in their heart, There is no God. But, if it be examined in another sense, is not that found to be in more men, which we supposed to be in men few and uncommon, and almost in none? Let them come forth into the midst that live evil lives, let us look into the doings of profligate, daring, and wicked men, of whom there is a great multitude; who foster day by day their sins, who, their acts having been changed into habit, have even lost sense of shame: this is so great a multitude of men, that the Body of Christ, set amid them, scarce dares to censure that which it is not constrained to commit, and deems it a great matter for itself that the integrity of innocence be preserved in not doing that which now, by habit, either it does not dare to blame, or if it shall have dared, there breaks out the censure and recrimination of them that live evil lives, more readily than the free voice of them that live good lives. And those men are such as say in their heart, There is no God. Such men I am confuting. Whence confuting? That their doings please God, they judge. He does not therefore affirm, some say, but The unwise man has said in his heart, There is no God. Which men do so far believe there is a God, that the same God they judge with what they do to be pleased. But if you being wise dost perceive, how the unwise man has said in his heart, There is no God, if you give heed, if you understand, if you examine; he that thinks that evil doings please God, Him he does not think to be God. For if God is, He is just; if He is just, injustice displeases Him, iniquity displeases. But you, when you think that iniquity pleases Him, dost deny God. For if God is one Whom iniquity displeases, but God seems not to you to be one whom iniquity displeases, and there is no God but one whom iniquity displeases, then when you say in your heart, God does countenance my iniquities, you say nothing else than, There is no God.

3. Let us advert also to that sense, which concerning Christ our Lord Himself, our Head Himself, does present itself. For when Himself in form of a servant [Philippians 2:7] appeared on earth, they that crucified Him said, He is not God. Because Son of God He was, truly God He was. But they that are corrupted and have become abominable said what? He is not God: let us slay Him, He is not God. You have the voice of these very men in the book of Wisdom. For after there had gone before the verse, The unwise man has said in his heart, There is no God; as if reasons were required why the unwise man could say this, he has subjoined, Corrupted they are, and abominable have become in their iniquities [Psalm 52:2]. Hear ye those corrupted men. For they have said with themselves, not rightly thinking: [Wisdom 2:1] corruption begins with evil belief, thence it proceeds to depraved morals, thence to the most flagrant iniquities, these are the grades. But what with themselves said they, thinking not rightly? A small thing and with tediousness is our life. [Wisdom 2:1] From this evil belief follows that which also the Apostle has spoken of, Let us eat and drink, for tomorrow we shall die. [1 Corinthians 15:32] But in the former passage more diffusely luxury itself is described: Let us crown us with roses, before they be withered; in every place let us leave the tokens of our gladness. [Wisdom 2:8-9] After the more diffuse description of that luxury, what follows? Let us slay the poor just man: [Wisdom 2:10] this is therefore saying, He is not God. Soft words they seemed but now to say: Let us crown us with roses, before they be withered. What more delicate, what more soft? Would you expect, out of this softness, Crosses, swords? Wonder not, soft are even the roots of brambles; if any one handle them, he is not pricked: but that wherewith you shall be pricked from thence has birth. Corrupted, therefore, are those men, and abominable have become in their iniquities. They say, If Son of God He is, let Him come down from the Cross. [Matthew 27:40] Behold them openly saying, He is not God....

4. The Lord from Heaven has looked forth upon the sons of men, that He might see if there is one understanding and seeking after God [Psalm 52:3]. What is this? Corrupted they are, all these that say, There is no God? And what? Did it escape God, that they had become such? Or indeed to us would their inward thought be opened, except by Him it were told? If then He understood, if then He knew, what is this which has been said, that He might see? For the words are of one inquiring, of one not knowing. God from Heaven has looked forth, etc. And as though He had found what He sought by looking upon, and by looking down from Heaven, He gives sentence: All men have gone aside, together useless they have become: there is not one that does good, not so much as one [Psalm 52:4]. Two questions arise somewhat difficult: for if God looks out from Heaven, in order that He may see if there is one understanding or seeking after God; there steals upon an unwise man the thought, that God knows not all things. This is one question: what is the other? If there is not one that does good, is not so much as one; who is he that travails amid bad men? The former question then is solved as follows: ofttimes the Scripture speaks in such manner, that what by the gift of God a creature does, God is said to do....For hence has been said the following also, For the Spirit searches all things, even the depth of God; [1 Corinthians 2:10] not because He that knows all things searches, but because to you has been given the Spirit, which makes you also to search: and that which by His own gift you do, He is said to do; because without Him you would not do it: therefore God is said to do, when you do. And because this by the gift of God you go, God from heaven is looking forth upon the sons of men. The former question then, according to our measure, thus has been solved.

5. What is that which looking forth we acknowledge? What is that which looking forth God acknowledges? What (because here He gives it) does He acknowledge? Hear what it is; that All have gone aside, together useless they have become: there is not one that does good, there is not so much as one. What then is that other question, but the same whereof a little before I have made mention? If, There is not one that does good, is not so much as one, no one remains to groan amid evil men. Stay, says the Lord, do not hastily give judgment. I have given to men to do well; but of Me, He says, not of themselves: for of themselves evil they are: sons of men they are, when they do evil; when well, My sons. For this thing God does, out of sons of men He makes sons of God: because out of Son of God He has made Son of Man. See what this participation is: there has been promised to us a participation of Divinity: He lies that has promised, if He is not first made partaker of mortality. For the Son of God has been made partaker of mortality, in order that mortal man may be made partaker of divinity. He that has promised that His good is to be shared with you, first with you has shared your evil: He that to you has promised divinity, shows in you love. Therefore take away that men are sons of God, there remains that they are sons of men: There is none that does good, is not so much as one.

6. Shall not all know that work iniquity, that devour My people for the food of bread? [Psalm 52:5]....There is therefore here a people of God that is being devoured. Nay, There is not one that does good, there is not so much as one. We reply by the rule above. But this people that is devoured, this people that suffers evil men, this that groans and travails amid evil men, now out of sons of men have been made sons of God: therefore are they devoured. For, The counsel of the needy man you have confounded, because the Lord is his hope. For ofttimes, in order that the people of God may be devoured, this very thing in it is despised, that it is the people of God. I will pillage, he says, and despoil; if he is a Christian, what will he do to me?...But what follows? I will convince you, and will set you before your face. You will not now know so as you should be displeasing to yourself, you shall know so as you may mourn. For God cannot but show to the unrighteous their iniquity. If He is not to show, who will they be that are to say, What has profited us pride, and what has boasting of riches bestowed upon us? [Wisdom 5:8] For then shall they know, that now will not know. Shall not all know? etc. Why has He added, for the food of bread? As it were as bread, they eat My people. For all other things which we eat, we can eat now these, now those; not always this vegetable, not always this flesh, not always these apples: but always bread. What is then, Devour My people for the food of bread? Without intermission, without cessation they devour.

7. On God they have not called. He is comforting the man that groans, and chiefly by an admonition, lest by imitating evil men, who ofttimes prosper, they delight in evil doing. There is kept for you that which to you has been promised: their hope is present, yours is future, but theirs is transient, yours sure; theirs false, yours true. For they upon God have not called. Do not daily such men ask of God? They do not ask of God. Give heed, if I am able to say this by the aid of God Himself. God gratuitously will have Himself to be worshipped, gratuitously will have Himself to be loved, that is chastely to be loved; not Himself to be loved for the reason that He gives anything besides Himself, but because He gives Himself. He then that calls upon God in order that He may be made rich, on God does not call: for upon that He calls which to himself he wills to come....But now you would have coffer full, and conscience void: God fills not coffer, but breast. What do outward riches profit you, if inward need presses you? Therefore those men that for the sake of worldly comforts, that for the sake of earthly good things, that for the sake of present life and earthly felicity, call upon God, do not call upon God.

8. For this reason what follows concerning them? There have they feared with fear, where there was no fear [Psalm 52:6]. For is there fear, if a man lose riches? There is no fear there, and yet in that case men are afraid. But if a man lose wisdom, truly there is fear, and in that case he is not afraid....You have feared to give back money, and hast willed to lose fidelity. The Martyrs took not away property of other persons, but even their own they despised that they might not lose fidelity: and it was too little to lose money, when they were proscribed; they took also their life when they suffered: they lost life, in order that unto everlasting life they might find it. [Matthew 10:39] Therefore there they feared, where they ought to have been afraid. But they that of Christ have said, He is not God, have there feared where was no fear. For they said, If we shall have let Him go, there will come the Romans, and will take away from us both place and kingdom. [John 11:48] O folly and imprudence saying in its heart, He is not God! You have feared to lose earth, you have lost Heaven: you have feared lest there should come the Romans, and take away from you place and kingdom! Could they take away from you God? What then remains? What but that thou confess, that you have willed to keep, and by keeping ill hast lost? For you have lost both place and nation by slaying Christ. For you did will rather to slay Christ, than to lose place; and you have lost place, and nation, and Christ. In fearing, they have slain Christ: but wherefore this? For God has scattered the bones of them that please men. Willing to please men, they feared to lose their place. But Christ Himself, of whom they said, He is not God, willed rather to displease such men, as they were: sons of men, not sons of God, He willed rather to displease. Thence were scattered their bones, His bones no one has broken. They were confounded, for God has despised them. In very deed, brethren, as far as regards them, great confusion has come to them. In the place where they crucified the Lord, whom for this cause they crucified, that they might not lose both place and nation, the Jews are not. God, therefore, has despised them: and yet in despising He warned them to be converted. Let them now confess Christ, and say, He is God, of whom they said, He is not God. Let them return to the inheritance of their fathers, to the inheritance of Abraham, of Isaac, and of Jacob, let them possess with these very persons life eternal: though they have lost life temporal. Wherefore this? Because out of sons of men have been made sons of God. For so long as they remain, and will not, there is not one that does good, there is not so much as one. They were confounded, for God has despised them. And as though to these very persons He were turned, He says, Who shall give out of Sion salvation to Israel? [Psalm 52:7]. O you fools, you revile, insult, buffet, besmear with spittings, with thorns ye crown, upon the Cross ye lift up; whom? Who shall give out of Sion salvation to Israel? Shall not That Same of whom you have said, He is not God? In God's turning away the captivity of His people. For there turns away the captivity of His people, no one but He that has willed to be a captive in your own hands. But what men shall understand this thing? Jacob shall exult, and Israel shall rejoice. Israel; the true Jacob, and the true Israel, that younger, to whom the elder was servant, [Genesis 25:23] shall himself exult, for he shall himself understand.

1. The title of this Psalm has fruit in the prolixity thereof, if it be understood: and because the Psalm is short, let us make up our not having to tarry over the Psalm by tarrying over the title. For upon this depends every verse which is sung. If any one, therefore, observe that which on the front of the house is fixed, secure he will enter; and, when he shall have entered, he will not err. For this on the post itself is prominently marked, namely, in what manner within he may not be in error. The title thereof stands thus: At the end, in hymns, understanding to David himself, when there came the Ziphites, and said to Saul, Behold, is not David hidden with us? That Saul was persecutor of the holy man David, very well we know: that Saul was bearing the figure of a temporal kingdom, not to life but to death belonging, this also to your Love we remember to have imparted. And also that David himself was bearing the figure of Christ, or of the Body of Christ, you ought both to know and to call to mind, you that have already learned. What then of the Ziphites? There was a certain village, Ziph, whereof the inhabitants were Ziphites, in whose country David had hidden himself, when Saul would find and slay him. These Ziphites then, when they had learned this, betrayed him to the king his persecutor, saying, Behold, is not David hidden with us? Of no good to them indeed was their betrayal, and to David himself of no harm. For their evil disposition was shown: but Saul not even after their betrayal could seize David; but rather in a certain cave in that very country, when into his hands Saul had been given to slay, David spared him, and that which he had in his power he did not. [1 Samuel 24:4] But the other was seeking to do that which he had not in his power. Let them that have been Ziphites take heed: let us see those whom to us the Psalm presents to be understood by the occasion of those same men.

2. If we inquire then by what word is translated Ziphites, we find, Men flourishing. Flourishing then were certain enemies to holy David, flourishing before him hiding. We may find them in mankind, if we are willing to understand the Psalm. Let us find here at first David hiding, and we shall find his adversaries flourishing. Observe David hiding: For you are dead, says the Apostle to the members of Christ, and your life is hid with Christ in God. [Colossians 3:3] These men, therefore, that are hiding, when shall they be flourishing? When Christ, he says, your life, shall have appeared, then ye also with Him shall appear in glory. [Colossians 3:4] When these men shall be flourishing, then shall be those Ziphites withering. For observe to what flower their glory is compared: All flesh is grass, and the honour of flesh as the flower of grass. [Isaiah 40:6] What is the end? The grass has withered, and the flower has fallen off. Where then shall be David? See what follows: But the Word of the Lord abides forever....

3. These men sometimes are observed of the weak sons of light, and their feet totter, when they have seen evil men in felicity to flourish, and they say to themselves, Of what profit to me is innocence? What does it advantage me that I serve God, that I keep His commandments, that I oppress no one, from no one plunder anything, hurt no one, that what I can I bestow? Behold, all these things I do, and they flourish, I toil. But why? Would you also wish to be a Ziphite? They flourish in the world, wither in judgment, and after withering, into fire everlasting shall be cast: would you also choose this? Are you ignorant of what He has promised you, who to you has come, what in Himself here He displayed? If the flower of the Ziphites were to be desired, would not Himself your Lord also in this world have flourished? Or indeed was there wanting to Him the power to flourish? Nay but here He chose rather amid the Ziphites to hide, and to say to Pontius Pilate, as if to one being himself also a flower of the Ziphites, and in suspicion about His kingdom, My kingdom is not of this world. [John 18:36] Therefore here He was hidden: and all good men are hidden here, because their good is within, it is concealed, in the heart it is, where is faith, where charity, where hope, where their treasure is. Do these good things appear in the world? Both these good things are hidden, and the reward of these good things is hidden....

4. O God, in Your name make me safe, and in Your virtue judge me [Psalm 53:1]. Let the Church say this, hiding amid the Ziphites. Let the Christian body say this, keeping secret the good of its morals, expecting in secret the reward of its merits, let it say this: In Your virtue judge me. You have come, O Christ, humble You have appeared, despised You have been, scourged hast been, crucified hast been, slain hast been; but, on the third day hast risen, on the fortieth day into Heaven hast ascended: You sit at the right hand of the Father, and no one sees: Your Spirit thence You have sent, which men that were worthy have received; fulfilled with Your love, the praise of that very humility of Yours throughout the world and nations they have preached: Your name I see to excel among mankind, but nevertheless as weak to us have You been preached. For not even did that Teacher of the Gentiles say, that among us he knew anything, Save Christ Jesus, and Him crucified; [1 Corinthians 2:2] in order that of Him we might choose the reproach, rather than the glory of the flourishing Ziphites. Nevertheless, of Him he says what? Although He died of weakness, yet He lives of the power of God. He came then that He might die of weakness, He is to come that He may judge in the power of God: but through the weakness of the Cross His name has been illustrious. Whosoever shall not have believed upon the name made illustrious through weakness, shall stand in awe at the Judge, when He shall have come in power. But, lest He that once was weak, when He shall have come strong, with that fan send us to the left hand; may He save us in His name, and judge us in His virtue. For who so rash as to have desired this, as to say to God, for instance Judge me? Is it not wont to be said to men for a curse, God judge you? So evidently it is a curse, if He judge you in His virtue; and shall not have saved you in His name: but when in name precedent He shall have saved you, to your health in virtue consequent He shall judge. Be thou without care: that judgment shall not to you be punishment, but dividing. For in a certain Psalm thus is said: Judge me, O God, and divide my cause from the nation unholy....

5. O God, hearken to my prayer, in Your ears receive the words of my mouth [Psalm 53:2]....To You may my prayer attain, driven forth and darted out from the desire of Your eternal blessings: to Your ears I send it forth, aid it that it may reach, lest it fall short in the middle of the way, and fainting as it were it fall down. But even if there result not to me now the good things which I ask, I am secured nevertheless that hereafter they will come. For even in the case of transgressions a certain man is said to have asked of God, and not to have been hearkened to for his good. For privations of this world had inspired him to prayer, and being set in temporal tribulations he had wished that temporal tribulations should pass away, and there should return the flower of grass; and he says, My God, my God, why have You forsaken me? The very voice of Christ it is, but for His members' sake. The words, he says, of my transgressions I have cried to You throughout the day, and You have not hearkened: and by night, and not for the sake of folly to me: that is, and by night I have cried, and You have not hearkened; and nevertheless in this very thing that You have not hearkened, it is not for the sake of folly to me that You have not hearkened, but rather for the sake of wisdom that You have not hearkened, that I might perceive what of You I ought to ask. For those things I was asking which to my cost perchance I should have received. Thou ask riches, O man; how many have been overset through their riches? Whence do you know whether to you riches may profit? Have not many poor men more safely been in obscurity; having become rich men, so soon as they have begun to blaze forth, they have been a prey to the stronger? How much better they would have lain concealed, how much better they would have been unknown, that have begun to be inquired after not for the sake of what they were, but for the sake of what they had! In these temporal things therefore, brethren, we admonish and exhort you in the Lord, that you ask not anything as if it were a thing settled, but that which God knows to be expedient for you. For what is expedient for you, you know not at all. Sometimes that which you think to be for you is against you, and that which you think to be against you is for you. For sick you are; do not dictate to the physician the medicines he may choose to set beside you. If the teacher of the Gentiles, Paul the Apostle, says, For what we should pray for as we ought, we know not, [Romans 8:26] how much more we? Who nevertheless, when he seemed to himself to pray wisely, namely, that from him should be taken away the thorn of the flesh, the angel of Satan, that did buffet him, in order that he might not in the greatness of the revelations be lifted up, heard from the Lord what? Was that done which he wished? Nay, in order to that being done which was expedient, he heard from the Lord, I say, what? Thrice, he says, I besought the Lord that He would take it from me; and He said to me, My Grace suffices for you: for virtue in weakness is made perfect. [2 Corinthians 12:8-9] Salve to the wound I have applied; when I applied it I know, when it should be taken away I know. Let not a sick man draw back from the hands of the physician, let him not give advice to the physician. So it is with all these things temporal. There are tribulations; if well you worship God, you will know that He knows what is expedient for each man: there are prosperities; take the more heed, lest these same corrupt your soul, so that it withdraw from Him that has given these things....

