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ST. AUGUSTIN

EXPOSITIONS ON THE BOOK OF PSALMS

[Translated by the Rev. J. E. Tweed, M.A., chaplain of Christ Church, 
Oxford; T. Scratton, Esq., M.A., of Christ Church; the Rev. H.M. Wilkins, 
M.A., of Merton College, Oxford; ?the Rev. Charles Marriot, of Oriel 
College; ?the Rev. H. Walford, Vice-Principal of St. Edmund's Hall; at 
least one anonymous contributor. Abridged from the six volumes of the Oxford 
Series by A. Cleveland Coxe, D.D.]

PSALMS 42-50: FROM THE 2ND BOOK OF THE PSALMS


PSALM XLII.[4]

    1. We have undertaken the exposition of a Psalm corresponding to your 
own "longings," on which we propose to speak to you. For the Psalm itself 
begins with a certain pious "longing;" and he who sings so, says, "Like as 
the hart desireth the water-brooks, so longeth my soul after Thee, O God" 
(ver. 1). Who is it then that saith this? It is ourselves, if we be but 
willing! And why ask, who it is other than thyself, when it is in thy power 
to be the thing which thou art asking about? It is not however one 
individual, but it is "One Body;" but "Christ's Body is the Church."[5] 
Such "longing" indeed is not found in all who enter the Church: let all 
however who have "tasted" the sweetness "of the Lord,"[6] and who own in 
Christ that for which they have a relish, think that they are not the only 
ones; but that there are such seeds scattered throughout "the field" of the 
Lord, this whole earth: and that there is a certain Christian unity, whose 
voice thus speaks, "Like as the hart desireth the water-brooks, so longeth 
my soul after Thee, O God." And indeed it is not ill understood as the cry 
of those, who being as yet Catechumens,[7] are hastening to the grace of 
the holy Font. On which account too this Psalm is ordinarily[8] chanted on 
those occasions, that they may long for the Fountain of remission of sins, 
even "as the hart for the water-brooks." Let this be allowed; and this 
meaning retain its place in the Church; a place both truthful and 
sanctioned by usage.[9] Nevertheless, it appears to me, my brethren, that 
such "a longing" is not fully satisfied even in the faithful in Baptism: 
but that haply, if they know where they are sojourning, and whither they 
have to remove from hence, their "longing" is kindled in even greater 
intensity.

    2. The title then of it is, "On the end: a Psalm for understanding for 
the sons of Korah." We have met with  the sons of Korah in other titles of 
Psalms:[10] and remember to have discussed and stated already the meaning 
of this name. Yet we must even now take notice of this title in such a way, 
that what we have said already should be no prejudice against our saying it 
again: for all were not present in every place where we said it. Now Korah 
may have been, as indeed he was, a certain definite person; and have had 
sons, who might be called "the sons of Korah;" let us however search for 
the secret of which this is the sacrament, that this name may bring to 
light the mystery with which it is pregnant. For there is some great 
mystery in the matter that the name "sons of Korah" is given to Christians. 
Why "sons of Korah"? They are "sons of the bridegroom, sons of Christ,"[11] 
Why then does "Korah" stand for Christ? Because "Korah" is equivalent to" 
Calvaria." ... Therefore, the "sons of the bridegroom," the sons of His 
Passion, the sons redeemed by His Blood, the sons of His Cross, who bear on 
their forehead that which His enemies erected on Calvary, are called "the 
sons of Korah; to them is this Psalm sung as a Psalm for "understanding." 
Let then our understanding be roused: and if the Psalm be sung to us, let 
us follow it with our "understanding." ... Run to the brooks; long after 
the water-brooks. "With God is the fountain of Life;" a "fountain" that 
shall never be dried up: in His "Light" is a Light that shall never be 
darkened. Long thou for this light: for a certain fountain, a certain 
light, such as thy bodily eyes know not; a light to see which the inward 
eye must be prepared; a fountain, to drink of which the inward thirst is to 
be kindled. Run to the fountain; long for the fountain; but do it not 
anyhow, be not satisfied with running like any ordinary animal; run thou 
"like the hart." What is meant by "like the hart"? Let there be no sloth in 
thy running; run with all thy might: long for the fountain with all thy 
might. For we find in "the hart" an emblem of swiftness.

    3. But perhaps Scripture meant us to consider in the stag not this 
point only, but another also. Hear what else there is in the hart. It 
destroys serpents,[1] and after the killing of serpents, it is inflamed 
with thirst yet more violent; having destroyed serpents, it runs to "the 
water-brooks," with thirst more keen than before. The serpents are thy 
vices, destroy the serpents of iniquity; then wilt thou long yet more for 
"the Fountain of Truth." Perhaps avarice whispers in thine ear some dark 
counsel, hisses against the word of God, hisses against the commandment of 
God. And since it is said to thee, "Disregard this or that thing," if thou 
prefer working iniquity to despising some temporal good, thou choosest to 
be bitten by a serpent, rather than destroy it. Whilst, therefore, thou art 
yet indulgent to thy vice, thy covetousness or thy appetite, when am I to 
find in thee "a longing" such as this, that might make thee run to the 
water-brooks? ...

