Expositions on the Book of Psalms (Enarrationes in Psalmos)

3. "Wherefore hast Thou repelled us, O God, unto the end?" (ver. 1). "Hast repelled unto the end," in the person of the congregation which is properly called Synagogue. "Wherefore hast Thou repelled us, O God, unto the end?" He censureth not, but inquireth "wherefore," for what purpose, because of what hast Thou done this? What hast Thou done? "Thou hast repelled us unto the end." What is, "unto the end"? Perchance even unto the end of the world. Hast Thou repelled us unto Christ, who is the End to every one believing? For, "Wherefore hast Thou repelled us, O God, unto the end?" "Thy spirit hath been wroth at the sheep of Thy flock." Wherefore wast Thou wroth at the sheep of Thy flock, but because to things earthly we were cleaving, and the Shepherd we knew not?

4. "Remember Thou Thy congregation, which Thou hast possessed from the beginning" (ver. 2). Can this by any means be the voice of the Gentiles? Hath He possessed the Gentiles from the beginning? Nay, but He hath possessed the seed of Abraham, the people of Israel even according to the flesh, born of the Patriarchs our fathers: of whom we have become the sons, not by coming out of their flesh, but by imitating their faith. But those, possessed by God from the beginning, what befell them? "Remember Thy congregation which Thou hast possessed from the beginning. Thou hast redeemed the rod of Thine inheritance." That same congregation of Thine, being the rod of Thine inheritance, Thou hast redeemed. This same congregation he hath called "the rod of the inheritance." Let us look back to the first thing that was done, when He willed to possess that same congregation, delivering it from Egypt, what sign He gave to Moses, when Moses said to Him, "What sign shall I give that they may believe me, that Thou hast sent me? And God saith to him, What dost thou bear in thine hand? A rod. Cast it on to the ground," etc. What doth it intimate? For this was not done to no purpose. Let us inquire of the writings of God.

To what did the serpent persuade man? To death. Therefore death is from the serpent. If death is from the serpent, the rod in the serpent is Christ in death. Therefore also when by serpents in the desert they were being bitten and being slain, the Lord commanded Moses to exalt a brazen serpent in the desert, and admonish the people that whosoever by a serpent had been bitten, should look thereupon and be made whole. Thus also it was done: thus also men, bitten by serpents, were made whole of the venom by looking upon a serpent. To be made whole of a serpent is a great Sacrament. What is it to be made whole of a serpent by looking upon a serpent? It is to be made whole of death by believing in one dead. And nevertheless Moses feared and fled. What is it that Moses fled from that serpent? What, brethren, save that which we know to have been done in the Gospel? Christ died and the disciples feared, and withdrew from that hope wherein they had been. ...But, at that time some thousands of the Jews themselves, the crucifiers of Christ, believed: and because they had been found at hand, they so believed as that they sold all that they had, and the price of their

goods before the feet of the Apostles they laid. Because then this thing was hidden, and the redemption of the rod of God was to be more conspicuous in the Gentiles: he explaineth of what he saith that which he hath said, "Thou hast redeemed the rod of Thine inheritance." This he hath said not of the Gentiles in whom it was evident. But of what? "Mount Sion." Yet even Mount Sion can be otherwise understood. "That one which Thou hast dwelled in the same." In the place where the People was aforetime, where the Temple was set up, where the Sacrifices were celebrated, where at that time were all those necessary things giving promise of Christ. A promise, when the thing promised is bestowed is now become superfluous....

5. "Lift up Thine hand upon their pride at the end" (ver. 3). As Thou didst repel us at the end, so "lift up Thine hand upon the pride of them at the end." The pride of whom? Of those by whom Jerusalem was overthrown. But by whom was it, but by the kings of the Gentiles? Well was the hand of Him lifted up upon the pride of them at the end: for they too have now known Christ. "For the end of the Law is Christ for righteousness to every one believing." How well doth he wish for them! As if angry he is speaking, and he is seeming to speak evil: and O that there would come to pass the evil which he speaketh: nay now in the name of Christ that it is coming to pass let us rejoice. Now they holding the sceptre are being made subject to the Word of the Cross: now is coming to pass that which was foretold, "there shall adore Him all the kings of the earth, all nations shall serve Him." Now on the brows of kings more precious is the sign of the Cross, than the jewel of a crown. "Lift up Thine hand upon the pride of them at the end. How great things hath the enemy of malice wrought in Thy holy places!" In those which were Thy holy places, that is, in the temple, in the priesthood, in all those sacraments which were at that time.

In good sooth the enemy at that time wrought. For the Gentiles at that time who did this, were worshipping false Gods, were adoring idols, were serving demons: nevertheless they wrought many evil things on the Saints of God. When could they if they had not been permitted? But when would they have been permitted, unless those holy things, at first promised, were no longer necessary, when He that had promised was Himself holden? Therefore, "how great things hath the enemy of malice wrought in Thy holy places!"

6. "And all they have boasted, that hate Thee" (ver. 4). Observe the servants of demons, the servants of idols: such as at that time the Gentiles were, when they overthrew the temple and city of God, "and they boasted." "In the midst of Thy festival." Remember what I said, that Jerusalem was overthrown at the time when the very festival was being celebrated: at which festival they crucified the Lord. Gathered together they raged, gathered together they perished. "They have set signs, their own signs, and they have not known" (ver. 5). They had signs to place there, their standards, their eagles, their own dragons, the Roman signs; or even their statues which at first in the temple they placed; or perchance "their signs" are the things which they heard from the prophets of their demons. "And they have not known." Have not known what? How "thou shouldest have had no power against Me, except it had been given thee from above." They knew not how that not on themselves honour was conferred, to afflict, to take, or overthrow the city, but their ungodliness was made as it were the axe of God. They were made the instrument of Him enraged, not so as to be the kingdom of Him pacified. For God doth that which a man also ofttime doth. Sometimes a man in a rage catcheth up a rod lying in the way, perchance any sort of stick, he smiteth therewith his son, and then throweth the stick into the fire and reserveth the inheritance for his son:

so sometime God through evil men doth instruct good men, and through the temporal power of them that are to be condemned He worketh the discipline of them that are to be saved. For why do you suppose, brethren, that discipline was even thus inflicted upon that nation, in order that it might perish utterly? How many out of this nation did afterwards believe, how many are yet to believe? Some are chaff, others grain; over both however there cometh in the threshing-drag; but under one threshing-drag the one is broken up, the other is purged. How great a good hath God bestowed upon us by the evil of Judas the traitor! By the very ferocity of the Jews how great a good was bestowed upon believing Gentiles! Christ was slain in order that there might be on the Cross One for him to look to who had been stung by the serpent. ...

7. Now let us hasten over the verses following after the destruction of Jerusalem, for the reason that they are both evident, and it doth not please me to tarry over the punishment even of enemies. "As if in a forest of trees with axes, they have cut down the doors thereof at once; with mattock and hammer they have thrown Her down" (ver. 6). That is, conspiring together, with firm determination, "with mattock and hammer" they have thrown Her down. "They have burned with fire Thy Sanctuary, they have defiled on the ground the Tabernacle of Thy name" (ver. 7).

8. "They have said in their heart (the kindred of them is in one)" - Have said what? "Come ye, let us suppress the solemnities of the Lord from the land" (ver. 8). "Of the Lord," hath been inserted in the person of this man, that is, in the person of Asaph. For they raging would not have called Him the Lord whose temple they were overthrowing. "Come ye, let us suppress all the solemnities of the Lord from the land." What of Asaph? What understanding hath Asaph in these words? What? Doth he not profit even by the discipline accorded? Is not the mind's crookedness made straight? Overthrown were all things that were at first: nowhere is there priest, nowhere Altar of the Jews, nowhere victim, nowhere Temple. Is there then no other thing to be acknowledged which succeeded this departing? Or indeed would this promissory sign have been taken away, unless there had come that which was being promised? Let us see therefore in this place now the understanding of Asaph, let us see if he profiteth by tribulation. Observe what he saith: "Our signs we have not seen, no longer is there prophet, and us He will not know as yet" (ver. 9). Behold those Jews who say that they are not known as yet, that is, that they are yet in captivity, that not yet they are delivered, do yet expect Christ. Christ will come, but He will come as Judge;

the first time to call, afterwards to sever. He will come, because He hath come, and that He will come is evident; but hereafter from above He will come. Before thee He was, O Israel. Thou wast bruised because thou didst stumble against Him lying down: that thou mayest not be ground to powder, observe Him coming from above. For thus it was foretold by the prophet: "Whoever shall stumble upon that stone shall be bruised, and upon whomsoever it shall have come, it shall grind him to powder." He doth bruise when little, He shall grind to powder when great. Now thy signs thou seest not, now there is no prophet: and thou sayest, "and us He will not know as yet:" because yourselves know not Him as yet. "No longer is there a prophet; and us He will not know as yet."

9. "How long, O God, shall the enemy revile?" (ver. 10). Cry out as if forsaken, as if deserted: cry out like a sick man, who hast chosen rather to smite the physician than to be made whole: not as yet doth He know thee. See what He hath done, who doth not know thee as yet. For they to whom there hath been no preaching of Him, shall see; and they that have not heard shall understand: and thou yet criest out, "No longer is there a prophet, and us He will not know as yet." Where is thine understanding? "The adversary doth provoke Thy name at the end." For this purpose the adversary doth provoke Thy name at the end, that being provoked Thou mayest reprove, reproving Thou mayest know them at the end: or certainly, "at the end," in the sense of even unto the end.

10. "Wherefore dost Thou turn away Thine hand, and Thy right hand from the midst of Thy bosom unto the end?" (ver. 11). Again, another sign which was given to Moses. For in like manner as above from the rod was a sign, so also from the right hand now. For when that thing had been done concerning the rod, God gave a second sign: "thrust," He saith, "thine hand into thy bosom, and he thrust it: draw it forth, and he drew it forth: and it was found white," that is, unclean. For whiteness on the skin is leprosy, not fairness of complexion. For the heritage of God itself, that is, His people, being cast out became unclean. But what saith He to him? Draw it back into thy bosom. He drew it back, and it was restored to its own colour. When doest Thou this, saith this Asaph? How long dost Thou alienate Thy right hand from Thy bosom, so that being without unclean it remaineth? Draw it back, let it return to its colour, let it acknowledge the Saviour. "Wherefore dost thou turn away Thine hand, and Thy right hand from the midst of Thy bosom unto the end?" These words he crieth, being blind, not understanding, and God doeth what He doeth. For wherefore came Christ? "Blindness in part happened unto Israel, in order that the fulness of the Gentiles might enter in, and so all Israel might be saved." Therefore now, O Asaph, acknowledge that which hath gone before, in order that thou mayest at least follow, if thou wast not able to go before.

For not in vain came Christ, or in vain was Christ slain, or in vain did the corn fall into the ground; but it fell that it might rise manifold. A serpent was lifted up in the desert, in order that it might cure of the poison him that was smitten. Observe what was done. Do not think it to be a vain thing that He came: lest He find thee evil, when He shall have come a second time.