6. For aliens have risen up against me [Psalm 53:3]. What aliens? Was not David himself a Jew of the tribe of Judah? But the very place Ziph belonged to the tribe of Judah; it was of the Jews. How then aliens? Not in city, not in tribe, not in kindred, but in flower.. ..But see the Ziphites, see them for a time flourishing. With reason alien sons. You amid the Ziphites hiding said what? Blessed the people whereof the Lord is its God. Out of this affection this prayer is being sent forth into the ears of the Lord, when it is said, for aliens have risen up against me.

7. And mighty men have sought after my soul. For in a new manner, my brethren, they would destroy the race of holy men, and the race of them that abstain from hoping in this world, all they that have hope in this world. Certainly commingled they are, certainly together they live. Very much to one another are opposed these two sorts: the one of those that place no hope but in things secular, and in temporal felicity, and the other of those that do firmly place their hope in the Lord God. And though concordant are these Ziphites, do not much trust to their concord: temptations are wanting; when there shall have come any temptation, so as that a person may be reproved for the flower of the world, I say not to you he will quarrel with the Bishop, but not even to the Church Herself will he draw near, lest there fall any part of the grass. Why have I said these words, brethren? Because now gladly you all hear in the name of Christ, and according as you understand, so you shout out at the word; you would not indeed shout at it unless you understood. This your understanding ought to be fruitful. But whether it is fruitful, temptation does try; lest suddenly when you are said to be ours, through temptation you be found aliens, and it be said, Aliens have risen up against me, and mighty men have sought my soul. Be not that said which follows, They have not set forth God before their face. For when will he set God before his face, before whose eyes there is nought but the world? namely, how he may have coin upon coin, how flocks may be increased, how barns may be filled, how it may be said to his soul, You have many good things, be merry, feast, take your fill. Does he set before his face Him, that unto one so boasting and so blooming with the flower of the Ziphites says, Fool (that is, man not understanding, man unwise), this night shall be taken from you your soul; all these things which you have prepared, whose shall they be? [Luke 12:20]

8. For behold, God helps me [Psalm 53:4]. Even themselves know not themselves, amid whom I am hiding. But if they too were to set God before their face, they would find in what manner God helps me. For all holy men are helped by God, but within, where no one sees. For in like manner as the conscience of ungodly men is a great punishment, so a great joy is the very conscience of godly men. For our glory this is, says the Apostle, the testimony of our conscience. [2 Corinthians 1:12] In this within, not in the flower of the Ziphites without, does glory that man that now says, For behold God helps me. Surely though afar off are to be those things which He promises, this day have I a sweet and present help; today in my heart's joy I find that without cause certain say, Who does show to us good things? For there is signed upon us the light of Your countenance, O Lord, You have put pleasantness into my heart. Not into my vineyard, not into my flock, not into my cask, not into my table, but into my heart. For behold God helps me. How does He help you? And the Lord is the lifter up of my soul.

9. Turn away evil things unto mine enemies [Psalm 53:5]. So however green they are, so however they flourish, for the fire they are being reserved. In Your virtue destroy Thou them. Because to wit they flourish now, because to wit they spring up like grass: do not thou be a man unwise and foolish, so that by giving thought to these things thou perish for ever and ever. For, Turn Thou away evil things unto mine enemies. For if you shall have place in the body of David Himself, in His virtue He will destroy them. These men flourish in the felicity of the world, perish in the virtue of God. Not in the same manner as they flourish, do they also perish: for they flourish for a time, perish for everlasting: flourish in unreal good things, perish in real torments. In Your strength destroy, whom in Your weakness You have endured.

10. Voluntarily I will sacrifice to You [Psalm 53:6]. Who can even understand this good thing of the heart, at another's speaking thereof, unless in himself he has tasted it? What is, Voluntarily I will sacrifice to You?... For what sacrifice here shall I take, brethren? Or what worthily shall I offer to the Lord for His mercy? Victims shall I seek from flock of sheep, ram shall I select, for any bull in the herds shall I look out, frankincense indeed from the land of the Sabæans shall I bring? What shall I do? What offer; except that whereof He speaks, Sacrifice of praise shall honour Me? Wherefore then voluntarily? Because truly I love that which I praise. I praise God, and in the self-same praise I rejoice: in the praise of Himself I rejoice, at whom being praised, I blush not. For He is not praised in the same manner as by those who love the theatrical follies is praised either by a charioteer, or a hunter, or actor of any kind, and by their praisers, other praisers are invited, are exhorted, to shout together: and when all have shouted, ofttimes, if their favourite is overcome, they are all put to the blush. Not so is our God: be He praised with the will, loved with charity: let it be gratuitous (or voluntary) that He is loved and that He is praised. What is gratuitous? Himself for the sake of Himself, not for the sake of something else. For if you praise God in order that He may give you something else, no longer freely do you love God. You would blush, if your wife for the sake of riches were to love you, and perchance if poverty should befall you, should begin to think of adultery. Seeing that therefore you would be loved by your partner freely, will you for anything else love God? What reward are you to receive of God, O covetous man? Not earth for you, but Himself He keeps, who made heaven and earth. Voluntarily I will sacrifice to You: do it not of necessity. For if for the sake of anything else you praise God, out of necessity you praise. These things also which He has given, because of the Giver are good things. For He gives entirely, He gives these temporal things: and to certain men to their good, to certain men to their harm, after the height and depth of His judgments....Voluntarily I will sacrifice to You. Wherefore voluntarily? Because gratis. What is gratis? And I will confess to Your name, O Lord, for it is a good thing: for nothing else, but because a good thing it is. Does he say, I will confess to Your name, O Lord, because You give me fruitful manors, because You give me gold and silver, because You give me extended riches, abundant money, most exalted dignity? Nay. But what? For it is a good thing. Nothing I find better than Your name.

11. For out of all tribulation You have delivered me [Psalm 53:7]. For this cause I have perceived how good a thing is Your name: for if this I were able before tribulations to acknowledge, perchance for me there had been no need of them. But tribulation has been applied for admonition, admonition has redounded to Your praise. For I should not have understood where I was, except of my weakness I had been admonished. Out of all tribulations, therefore, You have delivered me. And upon mine enemies my eye has looked back: upon those Ziphites my eye has looked back. Yea, their flower I have passed over in loftiness of heart, unto You I have come, and thence I have looked back upon them, and have seen that All flesh is grass, and all the glory of man as the flower of grass: [Isaiah 40:6] as in a certain place is also said, I have seen the ungodly man to be exalted and raised up like the cedars of Lebanon: I passed by, and, lo! He was not. Wherefore he was not? Because you have passed by. What is, because you have passed by? Because not to no purpose have you heard Lift up your heart; because not on earth, where you would have rotted, you have remained; because you have lifted your soul to God, and you have mounted beyond the cedars of Lebanon, and from that elevation hast observed: and Lo! He was not; and you have sought him, and there has not been found place for him. No longer is labour before you; because you have entered into the sanctuary of God, and hast understood for the last things. So also here thus he concludes. And upon mine enemies my eye has looked back. So do this, brethren, with your souls; lift up your hearts, sharpen the edge of your mind, learn truly to love God, learn to despise the present world, learn voluntarily to sacrifice the offerings of praise; to the end that, mounting beyond the flower of the grass, you may look back upon your enemies.

1. Of this Psalm the title is: At the end, in hymns, understanding to David himself. What the end is, we will briefly call to your recollection, because you have known it. For the end of the Law is Christ, for righteousness unto every man believing. [Romans 10:4] Be the attention therefore directed unto the End, directed unto Christ. Wherefore is He called the end? Because whatever we do, to Him we refer it, and when to Him we shall have come home, more to ask we shall not have. For there is an end spoken of which does consume, there is an end spoken of which does make perfect. In one sense, for instance, we understand it, when we hear, there is ended the food which was in eating; and in another sense we understand it when we hear, there is ended the vesture which was in weaving: in each case we hear, there is ended; but the food so that it no longer is, the vesture so that it is perfected. Our end therefore ought to be our perfection, our perfection Christ. For in Him we are made perfect, because of Himself the Head, the Members are we. And he has been spoken of as the End of the Law, because without Him no one does make perfect the Law. When therefore you hear in the Psalms, At the end,— for many Psalms are thus superscribed — be not your thought upon consuming, but upon consummation.

2. In hymns: in praises. For whether we are troubled and are straitened, or whether we rejoice and exult, He is to be praised, who both in tribulations does instruct, and in gladness does comfort. For the praise of God from the heart and mouth of a Christian man ought not to depart; not that he may be praising in prosperity, and speaking evil in adversity; but after the manner that this Psalm does prescribe, I will speak good of the Lord in every time, always the praise of Him is in my mouth. Thou dost rejoice; acknowledge a Father indulging: you are troubled; acknowledge a Father chastening. Whether He indulge, or whether He chasten, He is instructing one for whom He is preparing an inheritance.

3. What then is, Understanding to David himself? David indeed was, as we know, a holy prophet, king of Israel, son of Jesse: [2 Samuel 23:1] but because out of his seed there came for our salvation after the flesh the Lord Jesus Christ, [Romans 1:3] often under that name He is figured, and David instead of Christ is in a figure set down, because of the origin of the Flesh of the Same. For after some sort He is Son of David, after some sort He is the Lord of David; Son of David after the flesh, Lord of David after the divinity. For if by Him have been made all things, [John 1:3] by Him also David himself has been made, out of whose seed He came to men. Moreover, when the Lord had questioned the Jews, whose Son they affirmed Christ to be, they made answer, David's: where the Lord chides the Jews, when they said that He was the Son of David. He saw that they had stayed at the flesh, and had lost sight of the divinity; and He reproves them by propounding a question: How then does David himself in spirit call Him Lord, 'The Lord has said to my Lord.'...If then He in spirit calls Him Lord, how is He is Son? [Matthew 22:43-45] A question He propounded; His being Son He denied not. You have heard Lord; say ye how He is his Son: you have heard Son; say how He is Lord. This question the Catholic Faith solves. How Lord? Because In the beginning was the Word, and the Word was with God, and the Word was God. [John 1:1] How Son? Because The Word was made flesh, and dwelt among us. [John 1:14] Because then David in a figure is Christ, but Christ, as we have often reminded your Love, is both Head and Body; neither ought we to speak of ourselves as alien from Christ, of whom we are members, nor to count ourselves as if we were any other thing: because The two shall be in one flesh. [Genesis 2:24] This is a great Sacrament, says the Apostle, but I speak in regard of Christ and the Church. [Ephesians 5:32] Because then whole Christ is Head and Body; when we hear, Understanding to David himself, understand we ourselves also in David. Let the members of Christ understand, and Christ in His members understand, and the members of Christ in Christ understand: because Head and Members are one Christ. The Head was in heaven, and was saying, Why do you persecute Me? [Acts 9:4] We with Him are in heaven through hope, Himself is with us on earth through love. Therefore understanding to David himself. Be we admonished when we hear, and let the Church understand: for there belongs to us great diligence to understand in what evil we now are, and from what evil we desire to be delivered, remembering the Prayer of the Lord, where at the end we say, Deliver us from evil. [Matthew 6:13] Therefore amid many tribulations of this world, this Psalm complains somewhat of understanding. He laments not with it, who has not understanding. But furthermore, dearly beloved, we ought to remember, that after the image of God we have been made, and that not in any other part than in the understanding itself. For in many things by beasts we are surpassed: but when a man knows himself to have been made after the image of God, [Genesis 1:26] therein something in himself he acknowledges to be more than has been given to dumb animals. But on consideration of all those things which a man has, he finds himself in this thing peculiarly distinguished from a dumb animal, in that he has himself an understanding. Whence certain men despising in themselves that peculiar and special thing which from their Maker they had received, the Maker Himself reproves, saying, Do not become like horse and mule, in which there is no understanding.. ..

4. Hear Thou, O God, my entreaty, and despise not my prayer: give heed unto me, and hearken unto me [Psalm 54:1]. Of one earnest, anxious, of one set in tribulation, are these words. He is praying, suffering many things, from evil yearning to be delivered: it remains that we hear in what evil he is, and when he begins to speak, let us acknowledge there ourselves to be; in order that the tribulation being shared, we may conjoin prayer. I have been made sad in my exercise, and have been troubled [Psalm 54:2]. Where made sad, where troubled? In my exercise, he says. Of evil men, whom he suffers, he has made mention, and the same suffering of evil men he has called his exercise. Think not that without profit there are evil men in this world, and that no good God makes of them. Every evil man either on this account lives that he may be corrected, or on this account lives that through him a good man may be exercised. O that therefore they that do now exercise us would be converted, and together with us be exercised! Nevertheless, so long as they are such as to exercise, let us not hate them: because in that wherein any one of them is evil, whether unto the end he is to persevere, we know not; and ofttimes when to yourself you seem to have been hating an enemy, you have been hating a brother, and know not. The devil and his angels in the holy Scriptures have been manifested to us, that for fire everlasting they have been destined. Of them only must amendment be despaired of....Therefore since this rule of Love for you is fixed, that imitating the Father you should love an enemy: for, He says, love your enemies: [Luke 6:27] in this precept how would you be exercised, if you had no enemy to suffer? You see then that he profits you somewhat: and let God sparing evil men profit you, so that thou show mercy: because perchance thou too, if you are a good man, out of an evil man hast been made a good man: and if God spared not evil men, not even you would be found to return thanks. May He therefore spare others, that has spared you also. For it were not right, when you had passed through, to close up the way of godliness.

5. Whence then does this man pray, set among evil men, with whose enmities he was being exercised? Why says he, I have been made sad in my exercise, and have been troubled? While he is extending his love so as to love enemies, he has been affected with disgust, being bayed at all around by the enmities of many men, by the frenzy of many and under a sort of human infirmity he has sunk. He has seen himself now begin to be pierced through with an evil suggestion of the devil, to bring on hatred against his enemies: wrestling against hatred in order to perfect love herself, in the very fight, and in the wrestling, he has been troubled. For there is his voice in another Psalm, My eye has been troubled, because of anger. And what follows there? I have waxen old among all mine enemies. As if in storm and waves he were beginning to sink, like Peter. [Matthew 14:30] For he does trample the waves of this world, that loves enemies. Christ on the sea was walking fearless, from whose heart there could not by any means be taken away the love of an enemy, who hanging on the Cross did say, Father, forgive them, for they know not what they do. [Luke 23:34] Peter too would walk. He as Head, Peter as Body: because, Upon this rock, He says, I will build My Church. [Matthew 16:18] He was bidden to walk, and he was walking by the Grace of Him bidding, not by his own strength. But when he saw the wind mighty, he feared; and then he began to sink, being troubled in his exercise. By what mighty wind? By the voice of the enemy, and by the tribulation of the sinner [Psalm 54:3]. Therefore, in the same manner as he cried out on the waves, Lord, I perish, save me, [Matthew 14:30] a similar voice from this man has preceded, Hearken unto me. Wherefore? For what do you suffer? Of what do you groan? I have been made sad in my exercise. To be exercised indeed among evil men You have set me, but too much they have risen up, beyond my powers: calm Thou one troubled, stretch forth a hand to one sinking. For they have brought down upon me iniquity, and in anger they were shadowing me. You have heard of waves and winds: one as it were humbled they were insulting, and he was praying: on every side against him with the roar of insult they were raging, but he within was calling upon Him whom they did not see....