    4. There is another point to be observed in the hart. It is reported of 
stags ... that when they either wander in the herds, or when they are 
swimming to reach some other parts of the earth, that they support the 
burdens of their heads on each other, in such a manner as that one takes 
the lead, and others follow, resting their heads upon him, as again others 
who follow do upon them, and others in succession to the very end of the 
herd; but the one who took the lead in bearing the burden of their heads, 
when tired, returns to the rear, and rests himself after his fatigue by 
supporting his head just as did the others; by thus supporting what is 
burdensome, each in turn, they both accomplish their journey, and do not 
abandon each other. Are they not a kind of "harts" that the Apostle 
addresses, saying, "Bear ye one another's burdens, and so fulfil the Law of 
Christ"?[2] ...

    5. "My soul is athirst for the living God" (ver. 2). What I am saying, 
that "as the hart panteth after the water-brooks, so longs my soul after 
Thee, O God," means this, "My soul is athirst for the living God." For what 
is it athirst? "When shall I come and appear before God?" This it is for 
which I am athirst, to "come and to appear before Him." I am athirst in my 
pilgrimage, in my running; I shall be filled on my arrival. But "When shall 
I come?" And this, which is soon in the sight of God, is late to our 
"longing."[3] "When shall I come and appear before God?" This too proceeds 
from that "longing," of which in another place comes that cry, "One thing 
have I desired of the Lord; that will I seek after; that I may dwell in the 
house of the Lord all the days of my life." Wherefore so? "That I may 
behold" (he saith) "the beauty of the Lord."[4] "When shall I come and 
appear before the Lord?"

    6. "My tears have been my meat day and night, while they daily say unto 
me, Where is thy God?" (ver. 3). My tears (he saith) have been not 
bitterness, but "my bread." Those very tears were sweet unto me: being 
athirst for that fountain, inasmuch as I was not as yet able to drink of 
it, I have eagerly made my tears my meat. For he said not, "My tears became 
my drink," lest he should seem to have longed for them, as for "the water-
brooks:" but, still retaining that thirst wherewith I burn, and by which I 
am hurried away towards the water-brooks, "My tears became my meat," whilst 
I am not yet there.[5] And assuredly he does but the more thirst for the 
water-brooks from making his tears his meat. ... "And they daily say unto 
me, Where is thy God?" For if a Pagan should say this to me, I cannot 
retort it upon him, saying, "Where is thine?" inasmuch as he points with 
his finger to some stone, and says, "Lo, there is my God!" When I have 
laughed at the stone, and he who pointed to it has been put to the blush, 
he raises his eyes from the stone, looks up to heaven, and perhaps says, 
pointing his finger to the Sun, "Behold there my God! Where, I pray, is 
your God?" He has found something to point out to the eyes of the flesh; 
whereas I, on my part, not that I have not a God to show to him, cannot 
show him what he has no eyes to see. For he indeed could point out to my 
bodily eyes his God, the Sun; but what eyes hath he to which I might point 
out the Creator of the Sun? ...

    7. "I thought on these things, and poured out my soul above myself"[6] 
(ver. 4). When would my soul attain to that object of its search, which is 
"above my soul," if my soul were not to "pour itself out above itself"? For 
were it to rest in itself, it would not see anything else beyond itself; 
and in seeing itself, would not, for all that, see God. Let then my 
insulting enemies now say, "Where is thy God?" aye, let them say it! I, so 
long as I do not "see," so long as my happiness is postponed, make my tears 
my "bread day and night." Let them still say, "Where is thy God?" I seek my 
God in every corporeal nature, terrestrial or celestial, and find Him not: 
I seek His Substance in my own soul, and I find it not, yet still I have 
thought on these things, and wishing to "see the invisible things of my 
God, being understood by the things made,"[1] I have poured forth my soul 
above myself, and there remains no longer any being for me to attain to, 
save my God. For it is "there" is the "house of my God." His dwelling-place 
is above my soul; from thence He beholds me; from thence He created me; 
from thence He directs me and provides for me; from thence he appeals to[2] 
me, and calls me, and directs me; leads me in the way, and to the end of my 
way.[3] ...

    8. For when I was "pouring out my soul above myself," in order to reach 
my God, why did I do so? "For I will go into the place of Thy Tabernacle." 
For I should be in error were I to seek for my God without" the place of 
His tabernacle." "For I will go into the place of Thy wonderful tabernacle, 
even unto the house of God."