11. Asaph hath understood, because on the Title of the Psalm there is, "understanding of Asaph." And what saith he? "But God, our King before the worlds, hath wrought Salvation in the midst of the earth" (ver. 12). On the one hand we cry, "No longer is there prophet, and us He will not know as yet:" but on the other hand, "our God, our King, who is before the worlds" (for He is Himself in the beginning of the Word by whom were made the worlds), "hath wrought Salvation in the midst of the earth." "God therefore, our King before the worlds," hath done what? "hath wrought Salvation in the midst of the earth:" and I am yet crying as if forsaken!...Now the Gentiles are awake, and we are snoring, and as though God hath forsaken us, in dreams we are delirious. "He hath wrought Salvation in the midst of the earth."

12. Now therefore, O Asaph, amend thyself according to thy understanding, tell us what sort of Salvation God hath wrought in the midst of the earth. When that earthly Salvation of yours was overthrown, what did He do, what did He promise? "Thou didst confirm in Thy virtue the sea" (ver. 13). As though the nation of the Jews were as it were dry land severed from the waves, the Gentiles in their bitterness were the sea, and on all sides they washed about that land: behold, "Thou hast confirmed in Thy virtue the sea," and the land remained thirsting for Thy rain. "Thou hast confirmed in Thy virtue the sea, Thou hast broken in pieces the heads of dragons in the water." Dragons' heads, that is, demons' pride, wherewith the Gentiles were possessed, Thou hast broken in pieces upon the water: for those persons whom they were possessing, Thou by Baptism hast delivered.

13. What more after the heads of dragons? For those dragons have their chief, and he is himself the first great dragon. And concerning him what hath He done that hath wrought Salvation in the midst of the earth? Hear: "Thou hast broken the head of the dragon" (ver. 14). Of what dragon? We understand by dragons all the demons that war under the devil: what single dragon then, whose head was broken, but the devil himself ought we to understand? What with him hath He done? "Thou hast broken the head of the dragon." That is, the beginning of sin. That head is the part which received the curse, to wit that the seed of Eve should mark the head of the serpent. For the Church was admonished to shun the beginning of sin. Which is that beginning of sin, like the head of a serpent? The beginning of all sin is pride. There hath been broken therefore the head of the dragon, hath been broken pride diabolical. And what with him hath He done, that hath wrought Salvation in the midst of the earth? "Thou hast given him for a morsel to the Ethiopian peoples." What is this? How do I understand the Ethiopian peoples? How but by these all nations? And properly by black men: for Ethiopians

are black. They are themselves called to the faith who were black; the very same indeed, so that there is said to them, "for ye were sometime darkness, but now light in the Lord." ...Thence was also that calf which the people worshipped, unbelieving, apostate, seeking the gods of the Egyptians, forsaking Him who had delivered them from the slavery of the Egyptians: whence there was enacted that great Sacrament. For when Moses was thus wroth with them worshipping and adoring the idol, and, inflamed with zeal for God, was punishing temporally, in order that he might terrify them to shun death everlasting; yet the head itself of the calf he cast into the fire, and ground to powder, destroyed, strawed on the water, and gave to the people to drink: so there was enacted a great Sacrament. O anger prophetic, and mind not perturbed but enlightened! He did what? Cast it into the fire, in order that first the form itself may be obliterated; piece by piece grind it down, in order that little by little it may be consumed: cast it into the water, give to the people to drink! What is this but that the worshippers of the devil were become the body of the same? In the same manner as men confessing Christ become the Body

of Christ; so that to them is said, "but ye are the Body of Christ and the members." The body of the devil was to be consumed, and that too by Israelites was to be consumed. For out of that people were the Apostles, out of that people the first Church....Thus the devil is being consumed with the loss of his members. This was figured also in the serpent of Moses. For the magicians did likewise, and casting down their rods they exhibited serpents: but the serpent of Moses swallowed up the rods of all those magicians. Let there be perceived therefore even now the body of the devil: this is what is coming to pass, he is being devoured by the Gentiles who have believed, he hath become meat for the Ethiopian peoples. This again, may be perceived in, "Thou hast given him for meat to the Ethiopian peoples," how that now all men bite him. What is, bite him? By reproving, blaming, accusing. Just as hath been said, by way of prohibition indeed, but yet the idea expressed: "but if ye bite and eat up one another, take heed that ye be not consumed of one another." What is, bite and eat up one another? Ye go to law with one another, ye detract from one another, ye

heap revilings upon one another. Observe therefore now how that with these bitings the devil is being consumed. What man, when angry with his servant, even a heathen, would not say to him, Satan? Behold the devil given for meat. This saith Christian, this saith Jew, this saith heathen: him he worshippeth, and with him he curseth!...

14. "Thou hast cleft the fountains and torrents" (ver. 15): in order that they might flow with the stream of wisdom, might flow with the riches of the faith, might water the saltness of the Gentiles, in order that they might convert all unbelievers into the sweetness of the faith by their watering....In some men the Word of God becometh a well of water springing up unto life eternal; but others hearing the Word, and not so keeping it as that they live well, yet not keeping silence with tongue, they become torrents. For they are properly called torrents which are not perennial: for sometimes also in a secondary sense torrent is used for river: as hath been said, "with the torrent of Thy pleasures Thou shalt give them to drink." For that torrent shall not ever be dried up. But torrents properly are those rivers named, which in summer fail, but with winter rains are flooded and run. Thou seest therefore a man sound in faith, that will persevere even unto the end, that will not forsake God in any trial; for the sake of the truth, not for the sake of falsehood and error, enduring all difficulties. Whence is this man so vigorous, but because the Word hath become in him a well of water springing up unto life eternal? But the other receiveth the Word, he preacheth, he is not silent, he runneth: but summer proveth whether he be fountain or torrent. Nevertheless through both be the earth watered, by Him who hath wrought Salvation in the midst of the earth: let the fountains overflow, let the torrents run.

15. "Thou hast dried up the rivers of Etham" (ver. 15)....What is Etham? For the word is Hebrew. What is Etham interpreted? Strong, stout. Who is this strong and stout one, whose rivers God drieth up? Who but that very dragon? For "no one entereth into the house of a strong man that he may spoil his vessels, unless first he shall have bound fast the strong man." This is that strong man on his own virtue relying, and forsaking God: this is that strong man, who saith, "I will set my seat by the north, and I will be like the Most High." Out of that very cup of perverse strength he hath given man to drink. Strong they willed to be, who thought that they would be Gods by means of the forbidden food. Adam became strong, over whom was reproachfully said, "Behold, Adam hath become like one of us." ...As though they were strong, "to the righteousness of God they have not been made subject." Observe ye that a man hath put out of the way his own strength, and remained weak, needy, standing afar off, not daring even to raise his eyes to Heaven; but smiting his breast, and saying, "O Lord, merciful be Thou to me a sinner." Now he is weak, now he confesseth his weakness, he is not strong: dry land he is, be he watered with fountains and torrents. They are as yet strong who rely on their own virtue. Be their rivers dried up, let there be no advancement in the doctrines of the Gentiles, of wizards, of astrologers, of magic arts: for dried up are the rivers of the strong man: "Thou hast dried up the rivers of Etham." Let there dry up that doctrine; let minds be flooded with the Gospel of truth.

16. "Thine own is the day and Thine own is the night" (ver. 16). Who is ignorant of this, seeing that He hath Himself made all these things; for by the Word were made all things? To that very One Himself who hath wrought Salvation in the midst of the earth, to Him is said, "Thine own is the night." Something here we ought to perceive which belongeth to that very Salvation which He hath wrought in the midst of the earth. "Thine own is the day." Who are these? The spiritual. "And Thine own is the night." Who are these? The carnal...."Thou hast made perfect sun and moon:" the sun, spiritual men, the moon, carnal men. As yet carnal he is, may he not be forsaken, and may he too be made perfect. The sun, as it were a wise man: the moon, as it were an unwise man: Thou hast not however forsaken. For thus it is written, "A wise man endureth as the sun, but a foolish man as the moon is changed." What then? Because the sun endureth, that is, because the wise man endureth as the sun, a foolish man is changed like the moon, is one as yet carnal, as yet unwise, to be forsaken? And where is that which hath been said by the Apostle, "To the wise and unwise a debtor I am"?

17. "Thou hast made all the ends of the earth" (ver. 17)....Behold in what manner He hath made the ends of the earth, that hath wrought Salvation in the midst of the earth. "Thou hast made all the ends of the earth. Summer and spring Thou hast made them." Men fervent in the Spirit are the summer. Thou, I say, hast made men fervent in the Spirit: Thou hast made also the novices in the Faith, they are the "spring." "Summer and Spring Thou hast made them." They shall not glory as if they have not received: "Thou hast made them."

18. "Mindful be Thou of this Thy creature" (ver. 18). Of what creature of Thine? "The enemy hath reviled the Lord." O Asaph, grieve over thine old blindness in understanding: "the enemy hath reviled the Lord." It was said to Christ in His own nation, "a sinner is this Man: we know not whence He is:" we know Moses, to him spake God; this Man is a Samaritan. "And the unwise people hath provoked Thy name." The unwise people Asaph was at that time, but not the understanding of Asaph at that time. What is said in the former Psalm? "As it were a beast I have become unto Thee, and I am alway with Thee:" because He went not to the gods and idols of the Gentiles. Although he knew not, being like a beast, yet he knew again as a man. For he said, "alway I am with Thee, like a beast:" and what afterwards in that place in the same Psalm, where Asaph is? "Thou hast held the hand of my right hand, in Thy will Thou hast conducted me, and with glory Thou hast taken me up." In Thy will, not in my righteousness: by Thy gift, not by my work. Therefore here also, "the enemy hath reviled the Lord: and the unwise people hath provoked Thy name." Have they all then perished? Far be it....For even the Apostle Paul through unbelief had been broken, and through faith unto the root he was restored. So evidently "the unwise people provoked Thy name," when it was said, "If Son of God He is let Him come down from the Cross."

19. But what sayest thou, O Asaph, now in understanding? "Deliver not to the beasts a soul confessing to Thee" (ver. 19)....To what beasts, save to those the heads whereof were broken in pieces upon the water? For the same devil is called, beast, lion, and dragon. Do not, he saith, give to the Devil and his Angels a soul confessing to Thee. Let the serpent devour, if still I mind things earthly, if for things earthly I long, if still in the promises of the Old Testament, after the revealing of the New, I remain. But forasmuch as now I have laid down pride, and my own righteousness I will not acknowledge, but Thy Grace; against me let proud beasts have no power. "The souls of Thy poor forget Thou not unto the end." Rich we were, strong we were: but Thou hast dried up the rivers of Etham: no longer we establish our own righteousness, but we acknowledge Thy Grace; poor we are, hearken to Thy beggars. Now we do not dare to lift our eyes to Heaven, but smiting our breasts we say, "O Lord, be Thou merciful to me a sinner."