6. But this man being troubled and made sad was praying, his eye being disturbed as it were on account of anger. But the anger of a brother if it shall have been inveterate is then hatred. Anger does trouble the eye, hatred does quench it: anger is a straw, hatred is a beam. Sometimes you hate and chidest an angry man: in you is hatred, in him whom you chide anger: with reason to you is said, Cast out first the beam from your own eye, and so you shall see to cast out the straw from your brother's eye. [Matthew 7:5] For that you may know how much difference there is between anger and hatred: day by day men are angry with their sons, show me them that hate their sons! This man being troubled was praying even when made sad, wrestling against all revilings of all revilers; not in order that he might conquer any one of them by giving back reviling, but that he might not hate any one of them. Hence he prays, hence asks: From the voice of the enemy and from the tribulation of the sinner. My heart has been troubled in me [Psalm 54:4]. This is the same as elsewhere has been said, My eye because of anger has been troubled. And if eye has been troubled, what follows? And fear of death has fallen upon me. Our life is love: if life is love, death is hatred. When a man has begun to fear lest he should hate him that he was loving, it is death he is fearing; and a sharper death, and a more inward death, whereby soul is killed, not body. You minded a man raging against you; what was he to do, against whom your own Lord had given you security, saying, Fear not them that kill the body? [Matthew 10:28] He by raging kills body, thou by keeping hatred hast killed soul; and he the body of another, thou your own soul. Fear, therefore, of death has fallen upon me.

7. Fearfulness and trembling have come upon me, and darkness has covered me [Psalm 54:5]. And I have said, He that hates his brother, is in darkness until now. [1 John 2:9, 11] If love is light, hatred is darkness. And what says to himself one set in that weakness and troubled in that exercise? Who shall give me wings as to a dove, and I shall fly and shall rest? [Psalm 54:6]. Either for death he was wishing, or for solitude he was longing. So long, he says, as this is the work with me, as this command is given me, that I should love enemies, the revilings of these men, increasing and shadowing me, do derange my eye, perturb my sight, penetrate my heart, slay my soul. I could wish to depart, but weak I am, lest by abiding I should add sins to sins: or at least may I be separated for a little space from mankind, lest my wound suffer from frequent blows, in order that when it has been made whole it may be brought back to the exercise. This is what takes place, brethren, and there arises ofttimes in the mind of the servant of God a longing for solitude, for no other reason than because of the multitude of tribulations and scandals, and he says, Who shall give me wings? Does he find himself without wings, or rather with bound wings? If they are wanting, be they given; if bound, be they loosed; because even he that looses a bird's wings, either gives, or gives back to it its wings. For it had not as though its own them, wherewith it could not fly. Bound wings make a burden. Who, he says, shall give me wings as to a dove, and I shall fly and shall rest? Shall rest, where? I have said there are two senses here: either, as says the Apostle, To be dissolved and to be with Christ, for it is by far the best thing. [Philippians 1:23]...Even he that amended cannot be, is yours, either by the fellowship of the human race, or ofttimes by Church Communion; he is within, what will you do? Where will you go? Whither separate yourself, in order that these things you may not suffer? But go to him, speak, exhort, coax, threaten, reprove. I have done all things, whatever powers I had I have expended and have drained, nothing I see have I prevailed; all my labour has been spent out, sorrow has remained. How then shall my heart rest from such men, except I say, Who shall give me wings? As to a dove, however, not as to a raven. A dove seeks a flying away from troubles, but she loses not love. For a dove as a type of love is set forth, and in her the plaint is loved. Nothing is so fond of plaints as a dove: day and night she complains, as though she were set here where she ought to complain. What then says this lover? Revilings of men to bear I am unable, they roar, with frenzy are carried away, are inflamed with indignation, in anger they shadow me; to do good to them I am unable; O that I might rest somewhere, being separated from them in body, not in love; lest in me there should be troubled love itself: with my words and my speech no good can I do them, by praying for them perchance I shall do good. These words men say, but ofttimes they are so bound, that to fly they are not able. For perchance they are not bound with any birdlime, but are bound by duty. But if they are bound with care and duty, and to leave it are unable, let them say, I was wishing to be dissolved and to be with Christ, for it is by far the best thing: to abide in the flesh is necessary because of you. [Philippians 1:23-24] A dove bound back by affection, not by cupidity, was not able to fly away because of duty to be fulfilled, not because of little merit. Nevertheless a longing in heart must needs be; nor does any man suffer this longing, but he that has begun to walk in that narrow way: [Matthew 7:14] in order that he may know that there are not wanting to the Church persecutions, even in this time, when a calm is seen in the Church, at least with respect to those persecutions which our Martyrs have suffered. But there are not wanting persecutions, because a true saying is this, All that will godly to live in Christ, shall suffer persecution. [2 Timothy 3:12]...

8. Behold I have gone afar fleeing, and have abode in the desert [Psalm 54:7]. In what desert? Wherever you shall be, there will gather them together other men, the desert with you they will seek, will attach themselves to your life, you can not thrust back the society of brethren: there are mingled with you also evil men; still exercise is your due portion, Behold I have gone afar, and have abode in the desert. In what desert? It is perchance in the conscience, whither no man enters, where no one is with you, where you are and God. For if in the desert, in any place, what will you do with men gathering themselves together? For you will not be able to be separated from mankind, so long as among men you live?

9. I was looking for him that should save me from weakness of mind and tempest [Psalm 54:8]. Sea there is, tempest there is: nothing for you remains but to cry out, Lord, I perish. [Matthew 14:30] Let Him stretch forth hand, who does the waves tread fearlessly, let Him relieve your dread, let Him confirm in Himself your security, let Him speak to you within, and say to you, Give heed to Me, what I have borne: an evil brother perchance you are suffering, or an enemy without art suffering; which of these have I not suffered? There roared without Jews, within a disciple was betraying. There rages therefore tempest, but He does save men from weakness of mind, and tempest. Perchance your ship is being troubled, because He in you is sleeping. The sea was raging, the bark wherein the disciples were sailing was being tossed; but Christ was sleeping: at length it was seen by them that among them was sleeping the Ruler and Creator of winds; they drew near and awoke Christ; [Matthew 8:24-25] He commanded the winds, and there was a great calm. With reason then perchance your heart is troubled, because you have forgotten Him on whom you have believed: beyond endurance you are suffering, because it has not come into your mind what for you Christ has borne. If unto your mind comes not Christ, He sleeps: awake Christ, recall faith. For then in you Christ is sleeping, if you have forgotten the sufferings of Christ: then in you Christ is watching, if you have remembered the sufferings of Christ. But when with full heart you shall have considered what He has suffered, will not you too with equanimity endure? And perchance rejoicing, because you have been found in some likeness of the sufferings of your King. When therefore on these things thinking you have begun to be comforted and to rejoice, He has arisen, He has commanded the winds; therefore there is a great calm. I was looking for Him that should save me from weakness of mind and tempest.

10. Sink, O Lord, and divide the tongues of them [Psalm 54:9]. He is referring to men troubling him and shadowing him, and he has wished this thing not of anger, brethren. They that have wickedly lifted up themselves, for them it is expedient that they be sunk. They that have wickedly conspired, it is expedient for them that their tongues should be divided: to good let them consent, and let their tongues agree together. But if to one purpose there were a whispering against me, he says, all mine enemies, let them lose their one purpose in evil, divided be the tongues of them, let them not with themselves agree together. Sink, O Lord, and divide the tongues of them. Wherefore sink? Because themselves they have lifted up. Wherefore divide? Because for an evil thing they have united. Recollect that tower of proud men made after the deluge: what said the proud men? Lest we perish in a deluge, let us make a lofty tower. [Genesis 11:4] In pride they were thinking themselves to be fortified, they built up a lofty tower, and the Lord divided the tongues of them. Then they began not to understand one another; hence arose the beginning of many tongues. For before, one tongue there was: but one tongue for men agreeing was good, one tongue for humble men was good: but when that gathering together did into a union of pride fall headlong, God spared them; even though He divided the tongues, lest by understanding one another they should make a destructive unity. Through proud men, divided were the tongues; through humble Apostles, united were the tongues. Spirit of pride dispersed tongues, Spirit Holy united tongues. For when the Holy Spirit came upon the disciples, with the tongues of all men they spoke, [Acts 2:4] by all men they were understood: tongues dispersed, into one were united. Therefore if still they rage and are Gentiles, it is expedient for them divided to have their tongues. They would have one tongue; let them come to the Church; because even among the diversity of tongues of flesh, one is the tongue in faith of heart.

11. For I have seen iniquity and contradiction in the city. With reason this man was seeking the desert, for he saw iniquity and contradiction in the city. There is a certain city turbulent: the same it was that was building a tower, the same was confounded and called Babylon, the same through innumerable nations dispersed: [Genesis 11:9] thence is gathered the Church into the desert of a good conscience. For he saw contradiction in the city. Christ comes.— What Christ? you contradict — Son of God.— And has God a Son? you contradict — He was born of a virgin, suffered, rose again.— And whence is it possible for this to be done? you contradict.— Give heed at least to the glory of the Cross itself. Now on the brow of kings that Cross has been fixed, over which enemies insulted. The effect has proved the virtue. It has subdued the world, not with steel, but with wood. The wood of the Cross deserving of insults has seemed to enemies, and before the wood itself standing they were wagging the head, and saying, If Son of God He is, let Him come down from the Cross. [Matthew 27:40] He was stretching forth His hands to a people unbelieving and contradicting. For if just he is that of faith lives, [Romans 1:17] unjust he is that has not faith. By that which here he says iniquity, I understand unbelief. The Lord therefore was seeing in the city iniquity and contradiction, and was stretching forth His hands to a people unbelieving and contradicting: and nevertheless waiting for these same, He was saying, Father, forgive them, for they know not what they do. [Luke 23:34] Even now indeed there rage the remnant of that city, even now they contradict. From the brows of all men now He is stretching forth hands to the remnant unbelieving and contradicting.

12. Day and night there will compass it upon the walls thereof iniquity, and labour. Upon the walls thereof; upon the fortifications thereof, holding as it were the heads thereof, the noble men thereof. If that noble man were a Christian, not one would remain a pagan! Oft-times men say, no one would remain a pagan, if he were a Christian. Ofttimes men say, If he too were made a Christian, who would remain a pagan? Because therefore not yet they are made Christians, as if walls they are of that city unbelieving and contradicting. How long shall these walls stand? Not always shall they stand. The Ark is going around the walls of Jericho: there shall come a time at the seventh going round of the Ark, when all the walls of the city unbelieving and contradicting shall fall. [Joshua 6:5] Until it come to pass, this man is being troubled in his exercise; and enduring the remains of men contradicting, he would choose wings for flying away, would choose the rest of the desert. Yea let him continue amid men contradicting, let him endure menaces, drink revilings, and look for Him that will save him from weakness of mind and tempest: let him look upon the Head, the pattern for his life, let him be made calm in hope, even if he is troubled in fact. Day and night there will compass it upon the walls thereof iniquity; and labour in the midst thereof and injustice. And for this reason labour is there, because iniquity is there: because injustice is there, therefore also labour is there. But let them hear him stretching forth hands. Come unto Me, all you that labour. [Matthew 11:28] You cry, you contradict, you revile: He on the contrary, Come unto Me, all you that labour, in your pride, and you shall rest in My humility. Learn of Me, He says, for meek I am and humble in heart, and you shall find rest unto your souls. [Matthew 11:29] For whence do they labour, but because they are not meek and humble in heart? God humble was made, let man blush to be proud.

13. There has not failed from the streets thereof usury and deceit [Psalm 54:11]. Usury and deceit are not hidden at least, because they are evil things, but in public they rage. For he that in his house does any evil thing, however for his evil thing does blush: In the streets thereof usury and deceit. Money-lending even has a profession, Money-lending also is called a science; a corporation is spoken of, a corporation as if necessary to the state, and of its profession it pays revenue; so entirely indeed in the streets is that which should have been hidden. There is also another usury worse, when you forgive not that which to you is owed; and the eye is disturbed in that verse of the prayer, Forgive us our debts — as we too forgive our debtors. For what there will you do, when you are going to pray, and coming to that same verse? An insulting word you have heard: you would exact the punishment of condemnation. Do but consent to exact just so much as you have given, thou usurer of injuries! With the fist you have been smitten, slaying you seek, Evil usury! How will you go to prayer? If you shall have left praying, which way will you come round unto the Lord? Behold you will say: Our Father which art in heaven, hallowed be Your Name, Your kingdom come, Your will be done, as in heaven so on earth. You will say, Our daily bread give us today. You will come to, Forgive us our debts, as we also forgive our debtors. [Matthew 6:9-12] Even in that evil city let there abound these usuries; let them not enter the walls where the breast is smitten! What will you do? Because there thou and that verse are in the midst? Petitions for you has a heavenly Lawyer composed. He that knew what used there to be done, said to you, Otherwise you shall not obtain. Verily, verily, I say unto you, that if you shall have forgiven men sins, they shall be forgiven you; but if you shall not have forgiven sins unto men, neither will your Father forgive you. [Matthew 6:14] Who says this? He that knows what there is being done, in the place whereat you are standing to make request. See how Himself has willed to be your Advocate; Himself your Counsellor, Himself the Assessor of the Father, Himself your Judge has said, Otherwise you shall not receive. What will you do? You will not receive, unless you shall speak; will not receive if falsely you shall speak. Therefore either you must do and speak, or else what you ask you will not earn; because they that this do not do, are in the midst of those evil usuries. Be they engaged therein, that yet do idols either adore or desire: do not thou, O people of God, do not thou, O people of Christ, do not thou the Body of Him the Head! Give heed to the bond of your peace, give heed to the promise of your life. For what does it profit you, that you exact for injuries which you have endured? Does vengeance refresh you? Therefore, over the evil of another shall you rejoice? You have suffered evil; pardon thou; be not ye two....

14. For if an enemy had upbraided me [Psalm 54:12]. And indeed above he was troubled in his exercise by the voice of the enemy and by the tribulation of the sinner, perhaps being placed in that city, that proud city that was building a tower, which was sunk, that divided might be the tongues: give heed to his inward groaning because of perils from false brethren. For if an enemy had upbraided me, I would have undergone it assuredly, and if he that did hate me had over me spoken great words, that is, through pride had on me trampled, did magnify himself above me, did threaten me all in his power: I would hide myself assuredly from him. From him that is abroad, you would hide yourself where? Amid those that are within. But now see whether anything else remains, but that thou seek solitude. But you, he says, man of one mind, my guide and my friend [Psalm 54:13]. Perchance sometimes good counsel you have given, perchance sometimes you have gone before me, and some wholesome advice you have given me: in the Church of God together we have been. But you,...that together with me took sweet morsels [Psalm 54:14]. What are the sweet morsels? Not all they that are present know: but let them not be soured that do know, in order that they may be able to say to them that as yet know not: Taste ye and see, how sweet is the Lord. In the House of God we have walked with consent. Whence then dissension? Thou that wast within, hast become one without. He has walked with me in the House of God with consent: another house has he set up against the House of God. Wherefore has that been forsaken, wherein we have walked with consent? wherefore has that been deserted, wherein together we did take sweet morsels?

15. Let there come death upon them, and let them go down unto Hell living [Psalm 54:15]. How has he cited and has made us call to mind that first beginning of schism, when in that first people of the Jews certain proud men separated themselves, and would without have sacrificed? A new death upon them came: the earth opened herself, and swallowed them up alive. [Numbers 16:31] Let there come, he says, death upon them, and let them go down into Hell living. What is living? knowing that they are perishing, and yet perishing. Hear of living men perishing and being swallowed up in a gulf of the earth, that is, being swallowed up in the voraciousness of earthly desires. You say to a man, What ails you, brother? Brethren we are, one God we invoke, in one Christ we believe, one Gospel we hear, one Psalm we sing, one Amen we respond, one Hallelujah we sound, one Easter we celebrate: why are you without and I am within? Ofttimes one straitened, and perceiving how true are the charges which are made, says, May God requite our ancestors! Therefore alive he perishes. In the next place you continue and thus givest warning. At least let the evil of separation stand alone, why do you adjoin thereto that of rebaptism? Acknowledge in me what you have; and if you hate me, spare thou Christ in me. And this evil thing does frequently and very greatly displease them....Because they themselves have the Scriptures in their hands, and know well by daily reading how the Catholic Church through the whole world is so spread, that in a word all contradiction is void; and that there cannot be found any support for their schism they know well: therefore unto the lower places living they go down, because the evil which they do, they know evil to be. But the former a fire of divine indignation consumed. For being inflamed with desire of strife, from their evil leaders they would not depart. There came upon fire a fire, upon the heat of dissension the heat of consuming. For naughtiness is in their lodgings, in the midst of them. In their lodgings, wherein they tarry and pass away. For here they are not always to be: and nevertheless in defense of a temporal animosity they are fighting so fiercely. In their lodgings is iniquity; in the midst of them is iniquity: no part of them is so near the middle of them as their heart.

16. Therefore to the Lord I have cried out [Psalm 54:16]. The Body of Christ and the oneness of Christ in anguish, in weariness, in uneasiness, in the tribulation of its exercise, that One Man, Oneness in One Body set, when He was wearying His soul in crying out from the ends of the earth; says, From the ends of the earth to You I have cried out, when My heart was being vexed. Himself one, but a oneness that One! And Himself one, not in one place one, but from the ends of the earth is crying as one. How from the ends of the earth should there cry one, except there were one? I to the Lord have cried out. Rightly do thou cry out to the Lord, cry not to Donatus: lest for you he be instead of the Lord a lord, that under the Lord would not be a fellow-servant.