    "I will go," he says, "into the place of the wonderful tabernacle, even 
unto the house of God!" For there are already many things that I admire in 
"the tabernacle." See how great wonders I admire in the tabernacle! For 
God's tabernacle on earth is the faithful; I admire in them the obedience 
of even their bodily members: that in them "Sin does not reign so that they 
should obey its lusts; neither do they yield their members instruments of 
unrighteousness unto sin; but unto the living God in good works."[4] I 
admire the sight of the bodily members warring in the service of the soul 
that serves God. ... And wonderful though the tabernacle be, yet when I 
come to "the house of God," I am even struck dumb with astonishment. Of 
that "house" he speaks in another Psalm, after he had put a certain 
abstruse and difficult question to himself (viz., why is it that it 
generally goes well with the wicked on earth, and ill with the good?), 
saying, "I thought to know this; it is too painful for me, until I go into 
the sanctuary of God, and understand of the last things."[5] For it is 
there, in the sanctuary of God, in the house of God, is the fountain of 
"understanding." There he "understood of the last things;" and solved the 
question concerning the prosperity of the unrighteous, and the sufferings 
of the righteous. How does he solve it? Why, that the wicked, when 
reprieved here, are reserved for punishments without end; and the good when 
they suffer here, are being tried in order that they may in the end obtain 
the inheritance. And it was in the sanctuary of God that he understood 
this, and "understood of the last things." ... For he tells us of his 
progress, and of his guidance thither; as if we had been saying, "You are 
admiring the tabernacle here on earth; how came you to the sanctuary of the 
house of God?" he says, "In the voice of joy and praise; the sound of 
keeping holiday." Here, when men keep festival simply for their own 
indulgence, it is their custom to place musical instruments, or to station 
a chorus of singers,[6] before their houses, or any kind of music that 
serves and allures to wantonness. And when these are heard, what do we 
passers by say? "What is going on here?" And we are told in answer, that it 
is some festival. "It is a birthday that is being celebrated" (say they)," 
there is a marriage here;" that those songs may not appear out of place, 
but the luxurious indulgence[7] may be excused by the festive occasion. In 
the "house of God" there is a never-ending festival: for there it is not an 
occasion celebrated once, and then to pass away.[8] The angelic choir makes 
an eternal "holiday:" the presence of God's face, joy that never fails. 
This is a "holiday" of such a kind, as neither to be opened by any dawn, 
nor terminated by any evening. From that everlasting perpetual festivity, a 
certain sweet and melodious strain strikes on the ears of the heart, 
provided only the world do not drown the sounds. As he walks in this 
tabernacle, and contemplates God's wonderful works for the redemption of 
the faithful, the sound of that festivity charms his ears, and bears the 
"hart" away to "the water-brooks."

    9. But seeing, brethren, so long as "we are at home in this body, we 
are absent from the Lord;"[9] and "the corruptible body presseth down the 
soul, and the earthly tabernacle weigheth down the mind that museth on many 
things;"[10] even though we have some way or other dispersed the clouds, by 
walking as "longing" leads us on, and for a brief while have come within 
reach of that sound, so that by an effort we may catch something from that 
"house of God," yet through the burden, so to speak, of our infirmity, we 
sink back to our usual level, and relapse to our ordinary state.[11] And 
just as there we found cause for rejoicing, so here there will not be 
wanting an occasion for sorrow. For that hart that made "tears" its "bread 
day and night," borne along by "longing to the water-brooks" (that is, to 
the spiritual delights of God), "pouring forth his soul above himself," 
that he may attain to what is "above" his own soul, walking towards "the 
place of the wonderful tabernacle, even unto the house of God," and led on 
by the sweetness of that inward spiritual[1] sound to feel contempt for all 
outward things, and be borne on to things spiritual, is but a mortal man 
still; is still groaning here, still bearing about the frailty of flesh, 
still in peril in the midst of the "offences"[2] of this world. He 
therefore glances back to himself? as if he were coming from that world; 
and says to himself, now placed in the midst of these sorrows, comparing 
these with the things, to see which he had entered in there, and after 
seeing which he had come forth from thence;

    "Why art thou cast down, O my soul, and why dost thou disquiet me?" 
(ver. 5). Lo, we have just now been gladdened by certain inward delights: 
with the mind's eye we have been able to behold, though but with a 
momentary glance, something not susceptible of change: why dost thou still 
"disquiet me, why art thou" still "cast down"? For thou dost not doubt of 
thy God. For now thou art not without somewhat to say to thyself, in answer 
to those who say, "Where is thy God?" I have now had the perception of 
something that is unchangeable; why dost thou disquiet me still?

    "Hope in God." Just as if his soul was silently replying to him, "Why 
do I disquiet thee, but because I am not yet there, where that delight is, 
to which I was, as it were, rapt for a moment?[4] Am I already 'drinking' 
from this 'fountain' with nothing to fear?" ... Still "Hope in God," is his 
answer to the soul that disquiets him, and would fain account for her 
disquiet from the evils with which this world abounds. In the mean while 
dwell in hope: for "hope that is seen is not hope; but if we hope for that 
we see not, then do we with patience wait for it."[5]

    10. "Hope in God." Why "hope"? "For I will confess unto Him." What wilt 
thou "confess"? "My God is the saving health of my countenance."[6] My 
"health" (my salvation) cannot be from myself; this it is that I will say, 
that I will "confess." It is my God that is "the saving health of my 
countenance." For to account for his fears, in the midst of those things, 
which he now knows, having come after a sort to the "understanding" of 
them,[7] he has been looking behind him again in anxiety, lest the enemy be 
stealing upon him: he cannot yet say, "I am made whole every whit." For 
having but "the first-fruits of the Spirit, we groan within ourselves; 
waiting for the adoption, to wit, the redemption of the body."[8] When that 
"health" (that salvation) is perfected in us, then shall we be living in 
the house of God for ever, and praising for ever Him to whom it was said, 
"Blessed are they that dwell in Thy house, they will be praising Thee world 
without end."[9] This is not so yet, because the salvation which is 
promised, is not as yet in being; but it is "in hope" that I confess unto 
God, and say, "My God is the saving health of my countenance." For it is 
"in hope" that "we are saved; but hope that is seen, is not hope." ...