20. "Have regard unto Thy Testament" (ver. 20). Fulfil that which Thou hast promised: the tables we have, for the inheritance we are looking. "Have regard unto Thy Testament," not that old one: not for the sake of the land of Canaan I ask, not for the sake of the temporal subduing of enemies, not for the sake of carnal fruitfulness of sons, not for the sake of earthly riches, not for the sake of temporal welfare: "Have regard unto Thy Testament," wherein Thou hast promised the kingdom of Heaven. Now I acknowledge Thy Testament: now understanding is Asaph, no beast is Asaph, now he seeth that which was spoken of, "Behold, the days come, saith the Lord, and I will accomplish with the House of Israel and of Juda a new Testament, not after the Testament which I ordered with their Fathers." "Have regard unto Thy Testament: for they that have been darkened have been filled of the earth of unrighteous houses:" because they had unrighteous hearts. Our "houses" are our hearts: therein gladly dwell they that are blessed with pure heart. "Have regard," therefore, "unto Thy Testament:" and let the remnant be saved: for many men that give heed to earth are darkened, and filled with earth. For there hath entered into their eyes dust, and it hath blinded them, and they have become dust which the wind sweepeth from the face of the earth. "They that have been darkened have been filled of the earth of unrighteous houses." For by giving heed to earth they have been darkened, concerning whom there is said in another Psalm, "Let their eyes be blinded, that they see not, and their back ever bow Thou down." With earth, then, "they that have been darkened have been filled, with the earth of unrighteous houses:" because they have unrighteous hearts....

21. "Let not the humble man be turned away confounded" (ver. 21). For them pride hath confounded. "The needy and helpless man shall praise Thy name." Ye see, brethren, how sweet ought to be poverty: ye see that poor and helpless men belong to God, but "poor in spirit, for of them is the Kingdom of Heaven." Who are the poor in spirit? The humble, men trembling at the words of God, confessing their sins, neither on their own merits, nor on their own righteousness relying. Who are the poor in spirit? They who when they do anything of good, praise God, when anything of evil, accuse themselves. "Upon whom shall rest My Spirit," saith the Prophet, "but upon the humble man, and peaceful, and trembling at My words?" Now therefore Asaph hath understood, now to the earth he adhereth not, now the earthly promises out of the Old Testament he requireth not....

22. "Arise, O Lord, judge Thou my cause" (ver. 22)....Because I am not able to show my God, as if I were following an empty thing, they revile me. And not only Heathen, or Jew, or heretic; but sometimes even a Catholic brother doth make a grimace when the promises of God are being preached, when a future resurrection is being foretold. And still even he, though already washed with the water of eternal Salvation, bearing the Sacrament of Christ, perchance saith, "and what man hath yet risen again?" And, "I have not heard my father speaking out of the grave, since I buried him!" "God hath given to His servants a law for time, to which let them betake themselves: for what man cometh back from beneath?" And what shall I do with such men? Shall I show them what they see not? I am not able: for not for the sake of them ought God to become visible....I see not, he saith: what am I to believe? Thy soul is seen then, I suppose? Fool, thy body is seen: thy soul who doth see? Since therefore thy body alone is seen, why art thou not buried? He marvelleth that I have said, If body alone is seen, why art thou not buried? And he answereth (for he knoweth

as much as this), Because I am alive. How know I that thou art alive, of whom I see not the soul? How know I? Thou wilt answer, Because I speak, because I walk, because I work. Fool, by the operations of the body I know thee to be living, by the works of creation canst thou not know the Creator? And perchance he that saith, when I shall be dead, afterwards I shall be nothing; hath both learned letters, and hath learned this doctrine from Epicurus, who was a sort of doting philosopher, or rather lover of folly not of wisdom, whom even the philosophers themselves have named the hog: who said that the "chief good" was pleasure of body; this philosopher they have named the hog, wallowing in carnal mire. From him perchance this lettered man hath learned to say, I shall not be, after I have died. Dried be the rivers of Etham! Perish those doctrines of the Gentiles, flourish the plantations of Jerusalem! Let them see what they can, in heart believe what they cannot see! Certainly all those things which throughout the world now are seen, when God was working Salvation in the midst of the earth, when those things were being spoken of, they were not then as yet: and behold at that time

they were foretold, now they are shown as fulfilled, and still the fool saith in his heart, "there is no God." Woe to the perverse hearts: for so will there come to pass the things which remain, as there have come to pass the things which at that time were not, and were being foretold as to come to pass. Hath God indeed performed to us all the things which He promised, and concerning the Day of Judgment alone hath He deceived us? Christ was not on the earth; He promised, He hath performed: no virgin had conceived; He promised, He hath performed: the precious Blood had not been shed whereby there should be effaced the handwriting of our death; He promised, He hath performed: not yet had flesh risen again unto life eternal; He promised, He hath performed: not yet had the Gentiles believed; He promised, He hath performed: not yet heretics armed with the name of Christ, against Christ were warring; He foretold, He hath performed: not yet the idols of the Gentiles from the earth had been effaced; He foretold, He hath performed: when all these things He hath foretold and performed, concerning the Day of Judgment alone hath He lied? It will come by all means as these things came; for even these things before they

came to pass were future, and as future were first foretold, and afterwards they came to pass. It will come, my brethren. Let no one say, it will not come: or, it will come, but far off is that which will come. But to thyself it is near at hand to go hence....If thou shalt have done that which the devil doth suggest, and shalt have despised that which God hath commanded; there will come the Judgment Day, and thou wilt find that true which God hath threatened, and that false which the devil hath promised...."Remember Thy reproaches, those which are from the imprudent man all the day long." For still Christ is reviled: nor will there be wanting all the day long, that is, even unto the end of time, the vessels of wrath. Still is it being said, "Vain things the Christians do preach:" still is it being said, "A fond thing is the resurrection of the dead." "Remember Thy reproaches." But what reproaches, save those "which are from the imprudent man all the day long?" Doth a prudent man say this? Nay, for a prudent man is said to be one far-seeing. If a prudent man is one far-seeing, by faith he seeth afar: for with eyes scarce that before the feet is seen.

23. "Forget not the voice of them that implore Thee" (ver. 23). While they groan for and expect now that which Thou hast promised from the New Testament, and walk by that same Faith, "do Thou not forget the voice of them imploring Thee." But those still say, "Where is Thy God? Let the pride of them that hate Thee come up always to Thee." Do not forget even their pride. Nor doth He forget: no doubt He doth either punish or amend.

1. ...The Title of this Psalm thus speaketh: "At the end, corrupt not." What is, "corrupt not?" That which Thou hast promised, perform. But when? "At the end." To this then let the mind's eye be directed, "unto the end." Let all the things which have occurred in the way be passed over, in order that we may attain to the end. Let proud men exult because of present felicity, let them swell with honours, glitter in gold, overflow with domestics, be encircled with the services of clients: these things pass away, they pass away like a shadow. When that end shall have come, when all who now hope in the Lord are to rejoice, then to them shall come sorrow without end. When the meek shall have received that which the proud deride, then the vapouring of the proud shall be turned into mourning. Then shall there be that voice which we know in the Book of Wisdom: for they shall say at that time when they see the glory of the Saints, who, when they were in humiliation, endured them; who, when they were exalted, consented not - at that time then they shall say, "These are they whom sometime we have had in derision." Where they also say, "What hath pride profited us, and the boasting of riches hath bestowed upon us what?" All things have passed away like a shadow. Because on things corruptible they relied, their hope shall be corrupted:

but our own hope at that time shall be substance. For in order that the promise of God may remain whole and sure and certain towards us, we have said out of a heart of faith, "at the end corrupt not." Fear not, therefore, lest any mighty man should corrupt the promises of God. He doth not corrupt, because He is truthful; He hath no one more mighty by whom His promise may be corrupted: let us be then sure concerning the promises of God; and let us sing now from the place where the Psalm beginneth.

2. "We will confess to Thee, O Lord, we will confess to Thee, and will invoke Thy name" (ver. 1). Do not invoke, before thou confess: confess, and invoke. For Him whom thou art invoking, unto thyself thou callest. For what is it to invoke, but unto thyself to call? If He is invoked by thee, that is, if He is called to thee, unto whom doth He draw near? To a proud man He draweth not near. High indeed He is, one lifted up attaineth not unto Him. In order that we may reach all exalted objects, we raise ourselves, and if we are not able to reach them, we look for some appliances or ladders, in order that being exalted we may reach exalted objects: contrariwise God is both high, and by the lowly He is reached. It is written, "Nigh is the Lord to them that have bruised the heart." The bruising of the heart is Godliness, humility. He that bruiseth himself is angry with himself. Let him make himself angry in order that he may make Him merciful; let him make himself judge, in order that he may make Him Advocate. Therefore God doth come when invoked. Unto whom doth He come? To the proud man He cometh not....Take heed therefore what ye do: for if He knoweth, He is not unobservant. It is better therefore that He be unobservant than known. For what is that same being unobservant, but not knowing?

What is, not to know? Not to animadvert. For even as the act of one avenging animadversion is wont to be spoken of. Here one praying that He be unobservant: "Turn away Thy face from my sins." What then wilt thou do if He shall have turned away His face from thee? A grievous thing it is, and to be feared, lest He forsake thee. Again, if He turn not away His face, He animadverteth. God knoweth this thing, God can do this thing, namely, both turn away face from one sinning, and not turn away from one confessing....Confess therefore and invoke. For by confessing thou purgest the Temple, into which He may come, when invoked. Confess and invoke. May He turn away face from thy sins, not turn away from thee: turn away face from that which thou hast wrought, not turn away from that which He hath Himself wrought. For thee, as man, He hath Himself wrought, thy sins thou hast thyself wrought....

3. But that there is a strengthening of the sense in repetition, by many passages of the Scriptures we are taught. Thence is that which the Lord saith, "Verily, Verily." Thence in certain Psalms is, "So be it, So be it." To signify the thing, one "So be it" would have been sufficient: to signify confirmation, there hath been added another "So be it."...Countless passages of such sort there are throughout all the Scriptures. With these it is sufficient that we have commended to your notice a way of speaking which ye may observe in all like cases: now to the substance attend: "We will confess to Thee," he saith, "and we will invoke." I have said why before invocation confession doth precede: because whom thou dost invoke, him thou dost invite. But he willeth not to come when invoked, if thou shalt have been lifted up: lifted up if thou shalt have been, thou wilt not be able to confess. And thou deniest not any things to God that He knoweth not. Therefore thy confession doth not teach Him, but it purgeth thee.

4. ...Hear ye now the words of Christ. For these seemed not as it were to be His words, "We will confess to Thee, O God, we will confess to Thee, and will invoke Thy name." Now beginneth the discourse in the person of the Head. But whether Head speaketh or whether members speak, Christ speaketh: He speaketh in the person of the Head, He speaketh in the person of the Body. But what hath been said? There shall be two in one flesh. "This is a great Sacrament:" "I," he saith, "speak in Christ and in the Church." And He Himself in the Gospel, "Therefore no longer two, but one flesh." For in order that ye may know these in a manner to be two persons, and again one by the bond of marriage, as one He speaketh in Isaiah, and saith, "As upon a Bridegroom he hath bound upon me a mitre, and as a Bride he hath clothed me with an ornament." A Bridegroom He hath called Himself in the Head, a Bride in the Body. He is speaking therefore as One, let us hear Him, and in Him let us also speak. Let us be the members of Him, in order that this voice may possibly be ours also. "I will tell forth," he saith, "all Thy marvellous things." Christ is preaching Himself, He is preaching Himself even in His members now existing, in order that He may guide unto Him others, and they may draw near that were not, and may be united with those members of Him, through which members of Him the Gospel hath been preached; and there may be made one Body under one Head, in one Spirit, in one Life.