17. In evening, in morning, at noon-day I will recount and will tell forth, and He shall hearken to my voice [Psalm 54:18]. Do thou proclaim glad tidings, keep not secret that which you have received, in evening of things gone by, in morning of things to be, at noonday of things ever to be. Therefore, to that which he says in evening belongs that which he recounts: to that which he says, in morning, belongs that which he tells forth: to that which he says at noon-day, belongs that wherein his voice is hearkened to. For the end is at noon-day; that is to say, whence there is no going down unto setting. For at noon-day there is light full high, the splendour of wisdom, the fervour of love. In evening and in morning and at noon-day. In evening, the Lord on the Cross; in morning, in Resurrection; at noon-day, in Ascension. I will recount in evening the patience of Him dying, I will tell forth in morning the life of Him rising, I will pray that He hearken at noon-day sitting at the right hand of the Father. He shall hearken to my voice, That intercedes for us. [Romans 8:34] How great is the security of this man. How great the consolation, how great the refuge from weakness of mind and tempest, against evil men, against ungodly men both without and within, and in the case of those that are without though they had been within.

18. Therefore, my Brethren, those that in the very congregation of these walls ye see to be rebellious men, proud, seeking their own, lifted up; not having a zeal for God that is chaste, sound, quiet, but ascribing to themselves much; ready for dissension, but not finding opportunity; are the very chaff of the Lord's floor. [Matthew 3:12] From hence these few men the wind of pride has dislodged: the whole floor will not fly, save when He at the last shall winnow. But what shall we do, save with this man sing, with this man pray, with this man mourn and say securely, He shall redeem in peace my soul [Psalm 54:18]. Against them that love not peace: in peace He shall redeem my soul. Because with those that hated peace I was peace-making. He shall redeem in peace my soul, from those that draw near to me. For from those that are afar from me, it is an easy case: not so soon does he deceive me that says, Come, pray to an idol: he is very far from me. Are you a Christian? A Christian, he says. Out of a neighbouring place he is my adversary, he is at hand. He shall redeem in peace my soul, from those that draw near to me: for in many things they were with me. Wherefore have I said, draw near to me? Because in many things they were with me. In this verse two propositions occur. In many things they were with me. Baptism we had both of us, in that they were with me: the Gospel we both read, they were in that with me: the festivals of martyrs we celebrated, they were there with me: Easter's solemnity we attended, they were there with me. But not entirely with me: in schism not with me, in heresy not with me. In many things with me, in few things not with me. But in these few things wherein not with me, there is no profit to them of the many things wherein they were with me. For see, brethren, how many things has recounted the Apostle Paul: one thing, he has said, if it shall have been wanting, in vain are those things. If with the tongues of men and of angels I shall speak, he says, if I have all prophecy, and all faith, and all knowledge; if mountains I shall remove, if I shall bestow all my goods upon the poor, if I shall deliver my body even so that it be burned. [1 Corinthians 13:1-3] How many things he has enumerated! To all these many things let there be wanting one thing, charity; the former in number are more, the latter in weight is greater. Therefore in all Sacraments they are with me, in one charity not with me: In many things they were with me. Again, by a different expression: For in many things they were with me. They that themselves have separated from me, with me they were, not in few things, but in many things. For throughout the whole world few are the grains, many are the chaffs. Therefore he says what? In chaff with me they were, in wheat with me they were not. And the chaff is nearly related to the wheat, from one seed it goes forth, in one field is rooted, with one rain is nourished, the same reaper it suffers, the same threshing sustains, the same winnowing awaits, but not into one barn enters.

19. God will hear me, and He shall humble them That is before ages [Psalm 54:19]. For they rely on some leader or other of theirs that has begun but yesterday. He shall humble them That is before ages. For even if with reference to time Christ is of Mary the Virgin, nevertheless before ages: In the beginning He is the Word and the Word with God, and the Word God. [John 1:1] He shall humble them That is before ages. For to them is no changing: of them I speak to whom is no changing. He knew of some to persevere, and in the perseverance of their own wickedness to die. For we see them, and to them is no changing: they that die in that same perverseness, in that same schism, to them is no changing. God shall humble them, shall humble them in damnation, because they are exalted in dissension. To them is no changing, because they are not changed for the better, but for the worse: neither while they are here, nor in the resurrection. For all we shall rise again, but not all shall be changed. Wherefore? Because 'To them is no changing: and they have not feared God....

20. He stretches forth His hand in requiting [Psalm 54:20]. They have polluted His Testament. Read the testament which they have polluted: In your seed shall be blessed all nations. Thou against these words of the Testator sayest what? The Africa of holy Donatus has alone deserved this grace, in him has remained the Church of Christ. Say at least the Church of Donatus. Wherefore do you add, of Christ? Of whom it is said, In your seed shall be blessed all nations. After Donatus will you go? Set aside Christ, and then secede. See therefore what follows: They have polluted His Testament. What Testament? To Abraham have been spoken the promises, and to his seed. The Apostle says, Nevertheless, a man's testament confirmed no one makes void, or super-adds to: to Abraham have been spoken the promises, and to his seed. He says not, And to seeds, as if in many; but as if in one, And to your Seed, which is Christ. [Galatians 3:15-16] In this Christ, therefore, what Testament has been promised? In your seed shall be blessed all nations. Thou that hast given up the unity of all nations, and in a part hast remained, hast polluted His Testament....

21. And His heart has drawn near [Psalm 54:22]. Of whom do we understand it, except of Him, by the anger of whom they have been divided? How has his heart drawn near? In such sort, that we may understand His will. For by heretics has been vindicated the Catholic Church, and by those that think evil have been proved those that think well. For many things lay hid in the Scriptures: and when heretics had been cut off, with questions they troubled the Church of God: then those things were opened which lay hid, and the will of God was understood. Thence is said in another Psalm, In order that they might be excluded that have been proved with silver. For let them be excluded, He has said, let them come forth, let them appear. Whence even in silver-working men are called excluders, that is, pressers out of form from the sort of confusion of the lump. Therefore many men that could understand and expound the Scriptures very excellently, were hidden among the people of God: but they did not declare the solution of difficult questions, when no reviler again urged them. For was the Trinity perfectly treated of before the Arians snarled thereat? Was repentance perfectly treated of before the Novatians opposed? So not perfectly of Baptism was it treated, before rebaptizers removed outside contradicted; nor of the very oneness of Christ were the doctrines clearly stated which have been stated, save after that this separation began to press upon the weak: in order that they that knew how to treat of and solve these questions (lest the weak should perish vexed with the questions of the ungodly), by their discourses and disputations should bring out unto open day the dark things of the Law.. ..This obscure sense see in what manner the Apostle brings out into light; It is needful, he says, that also heresies there be, in order that men proved may be made manifest among you. [1 Corinthians 11:19] What is men proved? Proved with silver, proved with the word. What is may be made manifest? May be brought out. Wherefore this? Because of heretics. So therefore these also have been divided because of the anger of His countenance, and His heart has drawn near.

22. His discourses have been softened above oil, and themselves are darts [Psalm 54:21]. For certain things in the Scriptures were seeming hard, while they were obscure; when explained, they have been softened. For even the first heresy in the disciples of Christ, as it were from the hardness of His discourse arose. For when He said, Except a man shall have eaten My flesh and shall have drunk My blood, he shall not have life in himself: they, not understanding, said to one another, Hard is this discourse, who can hear it? Saying that, Hard is this discourse, they separated from Him: He remained with the others, the twelve. When they had intimated to Him, that by His discourse they had been scandalized, Will ye also, He says, choose to go? Then Peter: You have the Word of life eternal: to whom shall we go? Attend, we beseech you, and you little ones learn godliness. Did Peter by any means at that time understand the secret of that discourse of the Lord? Not yet he understood: but that good were the words which he understood not, godly he believed. Therefore if hard is a discourse, and not yet is understood, be it hard to an ungodly man, but to you be it by godliness softened: for whenever it is solved, it both will become for you oil, and even unto the bones it will penetrate.

23. Furthermore, just as Peter, after their having been scandalized by the hardness, as they thought, of the discourse of the Lord, even then said, to whom shall we go? so he has added, Cast upon the Lord your care, and He shall Himself nourish you up [Psalm 54:22]. A little one you are, not yet you understand the secret things of words: perchance from you the bread is hidden, and as yet with milk you must be fed: [1 Corinthians 3:1] be not angry with the breasts: they will make you fit for the table, for which now little fitted you are. Behold by the division of heretics many hard things have been softened: His discourses that were hard have been softened above oil, and they are themselves darts. They have armed men preaching the Gospel: and the very discourses are aimed at the breast of every one that hears, by men instant in season and out of season: by those discourses, by those words, as though by arrows, hearts of men unto the love of peace are smitten. Hard they were, and soft they have been made. Being softened they have not lost their virtue, but into darts have been converted....Upon the Lord cast yourself. Behold you will cast yourself upon the Lord, let no one put himself in the place of the Lord. Cast upon the Lord your care....

24. But to the others what? But You, O God, shall bring them down unto the pit of corruption [Psalm 54:23]. The pit of corruption is the darkness of sinking under. When blind leads blind, they both fall into a ditch. [Matthew 15:14] God brings them down into the pit of corruption, not because He is the author of their own guilt, but because He is Himself the judge of their iniquities. For God has delivered them unto the desires of their heart. [Romans 1:24] For they have loved darkness, and not light; they have loved blindness, and not seeing. For behold the Lord Jesus has shone out to the whole world, let them sing in unity with the whole world: For there is not one that can hide himself from the heat of Him. But they passing over from the whole to a part, from the body to a wound, from life to a limb cut off, shall meet with what, but going into the pit of corruption?

25. Men of bloods and of deceitfulness. Men of bloods, because of slayings he calls them: and O that they were corporal and not spiritual slayings. For blood from the flesh going forth, is seen and shuddered at: who sees the blood of the heart in a man rebaptized? Those deaths require other eyes. Although even about these visible deaths Circumcelliones armed everywhere remain not quiet. And if we think of these visible deaths, there are men of bloods. Give heed to the armed man, whether he is a man of peace and not of blood. If at least a club only he were to carry, well; but he carries a sling, carries an axe, carries stones, carries lances; and carrying these weapons, wherever they may they scour, for the blood of innocent men they thirst. Therefore even with regard to these visible deaths there are men of bloods. But even of them let us say, O that such deaths alone they perpetrated, and souls they slew not. These that are men of bloods and of deceit, let them not suppose that we thus wrongly understand men of bloods, of them that kill souls: they themselves of their Maximianists have so understood it. For when they condemned them, in the very sentence of their Council they have set down these words: Swift are the feet of them to shed the blood (of the proclaimers), tribulation and calamity are in the ways of them, and the way of peace they have not known. This of the Maximianists they have said. But I ask of them, when have the Maximianists shed the body's blood; not because they too would not shed, if there were so great a multitude as could shed, but because of the fear in their minority rather they have suffered somewhat from others, than have themselves at any time done any such thing. Therefore I question the Donatist and say: In your Council you have set down of the Maximianists, Swift are the feet of them to shed blood. Show me one of whom the Maximianists have hurt so much as a finger! What other thing to me is he to answer, than that which I say? They that have separated themselves from unity, and who slay souls by leading astray, spiritually, not carnally, do shed blood. Very well you have expounded, but in your exposition acknowledge their own deeds. Men of bloods and of deceitfulness. In guile is deceitfulness, in dissimulation, in seduction. What therefore of those very men that have been divided because of the anger of His countenance? They are themselves men of bloods and of deceit.

26. But of them he says what? They shall not halve their days. What is, They shall not halve their days? They shall not make progress as much as they think: within the time which they expect, they shall perish. For he is that partridge, whereof has been said, In the half of his days they shall leave him, and in his last days he shall be an unwise one. [Jeremiah 17:11] They make progress, but for a time. For what says the Apostle? But evil men and seducers shall make progress for the worse, themselves erring, and other men into error driving. [2 Timothy 3:13] But a blind man leading a blind man, together into a ditch they fall. [Matthew 15:14] Deservedly they fall into the pit of corruption. What therefore says he? They shall make progress for the worse: not however for long. For a little before he has said, But further they shall not make progress: [2 Timothy 3:9] that is, shall not halve their days. Let the Apostle proceed and tell wherefore: For the madness of them shall be manifest to all men, as also was that of the others. But I in You will hope, O Lord. But deservedly they shall not halve their days, because in man they have hoped. But I from days temporal have reached unto day eternal. Wherefore? Because in You I have hoped, O Lord.

1. Just as when we are going to enter into any house, we look on the title to see whose it is and to whom it belongs, lest perchance inopportunely we burst into a place whereunto we ought not; and again, in order that we may not through timidity withdraw from that which we ought to enter: as if in a word we were to read, These estates belong to such an one or to such an one: so on the lintel of this Psalm we have inscribed, At the end, for the people that from holy men were put afar off, to David himself, at the inscription of the Title, when the Allophyli held him in Gath. [1 Samuel 21:10] Let us therefore take knowledge of the people that from holy men were put afar off at the inscription of the Title. For this does belong to that David whom now ye know how to understand spiritually. For there is here commended to our notice no other than He of whom has been said, The end of the Law is Christ for righteousness to every man believing. [Romans 10:4] Therefore when you hear, at the end, unto Christ give heed, lest tarrying in the way thou arrive not at the end....

2. Who are then the people that from holy men were put afar off at the inscription of the Title? Let the Title itself declare to us that people. For there was written a certain title at the Passion of the Lord, when the Lord was crucified: there was in that place a Title inscribed in Hebrew, in Greek, and in Latin, The King of the Jews; [John 19:19] in three tongues as though by three witnesses the Title was confirmed: because in the mouth of two or three witnesses shall stand every word.. ..

3. What therefore means that which to the title itself still belongs, namely, that the Allophyli held him in Geth? Geth was a certain city of the Allophyli, that is, of strangers, to wit, of people afar from holy men. All they that refuse Christ for King become strangers. Wherefore strangers are they made? Because even that vine, though by Him planted, when it had become sour what heard it? Wherefore have you been turned into sourness, O alien vine? [Jeremiah 2:21] It has not been said, My vine: because if Mine, sweet; if sour, not Mine; if not Mine, surely alien. There held him, then, Allophyli in Geth. We find indeed, brethren, David himself, son of Jesse, king of Israel, to have been in a strange land among the Allophyli, when he was sought by Saul, and was in that city and with the king of that city, [1 Samuel 21:10] but that there he was detained we read not. Therefore our David, the Lord Jesus Christ out of the seed of that David, not alone they held, but there hold Him still Allophyli in Geth. Of Geth we have said that it is a city. But the interpretation of this name, if asked for, signifies press....How therefore here is He held in Geth? Held in a winepress is His Body, that is, His Church. What is, in a winepress? In pressings. But in a winepress fruitful is the pressing. A grape on the vine sustains no pressing, whole it seems, but nothing thence flows: it is thrown into a winepress, is trodden, is pressed; harm seems to be done to the grape, but this harm is not barren; nay, if no harm had been applied, barren it would have remained.

4. Let whatsoever holy men therefore that are suffering pressing from those that have been put afar off from the saints, give heed to this Psalm, let them perceive here themselves, let them speak what here is spoken, that suffer what here is spoken of....Private enmities therefore let no one think of, when about to hear the words of this Psalm: Know ye that for us the wrestling is not against flesh and blood, but against princes and powers, and spiritual things of wickedness, [Ephesians 6:12] that is, against the devil and his angels; because even when we suffer men that annoy us, he is instigating, he is inflaming, as it were his vessels he is moving. Let us give heed therefore to two enemies, him whom we see, and him whom we see not; man we see, the devil we see not; man let us love, of the devil beware; for man pray, against the devil pray, and let us say to God, Have pity on me, O Lord, for man has trodden me down [Psalm 55:1]. Fear not because man has trodden you down: have thou wine, a grape you have become in order that you should be trodden. All day long warring he has troubled me, every one that has been put afar off from the saints. But why should not here be understood even the devil himself? Is it because mention is made of man? does therefore the Gospel err, because it has said, A man that is an enemy has done this? [Matthew 13:28] But by a kind of figure may he also be called a man, and yet not be a man. Whether therefore it was him whom he that said these words was beholding, or whether it was the people and each one that was put afar off from holy men, through which kind the devil troubles the people of God, who cleave to holy men, who cleave to the Holy One, who cleave to the King, at the title of which King being indignant they were as though beaten back, and put afar off: let him say, Have pity on me, O Lord, for man has trodden me down: and let him faint not in this treading down, knowing Him on whom he is calling, and by whose example he has been made strong. The first cluster in the winefat pressed is Christ. When that cluster by passion was pressed out, [Isaiah 63:3] there flowed that whence the cup inebriating is how passing beautiful! Let His Body likewise say, looking upon its Head, Have pity on me, O Lord, for man has trodden me down: all day long warring he has troubled me. All day long, at all times. Let no one say to himself, There have been troubles in our fathers' time, in our time there are not. If you suppose yourself not to have troubles, not yet have you begun to be a Christian. And where is the voice of the Apostle, But even all that will live godly in Christ, persecutions shall suffer. [2 Timothy 3:12] If therefore you suffer not any persecution for Christ, take heed lest not yet you have begun godly to live in Christ. But when you have begun godly to live in Christ, you have entered into the winepress; make ready yourself for pressings: but be not thou dry, lest from the pressing nothing go forth.

