Other Writings, Part 20

1. Understand, beloved, this Psalm, which I am about to explain, by the grace of God, of our hope in the Lord Jesus Christ, and be of good cheer, because He who promised, will fulfil all, as He has fulfilled much: for it is not our own merit, but His mercy, that gives us confidence in Him. He Himself is meant, in my belief, by the understanding of Æthan the Israelite: which has given this Psalm its title. You see then, who is meant by Æthan: but the meaning of the word is strong. No man in this world is strong, except in the hope of God's promises: for as to our own deservings, we are weak, in His mercy we are strong. Weak then in himself, strong in God's mercy, the Psalmist thus begins: I will sing of Your mercies, O Lord, for ever: with my mouth will I make known Your truth unto all generations [Psalm 88:1].

2. Let my limbs, he says, serve the Lord: I speak, but it is of Yours I speak. With my mouth will I make known Your truth: if I obey not You, I am not Your servant: if I speak on my own part, I am a liar. To speak then from You, and in my own person, are two things: one mine, one Yours: Truth Yours, language mine. Let us hear then what faithfulness he makes known, what mercies he sings.

3. For You have said, Mercy shall be built up for ever [Psalm 88:2]. It is this that I sing: this is Your truth, for the making known of which my mouth serves. In such wise You say, I build, as not to destroy: for some You destroy and build not; and some whom You destroy You rebuild. For unless there were some who were destroyed to be rebuilt, Jeremiah would not have written, See, I have this day set you to throw down and to build. [Jeremiah 1:10] And indeed all who formerly worshipped images and stones could not be built up in Christ, without being destroyed as to their old error. While, unless some were destroyed not to be built up, it would not be written, He shall destroy them, and not build them up.. .. In what follows, he joins these two words, mercy and faithfulness; For You have said, Mercy shall be built up for ever: Your truth shall be established in the Heavens: in which mercy and truth are repeated, for all the ways of the Lord are mercy and truth, for truth in the fulfilment of promises could not be shown, unless mercy in the remission of sins preceded. Next, as many things were promised in prophecy even to the people of Israel that came according to the flesh from the seed of Abraham, and that people was increased that the promises of God might be fulfilled in it; while yet God did not close the fountain of His goodness even to the Gentiles, whom He had placed under the rule of the Angels, while He reserved the people of Israel as His own portion: the Apostle expressly mentions the Lord's mercy and truth as referring to these two parties. For he calls Christ a minister of the Circumcision for the truth of God, to confirm the promises made unto the fathers. [Romans 15:8] See how God deceived not; see how He cast not off His people, whom He foreknew. For while the Apostle is treating of the fall of the Jews, to prevent any from believing them so far disowned of God, that no wheat from that floor's fanning could reach the granary, he says, God has not cast away His people, whom He foreknew; for I also am an Israelite. [Romans 11:1-2] If all that nation are thorns, how am I who speak unto you wheat? So that the truth of God was fulfilled in those Israelites who believed, and one wall from the circumcision is thus brought to meet the corner stone. But this stone would not form a corner, unless it received another wall from the Gentiles: so that the former wall relates in a special manner to the truth, the latter to the mercy of God. Now I say, says the Apostle, that Jesus Christ was a minister of the Circumcision for the truth of God, to confirm the promise made unto the fathers: and that the Gentiles might glorify God for His mercy. [Romans 15:8-9] Justly then is it added, Your truth shall Thou establish in the Heavens: for all those Israelites who were called to be Apostles became as Heavens which declare the glory of God: as it is written by them, The Heavens declare the glory of God, and the firmament shows His handywork.. ..Since, although they were taken up from hence before the Church filled the whole world, yet as their words reached to the ends of the world, we are right in supposing this which we have just read, Your truth shall Thou establish in the Heavens, fulfilled in them.

4. You have said, I have made a covenant with My chosen [Psalm 88:3]. What covenant, but the new, by which we are renewed to a fresh inheritance, in our longing desire and love of which we sing a new song. I have made a covenant with My chosen, says the Psalmist: I have sworn unto David My servant. How confidently does he speak, who understands, whose mouth serves truth! I speak without fear; since You have said. If You make me fearless, because You have said, how much more so dost Thou make me, when You have sworn! For the oath of God is the assurance of a promise. Man is justly forbidden to swear: [Matthew 5:34] lest by the habit of swearing, since a man may be deceived, he fall into perjury. God alone swears securely, because He alone is infallible.

5. Let us see then what God has sworn. I have sworn, He says, to David My servant; your seed will I establish for ever [Psalm 88:4]. But what is the seed of David, but that of Abraham. And what is the seed of Abraham? And to your seed, He says, which is Christ. [Galatians 3:16] But perhaps that Christ, the Head of the Church, the Saviour of the body, [Ephesians 5:23] is the seed of Abraham, and therefore of David; but we are not Abraham's seed? We are assuredly; as the Apostle says, And if you be Christ's, then are you Abraham's seed, and heirs according to the promise. [Galatians 3:29] In this sense, then, let us take the words, brethren, Your seed will I establish for ever, not only of that Flesh of Christ, born of the Virgin Mary, but also of all of us who believe in Christ, for we are limbs of that Head. This body cannot be deprived of its Head: if the Head is in glory for ever, so are the limbs, so that Christ remains entire forever. Your seed will I establish for ever: and set up your throne to generation and generation. We suppose he says, for ever, because it is to generation and generation: since he has said above, with my mouth will I ever be showing Your truth to generation and generation. What is to generation and generation? To every generation: for the word needed not as many repetitions, as the coming and passing away of the several generations. The multiplication of generations is signified and set forth to notice by the repetition. Are possibly two generations to be understood, as you are aware, my beloved brethren, and as I have before explained? For there is now a generation of flesh and blood: there will be a future generation in the resurrection of the dead. Christ is proclaimed here: He will be proclaimed there: here He is proclaimed, that He may be believed in: there, He will be welcomed, that He may be seen. I will set up Your throne from one generation to another. Christ has now a throne in us, His throne is set up in us: for unless he sat enthroned within us, He would not rule us: but if we were not ruled by Him, we should be thrown down by ourselves. He therefore sits within us, reigning over us: He sits also in another generation, which will come from the resurrection of the dead. Christ will reign for ever over His Saints. God has promised this; He has said it: if this is not enough, God has sworn it. As then the promise is certain, not on account of our deservings, but of His pity, no one ought to be afraid in proclaiming that which he cannot doubt of. Let that strength then inspire our hearts, whence Æthan received his name, strong in heart: let us preach the truth of God, the utterance of God, His promises, His oath; and let us, strengthened on every side by these means, glorify God, and by bearing Him along with us, become Heavens.

6. O Lord, the very Heavens shall praise Your wondrous works [Psalm 88:5]. The Heavens will not praise their own merits, but Your wondrous works, O Lord. For in every act of mercy on the lost, of justification of the unrighteous, what do we praise but the wondrous works of God? You praise Him, because the dead have risen: praise Him yet more, because the lost are redeemed. What grace, what mercy of God! You see a man yesterday a whirlpool of drunkenness, today an ornament of sobriety: a man yesterday the sink of luxury, today the beauty of temperance: yesterday a blasphemer of God, today His praiser: yesterday the slave of the creature, today the worshipper of the Creator. From all these desperate states men are thus converted: let them not look at their own merits: let them become Heavens, and praise the wondrous works of Him by whom they were made Heavens....

7. For who is he among the clouds, who shall be compared unto You, Lord! [Psalm 88:6]. Is this to be the praise of the Heavens, is this to be their rain? What? Are the preachers confident, because none among the clouds shall be compared unto the Lord? Does it appear to you, brethren, a high ground of praise, that the clouds cannot be compared with their Creator? If it is taken in its literal, not in its mystical meaning, it is not so: what? Are the stars that are above the clouds to be compared with the Lord? What? Can the Sun, Moon, Angels, Heavens, be even compared with the Lord? Why is it then that he says, as if he meant some high praise, For who is he among the clouds? etc. We understand, my brethren, those clouds, as the Heavens, to be the preachers of truth; Prophets, Apostles, the announcers of the word of God....If therefore the clouds are the preachers of the truth, let us first enquire why they are clouds. For the same men are Heavens and clouds: Heavens from the brightness of the truth, clouds from the hidden things of the flesh: for all clouds are obscure, owing to their mortality: and they come and go. It is on account of these very obscurities of the flesh, that is, of the clouds, that the Apostle says, Therefore judge nothing before the time, until the Lord come, who will bring to light the hidden things of darkness. [1 Corinthians 4:5] You see at this moment what a man is saying: but what he has in his heart, you cannot see: what is forced from the cloud, you see, what is kept within the cloud, you see not. For whose eyes pierce the cloud? The clouds therefore are the preachers of the truth in the flesh. The Creator of all things Himself came in the flesh....We are called clouds on account of the flesh, and we are preachers of the truth on account of the showers of the clouds: but our flesh comes in one way, His by another. We too are called sons of God, but He is the Son of God in another sense. His cloud comes from a Virgin, He is the Son from eternity, co-eternal with the Father. Who is he then among the clouds, that shall be compared unto the Lord? And what is he among the sons of God, that shall be like the Lord? Let the Lord Himself say whether He can find one like Himself. Whom do men say that I the Son of Man am? Because I appear, because I am seen, because I walk among you, and perhaps at present I have become common; say, whom do men say that I the Son of Man am? Surely when they see a son of man, they see a cloud; but say, Whom do men say that I am? In answer they gave Him the reports of men; Some say that You are John the Baptist: some Elias, and others Jeremias, or one of the prophets. Many clouds and sons of God are here mentioned: for because they were righteous and holy, as the sons of God, Jeremias, Elias, and John are called also sons of God: in their character of preachers of God, they are styled clouds. You have said what clouds men imagine Me to be: do ye too say, Whom say ye that I am? Peter replying in behalf of all, one for those who were one, answered, You are the Christ, the Son of the living God; [Matthew 16:13-16] not like those sons of God who are not made equal to You: You have come in the flesh: but not as the clouds, who are not to be compared unto You.

8. ...God is very greatly to be feared in the counsel of the righteous, and to be had in dread of all them that are round about Him [Psalm 88:7]. God is everywhere; who therefore are round about Him, who is everywhere? For if He has some round about Him, He is represented as finite on every side. Moreover, if it is truly said to God and of God, of His greatness there is no end; who remain, who are round about Him, except because He who is everywhere, chose to be born of the flesh on one spot, to dwell among one nation, in one place to be crucified, from one spot to rise again and ascend into Heaven. Where He did this, the Gentiles are round about Him. If He remained where He did these things, He would not be great, and be had in dread of all them that are round about Him; but since He preached when there in such a manner as to send preachers of His own name through all nations over the whole world; by working miracles among His servants, He has become great, and to be had in dread of all them that are round about Him.

9. O Lord God of Hosts, who is like You? Your truth, most mighty Lord, is on every side [Psalm 88:8]. Great is Your power: You have made Heaven and earth, and all things that in them are: but greater still is your loving-kindness, which has shown forth Your truth to all around You. For if You had been preached only on the spot where You deigned to be born, to suffer, to rise again, to ascend; the truth of that promise of God would have been fulfilled, to confirm the promises made unto the fathers: but the promise, that the Gentiles may glorify God for His mercy, [Romans 15:9] would not have been fulfilled, had not that truth been explained, and diffused to those around You from the spot where You deigned to appear. On that spot You thundered out of Your own cloud: but to scatter rain upon the Gentiles round about, You have sent other clouds. Truly in Your power have You fulfilled what You have said, Hereafter shall you see the Son of Man sitting on the right hand of power, and coming in the clouds of Heaven. [Matthew 26:64]

10. ...For you have heard, like men accustomed to the watering of the clouds of God, Your truth then is in the circuit of You. But when without persecutions, when without opposition, since it is said, that He was born for a sign which shall be spoken against? [Luke 2:34] Since then that nation, where You deigned to be born, and to dwell, was as a land separated from the waves of the heathen, so that it appeared dry and ready for watering with rain, while the rest of the nations were as a sea in the bitterness of their sterility; what do Your preachers who scatter Your truth in circuit of You, when the waves of that sea rage furiously? Thou rulest the power of the sea [Psalm 88:9]. For what was the result of the sea raging thus, but the day which we are now keeping holy? It slew Martyrs, scattered seeds of blood, the harvest of the Church sprang up. Safely then let the clouds go forth: let them diffuse Your truth in circuit of You, let them not fear the savage waves. Thou rulest the power of the sea. The sea swells, buffets, and roars: but God is faithful, who will not suffer you to be tempted beyond what you are able: [1 Corinthians 10:13] and so, Thou stillest the waves thereof when they rise.

11. Lastly, what have You done in the sea itself, to pacify its rage, and to weaken it? You have humbled the proud as one that is wounded [Psalm 88:10]. There is a certain proud serpent in the sea, of which another passage of Scripture speaks, I will command the serpent, and he shall bite him; [Amos 9:3] and again, There is that Leviathan, whom You have made to mock him, whose head He bruises above the water. You, he says, hast humbled the proud, as one that is wounded. You have humbled Yourself, and the proud was humbled: for the proud held the proud ones through pride: but the great One is humbled, and by believing in Him become small. While the little one is nourished by the example of One who from greatness descended to humility, the devil has lost what he held: because the proud held only the proud. When such an example of humility was displayed before them, men learned to condemn their own pride, and to imitate the humility of God. Thus also the devil, by losing those whom he had in his power, has even himself been humbled; not chastened, but thrown prostrate. You have humbled the proud like one that is wounded. You have been humbled, and hast humbled others: You have been wounded, and hast wounded others: for Your blood, as it was shed to blot the handwriting of sins, [Colossians 2:14] could not but wound him. For what was the ground of his pride, except the bond which he held against us. This bond, this handwriting, You have blotted out with Your blood: him therefore have You wounded, from whom You have rescued so many victims. You must understand the devil wounded, not by the piercing of the flesh, which he has not, but by the bruising of his proud heart. You have scattered Your enemies abroad with Your mighty arm.

12. The heavens are yours, the earth also is Yours [Psalm 88:11]. From You, over Your earth they rain. Yours are the heavens, by whom is preached Your truth in circuit of You; Yours is the earth, which has received Your truth in circuit of You; and what has resulted from that rain? You have laid the foundation of the round world, and all that therein is. You have created the north and the seas [Psalm 88:12]. For nothing has any power against You, against its Creator. The world indeed may rage through its own malice, and the perversity of its will; does it nevertheless pass over the bound laid down by the Creator, who made all things? Why then do I fear the north wind? Why do I fear the seas? In the north indeed is the devil, who said, I will sit in the sides of the north; I will be like the Most High; [Isaiah 14:13-14] but You have humbled, as one wounded, the proud one. Thus what You have done in them has more force for Your dominion, than their own will has for their wickedness. You have created the north and the seas.

13. Thabor and Hermon shall rejoice in Your name. Those mountains are here understood, but they have a meaning. Thabor and Hermon shall rejoice in Your name. Thabor, when interpreted, signifies an approaching light. But whence comes the light of which it is said, You are the light of the world, [Matthew 5:14] unless from Him concerning whom it is written, That was the true light, which lights every man coming into the world? [John 1:9] The light then which is the light of the world comes from that light which is not kindled from any other source, so that there is no fear lest it be extinguished. The light then comes from Him, who is that candle which is not set beneath the bushel, but on a candlestick, Thabor the coming light. Hermon means his curse. Justly the light comes and is made the curse of him. Of whom but the devil, the wounded one, the proud one? Our illumination then is given from You; that he is held accursed of us, who kept us in his own error and pride, is from You. Thabor and Hermon, therefore, shall rejoice, not in their own merits, but in Your name. For they shall say, Not unto us, Lord, not unto us, but to Your name give the praise, on account of the raging sea: lest the heathen say, Where is now their God?

14. You have a mighty arm [Psalm 88:13]. Let no man arrogate anything to himself. You have a mighty arm: by You we were created, by You we have been defended. You have a mighty arm: strong be Your hand, and high be Your right hand.

15. Righteousness and judgment are the preparation of Your seat [Psalm 88:14]. Your righteousness and judgment will appear in the end: they are now hidden. Of Your righteousness it is treated in another Psalm, on the hidden things of the Son. There will then be a manifestation of Your righteousness and judgment: some will be set on the right, others on the left hand: [Matthew 25:33] and the unbelieving will tremble, when they see what now they mock at, and believe not: the righteous will rejoice, when they shall see what they now see not, yet believe. Righteousness and judgment are the preparation of Your seat: especially in the Day of Judgment. What then now? mercy and truth go before Your face. I should fear the preparation of Your seat, Your justice, and Your coming judgment, did not mercy and truth go before You: why should I at the end fear Your righteousness, when with Your mercy going before You Thou blot test out my sins, and by showing forth Your truth fulfillest Your promises? Mercy and truth go before Your face. For all the paths of the Lord are mercy and truth.

16. In all these things shall we not rejoice? Or shall we contain our joy? Or shall words suffice for our gladness? Or shall the tongue be able to express our rejoicing? If therefore no words suffice, Blessed is the people, O Lord, that knows glad shouting [Psalm 88:15]. O blessed people! Do you conceive aright, do you understand, glad shouting? For unless you understand glad shouting, you can not be blessed. What do I mean by understanding glad shouting? Whether you know the source of that rejoicing which is beyond words to express. For this joy is not of yourself, since he that glories, let him glory in the Lord. [1 Corinthians 1:31] Rejoice not then in your own pride, but in God's grace. See that that grace is such, that the tongue fails to express its greatness, and then you understand glad shouting....O Lord, they shall walk in the light of Your countenance. They shall rejoice in Your name all the day [Psalm 88:16]. That Thabor and Hermon shall rejoice in Your name: all day shall they rejoice, if they will, in Your name; but if they will rejoice in their own name, they shall not rejoice all day: for they shall not continue in their joy, when they shall delight in themselves, and fall through pride. That they may rejoice all day, therefore, they shall rejoice in Your name, and in Your righteousness shall they be exalted. Not in their own, but in Yours: lest they have a zeal of God, but not according to knowledge. For some are noted by the Apostle, that they have a zeal of God, but not according to knowledge, being ignorant of God's righteousness, and going about to establish their own, and not rejoicing in Your light, and thus not submitting themselves unto the righteousness of God. [Romans 10:2-3] And why? Because they have a zeal of God, but not according to knowledge. But the people who knows glad shouting (for the former err from want of knowledge, but blessed is the people not that knows not, but that knows glad shouting), whence ought it to shout, whence to rejoice, but in Your name, walking in the light of Your countenance? And it shall deserve to be exalted, but in Your righteousness: let every man take away altogether his own righteousness, and be trembled: the righteousness of God shall come, and he shall be exalted, and in Your righteousness shall they be exalted.

17. For You are the glory of their strength: and in Your good pleasure You shall lift up our horns [Psalm 88:17]: because it has seemed good to You, not because we are worthy.

18. For of the Lord is our taking up [Psalm 88:18]. For I was moved like a heap of sand, that I might fall; and I should have fallen, had not the Lord taken me up. For of the Lord is (our) taking up: and of the Holy One of Israel our King. Himself is your taking up, Himself your illumination: in His light you are safe, in His light you walk, in His righteousness you are exalted. He took you up, He guards your weakness: He gives you strength of Himself, not of yourself.

19. You spoke sometime in vision unto Your sons, and said [Psalm 88:19]. You spoke in your vision. You revealed this to Your Prophets. For this reason You spoke in vision, that is, in revelation: whence Prophets were called seers. They saw something within, which they were to speak without: and secretly they heard what they preached openly. Then You spoke in vision unto Your sons, and said, I have laid help upon One that is mighty. You understand Who is meant by mighty? I have exalted One chosen out of the people. And Who is meant by chosen? One who, you rejoice, is already exalted.

20. I have found David My servant: that David from David's seed: with My holy oil have I anointed Him [Psalm 88:20]: for it is said of Him, God, even Your God, has anointed You with the oil of gladness above Your fellows.

21. My hand shall hold Him fast, and My arm shall strengthen Him [Psalm 88:21]: because there was a taking up of man; because flesh was assumed in the Virgin's womb, [Luke 1:31] because by Him who in the form of God is coequal with the Father, the form of a servant was taken, and He became obedient unto death, even the death of the Cross. [Philippians 2:6, 8]

22. The enemy shall not be able to do him violence [Psalm 88:22]. The enemy rages indeed but he shall not be able to do Him violence: he is wont to hurt, but he shall not hurt. How then shall he afflict Him? He will exercise Him, but he shall not hurt Him. There shall be profit in his raging; for those against whom he rages shall be crowned in their conquering. For how is he conquered, if he rages not against us? Or where is God our helper, if we fight not? The enemy therefore shall do what is in his power; but he shall not be able to do Him violence: the son of wickedness shall not come near to hurt Him.

23. I will cut in pieces His enemies before His face [Psalm 88:23]. They are cut in pieces from their conspiracy, and in that they believe they are cut in pieces; for they believe by degrees; as when the calf's head was ground small, they will come to be the drink of God's people. For Moses ground down the calf's head, and sprinkled it upon the water, and made the children of Israel drink it. [Exodus 32:20] All the unbelieving are ground: they believe by degrees; and they are drunk by the people of God, and pass into Christ's body. I will cut in pieces His foes before His face: and put to flight them that hate Him.

24. My truth also and My mercy is with Him [Psalm 88:24]. All the paths of the Lord are mercy and truth. Remember, as much as you can, how often these two attributes are urged upon us, that we render them back to God. For as He showed us mercy that He might blot out our sins, and truth in fulfilling His promises; so also we, walking in His path, ought to give back to Him mercy and truth; mercy, in pitying the wretched; truth, in not judging unjustly. Let not truth rob you of mercy, nor mercy hinder truth: for if through mercy you shall have judged contrary to truth, or by rigorous truth shall have forgotten mercy, you will not be walking in the path of God, where mercy and truth meet together. And in My name shall His horn be exalted. Why should I say more? You are Christians, recognise Christ.

25. I will set His hand also in the sea [Psalm 88:25]: that is, He shall rule over the Gentiles; and His right hand in the floods. Rivers run into the sea: avaricious men roll onwards into the bitterness of this world: yet all these kinds of men will be subject to Christ.

26. He shall call me, You are My Father, and the lifter up of My salvation [Psalm 88:26].

And I will make Him my first-born; higher than the kings of the earth [Psalm 88:27]. Our Martyrs, whose birthdays we are celebrating, shed their blood on account of these things, which were believed though not yet seen; how much more brave ought we to be, as we see what they believed? For they had not yet seen Christ raised on high among the kings of the earth: as yet princes were taking counsel together against the Lord and His Anointed: what follows in the same Psalm was not then fulfilled, Be wise now therefore, O you kings: be learned, you that are judges of the earth. Now indeed Christ has been exalted among the kings of the earth.

27. My mercy will I keep for Him for ever: and my Testament faithful with Him [Psalm 88:28]. On His account, the Testament is faithful: in Him the Testament is mediated: He is the Sealer, the Mediator of the Testament, the Surety of the Testament, the Witness of the Testament, the Heritage of the Testament, the Coheir of the Testament.

28. His seed will I make to endure world without end [Psalm 88:29]. Not only for this world, but unto the world without end: whither His seed, which is His heritage, the seed of Abraham, which is Christ, will pass. But if you are Christ's, you are also Abraham's seed: and if you are destined His heirs for ever, He will establish His seed unto world without end: and His throne as the days of Heaven. The thrones of earthly kings are as the days of the earth: different are the days of Heaven from those of earth. The days of Heaven are those years of which it is said, You are the same, and Your years shall not fail. The days of the earth are soon overtaken by their successors: those which precede are shut out from us: nor do those which succeed remain: but they come that they may go, and are almost gone before they have come. Such are the days of earth. But the days of Heaven, which are also the One day of Heaven, and the never failing years, have neither beginning nor end: nor is any day there narrowed between yesterday and tomorrow: no one there expects the future, nor loses the past: but the days of Heaven are always present, where His throne shall be for ever and ever.. ..

29. This is a strong pledge of the promise of God. The sons of this David are the children of the Bridegroom; all Christians therefore are called His sons. But it is much indeed that God promises, that if Christians, that is, If his children forsake My law, and walk not in My judgments [Psalm 88:30]; if they profane My statutes, and keep not My commandments [Psalm 88:31]; I will not spurn them, nor will I send them away from Me in perdition: but what will I do? I will visit their offenses with the rod, and their sin with scourges [Psalm 88:32]. It is not the mercy of one that calls them only; but also that chastises and scourges them. Let therefore your Father's hand be upon you, and if you are a good son, repel not chastening; for what son is there, to whom his father gives not chastening? [Hebrews 12:7] Let Him chasten him, so long as He takes not from him His mercy: let Him beat him when obstinate, as long as He does not disinherit him. If you have well understood the promises of your Father, fear not to be scourged, but to be disinherited: for whom the Lord loves He chastens: and scourges every son whom He receives. [Hebrews 12:6] Does the sinful son spurn chastening, when he sees the only Son without sin scourged? I will visit their offenses with the rod. Thus too the Apostle threatens: What will you? Shall I come unto you with a rod? [1 Corinthians 4:21] Let not pious sons say, if You are coming with a rod, come not at all. For it is better to be taught with the Father's rod, than to perish in the caresses of the robber.

30. Nevertheless, My mercy will I not utterly take from Him [Psalm 88:33]. From whom? From that David to whom I gave these promises, whom I anointed with my holy oil of gladness above His fellows. Do you recognise Him from whom God will not utterly take away His mercy? That no one may anxiously say, since He speaks of Christ as Him from whom He will not take away His mercy, What then will become of the sinner? Did He say anything like this, I will not take My loving-kindness utterly from them? I will visit, He says, their offenses with the rod, and their sin with scourges. You expected for your own security, I will not utterly take my loving-kindness from them. And indeed this is the reading of some books, but not of the most accurate: though, where they have it, it is a reading by no means inconsistent with the real meaning. For how can it be said that He will not utterly take His mercy from Christ? Has the Saviour of the body committed anything of sin either in Heaven or in earth, who sits even at the right hand of God, who also makes intercession for us? [Romans 8:34] Yet it is from Christ: but from His members, His body which is the Church. For in this sense He speaks of it as a great thing that He will not take away His mercies from Him, supposing us not to recognise the only Son, who is in the bosom of the Father; [John 1:18] for there the Man is not counted for His Person, but the One Person is God and Man. He therefore does not utterly take His mercies from Him, when He takes not His mercy from His body, His members, in which, even while He was enthroned in Heaven, He was still suffering persecutions on earth; and when He cried from Heaven, Saul, Saul, not why do you persecute My servants, nor why do you persecute My saints, nor My disciples, but, why do you persecute Me? [Acts 9:4] As then, while no one persecuted Him when sitting in Heaven, He cried out, Why do you persecute Me? when the Head recognised its limbs, and His love allowed not the Head to separate Himself from the union of the body: so, when He takes not away His mercies from Him, it is surely that He takes it not from us, who are His limbs and body. Yet ought we not on that account to sin not without apprehension, and perversely to assure ourselves that we shall not perish, be our actions what they may. For there are certain sins and certain offenses, to define and discourse of which it is either impossible for me, or if it were possible, it would be too tedious for the time we have at present. For no man can say that he is without sin; for if he says so, he will lie; if we say that we have no sin, we deceive ourselves, and the truth is not in us. [1 John 1:8] Each one therefore is needfully scourged for his own sins; but the mercy of God is not taken away from him, if he be a Christian. Certainly if you commit such offenses as to repel the hand of Him who chastens, the rod of Him who scourges you, and art angry at the correction of God, and fliest from your Father when He chastens you, and will not suffer Him to be your Father, because He spares you not when thou dost sin; you have estranged yourself from your heritage, He has not thrown you off; for if you would abide being scourged, you would not abide disinherited. Nor will I do hurt in My truth. For His mercy in setting free shall not be taken away, lest His truth in taking vengeance do harm.

31. My covenant will I not profane, nor reject the thing that is gone out of my lips [Psalm 88:34]. Because his sons sin, I will not on this account be found false: I have promised; I will do. Suppose they choose to sin even as past hope, and so fall into sins as to offend their Father's countenance, and deserve to be disinherited; is it not still God Himself, of whom it is said, From these stones He will raise up sons to Abraham? [Matthew 3:9] Therefore I tell you, brethren, many Christians sin venially, many are scourged and so corrected for their sin, chastened, and cured; many turn away altogether, striving with a stiff neck against the discipline of the Father, even wholly refusing God as their Father, though they have the mark of Christ, and so fall into such sins, that it can only be announced against them, that they who do such things shall not inherit the kingdom of God. [Galatians 5:21] Nevertheless, Christ shall not be destitute of an inheritance on their account: not for the chaff's sake shall the wheat also perish: [Matthew 3:12] nor on account of bad fish shall nothing be cast into the vessels from that net. [Matthew 13:47] The Lord knows them that are His. [2 Timothy 2:19] For He who predestined us before we were born, promised undoubtingly: For whom He did predestinate, them He also called: and whom He called, them He also justified: and whom He justified, them He also glorified. [Romans 8:29-30] Let desperate sinners sin as far as they choose: let the members of Christ reply, If God is with us, who shall be against us? God will not therefore do hurt in His truth, nor will He profane His Testament. His Testament remains immovable, because in His foreknowledge He predestined His heirs; and He will not reject the thing that is gone out of His lips.

32. Listen for your confirmation in hope, for your security, if you know yourself to be among the members of Christ. I have sworn once by My holiness that I will not lie unto David [Psalm 88:35]. Do you wait till God swear a second time? How often is He to swear, if in one oath He is false? One oath He made for our life, who sent His Only One to die for us. I have sworn once by My holiness, that I will not lie unto David. His seed shall endure for ever [Psalm 88:36]. His seed endures for ever; because the Lord knows them that are His. And His seat is like as the sun before me: and as the moon perfect for evermore: and the faithful witness in heaven [Psalm 88:37]. They are His seat, in whom He sits and reigns. But if His seat, His members also; because even our members are the seat of our head. See how all our other members sustain our head: but the head supports nothing above itself, but is itself supported by the rest of our limbs, as if the whole body of a man were the seat of his head. His seat, therefore, all in whom God reigns, shall be like as the sun before Me, He says: because the righteous in the kingdom of My Father shall shine like the sun. [Matthew 13:43] But the sun is meant in a spiritual, not a bodily sense, as that which shines from Heaven, which He makes to rise upon the just and unjust. [Matthew 5:45] Finally, that sun is not before men's eyes only, but even those of cattle and the smallest insects; for which of the vilest animals sees not that sun? What does he say to distinguish the sun meant here? Like as the sun before Me. Not before men, before the flesh, before mortal animals, but before Me, and as the moon. But what moon? One that is perfect for evermore. For although that moon which we know becomes perfect, the next day she begins to wane, after her orb is full. He shall be as the moon perfect for evermore, He says. His seat shall be made perfect as the moon, but that moon is one which will be perfect for evermore. If as the sun, why also as the moon? The Scriptures usually signify by the moon the mortality of this flesh, because of its increasings and decreasings, because of its transitory nature. The moon is also interpreted as Jericho: one who was descending from Jerusalem to Jericho fell among robbers: [Luke 10:30] for he was descending from immortality to mortality. Similar then is the flesh to that moon, which every month suffers increase and decrease: but that flesh of ours will be perfect in the resurrection: and a faithful witness in heaven. Thus then, if it was our mind only that would be perfected, he would compare us only to the sun: if our body only, to the moon; but as God will perfect us in both, in respect of the mind it is said, like as the sun before Me, because God only sees the mind: and as the moon, so is the flesh: which shall be made perfect for evermore, in the resurrection of the dead: and a faithful witness in Heaven, because all that was asserted of the resurrection of the dead was true. I beseech you, hear this again more clearly, and remember it: for I know that some understand, while others are yet enquiring perhaps what I meant. There is no article of the Christian faith which has encountered such contradiction as that of the resurrection of the flesh. Finally, He who was born for a sign that should be spoken against, resumed His own flesh after death to meet the caviller; and He who could have so completely cured His wounds that their scars would have entirely vanished, retained those scars in His body, that He might cure the wounds of doubt in the heart. Indeed nothing has been attacked with the same pertinacious, contentious contradiction, in the Christian faith, as the resurrection of the flesh. On the immortality of the soul many Gentile philosophers have disputed at great length, and in many books they have left it written that the soul is immortal: when they come to the resurrection of the flesh, they doubt not indeed, but they most openly deny it, declaring it to be absolutely impossible that this earthly flesh can ascend to Heaven. Thus that moon shall be perfect for evermore, and shall be the faithful witness in heaven against all gain-sayers.

33. These promises, so sure, so firm, so open, so unquestioned, were made concerning Christ. For although some are mysteriously veiled, yet some are so clear, that all that is obscure is easily revealed by them. Such being the case, see what follows: But You have approved and brought to nothing and forsaken Your Anointed [Psalm 88:38]. You have overthrown the testament of Your servant, and profaned His holiness on the ground [Psalm 88:39]. You have broken down all His hedges, and made His strongholds a terror [Psalm 88:40]....How is this? You have promised all those things: and You have brought to pass their reverse. Where are now the promises which but a little before filled us with delight? Which we so joyfully applauded, which we so fearlessly made our boast of? It is as if one promised, and another destroyed. And this is the mystery: for the words are not another, but You, Thou who promised, who even swore in condescension to human doubt, You have promised this, and done thus! Whence shall I get Your oath, where shall I find Your promise fulfilled? Would then God promise, or swear thus falsely? And yet why then these promises, and these acts? I answer, that He acted thus in fulfilment of those promises. But who am I, to say this? Let us see therefore whether it is the language of the Truth; what I say will not then be without foundation. It was David to whom the fulfilment of these promises in his seed, that is, in Christ, was promised: and as they were addressed to David, men expected their completion in David. Further, lest when any Christian asserted these promises to have referred to Christ, another by applying them to David, because he described the fulfilment of all of them in David, might thus err; He cancelled them in David, thus obliging us when we see them unfulfilled in David, to look to another quarter for their fulfilment. Thus also in the case of Esau and Jacob, we find the elder worshipped by the younger, though it is written, The elder shall serve the younger; [Genesis 25:23] so when you see it unfulfilled in those two brothers, you look for two peoples in whom to discover the completion of what God in His truth deigns to promise. From the fruit of your body, says the Lord unto David, shall I set upon your sea. He promised from his seed something for evermore: and, Solomon, born to him, became master of such wisdom, that the promise of God respecting the fruit of David's body was believed to have been fulfilled in him; but Solomon fell, and gave room for hoping for Christ; that since God can neither be deceived nor deceive, He might not make His promise to rest in one who He knew would fall, but you might after the fall of Solomon look back to God, and demand His promise. Have You, O Lord, deceived? Have You failed to fulfil Your promise? Do You not exhibit what You have sworn? Perhaps God might reply, I swore and promised: but Solomon would not persevere. What then? Did not You, Lord God, know beforehand that he would not persevere? Indeed You knew. Why then did You promise me what should be eternal in one who would not persevere? Have You not answered; But if his children forsake My law, and walk not in My judgments; if they keep not My statutes, and profane My testament; yet My promise shall remain, and My oath shall be fulfilled: I have sworn once in My Holiness, within, in a certain mystery, in the very spring whence the Prophets drank, whence they burst forth to us of these things, I have sworn once that I will not fail David. Show forth then what You have sworn, give us what You have promised. The fulfilment is taken from that David, that it might not be looked for in that David: wait therefore for what I have promised.

34. Even David himself knew this. Consider his words; You have rejected and brought him down to nothing. Where then is Your promise? You have put off Your Anointed. This expression cheers us, among much that is sorrowful: for the promise of God is still valid; for You have put off Your Anointed, not taken Him away. See then what was the fate of that David, in whom the ignorant hoped for the fulfilment of the promises of God, in order that those promises might be more firmly relied upon for their fulfilment in another. You have put off Your Anointed: You have overthrown the testament of Your servant. For where is the Old Testament of the Jews? Where that land of promise, in which they sinned while they dwelt in it, on the overthrow of which they wandered afar? Ask you for the kingdom of the Jews; it exists not: you ask for the altar of the Jews; it is not: you ask for the sacrifice of the Jews; it is not: you ask for the priesthood of the Jews; it is not. You have overthrown the testament of Your servant, and profaned his holiness on the earth. You have shown that what they thought holy, was earthly. You have broken down all his hedges, with which You have entrenched him: for how could he have been spoiled unless his hedges had been broken down? You have made his strongholds a terror. Why terror? That it should be said to the sinners, For if God spared not the natural branches, take heed lest He also spare not you. [Romans 11:21]

All they that go by the way have spoiled him: that is, all the heathen that go by the way, meaning, all who pass through this life, have spoiled Israel, have spoiled David. First of all, see his fragments in all nations: for it is of the Jews that it is said, They shall be a portion for foxes. For the Scripture calls wicked, crafty, and cowardly kings, whom another's virtue terrifies, foxes. Thus when our Lord Himself was speaking of the threatening Herod, He said, Go, and tell that fox. [Luke 13:32] The king who fears no man, is not a fox: like that Lion of Judah, of whom it is said, Stooping down You rose up, and slept as a lion. [Genesis 49:9] At Your will You stooped down, at Your will rose; because You would, You slept. And thus in another Psalm he says, I slept. Was not the sentence complete, I slept, and took rest, and rose up again, because the Lord shall uphold Me? Why is the word ego added? And thus with a strong emphasis on the word I, they raged against Me, they troubled Me: but had I not willed, I had not slept. Those then concerning whom it was declared that they should be a portion for foxes, are now spoken of as follows; All they that go by have spoiled him: and he has become a reproach to his neighbours [Psalm 88:41]. You have set up the right hand of his enemies, and made all his adversaries to rejoice [Psalm 88:42]. Look at the Jews, and see all things fulfilled that were predicted. You have turned away the help of his sword. How they were used to fight few in number, and to strike down many. You have turned away the help of his sword, and You give him not victory in the battle [Psalm 88:43]. Naturally then is he conquered, naturally taken prisoner, naturally made an outcast from his kingdom, naturally scattered abroad: for he lost that land, for which he slew the Lord. You have loosed him from cleansing [Psalm 88:44]. What is this? Amongst all the evils, this is a matter for great fear; for howsoever God may beat, howsoever He may be angry, howsoever He may flog and scourge, yet let Him scourge him bound, whom He is to cleanse, not loose him from cleansing. For if He loose him from being purified, he becomes incapable of cleansing, and must be an outcast. From what cleansing then is the Jew loosed? From faith; for by faith we live: [Galatians 3:11] and it is said of faith, purifying their hearts by faith: [Acts 15:9] and as it is only the faith of Christ that cleanses; by disbelief in Christ, they are loosed from purification. You have loosed him from cleansing, and cast his throne down to the ground. And so You have broken it. The days of his seat have You shortened [Psalm 88:45]. They imagined that they should reign forever. And covered him with confusion. All these things happened to the Jews, Christ yet not being taken away, but His advent deferred.

35. Let us therefore see whether God fulfils His promises. After these stern penalties which have been recorded as having been inflicted upon this people and kingdom, that God might not be supposed to have fulfilled His promises in it, and so not to grant another kingdom in Christ, of which kingdom there shall be no end; the Prophet addresses Him in these words, Lord, how long will You hide Yourself unto the end? [Psalm 88:46]. For possibly it was not from them and to the end; because blindness in part is happened to Israel, until the fullness of the Gentiles be come in, and so all Israel shall be saved. [Romans 11:25] But in the mean while shall Your wrath burn like fire.

36. O remember what my substance is [Psalm 88:47]. That David, who was placed among the Jews in the flesh, in Christ in hope, speaks Remember what is my substance. For not because the Jews fell away, did my substance fail: for from that people came the Virgin Mary, and from her the flesh of Christ; that Flesh sins not, but purifies sins; there, says David, is my substance. O remember what my substance is. For the root has not entirely perished; the seed shall come to whom the promise was made, ordained by Angels in the hand of a Mediator. [Galatians 3:19] For You have not made all the sons of men for nought [Psalm 88:47]. Lo! All the sons of men have gone into vanity: yet You have not made them for nought. If then all went into vanity, whom You have not made for nought; have You not reserved some instrument to purify them from vanity? This which You have reserved to Yourself to cleanse men from vanity is Your Holy One, in Him is my substance: for from Him are all, whom You have not made for nought, purified from their own vanity. To them it is said, O you sons of men, how long are you heavy in heart? Wherefore have ye such pleasure in vanity, and seek after leasing? Perhaps they might become anxious, and turn from their vanity, and when they found themselves polluted with it, might seek for purification from it: then help them, make them secure. Know this also, that the Lord has made wonderful His Holy One. He has made His Holy One to be admired: thence He has purified all from their vanity: there, says David, is my substance: O remember it! For You have not made all the sons of men for nought. You have therefore reserved something to purify them: and who is He whom You have reserved? What man is he that lives, and shall not see death? This man then who shall live and not see death, shall purify them from nothingness. For He made not all men for nought, nor can He who made them so despise His own creatures, as not to convert and purify them.

37. What man is he that shall live, and shall not see death? [Psalm 88:48]. For being raised from the dead He dies no more, and death has no more dominion over Him. [Romans 6:9] And as in another Psalm it is said, You shall not leave my soul in Hell, neither shall Thou suffer Your Holy One to see corruption, the Apostolic teaching takes up this testimony, and in the Acts of the Apostles [Acts 2:29] thus argues against the unbelieving; Men and brethren, we know that the patriarch David is dead and buried, and his flesh has seen corruption. Therefore it cannot be said of him, neither shall Thou suffer Your Holy One to see corruption. Of whom then is it said? What man is he that shall live, and shall not see death? Perhaps there is no man such. Nay, but who is it? is said to make you inquire, not despair. But perhaps there may be some man that shall live, and shall not see death, and yet perhaps he did not speak of Christ, who died? There is no man that shall live, and shall not see death, except Him who died for mortals. That you may be assured that it is said of Him, consider the sequel; What man is he that lives, and shall not see death? Did He never die then? He did. How then shall He live, and never see death? He shall deliver His own soul from the hands of Hell. He is spoken of alone indeed, in that He alone of all others shall live, and shall not see death: He shall deliver His own soul from the hand of Hell, because although the rest of His faithful shall rise from the dead, and shall themselves live for evermore, without seeing death; yet they shall not themselves deliver their own souls from the hands of Hell. He who delivers His own soul from the hands of Hell, Himself delivers those of His believers: they cannot do so of themselves. Prove that He delivers His own soul. I have power to lay down My life, and I have power to take it again. No man takes 'it from Me;' for I Myself slept, but I lay it down of Myself, and take it again, because it is He Himself who delivers His own soul from the hands of Hell.

38. But in the very faith in Christ great difficulties occurred, and the heathen in their rage long said, When shall he die, and his name perish? On account of these then who have now long believed in Christ, but were destined to doubt for some time, these words follow, Lord, where are Your old loving-kindnesses? [Psalm 88:49]. We have now acknowledged Christ our purifier, we now possess Him in whom Your promises were to be fulfilled; show forth in Him what You have promised. It is He Himself that shall live, and not see death: Himself who delivers His own soul from the hand of Hell: and yet we are still in suffering. Thus spoke the Martyrs, whose birthdays we are celebrating. He shall live, and not see death: He delivers His soul from the hands of Hell: yet for Your sake we are killed all the day long: and are counted as sheep appointed to be slain. Lord, where are Your old loving-kindnesses which You sworest unto David in Your truth?

39. Remember, Lord, the rebuke that Your servants have [Psalm 88:50]. Even while Christ was living, and while He was sitting on His Father's right hand, reproaches were cast against the Christians: they long were reproached with the name of Christ. That widowed one who brought forth, and whose children were more than those of the married wife, heard ill names, heard reproaches: but the Church, multiplied as she is, extending right and left, no longer remembers the reproach of her widowhood. Remember, Lord, in the memory of whom there is abundant sweetness. Remember, forget not. Remember what? the rebuke that Your servants have: and how I do bear in my bosom the rebukes of many people. I went, says he, to preach of You, and I heard reproaches, and bore them in my bosom, because I was fulfilling the prophecy. Being defamed we entreat: we are made as the filth of the earth, and are the offscouring of all things unto this day. [1 Corinthians 4:13] Long the Christians bore reproaches in their bosom, in their heart: nor dared resist their revilers; before, when it was a crime to answer a heathen: it is now a crime to remain a heathen. Thanks be to the Lord! He remembered our rebukes: He raised the horn of His Anointed on high, He made Him the Wonderful among the kings of the earth. Now no one insults Christians, or if he does, it is not in public: he speaks as if he were still more fearful of being heard, than anxious to be believed. I bear in my bosom the rebukes of many people.

40. Wherewith Your enemies have blasphemed You, O Lord [Psalm 88:51], both Jews and Pagans. Wherewith they have blasphemed. Wherewith have they blasphemed You? With the change of Your Anointed. They objected that Christ died, and was crucified. Madmen, what is your reproach? Although there is now no one to use it: yet supposing some still remaining that so speak, what is your reproach? That Christ died? He was not destroyed, but changed. He is styled dead on account of the three days. Wherewith then have your enemies blasphemed You? Not with the loss, not with the perdition of Your Anointed, but with His change. He was changed from temporal to eternal life: He was changed from the Jews to the Gentiles; He was changed from earth to heaven. Let then Your vain enemies blaspheme You still for the change of Your Anointed. Would that they may be changed: they will not in that case blaspheme the change of Christ, which displeases them since they themselves will not be changed. For there is no change with them, and they fear not God.

41. They have blasphemed the change of Christ; but what do you answer? The blessing of the Lord for evermore. Amen and Amen [Psalm 88:52]. Thanks to His mercy, thanks to His grace. We express our thanks: we do not give them, nor return them, nor repay them: we express our thanks in words, while in fact we retain our sense of them. He saved us for no reward, He heeded not our impieties: He searched us out when we searched not for Him, He found, redeemed, emancipated us from the bondage of the devil and the power of his wicked angels: He drew us to Him to purify us by that faith, from which He releases those enemies only who believe not, and who for that reason cannot be purified. Let those who still remain infidels say every day what they choose; day by day they shall be fewer and fewer that remain; let them revile, mock, accuse, not the death, but the change of Christ. Do they not see that, when they say these things, they fail in purpose either by believing or by dying? For their curse is temporal: but the blessing of the Lord for evermore. To confirm that blessing is added, Amen and Amen. This is the signature of the bond of God. Secure then of His promises, let us believe the past, recognise the present, hope for the future. Let not the enemy lead us astray from the way, that He, who gathers us like chickens under His wings, may foster us: lest we stray from His wings, and the hawk of the air carry us off while yet unfledged. For the Christian ought not to hope in himself: if he hopes to be strong, let him be reared by his mother's warmth. This is the hen who gathers her young together; whence is the reproach of our Saviour against the unbelieving Jerusalem. Behold, your house shall be left unto you desolate. [Matthew 23:38] Hence was it said, You have made his strongholds a terror. Since then they would not be gathered together under the wings of this hen, and have given as a warning to teach us to dread the unclean spirits that fly in the air, seeking daily what they may devour; let us gather ourselves under the wings of this hen, the divine Wisdom, since she is weakened even unto death of her chickens. Let us love our Lord God, let us love His Church: Him as a Father, Her as a Mother: Him as a Lord, Her as His Handmaid, as we are ourselves the Handmaid's sons. But this marriage is held together by a bond of great love: no man offends the one, and wins favour of the other. Let no man say, I go indeed to the idols, I consult possessed ones and fortune-tellers: yet I abandon not God's Church; I am a Catholic. While you hold to your Mother, you have offended your Father. Another says, Far be it from me; I consult no sorcerer, I seek out no possessed one, I never ask advice by sacrilegious divination, I go not to worship idols, I bow not before stones; though I am in the party of Donatus. What does it profit you not to have offended your Father, if he avenges your offended Mother? What does it serve you, if you acknowledge the Lord, honour God, preach His name, acknowledge His Son, confess that He sits by His right hand; while you blaspheme His Church? Does not the analogy of human marriages convince you? Suppose you have some patron, whom you court every day, whose threshold you wear with your visits, whom you daily not only salute, but even worship, to whom you pay the most loyal courtesy; if you utter one calumny against his wife, could you re-enter his house? Hold then, most beloved, hold all with one mind to God the Father, and the Church our Mother. Celebrate with temperance the birthdays of the Saints, that we may imitate those who have gone before us, and that they who pray for you may rejoice over you; that the blessing of the Lord may abide on you for evermore. Amen and Amen.

1. This Psalm is entitled, The prayer of Moses the man of God, through whom, His man, God gave the law to His people, through whom He freed them from the house of slavery, and led them forty years through the wilderness. Moses was therefore the Minister of the Old, and the Prophet of the New Testament. For all these things, says the Apostle, happened unto them for ensamples: and they are written for our admonition, unto whom the ends of the world come. [1 Corinthians 10:11] In accordance therefore with this dispensation which was vouchsafed to Moses, this Psalm is to be examined, as it has received its title from his prayer

2. Lord, he says, You have been our refuge from one generation to another [Psalm 89:1]: either in every generation, or in two generations, the old and new: because, as I said, he was the Minister of the Testament that related to the old generation, and the Prophet of the Testament which appertained to the new. Jesus Himself, the Surety of that covenant, and the Bridegroom in the marriage which He entered into in that generation, says, Had ye believed Moses, you would have believed Me: for he wrote of Me. [John 5:46] Now it is not to be believed that this Psalm was entirely the composition of that Moses, as it is not distinguished by any of those of his expressions which are used in his songs: but the name of the great servant of God is used for the sake of some intimation, which should direct the attention of the reader or listener. Lord, he says, You have been our refuge from one generation to the other.