5. And he saith what? "When I shall have received," he saith, "the time, I will judge justices" (ver. 2). When shall He judge justices? When He shall have received the time. Not yet is the precise time. Thanks to His mercy: He first preacheth justices, and then He judgeth justices. For if He willed to judge before He willed to preach, who would be found that should be delivered: who would meet Him that should be absolved? Now therefore is the time of preaching: "I will tell," he saith, "all Thy marvellous works." Hear Him telling, hear Him preaching: for if thou shalt have despised Him, "when I shall have received the time," He saith, "I will judge justices." I forgive, He saith, now sins to one confessing, I will not spare hereafter one despising....He hath received a time as Son of Man; He doth govern times as Son of God. Hear how as Son of Man He hath received the time of judging. He saith in the Gospel, "He hath given to Him power to execute judgment, because Son of Man He is." According to His nature as Son of God, He hath never received power of judging, because He never lacked the power of judging: according to His nature as Son of Man He hath received a time, as of being born, and of suffering, as of dying, and of rising again, and of ascending, so of coming and of judging. In Him His Body also saith these words, for not without them He will judge. For He saith in the Gospel, "Ye shall sit upon twelve thrones judging the twelve tribes of Israel." Therefore whole Christ saith, that is, Head and Body in the Saints, "when I shall have received the time, I will judge justices."

6. But now what? "The earth hath flowed down" (ver. 3). If the earth hath flowed down, whence hath it flowed down except by sins? Therefore also they are called delinquencies. To delinquish is as it were by a kind of liquidity to slip down from the stability of firmness in virtue and righteousness. For it is through desire of lower things that every man sinneth: as he is strengthened by the love of higher things, so he falleth down and as it were melteth away by desire of lower things. This flux of things by the sins of man the merciful forgiver observing, being a merciful forgiver of sins, not yet an exactor of punishments, He observeth and saith: The earth herself indeed hath flowed down by them that dwell in her. That which followeth is an exposition, not an addition. As though thou wert saying, in what manner hath the earth flowed down? Have the foundations been withdrawn, and hath anything therein been swallowed up in a sort of gulf? What I mean by earth is all they that dwell therein. I have found, he saith, the earth sinful. And I have done what? "I have strengthened the pillars thereof." What are the pillars which He hath strengthened? Pillars He hath called the Apostles. So the Apostle Paul

concerning his fellow-Apostles saith, "who seemed to be pillars." And what would those pillars have been, except by Him they had been strengthened? For on occasion of a sort of earthquake even these very pillars rocked: at the Passion of the Lord all the Apostles despaired. Therefore those pillars which rocked at the Passion of the Lord, by the Resurrection were strengthened. The Beginning of the building hath cried out through the pillars thereof, and in all those pillars the Architect Himself hath cried out. For the Apostle Paul was one pillar of them when he said, "Would ye receive a proof of Him that speaketh in me - Christ?" Therefore, "I," he saith, "have strengthened the pillars thereof:" I have risen again, I have shown that death is not to be feared, I have shown to them that fear, that not even the body itself doth perish in the dying. There terrified them wounds, there strengthened them scars. The Lord Jesus could have risen again without any scar: for what great matter were it for that power, to restore the frame of the body to such perfect soundness, as that no trace at all of past wound should appear? He had power whence He might make it whole even without scar: but He willed to have that whereby He might strengthen

7. We have heard now, brethren, that which day by day is not kept secret: let us hear now what He hath cried through these pillars....He crieth what? "I have said to unjust men, Do not unjustly" (ver. 4)....But already they have done, and they are guilty: already there hath flowed down the earth, and all they that dwell therein. Pricked to the heart were they that crucified Christ, they acknowledged their sin, they learned something of the Apostle, that they might not despair of the pardon of the Preacher. For as Physician He had come, and therefore had not come to the whole. "For there is no need," He saith, "to the whole of a physician, but to them that are sick. I have not come to call righteous men, but sinners to repentance." Therefore, "I have said to unjust men, Do not unjustly." They heard not. For of old to us it was spoken: we heard not, we fell, were made mortal, were begotten mortal: the earth flowed down. Let them hear the Physician even now in order that they may rise, Him that came to the sick man, Him whom they would not hear when whole in order that they might not fall, let them hear when lying down in order that they may rise...."I have said to unjust men, Do not unjustly; and to the delinquent, Do not exalt your horn." There shall be exalted in you the horn of Christ, if your horn be not exalted. Your horn is of iniquity, the horn of Christ is of majesty.

8. "Be not therefore lifted up: speak not iniquity against God" (ver. 5)....What saith He in another Psalm? "These things thou hast done," having enumerated certain sins. "These things thou hast done," He saith, "and was silent." What is, "I was silent"? He is never silent with commandment, but meanwhile He is silent with punishment: He is keeping still from vengeance, He doth not pronounce sentence against the condemned. But this man saith thus, I have done such and such things, and God hath not taken vengeance; behold I am whole, nought of ill hath befallen me. "These things thou hast done, and I was silent: thou hast suspected iniquity, that I shall be like unto thee." What is, "that I shall be like unto thee"? Because thou art unjust, even Me thou hast deemed unjust; as though an approver of thy misdeeds, and no adversary, no avenger thereof. And what afterwards saith He to thee? "I will convict thee, and will set thee before thine own face"? What is this? Because now by sinning behind thy back thou settest thyself, seest not thyself, examinest not thyself; I will set thee before thyself, and will bring upon thee punishment from thyself. So also here, "Speak not iniquity against God." Attend. Many men speak this iniquity; but dare not openly, lest

as blasphemers they be abhorred by godly men: in their heart they gnaw upon these things, within they feed upon such impious food; it delighteth them to speak against God, and if they break not out with tongue, in heart they are not silent. Whence in another Psalm is said, "The fool hath said in his heart, There is no God." The fool hath said, but he hath feared men: he would not say it where men might hear; and he said it in that place where He might Himself hear concerning whom he said it. Therefore here also in this Psalm (dearly beloved attend), whereas that which He said, "Do not speak iniquity against God," this He saw many men do in heart, He hath also added, "for neither from East, nor from West, nor from the deserts of the mountains (ver. 6), for God is Judge" (ver. 7). Of thine iniquities God is Judge. If God He is, everywhere He is present. Whither wilt thou take thyself away from the eyes of God, so that in some quarter thou mayest speak that which He may not hear? If from the East God judgeth, withdraw into the West, and say what thou wilt against God: if from the West, go into the East, and there speak: if from the

deserts of the mountains He judgeth, go into the midst of the peoples, where thou mayest murmur to thyself. From no place judgeth He that everywhere is secret, everywhere open; whom it is allowed no one to know as He is, and whom no one is permitted not to know. Take heed what thou doest. Thou art speaking iniquity against God. "The Spirit of the Lord hath filled the round world" (another Scripture saith this), "and that which containeth all things hath knowledge of the voice: wherefore he that speaketh unjust things cannot be hid." Do not therefore think God to be in places: He is with thee such an one as thou shalt have been. What is such an one as thou shalt have been? Good, if thou shalt have been good; and evil to thee He will seem, if evil thou shalt have been; but a Helper, if good thou shalt have been; an Avenger, if evil thou shalt have been. There thou hast a Judge in thy secret place. Willing to do something of evil, from the public thou retirest into thy house, where no enemy may see; from those places of thine house which are open and before the eyes of men, thou removest thyself into a chamber; thou fearest even in thy chamber some witness

from some other quarter, thou retirest into thy heart, there thou meditatest: He is more inward than thy heart. Whithersoever therefore thou shalt have fled, there He is. From thyself whither wilt thou flee? Wilt thou not follow thyself whithersoever thou shalt flee? But since there is One more inward even than thyself, there is no place whither thou mayest flee from God angry, but to God reconciled. There is no place at all whither thou mayest flee. Wilt thou flee from Him? Flee to Him....What then shall we do now? "Let us come before His face," en exomologesei, come before in confession: He shall come gentle whom thou hadst made angry. "Neither from the deserts of the mountains, for God is Judge:" not from the East, not from the West, not from the deserts of the mountains. Wherefore? "For God is Judge." If in any place He were, He would not be God: but because God is Judge, not man, do not expect Him out of places. His place thou wilt be, if thou art good, if after having confessed thou shalt have invoked Him.

9. "One He humbleth, and another He exalteth" (ver. 7). Whom humbleth, whom exalteth this Judge? Observe these two men in the temple, and ye see whom He humbleth and whom He exalteth. "They went up into the Temple to pray," He saith, "the one a Pharisee, and the other a Publican...."Verily I say unto you, that Publican went down justified more than that Pharisee: for every one that exalteth himself shall be humbled; and he that humbleth himself shall be exalted." Thus hath been explained a verse of this Psalm. God the Judge doth what? "One He humbleth, and another He exalteth:" He humbleth the proud, He exalteth the humble.

10. "For the cup in the hand of the Lord of pure wine is full of mixed" (ver. 8). Justly so. "And He hath poured out of this upon this man; nevertheless, the dreg thereof hath not been emptied; there shall drink all the sinners of earth." Let us be somewhat recruited; there is here some obscurity....The first question that meeteth us is this, "of pure wine it is full of mixed." How "of pure," if "of mixed"? But when he saith, "the cup in the hand of the Lord" (to men instructed in the Church of Christ I am speaking), ye ought not indeed to paint in your heart God as it were circumscribed with a human form, lest, though the temples are shut up, ye forge images in your hearts. This cup therefore doth signify something. We will find out this. But "in the hand of the Lord," is, in the power of the Lord. For the hand of God is spoken of for the power of God. For even in reference to men ofttimes is said, in hand he hath it: that is, in his power he hath it, when he chooseth he doth it. "Of pure wine it is full of mixed." In continuation he hath himself explained: "He hath inclined," he saith, "from this unto this man; nevertheless the dreg thereof hath not been emptied." Behold how it was full of mixed wine. Let it not therefore terrify you that it is both pure and mixed: pure because of the genuineness thereof, mixed because of the dreg. What then in that place is the wine, and what the dreg? And what is, "He hath inclined from this unto this man," in such sort that the dreg thereof was not emptied?

11. Call ye to mind from whence he came to this: "one He humbleth, and another He exalteth." That which was figured to us in the Gospel through two men, a Pharisee and a Publican, this let us, taking in a wider sense, understand of two peoples, of Jews and of Gentiles: the people of the Jews that Pharisee was, the people of the Gentiles that Publican....As those by being proud have withdrawn, so these by confessing have drawn near. The cup therefore full of pure wine in the hand of the Lord, as far as the Lord giveth me to understand, ...the cup of pure wine full of the mixed, seemeth to me to be the Law, which was given to the Jews, and all that Scripture of the Old Testament, as it is called; there are the weights of all manner of sentences. For therein the New Testament lieth concealed, as though in the dreg of corporal Sacraments. The circumcision of the flesh is a thing of great mystery, and there is understood from thence the circumcision of the heart. The Temple of Jerusalem is a thing of great mystery, and there is understood from it the Body of the Lord. The land of promise is understood to be the Kingdom of Heaven. The sacrifice of victims and

of beasts hath a great mystery: but in all those kinds of sacrifices is understood that one Sacrifice and only victim of the Cross, the Lord, instead of all which sacrifices we have one; because even those figured these, that is, with those these were figured. That people received the Law, they received commandments just and good. What is so just as, thou shalt not kill, thou shalt not commit adultery, thou shalt not steal, thou shalt not speak false testimony, honour thy father and mother, thou shalt not covet the property of thy neighbour, one God thou shalt adore, and Him alone thou shalt serve, all these things belong to the wine. But those things carnal have as it were sunk down in order that they might remain with them, and there might be poured forth from thence all the spiritual understanding. But "the cup in the hand of the Lord," that is, in the power of the Lord: "of pure wine," that is, of the mere Law: "is full of mixed," that is, is together with the dreg of corporal Sacraments. And because the one He humbleth, the proud Jew, and the other He exalteth, the confessing Gentile; "He hath inclined from this unto this," that is, from the Jewish people unto the Gentile people. Hath inclined what?