    11. "My soul is disquieted on account of myself"[10] (ver. 6). Is it 
disquieted on account of God? It is on my own account it is disquieted. By 
the Unchangeable it was revived; it is by the changeable it is disquieted. 
I know that the righteousness of God remaineth; whether my own will remain 
stedfast, I know not. For I am alarmed by the Apostle's saying, "Let him 
that thinketh he standeth, take heed lest he fall."[11] Therefore since 
"there is no soundness in me for myself," there is no hope either for me of 
myself. "My soul is disquieted on account of myself." ... "Therefore I 
remember Thee, O Lord, from the land of Jordan, and from the little hill of 
Hermon." From whence did I remember thee? From the "little hill," and from 
the "land of Jordan." Perhaps from Baptism, where the remission of sins is 
given. For no one runs to the remission of sins, except he who is 
dissatisfied with himself; no one runs to the remission of sins, but he who 
confesses himself a sinner; no one confesses himself a sinner, except by 
humbling himself before God. Therefore it is from "the land of Jordan I 
have remembered thee, and from the hill;" observe, not "of the great hill," 
that thou mayest make of the "little hill" a great one: for "whoso exalteth 
himself shall be abased, and whoso humbleth himself shall be exalted." If 
you would also ask the meanings of the names, Jordan means "their descent." 
Descend then, that thou mayest be "lifted up:" be not lifted up, lest thou 
be cast down. "And the little hill of Hermon." Hermon means 
"anathematizing." Anathematize thyself, by being displeased with thyself; 
for if thou art pleased with thyself, God will be displeased with thee. 
Because then God gives us all good things, because He Himself is good, not 
because we are worthy of it; because He is merciful, not because we have in 
anything deserved it; it is from "the land of Jordan, and from Hermon," 
that I remember thee. And because he so remembers with humility, he shall 
earn his exaltation to fruition,[1] for he is not "exalted" in himself, who 
"glories in the Lord."

    12. "Deep calleth unto deep with the voice of thy water-spouts"[2] 
(ver. 7). I may perhaps finish the Psalm, aided as I am by your attention, 
whose fervour I perceive. As for your fatigue in hearing, I am not greatly 
solicitous, since you see me also, who speak, toiling in the heat of these 
exertions.[3] Assuredly it is from your seeing me labouring, that you 
labour with me: for I am labouring not for myself, but for you. "Deep 
calleth unto deep with the voice of thy water-spouts." It was God whom he 
addressed, who "remembered him from the land of Jordan and Hermon." It was 
in wonder and admiration he spake this: "Abyss calleth unto abyss with the 
voice of Thy water-spouts." What abyss is this that calls, and to what 
other abyss? Justly, because the "understanding"[4] spoken of is an 
"abyss." For an "abyss" is a depth that cannot be reached or comprehended; 
and it is principally applied to a great body of water. For there is a 
"depth," a "profound," the bottom of which cannot be reached by sounding. 
Furthermore, it is said in a certain passage.[5] "Thy judgments are a 
mighty abyss," Scripture meaning to suggest that the judgments of God are 
incomprehensible. What then is the "abyss" that calls, and to what other 
"abyss" does it call? If by "abyss" we understand a great depth, is not 
man's heart, do you not suppose, "an abyss"? For what is there more 
profound than that "abyss"? Men may speak, may be seen by the operations of 
their members, may be heard speaking in conversation: but whose thought is 
penetrated, whose heart seen into? What he is inwardly engaged on, what he 
is inwardly capable of,[6] what he is inwardly doing or what purposing, 
what he is inwardly wishing to happen, or not to happen, who shall 
comprehend? I think an "abyss" may not unreasonably be understood of man, 
of whom it is said elsewhere, "Man shall come to a deep heart, and God 
shall be exalted."[7] If man then is an "abyss," in what way doth "abyss" 
call on "abyss"? Does man "call on" man as God is called upon? No, but 
"calls on" is equivalent to "calls to him." For it was said of a certain 
person, he calls on death;[8] that is, lives in such a way as to be 
inviting death; for there is no man at all who puts up a prayer, and calls 
expressly on death: but men by evil-living invite death. "Deep[9] calls on 
deep," then, is, "man calls to man." Thus is it wisdom is learnt, and thus 
faith, when "man calls to man." The holy preachers of God's word call on 
the "deep:" are they not themselves "a deep" also? ...

    13. "Deep calleth to deep with the voice of Thy water-spouts" I, who 
tremble all over, when my soul was disquieted on account of myself, feared 
greatly on account of Thy "judgments." ... Are those judgments slight ones? 
They are great ones, severe, hard to bear; but would they were all. "Deep 
calls to deep with the voice of Thy water-spouts," in that Thou 
threatenest, Thou sayest, that there is another condemnation in store even 
after those sufferings. "Deep calls on deep with the voice of Thy water-
spouts." "Whither then shall I go from Thy presence? And whither shall I 
flee from Thy Spirit?" seeing that deep calls to deep, and after those 
sufferings severer ones are to be dreaded.