5. Mine enemies have trodden me down all day long [Psalm 55:2]. They that have been put afar off from holy men, these are mine enemies. All day long: already it has been said, From the height of the day. What means, from the height of the day? Perchance it is a high thing to understand. And no wonder, because the height of the day it is. For perchance they for this reason have been put afar off from holy men, because they were not able to penetrate the height of the day, whereof the Apostles are twelve shining hours. Therefore they that crucified Him, as if man, in the day have erred. But why have they suffered darkness, so that they should be put afar off from holy men? Because on high the day was shining, Him in the height hidden they knew not. For if they had known, never the Lord of Glory would they have crucified. [1 Corinthians 2:8]...

6. For many men that war against me, shall fear [Psalm 55:3]. Shall fear when? When the day shall have passed away, wherein they are high. For for a time high they are, when the time of their height is finished they will fear. But I in You will hope, O Lord. He says not, But I will not fear: but, Many men, that war against me, shall fear. When there shall have come that day of Judgment, then shall mourn for themselves all the tribes of the earth. [Matthew 24:30] When there shall have appeared the sign of the Son of Man in heaven, then secure shall be all holy men. For that thing shall come which they hoped for, which they longed for, the coming whereof they prayed for: but to those men no place for repentance shall remain, because in that time wherein fruitful might have been repentance, their heart they hardened against a warning Lord. Shall they too raise up a wall against a judging God? The godliness of this man do thou indeed acknowledge, and if in that Body you are, imitate him. When he had said, Many men, that war against me, shall fear: he did not continue, But I will not fear; lest to his own powers ascribing his not fearing, he too should be amid high temporal things, and through pride temporal he should not deserve to come to rest everlasting: rather he has made you to perceive whence he shall not fear. But I, he says, in you will hope, O Lord: he has not spoken of his confidence: but of the cause of his confidence. For if I shall not fear, I may also by hardness of heart not fear, for many men by too much pride fear nothing....

7. In God I will praise my discourses, in God I have hoped: I will not fear what flesh does to me [Psalm 55:4]. Wherefore? Because in God I will praise my discourses. If in yourself you praise your discourses: I say not that you are not to fear; it is impossible that thou have not to fear. For your discourses either false you will have, and therefore your own, because false: or if your discourses shall be true, and you shall deem yourself not to have them from God but of yourself to speak; true they will be, but you will be false: but if you shall have known that you can say nothing true in the wisdom of God, in the faith of the Truth, save that which from Him you have received, of whom is said, For what have you which you have not received? [1 Corinthians 4:7] Then in God you are praising your discourses, in order that in God you may be praised by the discourses of God....In God I have hoped, I will not fear what flesh does to me. Were you not the same that a little before wast saying, Have pity on me, O Lord, for man has trodden me down; all day long warring he has troubled me? How therefore here, I will not fear what flesh does to me? What shall he do to you? Thou yourself a little before hast said, Hath trodden me down, has troubled me. Nothing shall he do, when these things he shall do? He has had regard to the wine which flows from treading, and has made answer, Evidently he has trodden down, evidently has troubled; but what to me shall he do? A grape I was, wine I shall be: In God I have hoped, I will not fear what flesh does to me.

8. All day long my words they abhorred [Psalm 55:5]. Thus they are, you know. Speak truth, preach truth, proclaim Christ to the heathen, proclaim the Church to heretics, proclaim to all men salvation: they contradict, they abhor my words. But when my words they abhor, whom think ye they abhor, save Him in whom I shall praise my discourses? All day long my words they abhorred. Let this at least suffice, let them abhor words, no farther let them proceed, censure, reject! Be it far from them! Why should I say this? When words they reject, when words they hate, those words which from the fount of truth flow forth, what would they do to him through whom the very words are spoken? What but that which follows, Against me all the counsels of them are for evil? If the bread itself they hate, how spare they the basket wherein it is ministered? Against me all the counsels of them are for evil. If so even against the Lord Himself, let not the Body disdain that which has gone before in the Head, to the end that the Body may cleave to the Head. Despised has been your Lord, and will you have yourself be honoured by those men that have been put afar off from holy men? Do not for yourself wish to claim that which in Him has not gone before. The disciple is not greater than his Master; the servant is not greater than his Lord. If the Master of the family they have called Beelzebub, how much more them of His household? [Matthew 10:24-25] Against me all the counsels of them are for evil.

9. They shall sojourn, and shall hide [Psalm 55:6]. To sojourn is to be in a strange land. Sojourners is a term used of those then that live in a country not their own. Every man in this life is a foreigner: in which life ye see that with flesh we are covered round, through which flesh the heart cannot be seen. Therefore the Apostle says, Do not before the time judge anything, until the Lord come, and He shall enlighten the hidden things of darkness, and shall manifest the thoughts of the heart; and then praise shall be to each one from God. [1 Corinthians 4:5] Before that this be done, in this sojourning of fleshly life every one carries his own heart, and every heart to every other heart is shut. Furthermore, those men of whom the counsels are against this man for evil, shall sojourn, and shall hide: because in this foreign abode they are, and carry flesh, they hide guile in heart; whatsoever of evil they think, they hide. Wherefore? Because as yet this life is a foreign one. Let them hide; that shall appear which they hide, and they too will not be hidden. There is also in this hidden thing another interpretation, which perchance will be more approved of. For out of those men that have been put afar off from holy men, there creep in certain false brethren, and they cause worse tribulations to the Body of Christ; because they are not altogether avoided as if entirely aliens....Not even those men nevertheless let us fear, brethren: I will not fear what flesh does to me. Even if they sojourn, even if they go in, even if they feign, even if they hide, flesh they are: do thou in the Lord hope, nothing to you shall flesh do. But he brings in tribulation, brings in treading down. There is added wine, because the grape is pressed: your tribulation will not be unfruitful: another sees you, imitates you: because thou also in order that you might learn to bear such a man, to your Head hast looked up, that first cluster, unto whom there has come in a man that he might see, has sojourned, and has hidden, to wit, the traitor Judas. All men, therefore, that with false heart go in, sojourning and hiding, do not thou fear: the father of these same men, Judas, with your Lord has been: and He indeed knew him; although Judas the traitor was sojourning and hiding, nevertheless, the heart of him was open to the Lord of all: knowingly He chose one man, whereby He might give comfort to you that would not know whom you should avoid. For He might have not chosen Judas, because He knew Judas: for He says to His disciples, Have not I chosen you twelve, and one out of you is a devil? [John 6:70] Therefore even a devil was chosen. Or if chosen he was not, how is it that He has chosen twelve, and not rather eleven? Chosen even he is, but for another purpose. Chosen were eleven for the work of probation, chosen one for the work of temptation. Whence could He give an example to you, that wouldest not know what men you should avoid as evil, of what men you should beware as false and artificial, sojourning and hiding, except He say to you, Behold, with Myself I have had one of those very men! There has gone before an example, I have borne, to suffer I have willed that which I knew, in order that to you knowing not I might give consolation. That which to Me he has done, the same he will do to you also: in order that he may be able to do much, in order that he may make much havoc, he will accuse, false charges he will allege....

10. These same men shall mark my heel. For they shall sojourn and hide in such sort, that they may mark where a man slips. Intent they are upon the heel, to see when a slip may chance to be made; in order that they may detain the foot for a fall, or trip up the foot for a stumble; certes that they may find that which they may accuse. And what man so walks, that nowhere he slips? For example, how speedily is a slip made even in tongue? For it is written, Whosoever in tongue stumbles not, the same is a perfect man. [James 3:2] What man I pray would dare himself to call or deem perfect? Therefore it must needs be that every one slip in tongue. But let them that shall sojourn and shall hide, carp at all words, seeking somewhere to make snares and knotty false accusations, wherein they are themselves entangled before those whom they strive to entangle: in order that they may themselves be taken and perish before that they catch other men in order to destroy them....Whatever good thing I have said, whatever true thing I have said, of God I have said it, and from God have said it: whatever other thing perchance I have said, which to have said I ought not, as a man I have said, but under God I have said. He that strengthens one walking, does menace one straying, forgive one acknowledging, recalls the tongue, recalls him that slipped....Attend thou unto the discourses of him whom you blame, whether perchance he may teach you something to your health. And what, he says, shall he be able to teach to my health, that has so slipped in word? This very thing perchance he is teaching you to your health, that you be not a carper at words, but a gatherer of precepts. As my soul has undergone. I speak of that which I have undergone. He was speaking as one experienced: As my soul has undergone. They shall sojourn and hide. Let my soul undergo all men, men without barking, men within hiding, let it undergo. From without coming, like a river comes temptation: on the Rock let it find you, let it strike against, not throw you down; the house has been founded upon a Rock. [Matthew 7:25] Within he is, he shall sojourn and hide: suppose chaff is near you, let there come in the treading of oxen, let there come in the roller of temptations; you are cleansed, the other is crushed.

11. For nothing You shall save them [Psalm 55:7]. He has taught us even for these very men to pray. However they shall sojourn and hide, however deceitful they be, however dissemblers and liers in wait they be; do thou pray for them, and do not say, Shall God amend even such a man, so evil, so perverse? Do not despair: give heed to Him whom you ask, not him for whom you ask. The greatness of the disease do you see, the might of the Physician do you not see? They shall sojourn and hide: as my soul has undergone. Undergo, pray: and there is done what? For nothing You shall save them. You shall make them safe so as that nothing to You it may be, that is, so that no labour to You it may be. With men they are despaired of, but Thou with a word dost heal; You will not toil in healing, though we are astounded in looking on. There is another sense in this verse, For nothing You shall save them: with not any merits of their going before You shall save them....They shall not bring to You he-goats, rams, bulls, not gifts and spices shall they bring You in Your temple, not anything of the drink-offering of a good conscience do they pour thereon; all in them is rough, all foul, all to be detested: and though they to You bring nothing whereby they may be saved; For nothing You shall save them, that is, with the free gift of Your Grace....

12. In anger the peoples You shall bring down. You are angry and dost bring down, dost rage and save, dost terrify and call. Thou fillest with tribulations all things, in order that being set in tribulations men may fly to You, lest by pleasures and a wrong security they be seduced. From You anger is seen, but that of a father. A father is angry with a son, the despiser of his injunctions: being angry with him he boxes him, strikes, pulls the ear, drags with hand, leads to school. How many men have entered, how many men have filled the House of the Lord, in the anger of Him brought down, that is, by tribulations terrified and with faith filled? For to this end tribulation stirs up; in order to empty the vessel which is full of wickedness, so as that it may be filled with grace.

13. O God, my life I have told out to You [Psalm 55:8]. For that I live has been Your doing, and for this reason I tell out my life to You. But did not God know that which He had given? What is that which you tell out to Him? Will you teach God? Far be it. Therefore why says he, I have told out to You? Is it perchance because it profits You that I have told out my life? And what does it profit God? To the advantage of God it does profit. I have told out to God my life, because that life has been God's doing. In like manner as his life Paul the Apostle did tell out, saying, I that before was a blasphemer and a persecutor and injurious, he shall tell out his life. But mercy I have obtained. [1 Timothy 1:13] He has told out his life, not for himself, but for Him: because he has told it out in such sort, that in Him men believe, not for his own advantages, but for the advantages of Him....O God, my life I have told out to You. You have put my tears in Your sight. You have hearkened to me imploring You. As also in Your promise. Because as You had promised this thing, so You have done. You have said You would hearken to one weeping. I have believed, I have wept, I have been hearkened unto; I have found You merciful in promising, true in repaying.

14. Turned be mine enemies backward [Psalm 55:9]. This thing to these very men is profitable, no ill to these men he is wishing. For to go before they are willing, therefore to be amended they are not willing. You warn your enemy to live well, that he amend himself: he scorns, he rejects your word: Behold him that advises me; behold him from whom I am to hear the commandments whereby I shall live! To go before you he wills, and in going before is not amended. He minds not that your words are not yours, he minds not that your life to God you tell out, not to yourself. In going before therefore he is not amended: it is a good thing for him that he be turned backward, and follow him whom to go before he willed. The Lord to His disciples was speaking of His Passion that was to be. Peter shuddered, and says, Far be it, O Lord; [Matthew 16:22] he that a little before had said, You are the Christ, Son of the living God, having confessed God, feared for Him to die, as if but a man. But the Lord who so came that He might suffer (for we could not otherwise be saved unless with His blood we were redeemed), a little before had praised the confession of Peter....But immediately when the Lord begins to speak of His Passion, he feared lest He should perish by death, whereas we ourselves should perish unless He died; and he says, Far be it, O Lord, this thing shall not be done. And the Lord, to him to whom a little before He had said, Blessed you are, and upon this Rock I will build my Church, says, Go back behind, Satan, an offense you are to Me. Why therefore Satan is he, that a little before was blessed, and a Rock? For you savour not the things which are of God, He says, but those things which are of man. [Matthew 16:23] A little before he savoured the things which are of God: because not flesh and blood has revealed to you, but My Father which is in the Heavens. When in God he was praising his discourse, not Satan but Peter, from petra: but when of himself and out of human infirmity, carnal love of man, which would be for an impediment to his own salvation, and that of the rest, Satan he is called. Why? Because to go before the Lord he willed, and earthly counsel to give to the heavenly Leader. Far be it, O Lord, this thing shall not be done. You say, Far be it, and you say, O Lord: surely if Lord He is, in power He does: if Master He is, He knows what He does, He knows what He teaches. But you will to lead your Leader, teach your Master, command your Lord, choose for God: much you go before, go back behind. Did not this too profit these enemies? Turned be Mine enemies backward; but let them not remain backward. For this reason let them be turned backward, lest they go before; but so that they follow, not so that they remain.

15. In whatsoever day I shall have called upon You, behold I have known that my God are You [Psalm 55:9]. A great knowledge. He says not, I have known that God You are: but, that my God are You. For yours He is, when you He succours: yours He is, when thou to Him art not an alien. Whence is said, Blessed the people of whom is the Lord the God of the same. Wherefore of whom is? For of whom is He not? Of all things indeed God He is: but of those men the God peculiarly He is said to be, that love Him, that hold Him, that possess Him, that worship Him, as though belonging to His own House: the great family of Him are they, redeemed by the great blood of the Only Son. How great a thing has God given to us, that His own we should be, and He should be ours! But in truth foreigners afar have been put from holy men, sons alien they are. See what of them is said in another Psalm: O Lord, deliver me, he says, from the hand of alien sons, of whom the mouth has spoken vanity, and the right hand of them is a right hand of iniquity.. ..

16. Let us therefore love God, brethren, purely and chastely. There is not a chaste heart, if God for reward it worships. How so? Reward of the worship of God shall not we have? We shall have evidently, but it is God Himself whom we worship. Himself for us a reward shall be, because we shall see Him as He is. [1 John 3:2] Observe that a reward you shall obtain....I will tell you, brethren: in these human alliances consider a chaste heart, of what sort it is towards God: certainly human alliances are of such sort, that a man does not love his wife, that loves her because of her portion: a woman her husband does not chastely love, that for these reasons loves him, because something he has given, or because much he has given. Both a rich man is a husband, and one that has become a poor man is a husband. How many men proscribed, by chaste wives have been the more beloved! Proved have been many chaste marriages by the misfortunes of husbands: that the wives might not be supposed to love any other object more than their husband, not only have they not forsaken, but the more have they obeyed. If therefore a husband of flesh freely is loved, if chastely he is loved; and a wife of flesh freely is loved, if chastely she is loved; in what manner must God be loved, the true and truth-speaking Husband of the soul, making fruitful unto the offspring of everlasting life, and not suffering us to be barren? Him, therefore, so let us love, as that any other thing besides Himself be not loved: and there takes place in us that which we have spoken of, that which we have sung, because even here the voice is ours: In whatsoever day I shall have called upon You, behold, I have known that my God are You. This is to call upon God, freely to call upon Him. Furthermore, of certain men has been said what? Upon the Lord they have not called. The Lord they seemed as it were to call unto themselves and they besought Him about inheritances, about increasing money, about lengthening this life, about the rest of temporal things: and concerning them the Scripture says what? Upon the Lord they have not called. Therefore there follows what? There they have feared with fear, where there was no fear. What is, where there was no fear? Lest money should be stolen from them, lest anything in their house should be made less; lastly, lest they should have less of years in this life, than they hoped for themselves: but there have they trembled with fear, where there was no fear....In God I will praise the word, in the Lord I will praise the discourse [Psalm 55:10]: in God I have hoped, I will not fear what man does unto me [Psalm 55:11]. Now this is the very sense which above has been repeated.