The Law. There hath distilled from thence a spiritual sense. "Nevertheless, the dreg thereof hath not been emptied," for all the carnal Sacraments have remained with the Jews. "There shall drink all the sinners of the earth." Who shall drink? "All the sinners of the earth." Who are the sinners of the earth? The Jews were indeed sinners, but proud: again, the Gentiles were sinners, but humble. All sinners shall drink, but see, who the dreg, who the wine. For those by drinking the dreg have come to nought: these by drinking the wine have been justified. I would dare to speak of them even as inebriated, and I shall not fear: and O that all ye were thus inebriated. Call to mind, "Thy cup inebriating, how passing beautiful!" But why? Do ye think, my brethren, that all those who by confessing Christ even willed to die, were sober? So drunk they were, that they knew not their friends. All their kindred, who strove to divert them from the hope of Heavenly rewards by earthly allurements, were not acknowledged, were not heard by them drunken. Were they not drunken, whose heart had been changed? Were they not drunken, whose mind had been alienated from this world? "There shall drink," he saith, "all the sinners of the earth." But who shall

drink the wine? Sinners shall drink, but in order that they may not remain sinners; in order that they may be justified, in order that they may not be punished.

12. "But I," for all drink, but separately I, that is, Christ with His Body, "for ever will rejoice, I will Psalm to the God of Jacob" (ver. 9): in that promise to be at the end, whereof is said, "corrupt not." "And all the horns of sinners I will break, and there shall be exalted the horns of the Just" (ver. 10). This is, the one He humbleth, the other He exalteth. Sinners would not have their horns to be broken, which without doubt will be broken at the end. Thou wilt not have Him then break them, do thou to-day break them. For thou hast heard above, do not despise it: "I have said to unjust men, Do not unjustly, and to the delinquents, Do not exalt the horn." When thou hast heard, do not exalt the horn, thou hast despised and hast exalted the horn: thou shalt come to the end, where there shall come to pass, "All the horns of sinners I will break, and there shall be exalted the horns of the Just." The horns of sinners are the dignities of proud men: the horns of the Just are the gifts of Christ. For by horns exultations are understood. Thou hatest on earth earthly exultation, in order that thou mayest have the heavenly. Thou lovest the earthly, He doth not admit thee to the Heavenly: and unto confusion will belong thy horn which is broken, just as unto glory it will belong, if thy horn is exalted. Now therefore there is time for making choice, then there will not be. Thou wilt not say, I will be let go and will make choice. For there have preceded the words, "I have said to the unjust." If I have not said, make ready an excuse, make ready a defence: but if I have said, seize first upon confession, lest thou come unto damnation; for then confession will be too late, and there will be no defence.

1. The Jews are wont to glory in this Psalm which we have sung, saying, "Known in Judæa is God, in Israel great is the name of Him:" and to revile the Gentiles to whom God is not known, and to say that to themselves alone God is known; seeing that the Prophet saith, "Known in Judæa is God." In other places therefore He is unknown. But God is known in very deed in Judæa, if they understand what is Judæa. For indeed God is not known except in Judæa. Behold even we say this, that except a person shall have been in Judæa, known to him God cannot be. But what saith the Apostle? He that in secret is a Jew, he that is so in circumcision of the heart, not in letter but in spirit. There are therefore Jews in circumcision of the flesh, and there are Jews in circumcision of the heart. Many of our holy fathers had both the circumcision of the flesh, for a seal of the faith, and circumcision of the heart, for the faith itself. From these fathers these men degenerating, who now in the name do glory, and have lost their deeds; from these fathers, I say, degenerating, they have remained Jews in flesh, in heart Heathens. For these are Jews, who are out of Abraham, from whom Isaac was born, and out of him Jacob, and out of Jacob the twelve Patriarchs, and out of the twelve Patriarchs the whole people of the Jews.

But they were generally called Jews for this reason, that Judah was one of the twelve sons of Jacob, a Patriarch among the twelve, and from his stock the Royalty came among the Jews. For all this people after the number of the twelve sons of Jacob, had twelve tribes. What we call tribes are as it were distinct houses and congregations of people. That people, I say, had twelve tribes, out of which twelve tribes one tribe was Judah, out of which were the kings; and there was another tribe, Levi, out of which were the priests. But because to the priests serving the temple no land was allotted, but it was necessary that among twelve tribes all the Land of promise should be shared: there having been therefore taken out one tribe of higher dignity, the tribe of Levi, which was of the priests, there would have remained eleven, unless by the adoption of the two sons of Joseph the number twelve were completed.

What this is, observe. One of the twelve sons of Jacob was Joseph....This Joseph had two sons, Ephraim and Manasse. Jacob, dying, as though by will, received those his grandsons into the number of sons, and said to his son Joseph, "The rest that are born shall be to thee; but these to me, and they shall divide the land with their brethren." As yet there had not been given nor divided the land of promise, but he was speaking in the Spirit, prophesying. The two sons therefore of Joseph being added, there were made up nevertheless twelve tribes, since now there are thirteen. For instead of one tribe of Joseph, two were added, and there were made thirteen. There being taken out then the tribe of Levi, that tribe of priests which did serve the Temple, and lived by the tithes of all the rest unto whom the land was divided, there remain twelve. In these twelve was the tribe of Judah, whence the kings were. For at first from another tribe was given King Saul, and he was rejected as being an evil king; after there was given from the tribe of Judah King David, and out of him from the tribe of Judah were the Kings. But Jacob had spoken of this, when he blessed his sons,

"there shall not fail a prince out of Judah, nor a leader from his thighs, until there come He to whom the promise hath been made." But from the tribe of Judah there came Our Lord Jesus Christ. For He is, as the Scripture saith, and as ye have but now heard, out of the seed of David born of Mary. But as regardeth the Divinity of our Lord Jesus Christ, wherein He is equal with the Father, He is not only before the Jews, but also before Abraham himself; nor only before Abraham, but also before Adam; nor only before Adam, but also before Heaven and earth and before ages: for all things by Himself were made, and without Him there was made nothing. Because therefore in prophecy hath been said, "there shall not fail a prince out of Judah," etc.: former times are examined, and we find that the Jews always had their kings of the tribe of Judah, and had no foreign king before that Herod who was king when the Lord was born. Thence began foreign kings, from Herod. Before Herod all were of the tribe of Judah, but only until there should come He to whom the promise had been made. Therefore when the Lord Himself came, the kingdom of the Jews was overthrown, and

removed from the Jews. Now they have no king; because they will not acknowledge the true King. See now whether they must be called Jews. Now ye do see that they must not be called Jews. They have themselves with their own voice resigned that name, so that they are not worthy to be called Jews, except only in the flesh. When did they sever themselves from the name? They said, "We have no king but Cæsar." O ye who are called Jews and are not, if ye have no king but Cæsar, there hath failed a Prince of Judah: there hath come then He to whom the promise hath been made. They then are more truly Jews, who have been made Christians out of Jews: the rest of the Jews, who in Christ have not believed, have deserved to lose even the very name. The true Judæa, then, is the Church of Christ, believing in that King, who hath come out of the tribe of Judah through the Virgin Mary; believing in Him of whom the Apostle was just now speaking, in writing to Timothy, "Be thou mindful that Jesus Christ hath risen from the dead, of the seed of David, after my Gospel." For of Judah is David, and out of David is the Lord Jesus Christ. We

believing in Christ do belong to Judah: and we acknowledge Christ. We, that with eyes have not seen, in faith do keep Him. Let not therefore the Jews revile, who are no longer Jews. They said themselves, "We have no king but Cæsar." For better were it for them that their king should be Christ, of the seed of David, of the tribe of Judah. Nevertheless because Christ Himself is of the seed of David after the flesh, but God above all things blessed for ever, He is Himself our King and our God; our King, inasmuch as born of the tribe of Judah, after the flesh, was Christ the Lord, the Saviour; but our God, who is before Judah, and before Heaven and earth, by whom were made all things, both spiritual and corporal. For if all things by Himself were made; even Mary herself, out of whom He was born, by Himself was made....

2. "Known in Judæa is God, in Israel great is the Name of Him" (ver. 1). Concerning Israel also we ought so to take it as we have concerning Judæa: as they were not the true Jews, so neither was that the true Israel. For what is Israel said to be? One seeing God. And how have they seen God, among whom He walked in the flesh; and while they supposed Him to be man, they slew Him?..."In Israel great is His Name." Wilt thou be Israel? Observe that man concerning whom the Lord saith, "Behold an Israelite indeed, in whom guile is not." If a true Israelite is he in whom guile is not, the guileful and lying are not true Israelites. Let them not say then, that with them is God, and great is His name in Israel. Let them prove themselves Israelites, and I grant that "in Israel great is His Name."

3. "And there hath been made in peace a place for Him, and His habitation is in Sion" (ver. 2). Again, Sion is as it were the country of the Jews; the true Sion is the Church of Christians. But the interpretation of the Hebrew names is thus handed down to us: Judæa is interpreted confession, Israel, one seeing God. After Judæa is Israel. Wilt thou see God? First do thou confess, and then in thyself there is made a place for God; because "there hath been made in peace a place for Him." So long as then thou confessest not thy sins, in a manner thou art quarrelling with God. For how art thou not disputing with Him, who art praising that which displeaseth Him? He punisheth a thief, thou dost praise theft: He doth punish a drunken man, thou dost praise drunkenness. Thou art disputing with God, thou hast not made for Him a place in thy heart: because in peace is His place. And how dost thou begin to have peace with God? Thou beginnest with Him in confession. There is a voice of a Psalm, saying, "Begin ye to the Lord in confession." What is, "Begin ye to the Lord in confession"? Begin ye to be joined to the Lord. In what manner? So that the same thing may displease you as displeaseth Him. There displeaseth Him thy evil life; if it please thyself, thou art disunited from Him; if it displease thee, through confession to Him thou art united....

4. "There He hath broken the strength of bows, and the shield, and the sword, and the battle" (ver. 3). Where hath He broken? In that eternal peace, in that perfect peace. And now, my brethren, they that have rightly believed see that they ought not to rely on themselves: and all the might of their own menaces, and whatsoever is in them whetted for mischief, this they break in pieces; and whatsoever they deem of great virtue wherewith to protect themselves temporally, and the war which they were waging against God by defending their sins, all these things He hath broken there.

5. "Thou enlightening marvellously from the eternal mountains" (ver. 4). What are the eternal mountains? Those which He hath Himself made eternal; which are the great mountains, the preachers of truth. Thou dost enlighten, but from the eternal mountains: the great mountains are first to receive Thy light, and from Thy light which the mountains receive, the earth also is clothed. But those great mountains the Apostles have received, the Apostles have received as it were the first streaks of the rising light....Wherefore also, in another place, a Psalm saith what? "I have lifted up mine eyes unto the mountains, whence there shall come help to me." What then, in the mountains is thy hope, and from thence to thee shall there come help? Hast thou stayed at the mountains? Take heed what thou doest. There is something above the mountains: above the mountains is He at whom the mountains tremble. "I have lifted up," he saith, "mine eyes unto the mountains, whence there shall come help to me." But what followeth? "My help," he saith, "is from the Lord, who hath made Heaven and earth." Unto the mountains indeed I have lifted up eyes, because through the mountains to me the Scriptures were displayed: but I have my heart in Him that doth enlighten all mountains....