3. He adds, how He became our refuge, since He began to be that, viz. a refuge, to us which He had not been before, not that He had not existed before He became our refuge: Before the mountains were brought forth, or ever the earth and the world were made: and from age even unto age You are [Psalm 89:2]. Thou therefore who art for ever, and before we were, and before the world was, hast become our refuge ever since we turned to You. But the expression, before the mountains, etc., seems to me to contain a particular meaning; for mountains are the higher parts of the earth, and if God was before even the earth were formed (or, as some books have it, from the same Greek word, framed), since it was by Him that it was formed, what is the need of saying that He was before the mountains, or any certain parts of it, since God was not only before the earth, but before heaven and earth, and even the whole bodily and spiritual creation? But it may certainly be that the whole rational creation is marked by this distinction; that while the loftiness of Angels is signified by the mountains, the lowliness of man is meant by the earth. And for this reason, although all the works of creation are not improperly said to be either made or formed; nevertheless, if there is any propriety in these words, the Angels are made; for as they are enumerated among His heavenly works, the enumeration itself is thus concluded: He spoke the word, and they were made; He commanded, and they were created; but the earth was formed, that man might thence be created in the body. For the Scripture uses this word, where we read, God made, or God formed man out of the dust of the ground. [Genesis 2:7] Before then the noblest parts of the creation (for what is higher than the rational part of the Heavenly creation) were made: before the earth was made, that You might have worshippers upon the earth; and even this is little, as all these had a beginning either in or with time; but from age to age You are. It would have been better, from everlasting to everlasting: for God, who is before the ages, exists not from a certain age, nor to a certain age, which has an end, since He is without end. But it often happens in the Scripture, that the equivocal Greek word causes the Latin translator to put age for eternity and eternity for age. But he very rightly does not say, You were from ages, and unto ages You shall be: but puts the verb in the present, intimating that the substance of God is altogether immutable. It is not, He was, and Shall be, but only Is. Whence the expression, I Am that I Am; and, I Am has sent me unto you; [Exodus 3:14] and, You shall change them, and they shall be changed: but You are the same, and Your years shall not fail. Behold then the eternity that is our refuge, that we may fly there from the mutability of time, there to remain for evermore.

4. But as our life here is exposed to numerous and great temptations, and it is to be feared lest we may be turned aside by them from that refuge, let us see what in consequence of this the prayer of the man of God seeks for. Turn not Thou man to lowness [Psalm 89:3]: that is, let not man, turned aside from Your eternal and sublime things, lust for things of time, savour of earthly things. This prayer is what God has Himself enjoined us, in the Prayer, Lead us not into temptation, [Matthew 6:13] He adds, Again You say, Come again, you children of men. As if he said, I ask of You what You have commanded me to ask: giving glory to His grace, that he that glories, in the Lord he may glory: [1 Corinthians 1:31] without whose help we cannot by an exertion of our own will overcome the temptations of this life. Turn not Thou man to lowness: again you say, Turn again, you children of men. But grant what You have enjoined, by hearing the prayer of him who can at least pray, and aiding the faith of the willing soul.

5. For a thousand years in Your sight are but as yesterday, which is past by [Psalm 89:4]: hence we ought to turn to Your refuge, where You are without any change, from the fleeting scenes around us; since however long a time may be wished for for this life, a thousand years in Your sight are but as yesterday: not as tomorrow, which is to come: for all limited periods of time are reckoned as having already passed. Hence the Apostle's choice is rather to aim at what is before, [Philippians 3:13] that is, to desire things eternal, and to forget things behind, by which temporal matters should be understood. But that no one may imagine a thousand years are reckoned by God as one day, as if with God days were so long, when this is only said in contempt of the extent of time: he adds, and as a watch in the night: which only lasts three hours. Nevertheless men have ventured to assert their knowledge of times, to the pretenders to which our Lord said, It is not for you to know the times or seasons, which the Father has put in His own power: [Acts 1:7] and they allege that this period may be defined six thousand years, as of six days. Nor have they heeded the words, are but as one day which is past by: for, when this was uttered, not a thousand years only had passed, and the expression, as a watch in the night, ought to have warned them that they might not be deceived by the uncertainty of the seasons: for even if the six first days in which God finished His works seemed to give some plausibility to their opinion, six watches, which amount to eighteen hours, will not consist with that opinion.

6. Next, the man of God, or rather the Prophetic spirit, seems to be reciting some law written in the secret wisdom of God, in which He has fixed a limit to the sinful life of mortals, and determined the troubles of mortality, in the following words: Their years are as things which are nothing worth: in the morning let it fade away like the grass [Psalm 89:5]. The happiness therefore of the heirs of the old covenant, which they asked of the Lord their God as a great boon, attained to receive this Law in His mysterious Providence. Moses seems to be reciting it: Their years shall be things which are esteemed as nothing. Such are those things which are not before they have come: and when come, shall soon not be: for they do not come to be here, but to be gone. In the morning, that is, before they come, as a heat let it pass by; but in the evening, it means after they come, let it fall, and be dried up, and withered [Psalm 89:6]. It is to fall in death, be dried up in the corpse, withered in the dust. What is this but flesh, wherein is the accursed lust of fleshly things? For all flesh is grass, and all the goodliness of man as the flower of the field; the grass withers, the flower fades: but the word of the Lord abides forever. [Isaiah 40:6, 8]

7. Making no secret that this fate is a penalty inflicted for sin, he adds at once, For we consume away in Your displeasure, and are troubled at Your wrathful indignation [Psalm 89:7]: we consume away in our weakness, and are troubled from the fear of death; for we have become weak, and yet fearful to end that weakness. Another, says He, shall gird you, and carry you whither you would not: [John 21:18] although not to be punished, but to be crowned, by martyrdom; and the soul of our Lord, transforming us into Himself, was sorrowful even unto death: for the Lord's going out is no other than in death.

8. You have set our misdeeds before You [Psalm 89:8]: that is, You have not dissembled Your anger: and our age in the light of Your countenance. The light of Your countenance answers to before You, and to our misdeeds, as above.

9. For all our days are failed, and in Your anger we have failed [Psalm 89:9]. These words sufficiently prove that our subjection to death is a punishment. He speaks of our days failing, either because men fail in them from loving things that pass away, or because they are reduced to so small a number; which he asserts in the following lines: our years are spent in thought like a spider. The days of our age are threescore years and ten; and though men be so strong that they come to fourscore years, yet is more of them but labour and sorrow [Psalm 89:10]. These words appear to express the shortness and misery of this life: since those who have reached their seventieth year are styled old men. Up to eighty, however, they appear to have some strength; but if they live beyond this, their existence is laborious through multiplied sorrows. Yet many even below the age of seventy experience an old age the most infirm and wretched: and old men have often been found to be wonderfully vigorous even beyond eighty years. It is therefore better to search for some spiritual meaning in these numbers. For the anger of God is not greater on the sins of Adam (through whom alone sin entered into the world, and death by sin, and so death passed upon all men), [Romans 5:12] because they live a much shorter time than the men of old; since even the length of their days is ridiculed in the comparison of a thousand years to yesterday that is past, and to three hours: especially since at the very time when they provoked the anger of God to send the deluge in which they perished, their life was at its longest span.

10. Moreover, seventy and eighty years equal a hundred and fifty; a number which the Psalms clearly insinuate to be a sacred one. One hundred and fifty have the same relative signification as fifteen, the latter number being composed of seven and eight together: the first of which points to the Old Testament through the observation of the Sabbath; the latter to the New, referring to the resurrection of our Lord. Hence the fifteen steps in the Temple. Hence in the Psalms, fifteen songs of degrees. Hence the waters of the deluge overtopped the highest mountains by fifteen cubits: [Genesis 7:20] and many other instances of the same nature. Our years are passed in thought like a spider. We were labouring in things corruptible, corruptible works were we weaving together: which, as the Prophet Isaiah says, by no means covered us. [Isaiah 59:6] The days of our years are in themselves, etc. A distinction is here made between themselves and their strength: in themselves, that is, in the years or days themselves, may mean in temporal things, which are promised in the Old Testament, signified by the number seventy; but if not in themselves, but in their strength, refers not to temporal things, but to things eternal, fourscore years, as the New Testament contains the hope of a new life and resurrection for evermore: and what is added, that if they pass this latter period, their strength is labour and sorrow, intimates that such shall be the fate of him who goes beyond this faith, and seeks for more. It may also be understood thus: because although we are established in the New Testament, which the number eighty signifies, yet still our life is one of labour and sorrow, while we groan within ourselves, awaiting the adoption, to wit, the redemption of our body; for we are saved by hope; and if we hope for that we see not, then do we with patience wait for it. [Romans 8:23-25] This relates to the mercy of God, of which he proceeds to say, Since your mercy comes over us, and we shall be chastened: for the Lord chastens whom He loves, and scourges every son whom He receives, [Hebrews 12:6] and to some mighty ones He gives a thorn in the flesh, to buffet them, that they may not be exalted above measure through the abundance of the revelations, so that strength be made perfect in weakness. [2 Corinthians 12:7, 9] Some copies read, we shall be taught, instead of chastened, which is equally expressive of the Divine Mercy; for no man can be taught without labour and sorrow; since strength is made perfect in weakness.

11. For who knows the power of Your wrath: and for the fear of You to number Your anger? [Psalm 89:11]. It belongs to very few men, he says, to know the power of Your wrath; for when Thou dost spare, Your anger is so far heavier against most men; that we may know that labour and sorrow belong not to wrath, but rather to Your mercy, when You chasten and teachest those whom You love, to save them from the torments of eternal punishment: as it is said in another Psalm, The sinner has provoked the Lord: He will not require it of him according to the greatness of His wrath. With this also is understood, Who knows? Such is the difficulty of finding any one who knows how to number Your anger by Your fear, that he adds this, meaning that it is to the purpose that Thou appearest to spare some, with whom You are more angry, that the sinner may be prospered in his path, and receive a heavier doom at the last. For when the power of human wrath has killed the body, it has nothing more to do: but God has power both to punish here, and after the death of the body to send into Hell, and by the few who are thus taught, the vain and seductive prosperity of the wicked is judged to be greater wrath of God.. ..

12. Make Your right hand so well known [Psalm 89:12]. This is the reading of most of the Greek copies: not of some in Latin, which is thus, Make Your right hand well known to me. What is, Your right hand, but Your Christ, of whom it is said, And to whom is the Arm of the Lord revealed? [Isaiah 53:1] Make Him so well known, that Your faithful may learn in Him to ask and to hope for those things rather of You as rewards of their faith, which do not appear in the Old Testament, but are revealed in the New: that they may not imagine that the happiness derived from earthly and temporal blessings is to be highly esteemed, desired, or loved, and thus their feet slip, when they see it in men who honour You not: that their steps may not give way, while they know not how to number Your anger. Finally, in accordance with this prayer of the Man that is His, He has made His Christ so well known as to show by His sufferings that not these rewards which seem so highly prized in the Old Testament, where they are shadows of things to come, but things eternal, are to be desired. The right hand of God may also be understood in this sense, as that by which He will separate His saints from the wicked: because that hand becomes well known, when it scourges every son whom He receives, and suffers him not, in greater anger, to prosper in his sins, but in His mercy scourges him with the left, that He may place him purified on His right hand. [Matthew 25:33] The reading of most copies, make Your right hand well known to me, may be referred either to Christ, or to eternal happiness: for God has not a right hand in bodily shape, as He has not that anger which is aroused into violent passion.

13. But what he adds, and those fettered in heart in wisdom; other copies read, instructed, not lettered: the Greek verb, expressing both senses, only differing by a single syllable. But since these also, as it is said, put their feet in the fetters of wisdom, are taught wisdom (he means the feet of the heart, not of the body), and bound by its golden chains [Sirach 6:24] depart not from the path of God, and become not runaways from him; whichever reading we adopt, the truth in the meaning is safe. Them thus lettered, or instructed in heart in wisdom, God makes so well known in the New Testament, that they despised all things for the Faith which the impiety of Jews and Gentiles abhorred; and allowed themselves to be deprived of those things which in the Old Testament are thought high promises by those who judge after the flesh.

14. And as when they became so well known, as to despise these things, and by setting their affections on things eternal, gave a testimony through their sufferings (whence they are called witnesses or martyrs in the Greek), they endured for a long while many bitter temporal afflictions. This man of God gives heed to this, and the prophetic spirit under the name of Moses continues thus, Return, O Lord, how long? And be softened concerning Your servants [Psalm 89:13]. These are the words of those, who, enduring many evils in that persecuting age, become known because their hearts are bound in the chain of wisdom so firmly, that not even such hardships can induce them to fly from their Lord to the good things of this world. How long will You hide Your face from me, O Lord? occurs in another Psalm, in unison with this sentence, Return, O Lord, how long? And that they who, in a most carnal spirit, ascribe to God the form of a human body, may know that the turning away and turning again of His countenance is not like those motions of our own frame, let them recollect these words from above in the same Psalm, You have set our misdeeds before You, and our secret sins in the light of Your countenance. How then does he say in this passage, Return, that God may be favourable, as if He had turned away His face in anger; when as in the former he speaks of God's anger in such a manner, as to insinuate that He had not turned away His countenance from the misdeeds and the course of life of those He was angry with, but rather had set them before Him, and in the light of His countenance? The word, How long, belongs to righteousness beseeching, not indignant impatience. Be softened, some have rendered by a verb, soften. But be softened avoids an ambiguity; since to soften is a common verb: for he may be said to soften who pours out prayers, and he to whom they are poured out: for we say, I soften you, and I soften toward you.

15. Next, in anticipation of future blessings, of which he speaks as already vouchsafed, he says, We are satisfied with Your mercy in the morning [Psalm 89:14]. Prophecy has thus been kindled for us, in the midst of these toils and sorrows of the night, like a lamp in the darkness, until day dawn, and the Day-star arise in our hearts. [2 Peter 1:19] For blessed are the pure in heart, for they shall see God: then shall the righteous be filled with that blessing for which they hunger and thirst now, [Matthew 5:8, 6] while, walking in faith, they are absent from the Lord. [2 Corinthians 5:6] Hence are the words, In Your presence is fullness of joy: and, Early in the morning they shall stand by, and shall look up: and as other translators have said it, We shall be satisfied with Your mercy in the morning; then they shall be satisfied. As he says elsewhere, I shall be satisfied, when Your glory shall be revealed. So it is said, Lord, show us the Father, and it suffices us: and our Lord Himself answers, I will manifest Myself to Zion; [John 14:8, 21] and until this promise is fulfilled, no blessing satisfies us, or ought to do so, lest our longings should be arrested in their course, when they ought to be increased until they gain their objects. And we rejoiced and were glad all the days of our life. Those days are days without end: they all exist together: it is thus they satisfy us: for they give not way to days succeeding: since there is nothing there which exists not yet because it has not reached us, or ceases to exist because it has passed; all are together: because there is one day only, which remains and passes not away: this is eternity itself. These are the days respecting which it is written, What man is he that lusts to live, and would fain see good days? These days in another passage are styled years: where unto God it is said, But You are the same, and Your years shall not fail: for these are not years that are accounted for nothing, or days that perish like a shadow: but they are days which have a real existence, the number of which he who thus spoke, Lord, let me know mine end (that is, after reaching what term I shall remain unchanged, and have no further blessing to crave), and the number of my days, what it is (what is, not what is not): prayed to know. He distinguishes them from the days of this life, of which he speaks as follows, Behold, You have made my days as it were a span long, which are not, because they stand not, remain not, but change in quick succession: nor is there a single hour in them in which our being is not such, but that one part of it has already passed, another is about to come, and none remains as it is. But those years and days, in which we too shall never fail, but evermore be refreshed, will never fail. Let our souls long earnestly for those days, let them thirst ardently for them, that there we may be filled, be satisfied, and say what we now say in anticipation, We have been satisfied, etc. We have been comforted again now, after the time that You have brought us low, and for the years wherein we have seen evil [Psalm 89:15].

16. But now in days that are as yet evil, let us speak as follows. Look upon Your servants, and upon Your works [Psalm 89:16]. For Your servants themselves are Your works, not only inasmuch as they are men, but as Your servants, that is, obedient to Your commands. For we are His workmanship, created not merely in Adam, but in Christ Jesus, unto good works, which God has before ordained that we should walk in them: [Ephesians 2:10] for it is God which works in us both to will and to do of His good pleasure. [Philippians 2:13] And direct their sons: that they may be right in heart, for to such God is bountiful; for God is bountiful to Israel, to those that are right in heart....

17. And let the brightness of the Lord our God be upon us [Psalm 89:17]; whence the words, O Lord, the light of Your countenance is marked upon us. And, Make Thou straight the works of our hands upon us: that we may do them not for hope of earthly reward: for then they are not straight, but crooked. In many copies the Psalm goes thus far, but in some there is found an additional verse at the end, as follows, And make straight the work of our hands. To these words the learned have prefixed a star, called an asterisk, to show that they are found in the Hebrew, or in some other Greek translations, but not in the Septuagint. The meaning of this verse, if we are to expound it, appears to me this, that all our good works are one work of love: for love is the fulfilling of the Law. [Romans 13:10] For as in the former verse he had said, And the works of our hands make Thou straight upon us, here he says work, not works, as if anxious to show, in the last verse, that all our works are one, that is, are directed with a view to one work. For then are works righteous, when they are directed to this one end: for the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned. [1 Timothy 1:5] There is therefore one work, in which are all, faith which works by love: [Galatians 5:6] whence our Lord's words in the Gospel, This is the work of God, that you believe in Him whom He has sent. [John 6:29] Since, therefore, in this Psalm, both old and new life, life both mortal and everlasting, years that are counted for nought, and years that have the fullness of loving-kindness and of true joy, that is, the penalty of the first and the reign of the Second Man, are marked so very clearly; I imagine, that the name of Moses, the man of God, became the title of the Psalm, that pious and right-minded readers of the Scriptures might gain an intimation that the Mosaic laws, in which God appears to promise only, or nearly only, earthly rewards for good works, without doubt contains under a veil some such hopes as this Psalm displays. But when any one has passed over to Christ, the veil will be taken away: [2 Corinthians 3:15] and his eyes will be unveiled, that he may consider the wonderful things in the law of God, by the gift of Him, to whom we pray, Open Thou my eyes, and I shall see the wondrous things of Your law.

1. This Psalm is that from which the Devil dared to tempt our Lord Jesus Christ: let us therefore attend to it, that thus armed, we may be enabled to resist the tempter, not presuming in ourselves, but in Him who before us was tempted, that we might not be overcome when tempted. Temptation to Him was not necessary: the temptation of Christ is our learning, but if we listen to His answers to the devil, in order that, when ourselves are tempted, we may answer in like manner, we are then entering through the gate, as you have heard it read in the Gospel. For what is to enter by the gate? To enter by Christ, who Himself said, I am the door: [John 10:7] and to enter through Christ, is to imitate His ways....He urges us to imitate Him in those works which He could not have done had He not been made Man; for how could He endure sufferings, unless He had become a Man? How could He otherwise have died, been crucified, been humbled? Thus then do thou, when you suffer the troubles of this world, which the devil, openly by men, or secretly, as in Job's case, inflicts; be courageous, be of long suffering; you shall dwell under the defense of the Most High, as this Psalm expresses it: for if you depart from the help of the Most High, without strength to aid yourself, you will fall.

2. For many men are brave, when they are enduring persecution from men, and see them openly rage against themselves: imagining they are then imitating the sufferings of Christ, in case men openly persecute them; but if assailed by the hidden attack of the devil, they believe they are not being crowned by Christ. Never fear when thou dost imitate Christ. For when the devil tempted our Lord, there was no man in the wilderness; he tempted Him secretly; but he was conquered, and conquered too when openly attacking Him. This do thou, if you wish to enter by the door, when the enemy secretly assails you, when he asks for a man that he may do him some hurt by bodily troubles, by fever, by sickness, or any other bodily sufferings, like those of Job. He saw not the devil, yet he acknowledged the power of God. He knew that the devil had no power against him, unless from the Almighty Ruler of all things he received that power: the whole glory he gave to God, power to the devil he gave not....

3. He then who so imitates Christ as to endure all the troubles of this world, with his hopes set upon God, that he falls into no snare, is broken down by no panic fears, he it is who dwells under the defense of the Most High, who shall abide under the protection of God [Psalm 90:1], in the words with which the Psalm, which you have heard and sung, begins. You will recognise the words, so well known, in which the devil tempted our Lord, when we come to them. He shall say unto the Lord, You are my taker up, and my refuge: my God [Psalm 90:2]. Who speaks thus to the Lord? He who dwells under the defense of the Most High: not under his own defense. Who is this? He dwells under the defense of the Most High, who is not proud, like those who ate, that they might become as Gods, and lost the immortality in which they were made. For they chose to dwell under a defense of their own, not under that of the Most High: thus they listened to the suggestions of the serpent, [Genesis 3:5] and despised the precept of God: and discovered at last that what God threatened, not what the devil promised, had come to pass in them.

4. Thus then do thou say also, In Him will I trust. For He Himself shall deliver me [Psalm 90:3], not I myself. Observe whether he teaches anything but this, that all our trust be in God, none in man. Whence shall he deliver you? From the snare of the hunter, and from a harsh word. Deliverance from the hunter's net is indeed a great blessing: but how is deliverance from a harsh word so? Many have fallen into the hunter's net through a harsh word. What is it that I say? The devil and his angels spread their snares, as hunters do: and those who walk in Christ tread afar from those snares: for he dares not spread his net in Christ: he sets it on the verge of the way, not in the way. Let then your way be Christ, and you shall not fall into the snares of the devil....

But what is, from a harsh word? The devil has entrapped many by a harsh word: for instance, those who profess Christianity among Pagans suffer insult from the heathen: they blush when they hear reproach, and shrinking out of their path in consequence, fall into the hunter's snares. And yet what will a harsh word do to you? Nothing. Can the snares with which the enemy entraps you by means of reproaches, do nothing to you? Nets are usually spread for birds at the end of a hedge, and stones are thrown into the hedge: those stones will not harm the birds. When did any one ever hit a bird by throwing a stone into a hedge? But the bird, frightened at the harmless noise, falls into the nets; and thus men who fear the vain reproaches of their calumniators, and who blush at unprovoked insults, fall into the snares of the hunters, and are taken captive by the devil...Just as among the heathen, the Christian who fears their reproaches falls into the snare of the hunter: so among the Christians, those who endeavour to be more diligent and better than the rest, are doomed to bear insults from Christians themselves. What then does it profit, my brother, if you occasionally find a city in which there is no heathen? No one there insults a man because he is a Christian, for this reason, that there is no Pagan therein: but there are many Christians who lead a bad life, among whom those who are resolved to live righteously, and to be sober among the drunken, and chaste among the unchaste, and amid the consulters of astrologers sincerely to worship God, and to ask after no such things, and among spectators of frivolous shows will go only to church, suffer from those very Christians reproaches, and harsh words, when they address such a one, You are the mighty, the righteous, you are Elias, you are Peter: you have come from heaven. They insult him: whichever way he turns, he hears harsh sayings on each side: and if he fears, and abandons the way of Christ, he falls into the snares of the hunters. But what is it, when he hears such words, not to swerve from the way? On hearing them, what comfort has he, which prevents his heeding them, and enables him to enter by the door? Let him say; What words am I called, who am a servant and a sinner? To my Lord Jesus they said, You have a devil. [John 8:48] You have just heard the harsh words spoken against our Lord: it was not necessary for our Lord to suffer this, but in doing so He has warned you against harsh words, lest you fall into the snares of the hunters.

5. He shall defend you between His shoulders, and you shall hope under His wings [Psalm 90:4]. He says this, that your protection may not be to you from yourself, that you may not imagine that you can defend yourself; He will defend you, to deliver you from the hunter's snare, and from an harsh word. The expression, between His shoulders, may be understood both in front and behind: for the shoulders are about the head; but in the words, you shall hope under His wings, it is clear that the protection of the wings of God expanded places you between His shoulders, so that God's wings on this side and that have you in the midst, where you shall not fear lest any one hurt you: only be thou careful never to leave that spot, where no foe dares approach. If the hen defends her chickens beneath her wings; how much more shall you be safe beneath the wings of God, even against the devil and his angels, the powers who fly about in mid air like hawks, to carry off the weak young one? For the comparison of the hen to the very Wisdom of God is not without ground; for Christ Himself, our Lord and Saviour, speaks of Himself as likened to a hen; how often would I have gathered your children, etc. [Matthew 23:37] That Jerusalem would not: let us be willing....If you consider other birds, brethren, you will find many that hatch their eggs, and keep their young warm: but none that weakens herself in sympathy with her chickens, as the hen does. We see swallows, sparrows, and storks outside their nests, without being able to decide whether they have young or no: but we know the hen to be a mother by the weakness of her voice, and the loosening of her feathers: she changes altogether from love for her chickens: she weakens herself because they are weak. Thus since we were weak, the Wisdom of God made Itself weak, when the Word was made flesh, and dwelt in us, [John 1:14] that we might hope under His wings.

6. His truth shall surround you with a shield [Psalm 90:5]. What are the wings, the same is the shield: since there are neither wings nor shield. If either were literally, how could the one be the same as the other? Can wings be a shield or a shield wings? But all these expressions, indeed, are figuratively used through likenesses. If Christ were really a Stone, [Acts 4:10-11] He could not be a Lion; if a Lion, [Revelation 5:5] He could not be a Lamb: but He is called both Lion, and Lamb, [John 1:29] and Stone, and Calf, and anything else of the sort, metaphorically, because He is neither Stone, nor Lion, nor Lamb, nor Calf, but Jesus Christ, the Saviour of all of us, for these are likenesses, not literal names. His truth shall be your shield, it is said: a shield to assure us that He will not confound those whose trust is in themselves with those who hope in God. One is a sinner, and the other a sinner: but suppose one that presumes upon himself is a despiser, confesses not his sins, and he will say, if my sins displeased God, He would not suffer me to live. But another dared not even raise his eyes, but beat upon his breast, saying, God be merciful to me a sinner. [Luke 18:13] Both this was a sinner, and that: but the one mocked, the other mourned: the one was a despiser, the other a confessor, of his sins. But the truth of God, which respects not persons, discerns the penitent from him who denies his sin, the humble from the proud, him who presumes upon himself from him who presumes on God. You shall not be afraid for any terror by night.

7. Nor for the arrow that flies by day, for the matter that walks in darkness, nor for the ruin and the devil that is in the noonday [Psalm 90:6]. These two clauses above correspond to the two below; You shall not fear for the terror by night, from the arrow that flies by day: both because of the terror by night, from the matter that walks in darkness: and because of the arrow that flies by day, from the ruin of the devil of the noon-day. What ought to be feared by night, and what by day? When any man sins in ignorance, he sins, as it were, by night: when he sins in full knowledge, by day. The two former sins then are the lighter: the second are much heavier; but this is obscure, and will repay your attention, if, by God's blessing, I can explain it so that you may understand it. He calls the light temptation, which the ignorant yield to, terror by night: the light temptation, which assails men who well know, the arrow that flies by day. What are light temptations? Those which do not press upon us so urgently, as to overcome us, but may pass by quickly if declined. Suppose these, again, heavy ones. If the persecutor threatens, and frightens the ignorant grievously, I mean those whose faith is as yet unstable, and know not that they are Christians that they may hope for a life to come; as soon as they are alarmed with temporal ills, they imagine that Christ has forsaken them, and that they are Christians to no purpose; they are not aware that they are Christians for this reason, that they may conquer the present, and hope for the future: the matter that walks in darkness has found and seized them. But some there are who know that they are called to a future hope; that what God has promised is not of this life, or this earth; that all these temptations must be endured, that we may receive what God has promised us for evermore; all this they know: when however the persecutor urges them more strenuously, and plies them with threats, penalties, tortures, at length they yield, and although they are well aware of their sin, yet they fall as it were by day.

8. But why does he say, at noon-day? The persecution is very hot; and thus the noon signifies the excessive heat....The demon that is in the noon-day, represents the heat of a furious persecution: for these are our Lord's words, The sun was up; and because they had no root, they withered away: and when explaining it, He applies it to those who are offended when persecution arises, Because they have not root in themselves. We are therefore right in understanding by the demon that destroys in the noon-day, a violent persecution. Listen, beloved, while I describe the persecution, from which the Lord has rescued His Church. At first, when the emperors and kings of the world imagined that they could extirpate from the earth the Christian name by persecution, they proclaimed, that any one who confessed himself a Christian, should be smitten. He who did not choose to be smitten, denied that he was a Christian, knowing the sin he was committing: the arrow that flies by day reached him. But whoever regarded not the present life, but had a sure trust in a future one, avoided the arrow, by confessing himself a Christian; smitten in the flesh, he was liberated in the spirit: resting with God, he began peacefully to await the redemption of his body in the resurrection of the dead: he escaped from that temptation, from the arrow that flies by day. Whoever professes himself a Christian, let him be beheaded; was as the arrow that flies by day. The devil that is in the noon-day was not yet abroad, burning with a terrible persecution, and afflicting with great heat even the strong. For hear what followed; when the enemy saw that many were hastening to martyrdom, and that the number of fresh converts increased in proportion to that of the sufferers, they said among themselves, We shall annihilate the human race, so many thousands are there who believe in His Name; if we kill all of them, there will hardly be a survivor on earth. The sun then began to blaze, and to glow with a terrible heat. Their first edict had been, Whoever shall confess himself a Christian, let him be smitten. Their second edict was, Whoever shall have confessed himself a Christian, let him be tortured, and tortured even until he deny himself a Christian....Many therefore who denied not, failed amid the tortures; for they were tortured until they denied. But to those who persevered in professing Christ, what could the sword do, by killing the body at one stroke, and sending the soul to God? This was the result of protracted tortures also: yet who could be found able to resist such cruel and continued torments? Many failed: those, I believe, who presumed upon themselves, who dwelt not under the defense of the Most High, and under the shadow of the God of Heaven; who said not to the Lord, You are my lifter up: who trusted not beneath the shadow of His wings, but reposed much confidence in their own strength. They are thrown down by God, to show them that it is He that protects them, He overrules their temptations, He allows so much only to befall them, as each person can sustain.

9. Many then fell before the demon of the noon-day. Would ye know how many? He goes on, and says, A thousand shall fall beside you, and ten thousand at your right hand; but it shall not come near you [Psalm 90:7]. To whom, brethren, but to Christ Jesus, is this said?...For the members, the body, and the head, are not separate from one another: the body and the head are the Church and her Saviour. How then is it said, A thousand shall fall beside you, and ten thousand by your right hand? Because they shall fall before the devil, that destroys at noon. It is a terrible thing, my brethren, to fall from beside Christ, from His right hand but how shall they fall from beside Him? Why the one beside Him, the other at His right hand? Why a thousand beside Him, ten thousand at His right hand? Why a thousand beside Him? Because a thousand are fewer than the ten thousand who shall fall at His right hand. Who these are will soon be clear in Christ's name; for to some He promised that they should judge with Him, namely, to the Apostles, who left all things, and followed Him....Those judges then are the heads of the Church, the perfect. To such He said, If you will be perfect, go and sell that you have, and give to the poor. [Matthew 19:21] What means the expression, if you will be perfect? It means, if you will judge with Me, and not be judged....Many such at that period, who had distributed their all to the poor, and already promised themselves a seat beside Christ in judgment of the nations, failed amid their torments under the blazing fire of persecution, as before the demon of the noon-day, and denied Christ. These are they who have fallen beside Him: when about to sit with Christ for the judgment of the world, they fell.

10. I will now explain who are they who fall on the right hand of Christ....And because many have fallen from that hope of being judges, but yet many, many more from that of being on His right hand, the Psalmist thus addresses Christ, A thousand shall fall beside You, and ten thousand at Your right hand. And since there shall be many, who regarded not all these things, with whom, as it were with His own limbs, Christ is one, he adds, But it shall not come near You. Were these words addressed to the Head alone? Surely not; surely neither (does it come near) to Paul, nor Peter, nor all the Apostles, nor all the Martyrs, who failed not in their torments. What then do the words, it shall not come near, mean? Why were they thus tortured? The torture came near the flesh, but it did not reach the region of faith. Their faith then was far beyond the reach of the terrors threatened by their torturers. Let them torture, terror will not come near; let them torture, but they will mock the torture, putting their trust in Him who conquered before them, that the rest might conquer. And who conquer, except they who trust not in themselves?...Who will not fear? He who trusts not in himself, but in Christ. But those who trust in themselves, although they even hope to judge at the side of Christ, although they hoped they should be at His right hand, as if He said to them, Come, you blessed of My Father, etc.; yet the devil that is at noon overtook them, the raging heat of persecution, terrifying with violence; and many fell from the hope of the seat of judgment, of whom it is said, A thousand shall fall beside you; many too fell from the hope of reward for their duties, of whom it was said, And ten thousand at your right hand. But this downfall and devil that is at noon-day shall not come near you, that is, the Head and the body; for the Lord knows who are His. [2 Timothy 2:19]

11. Nevertheless, with your eyes shall you behold, and see the reward of the ungodly [Psalm 90:8]. What is this? Why nevertheless? Because the wicked were allowed to tyrannize over Your servants, and to persecute them. Will they then have been allowed to persecute Your servants with impunity? Not with impunity, for although You have permitted them, and Your own have thence received a brighter crown, nevertheless, etc. For the evil which they willed, not the good they unconsciously were the agents of, will be recompensed them. All that is wanting is the eye of faith, by which we may see that they are raised for a time only, while they shall mourn for evermore; and to those into whose hands is given temporal power over the servants of God, it shall be said, Depart into everlasting fire, prepared for the devil and his angels. [Matthew 25:41] But if every man have but eyes in the sense in which it is said, With your eyes shall you behold, it is no unimportant thing to look upon the wicked flourishing in this life, and to have an eye to him, to consider what will become of him in the end, if he fail to reform his ways: for those who now would thunder upon others, will afterwards feel the thunderbolt themselves.

12. For Thou, Lord, art my hope [Psalm 90:9]. He has now come to the power Which rescues him from falling by the downfall and the devil of the noon-day. For Thou, Lord, art my hope: You have set Your house of defense very high. What do the words very high mean? For many make their house of defense in God a mere refuge from temporal persecution; but the defense of God is on high, and very secret, whither you may fly from the wrath to come. Within You have set your house of defense very high. There shall no evil happen unto You: neither shall any plague come near Your dwelling [Psalm 90:10].

13. The Holy City is not the Church of this country only, but of the whole world as well: not that of this age only, but from Abel himself down to those who shall to the end be born and believe in Christ, the whole assembly of the Saints, belonging to one city; which city is Christ's body, of which Christ is the Head. There, too, dwell the Angels, who are our fellow citizens: we toil, because we are as yet pilgrims: while they within that city are awaiting our arrival. Letters have reached us too from that city, apart from which we are wandering: those letters are the Scriptures, which exhort us to live well. Why do I speak of letters only? The King himself descended, and became a path to us in our wanderings: that walking in Him, we may neither stray, nor faint nor fall among robbers, nor be caught in the snares that are set near our path. This character, then, we recognise in the whole Person of Christ, together with the Church....He Himself is our Head, He is God, co-equal with the Father, the Word of God, by whom all things were made: [John 1:3] but God to create, Man to renew; God to make, Man to restore. Looking upon Him, then, let us hear the Psalm. Listen, beloved. This is the teaching and doctrine of this school, which may enable you to understand, not this Psalm only, but many, if you keep in mind this rule. Sometimes a Psalm, and all prophecy as well, in speaking of Christ, praises the Head alone, and sometimes from the Head goes to the Body, that is, the Church, and without apparently changing the Person spoken of: because the Head is not separate from the Body, and both are spoken of as one...

14. What then, my brethren, what is said of our Head? For Thou, Lord, art my hope, etc. Of this we have spoken, for He has given His angels charge over You, to keep You in all Your ways [Psalm 90:11]. You heard these words but now, when the Gospel was being read; attend therefore. Our Lord, after He was baptized, fasted. Why was He baptized? That we might not scorn to be baptized. For when John said to our Lord, Comest Thou to me to be baptized? I ought to be baptized by You; and our Lord replied, Suffer it to be so now, for thus it becomes us to fulfil all righteousness; [Matthew 3:14-15] He wished to fulfil all humility, so that He should be washed, who had no defilement....Our Lord, then, was baptized, and after baptism He was tempted; He fasted forty days, a number which has, as I have often mentioned, a deep meaning. All things cannot be explained at once, lest needful time be too much taken up. After forty days He was an hungred. He could have fasted without ever feeling hunger; but then how could He be tempted? Or had He not overcome the tempter, how could you learn to struggle with him? He was hungry; and then the tempter said, If You be the Son of God, command that these stones be made bread. Was it a great thing for our Lord Jesus Christ to make bread out of stones, when He satisfied so many thousands with five loaves? He made bread out of nothing. For whence came that quantity of food, which could satisfy so many thousands? The sources of that bread are in the Lord's hands. This is nothing wonderful; for He Himself made out of five loaves bread enough for so many thousands, who also every day out of a few seeds raises up on earth immense harvests. These are the miracles of our Lord: but from their constant operation they are disregarded. What then, my brethren, was it impossible for the Lord to create bread out of stones? He made men even out of stones, in the words of John the Baptist himself, God is able of these stones to raise up children unto Abraham. [Matthew 3:9] Why then did He not so? That he might teach you how to answer the tempter, so that if you were reduced to any straits and the tempter suggested, if you were a Christian and belonged to Christ, would He desert you now?...Listen to our Lord: Man shall not live by bread alone, but by every word that proceeds out of the mouth of God. Do you think the word of God bread? If the Word of God, through which all things were made, was not bread, He would not say, I am the bread which came down from heaven. [John 6:41] You have therefore learned to answer the tempter, when pressed with hunger.

15. What if he tempt you in these words: If you were a Christian, you would do miracles, as many Christians have done? You, deceived by a wicked suggestion, would tempt the Lord your God, so as to say to Him, If I am a Christian, and am before Your eyes, and Thou dost account me at all in the number of Your own, let me also do something like the many works which Your Saints have done. You have tempted God, as if you were not a Christian, unless you did this. Many who desired such things have fallen. For that Simon the sorcerer desired such gifts of the Apostles, when he wished to buy the Holy Spirit for money. [Acts 8:18] He loved the power of working miracles, but loved not the imitation of humility....What then, if he tempt you thus, work miracles? That you may not tempt God, what should you answer? What our Lord answered. The devil said to Him, Cast Yourself down; for it is written, He shall give His Angels charge concerning You, etc. If You shall cast Yourself down, Angels shall receive You. And it might indeed, my brethren, happen, if our Lord had cast Himself down, the attending Angels would receive our Lord's flesh; but what does He say to him? It is written again, You shall not tempt the Lord your God. [Deuteronomy 6:16] You think Me a man. For the devil came to Him with this view, that he might try whether He were the Son of God. He saw His Flesh; but His might appeared in His works: the Angels had borne witness. He saw that He was mortal, so that he might tempt Him, that by Christ's temptation the Christian might be taught. What then is written? You shall not tempt the Lord your God. Let us not then tempt the Lord, so as to say, If we belong to You, let us work a miracle.

16. Let us return to the words of the Psalm. They shall bear You in their hands, lest at any time Thou hurt Your foot against a stone [Psalm 90:12]. Christ was raised up in the hands of Angels, when He was taken up into heaven: not that, if Angels had not sustained Him, He would have fallen: but because they were attending on their King. Say not, Those who sustained Him are better than He who was sustained. Are then cattle better than men, because they sustain the weakness of men? And we ought not to speak thus either; for if the cattle withdraw their support, their riders fall. But how ought we to speak of it? For it is said even of God, Heaven is My throne. Because then heaven supports Him, and God sits thereon, is therefore heaven the better? Thus also in this Psalm we may understand it of the service of the Angels: it does not pertain to any infirmity in our Lord, but to the honour they pay, and to their service....What the finger of God is, the Gospel explains to us; for the finger of God is the Holy Ghost. How do we prove this? Our Lord, when answering those who accused Him of casting out devils in the name of Beelzebub, says, If I cast out devils by the Spirit of God; [Matthew 12:28] and another Evangelist, in relating the same saying, says, If I with the finger of God cast out devils. [Luke 11:20] What therefore is in one stated clearly, is darkly expressed in another. You did not know what was the finger of God, but another Evangelist explains it by terming it the Spirit of God. The Law then written by the finger of God was given on the fiftieth day after the slaughter of the lamb, and the Holy Ghost descended on the fiftieth day after the Passion of our Lord Jesus Christ. The Lamb was slain, the Passover was celebrated, the fifty days were completed, and the Law was given. But that Law was to cause fear, not love: but that fear might be changed into love, He who was truly righteous was slain: of whom that lamb whom the Jews were slaying was the type. He arose from the dead: and from the day of our Lord's Passover, as from that of the slaying of the Paschal lamb, fifty days are counted; and the Holy Ghost descended, now in the fullness of love, not in the punishment of fear. [Acts 2:1-4] Why have I said this? For this then our Lord arose, and was glorified, that He might send His Holy Spirit. And I said long ago that this was so, because His head is in heaven, His feet on earth. If His head is in heaven, His feet on earth; what means our Lord's feet on earth? Our Lord's saints on earth. Who are our Lord's feet? The Apostles sent throughout the whole world. Who are our Lord's feet? All the Evangelists, in whom our Lord travels over all nations....We need not therefore wonder that our Lord was raised up to heaven by the hands of Angels, that His foot might not dash against a stone: lest those who on earth toiled in His body, while they were travelling over the whole world might become guilty of the Law, He took from them fear, and filled them with love. Through fear Peter thrice denied Him, [Matthew 26:69-75] for he had not yet received the Holy Ghost: afterwards, when he had received the Holy Spirit, he began to preach with confidence....Our Lord so dealt with him, as if He said, thrice you have denied Me through fear: thrice confess Me through love. With that love and that charity He filled His disciples. Why? Because He has set His house of defense very high: because when glorified He sent the Holy Ghost, He released the faithful from the guilt of the Law, that His feet might not dash against a stone.

17. Thou shall go upon the asp and the basilisk; the lion and the dragon shall you tread under your feet [Psalm 90:13]. You know who the serpent is, and how the Church treads upon him, as she is not conquered, because she is on her guard against his cunning. And after what manner he is a lion and a dragon, I believe you know also, beloved. The lion openly rages, the dragon lies secretly in covert: the devil has each of these forces and powers. When the Martyrs were being slain, it was the raging lion: when heretics are plotting, it is the dragon creeping beneath us. You have conquered the lion; conquer also the dragon: the lion has not crushed you, let not the dragon deceive you....A few women in the Church have bodily virginity: but the virginity of the heart all the faithful have. In the very matter of faith he feared that the heart's virginity would be corrupted by the devil: and those who have lost it, are uselessly virgins in their bodies. What does a woman who is corrupt in heart preserve in her body? Thus a Catholic married woman is before a virgin heretic. For the first is not indeed a virgin in her body, but the second has become married in her heart; and married not unto God as her husband, but unto the dragon. But what shall the Church do? The basilisk is the king of serpents, as the devil is the king of wicked spirits.

18. These are the words of God to the Church. Because he has set his love in me, therefore will I deliver him [Psalm 90:14]. Not only therefore the Head, which now sits in heaven, because He has set His house of defense very high, to which no evil shall happen, neither shall any plague come near His dwelling; but we also who are toiling on earth, and are still living in temptations, whose steps are feared for, lest they fall into snares, may hear the voice of the Lord our God consoling us, and saying to us, Because he has set his love upon me, therefore will I deliver him: I will set him up, because he has known my name.

19. He shall call upon me, and I will hear him: yea, I am with him in trouble [Psalm 90:15]. Fear not when you are in trouble, as if the Lord were not with you. Let faith be with you, and God is with you in your trouble. There are waves on the sea, and you are tossed in your bark, because Christ sleeps. Christ slept in the ship, while the men were perishing. [Matthew 8:24-25] If your faith sleep in your heart, Christ is as it were sleeping in your ship: because Christ dwells in you through faith, when you begin to be tossed, awake Christ sleeping: rouse up your faith, and you shall be assured that He deserts you not. But you think you are forsaken, because He rescues you not when you yourself dost wish. He delivered the Three Children from the fire? [Daniel 3:29-30] Did He, who did this, desert the Maccabees? [2 Maccabbees vii] God forbid! He delivered both of these: the first bodily, that the faithless might be confounded; the last spiritually, that the faithful might imitate them. I will deliver him, and bring him to honour.

20. With length of days will I satisfy him [Psalm 90:16]. What is length of days? Eternal life. Brethren, imagine not that length of days is spoken of in the same sense as days are said to be long in summer, short in winter. Hath he such days to give us? That length is one that has no end, eternal life, that is promised us in long days. And truly, since this suffices, with reason he says, will I satisfy him. What is long in time, if it has an end, satisfies us not: for that reason it should not be even called long. And if we are covetous, we ought to be covetous of eternal life: long for such a life, as has no end. Lo, a line in which our covetousness may be extended. Do you wish money without limit? Long for eternal life without limit. Do you wish that your possession may have no end? Seek for eternal life. I will show him my salvation. Nor is this, my brethren, to be briefly passed over. I will show him my salvation: He means, I will show him Christ Himself. Why? Was He not seen on earth? What great thing has He to show us? But He did not appear such as we shall see Him. He appeared in that shape in which those who saw Him crucified Him: behold, those who saw Him, crucified Him: we have not seen Him, yet we have believed. They had eyes, have not we? Yea, we too have the eyes of the heart: but, as yet we see through faith, not by sight. When will it be sight? When shall we, as the Apostle says, see Him face to face? [1 Corinthians 13:12] which God promises us as the high reward of all our toils. Whatever you toil in, you toil for this purpose, that you may see Him. Some great thing it is we are to see, since all our reward is seeing; and our Lord Jesus Christ is that very great sight. He who appeared humble, will Himself appear great, and will rejoice us, as He is even now seen of His Angels....Let us love and imitate Him: let us run after his ointments, as is said in the Song of Solomon: Because of the savour of your good ointments, we will run after you. [Song of Songs 1:3] For He came, and gave forth a savour that filled the world. Whence was that fragrance? From heaven. Follow then towards heaven, if you do not answer falsely when it is said, Lift up your hearts, lift up your thoughts, your love, your hope: that it may not rot upon the earth....For wherever your treasure is, there will be your heart also. [Matthew 6:21]

1. ...We are not Christians, except on account of a future life: let no one hope for present blessings, let no one promise himself the happiness of the world, because he is a Christian: but let him use the happiness he has, as he may, in what manner he may, when he may, as far as he may. When it is present, let him give thanks for the consolation of God: when it is wanting, let him give thanks to the Divine justice. Let him always be grateful, never ungrateful: let him be grateful to his Father, who soothes and caresses him: and grateful to his Father when He chastens him with the scourge, and teaches him: for He ever loves, whether He caress or threaten: and let him say what you have heard in the Psalm: It is a good thing to give thanks unto the Lord; and to sing praises unto Your Name, Thou Most Highest [Psalm 91:1].

2. This Psalm is entitled, a Psalm to be sung on the Sabbath day. Lo, this day is the Sabbath, which the Jews at this period observe by a kind of bodily rest, languid and luxurious. They abstain from labours, and give themselves up to trifles; and though God ordained the Sabbath, they spend it in actions which God forbids. Our rest is from evil works, theirs from good; for it is better to plough than to dance. They abstain from good, but not from trifling, works. God proclaims to us a Sabbath. What sort of Sabbath? First consider, where it is. It is in the heart, within us; for many are idle with their limbs, while they are disturbed in conscience....That very joy in the tranquillity of our hope, is our Sabbath. This is the subject of praise and of song in this Psalm, how a Christian man is in the Sabbath of his own heart, that is, in the quiet, tranquillity, and serenity of his conscience, undisturbed; hence he tells us here, whence men are wont to be disturbed, and he teaches you to keep Sabbath in your own heart.

3. ...Accuse yourself, and you receive indulgence. Besides, many do not accuse Satan but their fate. My fate led me, says one when you ask him, why did you do it? Why did you sin? He replies, by my evil fate. Lest he should say, I did it; he points to God as the source of his sin: with his tongue he blasphemes. He says not this indeed openly as yet, but listen, and see that he says this. You ask of him, what is fate: and he replies, evil stars. You ask, who made, who appointed the stars; he can only answer, God. It follows, then, that whether he does so directly or indirectly, still he accuses God, and when God punishes sins, he makes God the author of his own sins. It cannot be that God punishes what He has wrought: He punishes what you do, that He may set free what He has wrought. But sometimes, setting aside everything else, they attack God directly: and when they sin, they say, God willed this; if God had not willed it, I should not have sinned. Does He warn you for this, that not only He may not be listened to, to keep you from sin, but even be accused because you sin? What then does this Psalm teach us? It is a good thing to confess unto the Lord. What is to confess unto the Lord? In both cases: both in your sins, because you have done them; and in your good works, confess unto the Lord, because He has done them. Then shall you sing unto the Name of God, the Most Highest: seeking the glory of God, not your own; His Name, not yours. For if you seek the Name of God, He also seeks your name; but if you have neglected the Name of God, He also does blot out yours....