17. In me, O God, are Your vows, which I will render of praise to You [Psalm 55:12]. Vow ye, and render to the Lord your God. What vow, what render? Perchance those animals which were offered at the altars aforetime? No such thing offer thou: in yourself is what you may vow and render. From the heart's coffer bring forth the incense of praise; from the store of a good conscience bring forth the sacrifice of faith. Whatsoever thing you bring forth, kindle with love. In yourself be the vows, which you may render of praise to God. Of what praise? For what has He granted you? For You have rescued my soul from death [Psalm 55:13]. This is that very life which he tells out to Him: O God, my life I have told out to You. For I was what? Dead. Through myself I was dead: through You I am what? Alive. Therefore in me, O God, are Your vows, which I will render of praise to You. Behold I love my God: no one does tear Him from me: that which to Him I may give, no one does tear from me, because in the heart it is shut up. With reason is said with that former confidence, What should man do unto me? Let man rage, let him be permitted to rage, be permitted to accomplish that which he attempts: what is he to take away? Gold, silver, cattle, men servants, maid servants, estates, houses, let him take away all things: does he by any means take away the vows, which are in me, which I may render of praise to God? The tempter was permitted to tempt a holy man, Job; [Job 1:12] in one moment he took away all things: whatever of possessions he had had, he carried off: took away inheritance, slew heirs; and this not little by little, but in a crowd, at one blow, at one swoop, so that all things were on a sudden announced: when all was taken away, alone there remained Job, but in him were vows of praise, which he might render to God, in him evidently there were: the coffer of his holy breast the thieving devil had not rifled, full he was of that wherefrom he might sacrifice. Hear what he had, hear what he brought forth: The Lord has given, the Lord has taken away; as has pleased the Lord, so has been done: be the name of the Lord blessed. [Job 1:21] O riches interior, whither thief does not draw near! God Himself had given that whereof He was receiving; He had Himself enriched him with that whereof to Him he was offering that which He loved. Praise from you God requires, your confession God requires. But from your field will you give anything? He has Himself rained in order that you may have. From your coffer will you give anything? He has Himself put in that which you are to give. What will you give, which from Him you have not received? For what have you which you have not received? [1 Corinthians 4:7] From the heart will you give? He too has given faith, hope, and charity: this you must bring forth: this you must sacrifice. But evidently all the other things the enemy is able to take away against your will; this to take away he is not able, unless thou be willing. These things a man will lose even against his will: and wishing to have gold, will lose gold; and wishing to have house, will lose house: faith no one will lose, except him that shall have despised her.

18. Because You have rescued my soul from death, my eyes from tears, and my feet from slipping: that I may be pleasing before God in the light of the living [Psalm 55:13]. With reason he is not pleasing to alien sons, that are put afar off from holy men, because they have not the light of the living, whence they may see that which to God is pleasing. Light of the living, is light of the immortal, light of holy men. He that is not in darkness, is pleasing in the light of the living. A man is observed, and the things which belong to him; no one knows of what sort he is: God sees of what sort he is. Sometimes even the devil himself he escapes; except he tempt, he finds not: just as concerning that man of whom just now I have made mention:...Does Job by any means worship God for nought? [Job 1:9] For this was true light, this the light of the living, that gratis he should worship God. God saw in the heart of His servant His gratuitous worship. For that heart was pleasing in the sight of the Lord in the light of the living: the devil's sight he escaped, because in darkness he was. God admitted the tempter, not in order that He might Himself know that which He did know, but in order that to us to be known and imitated He might set it forth. Admitted was the tempter; he took away everything, there remained the man bereft of possessions, bereft of family, bereft of children, full of God. A wife certainly was left. [Job 2:9] Merciful do ye deem the devil, that he left him a wife? He knew through whom he had deceived Adam....With wound smitten from head even unto feet, whole nevertheless within, he made answer to the woman tempting, out of the light of the living, out of the light of his heart: you have spoken as though one of the unwise women, [Job 2:10] that is, as though one that has not the light of the living. For the light of the living is wisdom, and the darkness of unwise men is folly. You have spoken as though one of the unwise women: my flesh you see, the light of my heart you see not. For she then might more have loved her husband, if the interior beauty she had known, and had beheld the place where he was beautiful before the eyes of God: because in Him were vows which he might render of praise to God. How entirely the enemy had forborne to invade that patrimony! How whole was that which he was possessing, and that because of which yet more to be possessed he hoped for, being to go on from virtues unto virtue. Therefore, brethren, to this end let all these things serve us, that God gratis we love, in Him hope always, neither man nor devil fear. Neither the one nor the other does anything, except when it is permitted: permitted for no other reason can it be, except because it does profit us. Let us endure evil men, let us be good men: because even we have been evil. Even as nothing God shall save men, of whom we dare to despair. Therefore of no one let us despair, for all men whom we suffer let us pray, from God let us never depart. Our patrimony let Him be, our hope let Him be, our safety let Him be. He is Himself here a comforter, there a remunerator, everywhere Maker-alive, and of life the Giver, not of another life, but of that whereof has been said, I am the Way, and the Truth, and the Life: [John 14:6] in order that both here in the light of faith, and there in the light of sight, as it were in the light of the living, in the sight of the Lord we may be pleasing.

1. We have heard in the Gospel just now, brethren, how loves us our Lord and Saviour Jesus Christ, God with the Father, Man with us, out of our own selves, now at the right hand of the Father; you have heard how much He loves us....

2. Because then this Psalm is singing of the Passion of the Lord, see what is the title that it has: at the end. The end is Christ. [Romans 10:4] Why has He been called end? Not as one that consumes, but one that consummates.

3. At the end, corrupt not, for David himself, for the inscription of the title; when he fled from the face of Saul into a cavern. We referring to holy Scripture, do find indeed how holy David, that king of Israel, from whom too the Psalter of David has received the name thereof, had suffered for persecutor Saul the king of his own people, as many of you know that have either read or have heard the Scriptures. King David had then for persecutor Saul: and whereas the one was most gentle, the other most ferocious: the one mild, the other envious; the one patient, the other cruel; the one beneficent, the other ungrateful: he endured him with so much mildness, that when he had gotten him into his hands him he touched not, hurt not.. ..What reference has this to Christ? If all things which then were being done, were figures of things future, we find there Christ, and by far in the greatest degree. For this, corrupt not for the inscription of the title, I see not how it belongs to that David. For not any title was inscribed over David himself which Saul would corrupt. But we see in the Passion of the Lord that there had been written a title, King of the Jews: in order that this title might put to the blush these very men, seeing that from their King they withheld not their hands. For in them Saul was, in Christ David was. For Christ, as says the Apostolic Gospel, is, as we know, as we confess, of the seed of David after the flesh; for after the Godhead He is above David, above all men, above heaven and earth, above angels, above all things visible and invisible....And because already it had been sung through the Holy Spirit, Unto the end, corrupt not, for the inscription of the title: Pilate answered them, What I have written, I have written: [John 19:22] why do you suggest to me falsehood? I corrupt not truth.

4. What therefore is, When he fled from the face of Saul into a cavern? Which thing indeed the former David also did: but because in him we find not the inscription of the title, in the latter let us find the flight into the cavern. [1 Samuel 24:3] For that cavern wherein David hid himself did figure somewhat. But wherefore hid he himself? It was in order that he might be concealed and not be found. What is to be hidden in a cavern? To be hidden in earth. For he that flees into a cavern, with earth is covered so that he may not be seen. But Jesus did carry earth, flesh which He had received from earth: and in it He concealed Himself, in order that by Jews He might not be discovered as God. For if they had known, never the Lord of glory would they have crucified. [1 Corinthians 2:8] Why therefore the Lord of glory found they not? Because in a cavern He had hidden Himself, that is, the flesh's weakness to their eyes He presented, but the Majesty of the Godhead in the body's clothing, as though in a hiding-place of the earth, He hid....But wherefore even unto death willed He to be patient? It was in order that He might flee from the face of Saul into a cavern. For a cavern may be understood as a lower part of the earth. And certainly, as is manifest and certain to all, His Body in a Tomb was laid, which was cut in a Rock. This Tomb therefore was the Cavern; there He fled from the face of Saul. For so long the Jews did persecute Him, even until He was laid in a cavern. Whence prove we that so long they persecuted Him, until therein He was laid? Even when dead, and, on the Cross hanging, with lance they wounded Him. [John 19:34] But when shrouded, the funeral celebrated, He was laid in a cavern, no longer had they anything which to the Flesh they might do. Rose therefore the Lord again out of that cavern unhurt, uncorrupt, from that place whither He had fled from the face of Saul: concealing Himself from ungodly men, whom Saul prefigured, but showing Himself to His members. For the members of Him rising again by His members were handled: for the members of Him, the Apostles, touched Him rising again and believed; [Luke 24:39] and behold nothing profited the persecution of Saul. Hear we therefore now the Psalm; because concerning the title thereof enough we have spoken, as far as the Lord has deigned to give.

5. Have pity on me, O God, have pity on me, for in You has trusted my Soul [Psalm 56:1]. Christ in the Passion says, Have pity on Me, O God. To God, God says, Have pity on Me! He that with the Father has pity on you, in you cries, Have pity on Me. For that part of Him which is crying, Have pity on Me, is yours: from you this He received, for the sake of you, that you should be delivered, with Flesh He was clothed. The flesh itself cries: Have pity on Me, O God, have pity on me: Man himself, soul and flesh. For whole Man did the Word take upon Him, and whole Man the Word became. Let it not therefore be thought that there Soul was not, because the Evangelist thus says: The Word was made flesh, and dwelled in us. [John 1:14] For man is called flesh, as in another place says the Scripture, And all flesh shall see the salvation of God. Shall anywise flesh alone see, and shall Soul not be there?...You hear the Master praying, learn thou to pray. For to this end He prayed, in order that He might teach how to pray: because to this end He suffered, in order that He might teach how to suffer; to this end He rose again, in order that He might teach how to hope for rising again. And in the shadow of Your wings I will hope, until iniquity pass over. This now evidently whole Christ does say: here is also our voice. For not yet has passed over, still rife is iniquity. And in the end our Lord Himself said there should be an abounding of iniquity: And since iniquity shall abound, the love of many shall wax cold; but he that shall have persevered unto the end, the same shall be saved. [Matthew 24:12] But who shall persevere even unto the end, even until iniquity pass over? He that shall have been in the Body of Christ, he that shall have been in the members of Christ, and from the Head shall have learned the patience of persevering. Thou passest away, and behold passed are your temptations; and you go into another life whither have gone holy men, if holy you have been. Into another life have gone Martyrs; if Martyr you shall have been, you also go into another life. Because you have passed away hence, has by any means iniquity therefore passed away? There are born other unrighteous men, as there die some unrighteous men. In like manner therefore as some unrighteous men die and others are born: so some just men go, and others are born. Even unto the end of the world neither iniquity will be wanting to oppress, nor righteousness to suffer....

6. I will cry to God most high [Psalm 56:2]. If most high He is, how hears He you crying? Confidence has been engendered by experience: to God, he says, who had done good to me. If before that I was seeking Him, He did good to me, when I cry shall He not hearken to me? For good to us the Lord God has done in sending to us our Saviour Jesus Christ, that He might die for our offenses, and rise again for our justification. [Romans 4:25] For what sort of men has He willed His Son to die? For ungodly men. But ungodly men were not seeking God, and have been sought of God. For He is Most High in such sort, as that not far from Him is our misery and our groaning: because near is the Lord to them that have bruised the heart. God that has done good to me.

7. He has sent from heaven and has saved me [Psalm 56:3]. Now the Man Himself, now the Flesh Itself, now the Son of God after His partaking of ourselves, of Him it is manifest, how He was saved, and has sent from heaven the Father and has saved Him, has sent from heaven, and has raised Him again: but in order that you may know, that also the Lord Himself has raised again Himself; both truths are written in Scripture, both that the Father has raised Him again, and that Himself Himself has raised again. Hear ye how the Father has raised Him again: the Apostle says, He has been made, he says, obedient unto death, even the death of the Cross: wherefore God also has exalted Him, and has given Him a name which is above every name. [Philippians 2:8-9] You have heard of the Father raising again and exalting the Son; hear ye how that He too Himself His flesh has raised again. Under the figure of a temple He says to the Jews, Destroy this Temple, and in three days I will raise it up. [John 2:19] But the Evangelist has explained to us what it was that He said: But this, he says, He spoke of the Temple of His Body. Now therefore out of the person of one praying, out of the person of a man, out of the person of the flesh, He says, He has saved me. He has given unto reproach those that trampled on me. Them that have trampled on Him, that over Him dead have insulted, that Him as though man have crucified, because God they perceived not, them He has given unto reproach. See ye whether it has not been so done. The thing we do not believe as yet to come, but fulfilled we acknowledge it. The Jews raged against Christ, they were overbearing against Christ. Where? In the city of Jerusalem. For where they reigned, there they were puffed up, there their necks they lifted up. After the Passion of the Lord thence they were rooted out; and they lost the kingdom, wherein Christ for King they would not acknowledge. In what manner they have been given unto reproach, see ye: dispersed they have been throughout all nations, nowhere having a settlement, nowhere a sure abode. But for this reason still Jews they are, in order that our books they may carry to their confusion. For whenever we wish to show Christ prophesied of, we produce to the heathen these writings. And lest perchance men hard of belief should say that we Christians have composed these books, so that together with the Gospel which we have preached we have forged the Prophet, through whom there might seem to be foretold that which we preach: by this we convince them; namely, that all the very writings wherein Christ has been prophesied are with the Jews, all these very writings the Jews have. We produce documents from enemies, to confound other enemies. In what sort of reproach therefore are the Jews? A document the Jew carries, wherefrom a Christian may believe. Our librarians they have become, just as slaves are wont behind their masters to carry documents, in such sort that these faint in carrying, those profit by reading. Unto such a reproach have been given the Jews: and there has been fulfilled that which so long before has been foretold, He has given unto reproach those that trampled on me. But how great a reproach it is, brethren, that this verse they should read, and themselves being blind should look upon their mirror! For in the same manner the Jews appear in the holy Scripture which they carry, as appears the face of a blind man in a mirror: by other men it is seen, by himself not seen.

8. You were inquiring perhaps when he said, He has sent from heaven and has saved me. What has He sent from heaven? Whom has He sent from heaven? An Angel has He sent, to save Christ, and through a servant is the Lord saved? For all Angels are creatures serving Christ. For obedience there might have been sent Angels, for service they might have been sent, not for succour: as is written, Angels ministered unto Him, [Matthew 4:11] not like men merciful to one indigent, but like subjects to One Omnipotent. What therefore has He sent from heaven, and has saved me? Now we hear in another verse what from heaven He has sent. He has sent from heaven His mercy and His truth. For what purpose? And has drawn out my soul from the midst of the lions' cubs. Hath sent, he says, from heaven His mercy and His truth: and Christ Himself says, I am Truth. There was sent therefore Truth, that it should draw out my soul hence from the midst of the lions' whelps: there was sent mercy. Christ Himself we find to be both mercy and truth; mercy in suffering with us, and truth in requiting us....Who are the lions' whelps? That lesser people, unto evil deceived, unto evil led away by the chiefs of the Jews: so that these are lions, those lions' whelps. All roared, all slew. For we are to hear even here the slaying of these very men, presently in the following verses of this Psalm.

9. And has drawn out, he says, my soul from the midst of the lions' whelps [Psalm 56:4]. Why do you say, And has drawn out my soul? For what had you suffered, that your soul should be drawn out? I have slept troubled. Christ has intimated His death....

10. Whence troubled? Who troubling? Let us see in what manner he brands an evil conscience upon the Jews, wishing to excuse themselves of the slaying of the Lord. For to this end, as the Gospel speaks, to the judge they delivered Him, that they might not themselves seem to have killed Him....Let us question Him, and say, since You have slept troubled, who have persecuted You? Who have slain You? Was it perchance Pilate, who to soldiers gave You, on the Tree to be hanged, with nails to be pierced? Hear who they were, Sons of men [Psalm 56:5]. Of them He speaks, whom for persecutors He suffered. But how did they slay, that steel bare not? They that sword drew not, that made no assault upon Him to slay; whence slew they? Their teeth are arms and arrows, and their tongue a sharp sword. Do not consider the unarmed hands, but the mouth armed: from thence the sword proceeded, wherewith Christ was to be slain: in like manner also as from the mouth of Christ, that wherewith the Jews were to be slain. For He has a sword twice whetted: [Revelation 1:16] and rising again He has smitten them, and has severed from them those whom He would make His faithful people. They an evil sword, He a good sword: they evil arrows, He good arrows. For He has Himself also arrows good, words good, whence He pierces the faithful heart, in order that He may be loved. Therefore of one kind are their arrows, and of another kind their sword. Sons of men, their teeth are arms and arrows, and their tongue a sharp sabre. Tongue of sons of men is a sharp sabre, and their teeth arms and arrows. When therefore did they smite, save when they clamoured, Crucify, crucify?