6. "There have been troubled all the unwise in heart" (ver. 5)....How have they been troubled? When the Gospel is preached. And what is life eternal? And who is He that hath risen from the dead? The Athenians wondered, when the Apostle Paul spake of the resurrection of the dead, and thought that he spake but fables. But because he said that there was another life which neither eye hath seen, nor ear heard, nor hath it gone up into the heart of man, therefore the unwise in heart were troubled. But what hath befallen them? "They have slept their sleep, and all men of riches have found nothing in their hands." They have loved things present, and have gone to sleep in the midst of things present: and so these very present things have become to them delightful: just as he that seeth in a dream himself to have found treasure, is so long rich as he waketh not. The dream hath made him rich, waking hath made him poor. Sleep perchance hath held him slumbering on the earth, and lying on the hard ground, poor and perchance a beggar; in sleep he hath seen himself to lie on an ivory or golden bed, and on feathers heaped up; so long as he is sleeping, he is sleeping well, waking he hath found himself on the hard ground, whereon sleep had taken him. Such men also are these too:

they have come into this life, and through temporal desires, they have as it were slumbered here; and them riches, and vain pomps that fly away, have taken, and they have passed away: they have not understood how much of good might be done therewith. For if they had known of another life, there they would have laid up unto themselves the treasure which here was doomed to perish: like as Zacchæus, the chief of the Publicans, saw that good when he received the Lord Jesus in his house, and he saith, "The half of my goods I give to the poor, and if to any man I have done any wrong, fourfold I restore." This man was not in the emptiness of men dreaming, but in the faith of men awake....

7. "By Thy chiding, O God of Jacob, there have slept all men that have mounted horses" (ver. 6). Who are they that have mounted horses? They that would not be humble. To sit on horseback is no sin; but it is a sin to lift up the neck of power against God, and to deem one's self to be in some distinction. Because thou art rich, thou hast mounted; God doth chide, and thou sleepest. Great is the anger of Him chiding, great the anger. Let your Love observe the terrible thing. Chiding hath noise, the noise is wont to make men wake. So great is the force of God chiding, that he said, "By Thy chiding, O God of Jacob, there have slept all men that have mounted horses." Behold what a sleep that Pharaoh slept who mounted horses. For he was not awake in heart, because against chiding he had his heart hardened. For hardness of heart is slumber. I ask you, my brethren, how they sleep, who, while the Gospel is sounding, and the Amen, and the Hallelujah, throughout the whole world, yet will not condemn their old life, and wake up unto a new life. There was the Scripture of God in Judæa only, now throughout the whole world it is sung. In that one nation one God who made all things was spoken of, as to be adored and worshipped; now where is He unsaid? Christ hath risen again, though derided on the Cross; that very Cross whereon He was derided, He hath now imprinted on the brows of kings: and men yet sleep....

8. "Thou art terrible, and who shall withstand Thee at that time by Thine anger?" (ver. 7). Now they sleep, and perceive not Thee angry; but for cause that they should sleep, He was angry. Now that which sleeping they perceived not, at the end they shall perceive. For there shall appear the Judge of quick and dead. "And who shall withstand Thee at that time by Thine anger?" For now they speak that which they will, and they dispute against God and say, who are the Christians? or who is Christ? or what fools are they that believe that which they see not, and relinquish the pleasures which they see, and follow the faith of things which are not displayed to their eyes! Ye sleep and snore, ye speak against God, as much as ye are able. "How long shall sinners, O Lord, how long shall sinners glory, they answer and will speak iniquity?" But when doth no one answer and no one speak, except when he turneth himself against himself?...

9. "From Heaven Thou hast hurled judgment: the earth hath trembled, and hath rested" (ver. 8). She which now doth trouble herself, she which now speaketh, hath to fear at the end and to rest. Better had she now rested, that at the end she might have rejoiced. Rested? When? "When God arose unto judgment, that He might save all the meek in heart" (ver. 9). Who are the meek in heart? They that on snorting horses have not mounted, but in their humility have confessed their own sins. "For the thought of a man shall confess to Thee, and the remnants of the thought shall celebrate solemnities to Thee" (ver. 10). The first is the thought, the latter are the remnants of the thought. What is the first thought? That from whence we begin, that good thought whence thou wilt begin to confess. Confession uniteth us to Christ. But now the confession itself, that is, the first thought, doth produce in us the remnants of the thought: and those very "remnants of thought shall celebrate solemnities to Thee." What is the thought which shall confess? That which condemneth the former life, that whereunto that which it was is displeasing, in order that it may be that which it was not, is itself the first thought. But because thus thou

oughtest to withdraw from sins, with the first thought after having confessed to God, that it may not escape thy memory that thou hast been a sinner; in that thou hast been a sinner, thou dost celebrate solemnities to God. Furthermore it is to be understood as followeth. The first thought hath confession, and departure from the old life. But if thou shalt have forgotten from what sins thou hast been delivered, thou dost not render thanks to the Deliverer, and dost not celebrate solemnities to thy God. Behold the first confessing thought of Saul the Apostle, now Paul, who at first was Saul, when he heard a voice from Heaven!...He put forth the first thought of obedience: when he heard, "I am Jesus of Nazareth, whom thou persecutest," "O Lord," he saith, "what dost Thou bid me to do?" This is a thought confessing: now he is calling upon the Lord, whom he persecuted. In what manner the remnants of the thought shall celebrate solemnities, in the case of Paul ye have heard, when the Apostle himself was being read: "Be thou mindful that Christ Jesus hath risen from the dead, of the seed of David, after my Gospel." What is, be thou mindful? Though effaced from thy memory be the thought, whereby at first thou hast confessed: be

10. Even once was Christ sacrificed for us, when we believed; then was thought; but now there are the remnants of thought, when we remember Who hath come to us, and what He hath forgiven us; by means of those very remnants of thought, that is, by means of the memory herself, He is daily so sacrificed for us, as if He were daily renewing us, that hath renewed us by His first grace. For now the Lord hath renewed us in Baptism, and we have become new men, in hope indeed rejoicing, in order that in tribulation we may be patient: nevertheless, there ought not to escape from our memory that which hath been bestowed upon us. And if now thy thought is not what it was, - for the first thought was to depart from sin: but now thou dost not depart, but at that time didst depart, - be there remnants of thought, lest He who hath made whole escape from memory....

11. "Vow ye, and pay to the Lord our God" (ver. 11). Let each man vow what he is able, and pay it. Do not vow and not pay: but let every man vow, and pay what he can. Be ye not slow to vow: for ye will accomplish the vows by powers not your own. Ye will fail, if on yourselves ye rely: but if on Him to whom ye vow ye rely, ye will be safe to pay. "Vow ye, and pay to the Lord our God." What ought we all in common to vow? To believe in Him, to hope from Him for life eternal, to live godly according to a measure common to all. For there is a certain measure common to all men. To commit no theft is not a thing enjoined merely upon one devoted to continence, and not enjoined upon the married woman: to commit no adultery is enjoined upon all men: not to love wine-bibbing, whereby the soul is swallowed up, and doth corrupt in herself the Temple of God, is enjoined to all alike: not to be proud, is enjoined to all men alike: not to slay man, not to hate a brother, not to lay a plot to destroy any one, is enjoined to all in common. The whole of

this we all ought to vow. There are also vows proper for individuals: one voweth to God conjugal chastity, that he will know no other woman besides his wife: so also the woman, that she will know no other man besides her husband. Other men also vow, even though they have used such a marriage, that beyond this they will have no such thing, that they will neither desire nor admit the like: and these men have vowed a greater vow than the former. Others vow even virginity from the beginning of life, that they will even know no such thing as those who having experienced have relinquished: and these men have vowed the greatest vow. Others vow that their house shall be a place of entertainment for all the Saints that may come: a great vow they vow. Another voweth to relinquish all his goods to be distributed to the poor, and go into a community, into a society of the Saints: a great vow he doth vow. "Vow ye, and pay to the Lord our God." Let each one vow what he shall have willed to vow; let him give heed to this, that he pay what he hath vowed. If any man doth look back with regard to what he hath vowed to God, it is an

evil. Some woman or other devoted to continence hath willed to marry: what hath she willed? The same as any virgin. What hath she willed? The same as her own mother. Hath she willed any evil thing? Evil certainly. Why? Because already she had vowed to the Lord her God. For what hath the apostle Paul said concerning such? Though he saith that young widows may marry if they will: nevertheless he saith in a certain passage, "but more blessed she will be, if so she shall have remained, after my judgment." He showeth that she is more blessed, if so she shall have remained; but nevertheless that she is not to be condemned, if she shall have willed to marry. But what saith he concerning certain who have vowed and have not paid? "Having," he saith, "judgment, because the first faith they have made void." What is, "the first faith they have made void"? They have vowed, and have not paid. Let no brother therefore, when placed in a monastery, say, I shall depart from the monastery: for neither are they only that are in a monastery to attain unto the kingdom of Heaven, nor do those that are not there not belong unto God. We answer him, but they have not vowed; thou hast vowed, thou hast looked

back. When the Lord was threatening them with the day of judgment, He saith what? "Remember Lot's wife." To all men He spake. For what did Lot's wife? She was delivered from Sodom, and being in the way she looked back. In the place where she looked back, there she remained. For she became a statue of salt, in order that by considering her men might be seasoned, might have sense, might not be infatuated, might not look back, lest by giving a bad example they should themselves remain and season others. For even now we are saying this to certain of our brethren, whom perchance we may have seen as it were weak in the good they have purposed. And wilt thou be such an one as he was? We put before them certain who have looked back. They are savourless in themselves, but they season others, inasmuch as they are mentioned, in order that fearing their example they may not look back. "Vow ye, and pay." For that wife of Lot to all doth belong. A married woman hath had the will to commit adultery; from her place whither she had arrived she looked back. A widow who had vowed so to remain hath willed to marry, she hath willed the thing which was lawful to her who

hath married, but to herself was not lawful, because from her place she hath looked back. There is a virgin devoted to continence, already dedicated to God; let her have also the other gifts which truly do adorn virginity itself, and without which that virginity is unclean. For what if she be uncorrupt in body and corrupt in mind? What is it that he hath said? What if no one hath touched the body, but if perchance she be drunken, be proud, be contentious, be talkative? All these things God doth condemn. If before she had vowed, she had married, she would not have been condemned: she hath chosen something better, hath overcome that which was lawful for her; she is proud, and doth commit so many things unlawful. This I say, it is lawful for her to marry before that she voweth, to be proud is never lawful. O thou virgin of God, thou hast willed not to marry, which is lawful: thou dost exalt thyself, which is not lawful. Better is a virgin humble, than a married woman humble: but better is a married woman humble, than a virgin proud. But she that looked back upon marriage is condemned, not because she hath willed to marry; but because she had already gone before, and is become the wife

of Lot by looking back. Be ye not slow, that are able, whom God doth inspire to seize upon higher callings: for we do not say these things in order that ye may not vow, but in order that ye may vow and may pay. Now because we have treated of these matters, thou perchance wast willing to vow, and now art not willing to vow. But observe what the Psalm hath said to thee. It hath not said, "Vow not;" but, "Vow and pay." Because thou hast heard, "pay," wilt thou not vow? Therefore wast thou willing to vow, and not to pay? Nay, do both. One thing is done by thy profession, another thing will be perfected by the aid of God. Look to Him who doth guide thee, and thou wilt not look back to the place whence He is leading thee forth. He that guideth thee is walking before thee; the place from whence He is guiding thee is behind thee. Love Him guiding, and He doth not condemn thee looking back.