4. To tell of Your mercy early in the morning, and of Your truth in the night season [Psalm 91:2]. What is the meaning of this; that the mercy of God is to be told us in the morning, and in the night the truth of God? The morning is, when it is well with us; the night, the sadness of tribulation. What then did he say in brief? When you are prosperous, rejoice in God, for it is His mercy. Now, perhaps you would say, If I rejoice in God, when I am prosperous, because it is His mercy; what am I to do when I am in sorrow, in tribulation? It is His mercy, when I am prosperous; is it then His cruelty, when I am in adversity? If I praise His mercy when it is well with me, am I then to exclaim against His cruelty when it is ill? No. But when it is well, praise His mercy: when ill, praise His truth: because He scourges sins, He is not unjust....During the night Daniel confessed the truth of God: he said in his prayer, We have sinned, and committed iniquity, and have done wickedly. O Lord, righteousness belongs unto You: but unto us confusion of face. [Daniel 9:5, 7] He told of the truth of God during the night-season. What is it to tell of the truth of God in the night-season? Not to accuse God, because you suffer anything of evil: but to attribute it to your sins, His correction: to tell of His loving-kindness early in the morning, and of His truth in the night-season. When you do this, you always praise God, always confess to God, and sing unto His Name.

5. Upon a psaltery of ten strings, with a song, and upon the harp [Psalm 91:3]. You have not heard of the psaltery of ten strings for the first time: it signifies the ten commandments of the Law. But we must sing upon that psaltery, and not carry it only. For even the Jews have the Law: but they carry it: they sing not....And upon the harp. This means, in word and deed; with a song, in word; upon the harp, in work. If you speak words alone, you have, as it were, the song only, and not the harp: if you work, and speakest not, you have the harp only. On this account both speak well and do well, if you would have the song together with the harp.

6. For Thou, Lord, hast made me glad through Your works; and I will rejoice in giving praise for the operations of Your hands [Psalm 91:4]. You see what he says. You have made me living well, You have formed me: if by chance I do anything of good, I will rejoice in the work of Your hands: as the Apostle says, For we are His workmanship, created unto good works. [Ephesians 2:10] For unless He formed you to good works, you would not know any works but evil....Because you can not have truth from your own self, it remains that thou drink it thence, whence it flows: as if you have gone back from the light, you are in darkness: as a stone glows not with its own heat, but either from the sun or fire, and if you withdraw it from the heat, it cools: there it appears, that the heat was not its own; for it became heated either by the sun or by fire: thus thou also, if you withdraw from God, will become cold; if you approach God, you will warm: as the Apostle says fervent in spirit. [Romans 12:11] Also what says he of the light? If you approach Him, you will be in light; therefore says the Psalm, Look upon Him, and be lightened; and your faces shall not be ashamed. Because therefore you can do no good, unless lightened by the light of God, and warmed by the spirit of God; when you shall see yourself working well, confess unto God, and say what the Apostle says; say unto yourself, that you be not puffed up, For what have you that thou did not receive? [1 Corinthians 4:7]...

7. That wretched man who does good, and suffers evils, sees him, becomes disturbed, and says, O God, the wicked, I imagine, please You, and You hate the good, and love those who work iniquity....The Sabbath being now lost in the inner man, and the tranquillity of his heart being shut out, and good thoughts repelled, he now begins to imitate him whom he sees flourishing amid his evil deeds; and turns himself also to evil works. But God is long-suffering, because He is eternal, and he knows the day of His own judgment, where He weighs all things.

8. Teaching us this, what says he? O Lord, how glorious are Your works: Your thoughts are made very deep [Psalm 91:5]. Verily, my brethren, there is no sea so deep as these thoughts of God, who makes the wicked flourish, and the good suffer: nothing so profound, nothing so deep: therein every unbelieving soul is wrecked, in that depth, in that profundity. Do you wish to cross this depth? Remove not from the wood of Christ's Cross: you shall not sink: hold yourself fast to Christ. What do I mean by this, hold fast to Christ? It was for this reason that He chose to suffer on earth Himself. You have heard, while the prophet was being read, how He did not turn away His back from the smiters, and His face from the spittings of men, how He turned not His cheek from their hands; [Isaiah 50:6] wherefore chose He to suffer all these things, but that He might console the suffering? He could have raised His flesh at the last day: but then you would not have had your ground of hope, since you had not seen Him. He deferred not His resurrection, that you might not still be in doubt. Suffer then tribulation in the world with the same end as that which you have observed in Christ: and let not those who do evil, and flourish in this life, move you. Your thoughts are very deep. Where is the thought of God? Rejoice not as the fish who is exulting in his bait: the fisherman has not drawn his hook: the fish has as yet the hook in his jaws. And what seems to you long, is short; all these things pass over quickly. What is the long life of man to the eternity of God? Do you wish to be of long-suffering? Consider the eternity of God. For you regard your few days, and in your few days thou dost wish all things to be fulfilled. What things? The condemnation of all the wicked: and the crowning of all the good: do you wish these things to be fulfilled in your days? God fulfills them in His own time. Why do you suffer weariness? He is eternal: He waits: He is of long-suffering: but you say, I am not of long-suffering, because I am mortal. But you have it in your power to become so: join your heart to the eternity of God, and with Him you shall be eternal....

9. For this reason, after saying, Your thoughts are very deep, he at once subjoins: An unwise man does not well consider this, and a fool does not understand it [Psalm 91:6]. What are the things which an unwise man does not well consider, and which a fool does not understand? When the ungodly are green as the grass. What is, as the grass? They flourish when it is winter, but they will wither in the summer. Thou observest the flower of the grass? What more quickly passes by? What is brighter? What is greener? Let not its verdure delight you, but fear its withering. You have heard of the ungodly being green as the grass: hear also of the righteous: For lo. In the mean while, consider the ungodly; they flourish as the grass; but who are they who understand it not? The foolish and unwise. When the ungodly are green as the grass, and all men look upon the workers of iniquity [Psalm 91:7]. All who in their heart think not aright of God, look upon the ungodly when they are as green as grass, that is, when they flourish for a time. Why do they look upon them? That they may be destroyed forever. For they regard their momentary bloom, they imitate them, and wishing to flourish with them for a time, perish for evermore: this is, That they may be destroyed forever.

10. But You, Lord, art the Most Highest for evermore [Psalm 91:8]. Waiting above in Your eternity until the season of the wicked be past, and that of the just come. For lo. Listen, brethren. Already he who speaks (for he speaks in our person, in the person of Christ's body, for Christ speaks in His own body, that is, in His Church), has joined himself unto the eternity of God: as I a little before was saying unto you, God is long-suffering and patient, and allows all those evil deeds which He sees to be done by wicked men. Wherefore? Because He is eternal, and sees what He keeps for them. Do you also wish to be long-suffering and patient? Join yourself to the eternity of God: together with Him wait for those things which are beneath you: for when your heart shall have cleaved unto the Most Highest, all mortal things will be beneath you: say then what follows, For lo, your enemies shall perish. Those who now flourish, shall afterwards perish. Who are the enemies of God? Brethren, perhaps ye think those only enemies of God who blaspheme? They indeed are so, and those wicked men who neither in tongue nor in thought cease to injure God. And what do they do to the eternal, most high God? If you strike with your fist upon a pillar, you are hurt: and do you think that where you strike God with your blasphemy, you are not yourself broken? For you do nothing to God. But the enemies of God are openly blasphemers, and daily they are found hidden. Beware of such enmities of God. For the Scripture reveals some such secret enemies of God: that because you know them not in your heart, you may know in God's Scriptures, and beware of being found with them. James says openly in his Epistle, Do you not know that the friendship of the world is enmity with God? [James 4:4] You have heard. Do you wish not to be an enemy of God? Be not a friend of this world: for if you are a friend of this world, you will be an enemy of God. For as a wife cannot be an adulteress, unless she be an enemy to her own husband: so a soul which is an adulteress through its love of worldly things, cannot but be an enemy to God. It fears, but loves not: it fears punishment but is not delighted with righteousness. All lovers of the world, therefore, are enemies of God, all the curious after trifles, all consulters of diviners astrologers, and evil spirits. Let them enter, or not enter, Churches: they are enemies of God. They may flourish for a season like grass, but they will perish, when He begins to visit them, and pronounce His sentence upon all flesh. Join yourself to the Scripture of God, and say with this Psalm, For lo, your enemies shall perish [Psalm 91:9]. Be not found there, where they shall perish. And all the workers of iniquity shall be destroyed.

11. ...But mine horn shall be exalted like the horn of an unicorn [Psalm 91:10]. Why did He say, like the horn of an unicorn? Sometimes an unicorn signifies pride, sometimes it means the lifting up of unity; because unity is lifted up, all heresies shall perish with the enemies of God. And mine horn shall be exalted like an unicorn. When will it be so? And mine old age shall be in the fatness of mercy. Why did he say, my old age? He means, my last days; as our old age is the last season in our lives, so the whole of what the body of Christ at present suffers in labours, in cares, in watchings, in hunger, in thirst, in stumbling-blocks, in wickednesses, in tribulations, is its youth: its old age, that is, its last days, will be in joy. And beware, beloved, that you think not death meant also, in that he has spoken of old age: for man grows old in the flesh for this reason, that he may die. The old age of the Church will be white with good works, but it shall not decay through death. What the head of the old man is, that our works will be. You see how the head grows old, and whitens, as fast as old age approaches. Thou sometimes dost seek in the head of one who grows old duly in his own course a black hair, yet you find it not: thus when our life shall have been such, that the blackness of sins may be sought, and none found, that old age is youthful, is green, and ever will be green. You have heard of the grass of sinners, hear ye of the old age of the righteous: My old age shall be in the fathers of mercy.

12. And My eye has beheld on mine enemies [Psalm 91:11]. Whom does he call his enemies? All the workers of iniquity. Do not observe whether your friend be wicked: let an occasion come, and then you prove him. Thou beginnest to go contrary to his iniquity, and then you shall see that when he was flattering you, he was your enemy; but you had not yet knocked, not to raise in his heart what was not there, but that what was there might break out. My eye also has looked upon mine enemies: and mine ear shall hear his desire of the wicked that rise up against me. When? In my old age. What is, in old age? In the last times. And what shall our ear hear? Standing on the right hand, we shall hear what shall be said to them that are on the left.

13. The grass withers, the flower of sinners dies away: what of the righteous? The righteous shall flourish like a palm tree [Psalm 91:12]. The ungodly are green as grass; The righteous shall flourish like a palm tree. By the palm tree he signifies height. Possibly he had also this meaning in the palm, that in its extremities it is beautiful: so that you may trace its beginning from the earth, its end in its topmost branches, wherein its whole beauty dwells. The rough root appears in the earth, the beautiful foliage toward the sky. Your beauty too, then, shall be in the end. Your root is fixed fast: but our root is upward. For our root is Christ, who has ascended into heaven. Humbled, he shall be exalted; he shall spread abroad like a cedar in Libanus. See what trees he spoke of: the righteous shall flourish like a palm-tree: and shall spread abroad like a cedar in Libanus. When the sun has gone forth, does the palm-tree wither? Does the cedar die? But when the sun has been glowing for some hours, the grass dries up. The judgment, therefore, shall come, that sinners may wither, and the faithful flourish.

14. Such as are planted in the house of the Lord, shall flourish in the courts of the house of our God [Psalm 91:12]. They shall be yet more increased in fruitful old age, and shall be quiet, that they may show it forth [Psalm 91:13]. Such is the Sabbath, which but a little while ago I commended unto you, whence the Psalm has its title. They shall be quiet, that they may show it forth. Wherefore are they quiet that show it forth? The grass of sinners moves them not: the cedar and palm-tree not even in tempests are bent. They are therefore quiet, that they may show it forth: and with reason, since at present they must show it forth even unto men who mock at it. O wretched men, who are lovers of the world! Those who are planted in the house of the Lord, show it to you: those who praise the Lord with song and lute, in word and deed, show it forth to you, and tell you. Be not seduced by the prosperity of the wicked, admire not the flower of grass: admire not those who are happy only for a season, but miserable unto eternity....If you wish to flourish like a palm-tree, and to spread abroad like a cedar in Libanus, and not to wither like grass when the sun is hot; as those who appear to flourish when the sun is absent. If then ye wish not to be as grass, but as the palm-tree and the cedar, what will you show forth? How true the Lord my strength is: and that there is no unrighteousness in Him. How is it there is no unrighteousness? A man commits so great crimes; he is well, he has sons, a plentiful house, he is full of pride, is exalted by his honours, is revenged on his enemies, and does every evil deed; another man, innocent, attending to his own affairs, not robbing another's goods, doing nothing against any one, suffers in chains, in prison, tosses and sighs in poverty. How is it that there is no unrighteousness in Him? Be quiet, and you shall know: for you are disturbed, and in your chamber thou dost darken your light. The eternal God does wish to shine upon you: do not then make you cloudy weather from your own disturbed mind. Be quiet within yourself, and see what I say unto you. Because God is eternal, because for the present He spares the bad, bringing them to repentance: He scourges the good, instructing them in the way unto the kingdom of heaven: There is no unrighteousness in Him: fear not....What, if He leaves this man unpunished now, because he is doomed to hear, Depart into everlasting fire. But when? When you shall be placed at the right hand, then shall it be said to those placed on the left, Depart into the everlasting fire, which is prepared for the devil and his angels. Let not therefore those things move you: Be quiet, keep Sabbath, and show how true the Lord my strength is: and that there is no unrighteousness in Him.

1. ...It is entitled, The Song of praise of David himself, on the day before the Sabbath, when the earth was founded. Remembering then what God did through all those days, when He made and ordained all things, from the first up to the sixth day (for the seventh He sanctified, because He rested on that day after all the works, which He made very good), we find that He created on the sixth day (which day is here mentioned, in that he says, before the Sabbath) all animals on the earth; lastly, He on that very day created man in His own likeness and image. For these days were not without reason ordained in such order, but for that ages also were to run in a like course, before we rest in God. But then we rest if we do good works. As a type of this, it is written of God, God rested on the seventh day, when He had made all His works very good. For He was not wearied, so as to need rest, nor has He now left off to work, for our Lord Christ says openly, My Father works hitherto. [John 5:17] For He says this unto the Jews, who thought carnally of God, and understood not that God works in quiet, and always works, and is always in quiet. We also, then, whom God willed then to figure in Himself, shall have rest after all good works....And because these good works are doomed to pass away, that sixth day also, when those very good works are perfected, has an evening; but in the Sabbath we find no evening, because our rest shall have no end: for evening is put for end. As therefore God made man in His own image on the sixth day: thus we find that our Lord Jesus Christ came into the sixth age, that man might be formed anew after the image of God. For the first period, as the first day, was from Adam until Noah: the second, as the second day, from Noah unto Abraham: the third, as the third day, from Abraham unto David: the fourth, as the fourth day, from David unto the removal to Babylon: the fifth period, as the fifth day, from the removal to Babylon unto the preaching of John. The sixth day begins from the preaching of John, and lasts unto the end: and after the end of the sixth day, we reach our rest. The sixth day, therefore, is even now passing. And it is now the sixth day, see what the title has; On the day before the Sabbath, when the earth was founded. Let us now listen to the Psalm itself: let us enquire of it, how the earth was made, whether perhaps the earth was then made: and we do not read so in Genesis. When, therefore, was the earth founded? When, unless when that which has been but now read in the Apostle takes place: If, he says, you are steadfast, immovable. [1 Corinthians 15:58] When all who believe throughout all the earth are steadfast in faith, the earth is founded: then man is made in the image of God. That sixth day in Genesis signifies this....

2. The Lord reigns, He is clothed with beauty; the Lord is clothed with strength, and is girded [Psalm 92:1]. We see that He has clothed Himself with two things: beauty and strength. But why? That He might found the earth. So it follows, He has made the round world so sure, that it cannot be moved. Whence has He made it so sure? Because He has clothed Himself in beauty. He would not make it so sure, if He put on beauty only, and not strength also. Why therefore beauty, why strength? For He has said both. You know, brethren, that when our Lord had come in the flesh, of those to whom He preached the Gospel, He pleased some, and displeased others. For the tongues of the Jews were divided against one another: Some said, He is a good Man; others said, Nay, but He deceives the people. [John 7:12] Some then spoke well, others detracted from Him, tore Him, bit and insulted Him. Towards those therefore whom He pleased, He put on beauty; towards those whom He displeased, He put on strength. Imitate then your Lord, that you may become His garment: be with beauty towards those whom your good works please: show your strength against detractors....

3. Perhaps we should enquire respecting this word also, why he said, He is girded. Girding signifies work: for every man then girds himself, when he is about to work. But wherefore did he use the word præcinctus, instead of cinctus? For he says in another Psalm, Gird You with Your sword upon Your thigh, O Thou most mighty: the people shall fall under You: using the word accingere, not cingere, nor præcingere: this word being applied to the act of attaching anything to the side by girding it. The sword of the Lord, wherewith He conquered the round world by killing iniquity, is the Spirit of God in the truth of the word of God. Wherefore is He said to bind His sword around His thigh? In another place, on another Psalm we have spoken in another manner of girding: but nevertheless, since it has been mentioned, it ought not to be passed over. What is the girding on of the sword around the thigh? He means the flesh by the thigh. For the Lord would not otherwise conquer the round world, unless the sword of truth came into the flesh. Why therefore is He here said to be girded in front (præcinctus)? He who girds himself before, places something before himself, wherewith he is girded; whence it is said, He girded Himself before with a towel, and began to wash the disciples' feet. Because He was humble when He girded Himself with a towel. He washed the feet of His own disciples. But all strength is in humility: because all pride is fragile: therefore when He was speaking of strength, he added, He is girded: that you may remember how your God was girded in humility, when He washed His disciples' feet. [John 13:4-15]...After He had washed their feet, again He sat down; He said to them, You call me Lord and Master: and you say well; for so I am. If I then, your Lord and Master, have washed your feet; how ought ye also to do to one another's feet? If therefore strength is in humility, fear not the proud. The humble are like a rock: the rock seems to lie downwards: but nevertheless it is firm. What are the proud? Like smoke: although they are lofty, they vanish. We ought therefore to ascribe our Lord's being girded to His humility, according to the mention of the Gospel, that He was girded, that He might wash His disciples' feet.

4. ... For He has made the round world sure, which cannot be moved....What then is the round world, which cannot be moved? This He would not mention specially, if there were not also a round world that can be moved. There is a round world that shall not be moved. There is a round world that shall be moved. For the good who are steadfast in the faith are the round world: that no man may say, they are only in part of it; while the wicked who abide not in faith, when they have felt any tribulation, are throughout the whole world. There is therefore a round world movable: there is a world immovable: of which the Apostle speaks. Behold, the round world movable. I ask you, of whom speaks the Apostle in these words, Of whom is Hymenæus and Philetus; who concerning the truth have erred, saying that the resurrection is past already: and overthrow the faith of some? [2 Timothy 2:17-19] Did these belong to the round world, that shall not be moved? But they were chaff: and as he says, they overthrow the faith of some....Nevertheless, the foundation of God stands sure; having his seal, — what seal has it as its sure foundation?— The Lord knows them that are His. This is the round world that shall not be moved; The Lord knows them that are His. And what seal has it? And let every one that names the name of Christ depart from unrighteousness. Let him depart from unrighteousness: for he cannot depart from the unrighteous, for the chaff is mixed with the wheat until it is fanned....

5. Your throne is established from thence, O Lord [Psalm 92:2]. What is, from thence? From that time. As if he said, What is the throne of God? Where does God sit? In His Saints. Do you wish to be the throne of God? Prepare a place in your heart where He may sit. What is the throne of God, except where God dwells? Where does God dwell, except in His temple? What is His temple? Is it surrounded with walls? Far from it. Perhaps this world is His temple, because it is very great, and a thing worthy to contain God. It contains not Him by whom it was made. And wherein is He contained? In the quiet soul, in the righteous soul: that is it that contains Him....He who said, Before Abraham was, I am: [John 8:58] not before Abraham only, but before Adam: not only before Adam, but before all the angels, before heaven and earth; since all things were made through Him: he added, lest you, attending to the day of our Lord's nativity, might think He commenced from that time, Your throne is established, O God. But what God? You are from everlasting: for which he uses ‡ π' αἰῶνος, in the Greek version; that word being sometimes used for an age, sometimes for everlasting. Therefore, O Thou who seemest to be born from thence, You are from everlasting! But let not human birth be thought of, but Divine eternity. He began then from the time of His birth; He grew: [Luke 2:40, 52] you have heard the Gospel. He chose disciples, He replenished them, His disciples began to preach. Perhaps this is what he speaks of in the following verse.

6. The floods lift up their voices [Psalm 92:3]. What are these floods, which have lift up their voices? We heard them not: neither when our Lord was born, did we hear rivers speak, nor when He was baptized, nor when He suffered; we heard not that rivers did speak. Read the Gospel, you find not that rivers spoke. It is not enough that they spoke: They have lift up their voice: they have not only spoken, but bravely, mightily, in a lofty voice. What are those rivers which have spoken?...The Spirit itself was a mighty river, whence many rivers were filled. Of that river the Psalmist says in another passage, The rivers of the flood thereof shall make glad the city of God. Rivers then were made to flow from the belly of the disciples, when they received the Holy Spirit: themselves were rivers, when they had received that Holy Spirit. Whence did those rivers lift their voices? Wherefore did they lift them up? Because at first they feared. Peter was not yet a river, when at the question of the maid-servant he thrice denied Christ: I do not know the man. [Matthew 26:69-74] Here he lies through fear: he lifts not his voice as yet: he is not yet the river. But when they were filled with the Holy Spirit, the Jews sent for them, and enjoined them not to preach at all, nor to teach in the name of Jesus....For when the Apostles had been dismissed from the council of the Jews, they came to their own friends, and told them what the priests and elders said to them: but they on hearing lifted up their voices with one accord unto the Lord, and said, Lord, it is You who has made heaven and earth, and the sea, and all that in them is; [Acts 4:24] and the rest which floods lifting up their voices might say, Wonderful are the hangings of the sea [Psalm 92:4]. For when the disciples had lifted up their voices unto Him, many believed, and many received the Holy Spirit, and many rivers instead of few began to lift up their voice. Hence there follows, from the voices of many waters, wonderful are the hangings of the sea; that is, the waves of the world. When Christ had begun to be preached by so powerful voices, the sea became enraged, persecutions began to thicken. When therefore the rivers had lift up their voice, from the voices of many waters, wonderful were the hangings of the sea. To be hung aloft is to be lifted up; when the sea rages, the waves are hung as from above. Let the waves hang over as they choose; let the sea roar as it chooses; the hangings of the sea indeed are mighty, mighty are the threatenings, mighty the persecutions; but see what follows: but yet the Lord, who dwells on high, is mightier. Let therefore the sea restrain itself, and sometime become calmed; let peace be granted by Christians. The sea was disturbed, the vessel was tossed; the vessel is the Church: the sea, the world. The Lord came, He walked over the sea, and calmed the waves. How did the Lord walk over the sea? Above the heads of those mighty foaming waves. Principalities and kings believed; they were subdued unto Christ. Let us not therefore be frightened; because the Lord, who dwells on high, is mightier.

7. Your testimonies, O Lord, are very surely believed [Psalm 92:5]. The Lord, who dwells on high, is mightier than the mighty overhangings of the sea. Your testimonies are very surely believed. Your testimonies, because He had said beforehand, These things I have spoken unto you, that in Me ye might have peace. In the world you shall have tribulation....He added, but be of good cheer, I have overcome the world. [John 16:33] If then He says, I have overcome the world, cling unto Him who overcame the world, who overcame the sea. Rejoice in Him, because the Lord, who dwells on high, is mightier, and, Your testimonies are very surely believed. And what is the end of all these? Holiness becomes Your house, O Lord! Your house, the whole of Your house, not here and there: but the whole of Your house, throughout the whole world. Why throughout the whole of the round world? Because He has set aright the round world, which cannot be moved. The Lord's house will be strong: it will prevail throughout the whole world: many shall fall: but that house stands; many shall be disturbed, but that house shall not be moved. Holiness becomes Your house, O Lord! For a short time only? No. Unto length of days.

1. As we listened with much attention, while the Psalm was in reading, so let us listen attentively, while the Lord reveals the mysteries which He has deigned to obscure in this passage. For some mysteries in the Scriptures are shut up for this reason, not that they may be denied, but that they may be opened unto those who knock. If therefore ye knock with affection of piety, and sincere heartfelt love, He, who sees from what motives ye knock, will open unto you. [Matthew 7:7] It is known unto all of us (and I wish we may not be among their number), that may murmur against God's long-suffering, and grieve either that impious and wicked men live in this world, or that they have great power; and what is more, that the bad generally have great power against the good, and that the bad often oppress the good; that the wicked exult, while the good suffer; the evil are proud, while the good are humbled. Observing such things in the human race (for they abound), impatient and weak minds are perverted, as if they were good in vain; since God averts, or seems to avert, His eyes from the good works of the pious and faithful, and to promote the wicked in those pleasures which they love. Weak men, therefore, imagining that they live well in vain, are induced either to imitate the wickedness of those whom they see flourishing: or if either through bodily or mental weakness they are deterred from doing wrong by a fear of the penal laws of the world; not because they love justice, but, to speak more openly, fearing the condemnation of men among men, they refrain indeed from wicked deeds, but refrain not from wicked thoughts. And among their wicked thoughts, the chief is the wickedness which leads them impiously to imagine that God is neglectful, and regardless of human affairs: and that He either holds in equal estimation the good and the wicked: or even, and this is a still more pernicious notion, that He persecutes the good, and favours the wicked. He who thinks thus, although he does no harm to any man, does the greatest to himself, and is impious against himself, and by his wickedness hurts not God, but slays himself....

2. The Psalm has this title, that is, this inscription: A Psalm of David himself, on the fourth day of the week. This Psalm is about to teach patience in the sufferings of the righteous: it enjoins patience against the prosperity of the wicked, and builds up patience. This is the drift of the whole of it, from beginning to end. Wherefore then has it such a title, on the fourth of the week? The first of the week is the Lord's day: the second, is the second week-day, which people of the world call the Moon's day: the third, is the third weekday, which they term Mars' day. The fourth of the Sabbaths therefore is the fourth week-day, which by Pagans is styled Mercury's day, and also by many Christians; but I would not call it so: and I wish they would change for the better, and cease to do so; for they have a phrase of their own, which they may use. For these terms are not of universal use: many nations have severally different names for them: so that the mode of speech used by the Church better beseems the mouth of a Christian. Yet if custom has induced any person to utter that with his tongue which his heart does disapprove, let him remember, that all those whose names the stars bear were men, and that the stars did not commence their existence in the sky, when those men began theirs, but were there long before; but on account of some mortal services rendered unto mortals, those men in their own times, because they had great power, and were eminent in this life, since they were beloved by men, not on account of eternal life, but of temporal services, received divine honours. For then men of the old world, in being deceived and wishing to deceive, pointed to the stars in heaven, to flatter those who had done them any good service in their affection for this life, saying, that that was the star of such a man, this of another; while the man who had not beheld them before, so as to see that those stars were there before the birth of the man, were deceived into a belief: and thus this vain opinion was conceived. This erroneous opinion the devil strengthened, Christ overthrew. According to our mode of speech, then, the fourth of the week is taken for the fourth day from the Lord's day. Attend, therefore, beloved, to what this title means. Here is a great mystery, and a truly hidden one....Let us therefore recall from the holy Scripture in Genesis, what was created on the first day; we find light: what was created on the second day; we find the firmament, which God called heaven: what was created on the third day; we find the form of earth and sea, and their separation, that all the gathering together of the waters was called sea, and all that was dry, the earth. On the fourth day, the Lord made the lights in heaven: [Genesis 1:3-19] The sun to rule the day: the moon and stars to govern the night: this was the work of the fourth day. What then is the reason that the Psalm has taken its title from the fourth day: the Psalm in which patience is enjoined against the prosperity of the wicked, and the sufferings of the good. Thou findest the Apostle Paul speaking. Do all things without murmurings and disputings: that you may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom you shine as lights in the world, holding forth the word of life. [Philippians 2:14-16]...

3. Let us now attend to the Psalm. The Lord is the God of vengeance; the God of vengeance has dealt confidently [Psalm 93:1]. Do you think that He does not punish? The God of vengeance punishes. What is, The God of vengeance? The God of punishments. Thou murmurest surely because the bad are not punished: yet do not murmur, lest you be among those who are punished. That man has committed a theft, and lives: you murmur against God, because he who committed a theft on you dies not....Therefore, if you would have another correct his hand, you must first correct your tongue: you would have him correct his heart towards man, correct your heart towards God; lest perchance, when you desire the vengeance of God, if it come, it find you first. For He will come: He will come, and will judge those who continue in their wickedness, ungrateful for the prolongation of His mercy, for His long-suffering, treasuring up unto themselves wrath against the day of wrath, and revelation of the righteous judgment of God, who will render to every man according to his deeds: [Romans 2:4-6] because, The Lord is the God of vengeance, therefore has He dealt confidently....Our safety is our Saviour: in Him He would place the hope of all the needy and poor. And what says He? I will deal confidently in Him. What means this? He will not fear, will not spare the lusts and vices of men. Truly, as a faithful physician, with the healing knife of preaching in His hand, He has cut away all our wounded parts. Therefore such as He was prophesied and preached beforehand, such was He found....How great things then did He, of whom it is said, He taught them as one having authority, say unto them? Woe unto you, Scribes and Pharisees, hypocrites! What great things did He say unto them, before their face? He feared no one. Why? Because He is the God of vengeance. For this reason He spared them not in words, that they might remain for Him after to spare them in judgment; because if they were unwilling to accept the healing of His word, they would afterwards incur their Judge's doom. Wherefore? Because He has said, The Lord is the God of vengeance, the God of vengeance has dealt confidently; that is, He has spared no man in word. He who spared not in word when about to suffer, will He spare in judgment when about to judge? He who in His humility feared no man, will He fear any man in His glory? From His dealing thus confidently in time past, imagine how He will deal at the end of time. Murmur not then against God, who seems to spare the wicked; but be thou good, and perhaps for a season He may not spare you the rod, that He may in the end spare you in judgment....

4. And what followed, because He dealt confidently? Be exalted, Thou Judge of the world [Psalm 93:2]. Because they imprisoned Him when humble, do you think they will imprison Him when exalted? Because they judged Him when mortal, will they not be judged by Him when immortal? What then says He? Be exalted, Thou, who hast dealt confidently, the confidence of whose word the wicked bore not, but thought they did a glorious deed, when they seized and crucified You; they who ought to have seized on You with faith, seized You with persecution. Thou then who hast among the wicked dealt confidently, and hast feared no man, because You have suffered, be exalted; that is, arise again, depart into heaven. Let the Church also bear with long-suffering what the Church's Head has borne with long-suffering. Be exalted, Thou Judge of the world: and reward the proud after their deserving. He will reward them, brethren. For what is this, Be exalted, Thou Judge of the world: and reward the proud after their deserving? This is the prophecy of one who does predict, not the boldness of one who commands. Not because the Prophet said, Be exalted, Thou Judge of the world, did Christ obey the Prophet, in arising from the dead, and ascending into heaven; but because Christ was to do this, the Prophet predicted it. He sees Christ abased in the spirit, abased he sees Him: fearing no man, in speech sparing no man, and he says, He has dealt confidently. He sees how confidently He has dealt, he sees Him arrested, crucified, humbled, he sees Him rising from the dead, and ascending into heaven, and from thence to come in judgment of those, among whose hands He had suffered every evil: Be exalted, he says, Thou Judge of the world, and reward the proud after their deserving. The proud He will thus reward, not the humble. Who are the proud? Those to whom it is little to do evil: but they even defend their own sins. For on some of those who crucified Christ, miracles were afterwards performed, when out of the number of the Jews themselves there were found believers, and the blood of Christ was given unto them. Their hands were impious, and red with the blood of Christ. He whose blood they had shed, Himself washed them. They who had persecuted His mortal body which they had seen, became part of His very body, that is, the Church. They shed their own ransom, that they might drink their own ransom. For afterwards more were converted....

5. Lord, how long shall the ungodly, how long shall the ungodly triumph? [Psalm 93:3]. They answer, and will speak wickedness, they all will speak that work unrighteousness [Psalm 93:4]. What is their saying, but against God, when they say: What profits it us that we live thus? What will you reply? Does God truly regard our deeds? For because they live, they imagine that God knows not their actions. Behold, what evil happens unto them! If the officers knew where they were, they would arrest them; and they therefore avoid the officer's eyes, that they may escape instant apprehension; but no one can escape the eye of God, since He not only sees within the closet, but within the recesses of the heart. Even they themselves believe that nothing can escape God: and because they do evil, and are conscious of what they have done, and see that they live while God knows, though they would not live if the officer discovered them; they say unto themselves, These things please God: and, in truth, if they displeased Him, as they displease kings, as they displease judges, as they displease governors, as they displease recorders, yet could we escape the eye of God, as we do escape the eyes of those authorities? Therefore these things please God....Some righteous man comes, and says, Do not commit iniquity. Wherefore? That you may not die. Behold, iniquity I have committed: why do I not die? That man wrought righteousness: and he is dead: why is he dead? I have wrought iniquity: why has not God carried me off? Behold, that man did righteously: and why has He thus visited him? Why suffers He thus? They answer; this is the meaning of the word answer: for they have a reply to make; because they are spared, from the long-suffering of God, they discover an argument for their reply. He spares them for one reason, they answer for another, because they still live. For the Apostle tells us wherefore He spares, he expounds the grounds of the long-suffering of God: And do you think this, O man, who judges those who do such things, and does the same, that you shall escape the judgment of God? Or do you despise the riches of His goodness, and forbearance, and long-suffering; not knowing that the long-suffering of God leads you to repentance? But you, that is, he who answers and says, If I displeased God, He would not spare me, hear what he works for himself; hear the Apostle; but after your hardness and impenitent heart treasurest up into yourself wrath against the day of wrath, and revelation of the righteous judgment of God; who will render to every man according to his deeds. [Romans 2:5-6] He therefore increases His long-suffering, you increase your iniquity. His treasure will consist in eternal mercy towards those who have not despised His mercy; but your treasure will be discovered in wrath, and what thou daily layest up little by little, you will find in the accumulated mass; you lay up by the grain, but you will find the whole heap. Omit not to watch your slightest daily sins: rivers are filled from the smallest drops.

6. ...They have humbled Your people, O Lord; and have troubled Your heritage [Psalm 93:5]. They have murdered the widow, and the fatherless: and slain the proselyte [Psalm 93:6]; that is, the traveller, the pilgrim: the comer from far, as the Psalmist calls himself. Each of these expressions is too clear in meaning to make it worth while to dwell upon them.

7. And they have said, The Lord shall not see [Psalm 93:7]: He observes not, regards not these things: He cares for other matters, He understands not. These are the two assertions of the wicked: one which I have just quoted, These things have you done, and I held my tongue, and you thought unrighteousness, that I will be like yourself. What means, that I will be like yourself? You think that I see your deeds, and that they are pleasing unto Me, because I do not punish them. There is another assertion of the wicked: because God neither regards these things, nor observes that He may know how I live, God heeds me not. Does then God make any reckoning of me? Or does He even take account of me? Or of men in general? Unhappy man! He cared for you, that you might exist: does He not care that thou live well? Such then are the words of these last; and yet they have said, The Lord shall not see: neither shall the God of Jacob regard it.

8. Take heed now, you that are unwise among the people: O you fools, some time understand! [Psalm 93:8]. He teaches His people whose feet might slip: any one among them sees the prosperity of the wicked, himself living well among the Saints of God, that is, among the number of the sons of the Church: he sees that the wicked flourish, and work iniquity, he envies, and is led to follow them in their actions; because he sees that apparently it profits him nothing that he lives well in humility, hoping for his reward here. For if he hopes for it in future, he loses it not; because the time is not yet come for him to receive it. You are working in a vineyard: execute your task, and you shall receive your pay. You would not exact it from your employer, before your work was finished, and yet do you exact it from God before thou dost work? This patience is part of your work, and your pay depends upon your work: thou who dost not choose to be patient, choosest to work less upon the vineyard: since this act of patience belongs to your labouring itself, which is to gain your pay. But if you are treacherous, take care, lest you should not only not receive your pay, but also suffer punishment, because you have chosen to be a treacherous labourer. When such a labourer begins to do ill, he watches his employer's eyes, who hired him for his vineyard, that he may loiter when his eye is turned away; but the moment his eyes are turned towards him, he works diligently. But God, who hired you, averts not His eyes: you can not work treacherously: the eyes of your Master are ever upon you: seek an opportunity to deceive Him, and loiter if you can. If then any of you had any such ideas, when you saw the wicked flourishing, and if such thoughts caused your feet to slip in the path of God; to you this Psalm speaks: but if perchance none of you be such, through you it does address others, in these words, Take heed now; since they had said, The Lord shall not see: neither shall the God of Jacob regard it. Take heed, it says, now, you that are unwise among the people: and you fools, some time understand!

9. He that planted the ear, shall He not hear? Or He that made the eye, does He not consider? [Psalm 93:9] or He that instructs the nations, shall He not reprove? [Psalm 93:10]. This is what God is at present doing: He is instructing the nations: for this reason he sent His word to man throughout the world: He sent it by Angels, by Patriarchs, by Prophets, by servants, through so many heralds going before the Judge. He sent also His own Word Himself, He sent His own Son in Person: He sent the servants of His Son, and in these very servants His own Son. Throughout the world is everywhere preached the word of God. Where is it not said to men, Abandon your former wickedness, and turn yourselves to right paths? He spares, that you may correct yourselves: He punished not yesterday, in order that today ye may live well. He teaches the heathen, shall He not therefore reprove? will He not hear those whom He teaches? will He not judge those to whom He has beforehand sent and sown lessons of warning? If you were in a school, would you receive a task, and not repeat it? When therefore you receive it from your master, you are being taught: the Master gives your task into your hands, and shall He not exact it from you when you come to repeat it? Or when you have begun to repeat it, shall you not be in fear of stripes? At present then we are receiving our work: afterwards we are placed before the Master, that we may give up to Him all our past tasks, that is, that we may give an account of all those things which are now being bestowed upon us. Hear the Apostle's words: We must all appear before the judgment-seat of Christ, etc. It is He that teaches man knowledge. Does He not know, who makes you to know?

10. The Lord knows the thoughts of man, that they are but vain [Psalm 93:11]. For although you know not the thoughts of God, that they are righteous; He knows the thoughts of man, that they are but vain. Even men have known the thoughts of God: but those to whom He has become a friend, it is to them He shows His counsel. Do not, brethren, despise yourselves: if you approach the Lord with faith, you hear the thoughts of God; these you are now learning, this is told you, and for this reason you are taught, why God spares the wicked in this life, that you may not murmur against God, who teaches man knowledge. The Lord knows the thoughts of man, that they are but vain. Abandon therefore the thoughts of man, which are vain: that you may take hold on the thoughts of God, which are wise. But who is he who takes hold on the thoughts of God? He who is placed in the firmament of heaven. We have already chanted that Psalm, and have expounded this expression therein.

11. Blessed is the man whom You chasten, O Lord: and teachest him from Your law [Psalm 93:12]. Behold, you have the counsel of God, wherefore He spares the wicked: the pit is being dug for the sinner. You wish to bury him at once: the pit is as yet being dug for him: do not be in haste to bury him. What mean the words, until the pit be dug up for the sinner? Or whom does He mean by sinner? One man? No. Whom then? The whole race of such that are sinners? No; them that are proud; for he had said before, Reward the proud after their deserving. For that publican, who would not so much as lift up his eyes to heaven, but smote upon his breast, saying, God be merciful to me a sinner, [Luke 18:13] was a sinner; but since he was not proud, and since God will render a recompense to the proud; the pit is being dug not for him, but for them that are such, until He render a recompense to the proud. In the words then, until the pit be dug up for the ungodly, understand the proud. Who is the proud? He who does not by confession of his sins do penance, that he may be healed through his humility. Who is the proud? He who chooses to arrogate to himself those few good things which he seems to possess, and who does detract from the mercy of God. Who is the proud? He who although he does ascribe unto God his good works, yet insults those who do not those good works, and raises himself above them....This then is the Christian doctrine: no man does anything well except by His grace. A man's bad acts are his own: his good he does of God's bounty. When he has begun to do well, let not him ascribe it unto himself: when he has not attributed it to himself, let him give thanks to Him from whom he has received it. But when he does well, let him not insult him who does not as he does nor exalt himself above him: for the grace of God is not stayed at him, so that it cannot reach another.

12. That You may give him patience in days of malice: until the pit be dug up for the ungodly [Psalm 93:13]. Have patience therefore every one, if you are a Christian, in time of malice. Days of malice are those in which the ungodly appear to flourish, and the righteous to suffer; but the suffering of the righteous is the rod of the Father, and the prosperity of the ungodly is their own snare. For because God gives you patience in time of adversity, until the pit be dug up for the ungodly, do not think that the Angels are standing in some place with mattocks, and are digging that great pit which shall be able to contain the whole race of the ungodly; and because ye see that the wicked are many, and say unto yourselves carnally: Truly what pit can contain so great a multitude of the wicked, such a crowd of sinners? Where is a pit of such dimensions, as to contain all, dug? When finished? Therefore God spares them. This is not so: their very prosperity is the pit of the wicked: for into that shall they fall, as it were into a pitfall. Attend, brethren, for it is a great thing to know that prosperity is called a pitfall: until the pit be dug up for the ungodly. For God spares him whom He knows to be ungodly and impious, in His own hidden justice: and this very sparing of God, causes him to be puffed up through his impunity....The proud man raises himself up against God: God sinks him: and he sinks by the very act of raising himself up against God. For in another Psalm he thus says, You have cast them down, while they were being exalted. He said not, You have cast them down, because they were exalted; or, You have cast them down, after they were exalted; so that the period of their exaltation be one, of their casting down another: but in the very act of their exaltation were they cast down. For in proportion as the heart of man is proud, so does it recede from God; and if it recede from God, it sinks down into the deep. On the other hand, the humble heart brings God unto it from heaven, so that He becomes very near unto it. Surely God is lofty, God is above all the heavens, He surpasses all the Angels: how high must these be raised, to reach that exalted One? Do not burst yourself by enlarging yourself; I give you other advice, lest perchance in enlarging yourself you burst, through pride: surely God is lofty: do thou humble yourself, and He will descend unto you.

13. ...Do thou rejoice beneath the scourge: because the heritage is kept for you, for the Lord will not cast off His people [Psalm 93:14]. He chastens for a season, He condemns not for ever: the others He spares for a season, and will condemn them for evermore. Make your choice: do you wish temporary suffering, or eternal punishment? Temporal happiness, or eternal life? What does God threaten? Eternal punishment. What does He promise? Eternal rest. His scourging the good, is temporary: His sparing the wicked, is also temporary. Neither will He forsake His inheritance.

14. Until righteousness, he says, turn again unto judgment, and all they that have it are right in heart [Psalm 93:15]. Listen now, and gain righteousness: for judgment you can not yet have. You should gain righteousness first; but that very righteousness of yours shall turn unto judgment. The Apostles had righteousness here on earth, and bore with the wicked. But what is said to them? You shall sit on twelve thrones, judging the twelve tribes of Israel. [Matthew 19:28] Their righteousness therefore shall turn unto judgment. For whoever is righteous in this life, is so for this reason, that he may endure evils with patience: let him suffer patiently the period of suffering, and the day of judging comes. But why do I speak of the servants of God? The Lord Himself, who is the Judge of all living and dead, first chose to be judged, and then to judge. Those who have righteousness at present, are not yet judges. For the first thing is to have righteousness, and afterwards to judge: He first endures the wicked, and afterwards judges them. Let there be righteousness now: afterwards it shall turn again unto judgment. And so long He endures wicked men, as God does will, as long as God's Church shall endure them, that she may be taught through their wickedness. Nevertheless, God will not cast off His people, all such as have it are right in heart. Who are those who are right in heart? Those whose will is the will of God. He spares sinners: thou dost wish Him at once to destroy sinners. Your heart is crooked and your will perverted, when your will is one way and the will of God another. God wishes to spare sinners: thou dost not wish sinners spared. God is of long-suffering to sinners: thou dost not wish to endure sinners....Wish not to bend the will of God to your will, but rather correct your will to His. The will of God is like a rule: behold, suppose, you have twisted the rule: whence can you be set straight? But the rule itself continues straight: for it is immutable. As long as the rule is straight, you have whither to turn yourself, and straighten your perversity; you have a means of correcting what is crooked in you. But what do men will? It is not enough that their own will is crooked; they even wish to make the will of God crooked according to their own heart, that God may do what they themselves will, when they ought to do that which God wills....

15. Who will rise up for me against the wicked? Or who will take my part against the evil doers? [Psalm 93:16]. Many persuade us to various evils: the serpent ceases not to whisper to you to work iniquity: whichever way you shall turn, if perchance you have done well, you seek to live well with some one, and thou hardly findest any one; many wicked men surround you, for there are few grains of wheat, and much chaff. This floor has its grains of grain, but as yet they suffer. Therefore the whole mass of the wheat, when separated from the chaff, will be great: the grains are few, but when compared with the chaff, still many in themselves. When therefore the wicked cry out on every side, and say, Why do you live thus? Are you the only Christian? Why do you not do what others also do? Why do you not frequent the theatres, as others do? Why do you not use charms and amulets? Why do you not consult astrologers and soothsayers, even as others do? And thou crossest yourself, and sayest, I am Christian, that you may repel them, whosoever they are; but the enemy presses on, urges his attacks; what is worse, by the example of Christians he chokes Christians. They toil on, in the midst of heat: the Christian soul suffers tribulation: yet it has power to conquer: has it such power of itself? For this reason remark what he says. For he answers, What does it profit me that I now find charms for myself, and gain a few days? I depart hence from this life, and repair unto my Lord, who shall send me into the flames; because I have preferred a few days to life eternal, He shall send me into hell. What hell? That of the eternal judgment of God. Is it really so (the enemy answers), unless indeed thou really believest that God cares how men live? And perhaps it is not an acquaintance who speaks thus to you in the street, but your wife at home, or possibly the husband to the faithful and holy wife, her deceiver. If it be the woman to her husband, she is as Eve unto him; if as the husband unto the wife, he is as the devil unto her: either she is herself as Eve unto you, or you are a serpent unto her. Sometimes the father would incline his thoughts to his son, and finds him wicked, utterly depraved: he is in a fever of misery, he wavers, he seeks how to subdue him, he is almost drawn in, and consents: but may God be near him....

16. If the Lord, he says, had not helped me: within a little my soul had dwelt in hell [Psalm 93:17]. I had almost plunged into that pit which is preparing for sinners: that is, my soul had dwelt in hell. Because he already began to waver, and nearly to consent, he looked back unto the Lord. Suppose, for example's sake, he was insulted to tempt him to iniquity. For sometimes the wicked flock together, and insult the good; especially if they are more in number, and if they have taken him alone, as there is often much chaff about one grain of wheat (though there will not be when the heap has been fanned); he is then taken among many wicked ones, is insulted, and surrounded; they wish to place themselves over him, they torment him and insult him for his very righteousness. A great Apostle! say they; You have flown into heaven, as Elias did! Men do these things, so that sometime, when he listens to the tongue of men, he is ashamed to be good among the wicked. Let him therefore resist the evil; but not of his own strength, lest he become proud, and when he wishes to escape the proud, himself increase their number....

17. If I said, My foot has slipt; Your mercy, O Lord, held me up [Psalm 93:18]. See how God loves confession. Your foot has slipt, and you say not, my foot has slipt; but you say you are firm, when you are slipping. The moment you begin to slip or waver, confess thou that slip, that you may not bewail your total fall; that He may help, so that your soul be not in hell. God loves confession, loves humility. You have slipped, as a man; God helps you, nevertheless: yet say, My foot has slipt. Why do you slip, and yet sayest, I am firm? When I said, My foot has slipt, Your mercy, O Lord, has held me up. Just as Peter presumed, but not in strength of his own. The Lord was seen to walk upon the sea, trampling on the heads of all the proud in this life. In walking upon the foaming waves, He figured His own course when He tramples on the heads of the proud. The Church too does trample upon them: for Peter is the Church Herself. Nevertheless, Peter dared not by himself walk upon the waters; but what said he? Lord, if it be Thou, bid me come unto You on the water. [Matthew 14:28] He in His own power, Peter by His order; bid me, he says, come unto You. He answered, Come. For the Church also tramples on the heads of the proud; but since it is the Church, and has human weakness, that these words might be fulfilled, If I said, My foot has slipt, Peter tottered on the sea, and cried out, Lord, save me! [Matthew 14:30] and so what is here put, If I said, My foot has slipt, is put there, Lord, I perish. And what is here, Your mercy, O Lord, has held me up, is there put, And immediately Jesus stretched forth His hand, saying, O thou of little faith, wherefore did you doubt? [Matthew 14:31] It is wonderful how God proves men: our very dangers render Him who rescues us sweeter unto us. For see what follows: because he said, If I said, My foot has slipt, Your mercy, O Lord, has held me up. The Lord has become especially sweet unto him, in rescuing him from danger; and thus speaking of this very sweetness of the Lord, he exclaims and says, O Lord, in the multitude of the sorrows that I had in my heart, Your comforts have refreshed my soul [Psalm 93:19]. Many sorrows, but many consolations: bitter wounds, and sweet remedies.