11. And what have they done to You, O Lord? Let the Prophet here exult! For above, all those verses the Lord was speaking: a Prophet indeed, but in the person of the Lord, because in the Prophet is the Lord....Be exalted, he says, above the Heavens, O God. Man on the Cross, and above the Heavens, God. Let them continue on the earth raging, Thou in Heaven be judging. Where are they that were raging? Where are their teeth, the arms and arrows? Have not the stripes of them been made the arrows of infants? For in another place a Psalm this says, desiring to prove them vainly to have raged, and vainly unto frenzies to have been driven headlong: for nothing they were able to do to Christ when for the time crucified, and afterwards when He was rising again, and in Heaven was sitting. How do infants make to themselves arrows? Of reeds? But what arrows? Or what powers? Or what bows? Or what wound? Be Thou exalted above the Heavens, O God, and above all the earth Your glory [Psalm 56:6]. Wherefore exalted above the Heavens, O God? Brethren, God exalted above the Heavens we see not, but we believe: but above all the earth His glory to be not only we believe, but also see. But what kind of madness heretics are afflicted with, I pray you observe. They being cut off from the bond of the Church of Christ, and to a part holding, the whole losing, will not communicate with the whole earth, where is spread abroad the glory of Christ. But we Catholics are in all the earth, because with all the world we communicate, wherever the Glory of Christ is spread abroad. For we see that which then was sung, now fulfilled. There has been exalted above the Heavens our God, and above all the earth the Glory of the Same. O heretical insanity! That which you see not you believe with me, that which you see you deny; you believe with me in Christ exalted above the Heavens, a thing which we see not; and deniest His Glory over all the earth, a thing which we see.

12. ...Let your Love see the Lord speaking to us, and exhorting us by His example: A trap they have prepared for My feet, and have bowed down My Soul [Psalm 56:7]. They wished to bring It down as if from Heaven, and to the lower places to weigh It down: They have bowed My Soul: they have dug before My face a pit and themselves have fallen into it. Me have they hurt, or themselves? Behold He has been exalted above the Heavens, God, and behold above all the earth the Glory of the Same: the kingdom of Christ we see, where is the kingdom of the Jews? Since therefore they did that which to have done they ought not, there has been done in their case that which to have suffered they ought: themselves have dug a ditch, and themselves have fallen into it. For their persecuting Christ, to Christ did no hurt, but to themselves did hurt. And do not suppose, brethren, that themselves alone has this befallen. Every one that prepares a pit for his brother, it must needs be that himself fall into it....

13. But the patience of good men with preparation of heart accepts the will of God: and glories in tribulations, saying that which follows: Prepared is my heart, O God, I will sing and play [Psalm 56:8]. What has he done to me? He has prepared a pit, my heart is prepared. He has prepared pit to deceive, shall I not prepare heart to suffer? He has prepared pit to oppress, shall I not prepare heart to endure? Therefore he shall fall into it, but I will sing and play. Hear the heart prepared in an Apostle, because he has imitated his Lord: We glory, he says, in tribulations: because tribulation works patience: patience probation, probation hope, but hope makes not ashamed: because the love of God is shed abroad in our hearts through the Holy Spirit, which has been given to us. [Romans 5:3] He was in oppressions, in chains, in prisons, in stripes, in hunger and thirst, in cold and nakedness, [2 Corinthians 11:27] in every wasting of toils and pains, and he was saying, We glory in tribulations. Whence, but that prepared was his heart? Therefore he was singing and playing.

14. Rise up, my glory [Psalm 56:9]. He that had fled from the face of Saul into a cavern, says, Rise up, my glory: glorified be Jesus after His Passion. Rise up, psaltery and harp. He calls upon what to rise? Two organs I see: but Body of Christ one I see, one flesh has risen again, and two organs have risen. The one organ then is the psaltery, the other the harp. Organs is the word used for all instruments of musicians. Not only is that called an organ, which is great, and blown into with bellows; but whatsoever is adapted to playing and is corporeal, whereof for an instrument the player makes use, is said to be an organ. But distinguished from one another are these organs.. ..What therefore do these two organs figure to us? For Christ the Lord our God is waking up His psaltery and His harp; and He says, I will rise up at the dawn. I suppose that here ye now perceive the Lord rising. We have read thereof in the Gospel: [Mark 16:2] see the hour of the Resurrection. How long through shadows was Christ being sought? He has shone, be He acknowledged; at the dawn He rose again. But what is psaltery? What is harp? Through His flesh two kinds of deeds the Lord has wrought, miracles and sufferings: miracles from above have been, sufferings from below have been. But those miracles which He did were divine; but through Body He did them, through flesh He did them. The flesh therefore working things divine, is the psaltery: the flesh suffering things human is the harp. Let the psaltery sound, let the blind be enlightened, let the deaf hear, let the paralytics be braced to strength, the lame walk, the sick rise up, the dead rise again; this is the sound of the Psaltery. Let there sound also the harp, let Him hunger, thirst, sleep, be held, scourged, derided, crucified, buried. When therefore you see in that Flesh certain things to have sounded from above, certain things from the lower part, one flesh has risen again, and in one flesh we acknowledge both psaltery and harp. And these two kinds of things done have fulfilled the Gospel, and it is preached in the nations: for both the miracles and the sufferings of the Lord are preached.

15. Therefore there has risen psaltery and harp in the dawn, and he confesses to the Lord; and says what? I will confess to You among the peoples, O Lord, and will play to You among the nations: for magnified even unto the Heavens has been Your mercy, and even unto the clouds Your truth [Psalm 57:10]. Heavens above clouds, and clouds below heavens: and nevertheless to this nearest heaven belong clouds. But sometimes clouds rest upon the mountains, even so far in the nearest air are they rolled. But a Heaven above there is, the habitations of Angels, Thrones, Dominions, Principalities, Powers. This therefore may perchance seem to be what should have been said: Unto the Heavens Your truth, and even unto the clouds Your mercy. For in Heaven Angels praise God, seeing the very form of truth, without any darkness of vision, without any admixture of unreality: they see, love, praise, are not wearied. There is truth: but here in our own misery surely there is mercy. For to a miserable one must be rendered mercy. For there is no need of mercy above, where is no miserable one. I have said this because that it seems as though it might have been more fittingly said, Magnified even unto the Heavens has been Your truth, and even unto the clouds Your mercy. For clouds we understand to be preachers of truth, men bearing that flesh in a manner dark, whence God both gleams in miracles, and thunders in precepts.. ..Glory to our Lord, and to the Mercy of the Same, and to the Truth of the Same, because neither has He forsaken by mercy to make us blessed through His Grace, nor defrauded us of truth: because first Truth veiled in flesh came to us and healed through His flesh the interior eye of our heart, in order that hereafter face to face we may be able to see It. [1 Corinthians 13:12] Giving therefore to Him thanks, let us say with the same Psalm the last verses, which sometime since too I have said, Be Thou exalted above the Heavens, O God, and above all the earth Your glory [Psalm 57:11]. For this to Him the Prophet said so many years before; this now we see; this therefore let us also say.

1. The words which we have sung must be rather hearkened to by us, than proclaimed. For to all men as it were in an assemblage of mankind, the Truth cries, If truly indeed justice ye speak, judge right things, you sons of men [Psalm 57:1]. For to what unjust man is it not an easy thing to speak justice? Or what man if questioned about justice, when he has not a cause, would not easily answer what is just? Inasmuch as the hand of our Maker in our very hearts has written this truth, That which to yourself you would not have done, do not do to another. [Tobit 4:15] Of this truth, even before that the Law was given, no one was suffered to be ignorant, in order that there might be some rule whereby might be judged even those to whom Law had not been given. But lest men should complain that something had been wanting for them, there has been written also in tables that which in their hearts they read not. For it was not that they had it not written, but read it they would not. There has been set before their eyes that which in their conscience to see they would be compelled; and as if from without the voice of God were brought to them, to his own inward parts has man been thus driven, the Scripture saying, For in the thoughts of the ungodly man there will be questioning. [Wisdom 1:9] Where questioning is, there is law. But because men, desiring those things which are without, even from themselves have become exiles, there has been given also a written law: not because in hearts it had not been written, but because you were a deserter from your heart, you are seized by Him that is everywhere, and to yourself within art called back. Therefore the written law, what cries it, to those that have deserted the law written in their hearts? [Romans 2:15] Return ye transgressors to the heart. [Isaiah 46:8] For who has taught you, that you would have no other man draw near your wife? Who has taught you, that you would not have a theft committed upon you? Who has taught you, that you would not suffer wrong, and whatever other thing either universally or particularly might be spoken of? For many things there are, of which severally if questioned men with loud voice would answer, that they would not suffer. Come, if you are not willing to suffer these things, are you by any means the only man? Do you not live in the fellowship of mankind? He that together with you has been made, is your fellow; and all men have been made after the image of God, [Genesis 1:26] unless with earthly coverings they efface that which He has formed. That which therefore to yourself you will not have to be done, do not do to another. For you judge that there is evil in that, which to suffer you are not willing: and this thing you are constrained to know by an inward law; that in your very heart is written. You were doing somewhat, and there was a cry raised in your hands: how are you constrained to return to your heart when this thing you suffer in the hands of others? Is theft a good thing? No! I ask, is adultery a good thing? All cry, No! Is man-slaying a good thing? All cry, that they abhor it. Is coveting the property of a neighbour a good thing? No! Is the voice of all men. Or if yet you confess not, there draws near one that covets your property: be pleased to answer what you will have. All men therefore, when of these things questioned, cry that these things are not good. Again, of doing kindnesses, not only of not hurting, but also of conferring and distributing, any hungry soul is questioned thus: you suffer hunger, another man has bread, and there is abundance with him beyond sufficiency, he knows you to want, he gives not: it displeases you when hungering, let it displease you when full also, when of another's hungering you shall have known. A stranger wanting shelter comes into your country, he is not taken in: he then cries that inhuman is that city, at once among barbarians he might have found a home. He feels the injustice because he suffers; thou perchance feel not, but it is meet that thou imagine yourself also a stranger; and that thou see in what manner he will have displeased you, who shall not have given that, which thou in your country will not give to a stranger. I ask all men. True are these things? True. Just are these things? Just. But hear ye the Psalm. If truly therefore justice ye speak, judge right things, you sons of men. Be it not a justice of lips, but also of deeds. For if you act otherwise than you speak, good things you speak, and ill you judge.

2. But now to the present case let us come, if you please. For the voice is that sweet voice, so well known to the ears of the Church, the voice of our Lord Jesus Christ, and the voice of His Body, the voice of the Church toiling, sojourning upon earth, living amid the perils of men speaking evil and of men flattering. You will not fear a threatener, if you love not a flatterer. He therefore, of whom this is the voice, has observed and has seen, that all men speak justice. For what man does dare not to speak it, lest he be called unjust? When, therefore, as though he were hearing the voices of all men, and were observing the lips of all men, he cried out to them, If truly indeed justice ye speak,— if not falsely justice ye speak, if not one thing on lips does sound, while another thing is concealed in hearts —judge right things, you sons of men. Hear out of the Gospel His own voice, the very same as is in this Psalm: Hypocrites, says the Lord to the Pharisees, how are you able good things to speak, when you are evil men?....Either make the tree good, and the fruit thereof good: or make the tree evil, and the fruit thereof evil. [Matthew 12:33-34] Why will you whiten you, wall of mud? I know your inward parts, I am not deceived by your covering: I know what you hold forth, I know what you cover. For there was no need for Him, that any one to Him should bear testimony of man: for He knew Himself what was in man. [John 2:25] For He knew what was in man, who had made man, and who had been made Man, in order that He might seek man....

3. But now ye do what? Why these things to you do I speak? Because in heart iniquities ye work on earth [Psalm 57:2]. Iniquities perchance in heart alone? Hear what follows: both their heart hands do follow, and their heart hands do serve, the thing is thought of, and it is done; or else it is not done, not because we would not, but because we could not, Whatever you will and cannot, for done God does count it. For in heart Iniquities ye work on earth. What next? Iniquities your hands knit together. What is, knit together? From sin, sin, and to sin, sin, because of sin. What is this? A theft a man has committed, a sin it is: he has been seen, he seeks to slay him by whom he has been seen: there has been knit together sin with sin: God has permitted him in His hidden judgment to slay that man whom he has willed to slay: he perceives that the thing is known, he seeks to slay a second also; he has knit together a third sin: while these things he is planning, perchance that he may not be found out, or that he may not be convicted of having done it, he consults an astrologer; there is added a fourth sin: the astrologer answers perchance with some hard and evil responses, he runs to a soothsayer, that expiation may be made; the soothsayer makes answer that he is not able to expiate: a magician is sought. And who could enumerate those sins which are knit together with sins? Iniquities your hands do knit together. So long as you knit together, you bind sin upon sin. Loose yourself from sins. But I am not able, you say. Cry to Him. Unhappy man I, who shall deliver me from the body of this death? [Romans 7:24] For there shall come the Grace of God, so that righteousness shall be your delight, as much as you delighted in iniquity; and you, a man that out of bonds has been loosed, shall cry out to God, You have broken asunder my bonds. You have broken asunder my bonds, is what else but, You have remitted my sins? Hear why chains they are: the Scripture makes answer, with the chains of his sins each one is bound fast. [Proverbs 5:22] Not only bonds, but chains also they are. Chains are those which are made by twisting in: that is, because with sins sins you were knitting together....

4. Alienated are sinners from the womb, they have gone astray from the belly, they have spoken false things [Psalm 57:3]. And when iniquity they speak, false things they speak; because deceitful is iniquity: and when justice they speak, false things they speak; because one thing with mouth they profess, another thing in heart they conceal. Alienated are sinners from the womb. What is this? Let us search more diligently: for perhaps he is saying this, because God has foreknown men that are to be sinners even in the wombs of their mothers. For whence when Rebecca was yet pregnant, and in womb was bearing twins, was it said, Jacob I have loved, but Esau I have hated? For it was said, The elder shall serve the younger. Hidden at that time was the judgment of God: but yet from the womb, that is, from the very origin, alienated are sinners. Whence alienated? From truth. Whence alienated? From the blessed country, from the blessed life. Perchance alienated they are from the very womb. And what sinners have been alienated from the womb? For what men would have been born, if therein they had not been held? Or what men today would be alive to hear these words to no purpose, unless they were born? Perchance therefore sinners have been alienated from a certain womb, wherein that charity was suffering pains, which speaks through the Apostle, Of whom again I am in labour, until Christ be formed in you. [Galatians 4:19] Expect thou therefore; be formed: do not to yourself ascribe a judgment which perchance you know not. Carnal you are as yet, conceived you have been: from that very time when you have received the name of Christ, by a sort of sacrament you have been born in the bowels of a mother. For not only out of bowels a man is born, but also in bowels. First he is born in bowels, in order that he may be able to be born of bowels. Wherefore it has been said even to Mary, For that which is born in you, is of the Holy Spirit. Not yet of Her It had been born, but already in Her It had been born. Therefore there are born within the bowels of the Church certain little ones, and a good thing it is that being formed they should go forth, so that they drop not by miscarriage. Let the mother bear you, not miscarry. If patient you shall have been, even until you be formed, even until in you there be the sure doctrine of truth, the maternal bowels ought to keep you. But if by your impatience you shall have shaken the sides of your mother, with pain indeed she expels you out, but more to your loss than to hers.

5. For this reason therefore have they gone astray from the belly, because they have spoken false things? Or rather have they not for this reason spoken false things, because they have gone astray from the belly? For in the belly of the Church truth abides. Whosoever from this belly of the Church separated shall have been, must needs speak false things: must needs, I say, speak false things; whoever either conceived would not be, or whom when conceived the mother has expelled. Thence heretics exclaim against the Gospel (to speak in preference of those whom expelled we lament). We repeat to them: behold Christ has said, It behooved Christ to suffer, and from the dead to rise again the third day. [Luke 24:46] I acknowledge there our Head, I acknowledge there our bridegroom: acknowledge thou also with me the Bride....

6. Indignation to them after the similitude of a serpent [Psalm 57:4]. A great thing you are to hear. Indignation to them after the similitude of a serpent. As if we had said, What is that which you have said? There follows, As if of a deaf asp. Whence deaf? And closing its ears. Therefore deaf, because it closes its ears. And closing its ears. Which will not hearken to the voice of men charming, and of the medicine medicated by the wise man [Psalm 57:5]. As we have heard, because even men speak who have learned it with such research as they were able, but nevertheless it is a thing which the Spirit of God knows much better than any men. For it is not to no purpose that of this he has spoken, but because it may chance that true is even that which we have heard of the asp. When the asp begins to be affected by the Marsian charmer, who calls it forth with certain peculiar incantations, hear what it does....Give heed what is spoken to you for a simile's sake, what is noted you for avoidance. So therefore here also there has been given a certain simile derived from the Marsian, who makes incantation to bring forth the asp from the dark cavern; surely into light he would bring it: but it loving its darkness, wherein coiled up it hides itself, when it will not choose to come forth, nevertheless refusing to hear those words whereby it feels itself to be constrained, is said to press one ear against the ground, and with its tail to stop up the other, and therefore as much as possible escaping those words, it comes not forth to the charmer. To this as being like, the Spirit of God has spoken of certain persons hearing not the Word of God, and not only not doing, but altogether, that they may not do it, refusing to hear.