12. "All they that are in the circuit of Him shall offer gifts." Who are in the circuit of Him?...Whatever is common to all is in the midst. Why is it said to be in the midst? Because it is at the same distance from all, and at the same proximity to all. That which is not in the middle, is as it were private. That which is public is set in the middle, in order that all they that come may use the same, may be enlightened. Let no one say, it is mine: lest he should be wanting to make his own share of that which is in the midst for all. What then is, "All they that are in the circuit of Him shall offer gifts"? All they that understand truth to be common to all, and who do not make it as it were their own by being proud concerning it, they shall offer gifts; because they have humility: but they that make as it were their own that which is common to all, as though it were set in the middle, are endeavouring to lead men astray to a party, these shall not offer gifts...."To Him terrible." Let therefore all men fear that are in the circuit of Him. For therefore they shall fear, and with trembling they shall praise; because they are in the circuit of Him, to the end that all men may attain unto Him, and He may openly meet all, and openly enlighten all. This is, to stand in awe with others. When thou hast made him as it were thine own, and no longer common, thou art exalted unto pride; though it is written, "Serve ye the Lord in fear, and exult unto Him with trembling." Therefore they shall offer gifts, who are in the circuit of Him. For they are humble who know truth to be common to all.

13. To whom shall they offer gifts? "To Him terrible, and to Him that taketh away the spirit of princes" (ver. 12). For the spirits of princes are proud spirits. They then are not His Spirits; for if they know anything, their own they will it to be, not public; but, that which setteth Himself forth as equal toward all men, that setteth Himself in the midst, in order that all men may take as much as they can, whatever they can; not of what is any man's, but of what is God's, and therefore of their own because they have become His. Therefore they must needs be humble: they have lost their own spirit, and they have the Spirit of God....For if thou shalt have confessed thyself dust, God out of dust doth make man. All they that are in the circuit of Him do offer gifts. All humble men do confess to Him, and do adore Him. "To Him terrible they offer gifts." Whence to Him terrible exult ye with trembling: "and to Him that taketh away the spirit of princes:" that is, that taketh away the haughtiness of proud men. "To Him terrible among the kings of the earth." Terrible are the kings of the earth, but He is above all, that doth terrify the kings of the earth. Be thou a king of the earth, and God will be to thee terrible. How, wilt thou say, shall I be a king of the earth? Rule the earth, and thou wilt be a king of the earth. Do not therefore with desire of empire set before thine eyes exceeding wide provinces, where thou mayest spread abroad thy kingdoms; rule thou the earth which thou bearest. Hear the Apostle ruling the earth: "I do not so fight as if beating air, but I chasten my body, and bring it into captivity, lest perchance preaching to other men, I myself become a reprobate." ...

1. This Psalm's lintel is thus inscribed: "Unto the end, for Idithun, a Psalm to Asaph himself." What "Unto the end" is, ye know. Idithun is interpreted "leaping over those men," Asaph is interpreted "a congregation." Here therefore there is speaking "a congregation that leapeth over," in order that it may reach the End, which is Christ Jesus. ...

2. "With my voice," he saith, "to the Lord I have cried" (ver. 1). But many men cry unto the Lord for the sake of getting riches and avoiding losses, for the safety of their friends, for the security of their house, for temporal felicity, for secular dignity, lastly, even for mere soundness of body, which is the inheritance of the poor man. For such and such like things many men do cry unto the Lord; scarce one for the sake of the Lord Himself. For an easy thing it is for a man to desire anything of the Lord, and not to desire the Lord Himself; as if forsooth that which He giveth could be sweeter than Himself that giveth. Whosoever therefore doth cry unto the Lord for the sake of any other thing, is not yet one that leapeth over....He doth indeed hearken to thee at the time when thou dost seek Himself, not when through Himself thou dost seek any other thing. It hath been said of some men, "They cried, and there was no one to save them; to the Lord, and He hearkened not unto them." For why? Because the voice of them was not unto the Lord. This the Scripture doth express in another place, where it saith of such men, "On the Lord they have not called." Unto Him they have not ceased to cry, and yet upon the Lord they have not called.

What is, upon the Lord they have not called? They have not called the Lord unto themselves: they have not invited the Lord to their heart, they would not have themselves inhabited by the Lord. And therefore what hath befallen them? "They have trembled with fear where fear was not." They have trembled about the loss of things present, for the reason that they were not full of Him, upon whom they have not called. They have not loved gratis, so that after the loss of temporal things they could say, "As it hath pleased the Lord, so hath been done, be the name of the Lord blessed." Therefore this man saith, "My voice is unto the Lord, and He doth hearken unto me." Let him show us how this cometh to pass.

3. "In the day of tribulation I have sought out God" (ver. 2). Who art thou that doest this thing? In the day of thy tribulation take heed what thou seekest out. If a jail be the cause of tribulation, thou seekest to get forth from jail: if fever be the cause of tribulation, thou seekest health: if hunger be the cause of tribulation, thou seekest fulness: if losses be the cause of tribulation, thou seekest gain: if expatriation be the cause of tribulation, thou seekest the home of thy flesh. And why should I name all things, or when could I name all things? Dost thou wish to be one leaping over? In the day of thy tribulation seek out God: not through God some other thing, but out of tribulation God, that to this end God may take away tribulation, that thou mayest without anxiety cleave unto God. "In the day of my tribulation, I have sought out God:" not any other thing, but "God I have sought out." And how hast thou sought out? "With my hands in the night before Him."...

4. Tribulation must not be thought to be this or that in particular. For every individual that doth not yet leap over, thinketh that as yet to be no tribulation, unless it be a thing which may have befallen this life of some sad occasion: but this man, that leapeth over, doth count this whole life to be his tribulation. For so much doth he love his supernal country, that the earthly pilgrimage is of itself the greatest tribulation. For how can this life be otherwise than a tribulation, I pray you? how can that not be a tribulation, the whole whereof hath been called temptation? Thou hast it written in the book of Job, is not human life a temptation upon earth? Hath he said, human life is tempted upon earth? Nay, but life itself is a temptation. If therefore temptation, it must surely be a tribulation. In this tribulation therefore, that is to say in this life, this man that leapeth over hath sought out God. How? "With my hands," he saith. What is, "with my hands"? With my works. For he was not seeking any thing corporeal, so that he might find and handle something which he had lost, so that he might seek with hands coin, gold, silver, vesture, in short everything which can be held

in the hands. Howbeit, even our Lord Jesus Christ Himself willed Himself to be sought after with hands, when to His doubting disciple He showed the scars. ...What then, to us belongeth not the seeking with hands? It belongeth to us, as I have said, to seek with works. When so? "In the night." What is, "in the night"? In this age. For it is night until there shine forth day in the glorified advent of our Lord Jesus Christ. For would ye see how it is night? Unless we had here had a lantern, we should have remained in darkness. For Peter saith," We too have more sure the prophetic discourse, whereunto ye do well to give heed, as to a lantern shining in a dark place, until day shine, and the day-star arise in your hearts." There is therefore to come day after this night, meanwhile in this night a lantern is not lacking. And this is perchance what we are now doing: by explaining these passages, we are bringing in a lantern, in order that we may rejoice in this night. Which indeed ought alway to be burning in your houses. For to such men is said, "The Spirit quench ye not." And as though explaining what he was saying, he continueth and saith, "Prophecy despise ye

not:" that is, let the lantern alway shine in you. And even this light by comparison with a sort of ineffable day is called night. For the very life of believers by comparison with the life of unbelievers is day....Night and day - day in comparison with unbelievers, night in comparison with the Angels. For the Angels have a day, which we have not yet. Already we have one that unbelievers have not: but not yet have believers that which Angels have: but they will have, at the time when they will be equal to the Angels of God, that which hath been promised to them in the Resurrection. In this then which is now day and yet night; night in comparison with the future day for which we yearn, day in comparison with the past night which we have renounced: in this night then, I say, let us seek God with our hands. Let not works cease, let us seek God, be there no idle yearning. If we are in the way, let us expend our means in order that we may be able to reach the end. With hands let us seek God...."With my hands in the night before Him, and I have not been deceived."

5. ..."My soul hath refused to be comforted" (ver. 2). So great weariness did here possess me, that my soul did close the door against all comfort. Whence such weariness to him? It may be that his vineyard hath been hailed on, or his olive hath yielded no fruit, or the vintage hath been interrupted by rain. Whence the weariness to him? Hear this out of another Psalm. For therein is the voice of the same: "weariness hath bowed me down, because of sinners forsaking Thy law." He saith then that he was overcome with so great weariness because of this sort of evil thing; so as that his soul refused to be comforted. Weariness had well nigh swallowed him up, and sorrow had ingulfed him altogether beyond remedy, he refuseth to be comforted. What then remained? In the first place, see whence he is comforted. Had he not waited for one who might condole with him? ..."I have been mindful of God, and I have been delighted" (ver. 3). My hands had not wrought in vain, they had found a great comforter. While not being idle, "I have been mindful of God, and I have been delighted." God must therefore be praised, of whom this man being mindful, hath been delighted, and hath been comforted in sorrowful case, and refreshed when safety was in a manner despaired of: God must therefore be praised. In fine, because he hath been comforted, in continuation he saith, "I have babbled." In that same comfort being made mindful of God, I have been delighted, and have "babbled." What is, "I have babbled"? I have rejoiced, I have exulted in speaking. For babblers they are properly called, that by the common people are named talkative, who at the approach of joy are neither able nor willing to be silent. This man hath become such an one. And again he saith what? "And my spirit hath fainted."

6. With weariness he had pined away; by calling to mind God, he had been delighted, again in babbling he had fainted: what followeth? "All mine enemies have anticipated watches" (ver. 4). All mine enemies have kept watch over me; they have exceeded in keeping watch over me; in watching they have been beforehand with me. Where do they not lay traps? Have not mine enemies anticipated all watches? For who are these enemies, but they of whom the Apostle saith, "Ye have not wrestling against flesh and blood." ...Against the devil and his angels we are waging hostilities. Rulers of the world he hath called them, because they do themselves rule the lovers of the world. For they do not rule the world, as if they were rulers of heaven and earth: but he is calling sinners the world....With the devil and his angels there is no concord. They do themselves grudge us the kingdom of Heaven. They cannot at all be appeased towards us: because "all mine enemies have anticipated watches." They have watched more to deceive than I to guard myself. For how can they have done otherwise than anticipate watches, that have set everywhere scandals, everywhere traps? Weariness doth invest the heart, we have to fear lest sorrow swallow us up: in joy to fear lest the spirit faint in babbling: "all mine enemies have anticipated watches." In fine, in the midst of that same babbling, whiles thou art speaking, and art speaking without fear, how much is oft-times found which enemies would lay hold of and censure, whereon they would even found accusation and slander - "he said so, he thought so, he spake so!" What should man do, save that which followeth? "I have been troubled, and I spake not." Therefore when he was troubled, lest in his babbling enemies anticipating watches should seek and find slanders, he spake not....