18. Will You have anything to do with the stool of iniquity, who makest sorrow in learning? [Psalm 93:20]. He has said this, No wicked man sits with You, nor shall Thou have anything to do with the stool of iniquity. And he gives an account whereof he understands this, For You make sorrow in learning. For from this, because You have not spared us, do I understand that You have nothing to do with the stool of iniquity. You have this in the Epistle of the Apostle Peter, and for this reason he has adduced a testimony from the Scripture: for the time has come, he says, that judgment must begin at the house of God; that is, the time has come for the judgment of those who belong to the house of God. If sons are scourged, what must the most wicked slaves expect? For which reason he added: And if it first begin at us, what shall the end be of them that obey not the Gospel of God? To which he added this testimony: For if the righteous scarcely be saved, where shall the ungodly and sinner appear? [1 Peter 4:17-18] How then shall the wicked be with You, if Thou dost not even spare Your faithful, in order that You may exercise and teach them? [Proverbs 11:31] But as He spares them not, for this reason, that He may teach them: he says, For You make sorrow in learning. Makest, that is, formest: from whence comes the word figulus (from fingo), and a potter's vessel is called fictile: not in the meaning of fiction, a falsehood, but of forming so as to give anything being and some sort of form; as before he said, He that fabricated (finxit) the eye, shall He not see? Is that, fabricated the eye a falsehood? Nay, it is understood He fashioned the eye, made the eye. And is He not a potter when He makes men frail, weak, earthly? Hear the Apostle: We have this treasure in earthen vessels. [2 Corinthians 4:7]...Behold our Lord Himself, how He shows Himself a potter. [Romans 4:20-21] Because He had made man of clay, He anointed him with clay, for whom He had not made eyes in the womb. And so when he says, Have You anything to do, etc., he says, out of grief makest learning for us, so that grief itself becomes our instruction. How is sorrow our learning? When He scourges you who died for you, and who does not promise bliss in this life, and who cannot deceive, and when He gives not here what you seek. What will He give? When will He give? How much will He give, who gives not here, who here teaches, who makes sorrow in learning? Your labour is here, and rest is promised you. You take thought that you have toil here: but take thought what sort of rest He promises. Can you conceive it? If you could, you would see that your toil here is nothing toward an equivalent....

19. Attend, brethren; it is for sale. What I have is for sale, says God unto you, buy it. What has He for sale? I have rest for sale; buy it by your toil. Attend, that we may be in Christ's name brave Christians: the remainder of the Psalm is but a little, let us not be weary. For how can he be strong in doing, who fails in hearing? The Lord will help us to expound unto you the remainder. Attend then: God has, as it were, proclaimed the kingdom of heaven for sale. You say unto Him, What is its value? The price is toil: if He were to say, its price is gold, it would not suffice to say this only, but you would seek to know how much gold; for there is a mass of gold, and half an ounce, and a pound, and the like. He said price, that you might not be at pains to inquire, how long you should find it. The price of the commodity is toil: how much toil is it? Now seek how much you should toil for it. You are not as yet told how great that toil is doomed to be, or how much toil is required of you: God says this unto you, I show you how great that rest will be; do thou judge with what measure of toil it should be bought.

20. ...He promised rest: suffer trouble. He threatens eternal fire; despise temporal pains: and while Christ does watch, let your heart be calmed, that you also may reach the harbour. For He would not fail to prepare a harbour, who provided a vessel. Have You anything to do with the stool of iniquity, Thou who makest sorrow in learning? He tries us with the wicked, and by their persecution He teaches us. By means of the malice of the wicked the good is scourged, through the slave the son is chastened: thus is learning taught by sorrow. What God allows them power to do, that do wicked men, whom He spares for a season, do.

21. For what follows? They will be captious against the soul of the righteous [Psalm 93:21]. Why will they be captious? Because they can find no true ground of accusation. For how were they captious against our Lord? They made up false accusations, [Matthew 26:59] because they could not find true ones. And will condemn the innocent blood. Why all this takes place, he will show in the sequel.

22. And the Lord has become my refuge [Psalm 93:22], he says. You would not seek such a refuge, if you were not in danger: but you have therefore been in danger, that you might seek for it: for He teaches us by sorrow. He causes me tribulation from the malice of the wicked: pricked with that tribulation, I begin to seek a refuge which I had ceased to seek for in that worldly prosperity. For who, that is always prosperous, and rejoices in present hopes, finds it easy to remember God? Let the hope of this life give way, and the hope of God advance; that you may say, And the Lord has become my refuge: may I sorrow for this end that the Lord may become my refuge! And my God the help of my hope. For as yet the Lord is our hope, since as long as we are here, we are in hope, and not in possession. But lest we fail in hope, there is near us a provision to encourage us, and to mitigate those very evils which we suffer. For it is not said in vain, God is faithful, who will not suffer you to be tempted above that you are able: but will with the temptation also make a way to escape, that you may be able to bear it: [1 Corinthians 10:13] who will so put us into that furnace of tribulation, that the vessel may be hardened, but not broken. And the Lord has become my refuge: and my God the help of my hope. Why then did He seem to you to be as it were unjust, in that He spares the evil? See then how the Psalm is now set right, and be thou set right together with the Psalm: for, for this reason the Psalm contained your words. What words? Lord, how long shall the ungodly, how long shall the ungodly triumph? The Psalm just now used your words: use therefore yourself the Psalm's words in your turn.

23. And the Lord shall recompense them according to their works, and after their own malice; the Lord our God shall destroy them [Psalm 93:23]. The words, after their own malice, are not said without meaning. I am benefited through them: and yet it is said to be their malice, and not their benefits. For assuredly He tries us, scourges us, by means of the wicked. To prepare us for what does He scourge us? Confessedly for the kingdom of heaven. For He scourges every son whom He receives; for what son is he whom the father chastens not? [Hebrews 12:7] and when God does this, He is teaching us in order to an eternal heritage: and this learning He often gives us by means of wicked men, through whom He tries and perfects our love, which He does will to be extended even to our enemies.. ..Thus also they who persecuted the Martyrs, by persecuting them on earth, sent them into heaven: knowingly they caused them the loss of the present life, while unconsciously they were bestowing upon them the gain of a future life: but, nevertheless, unto all who persevered in their wicked hatred of the righteous, will God recompense after their own iniquities, and in their own malice will He destroy them. For as the goodness of the righteous is hurtful unto the wicked, so is the iniquity of the wicked beneficial unto the righteous....

24. Let therefore the righteous bear with the ungodly; let the temporal suffering of the righteous bear with the temporal impunity of the wicked; for the just shall live by faith. [Romans 1:17] For there is no righteousness of man in this life except to live by faith, which works by love. [Galatians 5:6] But if he lives by faith, let him believe both that he will himself inherit rest after his present toil, and that they will suffer eternal torments after their present exultation. And if faith works by love, let him love his enemies also, and, as far as in him lies, have the will to profit them; for thus he will prevent their injuring him when they have the will. And whenever perchance they have received power to hurt and tyrannize; let him lift his heart above, where no man hurts him, well taught and chastened in the law of God, that he may have patience given him in the days of adversity, until the pit be dug up for the ungodly....

25. This I say, brethren, that you may profit from what you have heard, and ruminate within yourselves: permit not yourselves to forget, not only by thinking over again upon these subjects, and discoursing upon them, but also by so living. For a good life which is led after God's commands, is like a pen, because it is heard writing in our hearts. If it were written on wax, it would easily be blotted out: write it in your hearts, in your character, and it shall never be blotted out.

1. I could wish, brethren, that we were rather listening to our father: but even this is a good thing, to obey our father. Since therefore he who deigns to pray for us, has ordered us, I will speak unto you, beloved, what from the present Psalm Jesus Christ our common Lord shall deign to give us. Now the title of the Psalm is David's Song of praise. The Song of praise signifies both cheerfulness, in that it is a song; and devotion, for it is praise. For what ought a man to praise more than that which pleases him so, that it is impossible that it can displease him? In the praising of God therefore we praise with security. There he who praises is safe, where he fears not lest he be ashamed for the object of his praise. Let us therefore both praise and sing; that is, let us praise with cheerfulness and joy. But what we are about to praise, this Psalm in the following verses shows us.

2. O come, let us sing unto the Lord [Psalm 94:1]. He calls us to a great banquet of joy, not one of this world, but in the Lord. For if there were not in this life a wicked joy which is to be distinguished from a righteous joy, it would be enough to say, Come, let us rejoice; but he has briefly distinguished it. What is it to rejoice aright? To rejoice in the Lord. You should piously joy in the Lord, if you dost wish safely to trample upon the world. But what is the word, Come? Whence does He call them to come, with whom he wishes to rejoice in the Lord; except that, while they are afar, they may by coming draw nearer, by drawing nearer they may approach, and by approaching rejoice? But whence are they afar? Can a man be locally distant from Him who is everywhere?...It is not by place, but by being unlike Him, that a man is afar from God. What is to be unlike Him? It means, a bad life, bad habits; for if by good habits we approach God, by bad habits we recede from God....If therefore by unlikeness we recede from God, by likeness we approach unto God. What likeness? That after which we were created, which by sinning we had corrupted in ourselves, which we have received again through the remission of sins, which is renewed in us in the mind within, that it may be engraved a second time as if on coin, that is, the image of our God upon our soul, and that we may return to His treasures....

3. Let us make a joyful noise unto God, our salvation....Consider, beloved, those who make a joyful noise in any ordinary songs, as in a sort of competition of worldly joy; and you see them while reciting the written lines bursting forth with a joy, that the tongue suffices not to express the measure of; how they shout, indicating by that utterance the feeling of the mind, which cannot in words express what is conceived in the heart. If they then in earthly joy make a joyful noise; might we not do so from heavenly joy, which truly we cannot express in words?

4. Let us prevent His face by confession [Psalm 94:2]. Confession has a double meaning in Scripture. There is a confession of him who praises, there is that of him who groans. The confession of praise pertains to the honour of Him who is praised: the confession of groaning to the repentance of him who confesses. For men confess when they praise God: they confess when they accuse themselves; and the tongue has no more worthy use. Truly, I believe these to be the very vows, of which he speaks in another Psalm: I will pay You my vows, which I distinguished with my lips. Nothing is more elevated than that distinguishing, nothing is so necessary both to understand and to do. How then do you distinguish the vows which you pay unto God? By praising Him, by accusing yourself; because it is His mercy, to forgive us our sins. For if He chose to deal with us after our deserts, He would find cause only to condemn. O come, he said therefore, that we may at last go back from our sins, and that He may not cast up with us our accounts for the past; but that as it were a new account may be commenced, all the bonds of our debts having been burnt....The more therefore you despaired of yourself on account of your iniquities, do thou confess your sins; for so much greater is the praise of Him who forgives, as is the fullness of the penitent's confession more abundant. Let us not therefore imagine that we have receded from the song of praise, in understanding here that confession by which we acknowledge our transgressions: this is even a part of the song of praise; for when we confess our sins, we praise the glory of God.

5. And make a joyful noise unto Him with Psalms. We have already said what it is to make a joyful noise: the word is repeated, that it may be confirmed by the act: the very repetition is an exhortation. For we have not forgotten, so as to wish to be again admonished what was said above, that we should make a joyful noise: but usually in passages of strong feeling a well-known word is repeated, not to make it more familiar, but that the very repetition may strengthen the impression made: for it is repeated that we may understand the feeling of the speaker....Hear now: For the Lord is a great God, and a great King above all gods [Psalm 94:3] For the Lord will not cast off His people. Praise be unto Him, and shouts of joy be unto Him! What people shall He not cast off? We have no right to make our own explanation here: for the Apostle has prescribed this unto us, he has explained whereof it is said. For this was the Jewish people, the people where were the prophets, the people where were the patriarchs, the people begotten according to the flesh from the seed of Abraham; the people in which all the mysteries which promised our Saviour preceded us; the people among whom was instituted the temple, the anointing, the Priest for a figure, that when all these shadows were past, the Light itself might come; this therefore was the people of God; to it were the prophets sent, in it those who were sent were born; to it were delivered and entrusted the revelations of God. What then? Is the whole of that people condemned? Far be it. It is called the good olive-tree by the Apostle, for it commenced with the patriarchs....This then is the tree itself: though some of its boughs have been broken, yet all have not. For if all the boughs were broken, whence is Peter? Whence John? Whence Thomas? Whence Matthew? Whence Andrew? Whence are all those Apostles? Whence that very Apostle Paul who was speaking to us but now, and by his own fruit bearing witness to the good olive? Were not all these of that people? Whence also those five hundred brethren to whom our Lord appeared after His resurrection? [1 Corinthians 15:6] Whence were so many thousands at the words of Peter (when the Apostles, filled with the Holy Spirit, spoke with the tongues of all nations [Acts 2:4]) converted with such zeal for the honour of God and their own accusation, that they who first shed the Lord's blood in their rage, learned how to drink it now that they believed? And all these five thousand were so converted that they sold their own property, and laid the price of it at the Apostles' feet. That which one rich man did not do, when he heard from the Lord's mouth, and sorrowfully departed from Him, [Matthew 19:21-22] this so many thousands of those men by whose hands Christ had been crucified, did on a sudden. In proportion as the wound was deeper in their own hearts, with the greater eagerness did they seek for a physician. Since therefore all these were from thence, the Psalm says of them, For the Lord will not cast off His people....

6. What does the Psalm add? In His hand are all the corners of the earth [Psalm 94:4]: we recognise the corner stone: the corner stone is Christ. There cannot be a corner, unless it has united in itself two walls: they come from different sides to one corner, but they are not opposed to each other in the corner. The circumcision comes from one side: the uncircumcision from the other; in Christ both peoples have met together: because He has become the stone, of which it is written, The stone which the builders rejected, has become the head of the corner.. ..

7. For the sea is His and He made it [Psalm 94:5]. For the sea is this world, but God made also the sea: nor can the waves rage save only so far as to the shore, where He has marked their bounds. There is therefore no temptation, that has not received its measure....And His hands prepared the dry land. Be thou the dry land: thirst for the grace of God: that as a sweet shower it may come upon you, may find in you fruit. He allows not the waves to cover what He has sown. And His hands prepared the dry land. Hence also therefore let us shout unto the Lord.

8. O come, let us worship, and fall down to Him; and mourn before the Lord our Maker [Psalm 94:6]....Perhaps you are burning with the consciousness of a fault; blot out with tears the flame of your sin: mourn before the Lord: fearlessly mourn before the Lord, who made you; for He despises not the work of His own hands in you. Think not you can be restored by yourself. By yourself you may fall off, you can not restore yourself: He who made you restores you. Let us mourn before the Lord our Maker: weep before Him, confess unto Him, prevent His face in confession. For who are you who mournest before Him, and confessest unto Him, but one whom He created? The thing created has no slight confidence in Him who created it, and that in no indifferent fashion, but according to His own image and likeness.

9. For He is the Lord our God [Psalm 94:7]. But that we may without fear fall down and kneel before Him, what are we? We are the people of His pasture, and the sheep of His hand. See how elegantly he has transposed the order of the words, and as it were not given its own attribute to each word; that we may understand these very same to be the sheep, who are also the people. He said not, the sheep of His pasture, and the people of His hand; which might be thought more congruous, since the sheep belong to the pasture; but He said, the people of His pasture. The people are therefore sheep, since he says, the people of His pasture: the people themselves are sheep....He praises these sheep also in the Song of Solomon, speaking of some perfect ones as the teeth of His Spouse the Holy Church: Your teeth are like a flock of sheep that are even shorn, which come up from the washing; whereof every one bears twins, and there is none barren. What means, Your teeth? These by whom you speak, for the teeth of the Church are those through whom she speaks. Of what sort are your teeth? Like a flock of sheep that are shorn. Why, that are shorn? Because they have laid aside the burdens of the world. Were not those sheep, of which I was a little before speaking, shorn, whom the bidding of God had shorn, when He says, Go and sell that you have, and give to the poor; and you shall find treasure in heaven: and come and follow Me? [Matthew 19:21] They performed this bidding: shorn they came. And because those who believe in Christ are baptized, what is there said? which come up from the washing; that is, come up from the cleansing. Whereof every one bears twins. What twins? Those two commandments, wherefrom hang all the Law and the Prophets. [Matthew 22:40]

10. Therefore, Today if you will hear His voice, harden not your hearts [Psalm 94:8]. O my people, the people of God! God addresses His people: not only the people of His which He shall not cast off, but also all His people. For He speaks in the corner stone [Ephesians 2:20] to each wall: that is, prophecy speaks in Christ, both to the people of the Jews, and the people of the Gentiles. For some time ye heard His voice through Moses, and hardened your hearts. He then, when you hardened your hearts, spoke through a herald; He now speaks by Himself, let your hearts soften. He who used to send heralds before Him, has now deigned to come Himself; He here speaks by His own mouth, He who used to speak by the mouths of the Prophets.

11. As in the provocation, and in the day of temptation in the wilderness, where your fathers proved Me [Psalm 94:9]. Let such be no more your fathers: imitate them not. They were your fathers, but if you do not imitate them, they shall not be your fathers: yet as you were born of them, they were your fathers. And if the heathen who came from the ends of the earth, in the words of Jeremias, The Gentiles shall come unto You from the ends of the earth, and shall say, Surely our forefathers have inherited lies, vanity, and things wherein there is no profit: [Jeremiah 16:19] if the heathen forsook their idols, to come to the God of Israel; ought Israel whom their own God led from Egypt through the Red Sea, [Exodus 14:21-22] wherein He overwhelmed their pursuing foes; whom He led out into the wilderness, fed with manna, [Exodus 16:13-35] never took His rod from correcting them, never deprived them of the blessings of His mercy; ought they to desert their own God, when the heathen have come unto Him? When your fathers tempted Me, proved Me, and saw My works....

12. Forty years long was I very near unto this generation, and said, It is a people that do always err in their hearts; for they have not known My ways [Psalm 94:10]. The forty years have the same meaning as the word always. For that number forty indicates the fullness of ages, as if the ages were perfected in this number. Hence our Lord fasted forty days, forty days He was tempted in the desert, [Matthew 4:1-11] and forty days He was with His disciples after His resurrection. [Acts 1:3] On the first forty days He showed us temptation, on the latter forty days consolation: since beyond doubt when we are tempted we are consoled. For His body, that is, the Church, must needs suffer temptations in this world: but that Comforter, who said, Lo, I am with you always, even unto the end of the world, [Matthew 28:20] is not wanting. For this was I with them forty years, to show such a race of men, which always provokes Me, even unto the end of the world: because by those forty years He meant to signify the whole of this world's duration.

13. ...We began with exulting joy: but this Psalm has ended with great fear: Unto whom I swore in My wrath, that they should not enter into My rest [Psalm 94:11]. It is a great thing for God to speak: how much greater for Him to swear? You should fear a man when he swears, lest he do somewhat on account of his oath against his will: how much more should you fear God, when He swears, seeing He can swear nought rashly? He chose the act of swearing for a confirmation. And by whom does God swear? By Himself: for He has no greater by whom to swear. [Hebrews 6:13] By Himself He confirms His promises: by Himself He confirms His threats. Let no man say in his heart, His promise is true; His threat is false: as His promise is true, so is His threat sure. You ought to be equally assured of rest, of happiness, of eternity, of immortality, if you have executed His commandments; as of destruction, of the burning of eternal fire, of damnation with the devil, if you have despised His commandments....

1. My lord and brother Severus still defers the pleasure we shall feel in his discourse, which he owes us; for he acknowledges, that he is held a debtor. For all the Churches through which he has passed, by his tongue the lord has gladdened: much more therefore ought that Church to be rejoiced, out of which the Lord has propagated his preaching among the rest. But what shall we do, but obey his will? I said, however, brethren, that he deferred, not that he defrauded us. Therefore let us keep him as a debtor bound, and release him not until he has paid. Attend therefore, beloved: as far as the Lord allows, let us say somewhat of this Psalm, which indeed you already know; for the fresh mention of truth is sweet. Possibly when its title was pronounced, some heard it with wonder. For the Psalm is inscribed: When the house was being built after the Captivity. This title having been prefixed, you were perhaps expecting in the text of the Psalm to hear what stones were hewn from the mountains, what masses were drawn to the spot, what foundations were laid, what beams were placed on high, what columns raised. Its song is of nothing of this kind....It is no such house that is in building; for behold where it is built, not in one spot, not in any particular region. For thus he begins:—

2. O sing unto the Lord a new song; sing unto the Lord, all the earth [Psalm 95:1]. If all the earth sings a new song, it is thus building while it sings: the very act of singing is building: but only, if it sings not the old song. The lust of the flesh sings the old song: the love of God sings the new....Hear why it is a new song: the Lord says, A new commandment I give unto you, that you love one another. [John 15:12] The whole earth then sings a new song: there the house of God is built. All the earth is the house of God. If all the earth is the house of God, he who clings not to all the earth, is a ruin, not a house; that old ruin whose shadow that ancient temple represented. For there what was old was destroyed, that what was new might be built up....The Apostle binds us together into this very structure, and fastens us when bound together in that unity, saying, Forbearing one another in love; endeavouring to keep the unity of the Spirit in the bond of peace. [Ephesians 4:2-3] Where there is this unity of Spirit, there is one stone; but one stone formed out of many. How one formed out of many? By forbearing one another in love. Therefore the house of the Lord our God is in building; it is this that is being wrought, for this are these words, for this these readings, for this the preaching of the Gospel over the whole world; as yet it is in building. This house has increased greatly, and filled many nations: nevertheless, it has not yet prevailed through all nations: by its increase it has held many, and will prevail over all: and it is gainsaid by those who boast of their being of its household, and who say, it has already lost ground. It still increases, still all those nations which have not yet believed are destined to believe; that no man may say, will that tongue believe? will the barbarians believe? What is the meaning of the Holy Spirit having appeared in the fiery tongues, [Acts 2:3] except that there is no tongue so hard that it cannot be softened by that fire? For we know that many barbarous nations have already believed in Christ: Christ already possesses regions where the Roman empire has never yet reached; what is as yet closed to those who fight with the sword, is not closed to Him who fights with wood. For the Lord has reigned from the wood. Who is it who fights with wood? Christ. With His cross He has vanquished kings, and fixed upon their forehead, when vanquished, that very cross; and they glory in it, for in it is their salvation. This is the work which is being wrought, thus the house increases, thus it is building: and that you may know, hear the following verses of the Psalm: see them labouring upon, and constructing the house. O sing unto the Lord all the earth.

3. Sing unto the Lord, bless His Name: be telling good tidings of His salvation from day to day [Psalm 95:2]. How does the building increase? Be telling, he says, good tidings of His salvation from day to day. Let it be preached from day to day; from day to day, he says, let it be built; let My house, says God, increase. And as if it were said by the workmen, Where dost Thou command it to be built? Where do You will Your house to increase? Choose for us some level, spacious spot, if Thou wish an ample house built You. Where dost Thou bid us be telling good tidings from day to day? He shows the place: Declare His honour unto the heathen: His honour, not yours. O you builders, Declare His honour unto the heathen. Should ye choose to declare your own honour, you shall fall: if His, you shall be built up, while you are building. Therefore they who choose to declare their own honour, have refused to dwell in that house; and therefore they sing not a new song with all the earth. For they do not share it with the whole round world; and hence they are not building in the house, but have erected a whited wall. How sternly does God threaten the whited wall? [Ezekiel 13:10] There are innumerable testimonies of the Prophets, whence He curses the whited wall. What is the whited wall, save hypocrisy, that is, pretence? Without it is bright, within it is dirt....A certain person, speaking of this whited wall, said thus: as, if in a wall which stands alone, and is not connected with any other walls, you make a door, whoever enters, is out of doors; so in that part which has refused to sing the new song together with the house, but has chosen to build a wall, and that a whited one, and not solid, what avails it that it has a door? If you enter, you are found to be without. For because they themselves did not enter by the door, their door also does not admit them within. For the Lord says, I am the door: by Me they enter in. [John 10:9]...Declare His honour unto the heathen. What is, unto the heathen? Perhaps by nations but a few are meant: and that part which has raised the whited wall has still somewhat to say: why are not Getulia, Numidia, Mauritania, Byzacium, nations? Provinces are nations. Let the word of God take the word from hypocrisy, from the whited wall, building up the house over the whole world. It is not enough to say, Declare His honour unto the heathen; that you may not think any nations excepted, he adds, and His wonders unto all people.

4. For the Lord is great, and cannot worthily be praised [Psalm 95:4]. What Lord, except Jesus Christ, is great, and cannot worthily be praised? You know surely that He appeared as a Man: ye know surely that He was conceived in a woman's womb, you know that He was born from the womb, that He was suckled, that He was carried in arms, circumcised, that a victim was offered for Him, that He grew; lastly, you know that He was buffeted, spit upon, crowned with thorns, was crucified, died, was pierced with a spear; ye know that He suffered all these things: He is great, and cannot worthily be praised. Despise not what is little, understand what is great. He became little, because you were such: let Him be acknowledged great, and in Him you shall be great....For what can a small tongue say towards the praise of the Great One? By saying, Beyond praise, he has spoken, and has given to imagination what it may conceive: as if saying, What I cannot utter, do thou reflect on; and when you shall have reflected, it will not be enough. What no man's thought utters, does any man's tongue utter? The Lord is great, and cannot worthily be praised. Let Him be praised, and preached: His honour declared, and His house built.

5. ...For the spot where he wished to build the house, is itself woody, where it was said yesterday, we found it in the wood. For he was seeking that very house, when he said, in the wood. And why is that spot woody? Men used to worship images: it is not wonderful that they fed hogs. For that son who left his father, and spent his all on harlots, living as a prodigal, used to feed hogs, [Luke 15:12-15] that is, to worship devils; and by this very superstition of the heathen, all the earth became a wood. But he who builds a house, roots up the wood; and for this reason it was said, While the house was being built, after the captivity. For men were held captive under the devil, and served devils; but they were redeemed from captivity. They could sell, but they could not redeem themselves. The Redeemer came, and gave a price; He poured forth His Blood, and bought the whole world. You ask what He bought? You see what He has given; find out then what He bought. The Blood of Christ was the price. What is equal to this? What, but the whole world? What, but all nations? They are very ungrateful for their price, or very proud, who say that the price is so small that it bought the Africans only; or that they are so great, as that it was given for them alone. Let them not then exult, let them not be proud: He gave what He gave for the whole world. He knew what He bought, because He knew at what price He bought it. Thus because we are redeemed, the house is built after the captivity. And who are they who held us in captivity? Because they to whom it is said, Declare His honour, are the clearers of the wood: that they may root out the wood, free the earth from captivity, and build, and raise up, by declaring the greatness of the Lord's house. How is the wood of devils cleared away, unless He who is above them all be preached? All nations then had devils for their gods: those whom they called gods, were devils, as the Apostle more openly says, The things which the Gentiles sacrifice, they sacrifice unto devils, and not to God. [1 Corinthians 10:20] Since therefore they were in captivity, because they sacrificed to devils, and on that account the whole earth had remained woody; He is declared to be great, and above all worldly praise.

6. ...For when he had said, He is more to be feared than all gods: he added, As for all the gods of the heathen, they are devils....Because all the gods of the heathen are devils. And is this all the praise of Him who cannot worthily be praised, that He is above all the gods of the heathen, which are devils? Wait, and hear what follows: It is the Lord that made the heavens. Not above all gods only therefore, but above all the heavens which He made, is the Lord. If he were to say, above all gods, for the gods of the heathen are devils, and if the praise of our Lord stopped here, he had said less than we are accustomed to think of Christ; but when he said, But it is the Lord that made the heavens; see what difference there is between the heavens and devils: and what between the heavens and Him who made the heavens; behold how exalted is the Lord. He said not, But the Lord sits above the heavens; for perhaps some one else might be imagined to have made them, upon which He was enthroned: but, It is the Lord that made the heavens. If He made the heavens, He made the Angels also: Himself made the Angels, Himself made the Apostles. The devils yielded to the Apostles: but the Apostles themselves were heavens, who bore the Lord....O heavens, which He made, declare His honour unto the heathen! Let His house be built throughout the earth, let all the earth sing a new song.

7. Confession and beauty are before Him [Psalm 95:6]. Do you love beauty? Wishest thou to be beautiful? Confess! He said not, beauty and confession, but confession and beauty. You were foul; confess, that you may be fair: you were a sinner; confess, that you may be righteous. You could deform yourself: you can not make yourself beautiful. But of what sort is our Betrothed, who has loved one deformed, that he might make her fair? How, says some one, loved He one deformed? I came not, said He, to call the righteous, but sinners. [Matthew 9:13] Whom callest Thou? sinners, that they may remain sinners? No, says He. And by what means will they cease to be sinners? Confession and beauty are before Him. They honour Him by confession of their sins, they vomit the evils which they had greedily devoured; they return not to their vomit, like the unclean dog; [2 Peter 2:22] and there will then be confession and beauty: we love beauty; let us first choose confession, that beauty may follow. Again, there is one who loves power and greatness: he wishes to be great as the Angels are. There is a certain greatness in the Angels; and such power, that if the Angels exert it to the full, it cannot be withstood. And every man desires the power of the Angels, but their righteousness every man loves not. First love righteousness, and power shall follow you. For what follows here? Holiness and greatness are in His sanctification. You were before seeking for greatness: first love righteousness: when you are righteous, you shall also be great. For if you preposterously dost wish first to be great, you fall before you can rise: for thou dost not rise, you are raised up. You rise better, if He raises you who falls not. For He who falls not descends unto you: you had fallen: He descends, He has stretched forth His hand unto you; you can not rise by your own strength, embrace the hand of Him who descends, that you may be raised up by the Strong One.

8. What then? If confession and beauty are before Him: holiness and greatness in His sanctification [Psalm 95:7]. This we declare, when we are building the house; behold, it is already declared unto the heathen; what ought the heathen to do, to whom those who have cleared away the wood have declared the Lord's honour? He now says to the heathen themselves, Ascribe unto the Lord, O you kindreds of the people: ascribe unto the Lord worship and honour. Ascribe them not unto yourselves: because they also who have declared it unto you, have not declared their own, but His honour. Do ye then ascribe unto the Lord worship and honour; and say, Not unto us, O Lord, not unto us: but unto Your Name give the praise. Put not your trust in man. If each of you is baptized, let him say: He baptizes me, of whom the friend of the Bridegroom said, He baptizes with the Holy Ghost. For when you say this, you ascribe unto the Lord worship and honour: Ascribe unto the Lord worship and honour.

9. Ascribe unto the Lord glory unto His Name [Psalm 95:8]. Not unto the name of man, not unto your own name, but unto His ascribe worship....Confession is a present unto God. O heathen, if you will enter into His courts, enter not empty. Bring presents. What presents shall we bring with us? The sacrifice of God is a troubled spirit: a broken and a contrite heart, O God, shall not Thou despise. Enter with an humble heart into the house of God, and you have entered with a present. But if you are proud, you enter empty. For whence would you be proud, if you were not empty? For if you were full, you would not be puffed up. How could you be full? If you were to bring a present, which you should carry to the courts of the Lord. Let us not retain you much longer: let us run over what remains. Behold the house increasing: behold the edifice pervade the whole world. Rejoice, because you have entered into the courts; rejoice, because you are being built into the temple of God. For those who enter are themselves built up, they themselves are the house of God: He is the inhabit or, for whom the house is built over the whole world, and this after the captivity. Bring presents, and come into His courts.

10. O worship the Lord in His holy court [Psalm 95:9]: in the Catholic Church; this is His holy court. Let no man say, Lo, here is Christ, or there. For there shall arise false prophets. [Matthew 24:23-24] Say this unto them, There shall not be left here one stone upon another, that shall not be thrown down. You are calling me to the whited wall; I adore my God in His holy court. Let the whole earth be moved before His face.

11. Tell it out among the nations, that the Lord reigns from the wood: and that it is He who has made the round world so fast that it cannot be moved [Psalm 95:10]. What testimonies of the building of the house of God! The clouds of heaven thunder out throughout the world that God's house is being built; and the frogs cry from the marsh, We alone are Christians. What testimonies do I bring forward? That of the Psalter. I bring forward what you sing as one deaf: open your ears; you sing this; you sing with me, and you agree not with me; your tongue sounds what mine does, and yet your heart disagrees with mine. Do you not sing this? Behold the testimonies of the whole world: Let the whole earth be moved before His face: and do you say, that you are not moved? Tell it out among the heathen, that the Lord has reigned from the wood. Shall men perchance prevail here, and say they reign by wood, because they reign by means of the clubs of their bandits? Reign by the Cross of Christ, if you are to reign by wood. For this wood of yours makes you wooden: the wood of Christ passes you across the sea. You hear the Psalm saying, He has set aright the round world, that it cannot be moved; and you say it has not only been moved since it was made fast, but has also decreased. Do you speak the truth, and the Psalmist falsehood? Do the false prophets, when they cry out, Lo, here is Christ, and there, [Matthew 24:23] speak truth; and does this Prophet lie? Brethren, against these most open words ye hear in the corners rumours like these; such an one was a traditor, and, such an one was a traditor. What do you say? Are your words, or the words of God, to be heard? For, it is He who has set aright the round world, that it cannot be moved. I show unto you the round world built: bring your present, and come into the courts of the Lord. You have no presents: and on that account you are not willing to enter. What is this? If God were to appoint unto you a bull, goat, or ram, for a present, you would find one to bring: He has appointed a humble heart, and you will not enter; for you find not this in yourself, because you are swollen with pride. He has set aright the round world, that it cannot be moved: and He shall judge the people righteously. Then shall they mourn, who now refuse to love righteousness.

12. Let the heavens rejoice, and let the earth be glad [Psalm 95:11]. Let the heavens, which declare the glory of God, rejoice; let the heavens rejoice, which the Lord made; let the earth be glad, which the heavens rain upon. For the heavens are the preachers, the earth the listeners. Let the sea be stirred up, and the fullness thereof. What sea? The world. The sea has been stirred up, and the fullness thereof: the whole world was roused up against the Church, while it was being extended and built over all the earth. Concerning this stirring up, you have heard in the Gospel, They shall deliver you up to councils. [Mark 13:9] The sea was stirred up: but how should the sea ever conquer Him who made it?

13. The plains shall be joyful, and all things that are in them [Psalm 95:12]. All the meek, all the gentle, all the righteous, are the plains of God. Then shall all the trees of the woods rejoice. The trees of the woods are the heathen. Why do they rejoice? Because they were cut off from the wild olive, and engraffed into the good olive. [Romans 11:17] Then shall all the trees of the woods rejoice: because huge cedars and cypresses have been cut down, and undecaying timbers have been bought for the building of the house. They were trees of the woods; but before they were sent to the building: they were trees of the woods, but before they produced the olive.

14. Before the face of the Lord. For He comes, for He comes to judge the world [Psalm 95:13]. He came at first, and will come again. He first came in His Church in clouds. What are the clouds which bore Him? The Apostles who preached, respecting whom you have heard, when the Epistle was being read: We are ambassadors, he says, for Christ: we pray you in Christ's stead, be ye reconciled to God. [2 Corinthians 5:20] These are the clouds in whom He comes, excepting His last Advent, when He will come to judge the quick and the dead. He came first in the clouds. This was His first voice which sounded forth in the Gospel: From this time shall they see the Son of Man coming in the clouds. [Mark 13:26] What is, from this time? Will not the Lord come in later times, when all the tribes of the earth shall mourn? He first came in His own preachers, and filled the whole round world. Let us not resist His first coming, that we may not tremble at His second. But woe to them that are with child, and that give suck in those days! [Mark 13:17] You have heard but now in the Gospel: Take ye heed, for you know not at what hour He comes. [Mark 13:33] This is said figuratively. Who are those with child, and who give suck? Those who are with child, are the souls whose hope is in the world: but those who have gained what they hoped for, are meant by they who give suck. For example: one wishes to buy a country seat; he is with child, for his object is not gained as yet, the womb swells in hope: he buys it; he has brought forth, he now gives suck to what he has bought. Woe to them that are with child, and that give suck in those days! Woe to those who put their hope in the world; woe to them that cling to those things which they brought forth through hope in the world. What then should the Christian do? He should use, not serve, the world. [1 Corinthians 7:29-32] What is this? Those that have as those that have not....He who is without carefulness, waits without fear for his Lord's coming. For what sort of love is it of Christ, to fear lest He come? Brethren, are we not ashamed? We love Him, and yet we fear lest He come. Are we sure that we love Him? Or do we love our sins more? Therefore let us hate our sins for their own sake, and love Him who will come to punish our sins. He will come, whether we like or not: for because He comes not just now, it is no reason that He will not come at all. He will come, and when you know not; and if He shall find you ready, your ignorance is no hurt to you. Then shall all the trees of the wood rejoice before the Lord; for He comes: at His first coming. And what afterwards? For He comes to judge the earth. And all the trees of the woods shall rejoice. He came first: and later to judge the earth: He shall find those rejoicing who believed in His first coming, for He comes.

15. For with righteousness shall He judge the world: not a part of it, for He bought not a part: He will judge the whole, for it was the whole of which He paid the price. You have heard the Gospel, where it says, that when He comes, He shall gather together His elect from the four winds. [Mark 13:27] He gathers all His elect from the four winds: therefore from the whole world. For Adam himself (this I had said before) signifies in Greek the whole world; for there are four letters, A, D, A, and M. But as the Greeks speak, the four quarters of the world have these initial letters, 'Ανατολὴ, they call the East; Δύσις, the West; ῎Αρκτος, the North; Μεσημβρία, the South: you have the word Adam. Adam therefore has been scattered over the whole world. He was in one place, and fell, and as in a manner broken small, he filled the whole world: but the mercy of God gathered together the fragments from every side, and forged them by the fire of love, and made one what was broken. That Artist knew how to do this; let no one despair: it is indeed a great thing, but reflect who that Artist was. He who made, restored: He who formed, reformed. What are righteousness and truth? He will gather together His elect with Him to the judgment, but the rest He will separate one from another; for He will place some on the right, others on the left hand. But what is more just, what more true, than that they shall not expect mercy from their Judge, who have refused to act mercifully, before their Judge come? But those who chose to act with mercy, with mercy shall be judged....

1. ...This Psalm is entitled, A Psalm of David's, when his land was restored. Let us refer the whole to Christ, if we wish to keep the road of a right understanding: let us not depart from the corner stone, [Ephesians 2:20] lest our understanding suffer a fall: in Him let that become fixed, which wavered with unstable motion; let that rest upon Him, which before was waving to and fro in uncertainty. Whatever doubt a man has in his mind when he hears the Scriptures of God, let him not depart from Christ; when Christ has been revealed to him in the words, let him then be assured that he has understood; but before he arrives at the understanding of Christ, let him not presume that he has understood. For Christ is the end of the law for righteousness to every one that believes. [Romans 10:4] What does this mean, and how are these words understood in Christ, When his land was restored?...

2. The earth restored is the resurrection of the flesh; for after His resurrection, all those things which are sung of in the Psalm were done. Let us then hear a Psalm full of joy on the restoration of the Earth. Let the Lord our God excite in us a hope and a pleasure worthy of so great a thing; may He rule our discourse, that it be fit for your hearts, that whatever joy our heart does feel in such sights, He may bring on to our tongue, and thence conduct it into your ears, then to your heart, thence to your actions.

3. ...The Lord is King, let the earth be glad: yea, let the multitude of the isles be joyous [Psalm 96:1]. It is so indeed, because the word of God has been preached not in the continent alone, but also in those isles which lie in mid sea: even these are full of Christians, full of the servants of God. For the sea does not retard Him who made it. Where ships can approach, cannot the words of God? The isles are filled. But figuratively the isles may be taken for all the Churches. Why isles? Because the waves of all temptations roar around them. But as an isle may be beaten by the waves which on every side dash around it, yet cannot be broken, and rather itself does break the advancing waves, than by them is broken: so also the Churches of God, springing up throughout the world, have suffered the persecutions of the ungodly, who roar around them on every side; and behold the isles stand fixed, and at last the sea is calmed.

4. Clouds and darkness are round about Him: righteousness and judgment are the direction of His seat [Psalm 96:2]....The Lord Himself says: For judgment I have come into this world; that they which see not might see, and that they which see might be made blind. [John 9:39] They who seem unto themselves to see, who think themselves wise, who think healing not needful for them, that they may be made blind, may not understand. And that they which see not may see; that they who confess their blindness may obtain to be enlightened. Let there be therefore clouds and darkness round about Him, for those who have not understood Him: for those who confess and humble themselves, righteousness and judgment are the direction of His seat. He called those who believe in Him His seat: for from them has He made Himself a seat, since in them Wisdom sits; for the Son of God is the Wisdom of God. But we have heard from another passage of Scripture a strong confirmation of this interpretation. The soul of the righteous is the seat of Wisdom. Because then they who have believed in Him have been made righteous: justified by faith, they have become His own seat: He sits in them, judging from them, and guiding them....

5. There shall go a fire before Him, and burn up His enemies on every side [Psalm 96:3]. We remember having read in the Gospel, He shall say, Depart into everlasting fire, prepared for the devil and his angels. [Matthew 25:41] I do not think it is said of that fire. Why do I not? Because he speaks of some fire, which shall go before Him, before He comes to judgment. For it is said, that the fire goes before Him, and burns up His enemies on every side, that is, throughout the whole world. That fire will burn after His advent: this, on the contrary, will go before Him. What fire then is this?...Behold, we have understood the fire that goes before Him, that is to be understood of a kind of temporal punishment of the unbelieving and ungodly: let us understand the fire, if possible, of the salvation of the redeemed also; for thus we had proposed. The Lord Himself says: I have come to send fire on the earth: [Luke 12:49] fire in the same way as a sword; as in another passage He says, that He was not come to send peace, but a sword, upon earth. [Matthew 10:34] The sword to divide, the fire to burn: but each salutary: for the sword of His own word has in salutary wise separated us from evil habits. For He brought a sword, and separated every believer either from his father who believed not in Christ, or from his mother in like manner unbelieving: or at least, if we were born of Christian parents, from his ancestors. For no man among us had not either a grandsire, or great grandsire, or some ancestry among the heathen, and in that unbelief which is accursed before God. We are separated from that which we were before; but the sword which separates, but slays not, has cut between us. In the same way the fire also: I have come to send fire upon the earth. Believers in Him were set on fire, they received the flame of love: and for this reason when the Holy Spirit itself had been sent to the Apostles, It thus appeared: cloven tongues, like as of fire. [Acts 2:3] Burning with this fire they set out on their march through the world, to burn and set on fire His enemies on every side. What enemies of His? They who forsaking the God who made them, adored the idols they had made....

6. His lightnings gave shine unto the world [Psalm 96:4]. This is great joy. Do we not see? Is it not clear? His lightnings have shined unto the whole world: His enemies have been set on fire, and burnt. All that gainsaid has been burnt, and His lightnings have given shine unto the world. How have they shone? That the world might at length believe. Whence were the lightnings? From the clouds. What are the clouds of God? The preachers of the truth. But you see a cloud, misty and dark in the sky, and it has I know not what hidden within it. If there be lightning from the cloud, a brightness shines forth: from that which you despised, has burst forth that which you may dread. Our Lord Jesus Christ therefore sent His Apostles, as His preachers, like clouds: they were seen as men, and were despised; as clouds appear, and are despised, until what you wonder at gleams from them. For they were in the first place men encumbered with flesh, weak; then, men of low station, unlearned, ignoble: but there was within what could lighten forth; there was in them what could flash abroad. Peter a fisherman approached, prayed, and the dead arose. [Acts 9:40] His human form was a cloud, the splendour of the miracle was the lightning. So in their words, so in their deeds, when they do things to be wondered at, and utter words to be wondered at, His lightnings gave shine unto the world; the earth saw it, and was afraid. Is it not true? Does not the whole Christian world at length exclaim, Amen, afraid at the lightnings which burst forth from those clouds?

7. The hills melted like wax at the presence of the Lord [Psalm 96:5]. Who are the hills? The proud. Every high thing raising itself against God, at the deeds of Christ and of the Christians, trembled, yielded, and when I say, what has been already said, melted, a better word cannot be found. The hills melted like wax at the presence of the Lord. Where is the elevation of powers? Where the hardness of the unbelieving? The Lord was a fire unto them, they melted at His presence like wax; so long hard, until that fire was applied. Every height has been levelled; it dares not now blaspheme Christ: and though the Pagan believes not in Him, he blasphemes Him not; though not as yet become a living stone, yet the hard hill has been subdued. At the presence of the Lord of the whole earth: not of the Jews only, but of the Gentiles also, as the Apostle says; for He is not the God of the Jews alone, but of the Gentiles also. [Romans 3:29] He is therefore the Lord of the whole earth, the Lord Jesus Christ born in Judæa, but not born for Judæa alone, because before He was born He created all men; and He who created, also new created, all men.

8. The heavens have declared His righteousness: and all the people have seen His glory [Psalm 96:6]. What heavens have declared? The heavens declare the glory of God. Who are the heavens? Those who have become His seat; for as God sits in the heavens, so does He sit in the Apostles, so does He sit in the preachers of the Gospel. Even thou, if you will, shall be a heaven. Do you wish to be so? Purge from your heart the earth. If you have not earthly lusts, and hast not in vain uttered the response, that you have lifted up your heart, you shall be a heaven. If you be risen with Christ, says the Apostle to believers, set your affection on things above, not on things of the earth. [Colossians 3:1-2] You have begun to set your affection upon things above, not on things upon earth; have you not become a heaven? Thou carriest flesh, and in your heart you are already a heaven; for your conversation will be in heaven. [Philippians 3:20] Being such, thou also declarest Christ; for who of the faithful declares not Christ?...Therefore the whole Church preaches Christ, and the heavens declare His righteousness; for all the faithful, whose care it is to gain unto God those who have not yet believed, and who do this from love, are heavens. From them God thunders forth the terror of His judgment; and he who was unbelieving trembles, and is alarmed, and believes. He shows unto men what power Christ had throughout the world, by pleading with them, and leading them to love Christ. For how many this day have led their friends either to some pantomimist, or flute-player? Why, except from their liking him? And do ye love Christ. For He who conquered the world has exhibited such spectacles, as that no man can say that he finds in them cause for blame. For each person's favourite in the theatre is often vanquished there. But no man is vanquished in Christ: there is no reason for shame. Seize, lead, draw, whom you may: be without fear, you are leading unto Him, who displeases not those who see Him; and ask ye Him to enlighten them, that they may behold to good account.

9. Confounded be all they that worship carved images [Psalm 96:7]. Hath not this come to pass? Have they not been confounded? Are they not daily confounded? For carved images are images wrought by the hand. Why are all who worship carved images confounded? Because all people have seen His glory. All nations now confess the glory of Christ: let those who worship stones be ashamed. Because those stones were dead, we have found a living Stone; indeed those stones never lived, so that they cannot be called even dead; but our Stone is living, and has ever lived with the Father, and though He died for us, He revived, and lives now, and death shall no more have dominion over Him. [Romans 6:9] This glory of His the nations have acknowledged; they leave the temples, they run to the Churches. Do they still seek to worship carved images? Have they not chosen to forsake their idols? They have been forsaken by their idols. Who glory in their idols. But there is a certain disputer who seems unto himself learned, and says, I do not worship that stone, nor that image which is without sense;...I worship not this image but I adore what I see, and serve him whom I see not. Who is that? Some invisible deity, he replies, who presides over that image. By giving this account of their images, they seem to themselves able disputants, because they do not worship idols, and yet do worship devils. The things, brethren, says the Apostle, which the Gentiles sacrifice, they sacrifice unto devils, and not to God; we know that an idol is nothing: and that what the Gentiles sacrifice, they sacrifice to devils, and not to God; and I would not that you should have fellowship with devils. Let them not therefore excuse themselves on this ground, that they are not devoted to insensate idols; they are rather devoted to devils, which is more dangerous. For if they were only worshipping idols, as they would not help them, so they would not hurt them; but if you worship and serve devils, they themselves will be your masters....