    14. "All Thy overhangings[10] and Thy waves are come upon me." The 
"waves" in what I already feel, the "overhangings" in that Thou denouncest. 
All my sufferings are Thy waves; all Thy denouncements of judgments are Thy 
"overhangings." In the "waves" that deep "calleth;" in the "overhangings" 
is the other "deep" which it "calls to." In this that I suffer are all Thy 
waves; in the severer punishment that Thou threatenest, all Thy 
"overhangings" are come unto me. For He who threatens does not let His 
judgments fall upon us, but keeps them suspended over us." But inasmuch as 
Thou sittest at liberty, I have thus spoken unto my soul. "Hope in God: for 
I will confess unto Him. My God is the saving health of my countenance." 
The more numerous my sufferings, the sweeter will be Thy mercy.

    15. Therefore follows: "The Lord will commend His loving-kindness in 
the day-time; and in the night-time will He declare it"[12](ver. 8). In 
tribulation no man has leisure to hear: attend, when it is well with you; 
hear, when it is well with you; learn, when you are in tranquillity, the 
discipline of wisdom, and store up the word of God as you do food. For in 
tribulation every one must be profiled by what he heard in the time of 
security. For in prosperity God "commends to thee His mercy," in case thou 
serve Him faithfully, for He frees thee from tribulation; but it is "in the 
night" only that He "declares" His mercy to thee, which He "commended" to 
thee by day. When tribulation shall actually come, He will not leave thee 
destitute of His help; He will show thee that which He commended to thee in 
the daytime is true. For it is written in a certain passage, "The mercy of 
the Lord is seasonable[1] in the time of affliction, as clouds of rain in 
the time of drought." "The Lord hath commended His loving-kindness in the 
day-time, and in the night will He declare it." He does not showy that He 
is thine Helper, unless tribulation come, from whence thou must be rescued 
by Him who promised it to thee "in the day-time." Therefore we are warned 
to be like "the ant." For just as worldly prosperity is signified by "the 
day," adversity by the night, so again in another way worldly prosperity is 
expressed by "the summer," adversity by the winter. And what is it that the 
ant does? She lays up in summer what will be useful to her in winter. 
Whilst therefore it is summer, whilst it is well with you, whilst you are 
in tranquillity, hear the word of the Lord. For how can it be that in the 
midst of these tempests of the world, you should pass through the whole of 
that sea, without suffering? How could it happen? To what mortal's lot has 
it fallen? If even it has been the lot of any, that very calm is more to be 
dreaded. "The Lord hath commended His loving-kindness in the day-time, and 
in the night-time will He declare it." ... "There is with me prayer unto 
the God of my life." This I make my business here; I who am the "hart 
thirsting and longing for the water-brooks," calling to mind the sweetness 
of that strain, by which I was led on through the tabernacle even to the 
house of God; whilst this "corruptible body presseth down the soul,"[2] 
there is yet with me "prayer unto the God of my life." For in order to 
making supplication unto God, I have not to buy aught from places beyond 
the sea; or in order that He may hear me, have I to sail to bring from a 
distance frankincense and perfumes, or have I to bring "calf or ram from 
the flock." There is "with me prayer to the God of my life." I have within 
a victim to sacrifice; I have within an incense to place on the altar; I 
have within a sacrifice wherewith to propitiate my God. "The sacrifice of 
God is a troubled spirit." What sacrifice of a "troubled spirit" I have 
within, hear.

    16. "I will say unto God, Thou art my lifter up. Why hast Thou 
forgotten me?" (ver. 9). For I am suffering here, even as if Thou hadst 
forgotten me. But Thou art trying me, and I know that Thou dost but put 
off, not take utterly from me, what Thou hast promised me. But yet, "Why 
hast Thou forgotten me?" So cried our Head also, as if speaking in our 
name. "My God, my God, why hast Thou forsaken me?"[3] I will say unto God, 
"Thou art my lifter up; why hast Thou forgotten me?"

    17. "Why hast Thou rejected me?"[4] "Rejected" me, that is to say, from 
that height of the apprehension of the unchangeable Truth. "Why hast Thou 
rejected me?" Why, when already longing for those things, have I been cast 
down to these, by the weight[5] and burden of my iniquity? This same voice 
in another passage said, "I said in my trance"[6] (i.e., in my rapture, 
when he had seen some great thing or other), "I said in my trance, I am 
cast out of the sight of Thine eyes." For he compared these things in which 
he found himself, to those toward which he had been raised; and saw himself 
cast out far "from the sight of God's eyes," as he speaks even here, "Why 
hast Thou rejected me? Why go I mourning, while mine enemy troubleth me, 
while he breaketh my bones?" Even he, my tempter, the devil; while offences 
are everywhere on the increase, because of the abundance of which "the love 
of many is waxing cold."[7] When we see the strong members of the Church 
generally giving way to the causes of offence, does not Christ's body say, 
"The enemy breaketh my bones"? For it is the strong members that are "the 
bones;" and sometimes even those that are strong sink under their 
temptations. For whosoever of the body of Christ considers this, does he 
not exclaim, with the voice of Christ's Body, "Why hast Thou rejected me? 
Why go I mourning, while mine enemy troubleth me, while he breaketh my 
bones?"