7. "I have thought on ancient days" (ver. 5). Now he, as if he were one who had been beaten out of doors, hath taken refuge within: he is conversing in the secret place of his own heart. And let him declare to us what he is doing there. It is well with him. Observe what things he is thinking of, I pray you. He is within, in his own house he is thinking of ancient days. No one saith to him, thou hast spoken ill: no one saith to him, thou hast spoken much: no one saith to him, thou hast thought perversely. Thus may it be well with him, may God aid him: let him think of the ancient days, and let him tell us what he hath done in his very inner chamber, whereunto he hath arrived, over what he hath leaped, where he hath abode. "I have thought on ancient days; and of eternal years I have been mindful." What are eternal years? It is a mighty thought. See whether this thought requireth anything but great silence. Apart from all noise without, from all tumult of things human let him remain quiet within, that would think of those eternal years. Are the years wherein we are eternal, or those wherein our ancestors have been, or those

wherein our posterity are to be? Far be it that they should be esteemed eternal. For what part of these years doth remain? Behold we speak and say, "in this year:" and what have we got of this year, save the one day wherein we are. For the former days of this year have already gone by, and are not to be had; but the future days have not yet come. In one day we are, and we say, in this year: nay rather say thou, to-day, if thou desirest to speak of anything present. For of the whole year what hast thou got that is present? Whatsoever thereof is past, is no longer; whatsoever thereof is future, is not yet: how then, "this year"? Amend the expression: say, to-day. Thou speakest truth, henceforth I will say, "to-day." Again observe this too, how to-day the morning hours have already past, the future hours have not yet come. This too therefore amend: say, in this hour. And of this hour what hast thou got? Some moments thereof have already gone by, those that are future have not yet come. Say, in this moment. In what moment? While I am uttering syllables, if I shall speak two syllables, the latter doth not sound until the former hath gone by: in a word,

in that same one syllable, if it chance to have two letters, the latter letter doth not sound, until the former hath gone by. What then have we got of these years? These years are changeable: the eternal years must be thought on, years that stand, that are not made up of days that come and depart; years whereof in another place the Scripture saith to God, "But Thou art the Self-same, and Thy years shall not fail." On these years this man that leapeth over, not in babbling without, but in silence hath thought.

8. "And I have meditated in the night with my heart" (ver. 6). No slanderous person seeketh for snares in his words, in his heart he hath meditated. "I babbled." Behold there is the former babbling. Watch again, that thy spirit faint not. I did not, he saith, I did not so babble as if it were abroad: in another way now. How now? "I did babble, and did search out my spirit." If he were searching the earth to find veins of gold, no one would say that he was foolish; nay, many men would call him wise, for desiring to come at gold: how great treasures hath a man within, and he diggeth not! This man was examining his spirit, and was speaking with that same his spirit, and in the very speaking he was babbling. He was questioning himself, was examining himself, was judge over himself. And he continueth; "I did search my spirit." He had to fear lest he should stay within his own spirit: for he had babbled without; and because all his enemies had anticipated watches, he found there sorrow, and his spirit fainted. He that did babble without, lo, now doth begin to babble within in safety, where being alone in secret, he is thinking on eternal years....

9. And thou hast found what? "God will not repel for everlasting" (ver. 7). Weariness he had found in this life; in no place a trustworthy, in no place a fearless comfort. Unto whatsoever men he betook himself, in them he found scandal, or feared it. In no place therefore was he free from care. An evil thing it was for him to hold his peace, lest perchance he should keep silence from good words; to speak and babble without was painful to him, lest all his enemies, anticipating watches, should seek slanders in his words. Being exceedingly straitened in this life, he thought much of another life, where there is not this trial. And when is he to arrive thither? For it cannot but be evident that our suffering here is the anger of God. This thing is spoken of in Isaiah, "I will not be an avenger unto you for everlasting, nor will I be angry with you at all times." ...Will this anger of God always abide? This man hath not found this in silence. For he saith what? "God will not repel for everlasting, and He will not add any more that it should be well-pleasing to Him still." That is, that it should be well-pleasing to Him still to repel, and He will not add the repelling for everlasting. He must needs recall to Himself His servants, He must needs receive fugitives returning to the Lord, He must needs hearken to the voice of them that are in fetters. "Or unto the end will He cut off mercy from generation to generation?" (ver. 8).

10. "Or will God forget to be merciful?" (ver. 9). In thee, from thee unto another there is no mercy unless God bestow it on thee: and shall God Himself forget mercy? The stream runneth: shall the spring itself be dried up? "Or shall God forget to be merciful: or shall He keep back in anger His mercies?" That is, shall He be so angry, as that He will not have mercy? He will more easily keep back anger than mercy. 11. "And I said." Now leaping over himself he hath said what? "Now I have begun:" (ver. 10), when I had gone out even from myself. Here henceforth there is no danger: for even to remain in myself, was danger. "And I said, Now I have begun: this is the changing of the right hand of the Lofty One." Now the Lofty One hath begun to change me: now I have begun something wherein I am secure: now I have entered a certain palace of joys, wherein no enemy is to be feared: now I have begun to be in that region, where all mine enemies do not anticipate watches. "Now I have begun: this is the changing of the right hand of the Lofty One."

12. "I have been mindful of the works of the Lord" (ver. 11). Now behold him roaming among the works of the Lord. For he was babbling without, and being made sorrowful thereby his spirit fainted: he babbled within with his own heart, and with his spirit, and having searched out that same spirit he was mindful of the eternal years, was mindful of the mercy of the Lord, how God will not repel him for everlasting; and he began now fearlessly to rejoice in His works, fearlessly to exult in the same. Let us hear now those very works, and let us too exult. But let even us leap over in our affections, and not rejoice in things temporal. For we too have our bed. Why do we not enter therein? Why do we not abide in silence? Why do we not search out our spirit? Why do we not think on the eternal years? Why do we not rejoice in the works of God? In such sort now let us hear, and let us take delight in Himself speaking, in order that when we shall have departed hence, we may do that which we used to do while He spake; if only we are making the beginning of Him whereof he spake in, "Now I have begun." To rejoice in the works of God, is to forget even thyself, if thou canst delight in Him alone. For what is a better thing than He? Dost thou not see that, when thou returnest to thyself, thou returnest to a worse thing? "for I shall be mindful from the beginning of Thy wonderful works."

13. "And I will meditate on all Thy works, and on Thy affections I will babble" (ver. 12). Behold the third babbling! He babbled without, when he hinted; he babbled in his spirit within, when he advanced: he babbled on the works of God, when he arrived at the place toward which he advanced. "And on Thy affections:" not on any affections. What man doth live without affections? And do ye suppose, brethren, that they who fear God, worship God, love God, have not any affections? Wilt thou indeed suppose and dare to suppose, that painting, the theatre, hunting, hawking, fishing, engage the affections, and the meditation on God doth not engage certain interior affections of its own, while we contemplate the universe, and place before our eyes the spectacle of the natural world, and therein labour to discover the Maker, and find Him nowhere unpleasing, but pleasing above all things?

14. "O God, Thy way is in the Holy One" (ver. 13). He is contemplating now the works of the mercy of God around us, out of these he is babbling, and in these affections he is exulting. At first he is beginning from thence, "Thy way is in the Holy One?" What is that way of Thine which is in the Holy One? "I am," He saith, "the Way, the Truth, and the Life." Return therefore, ye men, from your affections...."Who is a great God, like our God?" Gentiles have their affections regarding their gods, they adore idols, they have eyes and they see not; ears they have and they hear not; feet they have and they walk not. Why dost thou walk to a God that walketh not? I do not, he saith, worship such things, and what dost thou worship? The divinity which is there. Thou dost then worship that whereof hath been said elsewhere, "for the Gods of the nations are demons." Thou dost either worship idols, or devils. Neither idols, nor devils, he saith. And what dost thou worship? The stars, sun, moon, those things celestial. How much better Him that hath made both things earthly and things celestial. "Who is a great God like our God?"

15. "Thou art the God that doest wonderful things alone" (ver. 14). Thou art indeed a great God, doing wonderful things in body, in soul; alone doing them. The deaf have heard, the blind have seen, the feeble have recovered, the dead have risen, the paralytic have been strengthened. But these miracles were at that time performed on bodies, let us see those wrought on the soul. Sober are those that were a little before drunken, believers are those that were a little before worshippers of idols: their goods they bestow on the poor that did rob before those of others...."Wonderful things alone." Moses too did them, but not alone: Elias too did them, even Eliseus did them, the Apostles too did them, but no one of them alone. That they might have power to do them, Thou wast with them: when Thou didst them they were not with Thee. For they were not with Thee when Thou didst them, inasmuch as Thou didst make even these very men. How "alone"? Is it perchance the Father, and not the Son? Or the Son, and not the Father? Nay, but Father and Son and Holy Ghost. For it is not three Gods but one God that doeth wonderful things alone, and even in this very leaper-over. For even his leaping over and arriving at these things was a miracle of God: when he was babbling within with his own spirit, in order that he might leap over even that same spirit of his, and might delight in the works of God, he then did wonderful things himself.

But God hath done what? "Thou hast made known unto the people Thy power." Thence this congregation of Asaph leaping over; because He hath made known in the peoples His virtue. What virtue of His hath He made known in the peoples? "But we preach Christ crucified,...Christ the power of God and the wisdom of God." If then the virtue of God is Christ, He hath made known Christ in the peoples. Do we not yet perceive so much as this; and are we so unwise, are we lying so much below, do we so leap over nothing, as that we see not this?

16. "Thou hast redeemed in Thine arm Thy people" (ver. 15). "With Thine arm," that is, with Thy power. "And to whom hath the arm of the Lord been revealed?" "Thou hast redeemed in Thine arm Thy people, the sons of Israel and of Joseph." How as if two peoples, "the sons of Israel and of Joseph"? Are not the sons of Joseph among the sons of Israel?...He hath admonished us of some distinction to be made. Let us search out our spirit, perchance God hath placed there something - God whom we ought even by night to seek with our hands, in order that we may not be deceived - perchance we shall discover even ourselves in this distinction of "sons of Israel and of Joseph." By Joseph He hath willed another people to be understood, hath willed that the people of the Gentiles be understood. Why the people of the Gentiles by Joseph? Because Joseph was sold into Egypt by his brethren. That Joseph whom the brethren envied, and sold him into Egypt, when sold into Egypt, toiled, was humbled; when made known and exalted, flourished, reigned. And by all these things he hath signified what? What but Christ sold by His brethren, banished from His own land, as it were into the Egypt of the Gentiles? There at first humbled, when the Martyrs were suffering persecutions: now exalted, as we see; inasmuch as there hath been fulfilled in Him, "There shall adore Him all kinds of the earth, all nations shall serve Him." Therefore Joseph is the people of the Gentiles, but Israel the people of the Hebrew nation. God hath redeemed His people, "the sons of Israel and of Joseph." By means of what? By means of the corner stone, wherein the two walls have been joined together.