10. But observe holy men, who are like the Angels. When you have found some holy man who serves God, if you wish to worship him instead of God, he forbids you: he will not arrogate to himself the honour due to God, he will not be unto you as God, but be with you under God. Thus did the holy Apostles Paul and Barnabas. They preached the word of God in Lycaonia. When they had performed wonderful works in Lycaonia, the people of that country brought victims, and wished to sacrifice to them, calling Barnabas Jupiter, and Paul Mercury: they were not pleased. Did they perchance refuse to be sacrificed to, because they abhorred to be compared to devils? No, but because they shuddered at divine honour being paid to men. Their own words show this: it is no guess of ours; for the text of the book goes on to say how they were moved. [Acts 14:14-15]...Just then, as good men forbade those who had wished to worship them as gods, and wish rather that God alone be worshipped, God alone be adored, to God alone sacrifice be offered, not to themselves; so also all the holy Angels seek His glory whom they love; endeavour to impel and to excite to the contemplation of Him all whom they love: Him they declare to them, not themselves, since they are angels; and because they are soldiers, they study only how to seek the glory of their Captain; but if they have sought their own glory, they are condemned as usurpers. Such were the devil and his angels; he claimed for himself divine honour, and for all his demons; he filled the Pagan temples, and persuaded them to offer images and sacrifices to himself. Was it not better to worship holy Angels than devils? They answer: we do not worship devils; we worship angels, as you call them, the powers and the ministers of the great God. I wish ye would worship them: ye would easily learn from themselves not to worship them. Hear an Angel teaching. He was teaching a disciple of Christ, and showing him many wonders in the Revelation of John: and when some wonderful vision had been shown him, he trembled, and fell down at the Angel's feet; but that Angel, who sought not but the glory of God, said, See thou do it not; for I am a fellow-servant of you, and of your brethren the prophets. [Revelation 19:10] What then, my brethren? Let no man say, I fear lest the Angel may be angry with me, if I worship him not as my God. He is then angry with you, when you have chosen to worship him: for he is righteous, and loves God. As devils are angry if they are not worshipped, so are Angels angry if they are worshipped instead of God. But lest the weak and trembling heart perchance say unto itself: If then the demons are incensed because they are not worshipped, I fear to offend them; what can even their chief the devil do unto you? If he had any power over us no one of us would remain. Are not daily so many things said against him by the mouth of Christians, and yet the harvest of Christians increases. When you are angry with the most depraved of your slaves, you give him the name, Satan, Devil. Perhaps in this thou dost err, since you say it to a man, and your immoderate anger hurries you to revile the image of God: and yet you choose a term you deeply hate, to apply to him. If he could, would he not revenge himself? But it is not allowed: and he does so much only as is allowed him. For when he wished to tempt Job, he had to ask power to do so: [Job 1:11] and he could do nothing had he not received power. Why then do you not fearlessly worship God, without whose will no one hurts you, and by whose permission you are chastened, not overcome? For if it shall have pleased the Lord your God to permit some man to hurt you, or some spirit: He will chasten you, that you may cry unto Him: Confounded, therefore, be all they that delight in vain gods: worship Him, all you His angels. Let Pagans learn to worship God: they wish to worship Angels: let them imitate Angels, and worship Him who is worshipped by Angels. Worship Him, all you His angels. Let that Angel worship who was sent to Cornelius (for worshipping Him he sent Cornelius to Peter), himself Peter's fellow-servant; let him worship Christ, Peter's Lord. Worship Him, all you gods!

11. Sion heard of it, and rejoiced [Psalm 96:8]. What did Sion hear? That all His Angels worship Him....For the Church was not as yet among the Gentiles; in Judæa the Jews had some of them believed, and the very Jews who believed thought that they only belonged to Christ: the Apostles were sent to the Gentiles, Cornelius was preached to; Cornelius believed, was baptized, and they who were with Cornelius were also baptized. [Acts 10:47] But ye know what happened, that they might be baptized: the reader indeed has not reached this point, but, nevertheless, some recollect; and let those who do not recollect, hear briefly from me. The Angel was sent to Cornelius: the Angel sent Cornelius to Peter; Peter came to Cornelius. And because Cornelius and his household were Gentiles, and uncircumcised: lest they might hesitate to give the Gospel to the uncircumcised: before Cornelius and his household were baptized, the Holy Spirit came, and filled them, and they began to speak with tongues. Now the Holy Spirit had not fallen upon any one who had not been baptized: but upon these It fell before baptism. For Peter might hesitate whether he might baptize the uncircumcised: the Holy Spirit came, they began to speak with tongues; the invisible gift was given, and took away all doubt about the visible Sacrament; they were all baptized....What did Sion hear, and rejoice at? That the Gentiles also had received the word of God. One wall had come, but the corner existed not as yet. The name Sion is here peculiarly given to the Church which was in Judæa. Sion heard of it, and rejoiced: and the daughters of Judah were glad. Thus it is written, The apostles and brethren that were in Judæa heard. See if the daughters of Judæa rejoiced not. What did they hear? That the Gentiles had also received the word of God....Therefore, The daughters of Judah rejoiced because of Your judgments, O Lord. What is, because of Your judgments? Because in any nation, and in any people, he that serves Him is accepted of Him: for He is not the God of the Jews only, but also of the Gentiles. [Romans 3:29]

12. See if this be not the reason for the joy of the daughters of Judah. For Thou, Lord, art most high over all the earth [Psalm 96:9]. Not in Judæa alone, but over Jerusalem; not over Sion only, but over all the earth. To this whole earth the judgments of God prevailed, so that it assembled its nations from every quarter: judgments with which they who have cut themselves off have no communion: they neither hear the prophecy, nor see its completion; For Thou, Lord, art most high over all the earth: You are exalted far above all gods. What is far? For it is said of Christ. What then means far, except that You may be acknowledged coequal with the Father? What means, above all gods? Who are they? Idols have not life, have not sense: devils have life and sense; but they are evil. What great thing is it that Christ is exalted above devils? He is exalted above devils: but neither is this very great; the heathen gods indeed are devils, but He is far above all gods. Even men are styled gods: I have said, You are gods: and you are all the children of the Most Highest: again it is written, God stands in the congregation of princes: He is a Judge among gods. Jesus Christ our Lord is exalted above all: not only above idols, not only above devils; but above all righteous men. Even this is not enough; above all Angels also: for whence otherwise is this, Worship Him, all you gods? You are far exalted above all gods.

13. What then do we all, who have assembled before Him, before Him who is exalted far above all gods? He has given us a brief commandment, O you that love the Lord, see that you hate the thing which is evil! [Psalm 96:10]. Christ does not deserve that with Him you should love avarice. You love Him: you should hate what He hates. There is a man who is your enemy, he is what you are; you are the work of one Creator, with the same nature: and yet if your son were to speak unto your enemy, and come to his house, and constantly converse with him, you would be inclined to disinherit him; because he speaks with your enemy. And how so? Because you seem to say justly, You are my enemy's friend, and do you seek anything of my property? Attend then. You love Christ: avarice is Christ's foe; why speak with her? I say not, speak with her; why do you serve her? For Christ commands you to do many things, and thou dost them not; she commands you, and thou dost them. Christ commands you to clothe the poor man: and thou dost it not; avarice bids you defraud, and this thou dost in preference. If such be the case, if such you are, do not very confidently promise yourself Christ's heritage. But you say, I love Christ. Hence it appears that you love what is good, if you shall be found to hate what is evil....

14. Because then he had said above, see that you hate the thing which is evil, lest ye should fear to hate evil, lest he should kill you, he adds instantly, The Lord preserves the souls of His servants. Hear Him preserving the souls of His servants, and saying, Fear not them which kill the body, but are not able to kill the soul. [Matthew 10:28] He who has most power against you, slays the body. What has he done unto you? What he also did to the Lord your God. Why do you love to have what Christ has, if you fear to suffer what Christ did? He came to bear your life, temporal, weak, subject unto death. Surely fear to die, if you can avoid dying. What you can not avoid through your nature, why do you not undergo by faith? Let the adversary who threatens take away from you that life, God gives you another life: for He gave you this life also, and without His will even this shall not be taken from you; but if it be His will that it be taken from you, He has a life to give you in exchange; fear not to be robbed for His sake. Are you unwilling to put off a patched garment? He will give you a robe of glory. What robe do you tell me of? This corruptible must put on incorruption, and this mortal must put on immortality. [1 Corinthians 15:53] This very flesh of yours shall not perish. Your enemy can rage as far as to your death: he has not power beyond, either over your soul, or even over your flesh; for although he scatter your flesh about, he hinders not the resurrection. Men were fearful for their life: and what said the Lord unto them? The very hairs of your head are all numbered. [Matthew 10:30] Do you, who losest not a single hair, fear the loss of your life? All things are numbered with God. He who created all things, will restore all things. They were not, and they were created: they were, and shall they not be restored?...He shall deliver them from the hand of the ungodly.

15. But perhaps you will say, I lose this light. There is sprung up a light for the righteous [Psalm 96:11]. What light do you fear you may lose? Do you fear you may be in darkness? Fear not you may lose light; nay, fear lest while you are guarding against the loss of this light, you may lose that true light. For we see to whom that light is given which you fear losing, and with whom it is shared. Do the righteous only see this sun, when He makes it rise over the just and unjust, and rains upon the just and unjust? [Matthew 5:45] Wicked men, robbers, the unchaste, beasts, flies, worms, see that light together with you. What sort of light does He keep for the righteous, who gives this even to such as these? Deservedly the Martyrs beheld this light in faith; for they who despised this light of the sun, had some light in their eyes, which they longed for, who rejected this. Do you imagine that they were really in misery, when they walked in chains? Spacious was the prison to the faithful, light were the chains to the confessors. They who preached Christ amid their torments, had joy in the iron-chair. What light has sprung up for the righteous? Not that which springs up for the unrighteous; not that which He causes to rise over the good and bad. There is a different light which springs up to the righteous; of which light, that never rose upon themselves, the unrighteous shall in the end say, Therefore have we erred from the way of truth, and the light of righteousness has not shined upon us, and the sun of righteousness rose not upon us. [Wisdom 5:6] Behold, by loving this sun they have lain in the darkness of the heart. What did it profit them to have seen with their eyes this sun, and not in mind to have seen that light? Tobit was blind, but he used to teach his son the way of God. You know this, that Tobit warned his son, and said to him, Son, give alms of your substance; because that alms suffer not to come into darkness. [Tobit 4:7, 10] Even he who was in darkness spoke thus....Do you wish to know that light? Be true-hearted. What is, be true-hearted? Be not of a crooked heart before God, withstanding His will, and wishing to bend Him unto you, and not to rule yourself to please Him; and you will feel the joyful gladness which all the true-hearted know.

16. Be glad, you righteous [Psalm 96:12]. Perhaps already the faithful hearing the word, Be glad, are thinking of banquets, preparing cups, waiting for the season of roses; because it is said, Be glad, you righteous! See what follows, Be glad in the Lord. You are waiting for the season of spring, that you may be glad: you have the Lord for joyful gladness, the Lord is always with you, He has no special season; you have Him by night, you have Him by day. Be true-hearted; and you have ever joy from Him. For that joy which is after the fashion of the world, is not true joy. Hear the prophet Isaiah: There is no joy, says my God, to the wicked. [Isaiah 57:21] What the wicked call joy is not joy, such as he knew who made no account of their joy: let us believe him, brethren. He was a man, but he knew both kinds of joy. He certainly knew the joys of the cup, for he was a man, he knew the joy of the table, he knew the joys of marriage, he knew those joys worldly and luxurious. He who knew them says with confidence, There is no joy to the wicked, says the Lord. But it is not man who speaks, it is the Lord....But you say, I see not that light which Isaiah saw. Believe, and you shall see it. For perhaps you have not the eye to see it; for it is an eye by which that beauty is discerned. For as there is an eye of the flesh, by means of which this light is seen: so there is an eye of the heart, by which that joy is perceived: perhaps that eye is wounded, dimmed, disturbed by passion, by avarice, by indulgence, by senseless lust; your eye is disturbed: you can not see that light. Believe, before you see; you shall be healed, and shall see.

17. And confess to the remembrance of His holiness. Now made glad, now rejoicing in the Lord, confess unto Him; for unless it were His will, you would not rejoice in Him. For the Lord Himself says: These things I have spoken to you: that in Me ye might have peace. But in the world you shall have tribulation. [John 16:33] If you are Christians, look for tribulations in this world; look not for more peaceful and better times. Brethren, you deceive yourselves; what the Gospel does not promise you, promise not to yourselves. You know what the Gospel says; we are speaking to Christians; we ought not to disobey the faith. The Gospel says this, that in the last times many evils, many stumbling-blocks, many tribulations, much iniquity, shall abound; but he that shall endure unto the end, the same shall be saved. [Matthew 24:3-13] The love, it says, of many shall wax cold. Whosoever then has been steadfastly fervent in spirit, as the Apostle says, fervent in spirit, [Romans 12:11] his love shall not wax cold: because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us. [Romans 5:5] Let no man therefore promise himself what the Gospel does not promise. Behold, happier times will come, and I am doing this, and purchasing this. It is good for you to listen to Him who is not deceived, nor has deceived any man, who promised you joy not here, but in Himself; and when all here has passed away, to hope that with Him you will for ever reign; lest when thou dost wish to reign here, you may neither enjoy gladness here, nor find it there.

1. O sing unto the Lord a new song [Psalm 97:1]. The new man knows this, the old man knows it not. The old man is the old life, and the new man the new life: the old life is derived from Adam, the new life is formed in Christ. But in this Psalm, the whole world is enjoined to sing a new song. More openly elsewhere the words are these: O sing unto the Lord a new song; sing unto the Lord, all the whole earth; that they who cut themselves off from the communion of the whole earth, may understand that they cannot sing the new song, because it is sung in the whole, and not in a part of it. Attend here also, and see that this is said. And when the whole earth is enjoined to sing a new song, it is meant, that peace sings a new song. For He has done marvelous things. What marvelous things? Behold, the Gospel was just now being read, and we heard the marvellous things of the Lord. The only son of his mother, who was a widow, was being carried out dead: the Lord, in compassion, made them stand still; they laid him down, and the Lord said, Young man, I say unto you, Arise. [Luke 7:12-14]...The Lord has done marvellous things. What marvellous things? Hear: His own right hand, and His holy arm, has healed for Him. What is the Lord's holy Arm? Our Lord Jesus Christ. Hear Isaiah: Who has believed our report, and to whom is the arm of the Lord revealed? [Isaiah 53:1] His holy arm then, and His own right hand, is Himself. Our Lord Jesus Christ is therefore the arm of God, and the right hand of God; for this reason is it said, has He healed for Him. It is not said only, His right hand has healed the world, but has healed for Him. For many are healed for themselves, not for Him. Behold how many long for that bodily health, and receive it from Him: they are healed by Him, but not for Him. How are they healed by Him, and not for Him? When they have received health, they become wanton: they who when sick were chaste, when cured become adulterers: they who when in illness injured no man, on the recovery of their strength attack and crush the innocent: they are healed, but not unto Him. Who is he who is healed unto Him? He who is healed inwardly. Who is he that is healed inwardly? He who trusts in Him, that when he shall have been healed inwardly, reformed into a new man, afterwards this mortal flesh too, which does languish for a time, may in the end itself even recover its most perfect health. Let us therefore be healed for Him. But that we may be healed for Him, let us believe in His right hand.

2. The Lord has made known His salvation [Psalm 97:2]. This very right hand, this very arm, this very salvation, is our Lord Jesus Christ of whom it is said, And all flesh shall see the salvation of God; [Luke 3:6] of whom also that Simeon who embraced the Infant in his arms, spoke, Lord, now let Your servant depart in peace; for my eyes have seen Your salvation. [Luke 2:28-30] The Lord has made known His salvation. To whom did He make it known? To a part, or to the whole? Not to any part specially. Let no man betray, no man deceive, no man say, Lo, here is Christ, or there: [Matthew 24:23] the man who says, Lo, He is here, or there, points to some particular spots. To whom has the Lord declared His salvation? Hear what follows: His righteousness has He openly showed in the sight of the heathen. Our Lord and Saviour Jesus Christ is the right hand of God, the arm of God, the salvation of God, and the righteousness of God.

3. He has remembered His mercy to Jacob, and His truth unto the house of Israel [Psalm 97:3]. What means this, He has remembered His mercy and truth? He has pitied, so that He promised; because He promised and showed His mercy, truth has followed: mercy has gone before promise, promise has been fulfilled in truth....

And His truth unto the house of Israel. Who is this Israel? That ye may not perchance think of one nation of the Jews, hear what follows: All the ends of the world have seen the salvation of our God. It is not said, all the earth: but, all the ends of the world: as it is said, from one end to the other. Let no man cut this down, let no man scatter it abroad; strong is the unity of Christ. He who gave so great a price, has bought the whole: All the ends of the world.

4. Because they have seen, then, Make a joyful noise unto the Lord, all you lands [Psalm 97:4]. You already know what it is to make a joyful noise. Rejoice, and speak. If you cannot express your joy, shout ye; let the shout manifest your joy, if your speech cannot: yet let not joy be mute; let not your heart be silent respecting its God, let it not be mute concerning His gifts. If you speak to yourself, unto yourself are you healed; if His right hand has healed you for Him, speak thou unto Him for whom you have been healed. Sing, rejoice, and make melody.

5. Make melody unto the Lord upon the harp: on the harp and with the voice of a Psalm [Psalm 97:5]. Praise Him not with the voice only; take up works, that you may not only sing, but work also. He who sings and works, makes melody with psaltery and upon the harp. Now see what sort of instruments are next spoken of, in figure: With ductile trumpets also, and the sound of the pipe of horn [Psalm 97:6]. What are ductile trumpets, and pipes of horn? Ductile trumpets are of brass: they are drawn out by hammering; if by hammering, by being beaten, you shall be ductile trumpets, drawn out unto the praise of God, if you improve when in tribulation: tribulation is hammering, improvement is the being drawn out. Job was a ductile trumpet, when suddenly assailed by the heaviest losses, and the death of his sons, become like a ductile trumpet by the beating of so heavy tribulation, he sounded thus: The Lord gave, and the Lord has taken away; blessed be the name of the Lord. [Job 1:21] How did he sound? How pleasantly does his voice sound? This ductile trumpet is still under the hammer....We have heard how he was hammered; let us hear how he sounds: let us, if it please you, hear the sweet sound of this ductile trumpet: What! shall we receive good at the hand of God, and shall we not receive evil? O courageous, O sweet sound! Whom will not that sound awake from sleep? Whom will not confidence in God awake, to march to battle fearlessly against the devil; not to struggle with his own strength, but His who proves him. For He it is who hammers: for the hammer could not do so of itself....See how (I dare so speak, my brethren) even the Apostle was beaten with this very hammer: he says, there was given to me a thorn in the flesh, the messenger of Satan, to buffet me. [2 Corinthians 12:7-10] Behold he is under the hammer: let us hear how he speaks of it: For this thing, he says, I besought the Lord thrice, that it might depart from me. And He said to me, My grace is sufficient for you: for My strength is made perfect in weakness. I, says His Maker, wish to make this trumpet perfect; I cannot do so unless I hammer it; in weakness is strength made perfect. Hear now the ductile trumpet itself sounding as it should: When I am weak, then am I strong....

6. The voice of the pipe of horn, what is it? The horn rises above the flesh: in rising above the flesh it needs must be solid so as to last, and able to speak. And whence this? Because it has surpassed the flesh. He who wishes to be a horn trumpet, let him overcome the flesh. What means this, let him overcome the flesh? Let him surpass the desires, let him conquer the lusts of the flesh. Hear the horn trumpets....What means this, Set your affection on things above? It means, Rise above the flesh, think not of carnal things. They were not yet horn trumpets, to whom he now spoke thus: I could not speak unto you, brethren, as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat; for hitherto you were not able to bear it: neither yet now are you able. For you are yet carnal. They were not therefore horn trumpets, because they had not risen above the flesh. Horn both adheres to the flesh, and rises above the flesh; and although it springs from the flesh, yet it surpasses it. If therefore you are spiritual, when before you were carnal; as yet you are treading the earth in the flesh, but in spirit you are rising into heaven; for though we walk in the flesh, we do not war after the flesh....Brethren, do not reproach brethren whom the mercy of God has not yet converted; know that as long as you do this, you savour of the flesh. That is not a trumpet which pleases the ears of God: the trumpet of boastfulness makes the war fruitless. Let the horn trumpet raise your courage against the devil; let not the fleshly trumpet raise your pride against your brother. Make a joyful noise in the sight of the Lord the King.

7. While you are rejoicing, and delighted with the ductile trumpets, and the voice of the horn, what follows? Let the sea be stirred up, and the fullness thereof [Psalm 97:7]. Brethren, when the Apostles, like ductile trumpets and horns, were preaching the truth, the sea was stirred up, its waves arose, tempests increased, persecutions of the Church took place. Whence has the sea been stirred up? When a joyful noise was made, when Psalms of thanksgiving were being sung before God: the ears of God were pleased, the waves of the sea were raised. Let the sea be stirred up, and the fullness thereof: the round world, and all that dwell therein. Let the sea be stirred up in its persecutions. Let the floods clap their hands together [Psalm 97:8]. Let the sea be aroused, and the floods clap their hands together; persecutions arise, and the saints rejoice in God. Whence shall the floods clap their hands? What is to clap their hands? To rejoice in works. To clap hands, is to rejoice; hands, mean works. What floods? Those whom God has made floods, by giving them that Water, the Holy Spirit. If any man thirst, says He, let him come unto Me, and drink. He that believes in Me, out of his bosom shall flow rivers of living water. [John 7:37-39] These rivers clapped their hands, these rivers rejoiced in works, and blessed God. The hills shall be joyful together.

8. Before the Lord, for He has come; for He has come to judge the earth [Psalm 97:9]. The hills signify the great. The Lord comes to judge the earth, and they rejoice. But there are hills, who, when the Lord is coming to judge the earth, shall tremble. There are therefore good and evil hills; the good hills, are spiritual greatness; the bad hills, are the swelling of pride. Let the hills be joyful together before the Lord, for He has come; for He has come to judge the earth. Wherefore shall He come, and how shall He come? With righteousness shall He judge the world, and the people with equity [Psalm 97:10]. Let the hills therefore rejoice; for He shall not judge unrighteously. When some man is coming as a judge, to whom the conscience cannot lie open, even innocent men may tremble, if from him they expect a reward for virtue, or fear the penalty of condemnation; when He shall come who cannot be deceived, let the hills rejoice, let them rejoice fearlessly; they shall be enlightened by Him, not condemned; let them rejoice, because the Lord will come to judge the world with equity; and if the righteous hills rejoice, let the unrighteous tremble. But behold, He has not yet come: what need is there they should tremble? Let them mend their ways, and rejoice. It is in your power in what way you will to await the coming of Christ. For this reason He delays to come, that when He comes He may not condemn you. Lo, He has not yet come: He is in heaven, thou on earth: He delays His coming, do not thou delay wisdom. His coming is hard to the hard of heart, soft to the pious. See therefore even now what you are: if hard of heart, you can soften; if you are soft, even now rejoice that He will come. For you are a Christian. Yea, you say, I believe that you pray, and sayest, Your kingdom come. [Matthew 6:10] You desire Him to come, whose coming you fear. Reform yourself, that you may not pray against yourself.

1. Beloved brethren, it ought already to be known to you, as sons of the Church, and well instructed in the school of Christ through all the books of our ancient fathers, who wrote the words of God and the great things of God, that their wish was to consult for our good, who were to live at this period, believers in Christ; who, at a seasonable time came unto us, the first time, in humility; at the second, destined to come in exaltation....For thus it is said in the Psalms: Truth shall flourish out of the earth: and righteousness has looked down from heaven. Now, therefore, our whole design is, when we hear a Psalm, a Prophet, or the Law, all of which was written before our Lord Jesus Christ came in the flesh, to see Christ there, to understand Christ there. Attend therefore, beloved, to this Psalm, with me, and let us herein seek Christ; certainly He will appear to those who seek Him, who at first appeared to those who sought Him not; and He will not desert those who long for Him, who redeemed those who neglected Him. Behold, the Psalm begins concerning Him: of Him it is said:—

2. The Lord is King, be the people angry [Psalm 98:1]. For our Lord Jesus Christ began to reign, began to be preached, after He arose from the dead and ascended into heaven, after He had filled His disciples with the confidence of the Holy Spirit, that they should not fear death, which He had already killed in Himself. Our Lord Christ began then to be preached, that they who wished for salvation might believe in Him; and the peoples who worshipped idols were angry. They who worshipped what they had made were angry, because He by whom they were made was declared. He announced, in fact, through His disciples, Himself, who wished them to be converted unto Him by whom they were made, and to be turned away from those things which they had made themselves. They were angry with their Lord in behalf of their idols, they who even if they were angry with their slave on their idol's account, were to be condemned. For their slave was better than their idol: for God made their slave, the carpenter made their idol. They were so angry in their idol's behalf, that they feared not to be angry with their Lord. But the words, be they angry, are a prediction, not a command; for in a prophecy it is that this is said, The Lord is King, be the people angry. Some good results even from the enraged people: let them be angry, and in their anger let the Martyrs be crowned....You heard when Jeremiah was being read before the reading of the Apostle, if you listened; ye saw therein the times in which we now live. He said, The gods that have not made the heavens and the earth, let them perish from the earth, and from under the heaven. [Jeremiah 10:11] He said not, The gods that have not made the heavens and earth, let them perish from the heaven and from the earth; because they never were in heaven: but what did he say? Let them perish from the earth, and from under the heaven. As if, while the word earth was repeated, the repetition of the word heaven were wanting (because they never were in heaven): he repeats the earth twice, since it is under heaven. Let them perish from the earth, and from under the heaven, from their temples. Consider if this be not now taking place; if in a great measure it has not already happened: for what, or how much, has remained? The idols remained rather in the hearts of the pagans, than in the niches of the temples.

3. He who sits between the cherubims: thou dost understand, He is King: let the earth be stirred up....The Cherubim is the seat of God, as the Scripture shows us, a certain exalted heavenly throne, which we see not; but the Word of God knows it, knows it as His own seat: and the Word of God and the Spirit of God has Itself revealed to the servants of God where God sits. Not that God does sit, as does man; but thou, if you dost wish that God sit in you, if you will be good, shall be the seat of God; for thus is it written, The soul of the righteous is the seat of wisdom. [Proverbs 12:23] For a throne is in our language called a seat. For some, conversant with the Hebrew tongue, have interpreted cherubim in the Latin language (for it is a Hebrew term) by the words, fullness of knowledge. Therefore, because God surpasses all knowledge, He is said to sit above the fullness of knowledge. Let there be therefore in you fullness of knowledge, and even you shall be the throne of God....He knows all things: for our hairs are numbered before God. [Matthew 10:30] But the fullness of knowledge which He willed man to know is different from this; the knowledge which He willed you to have, pertains to the law of God. And who can, you may perhaps say unto me, perfectly know the Law, so that he may have within himself the fullness of the knowledge of the Law, and be able to be the seat of God? Be not disturbed; it is briefly told you what you have, if you dost wish to have the fullness of knowledge, and to become the throne of God: for the Apostle says, Love is the fulfilling of the Law. [Romans 13:10] What follows then? You have lost the whole of your excuse. Ask your heart; see whether it has love. If there be love there, there is the fulfilment of the Law there also; already God dwells in you, you have become the throne of God. Be the people angry; what can the angry people do against him who has become the throne of God? You give heed unto them who rage against you: Who is it that sits within you, you give not heed. You have become a heaven, and do you fear the earth? For the Scripture says in another passage, that the Lord our God does declare, The heaven is My throne. [Isaiah 66:1] If therefore even thou by having the fullness of knowledge, and by having love, hast been made the throne of God, you have become a heaven. For this heaven which we look up to with these eyes of ours, is not very precious before God. Holy souls are the heaven of God; the minds of the Angels, and all the minds of His servants, are the heaven of God.

4. The Lord is great in Sion, and high above all people [Psalm 98:2]....He whom I spoke to you of as above the Cherubims, is great in Sion. Ask thou now, what is Sion? We know Sion to be the city of God. The city of Jerusalem is called Sion; and is so called according to a certain interpretation, for that Sion signifies watching, that is, sight and contemplation; for to watch is to look forward to, or gaze upon, or strain the eyes to see. Now every soul is a Sion, if it tries to see that light which is to be seen. For if it shall have gazed upon a light of its own, it is darkened; if upon His, it is enlightened. But, now that it is clear that Sion is the city of God; what is the city of God, but the Holy Church? For men who love one another, and who love their God who dwells in them, constitute a city unto God. Because a city is held together by some law; their very law is Love; and that very Love is God: for openly it is written, God is Love. [1 John 4:8] He therefore who is full of Love, is full of God; and many, full of love, constitute a city full of God. That city of God is called Sion; the Church therefore is Sion. In it God is great....

5. Do ye imagine, brethren, that they whose instruments re-echoed yesterday, are not angry with our fastings? But let us not be angry with them, but let us fast for them. For the Lord our God who sits in us has said, He has Himself commanded us to pray for our enemies, to pray for them that persecute us: [Matthew 5:44] and as the Church does this, the persecutors are almost extinct....The drunken man does not offend himself, but he offends the sober man. Show me a man who is at last happy in God, lives gravely, sighs for that everlasting peace which God has promised him; and see that when he has seen a man dancing to an instrument, he is more grieved for his madness, than for a man who is in a frenzy from a fever. If then we know their evils, considering that we also have been freed from those very evils, let us grieve for them; and if we grieve for them, let us pray for them; and that we may be heard, let us fast for them. For we do not keep our own fasts in their holidays. Different are the fasts which we celebrate through the days of the approaching Passover, through different seasons which are fixed for us in Christ: but through their holidays we fast for this reason, that when they are rejoicing, we may groan for them. For by their joy they excite our grief, and cause us to remember how wretched they are as yet. But since we see many freed thence, where we also have been, we ought not to despair even of them. And if they are still enraged, let us pray; and if still a particle of earth that has remained behind be stirred up against us, let us continue in lamentation for them, that to them also God may grant understanding, and that with us they may hear those words, in which we are at this moment rejoicing.

6. All these very people, over whom You are great in Sion, Let them confess unto Your Name, which is great [Psalm 98:3]. Your Name was little when they were enraged: it has become great; let them now confess. In what sense do we say, that the Name of Christ was little, before it was spread abroad to so great an extent? Because His report is meant by His Name. His Name was small; already it has become great. What nation is there that has not heard of the Name of Christ? Therefore let now the people confess unto Your Name, which is great, who before were enraged with Your little Name. Wherefore shall they confess? Because it is wonderful and holy. Your very Name is wonderful and holy. He is so preached as crucified, so preached as humbled, so preached as judged, that He may come exalted, that He may come living, that He may come to judge in power. He spares at present the people who blaspheme Him, because the long-suffering of God leads to repentance. [Romans 2:4] For He who now spares, will not always spare: nor will He, who is now being preached that He may be feared, fail to come to judge. He will come, my brethren, He will come: let us fear Him, and let us live so that we may be found on His right hand. For He will come, and will judge, so as to place some on the left hand, some on the right. [Matthew 25:31-33] And He does not act in an uncertain manner, so as to err perchance between men, so that he who should be set on the right hand, be set on the left; or that he who ought to stand on the left, by a mistake of God should stand on the right: He cannot err, so as to place the evil where He ought to set the good; nor to place the good, where He should have set the evil. If He cannot err, we err, if we fear not; but if we have feared in this life, we shall not then have what to fear for. For the King's honour loves judgment....

7. You have prepared equity; You have wrought judgment and righteousness in Jacob. For we too ought to have judgment, we ought to have righteousness; but He works in us judgment and righteousness, who created us in whom He might work them. How ought we too to have judgment and righteousness? You have judgment, when thou dost distinguish evil from good: and righteousness when you follow the good, and turnest aside from the evil. By distinguishing them, you have judgment; by doing, you have righteousness. Eschew evil, he says, and do good; seek peace, and ensue it. You should first have judgment, then righteousness. What judgment? That you may first judge what is evil, and what is good. And what righteousness? That you may shun evil, and do good. But this you will not gain from yourself; see what he has said, You have wrought judgment and righteousness in Jacob.

8. O magnify the Lord our God [Psalm 98:5]. Magnify Him truly, magnify Him well. Let us praise Him, let us magnify Him who has wrought the very righteousness which we have; who wrought it in us, Himself. For who but He who justified us, wrought righteousness in us? For of Christ it is said, who justifies the ungodly. [Romans 4:5]...And fall down before His footstool: for He is holy. What are we to fall down before? His footstool. What is under the feet is called a footstool, in Greek ὑ ποπόδιον, in Latin Scabellum or Suppedaneum. But consider, brethren, what he commands us to fall down before. In another passage of the Scriptures it is said, The heaven is My throne, and the earth is My footstool. [Isaiah 66:1] Does he then bid us worship the earth, since in another passage it is said, that it is God's footstool? How then shall we worship the earth, when the Scripture says openly, You shall worship the Lord your God? [Deuteronomy 6:13] Yet here it says, fall down before His footstool: and, explaining to us what His footstool is, it says, The earth is My footstool. I am in doubt; I fear to worship the earth, lest He who made the heaven and the earth condemn me; again, I fear not to worship the footstool of my Lord, because the Psalm bids me, fall down before His footstool. I ask, what is His footstool? And the Scripture tells me, the earth is My footstool. In hesitation I turn unto Christ, since I am herein seeking Himself: and I discover how the earth may be worshipped without impiety, how His footstool may be worshipped without impiety. For He took upon Him earth from earth; because flesh is from earth, and He received flesh from the flesh of Mary. And because He walked here in very flesh, and gave that very flesh to us to eat for our salvation; and no one eats that flesh, unless he has first worshipped: we have found out in what sense such a footstool of our Lord's may be worshipped, and not only that we sin not in worshipping it, but that we sin in not worshipping. But does the flesh give life? Our Lord Himself, when He was speaking in praise of this same earth, said, It is the Spirit that quickens, the flesh profits nothing....But when our Lord praised it, He was speaking of His own flesh, and He had said, Except a man eat My flesh, he shall have no life in him. [John 6:54] Some disciples of His, about seventy, were offended, and said, This is an hard saying, who can hear it? And they went back, and walked no more with Him. It seemed unto them hard that He said, Unless you eat the flesh of the Son of Man, you have no life in you: they received it foolishly, they thought of it carnally, and imagined that the Lord would cut off parts from His body, and give unto them; and they said, This is a hard saying. It was they who were hard, not the saying; for unless they had been hard, and not meek, they would have said to themselves, He says not this without reason, but there must be some latent mystery herein. They would have remained with Him, softened, not hard: and would have learned that from Him which they who remained, when the others departed, learned. For when twelve disciples had remained with Him, on their departure, these remaining followers suggested to Him, as if in grief for the death of the former, that they were offended by His words, and turned back. But He instructed them, and says unto them, It is the Spirit that quickens, but the flesh profits nothing; the words that I have spoken unto you, they are spirit, and they are life. [John 6:63] Understand spiritually what I have said; you are not to eat this body which you see; nor to drink that blood which they who will crucify Me shall pour forth. I have commended unto you a certain mystery; spiritually understood, it will quicken. Although it is needful that this be visibly celebrated, yet it must be spiritually understood.

9. Moses and Aaron among His priests, and Samuel among such as call upon His Name: these called upon the Lord, and He heard them [Psalm 98:6]. He spoke unto them out of the cloudy pillar [Psalm 98:7]....Of Moses it is not there stated that he was a priest. But if he was not this, what was he? Could he be anything greater than a priest? This Psalm declares that he also was himself a priest: Moses and Aaron among His priests. They therefore were the Lord's priests. Samuel is read of later in the Book of Kings: this Samuel is in David's times; for he anointed the holy David. Samuel from his infancy grew up in the temple....He mentions these: and by these desires us to understand all the saints. Yet why has he here named those? Because we said that we ought here to understand Christ. Attend, holy brethren. He said above, O magnify the Lord our God: and fall down before His footstool, for He is holy: praising some one, that is, our Lord Jesus Christ; whose footstool is to be worshipped, because He assumed flesh, in which He was to appear before the human race; and wishing to show unto us that the ancient fathers also had preached of Him, because our Lord Jesus Christ is Himself the True Priest, he mentioned these, because God spoke unto them out of the cloudy pillar. What means, out of the cloudy pillar? He was speaking figuratively. For if He spoke in some cloud, those obscure words predicted some one unknown, yet to be manifest. This unknown one is no longer unknown; for He is known by us, our Lord Jesus Christ....He who first spoke out of the cloudy pillar, has in Person spoken unto us in His footstool; that is, on earth, when He had assumed the flesh, for which reason we worship His footstool, for He is holy. He Himself used to speak out of the cloud, which was not then understood: He has spoken in His own footstool, and the words of His cloud have been understood. They kept His testimonies, and the law that He gave them....You heard them, he says, O Lord our God: You were forgiving to them, O God [Psalm 98:8]. God is not said to be forgiving toward anything but sins: when He pardons sins, then He forgives. And what had He in them to punish, so that He was forgiving in pardoning them? He was forgiving in pardoning their sins, He was also forgiving in punishing them. For what follows? And punished all their own affections. Even in punishing them You were forgiving toward them: for not in remitting, but also in punishing their sins, have You been forgiving. Consider, my brethren, what he has taught us here: attend. God is angry with him whom, when he sins, He scourges not: for unto him to whom He is truly forgiving, He not only remits sins, that they may not injure him in a future life; but also chastens him, that he delight not in continual sin.

10. Come, my brethren; if we ask how these were punished, the Lord will aid me to tell you. Let us consider these three persons, Moses, Aaron, and Samuel: and how they were punished, since he said, You have punished all their own affections: meaning those affections of theirs, which the Lord knew in their hearts, which men knew not. For they were living in the midst of the people of God, without complaint from man. But what do we say? That perhaps the early life of Moses was sinful; for he fled from Egypt, after slaying a man. [Exodus 2:12-15] The early life of Aaron also was such as would displease God; for he allowed a maddened and infatuated people to make an idol to worship; [Exodus 32:1-4] and an idol was made for God's people to worship. What sin did Samuel, who was given up when an infant to the temple? He passed all his life amid the holy sacraments of God: from childhood the servant of God. Nothing was ever said of Samuel, nothing by men. Perhaps God knew of somewhat there to chasten; since even what seems perfect unto men, unto that Perfection is still imperfect. Artists show many of their works to the unskilful; and when the unskilful have pronounced them perfect, the artists polish them still further, as they know what is still wanting to them, so that men wonder at things they had imagined already perfect having received so much additional polish. This happens in buildings, and in paintings, and in embroidery, and almost in every species of art. At first they judge it to be already in a manner perfect, so that their eyes desire nothing further: but the judgment of the inexperienced eye is one, and that of the rule of art another. Thus also these Saints were living before the eyes of God, as if faultless, as if perfect, as if Angels: but He who punished all their own affections, knew what was wanting in them. But He punished them not in anger, but in mercy: He punished them that He might perfect what He had begun, not to condemn what He had cast away. God therefore punished all their affections. How did He punish Samuel? where is this punishment?...What was said to Moses was a type, not a punishment. What punishment is death to an old man? What punishment was it, not to enter into that land, into which unworthy men entered? But what is said of Aaron? He also died an old man: his sons succeeded him in the priesthood: his son afterwards ruled in the priesthood: how did He punish Aaron also? Samuel also died a holy old man, leaving his sons as his successors. I seek for the punishment inflicted upon them, and according to men I find it not: but according to what I know the servants of God suffer every day, they were day by day punished. Read ye, and see the punishments, and you also who are advanced bear the punishments. Every day they suffered from the obstinate people, every day they suffered from the ungodly livers; and were compelled to live among those whose lives they daily censured. This was their punishment. He unto whom it is small has not advanced far; for the ungodliness of others torments you in proportion as you have departed far from your own....

11. O magnify the Lord our God! [Psalm 98:9]. Again we magnify Him. He who is merciful even when He strikes, how is He to be praised, how is He to be magnified? Can you show this unto your son, and cannot God? For you are not good when thou dost caress your son, and evil when you strike him. Both when thou dost caress him you are a father, and when you strike him, you are his father: thou dost caress him, that he may not faint; you strike him, that he may not perish. O magnify the Lord our God, and worship Him upon His holy hill: for the Lord our God is holy. As he said above, O magnify the Lord our God and fall down before His footstool: now we have understood what it is to worship His footstool: thus also but now after he had magnified the Lord our God, that no man might magnify Him apart from His hill, he has also praised His hill. What is His hill? We read elsewhere concerning this hill, that a stone was cut from the hill without hands, and shattered all the kingdoms of the earth, and the stone itself increased. This is the vision of Daniel which I am relating. This stone which was cut from the hill without hands increased, and became, he says, a great mountain, and filled the whole face of the earth. [Daniel 2:34-35] Let us worship on that great mountain, if we desire to be heard. Heretics do not worship on that mountain, because it has filled the whole earth; they have stuck fast on part of it, and have lost the whole. If they acknowledge the Catholic Church, they will worship on this hill with us. For we already see how that stone that was cut from the mountain without hands has increased, and how great tracts of earth it has prevailed over, and unto what nations it has extended. What is the mountain whence the stone was hewn without hands? The Jewish kingdom, in the first place; since they worshipped one God. Thence was hewn the stone, our Lord Jesus Christ....That stone then was born of the mountain without hands: it increased, and by its increase broke all the kingdoms of the earth. It has become a great mountain, and has filled the whole face of the earth. This is the Catholic Church, in whose communion rejoice that you are. But they who are not in her communion, since they worship and praise God apart from this same mountain, are not heard unto eternal life; although they may be heard unto certain temporal things. Let them not flatter themselves, because God hears them in some things: for He hears Pagans also in some things. Do not the Pagans cry unto God, and it rains? Wherefore? Because He makes His sun to rise over the good and the bad, and sends rain upon the just and the unjust. [Matthew 5:45] Boast not therefore, Pagan, that when you cry unto God, God sends rain, for He sends rain upon the just and the unjust. He has heard you in temporal things: He hears you not in things eternal, unless you have worshipped in His holy hill. Worship Him upon His holy hill: for the Lord our God is holy....

1. You heard the Psalm, brethren, while it was being chanted: it is short, and not obscure: as if I had given you an assurance, that you should not fear fatigue....

2. The title of this Psalm is, A Psalm of confession. The verses are few, but big with great subjects; may the seed bring forth within your hearts, the barn be prepared for the Lord's harvest.

3. Jubilate, therefore, unto the Lord, all you lands [Psalm 99:1]. This Psalm gives this exhortation to us, that we jubilate unto the Lord. Nor does it, as it were, exhort one particular corner of the earth, or one habitation or congregation of men; but since it is aware that it has sown blessings on every side, on every side it does exact jubilance. Does all the earth at this moment hear my voice? And yet the whole earth has heard this voice. All the earth is already jubilant in the Lord; and what is not as yet jubilant, will be so. For blessing, extending on every side, when the Church was commencing to spread from Jerusalem throughout all nations, [Luke 24:47] everywhere overturns ungodliness, and everywhere builds up piety: the good are mingled with the wicked throughout all lands. Every land is full of the discontented murmurs of the wicked, and of the jubilance of the good. What then is it, to jubilate? For the title of the present Psalm especially makes us give good heed to this word, for it is entitled, A Psalm of confession. What means, to jubilate with confession? It is the sentiment thus expressed in another Psalm: Blessed is the people that understands jubilance. Surely that which being understood makes blessed is something great. May therefore the Lord our God, who makes men blessed, grant me to understand what to say, and grant you to understand what ye hear: Blessed is the people that understands jubilance. Let us therefore run unto this blessing, let us understand jubilance, let us not pour it forth without understanding. Of what use is it to be jubilant and obey this Psalm, when it says, Jubilate unto the Lord, all you lands, and not to understand what jubilance is, so that our voice only may be jubilant, our heart not so? For the understanding is the utterance of the heart.

4. I am about to say what ye know. One who jubilates, utters not words, but it is a certain sound of joy without words: for it is the expression of a mind poured forth in joy, expressing, as far as it is able, the affection, but not compassing the feeling. A man rejoicing in his own exultation, after certain words which cannot be uttered or understood, bursts forth into sounds of exultation without words, so that it seems that he indeed does rejoice with his voice itself, but as if filled with excessive joy cannot express in words the subject of that joy....Those who are engaged at work in the fields are most given to jubilate; reapers, or vintagers, or those who gather any of the fruits of the earth, delighted with the abundant produce, and rejoicing in the very richness and exuberance of the soil, sing in exultation; and among the songs which they utter in words, they put in certain cries without words in the exultation of a rejoicing mind; and this is what is meant by jubilating.. ..

5. When then are we jubilant? When we praise that which cannot be uttered. For we observe the whole creation, the earth and the sea, and all things that therein are: we observe that each have their sources and causes, the power of production, the order of birth, the limit of duration, the end in decease, that successive ages run on without any confusion, that the stars roll, as it seems, from the East to the West, and complete the courses of the years: we see how the months are measured, how the hours extend; and in all these things a certain invisible element, I know not what, but some principle of unity, which is termed spirit or soul, present in all living things, urging them to the pursuit of pleasure and the avoidance of pain, and the preservation of their own safety; that man also has somewhat in common with the Angels of God; not with cattle, such as life, hearing, sight, and so forth; but somewhat which can understand God, which peculiarly does belong to the mind, which can distinguish justice and injustice, as the eye discerns white from black. In all this consideration of creation, which I have run over as I could, let the soul ask itself: Who created all these things? Who made them? Who made among them yourself?...I have observed the whole creation, as far as I could. I have observed the bodily creation in heaven and on earth, and the spiritual in myself who am speaking, who animate my limbs, who exert voice, who move the tongue, who pronounce words, and distinguish sensations. And when can I comprehend myself in myself? How then can I comprehend what is above myself? Yet the sight of God is promised to the human heart, and a certain operation of purifying the heart is enjoined; this is the counsel of Scripture. Provide the means of seeing what you love, before thou try to see it. For unto whom is it not sweet to hear of God and His Name, except to the ungodly, who is far removed, separated from Him?...

6. Be therefore like Him in piety, and earnest in meditation: for the invisible things of Him are clearly seen, being understood by the things that are made; [Romans 1:20] look upon the things that are made, admire them, seek their author. If you are unlike, you will turn back; if like, you will rejoice. And when, being like Him, you shall have begun to approach Him, and to feel God, the more love increases in you, since God is love, you will perceive somewhat which you were trying to say, and yet could not say. Before you felt God, you thought that you could express God; you begin to feel Him, and then feelest that what thou dost feel you can not express. But when you have herein found that what thou dost feel cannot be expressed, will you be mute, will you not praise God? Will you then be silent in the praises of God, and will you not offer up thanksgivings unto Him who has willed to make Himself known unto you? Thou praised Him when you were seeking, will you be silent when you have found Him? By no means; you will not be ungrateful. Honour is due to Him, reverence is due to Him, great praise is due to Him. Consider yourself, see what you are: earth and ashes; look who it is has deserved to see, and What; consider who you are, What to see, a man to see God! I recognise not the man's deserving, but the mercy of God. Praise therefore Him who has mercy....

7. Serve the Lord with gladness. All servitude is full of bitterness: all who are bound to a lot of servitude both are slaves, and discontented. Fear not the servitude of that Lord: there will be no groaning there, no discontent, no indignation; no one seeks to be sold to another master, since it is a sweet service, because we are all redeemed. Great happiness, brethren, it is, to be a slave in that great house, although in bonds. Fear not, bound slave, confess unto the Lord: ascribe your bonds to your own deservings; confess in your chains, if you are desirous they be changed into ornaments....At the same time you are slave, and free; slave, because you are created such; free, because you are loved by God, by whom you were created: yea, free indeed, because you love Him by whom you were made. Serve not with discontent; for your murmurs do not tend to release you from serving, but to make you a wicked servant. You are a slave of the Lord, you are a freedman of the Lord: seek not so to be emancipated as to depart from the house of Him who frees you....

8. I will, therefore, says he, live separate with a few good men: why should I live in common with crowds? Well: those very few good men, from what crowds have they been strained out? If however these few are all good: it is, nevertheless, a good and praiseworthy design in man, to be with such as have chosen a quiet life; distant from the bustle of the people, from noisy crowds, from the great waves of life, they are as if in harbour. Is there therefore here that joy? That jubilant gladness which is promised? Not as yet; but still groans, still the anxiety of temptations. For even the harbour has an entrance somewhere or other; if it had not, no ship could enter it; it must therefore be open on some side: but at times on this open side the wind rushes in; and where there are no rocks, ships dashed together shatter one another. Where then is security, if not even in harbour? And yet it must be confessed, it is true, that persons in harbour are in their degree much better off than when afloat on the main. Let them love one another, as ships in harbour, let them be bound together happily; let them not dash against one another: let absolute equality be preserved there, constancy in love; and when perchance the wind rushes in from the open side, let there be careful piloting there. Now what will one who perchance presides over such places, nay, who serves his brethren, in what are called monasteries, tell me? I will be cautious: I will admit no wicked man. How will you admit no evil one?...Those who are about to enter, do not know themselves; how much less do you know them? For many have promised themselves that they were about to fulfil that holy life, which has all things in common, where no man calls anything his own, who have one soul and one heart in God: [Acts 4:32] they have been put into the furnace, and have cracked. How then do you know him who is unknown even to himself?...Where then is security? Here nowhere; in this life nowhere, except solely in the hope of the promise of God. But there, when we shall reach thereunto, is complete security, when the gates are shut, and the bars of the gates of Jerusalem made fast; there is truly full jubilance, and great delight. Only do not thou feel secure in praising any sort of life: judge no man blessed before his death.