    You may see not my flesh merely, but even my "bones." To see those who 
were thought to have some stability, giving way under temptations, so that 
the rest of the weak brethren despair when they see those who are strong 
succumbing; how great, my brethren, are the dangers:

    18. "They who trouble me cast me in the teeth." Again that voice! 
"While they say daily unto me, Where is thy God?" (ver. 10). And it is 
principally in the temptations of the Church they say this," Where is thy 
God?" How much was this cast in the teeth of the Martyrs! Those men so 
patient and courageous for the name of Christ, how often was it said to 
them, "Where is your God?" "Let Him deliver you, if He can." For men saw 
their torments outwardly; they did not inwardly behold their crowns! "They 
who trouble me cast me in the teeth, while they say daily unto me, Where is 
thy God?" And on this account, seeing "my soul is disquieted on account of 
myself," what else should I say unto it than those words:

    "Why art thou cast down, O my soul; and why dost thou disquiet me?" 
(ver. 11). And, as it seems to answer, "Wouldest thou not have me disquiet 
thee, placed as I am here in so great evils? Wouldest thou have me not 
disquiet thee, panting as I am after what is good, thirsting and labouring 
as I am for it?" What should I say, but,

    "Hope thou in God; for I will yet confess unto Him" (ver. 11). He 
states the very words of that confession; he repeats the grounds on which 
he fortifies his hope. "He is the health of my countenance, and my God."

PSALM XLIII.[1]

    1. This Psalm is a short one; it satisfies the mental cravings of the 
hearers, without imposing too severe a trial on the hunger of those 
fasting.[2] Let our soul feed upon it; our soul, which he who sings in this 
Psalm, speaks of as "cast down;" cast down, I suppose, either in 
consequence of some fist, or rather in consequence of some hunger he was 
in. For fasting is a voluntary act; being an-hungered is an involuntary 
thing. That which is an-hungered, is the Church, is the Body of Christ: and 
that "Man" who is extended throughout the whole world, of which the Head is 
above, the limbs below: it is His voice which ought by this time to be 
perfectly known, and perfectly familiar, to us, in all the Psalms; now 
chanting joyously, now sorrowing; now rejoicing in hope, now sighing at its 
actual state, even as if it were our own. We need not then dwell long on 
pointing out to you, who is the speaker here: let each one of us be a 
member of Christ's Body; and he will be speaker here. ...

    2. "Judge me, O Lord, and separate my cause from the ungodly nation" 
(ver. 1). I do not dread Thy judgment, because I know Thy mercy. "Judge me, 
O God," he cries. Now, meanwhile, in this state of pilgrimage, Thou dost 
not yet separate my place, because I am to live together with the "tares" 
even to the time of the "harvest:" Thou dost not as yet separate my rain 
from theirs; my light from theirs: "separate my cause." Let a difference be 
made between him who believes in Thee, and him who believes not in Thee. 
Our infirmity is the same; but our consciences not the same:our sufferings 
the same; but our longings not the same. "The desire of the ungodly shall 
perish,"[3] but as to the desire of the righteous, we might well doubt, if 
He were not "sure" who promised. The object of our desires is He Himself, 
who prom-iseth: He will give us Himself, because He has already given 
Himself to us; He will give Himself in His immortality to us then immortal, 
even because He gave Himself in His mortality to us when mortal. ...

    3. And since patience is needful in order to endure, until the harvest, 
a certain distinction without separation,[4] if we may so speak (for they 
are together with us, and therefore not yet separated; the tares however 
being still tares, and the corn still corn, and therefore they are already 
distinct); since then a kind of strength[5] is needful, which must be 
implored of Him who bids us to be strong, and without whose making us 
strong, we should not be what He bids us to be; of Him who said, "He that 
endures unto the end shall be saved,"[6] lest the soul's powers should be 
impaired in consequence of her ascribing any strength to herself, he 
subjoins immediately,

    "For Thou, O God, art my strength: why hast Thou cast me off, and why 
go I mourning, while the enemy harasseth me?" (ver. 2). I go mourning: the 
enemy is harassing me with daily temptations: inspiring either some 
unlawful love, or some ungrounded cause of fear; and the soul that fights 
against both of them, though not taken prisoner by them, yet being in 
danger from them, is contracted with sorrow, and says unto God, "Why?"

    Let her then ask of Him, and hear "Why?" For she is in the Psalm 
enquiring the cause of her dejection; saying, "Why hast Thou cast me off? 
and why go I mourning?" Let her hear from Isaiah; let the lesson which has 
just been read, suggest itself to her. "The spirit shall go forth from me, 
and every breath have I made. For iniquity have I a little afflicted him; I 
hid my face from him, and he departed from me sorrowful in the ways of his 
heart."[7] Why then didst thou ask, "Why hast Thou cast me off, and why go 
I mourning?" Thou hast heard, it was "for iniquity." "Iniquity" is the 
cause of thy mourning; let "Righteousness" be the cause of thy rejoicing! 
Thou wouldest sin; and yet thou wouldest fain not suffer; so that it was 
too little for thee to be thyself unrighteous, without also wishing Him to 
be unrighteous, in that thou wouldest fain not be punished by Him. Consider 
a speech of a better kind in another Psalm. "It is good for me that Thou 
hast humbled me, that I might learn Thy righteousnesses."[8] By being 
lifted up, I had learned my own iniquities; let me by being "humbled," 
learn "Thy righteousnesses." "Why go I mourning, while the enemy harasses 
me?" Thou complainest of the enemy. It is true he does harass thee; but it 
was thou didst "give place"[9] to him. And even now there is a course open 
to thee; choose the course of prudence; admit thy King, shut the tyrant 
out.