7. This thing has been done even in the first times of the faith. Stephen the Martyr was preaching the Truth, and to minds as though dark, in order to bring them forth into light, was making incantation: when he came to make mention of Christ, whom they would not hear at all, of them the Scripture says what? Of them relates what? They shut, he says, their ears. [Acts 7:57] But what they did afterwards, the narrative of the passion of Stephen does publish. They were not deaf, but they made themselves deaf....For this thing they did at the point where Christ was named. The indignation of these men was as the indignation of a serpent. Why your ears do ye shut? Wait, hear, and if you shall be able, rage. Because they chose not to do anything but rage, they would not hear. But if they had heard, perchance they would have ceased to rage. The indignation of them was as the indignation of a serpent....

8. God has broken utterly the teeth of them in their own mouth [Psalm 57:6]. Of whom? Of them to whom indignation is as the similitude of a serpent, and of an asp closing up its ears, so that it hears not the voice of men charming, and of medicine medicated by the wise man. The Lord has done to them what? Hath broken utterly the teeth of them in their own mouth. It has been done, this at first has been done, and now is being done. But it would have sufficed, my brethren, that it should have been said, God has broken utterly the teeth of them. The Pharisees would not hear the Law, would not hear the precepts of truth from Christ, being like to that serpent and asp. For in their past sins they took delight, and present life they would not lose, that is, joys earthly for joys heavenly....What is, in their own mouth? In such sort, that with their own mouth against themselves they should make declaration: He has compelled them with their mouth against themselves to give sentence. They would have slandered Him, because of the tribute: [Matthew 22:17-18] He said not, It is lawful to pay tribute, or, It is not lawful to pay tribute. And He willed to break utterly their teeth, wherewith they were gaping in order to bite; but in their own mouth He would do it. If He said, Let there be paid to Cæsar tribute, they would have slandered Him, because He had spoken evil to the nation of the Jews, by making it a tributary. For because of sin they were paying tribute, having been humbled, as to them in the Law had been foretold. We have Him, say they, a maligner of our nation, if He shall have bidden us to pay tribute: but if He say, Do not pay, we have Him for saying that we should not be under allegiance to Cæsar. Such a double noose as it were to catch the Lord they laid. But to whom had they come? To Him that knew how to break utterly the teeth of them in their own mouth. Show to Me the coin, [Matthew 22:19] He says. Why do you tempt Me, you hypocrites? Of paying tribute do ye think? To do justice are you willing? The counsel of justice do ye seek? If truly justice ye speak, judge right things, you sons of men. But now because in one way ye speak, in another way judge, hypocrites you are: Why do you tempt Me, you hypocrites? Now I will break utterly your teeth in your mouth: show to Me the coin. And they showed it to Him. And He says not, it is Cæsar's: but asks Whose it is? In order that their teeth in their own mouth might be utterly broken. For on His inquiring, of whom it had the image and inscription, they said, of Cæsar. Even now the Lord shall break utterly the teeth of them in their own mouth. Now you have made answer, now have been broken utterly your teeth in your mouth. Render unto Cæsar the things which are of Cæsar, and unto God the things which are of God. [Matthew 22:21] Cæsar seeks his image; render it: God seeks His image; render it. Let not Cæsar lose from you his coin: let not God lose in you His coin. And they found not what they might answer. For they had been sent to slander Him: and they went back, saying, that no one to Him could make answer. Wherefore? Because broken utterly had been the teeth of them in their own mouth. Of that sort is also the following: In what power do You do these things? I also will ask of you one question, answer me. And He asked them of John, whence was the Baptism of John, from heaven, or of men? So that whatever they might answer might tell against themselves....

9. The Lord displeased that Pharisee, who to dinner had bidden Him, because a woman that was a sinner drew near to His feet, and he murmured against Him, saying, If this man were a prophet, He would know what woman drew near to His feet. [Luke 7:39] O thou that art no prophet, whence do you know that He knew not what woman drew near to His feet? Because indeed He kept not the purifying of the Jews, which outwardly was as it were kept in the flesh, and was afar from the heart, this thing he suspected of the Lord. And in order that I may not speak at length on this point, even in his mouth He willed to break utterly the teeth of him. For He set forth to him: A certain usurer had two debtors, one was owing five hundred pence, the other fifty: both had not wherewithal to pay, he forgave both. Which loved him the more? [Luke 7:41-42] To this end the one asks, that the other may answer: to this end he answers that the teeth of him in his mouth may be broken utterly....

10. The jaw-bones of lions the Lord has broken utterly. Not only of asps. What of asps? Asps treacherously desire to throw in their venom, and scatter it, and hiss. Most openly raged the nations, and roared like lions. Wherefore have raged the nations, and the peoples meditated empty things? When they were lying in wait for the Lord. Is it lawful to give tribute to Cæsar, or is it not lawful? [Matthew 22:17] Asps they were, serpents they were, broken utterly were the teeth of them in their own mouth. Afterwards they cried out, Crucify, Crucify. Now is there no tongue of asp, but roar of lion. But also the jaw-bones of lions the Lord has broken utterly. Perchance here there is no need of that which he has not added, namely, in the mouth of them. For men lying in wait with captious questions, were forced to be conquered with their own answer: but those men that openly were raging, were they by any means to be confuted with questions? Nevertheless, even their jaw-bones were broken utterly: having been crucified, He rose again, ascended into heaven, was glorified as the Christ, is adored by all nations, adored by all kings. Let the Jews now rage, if they are able. We have also in the case of heretics this as a warning and precedent, because themselves also we find to be serpents with indignation made deaf, not choosing to hear the medicine medicated by the wise man: and in their own mouth the Lord has broken utterly the teeth of them....

11. They shall be despised like water running down [Psalm 57:7]. Be not terrified, brethren, by certain streams, which are called torrents: with winter waters they are filled up; do not fear: after a little it passes by, that water runs down; for a time it roars, soon it will subside: they cannot hold long. Many heresies now are utterly dead: they have run in their channels as much as they were able, have run down, dried are the channels, scarce of them the memory is found, or that they have been. They shall be despised like water running down. But not they alone; the whole of this age for a time is roaring, and is seeking whom it may drag along. Let all ungodly men, all proud men resounding against the rocks of their pride as it were with waters rushing along and flowing together, not terrify you, winter waters they are, they cannot always flow: it must needs be that they run down unto their place, unto their end. And nevertheless of this torrent of the world the Lord has drunk. For He has suffered here, the very torrent He has drunk, but in the way He has drunk, but in the passage over: because in way of sinners He has not stood. But of Him says the Scripture what? Of the torrent in the way He shall drink, therefore He shall lift up His Head; that is, for this reason glorified He has been, because He has died; for this reason has risen again, because He has suffered....

12. Like wax melted they shall be taken away [Psalm 57:8]. For you were about to say, all men are not so made weak, like myself, in order that they may believe: many men do persevere in their evil, and in their malice. And of the same fear thou nothing: Like wax melted they shall be taken away. Against you they shall not stand, they shall not continue: with a sort of fire of their own lusts they shall perish. For there is here a kind of hidden punishment, of it the Psalm is about to speak now, to the end of it. There are but a few verses; be attentive. There is a certain punishment future, fire of hell, fire everlasting. For future punishment has two kinds: either of the lower places it is, where was burning that rich man, who was wishing for himself a drop of water to be dropped on his tongue off the finger of the poor man, whom before his gate he had spurned, when he says, For I am tormented in this flame. [Luke 16:24] And the second is that at the end, whereof they are to hear, that on the left hand are to be set: Go into fire everlasting, that has been prepared for the devil and his angels. [Matthew 25:41] Those punishments shall be manifest at that time, when we shall have departed out of this life, or when at the end of the world men shall have come to the resurrection of the dead. Now therefore is there no punishment, and does God suffer sins utterly unpunished even unto that day? There is even here a sort of hidden punishment, of the same he is treating now....We see nevertheless sometimes with these punishments just men to be afflicted, and to these punishments unjust men to be strangers: for which reason did totter the feet of him that afterwards rejoicing says, How good is the God of Israel to men right in heart! But my own feet have been almost shaken, because I have been jealous in the case of sinners, beholding the peace of sinners. For he had seen the felicity of evil men, and well-pleased he had been to be an evil man, seeing evil men to reign, seeing that it was well with them, that they abounded in plenty of all things temporal, such as he too, being as yet but a babe, was desiring from the Lord: and his feet did totter, even until he saw what at the end is either to be hoped for or to be feared. For he says in the same Psalm, This thing is a labour before me, until I enter into the sanctuary of God, and understand unto the last things. It is not therefore the punishments of the lower places, not the punishments of that fire everlasting after the resurrection, not those punishments which as yet in this world are common to just men and unjust men, and ofttimes more heavy are those of just men than those of unjust men; but some punishment or other of the present life the Spirit of God would recommend to our notice. Give heed, hear ye me about to speak of that which you know: but a more sweet thing it is when it is declared in a Psalm, which, before it was declared, was deemed obscure. For behold I bring forth that which already ye knew: but because these things are brought forth from a place where you have never yet seen them, it comes to pass that even known things, as if they were new things, do delight you. Hear ye the punishment of ungodly men: Like wax, he says, melted they shall be taken away. I have said that through their lusts this thing to them is done. Evil lust is like a burning and a fire. Does fire consume a garment, and does not the lust of adultery consume the soul? Of meditated adultery when the Scripture was speaking it says, Shall one bind fire in his bosom, and his garments shall he not burn up? [Proverbs 6:27] You bear in your bosom live coals; burned through is your vest; you bear in thought adultery, and whole then is your soul? But these punishments few men do see: therefore them the Spirit of God does exceedingly recommend to our notice. Hear the Apostle saying, God has given them up unto the lusts of their heart. [Romans 1:24] Behold, the fire from the face of which like wax they are melting. For they loose themselves from a certain continence of chastity; therefore even these same men, going unto their lusts, as loose and melting are spoken of. Whence melting? Whence loose? From the fire of lusts. God has given them up unto the lusts of their heart, so that they do those things which beseem not, being filled full of all iniquity....

13. There has fallen upon them fire, and they have not seen the sun. You see in what manner he speaks of a certain punishment of darkening. Fire has fallen upon them, fire of pride, a smoky fire, fire of lust, fire of wrath. How great a fire is it? He upon whom it shall have fallen, shall not see the sun. Therefore has it been said, Let not the sun go down upon your wrath. [Ephesians 4:26] Therefore, brethren, fire of evil lust fear ye, if you will not melt like wax, and to perish from the face of God. For there falls upon you that fire, and the sun you shall not see. What sun? Not that which together with you see both beasts and insects, and good men and evil men: because He makes His sun to rise upon good men and evil men. [Matthew 5:45] But there is another sun, whereof those men are to speak, And the sun has not risen to us, passed away are all those things as it were a shadow. Therefore we have strayed from the way of truth, and the light of righteousness has not shone to us, and the sun has not risen to us. [Wisdom 5:6]...

14. Before that the bramble brings forth your thorns: as though living, as though in anger, it shall drink them up [Psalm 57:9]. What is the bramble? Of prickly plants it is a kind, upon which there are said to be certain of the closest thorns. At first it is a herb; and while it is a herb, soft and fair it is: but thereon there are nevertheless thorns to come forth. Now therefore sins are pleasant, and as it were they do not prick. A herb is the bramble; even now nevertheless there is a thorn. Before that the bramble brings forth thorns: is before that of miserable delights and pleasures the evident tortures come forth. Let them question themselves that love any object, and to it cannot attain; let them see if they are not racked with longing: and when they have attained to that which unlawfully they long for, let them mark if they are not racked with fear. Let them see therefore here their punishments; before that there comes that resurrection, when in flesh rising again they shall not be changed. For all we shall rise again, but not all we shall be changed. [1 Corinthians 15:51] For they shall have the corruption of the flesh wherein to be pained, not that wherein to die: otherwise even those pains would be ended. Then the thorns of that bramble, that is, all pains and piercings of tortures shall be brought forth. Such thorns as they shall suffer that are to say, These are they whom sometimes we had in derision: [Wisdom 5:3] thorns of the piercing of repentance, but of one too late and without fruit like the barrenness of thorns. The repentance of this time is pain healing: repentance of that time is pain penal. Would you not suffer those thorns? Here be thou pierced with the thorns of repentance; in such sort that thou do that which has been spoken of, Turned I have been in sorrow, when the thorn was piercing: my sin I have known, and mine iniquity I have not covered: I have said, I will declare against me my shortcoming to the Lord, and You have remitted the ungodliness of my heart. Now do so, now be pierced through, be there not in you done that which has been said of certain execrable men, They have been cloven asunder, and have not been pierced through. Observe them that have been cloven asunder and have not been pierced through. You see men cloven asunder, and you see them not pierced through. Behold beside the Church they are, and it does not repent them, so as they should return whence they have been cloven asunder. The bramble hereafter shall bring forth their thorns. They will not now have a healing piercing through, they shall have hereafter one penal. But even now before that the bramble produces thorns, there has fallen upon them fire, that suffers them not to see the sun, that is, the wrath of God is drinking up them while still living: fire of evil lusts, of empty honours, of pride, of their covetousness: and whatsoever is weighing them down, that they should not know the truth, so that they seem not to be conquered, so that they be not brought into subjection even by truth herself. For what is a more glorious thing, brethren, than to be brought in subjection and to be overcome by truth? Let truth overcome you willing: for even unwilling she shall of herself overcome you....

15. As yet the punishments of the lower places have not come, as yet fire everlasting has not come: let him that is growing in God compare himself now with an ungodly man, a blind heart with an enlightened heart: compare ye two men, one seeing and one not seeing in the flesh. And what so great thing is vision of the flesh? Did Tobias by any means have fleshly eyes? [Tobit 4:3-19] His own son had, and he had not; and the way of life a blind man to one seeing did show. Therefore when you see that punishment, rejoice, because in it you are not.

Therefore says the Scripture, The just man shall rejoice when he shall have seen vengeance [Psalm 57:10]. Not that future punishment; for see what follows: his hands he shall wash in the blood of the sinner. What is this? Let your love attend. When man-slayers are smitten, ought anywise innocent men to go there and wash their hands? But what is, in the blood of the sinner he shall wash his hands? When a just man sees the punishment of a sinner, he grows himself; and the death of one is the life of another. For if spiritually blood runs from those that within are dead, do thou, seeing such vengeance, wash therein your hands; for the future more cleanly live. And how shall he wash his hands, if a just man he is? For what has he on his hands to be washed, if just he is? But the just man of faith shall live. [Romans 1:17] Just men therefore he has called believers: and from the time that you have believed, at once you begin to be called just. For there has been made a remission of sins. Even if out of that remaining part of your life some sins are yours, which cannot but flow in, like water from the sea into the hold; nevertheless, because you have believed, when you shall have seen him that altogether is turned away from God to be slain in that blindness, there falling upon him that fire so that he see not the sun — then do thou that now through faith see Christ, in order that you may see in substance (because the just man lives of faith), observe the ungodly man dying, and purge yourself from sins. So you shall wash in a manner your hands in the blood of the sinner.

16. And a man shall say, If therefore there is fruit to a just man [Psalm 57:10]. Behold, before that there comes that which is promised, before that there is given life everlasting, before that ungodly men are cast forth into fire everlasting, here in this life there is fruit to the just man. What fruit? In hope rejoicing, in tribulation enduring. [Romans 12:12] What fruit to the just man? We glory in tribulations, knowing that tribulation works patience, but patience probation, but probation hope: but hope confounds not: because the love of God is shed abroad in our hearts through the Holy Spirit, that has been given to us. [Romans 5:3-5] Does he rejoice that is a drunkard; and does he not rejoice that is just? In love there is fruit to a just man. Miserable the one, even when he makes himself drunken: blessed the other, even when he hungers and thirsts. The one wine-bibbing does gorge, the other hope does feed. Let him see therefore the punishment of the other, his own rejoicing, and let him think of God. He that has given even now such joy of faith, of hope, of charity, of the truth of His Scriptures, what manner of joy is He making ready against the end? In the way thus He feeds, in his home how shall He fill him? And a man shall say, If therefore there is fruit to the just man. Let them that see believe, and see, and perceive. Rejoice shall the just man when he shall have seen vengeance. But if he has not eyes whence he may see vengeance, he will be made sad, and will not be amended by it. But if he sees it, he sees what difference there is between the darkened eye of the heart, and the eye enlightened of the heart: between the coolness of chastity and the flame of lust, between the security of hope and the fear there is in crime. When he shall have seen this, let him separate himself, and wash his hands in the blood of the same. Let him profit by the comparison, and say, Therefore there is fruit to the just man: therefore there is a God judging them in the earth. Not yet in that life, not yet in fire eternal, not yet in the lower places, but here in earth....

17. If somewhat too prolix we have been, pardon us. We exhort you in the name of Christ, to meditate profitably on those things which you have heard. Because even to preach the truth is nought, if heart from tongue dissents; and to hear the truth nothing profits, if a man upon the rock build not. He that builds upon a Rock, is the same that hears and does: [Matthew 7:24] but he that hears and does not, builds upon sand: he that neither hears nor does, builds nothing....