9. By this means men are deceived, so that they either do not undertake, or rashly attempt, a better life; because, when they choose to praise, they praise without mention of the evil that is mixed with the good: and those who choose to blame, do so with so envious and perverse a mind, as to shut their eyes to the good, and exaggerate only the evils which either actually exist there, or are imagined. Thus it happens, that when any profession has been ill, that is, incautiously, praised, if it has invited men by its own reputation, they who betake themselves there discover some such as they did not believe to be there; and offended by the wicked recoil from the good. Brethren, apply this teaching to your life, and hear in such a manner that you may live. The Church of God, to speak generally, is magnified: Christians, and Christians alone, are called great, the Catholic (Church) is magnified; all love each other; each and all do all they can for one another; they give themselves up to prayers, fastings, hymns; throughout the whole world, with peaceful unanimity God is praised. Some one perhaps hears this, who is ignorant that nothing is said of the wicked who are mingled with them; he comes, invited by these praises, finds bad men mixed with them, who were not mentioned to him before he came; he is offended by false Christians, he flies from true Christians. Again, men who hate and slander them, precipitately blame them: asking, what sort of men are Christians? Who are Christians? Covetous men, usurers. Are not the very persons who fill the Churches on holidays the same who during the games and other spectacles fill the theatres and amphitheatres? They are drunken, gluttonous, envious, slanderers of each other. There are such, but not such only. And this slanderer in his blindness says nothing of the good: and that praiser in his want of caution is silent about the bad....Thus also in that common life of brethren, which exists in a monastery: great and holy men live therein, with daily hymns, prayers, praises of God; their occupation is reading; they labour with their own hands, and by this means support themselves; they seek nothing covetously; whatever is brought in for them by pious brethren, they use with contentedness and charity; no one claims as his own what another has not; all love, all forbear one another mutually. You have praised them; you have praised; he who knows not what is going on within, who knows not how, when the wind enters, ships even in harbour dash against one another, enters as if in hope of security, expecting to find no man to forbear; he finds there evil brethren, who could not have been found evil, if they had not been admitted (and they must be at first tolerated, lest they should perchance reform; nor can they easily be excluded, unless they have first been endured): and becomes himself impatient beyond endurance. Who asked me here? I thought that love was here. And irritated by the perversity of some few men, since he has not persevered in fulfilling his vow, he becomes a deserter of so holy a design, and guilty of a vow he has never discharged. And then, when he has gone forth himself too, he also becomes a reproacher, and a slanderer; and records those things only (sometimes real), which he asserts that he could not have endured. But the real troubles of the wicked ought to be endured for the society of the good. The Scripture says unto him: Woe unto those that have lost patience. [Ecclesiasticus 2:16] And what is more, he belches abroad the evil savour of his indignation, as a means to deter them who are about to enter; because, when he had entered himself, he could not persevere. Of what sort are they? Envious, quarrelsome, men who forbear no man, covetous; saying, He did this there, and he did that there. Wicked one, why are you silent about the good! You say enough of those whom you could not endure: you say nothing of those who endured your wickedness....

10. O serve the Lord with gladness [Psalm 99:2]: he addresses you, whoever you are who endure all things in love, and rejoice in hope. Serve the Lord, not in the bitterness of murmuring, but in the gladness of love. Come before His presence with rejoicing. It is easy to rejoice outwardly: rejoice before the presence of God. Let not the tongue be too joyful: let the conscience be joyful. Come before His presence with a song.

11. Be sure that the Lord He is God [Psalm 99:3]. Who knows not that the Lord, He is God? But He speaks of the Lord, whom men thought not God: Be sure that the Lord He is God. Let not that Lord become vile in your sight: you have crucified Him, scourged Him, spit upon Him, crowned Him with thorns, clothed Him in a dress of infamy, hung Him upon the Cross, pierced Him with nails, wounded Him with a spear, placed guards at His tomb; He is God. It is He that has made us, and not we ourselves. It is He that has made us: and without Him was not anything made that was made. [John 1:3] What reason have ye for exultation, what reason have ye for pride? Another made you; the Same who made you, suffers from you. But ye extol yourselves, and glory in yourselves, as if you were created by yourselves. It is good for you that He who made you, make you perfect....We are His people, and the sheep of His pasture. Sheep and one sheep. These sheep are one sheep: and how loving a Shepherd we have! He left the ninety and nine, and descended to seek the one, He brings it back on His own shoulders [Luke 15:4-5] ransomed by His own blood. That Shepherd dies without fear for the sheep, who on His resurrection regains His sheep.

12. Enter into His gates with confession [Psalm 99:3]. At the gates is the beginning: begin with confession. Thence is the Psalm entitled, A Psalm of Confession: there be joyful. Confess that you were not made by yourselves, praise Him by whom you were made. Let your good come from Him, in departing from whom you have caused your evil. Enter into His gates with confession. Let the flock enter into the gates: let it not remain outside, a prey for wolves. And how is it to enter? With confession. Let the gate, that is, the commencement for you, be confession. Whence it is said in another Psalm, Begin unto the Lord with confession. What he there calls Begin, here he calls Gates. Enter into His gates in confession. What? And when we have entered, shall we not still confess? Always confess Him: you have always what to confess for. It is hard in this life for a man to be so far changed, that no cause for censure be discoverable in him: you must needs blame yourself, lest He who shall condemn blame you. Therefore even when you have entered His courts, then also confess. When will there be no longer confession of sins? In that rest, in that likeness to the Angels. But consider what I have said: there will there be no confession of sins. I said not, there will be no confession: for there will be confession of praise. You will ever confess, that He is God, thou a creature; that He is your Protector, yourself protected. In Him you shall be as it were hid. Go into His courts with hymns; and confess unto Him. Confess in the gates; and when you have entered the courts, confess with hymns. Hymn are praises. Blame yourself, when you are entering; when you have entered, praise Him. Open me the gates of righteousness, he says in another Psalm, that I may go into them, and confess unto the Lord. Did he say, when I have entered, I will no longer confess? Even after his entrance, he will confess. For what sins did our Lord Jesus Christ confess, when He said, I confess unto You, O Father? [Matthew 11:25] He confessed in praising Him, not in accusing Himself. Speak good of His Name.

13. For the Lord is pleasant [Psalm 99:4]. Think not that you faint in praising Him. Your praise of Him is like food: the more ye praise Him, the more ye acquire strength, and He whom you praise becomes the more sweet. His mercy is everlasting. For He will not cease to be merciful, after He has freed you: it belongs to His mercy to protect you even unto eternal life. His mercy, therefore, is to everlasting: and His truth from generation to generation [Psalm 99:5]. Understand by from generation to generation, either every generation, or in two generations, the one earthly, the other heavenly. Here there is one generation which produces mortals; another which makes such as are everlasting. His Truth is both here, and there. Imagine not that His truth is not here, if His truth were not here, he would not say in another Psalm: Truth is risen out of the earth; nor would Truth Itself say, Lo, I am with you always, even unto the end of the world. [Matthew 28:20]

1. In this Psalm, we ought to seek in the whole body of it what we find in the first verse: Mercy and judgment will I sing unto You, O Lord [Psalm 100:1]. Let no man flatter himself that he will never be punished through God's mercy; for there is judgment also; and let no man who has been changed for the better dread the Lord's judgment, seeing that mercy goes before it. For when men judge, sometimes overcome by mercy, they act against justice; and mercy, but not justice, seems to be in them: while sometimes, when they wish to enforce a rigid judgment, they lose mercy. But God neither loses the severity of judgment in the bounty of mercy, nor in judging with severity loses the bounty of mercy. Suppose we distinguish these two, mercy and judgment, by time; for possibly, they are not placed in this order without a meaning, so that he said not judgment and mercy, but mercy and judgment: so that if we distinguish them by succession in time, perhaps we find that the present is the season for mercy, the future for judgment. How is it that the season of mercy comes first? Consider first how it is with God, that you also may imitate the Father, in so far as He shall permit you....He makes His sun to rise on the evil and on the good, and sends rain on the just and on the unjust. Behold mercy. When you see the just and the unjust behold the same sun, enjoy the same light, drink from the same founts, satisfied with the same rain, blessed with the same fruits of the earth, inhale this air in the same way, possess equally the world's goods; think not that God is unjust, who gives these things equally to the just and the unjust. It is the season of mercy, not as yet of judgment. For unless God spared at first through mercy, He would not find those whom He could crown through judgment. There is therefore a season for mercy, when the long-suffering of God calls sinners to repentance.

2. Hear the Apostle distinguishing each season, and do thou also distinguish it....Do you think, he says, O man, that judgest them that do such things, and doest the same, that you shall escape the judgment of God? And as if we were to reply, Why do I commit such sins daily, and no evil occurs unto me? He goes on to show to him the season of mercy: Despisest thou the riches of His goodness, and forbearance, and long-suffering? And he did indeed despise them; but the Apostle has made him anxious. Not knowing, he says, that the goodness of God leads you to repentance? [Romans 2:4] Behold the season of mercy. But that he might not think this would last for ever, how did he in the next verse raise his fears? Now hear the season of judgment; you have heard the season of mercy, on which account, mercy and judgment will I sing unto You, O Lord: But you, says the Apostle, after your hardness and impenitent heart, treasurest up unto yourself wrath against the day of wrath, and revelation of the righteous judgment of God, who will render to every man according to his deeds. [Romans 2:5-6] Lo, mercy and judgment. But he has threatened concerning judgment: is therefore the judgment of God to be feared only, and not to be loved? To be feared by the wicked on account of punishment, to be loved by the good on account of the crown. Because then the Apostle has alarmed the wicked in the testimony which I have quoted, hear where he gives hope concerning judgment to the good. He puts forth himself, and shows in himself too the season of mercy. For unless he found a period of mercy, in what condition would judgment find him? A blasphemer, a persecutor, an injurer of others. For he thus speaks, and praises the season of mercy, in which season we are now living: I who was before, he says, a blasphemer, and a persecutor, and injurious: but I obtained mercy. But perhaps he only has obtained mercy? Hear how he cheers us: That in me, he says, first, Christ Jesus might show forth all long-suffering, for a pattern to them which should hereafter believe in Him to life everlasting. What means, that He might show forth all long-suffering? That every sinner and wicked man might see that Paul received pardon, and might not despair of himself? Lo, he has instanced himself, and thereby cheered others also....But did Paul alone deserve this? For I had asserted, that as he raised our fears by the former testimony, so did he encourage us by the latter. When he said, The Lord, the righteous Judge, shall render to me at that day: he adds, and not to me only, but unto all them also that love His appearing [2 Timothy 4:8] and His kingdom. Since therefore, brethren, we have a season of mercy, let us not on that account flatter, or indulge ourselves, saying, God spares ever....

3. I will sing to the harp, and will have understanding, in the spotless way. When You shall come unto me [Psalm 100:2]. Except in the spotless way, you can neither sing to the harp, nor understand. If you dost wish to understand, sing in the spotless way, that is, work with cheerfulness before your God. What is the spotless way? Hear what follows: I walked in innocence, in the midst of my house. This spotless way begins from innocence, and it ends also in innocence. Why seek many words? Be innocent: and you have perfected righteousness....But who is innocent? He who while he hurts not another, injures not himself. For he who hurts himself, is not innocent. Some one says: Lo, I have not robbed any one, I have not oppressed any one: I will live happily on my own substance, the fruits of my virtuous toil; I wish to have fine banquets, I wish to spend as much as pleases me, to drink with those whom I like as much as I please; whom have I robbed, whom have I oppressed, who has complained of me? He seems innocent. But if he corrupt himself, if he overthrow the temple of God within himself, why hope that he will act with mercy toward others, and spare the wretched? Can that man be merciful to others, who unto himself is cruel? The whole of righteousness, therefore, is reduced to the one word, innocence. But the lover of iniquity, hates his own soul. When he loved iniquity, he fancied he was injuring others. But consider whether he was injuring others: He who loves iniquity, he says, hates his own soul. He therefore who wishes to injure another, first injures himself; nor does he walk, since there is no room. For all wickedness suffers from narrowness: innocence alone is broad enough to walk in. I walked in the innocence of my heart, in the midst of my house. By the middle of his house, he either signifies the Church herself; for Christ walks in her: or his own heart; for our inner house is our heart: as he has explained in the above words, in the innocence of my heart. What is the innocence of the heart? The middle of his house? Whoever has a bad house in this, is driven out of doors. For whoever is oppressed within his heart by a bad conscience, just as any man in consequence of the overflow of a waterspout or of smoke goes out of his house, suffers not himself to dwell therein; so he who has not a quiet heart, cannot happily dwell in his heart. Such men go out of themselves in the bent of their mind, and delight themselves with things without, that affect the body; they seek repose in trifles, in spectacles, in luxuries, in all evils. Wherefore do they wish themselves well without? Because it is not well with them within, so that they may rejoice in a good conscience....

4. I set no wicked thing before my eyes [Psalm 100:3]....I did love no wicked thing. And he explains this same wicked thing: I hated them that do unfaithfulness. Attend, my brethren. If you walk with Christ in the midst of His house, that is, if either in your heart you have a good repose, or in the Church herself proceed on a good journey in the way of godliness; ye ought not to hate those unfaithful only who are without, but whomsoever also ye may have found within. Who are the unfaithful? They who hate the law of God; who hear, and do it not, are called unfaithful. Hate the doers of unfaithfulness, repel them from you. But you should hate the unfaithful, not men: one man who is unfaithful, has, you see, two names, man, and unfaithful: God made him man, he made himself unfaithful; love in him what God made, persecute in him what he made himself. For when you shall have persecuted his unfaithfulness, you kill the work of man, and freest the work of God. I hated the doers of unfaithfulness.

5. The wicked heart has not cleaved unto me....The heart of a man, who wishes not anything contrary to any that God wishes, is called straight....If therefore the righteous heart follows God, the crooked heart resists God. Suppose something untoward happens to him, he cries out, God, what have I done unto You? What sin have I committed? He wishes himself to appear just, God unjust. What is so crooked as this? It is not enough that you are crooked yourself: you must think your rule crooked also. Reform yourself, and you find Him straight, in departing from whom you have made yourself crooked. He does justly, thou unjustly; and for this reason you are perverse, since you call man just, and God unjust. What man do you call just? Yourself. For when you say, What have I done unto You? you think yourself just. But let God answer you: You speak truth: you have done nothing to Me: you have done all things unto yourself; for if you had done anything for Me, you would have done good. For whatever is done well, is done unto Me; because it is done according to My commandment; but whatever of evil is done, is done unto you, not unto Me; for the wicked man does nothing except for his own sake, since it is not what I command. When ye see such men, brethren, reprove them, convince and correct them: and if you cannot reprove or correct them, consent not to them.

6. When the wicked man departed from me, I knew him not [Psalm 100:4]. I approved him not, I praised him not, he pleased me not. For we find the word to know occasionally used in Scripture, in the sense of to be pleased. For what is hidden from God, brethren? Does He know the just, and does He not know the unjust? What do you think of, that He does not know? I say not, what do you think; but what will you ever think, that He will not have seen beforehand? God knows all things, then; and yet in the end, that is in judgment after mercy, He says of some persons: I will profess unto them, I never knew you; depart from Me, you workers of iniquity. [Matthew 7:23] Was there any one He did not know? But what means, I never knew you? I acknowledge you not in My rule. For I know the rule of My righteousness: ye agree not with it, you have turned aside from it, you are crooked. Therefore He said here also: When the wicked man departed from Me, I knew him not....Therefore, when the wicked man departed from me, that is, when the wicked man was unlike me, and was unwilling to imitate my paths, was unwilling in his wickedness to live as I had proposed myself for his imitation; I knew him not. What means, I knew him not? Not that I was ignorant of him, but that I did not approve him.

7. Whoever privily slandered his neighbour, him I persecuted [Psalm 100:5]. Behold the righteous persecutor, not of the man, but of the sin. With the proud eye, and the insatiable heart, I did not feed. What means, I did not feed with? I did not eat in common with such. Attend, beloved; since you are about to hear something wonderful. If he did not feed with this man, he did not eat with him; for to feed is to eat; how is it then that we find our Lord Himself eating with the proud? It was not only with those publicans and sinners, for they were humble: for they acknowledged their weakness, and asked for the physician. We find that He ate with the proud Pharisees themselves. A certain proud man had invited Him: it was the same who was displeased because a sinning woman, one of ill repute in the city, approached the feet of our Lord....That Pharisee was proud: the Lord ate with him; what is it therefore that he says? With such an one I did not eat. How does He enjoin unto us what He has not done Himself? He exhorts us to imitate Himself: we see that He ate with the proud; how does He forbid us to eat with the proud? We indeed, brethren, for the sake of reproof, abstain from communion with our brethren, and do not eat with them, that they may be reformed? We rather eat with strangers, with Pagans, than with those who hold with us, if we have seen that they live wickedly, that they may be ashamed, and amend; as the Apostle says, And if any man obey not our word by this Epistle, note that man, and have no company with him, that he may be ashamed. Yet count him not as an enemy, but admonish him as a brother. [2 Thessalonians 3:14] For the sake of healing others we usually do this; but nevertheless we often eat with many strangers and ungodly men.

8. The pious heart has its banquets, the proud heart has its banquets: for it was on account of the food of the proud heart, that he said, with an insatiable heart. How is the proud heart fed? If a man is proud, he is envious: otherwise it cannot be. Pride is the mother of enviousness: it cannot but generate it, and ever coexist with it. Every proud man is, therefore, envious: if envious, he feeds on the misfortunes of others. Whence the Apostle says, But if you bite and devour one another, take heed that you be not consumed of one another. [Galatians 5:15] You see them, then, eating: eat not with these: fly such banquets: for they cannot satisfy themselves with rejoicing in others' evils, because their hearts are insatiable. Beware you are not caught in their feasts by the devil's noose....Just as birds feed at the trap, or fishes at the hook, they were taken, when they fed. The ungodly therefore have their own feasts, the godly also have theirs. Hear the feasts of the godly: Blessed are they who hunger and thirst after righteousness: for they shall be filled. [Matthew 5:6] If therefore the godly eats the meat of righteousness, and the ungodly of pride; it is no wonder if he is insatiable in heart. He eats the meat of iniquity: do not eat the meat of iniquity, and the proud in eye, and the insatiable in heart, eats not with you.

9. And whence were you fed? And what pleased you, when he did not eat with you? My eyes, he says, were upon such as are faithful in the land, that they might sit with me [Psalm 100:6]. That is, that with Me they might be seated. In what sense are they to sit? You shall sit on twelve thrones, judging the twelve tribes of Israel. [Matthew 19:28] The faithful of the earth judge, for to them it is said, Do you not know, that we shall judge angels? [1 Corinthians 6:3] Whoever walks in a spotless way, he ministered unto me. To Me, he says, not to himself. For many minister the Gospel, but unto themselves; because they seek their own things, not the things of Jesus Christ. [Philippians 2:21]...

10. The proud man has not dwelt in the midst of my house [Psalm 100:7]. Understand this of the heart. The proud did not dwell in my heart: no such dwelt in my heart: for he hurried away from me. None but the meek and peaceful dwelt in my heart; the proud dwelt not there, for the unrighteous one dwells not in the heart of the righteous. Let the righteous be distant from you, I know not how many miles and stations: ye dwell together, if you have one heart. The proud doer has not dwelt in the midst of my house: he that speaks unjust things has not directed in the sight of my eyes. This is the spotless way, where we understand when the Lord comes unto us.

11. In the morning I destroyed all the ungodly that were in the land. That I may root out all wicked doers from the city of the Lord [Psalm 100:8]. This is obscure. There are then wicked doers in the city of the Lord, and they at present, seemingly, spared. Why so? Because it is the season of mercy: but that of judgment will come; for the Psalm thus began, Of mercy and judgment will I sing unto You, O Lord....

12. He at present spares, He will then judge. But when will He judge? When night shall have passed away. For this reason He has said: In the morning. When the day shall at last have arrived, night having passed by. Why does He spare them until the dawn? Because it was night. What means, it was night? Because it was the season for mercy: He was merciful, while the hearts of men were hidden. You see some one living ill; you endure him: for you know not of what sort he will prove to be; since it is night; whether he who today lives ill, tomorrow may live well; and whether he who today lives well, tomorrow may be wicked. For it is night, and God endures all men, since He is of long-suffering: He endures them, that sinners may be converted unto Him. But they who shall not have reformed themselves in that season of mercy, shall be slain. And wherefore? That they may be scattered abroad from the city of the Lord, from the fellowship of Jerusalem, from the fellowship of the Saints, from the fellowship of the Church. But when shall they be slain? At dawn. What means, at dawn? When night shall have passed away. Wherefore now does he spare? Because it is the season of mercy. Why does He not always spare? Because, Mercy and judgment will I sing unto You, O Lord. Brethren, let no man flatter himself: all the doers of iniquity shall be slain; Christ shall slay them at the dawn, and shall destroy them from His city. But now while it is the time of mercy, let them hear Him. Everywhere He cries out by the Law, by the Prophets, by the Psalms, by the Epistles, by the Gospels: see that He is not silent; that He spares; that He grants mercy; but beware, for the judgment will come.

1. Behold, one poor man prays, and prays not in silence. We may therefore hear him, and see who he is: whether it be not perchance He, of whom the Apostle says, Though He was rich, yet for your sakes He became poor, that you through His poverty might be rich. [2 Corinthians 8:9] If it is He, then, how is He poor? For in what sense He is rich, who sees not? What then is richer than He, by whom riches were made, even those which are not true riches? For through Him we have even these riches, ability, memory, character, health of body, the senses, and the conformation of our limbs: for when these are safe, even the poor are rich. Through Him also are those greater riches, faith, piety, justice, charity, chastity, good conduct: for no man has these, except through Him who justifies the ungodly....Behold, how rich! In one so rich, how are we to recognise these words? I have eaten ashes as it were bread: and mingled my drink with weeping. Have these so great riches come to this? The former state is a very high one, this is a very lowly one....Yet still examine whether this poor man be He; since, The Word was made flesh, and dwelt among us. [John 1:14] Reflect also upon these words: I am Your servant, and the Son of Your handmaid. Observe, this handmaid, chaste, a virgin, and a mother: for there He received our poverty, when He was clothed in the form of a servant, emptying Himself; lest you should dread His riches, and in your beggarly state should not dare approach Him. There, I say, He put on the form of a servant, there He was clothed with our poverty; there He made Himself poor, and us rich. We are now drawing near to understand these things of Him: nevertheless we may not as yet rashly pronounce....

2. Let him add poverty then to poverty: let Him transfigure unto Himself our humble body: let Him be our Head, we His limbs, let there be two in one flesh. [Philippians 3:21]...For He has deigned to hold even us as His limbs. The penitent also are among His limbs. For they are not shut out, nor separated from His Church: nor would He make the Church His spouse, unless by words like these: Repent ye, for the kingdom of heaven is at hand. [Matthew 3:2] Let us then hear what the head and the body prays, the bridegroom and bride, Christ and the Church, both one Person; but the Word and the flesh are not both one thing; the Father and the Word are both one thing; Christ and the Church are both one Person, one perfect man in the form of His own fullness....Let us hear therefore Christ, poor within us and with us, and for our sakes. For the title itself indicates the poor one. Lastly, remember that I conjectured who that poor one was: let us hear His prayer, and recognise His Person; and mistake not, when you shall have heard anything that cannot apply to His Head; it was for this reason that I have prefaced as I have, that whatever you shall hear of this description, you may understand as sounding from the weakness of the body, and recognise the voice of the members in the head. The title is, A Prayer of the afflicted, when he was tormented, and poured out his prayer before the Lord. It is the same poor one who elsewhere says: From the ends of the earth will I call upon You, when my heart is in heaviness. He is afflicted because He is also Christ; who in the Prophet's words calls Himself both Bridegroom and Bride: He has bound on me the diadem as on a bridegroom, and as a bride has adorned me with an ornament. [Isaiah 61:10] He called Himself Bridegroom, He called Himself Bride; wherefore this, unless Bridegroom applies to the Head, Bride to the body? They are one voice then, because they are one flesh. Let us hear, and recognise ourselves in these words; and if we see that we are without, let us labour to be there.

3. Hear my prayer, O Lord: and let my crying come unto You [Psalm 101:1]. Hear my prayer, O Lord, is the same as, Let my crying come unto You: the feeling of the suppliant is shown by the repetition. Turn not Your face away from me. When did God turn away His Face from His Son? When did the Father turn away His Face from Christ? But for the sake of the poverty of my members, Turn not away Your face from me: whatsoever day I am troubled, incline Your ear unto me [Psalm 101:2]....You are in trouble this day, I am in trouble; another is in trouble tomorrow, I am in trouble; after this generation other descendants, who succeed your descendants, are in trouble, I am in trouble; down to the end of the world, whoever are in trouble in My body, I am in trouble....Peter prayed, Paul prayed, the rest of the Apostles prayed; the faithful prayed in those times, the faithful prayed in the following times, the faithful prayed in the times of the Martyrs, the faithful pray in our times, the faithful will pray in the times of our descendants. Right soon: for I now ask that which You are willing to grant. I ask not earthly things, as an earthly man; but redeemed at last from my former captivity, I long for the kingdom of heaven; Hear me right soon: for it is only to such a longing that You have said, Even while You are speaking, I will say, Here I am. [Isaiah 58:9] Wherefore do you call? In what tribulation? In what want? O poor one, before the gate of God all-rich, in what longing do you beg? From what destitution do you ask relief? From what want do you knock, that it may be opened unto you?

4. For my days are consumed away like smoke [Psalm 101:3]. O days! If days: for where day is heard of, light is understood. My days, my times; wherefore, like smoke, unless from the puffing up of pride?...See smoke, like pride, ascending, swelling, vanishing: deservedly therefore failing, and not steadfast. And my bones are scorched up as it were in an oven. Both my bones, and my strength, not without tribulation, not without burning. The bones of the body of Christ, the strength of His body, is it anywhere greater than in the Holy Apostles? And yet see that the bones are scorched. Who is offended, and I burn not? [2 Corinthians 11:29] They are brave, faithful, able interpreters and preachers of the word, living as they speak, speaking as they hear; they are clearly brave, yet all who suffer offenses, are an oven to them. For there is love there, and more so in the bones. The bones are within all the flesh, and support all the flesh. But if any man suffer any offense, and endanger his soul; the bone is scorched in proportion as it loves....

5. Look back to Adam, whence the human race sprung. For how but from him was misery propagated? Whence but from him is this hereditary poverty? Let him then, who in his own body was at one time in despair, now that he is set in Christ's body, say with hope, My heart is smitten down, and withered like grass [Psalm 101:4]. Deservedly, since all flesh is grass. [Isaiah 40:6] But how did this happen unto you? Since I have forgotten to eat my bread. For God had given His commandment for bread. For what is the bread of the soul? The serpent suggesting, and the woman transgressing, he touched the forbidden fruit, [Genesis 3:6] he forgot the commandment: his heart was smitten as it deserved, and withered like grass, since he forgot to eat his bread. Having forgotten to eat bread, he drinks poison: his heart is smitten, and withered like grass....Now eat that bread which you had forgotten. But this very Bread has come, in whose body you may remember the voice of your forgetfulness, and cry out in your poverty, so that you may receive riches. Now eat: for you are in His body, who says, I am the living bread which came down from heaven. [John 6:41] You had forgotten to eat your bread; but after His crucifixion, all the ends of the earth shall be reminded, and be converted unto the Lord. After forgetfulness, let remembrance come, let bread be eaten from heaven, that we may live; not manna, as they did eat, and died; [John 6:49] that bread, of which it is said, Blessed are they who hunger and thirst after righteousness. [Matthew 5:6]

6. For the voice of my groaning, the bones cleave unto my flesh [Psalm 101:5]. For many groan, and I also groan; even for this I groan, because they groan for a wrong cause. That man has lost a piece of money, he groans: he has lost faith, he groans not: I weigh the money and the faith, and I find more cause for groaning for him who groans not as he ought, or does not groan at all. He commits fraud, and rejoices. With what gain, with what loss? He has gained money, he has lost righteousness. For the latter reason, he who knows how to groan, groans; he who is near the head, who righteously clings to Christ's body, groans for this reason. But the carnal do not groan for this reason, and they cause themselves to be groaned for, because they do not groan for this reason; nor can we despise them, whether they groan not at all, or groan for the wrong cause. For we wish to correct them, we wish to amend them, we wish to reform them, and when we cannot, we groan; and when we groan, we are not separated from them....

7. I have become like a pelican in the wilderness, and like an owl among ruined walls [Psalm 101:6]. Behold three birds and three places: the pelican, the owl, and the sparrow; and the three places are severally, the wilderness, the ruined walls, and the house-top. The pelican in the wilderness, the owl in the ruined walls, and the sparrow in the house-top. In the first place we must explain, what the pelican signifies: since it is born in a region which makes it unknown to us. It is born in lonely spots, especially those of the river Nile in Egypt. Whatever kind of bird it is, let us consider what the Psalm intended to say of it. It dwells, it says, in the wilderness. Why enquire of its form, its limbs, its voice, its habits? As far as the Psalm tells you, it is a bird that dwells in solitude. The owl is a bird that loves night. Parietinæ, or ruins, as we call them, are walls standing without roof, without inhabitants, these are the habitation of the owl. And then as to the house-top and the sparrows, you are familiar with them. I find, therefore, some one of Christ's body, a preacher of the word, sympathizing with the weak, seeking the gains of Christ, mindful of his Lord to come. [Matthew 25:26] Let us see these three things from the office of His steward. Hath such a man come among those who are not Christians? He is a pelican in the wilderness. Hath he come among those who were Christians, and have relapsed? He is an owl in the ruined walls; for he forsakes not even the darkness of those who dwell in night, he wishes to gain even these. Hath he come among such as are Christians dwelling in a house, not as if they believed not, or as if they had let go what they had believed, but walking lukewarmly in what they believe? The sparrow cries unto them, not in the wilderness, because they are Christians; nor in the ruined walls, because they have not relapsed; but because they are within the roof; under the roof rather, because they are under the flesh. The sparrow above the flesh cries out, hushes not up the commandments of God, nor becomes carnal, so that he be subject to the roof. What ye hear in the ear, that preach ye on the housetops. [Matthew 10:27] There are three birds and three places; and one man may represent the three birds, and three men may represent severally the three birds; and the three sorts of places, are three classes of men: yet the wilderness, the ruined walls, and the house-top, are but three classes of men.

8. ...Let us not pass over what is said, or even read, of this bird, that is, the pelican; not rashly asserting anything, but yet not passing over what has been left to be read and uttered by those who have written it. Do ye so hear, that if it be true, it may agree; if false, it may not hold. These birds are said to slay their young with blows of their beaks, and for three days to mourn them when slain by themselves in the nest: after which they say the mother wounds herself deeply, and pours forth her blood over her young, bathed in which they recover life. This may be true, it may be false: yet if it be true, see how it agrees with Him, who gave us life by His blood. It agrees with Him in that the mother's flesh recalls to life her young with her blood; it agrees well. For He calls Himself a hen brooding over her young. [Matthew 23:37]...If, then, it be so truly, this bird does closely resemble the flesh of Christ, by whose blood we have been called to life. But how may it agree with Christ, that the bird herself slays her own young? Does not this agree with it? I will slay, and I will make alive: I will wound, and I will heal. [Deuteronomy 32:39] Would the persecutor Saul [Acts 9:4] have died, unless he were wounded from heaven; or would the preacher be raised up, unless by life given him from His blood? But let those who have written on the subject see to this; we ought not to allow our understanding of it to rest upon doubtful ground. Let us rather recognise this bird in the wilderness; as the Psalm expresses it, A pelican in the solitude. I suppose that Christ born of a Virgin is here meant. He was born in loneliness, because He alone was thus born. After the nativity, we come to His Passion....Born in the wilderness, because alone so born; suffering in the darkness of the Jews as it were in night, in their sin, as it were in ruins: what next? I have watched: and have become even as it were a sparrow, that sits alone upon the house-top [Psalm 101:7]. You had then slept amid the ruins, and had said, I laid me down, and slept. What means, I slept? Because I chose, I slept: I slept for love of night: but, I rose again, follows. Therefore I watched, is here said. But after He watched, what did He? He ascended into heaven, He became as a sparrow by flying; that is, by ascending; alone on the house-top; that is, in heaven. He is therefore as the pelican by birth, as the owl by dying, as the sparrow by ascending again: there in the wilderness, as one alone; here in the ruined walls, as one slain by those who could not stand in the building; and here again watching and flying for our sakes alone on the house-top, He there intercedes in our behalf. [Romans 8:34] For our Head is as the sparrow, His body as the turtle-dove. For the sparrow has found her a house. What house? In heaven, where He does mediate for us. And the turtle-dove a nest, the Church of God has found a nest from the wood of His Cross, where she may lay her young, her children.

9. Mine enemies revile me all day, and they that praised me are sworn together against me [Psalm 101:8]. With their mouth they praised, in their heart they were laying snares for me. Hear their praise: Master, we know that You are true, and teachest the way of God in truth, neither carest Thou for any man. Is it lawful to give tribute unto Cæsar, or not? [Matthew 22:16-17] And whence this evil repute, except because I came to make sinners my members, that by repentance they may be in my body? Thence is all the calumny, thence the persecution. Why eats your Master with publicans and sinners? They that be whole need not a physician, but they that be sick. [Matthew 9:11-12] Would that you were aware of your sickness, that you might seek a physician; ye would not slay Him, and through your infatuated pride perish in a false health.

10. I have eaten ashes as it were bread: and mingled my drink with weeping [Psalm 101:9]. Because He chose to have among His members these kinds of men, that they should be healed and set free, thence is the evil repute. Now at this day what is the character of Pagan calumny against us? What, brethren, do ye conceive they tell us? You corrupt discipline, and pervert the morality of the human race. Why do you attack us; say why? What have we done? By giving, he replies, to men room for repentance, by promising impunity for all sins: for this reason men do evil deeds, careless of consequences, because everything is pardoned them, when they are converted....And what is to become of you, miserable man, if there shall be no harbour of impunity? If there is only licence for sinning, and no pardon for sins, where will you be, whither will you go? Surely even for you did it happen, that that afflicted one ate ashes as it were bread, and mingled His drink with weeping. Does not such a feast now please you? But nevertheless, he replies, men add to their sins under the hope of pardon. Nay, but they would add to them if they despaired of pardon. Do you not observe in what licentious cruelty gladiators live? Whence this, except because, as destined for the sword and sacrifice, they choose to sate their lust, before they pour forth their blood? Would you not also thus address yourself? I am already a sinner, already an unjust man, one already doomed to damnation, hope of pardon there is none: why should I not do whatever pleases me, although it be not lawful? Why not fulfil, as far as I can, any longings I may have, if, after these, nothing but torments only be in store? Would you not thus speak unto yourself, and from this very despair become still worse? Rather than this, then, He who promises forgiveness, does correct you, saying, As I live, says the Lord, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live. [Ezekiel 13:11]...For in order that men might not live the worse from despair, He promised a harbour of forgiveness; again, that they might not live the worse from hope of pardon, He made the day of death uncertain: fixing both with the utmost providence, both as a refuge for the returning, and a terror to the loitering. Eat ashes as bread, and mingle your drink with weeping; by means of this banquet you shall reach the table of God. Despair not; pardon has been promised you. Thanks be to God, he says, because it is promised; I hold fast the promise of God. Now therefore live well. Tomorrow, he replies, I will live well. God has promised the pardon; no one promised you tomorrow....

11. And that because of your indignation and wrath: because you have taken me up, you have cast me down [Psalm 101:10]. This is your wrath, O Lord, in Adam: that wrath in which we were all born, which cleaves unto us by our birth; the wrath from the stock of iniquity, the wrath from the mass of sin: according to what the Apostle says, We also were once the children of wrath, even as others. For He says not, the wrath of God shall come upon him: but, abides upon him: because that wrath in which he was born is not taken away....Man set in honour, is made in the image of God: raised up to this honour, lifted up from the dust, from the earth, he has received a reasonable soul; by the vivacity of that very reason, he is placed before all beasts, cattle, birds that fly, and fishes. [Genesis 1:26] For which of these has reason to understand? Because none of them is created in the image of God....Therefore, Because You have taken me up, You have cast me down: punishment follows me, because You have given me a free choice. For if You had not given me a free choice, and for this reason did not make me better than cattle, just condemnation would not follow me when I sinned. Thus You have taken me up in giving me freedom of choice, and by Your judgment You have cast me down.

12. My days have declined like a shadow [Psalm 101:11]....He had said above, My days are consumed away like smoke; and he now says, My days have declined like a shadow. In this shadow, day must be recognised; in this shadow, light must be discerned; lest afterward it be said in late and fruitless repentance, What has pride profited us? Or what good has riches with our vaunting brought us? All those things are passed away like a shadow. [Wisdom 5:8-9] Say at this season, all things will pass away like a shadow, and you may not pass away like a shadow. My days have declined like a shadow, and I am withered like grass. For he had said above, my heart is smitten down, and I am withered like grass. But the grass bedewed with the Saviour's blood will flourish afresh. I have withered like grass; I, that is, man, after that disobedience; this I have suffered from Your just judgment: but what are You?

13. For not because I have fallen, have You grown old: for You are strong to set me free, who hast been strong to humble me. But You, O Lord, endurest for ever: and Your remembrance throughout all generations [Psalm 101:12]. Your remembrance, because Thou dost not forget: throughout all generations, forasmuch as we know the promise of life, both present and future. [1 Timothy 4:8]

14. You shall arise, and have mercy upon Sion: for it is time that Thou have mercy upon her [Psalm 101:13]. What time? But when the fullness of time had come, God sent forth His Son, made of a woman, made under the Law. And where is Sion? To redeem them that were under the Law. [Galatians 4:4-5] First then were the Jews: for thence were the Apostles, thence those more than five hundred brethren, [1 Corinthians 15:6] thence that later multitude, who had but one heart and one soul toward God. [Acts 4:32] Therefore, the time has come. What time? Behold, now is the accepted time: behold, now is the day of salvation. [2 Corinthians 6:2] Who says this? That Servant of God, that Builder, who said, You are God's building. [1 Corinthians 3:9-11]

15. Here therefore what says he? For your servants take pleasure in her stones [Psalm 101:14]. In whose stones? In the stones of Sion? But there are those there that are not stones. Not stones of what? What then follows? and pity the dust thereof. I understand by the stones of Sion all the Prophets: there was the voice of preaching sent before, thence the ministry of the Gospel assumed, through their preaching Christ became known. Therefore your servants have taken pleasure in the stones of Sion. But those faithless apostates from God, who offended their Creator by their evil deeds, have returned to the earth, whence they were taken. They have become dust, they have become ungodly. But wait, Lord; bear with us, Lord; be long-suffering, O Lord: let not the wind rush in, and sweep away this dust from the face of the earth. Let your servants come, let them come, let them acknowledge in the stones your voice, let them pity the dust of Sion, let them be formed in your image: let the dust say, lest it perish, Remember that we are but dust. This of Sion: was not that which crucified the Lord, dust? What is worse, it was dust from the ruined walls; altogether dust it was, but nevertheless it was not in vain said of this dust, Father, forgive them. From this very dust there came a wall of so many thousands who believed, and who laid the price of their possessions at the Apostles' feet. From that dust then there arose a human nature formed and beautiful. Who among the heathen acted thus? How few are there whom we admire for having done thus, compared with the many thousands of these converts? At first suddenly three, afterwards five thousand; all living in unity, all laying the price of their possessions, when they had sold them, at the Apostles' feet, that it might be distributed to each, as each had need, who had one soul and one heart toward God. Who made this even of that very dust, but He who created Adam himself out of dust? This then is concerning Sion, but not in Sion only.

16. The heathen shall fear Your Name, O Lord; and all the kings of the earth Your Majesty [Psalm 101:15]. Now that You have pitied Sion, now that Your servants have taken pleasure in her stones, by acknowledging the foundation of the Apostles and Prophets; now that they have pitied her dust; so that man is formed, or rather re-formed, in life out of dust; hence preaching has increased among the heathen: let the heathen fear Your Name, let another wall approach also from the heathen, let the Corner Stone [Ephesians 2:20] be recognised, let the two who come from different regions, but who no longer differ in belief, meet in close union.

17. For the Lord shall build up Sion [Psalm 101:16]. This work is going on now. O you living stones, run to the work of building, not to ruin. Sion is in building, beware of the ruined walls: the tower is building, the ark is in building; remember the deluge. This work is in progress now; but when Sion is built, what will happen? And He will appear in His glory. That He might build up Sion, that He might be a foundation in Sion, He was seen by Sion, but not in His glory: we have seen Him, and He had no form nor comeliness. [Isaiah 53:2] But truly when He shall have come with His angels to judge, [Matthew 25:31] shall they not look then upon Him whom they have pierced? [Zechariah 12:10] and they shall be put to confusion when too late, who refused confusion in early and healthful repentance.

18. He has turned Him unto the prayer of the poor destitute, and despised not their desire [Psalm 101:17]. This is going on now in the building of Sion: the builders of Sion pray, they groan: He is the one poor, because the poor are many; because the thousands among so many nations are one in Him, because He is the unity of the peace of the Church, He is one, He is many: one, through love: many, on account of His extension. Therefore we now pray, we now run: now, if any man has used to be otherwise, and lived differently, let him eat ashes as it were bread, and mingle his drink with weeping. Now is the time, when Sion is in building: now the stones are entering into the structure: when the building is finished, and the house dedicated, why do you run, to ask when too late, to beg in vain, to knock to no purpose, doomed to abide without with the five foolish virgins? [Matthew 25:12] Therefore now run.

19. Let these things be written for those that come after [Psalm 101:18]. When these words were written, they profited not so much those among whom they were written for they were written to prophesy the New Testament, among men who lived according to the Old Testament. But God had both given that Old Testament, and had settled in that land of promise His own people. But since Your remembrance is from generation to generation, belongs not to the ungodly, but to the righteous; in our generation belongs to the Old Testament; while in the other generation belongs to the New Testament; and since the New Testament announces this that was prophesied, Let these things be written for those that come after: and the people which shall be created, shall praise the Lord. Not the people which is created, but the people which shall be created. What is clearer, my brethren? Here is prophesied that creation of which the Apostle says: Therefore if any man be in Christ, he is a new creature; old things are passed away; behold, all things have become new. [2 Corinthians 5:17] For he has looked down from His lofty sanctuary. He has looked down from on high, that He might come unto the humble: from on high He has become humble, that He might exalt the humble....

20. Out of the heaven did the Lord look down upon the earth [Psalm 101:19]: that He might hear the mournings of such as are in fetters, and deliver the children of such as are put to death [Psalm 101:20]. We have found it said in another Psalm, O let the sorrowful sighs of the fettered come before You; and in a passage where the voice of the martyrs was meant. Whence are the martyrs in fetters?...But God had bound them with these fetters, hard indeed and painful for a season, but endurable on account of His promises, unto whom it is said, On account of the words of Your lips, I have kept hard ways. We must indeed groan in these fetters in order to gain the mercy of God. These fetters must not be shunned, in order to gain a destructive freedom and the temporal and brief pleasure of this life, to be followed by perpetual bitterness. Accordingly Scripture, [Ecclesiastes 6:24-32] that we may not refuse the fetters of wisdom, thus addresses us: ...Then shall her fetters be a strong defense for you, and her chains a robe of glory. Let the fettered therefore cry out, as long as they are in the chains of the discipline of God, in which the martyrs have been tried: the fetters shall be loosed, and they shall fly away, and these very fetters shall afterwards be turned into an ornament. This has happened with the martyrs. For what have the persecutors effected by killing them, except that their fetters were thereby loosed, and turned into crowns?...The remission of sins, is the loosing. For what would it have profited Lazarus, that he came forth from the tomb, unless it were said to him, loose him, and let him go? [John 11:44] Himself indeed with His voice aroused him from the tomb, Himself restored his life by crying unto him, Himself overcame the mass of earth that was heaped upon the tomb, and he came forth bound hand and foot: not therefore with his own feet, but by the power of Him who drew him forth. This takes place in the heart of the penitent: when you hear a man is sorry for his sins, he has already come again to life; when you hear him by confessing lay bare his conscience, he is already drawn forth from the tomb, but he is not as yet loosed. When is he loosed, and by whom is he loosed? Whatsoever you shall loose on earth, He says, shall be loosed in Heaven. [Matthew 15:19] Forgiveness of sins may justly be granted by the Church: but the dead man himself cannot be aroused except by the Lord crying within him; for God does this within him. We speak to your ears: how do we know what may be going on in your hearts? But what is going on within, is not our doing, but His.

21. That the name of the Lord may be declared in Sion [Psalm 101:21]. For at first, when the fettered were appointed unto death, the Church was oppressed: since these tribulations the Name of the Lord has been declared in Sion, with great freedom, in the Church herself. For she is Sion: not that one spot, at first proud, afterwards taken captive; but the Sion whose shadow was that Sion, which signifies a watchtower; because when placed in the flesh, we see into the things before us, extending ourselves not to the present which is now, but to the future. Thus it is a watchtower: for every watcher gazes far. Places where guards are set, are termed watchtowers: these are set on rocks, on mountains, in trees, that a wider prospect may be commanded from a higher eminence. Sion therefore is a watchtower, the Church is a watchtower....If therefore the Church be a watchtower, the Name of the Lord is already declared there. Not the Lord's Name only is declared in that Sion, but His praise, He says, in Jerusalem.

22. And how is it declared? In the nations gathering together in one, and the kingdoms, that they may serve the Lord [Psalm 101:22]. How is this accomplished, unless by the blood of the slain? How accomplished, but by the groans of the fettered? Those therefore who were in tribulation and humility have been heard; that in our times the Church might be in the great glory which we see her in, so that the very kingdoms which then persecuted her, now serve the Lord.

23. She answered Him in the way of His strength [Psalm 101:23]....The preceding words show, that either His praise, or Jerusalem, answered: for it was said, And His praise in Jerusalem; in the nations gathering together in one, and the kingdoms, that they may serve the Lord. Respondit ei. We cannot say, the kingdoms answered, for he would have said responderunt. Respondit ei. We cannot say, the nations answered, for he would have said, responderunt (in the plural). Since then it is Respondit ei, in the singular, we look for the singular number above, and find that the words, His praise, and Jerusalem, are the only words in which we find it. But since it is doubtful, whether it be His praise, or Jerusalem, let us expound it each way. How did His praise answer Him? When they who are called by Him thank Him. For He calls, we answer; not by our voice, but by our faith; not by our tongue, but by our life....From His elect and holy men, Jerusalem also answers Him. For Jerusalem also was called: and the first Jerusalem refused to hear, and it was said to her, Behold, your house shall be left unto the desolate. [Matthew 23:38]...But that Jerusalem, of whom it was written, Sing, O barren, you that did not bear, She has answered Him. What means, She has answered Him? She despises Him not when He called. He sent rain, She gave fruit.

24. She answered Him: but where? in the path of His strength....The Church therefore answered Him not in the way of weakness; because after His resurrection He called the Church from the whole world, no longer weak upon the cross, but strong in heaven. For it is not the praise of the Christian faith that they believe that Christ died, but that they believe that He arose from the dead. Even the Pagan believes that He died; and makes this a charge against you, that you have believed in one dead. What then is your praise? It is that you believe that Christ arose from the dead, and that thou dost hope that you shall rise from the dead through Christ: this is the praise of faith. For if you shall confess with your mouth that Jesus is the Lord, and shall believe in your heart that God has raised Him from the dead, you shall be saved. [Romans 10:9-10]...This is the faith of Christians. In this faith then, in which the Church is gathered, She has answered Him, She gave Him worship according to His commandments: in the path of His strength, not in the path of His weakness.

25. How she answered Him, you have already heard above. In the gathering of the nations into one. Herein she answered Him, in unity: he who is not in unity, answers Him not. For He is One, the Church is unity: none but unity answers to Him who is One....Since some were destined to say against her, She has existed, and no longer does exist; Show me, He says, the shortness of my days, what is it, that I know not what apostates from me murmur against me? Why is it that lost men contend that I have perished? For they surely say this, that I have been, and no longer am: Show me the shortness of my days. I do not ask from You about those everlasting days: they are without end, where I shall be; it is not those I ask of: I ask of temporal days; show unto me my temporal days; show me the shortness, not the eternity, of my days. Declare unto me, how long I shall be in this world: on account of those who say, She has been, and is no more: on account of those who say, The Scriptures are fulfilled, all nations have believed, but the Church has become apostate, and has perished from among all nations....