    4. But in order that she may do this, hear what she says, what she 
supplicates, what she prays for. Pray thou for what thou hearest; pray for 
it when thou hearest it; let these words be the voice of us all: "O send 
out Thy Light and Thy Truth. They have led me, and brought me on unto Thy 
holy hill, and into Thy Tabernacles" (ver. 3). For that very "Light" and 
"Truth" are indeed two in name; the reality expressed is but One. For what 
else is the "Light" of God, except the "Truth" of God? Or what else is the 
"Truth" of God, except the "Light" of God? And the one Person of Christ is 
both of these. "I am the Light of the world: he that believeth on Me, shall 
not walk in darkness." "I am the Way, the Truth, and the Life."[1] He is 
Himself "the Light:" He is Himself "the Truth." Let Him come then and 
rescue us, and "separate at once our cause from the ungodly nation; let Him 
deliver us from the deceitful and unjust man," let him separate the wheat 
from the tares, for at the time of harvest He will Himself send His Angels, 
that they may "gather out of His kingdom all things that offend,"[2] and 
cast them into flaming fire, while they gather together the corn into the 
garner. He will send out His" Light," and His "Truth;" for that they have 
already "brought us and led us to His holy hill, and into His Tabernacles." 
We possess the "earnest;"[3] we hope for the prize. "His holy Hill" is His 
holy Church. It is that mountain which, according to Daniel's vision,[4] 
grew from a very small "stone," till it crushed the kingdoms of the earth; 
and grew to such a size, that it "filled the face of the earth." This is 
the "hill," from which he tells us that his prayer was heard, who says, "I 
cried unto the Lord with my voice, and He heard me out of His holy hill." s 
Let no one of those that are without that mountain, hope to be heard unto 
eternal life. For many are heard in their prayers for many things. Let them 
not congratulate themselves[6] on being heard; the devils were heard in 
their prayer, that they might be sent into the swine. Let us desire to be 
heard unto eternal life, by reason of our longing, through which we say, 
"Send out Thy Light and Thy Truth."[7] That is a "Light" which requires the 
eye of the heart. For "Blessed" (He saith) "are the pure in heart, for they 
shall see God."[8] We are now on His Hill, that is, in His Church, and in 
His Tabernacle. The "tabernacle" is for persons sojourning; the house, for 
those dwelling in one community.[9] The tabernacle is also for those who 
are both from home, and also in a state of warfare. When thou hearest of a 
tabernacle, form a notion of a war; guard against an enemy. But what shall 
the house be? "Blessed are they that dwell in Thine house: they will be 
alway praising Thee."[10]

    5. Now then that we have been led on even to "the Tabernacle," and are 
placed on "His holy Hill," what hope do we carry with us?

    "Then will I go in unto the Altar of God" (ver. 4). For there is a 
certain invisible Altar on high, which the unrighteous man approaches not. 
To that Altar he alone draws nigh, who draws nigh to this one without cause 
to fear. There he shall find his Life, who in this one "separates his 
cause." "And I will go in unto the Altar of God." From His holy Hill, and 
from His Tabernacle, from His Holy Church, I will go in unto the Altar of 
God on High. What manner of Sacrifice is there? He himself who goeth in is 
taken for a burnt-offering. "I will go in unto the Altar of God." What is 
the meaning of what he says, "The Altar of my God"?

    "Unto God, who makes glad my youth." Youth signifies newness: just as 
if he said, "Unto God, who makes glad my newness." It is He who makes glad 
my newness, who hath filled my old estate" with mourning. For now "I go 
mourning" in oldness, then shall "I stand," exulting in newness!

    "Yea, upon the harp will I praise Thee, O God my God." What is the 
meaning of "praising on the harp," and praising on the psaltery? For he 
does not always do so with the harp, nor always with the psaltery. These 
two instruments of the musicians have each a distinct meaning of their own, 
worthy of our consideration and notice. They are both borne in the hands, 
and played by the touch; and they stand for certain bodily works of ours. 
Both are good, if one knows how to play the psaltery,[12] or to play the 
harp.[13] But since the psaltery is that instrument which has the shell[14] 
(i.e. that drum, that hollow piece of wood, by straining on which[15] the 
chords resound) on the upper part of it, whereas the harp has that same 
concave sounding-board on the lower part, there is to be a distinction made 
between our works, when they are" upon the harp," when "on the psaltery:" 
both however are acceptable to God, and grateful to His ear. When we do 
anything according to God's Commandments, obeying His commands and 
hearkening to Him, that we may fulfil His injunctions, when we are active 
and not passive, it is the psaltery that is playing. For so also do the 
Angels: for they have nothing to suffer. But when we suffer anything of 
tribulation, of trials, of offences on this earth (as we suffer only from 
the inferior part of ourselves; i.e. from the fact that we are mortal, that 
we owe somewhat of tribulation to our original cause,[1] and also from the 
fact of our suffering much from those who are not "above"); this is "the 
harp." For there rises a sweet strain from that part of us which is 
"below:" we "suffer," and we strike the psaltery,[2] or shall I rather say 
we sing and we strike the harp. ...