26. Do you see not that there are still nations among whom the Gospel has not been preached? Since then it is needful that what the Lord spoke shall be fulfilled, declaring unto the Church the shortness of my days, that this Gospel be preached in all nations, and then that the end may come, why is it that you say that the Church has already perished from among all nations, when the Gospel is being preached for this purpose, that it may be in all nations? Therefore the Church remains even unto the end of the world, in all nations; and this is the shortness of Her days, because all that is limited is short; so that She may pass into eternity from this brief existence. May heretics be lost, may that which they are be lost, and may they be found, that they may be what they are not. Shortness of days will be unto the end of the world: shortness for this reason, because the whole of this season, I say not from this day unto the end of the world, but from Adam down to the end of the world, is a mere drop compared with eternity.

27. Let not therefore heretics flatter themselves against me, because I said, the shortness of my days, as if they would not last down to the end of the world. For what has he added? O my God, take me not away in the midst of my days [Psalm 101:24]. Deal Thou not with me according as heretics speak. Lead me on unto the end of the world, not only to the middle of my days; and finish my short days, that You may afterwards grant unto me eternal days. Wherefore then have you asked concerning the shortness of your days? Wherefore? Do you wish to hear? Your years are in the generation of generations. This is why I asked concerning those short days, because although my days should endure unto the end of the world, yet they are short in comparison of Your days. For Your years are in the generation of generations. Wherefore does he not say, Your years are unto worlds of worlds; for thus rather is eternity usually signified in the holy Scriptures; but he says, Your years are in the generation of generations? But what are your years? What, but those which do not come, and then pass away? What, but they which come not, so as to cease again? For every day in this season so comes as to cease again; every hour, every month, every year; nothing of these is stationary; before it has come, it is to be; after it has come, it will not be. Those everlasting years of yours, therefore, those years that are not changed, are in the generation of generations. There is a generation of generations; in that shall your years be. There is one such, and if we acknowledge it aright, we shall be in it, and the years of God shall be in us. How shall they be in us? Just as God Himself shall be in us: whence it is said, That God may be all in all. [1 Corinthians 15:28] For the years of God, and God Himself, are not different: but the years of God are the eternity of God: eternity is the very substance of God, which has nothing changeable; there nothing is past, as if it were no longer: nothing is future, as if it existed not as yet. There is nothing there but, Is: there is not there, Was, and Will be; because what was, is now no longer: and what will be, is not as yet: but whatever is there, simply Is....Behold this great I Am! What is man's being to this? To this great I Am, what is man, whatever he be? Who can understand that To Be? Who can share it? Who can pant, aspire, presume that he may be there? Despair not, human frailty! I am, He says, the God of Abraham, and the God of Isaac, and the God of Jacob. You have heard what I am in Myself: now hear what I am on your account. This eternity then has called us, and the Word burst forth from eternity. It is now eternity, it is now the Word, and no longer time.

28. ...From so many generations you will gather together all the holy offspring of all generations, and will form one generation thence: In this generation of generations are Your years, that is, that eternity will be in that generation, which is collected from all generations, and reduced into one; this shall share in Your eternity. Other generations are born for fulfilling their times, out of which this one is regenerated for ever; though changed it shall be endued with life, it shall be fitted to bear You, receiving strength from You.

29. You, Lord, in the beginning hast laid the foundation of the earth: and the Heavens are the work of Your hands [Psalm 101:25]....God laid the foundation of the earth, we know: the heavens are the works of His hands. For do not imagine that God does one thing with His hand, another by His word. What He does by His word, He does by His hand: for He has not distinct bodily members, who said, I Am That I Am. And perhaps His Word is His hand, assuredly His hand is His power. For inasmuch as it is said, Let there be a firmament, [Genesis 1:6] and there was a firmament; He is understood to have created it by His Word; but when He said, Let Us make man in Our image, after Our likeness; [Genesis 1:26] He seems to have created him by His hand. Hear therefore: The heavens are the work of Your hands. Lo, what He created by His word, He created also by His hands; because He created them through His excellence, through His power. Observe rather what He created, and seek not to know in what manner He created them. It is much to you to understand how He created them, since He created yourself so, that you may first be a servant obeying, and afterwards perhaps a friend understanding. [John 15:15]

30. They shall perish, but You shall endure [Psalm 101:26]. The Apostle Peter says this openly: By the word of God the heavens were of old, etc. [2 Peter 3:5-6] He has said then that the heavens have already perished by the flood: and we know that the heavens perished as far as the extent of this atmosphere of ours. For the water increased, and filled the whole of that space in which birds fly; thus perished the heavens that are near the earth; those heavens which are meant when we speak of the birds of heaven. But there are heavens of heavens higher than these in the firmament: but whether these also shall perish by fire, or those only which perished also by the flood, is a much harder question among the learned, nor can it easily, especially in a limited space of time, be explained. Let us therefore dismiss or put it off; nevertheless, let us know that these things perish, and that God endures....

31. Perhaps by the heavens we here may understand, without being far-fetched, the righteous themselves, the saints of God, abiding in whom God has thundered in His commandments, lightened in His miracles, watered the earth with the wisdom of truth, for The heavens have declared the glory of God. But shall they perish? Shall they in any sense perish? In what sense? As a garment. What is, as a garment? As to the body. For the body is the garment of the soul; since our Lord called it a garment, when He said, Is not the life more than meat, and the body than raiment? [Matthew 6:25] How then does the garment perish? Though our outward man perish, yet the inward man is renewed day by day. [2 Corinthians 4:16] They then shall perish: but as to the body: But You shall endure....Such heavens therefore shall perish; not, however, for ever; they shall perish, that they may be changed. Does not the Psalm say this? Read the following: They shall all wax old as does a garment; and as a vesture shall Thou change them, and they shall be changed. You hear of the garment, of the vesture, and do you understand anything but the body? We may therefore hope for the change of our bodies also, but from Him who was before us, and abides after us....But You are the same, and Your years shall not fail [Psalm 101:27]. But what are we to those years with these beggarly years? And what are they? Yet we ought not to despair. He had already said in His great and exceeding Wisdom, I Am That I Am; and yet He says to console us, I am the God of Abraham, and the God of Isaac, and the God of Jacob: [Exodus 3:6] and we are Abraham's seed: [Galatians 3:29] even we, although abject, although dust and ashes, trust in Him. We are servants: but for our sakes our Lord took the garb of a servant: [Philippians 2:7] for us who are mortal the Immortal One deigned to die, for our sakes He showed His example of resurrection. Let us therefore hope that we may reach these lasting years, in which days are not spent in a revolution of the Sun, but what is abides even as it is, because it alone truly Is.

32. The children of Your servants shall dwell there: and their seed shall stand fast for ages [Psalm 101:28]: for the age of ages, the age of eternity, the age that abides. But, the children, he says, of Your servants: is it to be feared lest we be the servants of God, and our children, and not ourselves, dwell there? Or if we are the children of the servants, inasmuch as we are the Apostles' children, what are we to say? Can those children rising after have so unhappy a presumption, as to boast in their late succession, and so to venture to say, We shall be there; the Apostles will not be there? May this be far from their piety as children, from their faith as little ones, from their understanding when of age! The Apostles also will be there: rams go before, lambs follow. Wherefore then, the children of Your servants; and not in brief, Your servants? Both they are Your servants, and their children are Your servants; and the children of these, their grandsons, what are they but Your servants? You would include them all briefly, if You should say, Your servants shall dwell therein....The children of Your servants, are the works of Your servants; no one shall dwell there, but through his own works. What therefore means, Their children shall dwell? Let no man boast that he shall dwell there, if he calls himself God's servant, and has not works; for none but children shall dwell there. What means therefore, The children of Your servants shall dwell there? Your servants shall dwell there by their own works, Your servants shall dwell there through their own children. Be not therefore barren, if you dost wish to dwell there; send before the children whom you may follow, by sending them before you, not by burying them. Let your children lead you to the land of promise, the land of the living, not of the dying: while you are living here in this pilgrimage, let them go before you, let them receive you....

1. ...Bless the Lord, O my soul! And all that is within me, His holy Name [Psalm 102:1]. I suppose that he speaks not of what is within the body; I do not suppose him to mean this, that our lungs and liver, and so forth, are to burst forth into the voice of blessing of the Lord. There are lungs in our breast indeed, like a kind of bellows, which send forth successive breathings, which breathing forth of the air inhaled is pressed out into voice and sound, when the words are articulated; nor can any utterance sound forth from our mouth, but what the pressed lungs have given vent to; but this is not the meaning here; all this relates to the ears of men. God has ears: the heart also has a voice. A man speaks to the things within him, that they may bless God, and says unto them, all that is within me bless His holy Name! Do you ask the meaning of what is within you? Your soul itself. In saying then, all that is within me, bless His holy Name, it only repeats the above, Bless the Lord, O my soul: for the word Bless, is understood. Cry out with your voice, if there be a man to hear; hush your voice, when there is no man to hear you; there is never wanting one to hear all that is within you. Blessing therefore has already been uttered from our mouth, when we were chanting these very words. We sung as much as sufficed for the time, and were then silent: ought our hearts within us to be silent to the blessing of the Lord? Let the sound of our voices bless Him at intervals, alternately, let the voice of our hearts be perpetual. When you come to church to recite a hymn, your voice sounds forth the praises of God: you have sung as far as you could; you have left the church; let your soul sound the praises of God. You are engaged in your daily work: let your soul praise God. You are taking food; see what the Apostle says: Whether you eat or drink, do all to the glory of God. [1 Corinthians 10:31] I venture to say; when you sleep, let your soul praise the Lord. Let not thoughts of crime arouse you, let not the contrivances of thieving arouse you, let not arranged plans of corrupt dealing arouse you. Your innocence even when you are sleeping is the voice of your soul.

2. Bless the Lord, O my soul, and forget not all His rewards [Psalm 102:2]. But the rewards of the Lord cannot be before your eyes unless your sins are before your eyes. Let not delight in past sin be before your eyes, but let the condemnation of sin be before your eyes: condemnation from you, forgiveness from God. For thus God rewards you, so that you may say, How shall I reward the Lord for all His rewards unto me? This it was that the martyrs considering (whose memory we are this day celebrating), and all the saints who have despised this life, and as you have heard in the Epistle of St. John, laid down their lives for the brethren, which is the perfection of love, [1 John 3:16] even as our Lord says: Greater love has no man than this, that a man lay down his life for his friends: [John 15:13] this the holy martyrs, then, considering, despised their lives here, that they might find them there, following our Lord's words when He said, He that loves his life, shall lose it; and he that loses his life for My sake, shall keep it unto life eternal.. ..Forget not, he says, all His rewards: not awards, but rewards. For something else was due, and what was not due has been paid. Whence also these words: What, he asks, shall I reward the Lord for all His rewards unto me? You have rewarded good with evil; He rewards evil with good. How have you, O man, rewarded your God with evil for good? You who has once been a blasphemer, and a persecutor, and injurious, [1 Timothy 1:13] hast rewarded blasphemies. For what good things? First, because you are: but a stone also is. Next, because you live, but a brute also lives. What reward will you give the Lord, for His having created you above all the cattle; and above all the fowls of the air, in His image and likeness? [Genesis 1:26-27] Seek not how to reward Him: give back unto Him His own image: He requires no more; He demands His own coin. [Matthew 22:21]...

3. Think thou, soul, of all the rewards of God, in thinking over all your wicked deeds: for as many as are your sins, so many are His rewards of good. And what present, what offering, what sacrifice, can you ever tender unto Him?...What will you reward the Lord with? For you were reflecting, and could not find: I will receive the cup of salvation. What? Has not the Lord Himself given the cup of salvation? Reward Him from your own, if you can? I would say, No, do it not; reward Him not from your own; God does not will to be rewarded from your own. If you reward Him from your own, you reward sin. For all that you have you have from Him: sins only you have of your own. He does not wish to be rewarded from yours, He does will from His own. Just as, if you should bring to a husbandman, from the land which he has sown, an ear of wheat, you have rewarded him from the husbandman's own produce; if thorns, that hast offered him of your own. Reward truth, in truth praise the Lord: if you shall choose to reward Him from your own, you will lie. He who speaks a lie, speaks of his own. [John 8:44] If he who speaks a lie, speaks of his own: so he who speaks truth, speaks of the Lord's. But what is to receive the cup of salvation, but to imitate the Passion of our Lord?...I will receive the cup of Christ, I will drink of our Lord's Passion. Beware that thou fail not. But, I will call upon the Name of the Lord. They then who failed, called not upon the Lord; they presumed in their own strength. Do thou so return, as remembering that you are returning what you have received. So then let your soul bless the Lord, as not to forget all His rewards.

4. Hear ye all His rewards. Who forgives all your sin: who heals all your infirmities [Psalm 102:3]. Behold His rewards. What, save punishment, was due unto the sinner? What was due to the blasphemer, but the hell of burning fire? He gave not these rewards: that you may not shudder with dread: and without love fear Him....But you are a sinner. Turn again, and receive these His rewards: He forgives all your sin....Yet even after remission of sins the soul herself is shaken by certain passions; still is she amid the dangers of temptation, still is she pleased with certain suggestions; with some she is not pleased, and sometimes she consents unto some of those with which she is pleased: she is taken. This is infirmity: but He heals all your infirmities. All your infirmities shall be healed: fear not. They are great, you will say: but the Physician is greater. No infirmity comes before the Almighty Physician as incurable: only suffer you yourself to be healed: repel not His hands; He knows how to deal with you. Be not only pleased when He cherishes you, but also bear with Him when He uses the knife: bear the pain of the remedy, reflecting on your future health.... You do not endure in uncertainty: He who promised you health, cannot be deceived. The physician is often deceived: and promises health in the human body. Why is he deceived? Because he is not healing his own creature. God made your body, God made your soul. He knows how to restore what He has made, He knows how to fashion again what He has already fashioned: do thou only be patient beneath the Physician's hands: for He hates one who rejects His hands. This does not happen with the hands of a human physician....

5. Who redeems your life from corruption [Psalm 102:4]. Behold, the body which is corrupted, weighs down the soul. [Wisdom 9:15] The soul then has life in a corruptible body. What sort of life? It suffers burdens, it bears weights. How great obstacles are there to thinking of God Himself, as it is right that men should think of God, as if interrupting us from the necessity of human corruption? How many influences recall us, how many interrupt, how many withdraw the mind when fixed on high? What a crowd of illusions, what tribes of suggestions? All this in the human heart, as it were, teems with the worms of human corruption. We have set forth the greatness of the disease, let us also praise the Physician. Shall not He then heal you, who made you such as to be in health, had you chosen to keep the law of health which you had received?...First think of your own health. Sometimes a man is stricken in his own house, on his bed, with a more than usually manifest disorder; although this disorder too, which men dislike to contemplate, be plain; yet each man may be attacked with that sickness for which human physicians are sought, and may gasp with fever in his bed; perhaps he may wish to consider of his domestic affairs, to make some order or disposition relating to his estate or his house; at once he is recalled from such cares by the anxiety of his friends, plainly expressed around him, and he is advised to dismiss these subjects, and first to take thought for his health. This then is addressed unto you, and to all men: if you are not sick, think of other things: if your very infirmity prove you sick, first take heed of your health. Christ is your health: think therefore of Christ. Receive the cup of His saving Health, who heals all your infirmities; if you shall choose, you shall gain this Health....For your life has been redeemed from corruption: rest secure now: the contract of good faith has been entered upon; no man deceives, no man circumvents, no man oppresses, your Redeemer. He has here made a barter, He has already paid the price, He has poured forth His blood. The only Son of God, I say, has shed His blood for us: O soul, raise yourself, you are of so great price....He redeems your life from corruption.

6. Who crowns you with mercy and loving-kindness. You had perhaps begun to be in a manner proud, when you heard the words, He crowns you. I am then great, I have then wrestled. By whose strength? By yours, but supplied by Him....He crowns you, because He is crowning His own gifts, not your deservings. I laboured more abundantly than they all, said the Apostle; but see what he adds: yet not I, but the grace of God which was with me. [1 Corinthians 15:10]...It is then by His mercy that you are crowned; in nothing be proud; ever praise the Lord; forget not all His rewards. It is a reward when thou, a sinner and an ungodly man, hast been called, that you may be justified. It is a reward, when you are raised up and guided, that you may not fall. It is a reward, when strength is given you, that you may persevere unto the end. It is a reward, that even that flesh of yours by which you were oppressed rises again and that not even a hair of your head perishes. It is a reward, that after your resurrection you are crowned. It is a reward, that you may praise God Himself for evermore without ceasing....

7. After the battle, then, I shall be crowned; after the crown, what shall I do? He who satisfies your longing with good things [Psalm 102:5]....Seek your own good, O soul. For one thing is good to one creature, another to another, and all creatures have a certain good of their own, to the completeness and perfection of their nature. There is a difference as to what is essential to each imperfect thing, in order that it may be made perfect; seek for your own good. There is none good but One, that is, God. [Matthew 19:17] The highest good is your good. What then is wanting unto him to whom the highest good is good? For there are inferior goods, which are good to different creatures respectively. What, brethren, is good unto the cattle, save to fill the belly, to prevent want, to sleep, to indulge themselves, to exist, to be in health, to propagate? This is good to them: and within certain bounds it has an allotted measure of good, granted by God, the Creator of all things. Do you seek such a good as this? God gives also this: but do not pursue it alone. Can you, a coheir of Christ, rejoice in fellowship with cattle? Raise your hope to the good of all goods. He will be your good, by whom thou in your kind hast been made good, and by whom all things in their kind were made good. For God made all things very good....

8. When shall my longing be satisfied with good things? When, do you ask? Your youth shall be renewed as the eagle's. Do you then ask when your soul is to be satisfied with good things? When your youth shall be restored. And he adds, as an eagle's. Something here lies hidden; what however is said of the eagle, we will not pass over silently, since it is not foreign to our purpose to understand it. Let this only be impressed upon our hearts, that it is not said without cause by the Holy Spirit. For it has intimated unto us a sort of resurrection. And indeed the youth of the eagle is restored, but not into immortality, for a similitude has been given, as far as it could be drawn from a thing mortal to signify a thing immortal, not to demonstrate it. The eagle is said, after it becomes overpowered with bodily age, to be incapable of taking food from the immoderate length of its beak, which is always increasing. For after the upper part of its beak, which forms a crook above the lower part, has increased from old age to an immoderate length, the length of this increase will not allow of its opening its mouth, so as to form any interval between the lower beak and the crook above. For unless there be such an opening, it has no power of biting like a forceps, by which to shear off what it may put within its jaws. The upper part therefore increasing, and being too far hooked over, it cannot open its mouth, and take any food. This old age does to it, it is weighed down with the infirmity of age, and becomes too weak from want of power to eat; two causes of infirmity assaulting it, old age, and want. By a natural device, therefore, in order in some measure to restore its youth, the eagle is said to dash and strike against a rock the upper lip of its beak, by the too great increase of which the opening for eating is closed: and by thus rubbing it against the rock, it breaks off the weight of its old beak, which impeded its taking food. It comes to its food, and everything is restored: it will be after its old age like a young eagle; the vigour of all its limbs returns, the lustre of its plumage, the guidance of its wings, it flies aloft as before, a sort of resurrection takes place in it. For this is the object of the similitude, like that of the Moon, which after waning and being apparently intercepted, again is renewed, and becomes full; and signifies to us the resurrection; but when it is full it does not remain so; again it wanes, that the signification may never cease. Thus also what has here been said of the eagle: the eagle is not restored unto immortality, but we are unto eternal life; but the similitude is derived from hence, that the rock takes away from us what hinders us. Presume not therefore on your strength: the firmness of the rock rubs off your old age: for that Rock was Christ. [1 Corinthians 10:4] In Christ our youth shall be restored like that of the eagle....

9. The Lord executes mercy and judgment for all them that are oppressed with wrong [Psalm 102:6]....An adulterous woman is brought forward to be stoned according to the Law, but she is brought before the Lawgiver Himself....Our Lord, at the time she was brought before Him, bending His Head, began writing on the earth. When He bent Himself down upon the earth, He then wrote on the earth: before He bent upon the earth, He wrote not on the earth, but on stone. The earth was now something fertile, ready to bring forth from the Lord's letters. On the stone He had written the Law, intimating the hardness of the Jews: He wrote on the earth, signifying the productiveness of Christians. Then they who were leading the adulteress came, like raging waves against a rock: but they were dashed to pieces by His answer. For He said to them, He that is without sin among you, let him first cast a stone at her. [John 8:7] And again bending His head, He began writing on the ground. And now each man, when he asked his own conscience, came not forward. It was not a weak adulterous woman, but their own adulterate conscience, that drove them back. They wished to punish, to judge; they came to the Rock, their judges were overthrown by the Rock.. ..

10. Execute mercy to the wicked, not as being wicked. Do not receive the wicked, in so far forth as he is wicked: that is, do not receive him as if from inclination towards and love for his iniquity. For it is forbidden to give unto a sinner, and to receive sinners. Yet how is this, Give unto every man that asks of you? And this, if your enemy hunger, feed him? [Romans 12:20] This is seemingly contradictory: but it is opened to those who knock in the name of Christ, and will be clear unto those who seek. Help not a sinner: and, give not to the ungodly; [Sirach 12:4-6] and yet, give unto every man that asks of you. But it is a sinner who asks of me. Give, not as unto a sinner. When do you give as unto a sinner? When that which makes him a sinner, pleases you so that you give.. offendest God." ..Let those who give to a man who fights with wild beasts, tell me why they give? Why does he give to this man? He loves that in him, in which consists his greatest sin; this he feeds, this he clothes in him, wickedness itself, made public by all witnessing it. Why does the man give, who gives to actors, or to charioteers, or to courtesans? Do not these very persons give to human beings? But it is not the nature of God's work that they attend to, but the iniquity of the human work....When therefore you give, you give to infamy, not to bravery. As then he who gives to the fighter of beasts, gives not to the man, but to a most infamous profession; for if he were only a man, and not a fighter of beasts, you would not give; you honour him in vice, not nature: so on the other hand, if you give to the righteous, if you give to the prophet, if you give to the disciple of Christ anything of which he is in want, without thinking that he is Christ's disciple, that he is God's minister, that he is God's steward; but art thinking in that case of some temporal advantage, for instance, that when perchance he shall be needful to your cause, he may be bought for you, because you have given him something; you have no more given to the righteous, if you have thus given, than he gave to the man, when he gave to the beast-fighter. The matter, then, most beloved, is quite open to us, and I conceive, that although it was obscure, it is now clear. It was to this that the Lord bound you, when He said, He who has received the righteous man. That were enough. But as the righteous may be received with another intention,...He says, He who receives a righteous man in the name of a righteous man: that is, receiving him in consideration of his righteousness:...that is, because he is Christ's disciple, because he is a steward of the Mystery: [1 Corinthians 4:1] Verily I say unto you, he shall in no wise lose his reward. [Matthew 10:42] So understand, he who receives a sinner in the name of a sinner shall lose his reward.

11. ...On this account therefore be merciful without fear, extend love even unto your enemies: punish those who chance to belong to your government, restrain them with affection, with charity, in regard to their eternal salvation; lest while you spare the flesh, the soul perish. Do this: and though thou have to endure many, over whom you can not exercise discipline, because you have no lawful authority over them; bear their injuries; be without apprehension. He will show mercy unto you if you shall have been merciful: you shall be merciful, without the injuries you suffer losing their punishment; To Me belongs vengeance, I will repay, [Deuteronomy 32:35] says the Lord.

12. He made His ways known unto Moses [Psalm 102:7]....For the Law was given with this view, that the sick might be convinced of his infirmity, and pray for the physician. This is the hidden way of God. You had long ago heard, Who heals all your infirmities. Their infirmities were as yet hidden in the sick; the five books were given to Moses: the pool was surrounded by five porches; he brought forth the sick, that they might lie there, that they might be made known, not that they might be healed. The five porches discovered, but healed not, the sick; the pool healed when one descended, and this when it was disturbed: [John 5:2-4] the disturbance of the pool was in our Lord's Passion....Since therefore this is a mystery there, he teaches that the Law was given that sinners might be convinced of their sin, and call upon the Physician in order to receive grace....Therefore, as I had begun to say, because this is a great mystery in the Law, that it was given with this view, that by the increase of sin, the proud might be humbled, the humbled might confess, the confessing might be healed; these are the hidden ways, which He made known to Moses, through whom He gave the Law, by which sin should abound, that grace might more abound....He has made known His good pleasure unto the children of Israel. To all the children of Israel? To the true children of Israel; yea, to all the children of Israel. For the treacherous, the insidious, the hypocrites, are not children of Israel. And who are the children of Israel? Behold an Israelite indeed, in whom is no guile. [John 1:47]

13. The Lord is full of compassion and mercy: long-suffering, and of great mercy [Psalm 102:8]. Why so long-suffering? Why so great in mercy? Men sin and live; sins are added on, life continues: men blaspheme daily, and He makes His sun to rise over the good and the wicked. [Matthew 5:45] On all sides He calls to amendment, on all sides He calls to repentance, He calls by the blessings of creation, He calls by giving time for life, He calls through the reader, He calls through the preacher, He calls through the innermost thought by the rod of correction, He calls by the mercy of consolation: He is long-suffering, and of great mercy. But take heed lest by ill using the length of God's mercy, you store up for yourself, as the Apostle says, wrath in the day of wrath....For some there are who prepare to turn, and yet put it off, and in them cries out the raven's voice, Cras! Cras! The raven which was sent from the ark, never returned. [Genesis 8:7] God seeks not procrastination in the raven's voice, but confession in the wailing of the dove. The dove, when sent forth, returned. How long, Tomorrow! Tomorrow!? Look to your last morrow: since you know not what is your last morrow, let it suffice that you have lived up to this day a sinner. You have heard, often you are wont to hear, you have heard today also; daily you hear, and daily you amend not....

14. He will not always be chiding: neither keeps He His anger for ever [Psalm 102:9]. Since it is in consequence of His anger that we live in the scourges and corruption of mortality: we have this in punishment for the first sin....Is it not through His anger, my brethren, that in the sweat of your face and in toil you shall eat bread, and the earth shall bear thorns and thistles unto you? This was said to our forefathers. Or if our life is different from this; if you can, turn unto some pleasure, where you may not feel thorns. Choose what you have wished, whether you are covetous or luxurious; to name these two alone; add a third passion, that of ambition; how great thorns are there in the desire of honours? In the luxury of lusts how great thorns? In the ardour of covetousness how great thorns? What troubles are there in base loves? What terrible anxieties here in this life? I omit hell. Beware lest you even now become a hell unto yourself. The whole of this, my brethren, is the result of His anger: and when you have turned yourself unto works of righteousness, you can not but toil upon earth; and toil ends not before life ends. We must toil on the way, that we may rejoice in our country. He therefore consoles by His promises your toil, your labours, your troubles, saying to you, He will not always be chiding.

15. He has not dealt with us according to our sins [Psalm 102:10]. Thanks unto God, because He has vouchsafed this. We have not received what we were deserving of: He has not dealt with us according to our sins, nor rewarded us according to our wickednesses. For as the height of heaven above the earth, so has the Lord confirmed His mercy toward them that fear Him [Psalm 102:11]. Observe the heaven: everywhere on every side it covers the earth, nor is there any part of the earth not covered by the heaven. Men sin beneath heaven: they do all evil deeds beneath the heaven; yet they are covered by the heaven. Thence is light for the eyes, thence air, thence breath, thence rain upon the earth for the sake of its fruits, thence all mercy from heaven. Take away the aid of heaven from the earth: it will fail at once. As then the protection of heaven abides upon the earth, so does the Lord's protection abide upon them that fear Him. You fear God; His protection is above you. But perhaps you are scourged, and conceive that God has forsaken you. God has forsaken you, if the protection of heaven has forsaken the earth.

16. Look, how wide the east is from the west; so far has He set our sins from us [Psalm 102:12]. They who know the Sacraments know this; nevertheless, I only say what all may hear. When sin is remitted, your sins fall, your grace rises; your sins are as it were on the decline, your grace which frees you on the rise. Truth springs from the earth. What means this? Your grace is born, your sins fall, you are in a certain manner made new. You should look to the rising, and turn away from the setting. Turn away from your sins, turn unto the grace of God; when your sins fall, thou rises and profitest....One region of the heaven falls, another rises: but the region which is now rising will set after twelve hours. Not like this is the grace which rises unto us: both our sins fall for ever, and grace abides forever.

17. Yea, like as a father pities his own children, even so has the Lord had mercy on them that fear Him [Psalm 102:13]. Let Him be as angry as He shall will, He is our Father. But He has scourged us, and afflicted us, and bruised us: He is our Father. Son, if you bewail, wail beneath your Father; do not so with indignation, do not so with the puffing up of pride. What you suffer, whence you mourn, it is medicine, not punishment; it is your chastening, not your condemnation. Do not refuse the scourge, if you dost not wish to be refused your heritage: do not think of what punishment you suffer in the scourge, but what place you have in the Testament.

18. For He knows our forming [Psalm 102:14]: that is, our infirmity. He knows what He has created, how it has fallen, how it may be repaired, how it may be adopted, how it may be enriched. Behold, we are made of clay: The first man is of the earth, earthy: the second man is the Lord from heaven. [1 Corinthians 15:47] He sent even His own Son, Him who was made the second man, Him who was God before all things. For He was second in His coming, first in His returning: He died after many, He arose before all. He knows our forming. What forming? Ourselves. Why do you say that He knows? Because He has pitied. Remember that we are but dust. Addressing God Himself, he says, Remember, as if God could forget: He perceives, He knows in such a manner that He cannot forget. But what means, Remember? Let your mercy continue towards us. You know our forming; forget not our forming, lest we forget your grace.

19. Man, his days are but as grass [Psalm 102:15]. Let man consider what he is; let not man be proud. His days are but as grass. Why is the grass proud, that is now flourishing, and in a very short space dried up? Why is the grass proud that flourishes only for a brief season, until the sun be hot? It is then good for us that His mercy be upon us, and from grass make gold. For he flourishes as a flower of the field. The whole splendour of the human race; honour, powers, riches, pride, threats, is the flower of the grass. That house flourishes, and that family is great, that family flourishes; and how many flourish, and how many years do they live! Many years to you, are but a short season unto God. God does not count, as you do. Compared with the length and long life of ages, all the flower of any house is as the flower of the field. All the beauty of the year hardly lasts for the year. Whatever there flourishes, whatever there is warmed with heat, whatever there is beautiful, lasts not; nay, it cannot exist for one whole year. In how brief a season do flowers pass away, and these are the beauty of the herbs! This which is so very beautiful, this quickly falls. [Isaiah 40:6-8] Inasmuch then as He knows as a father our forming, that we are but grass, and can only flourish for a time; He sent unto us His Word, and His Word, which abides for evermore, He has made a brother unto the grass which abides not. Wonder not that you shall be a sharer of His Eternity; He became Himself first a sharer of your grass. Will He who assumed from you what was lowly, deny unto you what is exalted in respect of you?

20. The wind shall go over on it, it shall not be; and the place thereof shall know it no more [Psalm 102:16]. For he is not speaking of grass, but of that for whose sake even the Word became grass. For you are man, and on your account the Word became man. All flesh is grass: and the Word was made flesh. [John 1:14] How great then is the hope of the grass, since the Word has been made flesh? That which abides for evermore, has not disdained to assume grass, that the grass might not despair of itself.

21. In your reflections therefore on yourself, think of your low estate, think of your dust: be not lifted up: if you are anything better, you will be so by His Grace, you will be so by His mercy. For hear what follows: but the mercy of the Lord endures for ever and ever upon them that fear Him [Psalm 102:17]. You who fear not Him, will be grass, and in grass, and in torment with the grass: for the flesh shall arise unto the torment. Let those who fear Him rejoice, because His mercy is upon them.

22. And His righteousness upon children's children [Psalm 102:18]. He speaks of reward, upon children's children. How many servants of God are there who have not children, how much less children's children? But He calls our works our children; the reward of works, our children's children. Even upon such as keep His covenant. Let men beware that all may not conceive what is here said to belong to themselves: let them choose, while they have the choice. And keep in memory His commandments to do them. You were already disposed to flatter yourself, and perhaps to recite to me the Psalter, which I have not by heart, or from memory to say over the whole Law. Clearly you are better in point of memory than I, better than any righteous man who does not know the Law word for word: but see that thou keep the commandments. But how should you keep them? Not by memory, but by life. Such as keep in memory His commandments: not, to recite them; but, to do them. And now perhaps each man's soul is disturbed. Who remembers all the commandments of God? Who remembers all the writings of God? Lo, I wish not only to hold them in my memory, but also to do them in my works: but who remembers them all? Fear not: He burdens you not: on two commandments hang all the Law and the Prophets. [Matthew 22:40]...

23. The Lord has prepared His throne in heaven [Psalm 102:19]. Who but Christ has prepared His throne in heaven? He who descended and ascended, He who died, and rose from the dead, He who lifted up to heaven the manhood He had assumed, has Himself prepared His throne in heaven. The throne is the seat of the Judge: observe therefore ye who hear, that He has prepared His throne in heaven....The kingdom is the Lord's, and He shall be the Governor among the people. And His kingdom shall rule over all.

24. Bless ye the Lord, you Angels of His, you that are mighty in strength: ye that fulfil His word [Psalm 102:20]. By the word of God, then, you are not righteous, nor faithful, unless when thou dost it. You that are mighty in strength, you that fulfil His commandment, and hearken unto the voice of His words.

25. Bless ye the Lord, all you His hosts: ye servants of His that do His pleasure [Psalm 102:21]. All you angels, all you that are mighty in strength: ye that do His word: all you His hosts, you servants of His that do His pleasure, do ye, you bless the Lord. For all they who live wickedly, though their tongues be silent, by their lips do curse the Lord. What does it profit if your tongue sings a hymn, while your life breathes sacrilege? By living ill you have set many tongues to blasphemy. Your tongue is given to the hymn, the tongues of those who behold you, to blasphemy. If then thou dost wish to bless the Lord, do His word, do His will....

26. Bless ye the Lord, all you works of His, in all places of His dominion [Psalm 102:22]. Therefore in every place. Let Him not be blessed where He rules not: in all places of His dominion. Let no man perchance say: I cannot praise the Lord in the East, because He has departed unto the West; or, I cannot praise Him in the West, because He is in the East. For neither from the east, nor from the west, nor yet from the desert hills. And why? God is the Judge. He is everywhere, in such wise that everywhere He may be praised: He is in such wise on every side, that we may be joyful in Him on every side: He is in such wise blessed on every side, that on every side we may live well....In every place of His dominion: bless thou the Lord, O my soul! The last verse is the same as the first: blessing is at the head of the Psalm, blessing at the end; from blessing we set out, to blessing let us return, in blessing let us reign.

1. ...Bless the Lord, O my soul. Let the soul of us all, made one in Christ, say this. O Lord my God, You are magnified exceedingly! [Psalm 103:1]. Where are You magnified? Confession and beauty You have put on. Confess ye, that you may be beautified, that He may put you on. Clothed with light as a garment [Psalm 103:2]. Clothed with His Church, because she is made light in Him, who before was darkness in herself, as the apostle says: You were sometime darkness, but now light in the Lord. [Ephesians 5:8] Stretching out the heaven like a skin: either as easily as thou dost a skin, if it be as easily, so that you may take it after the letter; or let us understand the authority of the Scriptures, spread out over the whole world, under the name of a skin; because mortality is signified in a skin, but all the authority of the Divine Scriptures was dispensed unto us through mortal men, whose fame is still spreading abroad now they are dead.

2. Who covers with waters the upper parts thereof [Psalm 103:3]. The upper parts of what? Of Heaven. What is Heaven? Figuratively only we said, the Divine Scripture. What are the upper parts of the Divine Scripture? The commandment of love, than which there is none more exalted. [Mark 12:31] But wherefore is love compared to waters? Because the love of God is shed abroad in our hearts by the Holy Spirit who is given unto us. [Romans 5:5] Whence is the Spirit Himself water? Because Jesus stood and cried, He that believes in Me, out of his bosom shall flow rivers of living water. [John 7:37-38] Whence do we prove that it was said of the Spirit? Let the Evangelist himself declare, who follows it up, and says, But this spoke He of the Spirit, which they were to receive, who should believe in Him. Who walks above the wings of the winds; that is, above the virtues of souls. What is the virtue of a soul? Love itself. But how does He walk above it? Because the love of God toward us is greater than ours toward God.

3. Who makes spirits His angels, and flaming fire His ministers [Psalm 103:4]: that is, those who are already spirits, who are spiritual, not carnal, He makes His Angels, by sending them to preach His gospel. And flaming fire His ministers. For unless the minister that preaches be on fire, he enflames not him to whom he preaches.

4. He has founded the earth upon its firmness [Psalm 103:5]. He has founded the Church upon the firmness of the Church. What is the firmness of the Church, but the foundation of the Church. What is the foundation of the Church, but that of which the Apostle says, Other foundation can no man lay but that is laid, which is Christ Jesus. [1 Corinthians 3:11] And therefore, grounded on such a foundation, what has she deserved to hear? It shall not be bowed forever and ever. He founded the earth on its firmness. That is, He has founded the Church upon Christ the foundation. The Church will totter if the foundation totter; but when shall Christ totter, before whose coming unto us, and taking flesh on Him, all things were made by Him, and without Him was not anything made; [John 1:3] who holds all things by His Majesty, [Hebrews 1:3] and us by His goodness? Since Christ fails not, she shall not be bowed for ever and ever. Where are they who say that the Church has perished from the world, when she cannot even be bowed....

5. The deep, like a garment, is its clothing [Psalm 103:6]. Whose? Is it perchance God's? But he had already said of His clothing, Clothed with light as with a garment. I hear of God clothed in light, and that light, if we will, are we. What is, if we will? If we are no longer darkness. Therefore if God is clothed with light, whose clothing, again, is the deep? For an immense mass of waters is called the deep. All water, all the moist nature, and the substance everywhere shed abroad through the seas, and rivers, and hidden caves, is all together called by one name, the Deep. Therefore we understand the earth, of which he said, He has founded the earth. Of it I believe he said, The deep, like a garment is its clothing. For the water is as it were the clothing of the earth, surrounding it and covering it....

6. Above the mountains the waters shall stand: that is, the clothing of the earth, which is the deep, so increased, that the waters stood even above the mountains. We read of this taking place in the deluge....The Prophet minding to foretell future things, not to relate the past, therefore said it, because he would have it understood that the Church should be in a deluge of persecutions. For there was a time when the floods of persecutors had covered God's earth, God's Church, and had so covered it, that not even those great ones appeared, who are the mountains. For when they fled everywhere, how did they but cease to appear? And perchance of those waters is that saying, Save me, O God, for the waters have come in even unto my soul. Especially the waters which make the sea, stormy, unfruitful. For whatsoever earth the sea-water may have covered, it will not rather make it fruitful than bring it to barrenness. For there were also mountains beneath the waters, because above the mountains waters stood.. ..Why were the Apostles hidden by flight? Because above the mountains the waters stood. The power of the waters was great, but how long? Hear what follows.

7. From Your rebuke they shall fly [Psalm 103:7]. And this was done, brethren; from God's rebuke the waters did fly; that is, they went back from pressing on the mountains. Now the mountains themselves stand forth, Peter and Paul: how do they tower! They who before were pressed down by persecutors, now are venerated by emperors. For the waters are fled from the rebuke of God; because the heart of kings is in the hand of God, He has bent it whither He would; [Proverbs 21:1] He commanded peace to be given by them to the Christians; the authority of the Apostles sprang up and towered high....The waters fled from the rebuke of God. From the voice of Your thunder they shall be afraid. Now who is there that would not be afraid, from the voice of God through the Apostles, the voice of God through the Scriptures, through His clouds? The sea is quieted, the waters have been made afraid, the mountains have been laid bare, the emperor has given the order. But who would have given the order, unless God had thundered? Because God willed, they commanded, and it was done. Therefore let no one of men arrogate anything to himself.

8. The mountains ascend, and the plains go down, into the place which You have founded for them [Psalm 103:8]. He is still speaking of waters. Let us not here understand mountains as of earth; nor plains, as of earth: but waves so great that they may be compared to mountains. The sea did sometime toss, and its waves were as mountains, which could cover those mountains the Apostles. But how long do the mountains ascend and the plains go down? They raged, and they are appeased. When they raged they were mountains: now they are appeased they have become plains: for He has founded a place for them. There is a certain channel, as it were a deep place, into which all those lately raging hearts of mortals have retired....They were mountains formerly, now they are plains: yet, my brethren, even a dead calm is sea. For wherefore are they not now violent? Wherefore do they not rage? Wherefore do they not try, if they cannot overthrow our earth, at least to cover it? Wherefore not?

9. Hear. You have set a bound which they shall not pass over, neither shall they turn again to cover the earth [Psalm 103:9]. What then, because now the bitterest waves have received a measure, that we must be allowed to preach such things even with freedom; because they have had their due limit assigned, because they cannot pass over the bound that is set, nor shall they return to cover the earth; what is doing in the earth itself? What workings take place therein, now that the sea has left it bare? Although at its beach slight waves do make their noise, although Pagans still murmur round; the sound of the shores I hear, a deluge I dread not. What then; what is doing in the earth? Who sends out springs in the little valleys [Psalm 103:10]. You send out, he says, springs in the little valleys. You know what little valleys are, lower places among the lands. For to hills and mountains, valleys and little valleys are opposed in contrary shape. Hills and mountains are swellings of the land: but valleys and little valleys, lownesses of the lands. Do not despise low places, thence flow springs. You send out springs in the little valleys. Hear a mountain. The Apostle says, I laboured more than they all. A certain greatness is brought before us: yet immediately, that the waters may flow, he has made himself a valley: Yet not I, but the grace of God with me. [1 Corinthians 15:10] It is no contradiction that they who are mountains be also valleys: for as they are called mountains because of their spiritual greatness, so also valleys because of the humility of their spirit. Not I, he says, but the grace of God with me....

10. What is, In the midst between the mountains the waters shall pass through? We have heard who are the mountains, the great Preachers of the word, the exalted Angels of God, though still in mortal flesh; lofty not by their own power, but by His grace; but as far as relates to themselves, they are valleys, in their humility they send forth springs. In the midst, he says, between the mountains, the waters shall pass through. Let us suppose this said thus, In the midst between the Apostles shall pass through the preachings of the Word of Truth. What is, in the midst between the Apostles? What is called in the midst, is common. A common property, from which all alike live, is in the midst, and belongs not to me, but neither belongs it to you, nor yet to me....For if they are not in the midst, they are as it were private, they flow not for public use, and I have mine, and he has his own, it is not in the midst for both me and him to have it; but such is not the preaching of peace....Therefore, brethren, let what we have said to your Love serve to this purpose, because of the springs: that they may flow from you, be ye valleys, and communicate with all that which you have from God. Let the waters flow in the midst, envy ye no one, drink, be filled, flow forth when you are filled. Everywhere let the common water of God have the glory, not the private falsehoods of men....

11. For it follows, All the beasts of the wood shall drink [Psalm 103:11]. We do indeed see this also in the visible creation, that the beasts of the wood drink of springs, and of streams that run between the mountains: but now since it has pleased God to hide His own wisdom in the figures of such things, not to take it away from earnest seekers, but to close it to them that care not, and open it to them that knock; it has also pleased our Lord God Himself to exhort you by us to this, that in all these things which are said as if of the bodily and visible creation, we may seek something spiritually hidden, in which when found we may rejoice. The beasts of the wood, we understand the Gentiles, and Holy Scripture witnesses this in many places....

12. These beasts, then, drink those waters, but passing; not staying, but passing; for all that teaching which in all this time is dispensed passes....Unless perchance your love thinks that in that city to which it is said, Praise the Lord, O Jerusalem, praise your God, O Sion; for He has made strong the bars of your gates; when the bars are now strengthened and the city closed, whence, as we said some time since, no friend goes out, no enemy enters; that there we shall have a book to read, or speech to be explained as it is now explained to you. Therefore is it now treated, that there it may be held fast: therefore is it now divided by syllables, that there it may be contemplated whole and entire. The Word of God will not be wanting there: but yet not by letters, not by sounds, not by books, not by a reader, not by an expositor. How then? As, In the beginning was the Word, etc. [John 1:1] For He did not so come to us as to depart from thence; because He was in this world, and the world was made by Him. Such a Word are we to contemplate. For the God of gods shall appear in Zion. But this when? After our pilgrimage, when the journey is done: if however after our journey is done we be not delivered to the Judge, that the Judge may send us to prison. But if when our journey is ended, as we hope, and wish, and endeavour, we shall have reached our Country, there shall we contemplate What we shall ever praise; nor shall That fail which is present to us, nor we, who enjoy: nor shall he be cloyed that eats, nor shall that fail which he eats. Great and wonderful shall be that contemplation....

13. The onagers shall take for their thirst. By onagers he means some great beasts. For who knows not that wild asses are called onagers? He means, therefore, some great untrained ones. For the Gentiles had no yoke of the Law: many nations lived after their own customs, ranging in proud boastfulness as in a wilderness. And so indeed did all the beasts, but the wild asses are put to signify the greater sort. They too shall drink for their thirst, for for them too the waters flow. Thence drinks the hare, thence the wild ass: the hare little, the wild ass great; the hare timid, the wild ass fierce: either sort drinks thence, but each for his thirst....So faithfully and gently does it flow, as at once to satisfy the wild ass, and not to alarm the hare. The sound of Tully's voice rings out, Cicero is read, it is some book, it is a dialogue of his, whether his own, or Plato's, or by whatever such writer: some hear that are unlearned, weak ones of less mind; who dares to aspire to such a thing? It is a sound of water, and that perchance turbid, but certainly flowing so violently, that a timid animal dare not draw near and drink. To whom sounds a Psalm, and he says, It is too much for me? Behold now what the Psalm sounds; certainly they are hidden mysteries, yet so it sounds, that even children are delighted to hear, and the unlearned come to drink, and when filled burst forth in singing....

14. Then the Psalm goes on in its text, Upon them the fowls of the heaven shall inhabit [Psalm 103:12]....Upon the mountains, then, the fowls of the air shall have their habitation. We see these birds dwell upon the mountains, but many of them dwell in plains, many in valleys, many in groves, many in gardens, not all upon mountains. There are some fowls that dwell not save on the mountains. Some spiritual souls does this name denote. Fowls are spiritual hearts, which enjoy the free air. In the clearness of heaven these birds delight, yet their feeding is on the mountains, there will they dwell. You know the mountains, they have been already treated of. Mountains are Prophets, mountains are Apostles, mountains are all preachers of the truth....

15. But think not that those fowls of heaven follow their own authority; see what the Psalm says: From the midst of the rocks they shall give their voice. Now, if I shall say to you, Believe, for this said Cicero, this said Plato, this said Pythagoras: which of you will not laugh at me? For I shall be a bird that shall send forth my voice not from the rock. What ought each one of you to say to me? What ought he who is thus instructed to say? If any one shall have preached unto you a gospel other than that you have received, let him be anathema. [Galatians 1:9] What do you tell me of Plato, and of Cicero, and of Virgil? You have before you the rocks of the mountains, from the midst of the rocks give me your voice. Let them be heard, who hear from the rock: let them be heard, because also in those many rocks the One Rock is heard: for the Rock was Christ. [1 Corinthians 10:4] Let them therefore be willingly heard, giving their voice from the midst of the rocks. Nothing is sweeter than such a voice of birds. They sound, and the rocks resound: they sound; spiritual men discuss: the rocks resound, testimonies of Scripture give answer. Lo! Thence the fowls give their voice from the midst of the rocks, for they dwell on the mountains.

16. Watering the mountains from the higher places [Psalm 103:13]. Now if a Gentile uncircumcised man comes to us, about to believe in Christ, we give him baptism, and do not call him back to those works of the Law. And if a Jew asks us why we do that, we sound from the rock, we say, This Peter did, this Paul did: from the midst of the rocks we give our voice. But that rock, Peter himself, that great mountain, when he prayed and saw that vision, was watered from above....

17. From the fruit of Your works shall the earth be satisfied. What is, From the fruit of Your works? Let no man glory in his own works: but he that glories, let him glory in the Lord. [1 Corinthians 1:31] With Your grace he is satisfied, when he is satisfied: let him not say that grace was given for his own merits. If it is called grace, it is gratuitously given; if it is returned for works, wages are paid. [Romans 4:4-5] Freely therefore receive, because ungodly you are justified.

18. Bringing forth grass for the cattle, and green herb for the service of men [Psalm 103:14]. This is true, I perceive; I recognise the creation: the earth does bring forth grass for the cattle, and green herb for the service of men. But I perceive the words, You shall not muzzle the mouth of the ox which treads out the grain: Does God take care for oxen? For our sakes therefore the Scripture says it. [1 Corinthians 9:9] How then does the earth bring forth grass for the cattle? Because the Lord has ordained that they which preach the Gospel should live of the Gospel. He sent preachers, saying unto them, Eat such things as are set before you of them: for the labourer is worthy of his hire. [Luke 10:7-8]...They give spiritual, they receive carnal things; they give gold, they receive grass....If we have sown unto you spiritual things, is it a great matter if we shall reap your carnal things? [1 Corinthians 9:11] This the Apostle said, a preacher so laborious, so indefatigable, so well tried, that he gives this very grass to the earth. Nevertheless, he says, we have not used this power. He shows that it is due to him, yet he received it not; nor has he condemned those who have received what was due. For those were to be condemned who exact what is not due, not they who accept their recompense: yet he gave up even his own recompense. You do not cease to owe to another, because one has given up his dues, otherwise you will not be the watered earth which brings forth grass for the cattle.... You receive spiritual things, give carnal things in return: to the soldier they are due, to the soldier you return them; you are the paymaster of Christ. Who goes a warfare any time at his own charges? Who plants a vineyard, and eats not of the fruit thereof? Or who feeds a flock, and eats not of the milk of the flock? I speak not thus, that it should be so done unto me. [1 Corinthians 9:7, 15] There has been such a soldier as gave up his rations of food even to the paymaster: yet let the paymaster pay the rations....

19. That it may bring forth bread out of the earth. What bread? Christ. Out of what earth? From Peter, from Paul, from the other stewards of the truth. Hear that it is from the earth: We have, says St. Paul, this treasure in earthen vessels, that the excellency of the power may be of God, and not of us. [2 Corinthians 4:7] He is the bread who descended from heaven, [John 6:41] that He might be brought forth out of the earth, when He is preached through the flesh of His servants. The earth brings forth grass, that it may bring forth bread from the earth. What earth brings forth grass? Pious, holy nations. That bread may be brought forth out of what earth? The word of God out of the Apostles, out of the stewards of God's Sacraments, who still walk upon the earth, who still carry an earthly body.

20. And wine makes glad the heart of man [Psalm 103:15]. Let no man prepare himself for intoxication; nay, let every man prepare him for intoxication. How excellent is Your cup which makes inebriate! We choose not to say, Let no man be drunk. Be inebriated; yet beware, from what source. If the excellent cup of the Lord does saturate you, your ebriety shall be seen in your works, it shall be seen in the holy love of righteousness, it shall, lastly, be seen in the estrangement of your mind, but from things earthly to heavenly. To make him a cheerful countenance with oil....What is the making the countenance cheerful with oil? The grace of God; a sort of shining for manifestation; as the Apostle says, The Spirit is given to every man for manifestation. [1 Corinthians 12:7] A certain grace which men can clearly see in men, to conciliate holy love, is termed oil, for its divine splendour; and since it appeared most excellent in Christ, the whole world loves Him; who though while here He was scorned, is now worshipped by every nation: For the kingdom is the Lord's, and He shall be Governor among the people. For such is His grace, that many, who do not believe in Him, praise Him, and declare that they are unwilling to believe in Him, because no man can fulfil what He does command. They who with reproaches once raged against Him, are hindered by His very praises. Yet by all is He loved, by all is He preached; because He is excellently anointed, therefore He is Christ: for He is called Christ from the Chrism or anointing which He had. Messiah in the Hebrew, Christ in the Greek, Unctus in the Latin: but He anoints over His whole Body. All therefore who come, receive grace, that their countenances may be made glad with oil.

21. And bread strengthens man's heart. What is this, brethren? As it were, he has forced us to understand what bread he was speaking of. For while that visible bread strengthens the stomach, feeds the body, there is another bread which strengthens the heart, in that it is the bread of the heart....There is therefore a wine that truly makes glad the heart, and knows not to do anything else than to gladden the heart. But that you may not imagine that this indeed should be taken of the spiritual wine, but not of that spiritual bread; He has shown this very point, that it is also spiritual: and bread, he says, strengthens man's heart. So understand it therefore of the bread as thou dost understand it of the wine; hunger inwardly, thirst inwardly: Blessed are they, says our Lord, who hunger and thirst after righteousness; for they shall be filled. [Matthew 5:6] That bread is righteousness, that wine is righteousness: it is truth, Christ is truth. [John 14:6] I am, He said, the living bread, who came down from heaven; [John 6:51] and, I am the Vine, and you are the branches. [John 15:5]

22. The trees of the plain shall be satisfied [Psalm 103:16]: but with this grace, brought forth out of the earth. The trees of the plain, are the lower orders of the nations. And the cedars of Libanus which He has planted. The cedars of Libanus, the powerful in the world, shall themselves be filled. The bread, and wine, and oil of Christ has reached senators, nobles, kings; the trees of the plain are filled. First the humble are filled; next also the cedars of Libanus, yet those which He has planted; pious cedars, religious faithful; for such has He planted. For the ungodly also are cedars of Libanus; for, The Lord shall break the cedars of Libanus. For Libanus is a mountain: there are those trees, even according to the letter most long-lived and most excellent. But Libanus is interpreted, as we read in those who have written of these things, a brightness: and this brightness seems to belong to this world, which at present shines and is refulgent with its pomps. There are the cedars of Libanus, which the Lord has planted; those which the Lord has planted shall be filled....

23. There shall the sparrows build their nests: their leader is the house of the coot [Psalm 103:17]. Where shall the sparrows build? In the cedars of Libanus....Who are the sparrows? Sparrows are birds indeed, and fowls of the air, but small fowls are wont to be called sparrows. There are therefore some spiritual ones that build in the cedars of Libanus: that is, there are certain servants of God who hear in the Gospel, Sell all that you have, and give to the poor; and you shall have treasure in heaven; and come and follow Me. [Matthew 19:21]...Let him who has resigned many things, not be proud. We know that Peter was a fisherman: what then could he give up, to follow our Lord? Or his brother Andrew, or John and James the sons of Zebedee, themselves also fishermen; and yet what did they say? Behold, we have forsaken all, and followed You. [Matthew 19:27] Our Lord said not to him, You have forgotten your poverty; what have you resigned, that you should receive the whole world? He, my brethren, who resigned not only what he had, but also what he longed to have, resigned much....

24. But although the sparrows will build in the cedars of Libanus, the house of the coot is their leader. What is the house of the coot? The coot, as we all know, is a water bird, dwelling either among the marshes, or on the sea. It has rarely or never a home on the shore; but in places in the midst of the waters, and thus usually in rocky islets, surrounded by the waves. We therefore understand that the rock is the fit home of the coot, it never dwells more securely than on the rock. On what sort of rock? One placed in the sea. And if it is beaten by the waves, yet it breaks the waves, is not broken by them: this is the excellency of the rock in the sea. How great waves beat on our Lord Jesus Christ? The Jews dashed against Him; they were broken, He remained whole. And let every one who does imitate Christ, so dwell in this world, that is, in this sea, where he cannot but feel storms and tempests, that he may yield to no wind, to no wave, but remain whole, while he meets them all. The home of the coot, therefore, is both strong and weak. The coot has not a home on lofty spots; nothing is more firm and nothing more humble than that home. Sparrows build indeed in cedars, on account of actual need: but they hold that rock as their leader, which is beaten by the waves, and yet not broken; for they imitate the sufferings of Christ....

25. What then follows? The loftiest hills are for the stags [Psalm 103:18]. The stags are mighty, spiritual, passing in their course over all the thorny places of the thickets and woods. He makes my feet like harts' feet, and sets me up on high. Let them hold to the lofty hills, the lofty commandments of God; let them think on sublime subjects, let them hold those which stand forth most in the Scriptures, let them be justified in the highest: for those loftiest hills are for the stags. What of the humble beasts? What of the hare? What of the hedgehog? The hare is a small and weak animal: the hedgehog is also prickly: the one is a timid animal, the other is covered with prickles. What do the prickles signify, except sinners? He who sins daily, although not great sins, is covered over with the smallest prickles. In his timidity he is a hare: in his being covered with the minutest sins, he is a hedgehog: and he cannot hold those lofty and perfect commandments. For the loftiest hills are for the stags. What then? Do these perish? No. For so is the rock the refuge for the hedgehogs and the hares. For the Lord is a refuge for the poor. Place that rock upon the land, it is a refuge for hedgehogs, and for hares: place it on the sea, it is the home of the coot. Everywhere the rock is useful. Even in the hills it is useful: for the hills without the rock's foundation would fall into the deep....

26. He appointed the Moon for certain seasons [Psalm 103:19]. We understand spiritually the Church increasing from the smallest size, and growing old as it were from the mortality of this life; yet so, that it draws nearer unto the Sun. I speak not of this moon visible to the eye, but of that which is signified by this name. While the Church was in the dark, while she as yet appeared not, shone not forth as yet, men were led astray, and it was said, This is the Church, here is Christ; so that while the Moon was dark, they shot their arrows at the righteous in heart. How blind is he who now, when the Moon is full, wanders astray? He appointed the Moon for certain seasons. For here the Church temporarily is passing away: for this subjection to death will not remain for ever: there will some time be an end of waxing and waning; it is appointed for certain seasons. And the sun knows his going down. And what sun is this, but that Sun of righteousness, whom the ungodly will lament on the day of judgment never having risen for them; they who will say on that day, Therefore we wandered from the way of truth, and the light of righteousness shone not on us, and the sun did not arise upon us. [Wisdom 5:6] That sun rises for him who understands Christ....

27. Nor think, brethren, that the sun ought to be worshipped by some men, because the sun sometimes signifies Christ in the Scriptures. For such is the madness of men; as if we said that a creature should be worshipped, when it is said, the sun is an emblem of Christ. Then worship the rock also, for it also is a type of Christ. [1 Corinthians 10:4] He was brought as a lamb to the slaughter: [Isaiah 53:7] worship the lamb also, since it is a type of Christ. The Lion of the tribe of Judah has prevailed; [Revelation 5:5] worship the lion also, since it signifies Christ. Observe how numerous are the types of Christ: all these are Christ in similitude, not in essence....

28. What then, when the sun went down, when our Lord suffered? There was a sort of darkness with the Apostles, hope failed, in those to whom He at first seemed great, and the Redeemer of all men. How so? Thou made darkness, and it became night; wherein all the beasts of the forest shall move [Psalm 103:20]....Here the beasts of the forest are used in different ways: for these things are always understood in varying senses; as our Lord Himself is at one time termed a lion, at another a lamb. What is so different as a lion and a lamb? But what sort of lamb? One that could overcome the wolf, overcome the lion. He is the Rock, He the Shepherd, He the Gate. The Shepherd enters by the gate: and He says, I am the good Shepherd: and, I am the Door of the Sheep.. ..Learn thus to understand, when these things are spoken figuratively; lest perchance when you have read that the Rock signifies Christ, [1 Corinthians 10:4] ye may understand it to mean Him in every passage. In one place it means one thing, another in another, just as we can only understand the meaning of a letter by seeing its position. The lion's cubs roaring after their prey, do seek their meat from God [Psalm 103:21]. Justly then our Lord, when near unto His going down, the very Sun of Righteousness recognising His going down, said to His disciples, as if darkness being about to come, the lion would roam about to seek whom he might devour, that that lion could devour no man, unless with leave: Simon, said He, this night Satan has desired to have you, that he may sift you as wheat. But I have prayed for you, that your faith fail not. [Luke 22:31-32] When Peter thrice denied, [Matthew 26:70, 74] was he not already between the lion's teeth?...

29. The Sun has arisen, and they get them away together, and lay them down in their dens [Psalm 103:22]. More and more as the Sun rises, so that Christ is recognised by the round world, and glorified therein, do the lion's whelps get them away together; those devils recede from the persecution of the Church, who instigated men to persecute the house of God, by working in the sons of unbelief. [Ephesians 2:2] Now that none of them dares persecute the Church, the Sun has arisen, and they get them away together. And where are they? And they lay them down in their dens. Their dens are the hearts of the unbelieving. How many carry lions crouching in their hearts? They burst not forth thence, they make no assault upon the pilgrim Jerusalem. Wherefore do they not so? Because the Sun is already risen, and is shining over the whole world.

30. What are you doing, O man of God? Thou, O Church of God? What are you, O body of Christ, whose Head is in Heaven? What are you doing, O man, His unity? Man, he says, shall go forth to his work [Psalm 103:23]. Let therefore this man work good works in the security of the peace of the Church, let him work unto the end. For sometime there will be a sort of general darkening, and a sort of assault will be made, but in the evening, that is, in the end of the world: but now the Church does work in peace and tranquillity; for man shall go forth to his work, and to his labour, unto the evening.

31. O Lord, how great are made Your works! [Psalm 103:24]. Justly great, justly sublime! Where were those works made, that are so great? What was that station where God stood, or that seat whereupon He sat, when He did those works? What was the place where He worked thus? Whence did those so beautiful works proceed at the first? To take it word for word, every ordained creation, running by ordinance, beautiful by ordinance, rising by ordinance, setting by ordinance, going through all seasons by ordinance, whence has it proceeded? Whence has the Church herself received her rise, her growth, her perfection? In what manner is she destined to a consummation in immortality? With what heralding is she preached? By what mysteries is she recommended? By what types is she concealed? By what preaching is she revealed? Where has God done these things? I see great works. How great are made Your works, O Lord! I ask where He has made them: I find not the place: but I see what follows: In Wisdom have You made them all. All therefore You have made in Christ....The earth is full of Your creation. The earth is full of the creation of Christ. And how so? We discern how: for what was not made by the Father through the Son? Whatever walks and does crawl on earth, whatever does swim in the waters, whatever flies in the air, whatever does revolve in heaven, how much more then the earth, the whole universe, is the work of God. But he seems to me to speak here of some new creation, of which the Apostle says, If any man be in Christ, he is a new creature: old things have passed away; behold, all things have become new. And all things are of God. [2 Corinthians 5:17-18] All who believe in Christ, who put off the old man, and put on the new, [Ephesians 4:22-24] are a new creature. The earth is full of Your works. On one spot of the earth He was crucified, in one small spot that seed fell into the earth, and died; but brought forth great fruit....

32. The earth is full of Your creation. Of what creation of Yours is the earth full? Of all trees and shrubs, of all animals and flocks, and of the whole of the human race; the earth is full of the creation of God. We see, know, read, recognise, praise, and in these we preach of Him; yet we are not able to praise respecting these things, as fully as our heart does abound with praise after the beautiful contemplation of them. But we ought rather to heed that creation, of which the Apostle says, If any man be in Christ, he is a new creature: old things are passed away; behold, all things have become new. [2 Corinthians 5:17] What old things have passed away? In the Gentiles, all idolatry; in the Jews themselves, all that servitude unto the Law, all those sacrifices that were harbingers of the present Sacrifice. The oldness of man was then abundant; One came to renovate His own work, to melt His silver, to form His coin, and we now see the earth full of Christians believing in God, turning themselves away from their former uncleanness and idolatry, from a past hope to the hope of a new age: and behold it is not yet realized, but is already possessed in hope, and through that very hope we now sing, and say, The earth is full of Your creation. We do not as yet sing this in our country, nor yet in that rest which is promised, the bars of the gates of Jerusalem not being as yet made fast; but still in our pilgrimage gazing upon the whole of this world, upon men who on every side are running unto the faith, fearing hell, despising death, loving eternal life, scorning the present, and filled with joy at such a spectacle, we say, The earth is full of Your creation.

33. ...So is the great and wide sea also; wherein are things creeping innumerable, both small and great beasts [Psalm 103:25]. He speaks of the sea as terrible. Snares creep in this world, and surprise the careless suddenly; for who numbers the temptations that creep? They creep, but beware, lest they snatch us away. Let us keep watch on the Wood; even in the water, even on the waves, we are safe: let not Christ sleep, let not faith sleep; if He has slept, let Him be awakened; He will command the winds; He will calm the sea; [Matthew 8:24-26] the voyage will be ended, and we shall rejoice in our country. For I see in this terrible sea unbelievers still; for they dwell in barren and bitter waters: but they are both small and great. We know this: many little men of this world are still unbelievers, many great men of this world are so: there are living creatures, both small and great, in this sea. They hate the Church: the name of Christ is a burden to them: they rage not, because they are not permitted; the cruelty which cannot burst forth in deeds, is shut up within the heart. For all, whether small or great, creeping things, both small and great, who at present grieve at the temples being shut, the altars overthrown, the images broken, the laws which make it a capital crime to sacrifice to idols; all who mourn on this account, are still in the sea. What then of us? And by what road then are we to journey unto our country? Through this very sea, but on the Wood. Fear not the danger; that wood which holds together the world does bear you up.

34. There shall go the ships [Psalm 103:26]. Lo, ships float upon that which alarmed you, and sink not. By ships we understand churches; they go among the storms, among the tempests of temptations, among the waves of the world, among the beasts, both small and great. Christ on the wood of His cross is the Pilot. There shall go the ships. Let not the ships fear, let them not much mind where they float, but by Whom they are steered. There shall go the ships. What voyage do they find tedious, when they feel that Christ is their Pilot? They will sail safely, let them sail diligently, they will reach their promised haven, they will be led to the land of rest.

35. There is also in that sea somewhat which transcends all creatures, great and small. What is this? Let us hear the Psalm: There is that Leviathan, whom You have formed to make sport of him. There are creeping things innumerable, both small and great beasts; there shall the ships go, and shall not fear, not only the creeping things innumerable, and beasts both small and great, but not even the serpent which is there; whom Thou, he speaks unto God, hast made to make sport of him. This is a great mystery; and yet I am about to utter what ye already know. You know that a certain serpent is the enemy of the Church: you have not seen him with the eyes of the flesh, but you see him with the eyes of faith....

36. This serpent then, our ancient enemy, glowing with rage, cunning in his wiles, is in the mighty sea. Here is that Leviathan, whom You have formed to make sport of him. Do thou now make sport of the serpent: for for this end was this serpent made. He falling by his own sin from the sublime realms of the heavens, and made devil instead of angel, received a certain region of his own in this mighty and spacious sea. What you think his kingdom, is his prison. For many say: wherefore has the devil received so great power, that he may rule in this world, and prevails so much, can do so much? How much prevails he? How much can he do? Unless by permission, he can do nothing. Do thou so act, that he may not be allowed to attack you; or if he be allowed to tempt you, he may depart vanquished, and may not gain you. For he has been allowed to tempt some holy men, servants of God: they overcame him, because they departed not from the way, they whose heel he watched, fell not....

37. He then, my brethren, who does wish to watch the serpent's head, and safely to pass this sea; for it must be that this serpent dwells here, and, as I had commenced saying, the devil when he fell from heaven received this region; let him watch his head, on the part of the fear of the world, and of the lusts of the world. For it is hence that he suggests some object of fear or of desire; he tries your love, or your fear. If you fear hell, and lovest the kingdom of God, you will watch his head....There is no power but of God. [Romans 13:1] What then do you fear? Let the dragon be in the waters, let the dragon be in the sea: you are to pass through it. He is made so as to be made sport of, he is ordained to inhabit this place, this region is given him. You think that this habitation is a great thing for him, because you know not the dwellings of the angels whence he fell: admirest the dwellings of the dead where he is cast down." what seems to you his glory, is his damnation.

38. ...What then do you fear? Perhaps he is about to try your flesh: it is the scourge of your Lord, not the power of your tempter. His wish is to injure that salvation which is promised: but he is not allowed: but that he may not be allowed, have Christ for your Head: repel the serpent's head: consent not unto his suggestion, slip not from your path. There is that Leviathan, whom You have made to make sport of him.

39. Do you wish to see how incapable he is of hurting you, unless permitted? These, he says, wait all upon You, that You may give them meat in due season [Psalm 103:27]. And this serpent wishes to devour, but he devours not whom he wishes....You have heard what the serpent's meat is. Thou dost not wish that God give you to be devoured by the serpent; because not the serpent's food: i.e. forsake not the Word of God. For where it is said to the serpent, Dust you shall eat, it is said to the transgressor, Dust you are, and unto dust you shall return. Thou dost not wish to be the serpent's food? Be not dust. How, you reply, shall I not be dust? If you have not a taste for earthly things. Hear the Apostle, that you may not be dust. For the body which you wear is earth: but do thou refuse to be earth. What means this? Set your affection on things above, not on things on the earth. [Colossians 3:2] If you dost not set your affections on earthly things, you are not earth: if you are not earth, you are not devoured by the serpent, whose appointed food is earth. The Lord gives the serpent his food when He will, what He will: but He judges rightly, he cannot be deceived, He gives him not gold for earth. When You have given it them, they gather it....

40. When you open Your hand, they shall all be filled with good [Psalm 103:28]. What is it, O Lord, that You open Your hand? Christ is Your hand. To whom is the arm of the Lord revealed? [Isaiah 53:1] To whom it is revealed, unto him it is opened: for revelation is opening. When You open Your hand, they shall all be filled with good. When Thou revealest Your Christ, they shall all be filled with good. But they have not good from themselves; this is oftentimes proved unto them. When Thou hidest Your face, they are troubled [Psalm 103:29]. Many filled with good have attributed to themselves what they had, and have wished to boast as in their own righteousnesses, and have said to themselves, I am righteous; I am great: and have become self-complacent. Unto these the Apostle speaks: What have you, that you did not receive? [1 Corinthians 4:7] But God, wishing to prove unto man that whatever he has he has from Him, so that with good he may gain humility also, sometimes troubles him; He turns away His face from him, and he falls into temptation; and He shows him that his righteousness, and his walking aright, was only under His government....

41. But why do You do this? Why do You hide Your face, that they may be troubled? You shall take away their breath, and they shall fail. Their breath was their pride; they boast, they attribute things to themselves, they justify themselves. Hide, therefore, Your face, that they may be troubled: take away their breath, and let them fail; let them cry unto You, Hear me, O Lord, and that soon, for my spirit waxes faint: hide not Your face from me. You shall take away their breath, and they shall fail, and shall be turned to their dust. The man who repents of his sin discovers himself, that he had not strength of himself; and does confess unto God, saying, that he is earth and ashes. O proud one, you are turned to your own dust, your breath has been taken away; no longer do you boast yourself, no longer extol yourself, no longer justify yourself; you see that you are made of dust, and when the Lord turns away His face, you have fallen back into your own dust. Pray, therefore, confess your dust and your weakness.

42. And see what follows: You shall send forth Your Spirit, and they shall be made [Psalm 103:30]. You shall take away their spirit, and send forth Your own: You shall take away their spirit: they shall have no spirit of their own. Are they then forsaken? Blessed are the poor in spirit: [Matthew 5:3] but they are not forsaken. They refused to have a spirit of their own: they shall have the Spirit of God. Such were our Lord's words to the future martyrs: [Matthew 10:20] It is not ye that speak, but the Spirit of your Father which speaks in you. Attribute not your courage to yourselves. If it is yours, He says, and not Mine, it is obstinacy, not courage. For we are His workmanship, says the Apostle, created unto good works. [Ephesians 2:10] From His Spirit we have received grace, that we may live unto righteousness: for it is He that justifies the ungodly. [Romans 4:5] You shall take away their spirit, and they shall fail; You shall send forth Your Spirit, and they shall be made: and You shall renew the face of the earth: that is, with new men, confessing themselves to have been justified, not righteous of their own power, so that the grace of God is in them. What then? When He has taken away our spirit, we shall be turned again to our dust, beholding to our edification our weakness, that when we receive His Spirit we may be refreshed. See what follows: Be the glory of the Lord for ever [Psalm 103:31]. Not yours, not mine, not his, or his; not for a season, but forever. The Lord shall rejoice in His works. Not in yours, as if they were yours: because if your works are evil, it is through your iniquity; if good, it is through the grace of God. The Lord shall rejoice in His works.

43. Who looks on the earth, and makes it tremble; who touches the hills, and they shall smoke [Psalm 103:32]. O earth, you were exulting in your good, to yourself you ascribed your fullness and opulence; behold, the Lord looks on you, and causes you to tremble. May He look on you, and make you tremble: for the trembling of humility is better than the confidence of pride....For it is God, he says, which works in you. For this reason then with trembling, because God works in you. Because He gave, because what you have comes not from you, you shall work with fear and trembling, for if you fear not Him, He will take away what He gave. Work, therefore, with trembling. Hear another Psalm: Serve the Lord with fear, and rejoice unto Him with trembling. If we must rejoice with trembling, God beholds us, there comes an earthquake; when God looks upon us, let our hearts tremble; then will God rest there. Hear Him in another passage: Upon whom shall My Spirit rest? Even on him that is lowly and quiet, and who trembles at My Word. [Isaiah 66:2]

Who looks on the earth, and makes it tremble; who touches the hills, and they shall smoke [Psalm 103:32]. The hills were proud, and boastful of themselves, God had not touched them: He touches them, and they shall smoke. What means the smoking of the hills? That they pray unto the Lord. Behold great hills, proud hills, vast hills, prayed not to God: they wished themselves to be entreated, and entreated not Him who was above them. For what powerful, arrogant, proud man is there upon the earth, who deigns humbly to entreat God? I speak of the ungodly, not of the cedars of Libanus, which the Lord has planted. Every ungodly man, unhappy soul, knows not how to entreat God, while he wishes himself to be entreated by men. He is a hill; it is needful that God touch him, that he may smoke: when he has begun to smoke, he will offer prayers unto God, as it were the sacrifice of his heart. He smokes unto God, he then beats his breast: he begins to weep, for smoke does elicit tears.

44. I will sing unto the Lord in my life [Psalm 103:33]. What will sing? Everything that is willing. Let us sing unto the Lord in our life. Our life at present is only hope; our life will be eternity hereafter: the life of mortal life, is the hope of an everlasting life. I will praise my God while I have my being. Since I am in Him for ever and ever, while I have my being, I will praise my God. Let us not imagine that, when we have commenced praising God in that state, we shall have any other work: our whole life will be for the praises of God. If we become weary of Him whom we praise, we may also become weary of praising. If He is ever loved, He is ever praised by us.

45. Let my discourse be pleasing to Him: my joy shall be in the Lord [Psalm 103:34]. What is the discourse of man unto God, save the confession of sins? Confess unto God what you are, and you have discoursed with Him. Discourse unto Him, do good works, and discourse. Wash you, make you clean, says Isaiah. [Isaiah 1:16] What is it to discourse unto God? Unfold yourself to him who knows you, that He may unfold Himself to you who know not Him. Behold, it is your discourse that pleases the Lord; the offering of your humility, the tribulation of your heart, the holocaust of your life, this pleases God. But what is pleasing to yourself? My joy shall be in the Lord. This is that discoursing which I meant between God and yourself: show yourself to Him who knows you, and He shows Himself unto you who know not him. Pleasing unto Him is your confession: sweet unto you is His grace. He has spoken Himself unto you. How? By the Word. What Word? Christ....

46. Let the sinners be consumed out of the earth [Psalm 103:35]. He seems angry! O holy soul, which here does sing and groan! Would that our soul were with that very soul! Would that it were coupled with it, associated, conjoined with it! It shall behold also His loving-kindness when he is angry. For who but he who is filled with charity, understands this? Thou tremblest, because he curses. And who does curse? A saint. Without doubt he is listened to. But it is said to the saints, Bless, and curse not. [Romans 12:14] What is then the sense of the words, Let the sinners be consumed out of the earth? Let them utterly be consumed; let their spirit be taken away, that He may send forth His own Spirit, and they may be restored. And the ungodly, so that they be no more. In what that they be no more, save as wicked men? Let them therefore be justified, that they may no longer be ungodly. The Psalmist saw this, and was filled with joy, and repeats the first verse of the Psalm: Bless thou the Lord, O my soul. Let our soul bless the Lord, brethren, since He has deigned to give unto us both understanding and the power of language, and unto you attention and earnestness in hearing. Let each, as he can recall to mind what he has heard, by mutual conversation stir up the food you have received, ruminate on what you have heard, let it not descend in you into the bowels of forgetfulness. Let the treasure to be desired [Proverbs 21:20] rest upon your lips. These matters have been sought out and discovered with great labour, with great labour have they been announced and discoursed of; may our toil be fruitful unto you, and may our soul bless the Lord.

1. This Psalm is the first of those to which is prefixed the word Allelujah; the meaning of which word, or rather two words, is, Praise the Lord. For this reason he begins with praises: O confess unto the Lord, and call upon His Name [Psalm 104:1]; for this confession is to be understood as praise, just as these words of our Lord, I confess to You, O Father, Lord of heaven and earth. [Matthew 11:25] For after commencing with praise, calling upon God is wont to follow, whereunto he that prays does next add his longings: whence the Lord's Prayer itself has at the commencement a very brief praise, in these words, Our Father which art in Heaven. [Matthew 6:9] The things prayed for, then follow....This also follows, Tell the people what things He has done; [John 21:17] or rather, to translate literally from the Greek, as other Latin copies too have it, Preach the Gospel of His works among the Gentiles. Unto whom is this addressed, save unto the Evangelists in prophecy?

2. O sing unto Him, and play on instruments unto Him [Psalm 104:2]. Praise Him both by word and deed; for we sing with the voice, while we play with an instrument, that is, with our hands. Let your talking be of all His wondrous works. Be praise in His holy Name [Psalm 104:3]. These two verses may without any absurdity seem paraphrases of the two words above; so that, Let your talking be of all His wondrous works, may express the words, O sing unto Him; and what follows, be ye praised in His holy Name, may be referred to the words, and play on instruments unto Him; the former relating to the good word wherewith we sing unto Him, in which His wondrous works are told; the latter to the good work, in which sweet music is played unto Him, so that no man may wish to be praised for a good work on the score of his own power to do it. For this reason, after saying, be ye praised, which assuredly they who work well deservedly may, he added, in His holy Name, since he that glories, let him glory in the Lord. [1 Corinthians 1:31]...This is to be praised in His holy Name. Whence we read also in another Psalm: My soul shall be praised in the Lord: let the meek hear thereof, and be glad; which here in a sense follows, Let the heart of them rejoice that seek the Lord: for thus the meek are glad, who do not rival with a bitter jealousy those whom they imitate as already workers of good.

3. Seek the Lord, and be strengthened [Psalm 104:4]. This is very literally construed from the Greek, though it may seem not a Latin word: whence other copies have, be ye confirmed; others, be ye corroborated....While these words, then, Come unto Him, and be enlightened, apply to seeing; those in the text relate to doing: Seek the Lord, and be strengthened....But what means, Seek His face evermore? I know indeed that to cling unto God is good for me; but if He is always being sought, when is He found? Did he mean by evermore, the whole of the life we live here, whence we become conscious that we ought thus to seek, since even when found He is still to be sought? To wit, faith has already found Him, but hope still seeks Him. But love has both found Him through faith, and seeks to have Him by sight, where He will then be found so as to satisfy us, and no longer to need our search. For unless faith discovered Him in this life, it would not be said, Seek the Lord. Also, if when discovered by faith, He were not still to be diligently sought, it would not be said, For if we hope for that we see not, then do we with patience wait for it. [Romans 8:25]...And truly this is the sense of the words, Seek His face evermore; meaning that discovery should not terminate that seeking, by which love is testified, but with the increase of love the seeking of the discovered One should increase.

4. Remember, he says, His marvellous works that He has done, His wonders, and the judgments of His mouth [Psalm 104:5]. This passage seems like that, You shall say unto the children of Israel, I Am has sent me unto you: an expression which, in ever so small part, scarce a mind takes in. Then mentioning His own Name, He mercifully mingled in His grace towards men, saying, I am the God of Abraham, the God of Isaac, and the God of Jacob; this is My Name forever. [Exodus 3:14-15] By which He would have it to be understood, that they whose God He declared Himself lived with Him for ever, and He said this, which might be understood even by children, that they who by the great powers of love knew how to seek His face for evermore, might according to their capacity comprehend, I Am that I Am.

5. Unto whom is it said, O you seed of Abraham His servant, you children of Jacob, His chosen? [Psalm 104:6]....He next adds, He is the Lord our God: His judgments are in all the world [Psalm 104:7]. Is He the God of the Jews only? [Romans 3:29] God forbid! He is the Lord our God: because the Church, where His judgments are preached, is in all the world....

6. He has been always mindful of His covenant [Psalm 104:8]. Other copies read, for evermore; and this arises from the ambiguity of the Greek. But if we are to understand alway of this world and not of eternity, why, when he explains what covenant He was mindful of, does he add, The word that He made to a thousand generations? Now this may be understood with a certain limitation; but he afterwards says, Even the covenant that He made with Abraham [Psalm 104:9]: and the oath that He swore unto Isaac; and appointed the same unto Jacob for a law, and to Israel for an everlasting testament [Psalm 104:10]. But if in this passage the Old Testament is to be understood, on account of the land of Canaan; for thus the language of the Psalm runs, saying, Unto you will I give the land of Canaan: the lot of your inheritance [Psalm 104:11]: how is it to be understood as everlasting, since that earthly inheritance could not be everlasting? And for this reason it is called the Old Testament, because it is abolished by the New. But a thousand generations do not seem to signify anything eternal, since they involve an end; and yet are also too numerous for this very temporal state. For by howsoever few years a generation is limited, such as in Greek is called γεν·α, whereof the shortest period some have fixed is at fifteen years, after which period man has the power of generation; what then are those thousand generations, not only from the time of Abraham, when that promise was made him, unto the New Testament, but from Adam himself down to the end of the world? For who would dare to say that this world should last for 15000 years? Hence it seems to me that we ought not to understand here the Old Testament, which it said through the prophet was to be cancelled by the New: Behold, the days come, says the Lord, when I will make a new covenant. [Jeremiah 31:31-32]...After saying, He has been mindful of His covenant unto an age; which we ought to understand as lasting for evermore, the covenant, namely, of justification and an eternal inheritance, which God has promised to faith; he adds, and the Word that He commanded unto a thousand generations. What means commanded?...The command then was faith, that the righteous should live by faith; [Romans 1:17] and an eternal inheritance is set before this faith. A thousand generations, then, are, on account of the perfect number, to be understood for all; that is, as long as generation succeeds generation, so long is it commanded to us to live by faith. This the people of God does observe, the sons of promise who succeed by birth, and depart by death, until every generation be finished; and this is signified by the number thousand; because the solid square of the number ten, ten times ten, and this taken ten times amounts to a thousand. Even the covenant, he says, which He made with Abraham: and the oath that He swore unto Isaac; and appointed the same unto Jacob, that is, Jacob himself, for a law. These are the very three patriarchs, whose God He calls Himself in a special sense, whom the Lord also does name in the New Testament, where He says, Many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. [Matthew 8:11] This is everlasting inheritance....

7. He next follows out the history well known in the truth of the holy Scriptures. When they were in small numbers, very few, and they strangers in the land [Psalm 104:12]; that is, in the land of Canaan....But some copies have the words very few, and they strangers, in the accusative case, the translator having turned the Greek phrase too literally into Latin. If we were to render the whole clause in this way, we must say, that they were very few, and they strangers; but the phrase, while they were, is the meaning of the Greek; and the verb, to be, takes not an accusative, but a nominative after it.

8. What time as they went from one nation to another, from one kingdom to another people [Psalm 104:13]. This is a repetition of what he had said, from one nation to another. He suffered no man to do them harm: but reproved even kings for their sakes [Psalm 104:14]. Touch not, He said, Mine anointed, and do My prophets no harm [Psalm 104:15]. He declares the words of God chiding or reproving kings, that they might not harm the holy fathers, while they were small in number, very few, and they strangers in the land of Canaan. Although these words be not read in the books of that history, yet they are to be understood as either secretly spoken, as God speaks in the hearts of men by unseen and true visions, or even as announced through an Angel. For both the king of Gerar and the king of the Egyptians were warned from Heaven not to harm Abraham, and another king not to harm Isaac, [Genesis 26:8-11] and others not to harm Jacob; while they were very few, and strangers, before he went over into Egypt to sojourn with his sons: which is understood to be herein mentioned. But since it occurred to ask, before they passed over and multiplied in Egypt, how so few in number, and those strangers in a foreign land, could maintain themselves: he next adds, He suffered no man to do them wrong, etc.

9. But it may well excite a question, in what sense they were styled (Christs, or) anointed, before there was any unction, from which this title was given to the kings.. ..Whence then were those patriarchs at that time called anointed? For that they were prophets, we read concerning Abraham; and certainly, what is manifestly said of him, should be understood of them also. Are they styled christs, because, even though secretly, yet they were already Christians? For although the flesh of Christ came from them, nevertheless Christ came before them; for He thus answered the Jews, Before Abraham was, I am. [John 8:58] But how could they not know Him, or not believe in Him; since they are called prophets for this very reason, because, though somewhat darkly, they announced the Lord beforehand? Whence He says Himself openly, Your father Abraham desired to see My day, and he saw it, and was glad. [John 8:56] For no man was ever reconciled unto God outside of that faith which is in Christ Jesus, either before His Incarnation, or after: as it is most truly defined by the Apostle: For there is one God, and one Mediator between God and men, the Man Christ Jesus. [1 Timothy 2:5]

10. He then begins to relate how it happened that they went from one nation to another, from one kingdom to another people. He calls, he says, for a famine upon the land: and broke all the staff of bread [Psalm 104:16]. Thus it happened that they went from one nation to another, from one kingdom to another people. But the expressions of the holy Scriptures are not to be negligently passed by. He called, he says, for a famine upon the land; as if famine were some person, or some animated body, or some spirit that would obey Him who called....Under this impression the old Romans consecrated some such deities, as the goddess Fever, and the god Paleness. Or means it, as is more credible, He said there should be famine; so that calling be the same thing as mentioning by name; mentioning by name, as speaking; speaking, as commanding? Nor does the Apostle say, [Romans 4:17] He calls those things which be not, that they may be; but, as though they were. For with God that has already happened which, according to His disposition, is fixed for the future: for of Him it is elsewhere said, He who made things to come. [Isaiah 45:11] And here when famine happened, then it is said to have been called, that is, that that which had been determined in His secret government, might be realized. Lastly, he at once expounds, how He called for the famine, saying, He broke all the staff of bread.

11. But He had sent a man before them [Psalm 104:17]. What man? Even Joseph. How did He send him? Joseph was sold to be a bond-servant. When this happened, it was the sin of his brethren, and, nevertheless, God sent Joseph into Egypt. We should therefore meditate on this important and necessary subject, how God uses well the evil works of men, as they on the other hand use ill the good works of God.

12. Next he does relate the story, mentioning what Joseph suffered in his low estate, and how he was raised on high. His feet they hurt in the stocks: the iron entered into his soul, until his word came [Psalm 104:18]. That Joseph was put in irons, we do not indeed read; but we ought no ways to doubt that it was so. For some things might be passed over in that history, which nevertheless would not escape the Holy Spirit, who speaks in these Psalms. We understand by the iron which entered into his soul, the tribulation of stern necessity; for he did not say body, but soul. There is a somewhat similar expression in the Gospel, where Simeon says unto Mary, A sword shall pierce through your own soul also. [Luke 2:35] That is, the Passion of the Lord, which was a fall unto many, and in which the secrets of many hearts were revealed, since their sentiments respecting the Lord were extorted from them, without doubt made His own Mother exceeding sorrowful, heavily struck with human bereavement. Now Joseph was in this tribulation, until his word came, with which he truly interpreted dreams: whence he was introduced to the king, that unto him also he might foretell what would happen in respect to his dreams. [Genesis xli] But since he said, Until his words were heard, that we might not altogether so understand his, that any one might think so great an event was to be ascribed unto man; he at once added, The word of the Lord inflamed him [Psalm 104:19]; or, as other copies have it more closely from the Greek, The word of the Lord fired him, that he also might be reputed among those to whom it is said, Receive ye praise in His holy Name.

13. The king sent and loosed him, the prince of the peoples, and let him go free [Psalm 104:20]. The king is the same as the prince of the peoples: he loosed him from his bonds and let him go free from his prison. He made him lord also of his house: and ruler of all his substance [Psalm 104:21]. That he might inform his princes like himself, and teach his old men wisdom [Psalm 104:22]. The Greek has, and teach his elders wisdom. Which might altogether be rendered to the letter thus; Might inform his princes like himself, and make his elders wise. The word translated old men being presbyters or elders, not gerontas, old men: and to teach wisdom being from the Greek to sophize, which cannot be rendered by a single word in Latin, and is from the word sophia, wisdom, different from prudence, which is in Greek phronesis. Yet we do not read this in the high elevation of Joseph, as we read not of fetters in his low estate. But how could it happen that so great a man, the worshipper of the One True God, while in Egypt, should have been intent upon the nourishing of bodies, and the government of carnal matters only, and have felt no anxiety for souls, and how he could render them better? But those things are written in that history, which, according to the intention of the writer, in whom was the Holy Spirit, were judged sufficient for signifying future events in that narration.

14. Joseph also came into Egypt, and Jacob was a stranger in the land of Ham [Psalm 104:23]. Israel is the same with Jacob, as is Egypt with the land of Ham. Here it is very plainly shown, that the Egyptian race sprang from the seed of Chain, the son of Noah, whose first-born was Canaan. So that in those copies wherein in this passage Canaan is read, we must alter the reading. It is better construed, was a stranger, than dwelt, as other copies have it: which would be the same as was an inhabitant, for it means nothing different; the very same word is used in the Greek passage above, where it is said, Very few, and they strangers in the land. Moreover, the state of an incola or accola does not signify a native, but a stranger. Behold how they went from one nation to another. What had been briefly proposed, has been briefly explained in the narration. But from what kingdom they passed over to another people may well be asked. For they were not yet reigning in the land of Canaan, because the kingdom of the people of Israel had not yet been established there. How then can it be understood, except by anticipation, because the kingdom of their seed was destined there to exist?

15. Next is related what happened in Egypt. And He increased, he says, His people exceedingly, and made them stronger than their enemies [Psalm 104:24]. Even the whole of this is briefly set forth, in order that the manner in which it took place may be afterwards related. For the people of God was not made stronger than their enemies the Egyptians, at the time when their male offspring were slain, or when they were worn out with making bricks; but when by His powerful hand, by the signs and portents of the Lord their God, they became objects of fear and of honour, until the opposition of the hardened king was overcome, and the Red Sea overwhelmed the persecutor with his army.

16. And He turned their heart so, that they hated His people, and dealt untruly with His servants [Psalm 104:25]. Is it to be in any wise understood or believed, that God turns man's heart to do sin?...For they were not good before they hated His people; but being malignant and ungodly, they were such as would readily envy their prosperous sojourners. And so, in that He multiplied His own people, this bountiful act turned the wicked to envy. For envy is the hatred of another's prosperity. In this sense, therefore, He turned their heart, so that through envy they hated His people, and dealt untruly with His servants. It was not then by making their hearts evil, but by doing good to His people, that He turned their hearts, that were evil of their own accord, to hatred. For He did not pervert a righteous heart, but turned one perverted of its own accord to the hatred of His people, while He was to make a good use of that evil; not by making them evil, but by lavishing blessings upon those, which the wicked might most readily envy.

17. The following verses, which are sung in praise of Him when Allelujah is chanted, show how He used this hatred of theirs, both for the trial of His own people, and for the glory of His Name, which is profitable for us. He sent Moses His servant, and Aaron whom He had chosen him [Psalm 104:26]. Whom He had chosen, would be sufficient; but there is no difficulty in the addition of him. It is a phrase of Scripture, as, The land in which they shall dwell in it: a phrase which the divine pages are full of.

18. He set forth in them the words of His tokens, and of His wonders in the land of Ham [Psalm 104:27]. We ought not to understand by the words of His tokens, words literally, words with which the tokens and wonders were worked, that is, which they uttered, that these tokens and wonders might take place. For many were performed without words, either with a rod, or with outstretched hand, or by ashes sent towards heaven....

19. He sent darkness, and made it dark [Psalm 104:28]. This is also written among the plagues with which the Egyptians were smitten. But what follows, is variously read in different copies. For some have, and they provoked His words; while others read, and they provoked not His words; but the reading first mentioned we have found in most; while, where the negative particle is added, we could hardly discover two copies. But perhaps the false reading has abounded owing to the easy sense; for what is easier understood than this, They provoked His words, that is, by their contumacious rebellions? We have endeavoured to explain the other reading also according to some true sense: and this for the present occurs: They provoked not His words, that is, in Moses and Aaron; because they most patiently bore with a very stiffnecked people, until all things which God had determined to work by them, were fulfilled in order.

20. He turned their waters into blood, and slew their fish [Psalm 104:29]. He made their land frogs, yea, even in the king's chambers [Psalm 104:30]: as if he were to say, He turned their land into frogs. For there was so great a multitude of frogs, that this might well be said by hyperbole.

21. He spoke the word, and there came all manner of flies, and lice in all their quarters [Psalm 104:31]. If it be asked when He spoke, it was in His Word before it took place; and there it was, without time, at what time it should take place: although even then He commanded it to be done, when it was to be done, through Angels, and through his servants Moses and Aaron.

22. He made their rains hail [Psalm 104:32]. It is a similar expression to the former, He made their land frogs; except that the whole land was not actually turned into frogs, though the whole of the rain may have been turned into hail. A burning fire in their land: understand, He sent.

23. He smote their vines also and fig-trees; and broke every tree of their coasts [Psalm 104:33]. This was done by the violence of the hail, and by lightnings; whence he spoke of the fire as burning.

24. He spoke the word, and the locust came, and the caterpillar, of which there was no number [Psalm 104:34]. The locusts and the caterpillars are one plague: of which the one is the parent, the other the offspring.

25. And did eat up all the grass in their land, and devoured the fruit of the ground [Psalm 104:35]. Even grass is fruit, as Scripture is wont to speak, which calls even the ripe grain grass; but it wished these two things to harmonize in number with the two which it had spoken of before, that is, the locust and the caterpillar. But the whole of this does belong to the variety of speech, which is a remedy for weariness, not to any difference of senses.

26. He smote every first-born in their land: even the first-fruits of all their strength [Psalm 104:36]. This is the last plague, excepting the death in the Red Sea. The first-fruits of all their strength, I imagine to be an expression derived from the first-born of cattle. These plagues are ten in number, but they are not all mentioned, nor in the same order in which they are there read to have happened. For praise-giving is free from the law which binds one who is relating or composing a history. And since the Holy Spirit is the Author and Dictator, through the Prophet, of this praise; by the very same authority with which He guided him who wrote that history, he does both mention something to have taken place which is not there read, and passes over what is there read.

27. Now he adds this also to the praises of God, that He led the Israelites out of Egypt enriched with silver and gold; because even they were then in such a condition, that they could not as yet despise the just and due, though temporal, reward of their toils....He brought them forth also in silver and gold [Psalm 104:37]: this too is a Scripture idiom; for in silver and gold is said for the same as if it had been said with silver and gold: there was not one feeble person among their tribes: in body, not in mind. This also was a great blessing of God, that in this necessity of removal there was no infirm person.

28. Egypt was glad at their departing: for their fear fell upon them [Psalm 104:38]; that is, the fear of the Hebrews upon the Egyptians. For their fear is not that with which the Hebrews feared, but that with which they were feared. Some one will say, how then were the Egyptians unwilling to dismiss them? Why did they let them go as if they expected them to return? Why did they lend them gold and silver, as to men who were to return, and to repay them, if Egypt was glad at their departing? But we must understand, after that final destruction of the Egyptians, and the terrible overthrow of the mighty pursuing army in the Red Sea, that the rest of the Egyptians feared lest the Hebrews should return, and with great ease crush the relics of them: illustrating what he had stated, that He made His people stronger than their enemies.

29. He now proceeds to the divine blessings which were conferred upon them as they wandered in the desert. He spread out a cloud to be their covering: and fire to give them light in the night season [Psalm 104:39]. This is as clear as it is well known.

30. They asked, and the quail came [Psalm 104:40]. They did not desire quails, but flesh. But since the quail is flesh, and in this Psalm he speaks not of the provocation of those who did not please God, but of the faith of the elect, the true seed of Abraham; they are to be understood to have desired that that might come which might crush the murmurs of those who provoked. Then in the next line, And He filled them with the bread of heaven, he has not indeed named manna, but it is obscure to none who has read those records.

31. He opened the rock of stone, and the waters flowed out: so that rivers ran in the dry places [Psalm 104:41]. This fact too is understood as soon as read.

32. But in all these blessings of His, God does commend in Abraham the merit of faith. For the Psalmist goes on to say, For why? He remembered His holy promise, which He made to Abraham His servant [Psalm 104:42]. And He brought forth His people with joy, and His chosen with gladness [Psalm 104:43]. What he said, His people, he has repeated in, His chosen. So also what he said, with joy, he has repeated in, with gladness. And gave them the lands of the heathen: and they took the labours of the people in possession [Psalm 104:44]. The lands of the heathen, and the labours of the people, are the same; and the words, He gave, are repeated in these, they took in possession.

33. ...That they may keep His statutes, and seek out His law [Psalm 104:45]. Lastly, since by the seed of Abraham he wished those to be understood here, who were truly the seed of Abraham, such as were not wanting even in that people; as the Apostle Paul clearly shows, when he says, But not in all of them was God well pleased; [1 Corinthians 10:5] for if He was not pleased with all, surely there were some in whom He was well pleased: since then this Psalm praises such men as this, he has said nothing here of the iniquities and provocations and bitterness of those with whom God was not well pleased. But since not only the justice but also the mercy of Almighty God, the merciful, was shown even unto the wicked; concerning these attributes the rest of the Psalm pursues the praises of God. And yet both sorts were in one people: nor did the latter pollute the good with the contagion of their iniquities. For the Lord knows who are His; [2 Timothy 2:19] and if he cannot separate in this world from wicked men, yet, let every one that names the name of Christ depart from iniquity....