    6. And again, in order that he may draw the sound from that sounding-
board below, he addresses his soul: he says, "Why art thou sorrowful, O my 
soul, and why dost thou disquiet me?" (ver. 5). I am in tribulations, in 
weariness,[3] in mourning, "Why dost thou disquiet me, O my soul?" Who is 
the speaker, to whom is he speaking? That it is the soul to which he is 
speaking, everybody knows: for it is obvious: the appeal is addressed to it 
directly: "Why art thou sorrowful, O my soul, and why dost thou disquiet 
me?" The question is as to the speaker. It is not the flesh addressing the 
soul, surely, since the flesh cannot speak without the soul. For it is more 
appropriate for the soul to address the flesh, than for the flesh to 
address the soul. ... We perceive then that we have a certain part, in 
which is "the image of God;" viz. the mind and reason.[4] It was that same 
mind that prayed for "God's Light" and "God's Truth." It is the same mind 
by which we apprehend[5] right and wrong: it is by the same that we discern 
truth from falsehood. It is this same that we call "understanding;" which 
"understanding," indeed, is wanting to the brutes. And this "understanding" 
whoever neglects in himself, and holds it in less account than the other 
parts of his nature, and casts it off, just as if he had it not, is 
addressed in the Psalm, "Be ye not as the horse and the mule, which have no 
understanding."[6] It is our "understanding" then that is addressing our 
soul. The latter is withered away from tribulations, worn out in 
anguish,[7] made "sorrowful" in temptations, fainting in toils. The mind, 
catching a glimpse of Truth above, would fain rouse her spirits, and she 
says, "Why art thou sorrowful, O my soul?" ...

    7. These expressions, brethren, are safe ones: but yet be watchful in 
good works. Touch "the psaltery," by obeying the Commandments; touch the 
harp, by patiently enduring your sufferings. You have heard from Isaiah, 
"Break thy bread to the hungry;"[8] think not that fasting by itself is 
sufficient. Fasting chasteneth thine own self: it does not refresh others. 
Thy distress will profit thee, if thou affordest comfort[9] to others. See, 
thou hast denied thyself; to whom wilt thou give that of which thou hast 
deprived thyself? Where wilt thou bestow what thou hast denied thyself? How 
many poor may be filled[10] by the breakfast[11] we[12] have this day given 
up? Fast in such a way that thou mayest rejoice, that thou hast 
breakfasted, while another has been eating; fast on account of thy prayers, 
that thou mayest be heard in them. For He says in that passage, "Whilst 
thou art yet speaking I will say, Here I am,"[13] provided thou wilt with 
cheerful mind "break thy bread to the hungry." For generally this is done 
by men reluctantly and with murmurs, to rid themselves of the wearisome 
importunity of the beggar, not to refresh the bowels of him that is needy. 
But it is "a cheerful giver" that "God loves."[14] If thou givest thy bread 
reluctantly, thou hast lost both the bread, and the merit of the action. Do 
it then from the heart: that He "who seeth in secret,"[15] may say, "whilst 
thou art yet speaking, Here I am." How speedily are the prayers of those 
received, who work righteousness! And this is man's righteousness in this 
life, fasting, alms, and prayer. Wouldest thou have thy prayer fly upward 
to God? Make for it those two wings of alms and fasting. Such may God's 
"Light" and God's "Truth" find us, that He may find us without cause for 
fear, when He comes to free us from death, who has already come to undergo 
death for us. Amen.

PSALM XLIV.[16]

    1. This Psalm is addressed "to the sons of Korah," as its title shows. 
Now Korah is equivalent to the word baldness;[17] and we find in the Gospel 
that our Lord Jesus Christ was crucified in "the place of a skull."[18] It 
is clear then that this Psalm is sung to the "sons of His 'Passion.'" Now 
we have on this point a most certain and most evident testimony from the 
Apostle Paul; because that at the time when the Church was suffering under 
the persecutions of the Gentiles, he quoted from hence a verse, to insert 
by way of consolation, and encouragement to patience. For that which he 
inserted in his Epistle, is said here: "For Thy sake are we killed all the 
day long; we are counted as sheep for the slaughter."[19] Let us then hear 
in this Psalm the voice of the Martyrs; and see how good is the cause which 
the voice of the Martyrs pleads, saying, For Thy sake, etc. ...

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

    3. "O God, we have heard with our ears; our fathers have told us the 
work that Thou didst in their days, and in the days of old" (ver. 1). 
Wondering wherefore, in these days, He has seemingly forsaken those whom it 
was His will to exercise in sufferings, they recall the past events which 
they have heard of from their fathers; as if they said, It is not of these 
things that we suffer, that our fathers told us! For in that other Psalm 
also, He said this, "Our fathers trusted in Thee; they trusted, and Thou 
didst deliver them. But I am a worm and no man; a reproach of men, and the 
outcast of the people."[3] They trusted, and Thou didst deliver them; have 
I then hoped, and hast Thou forsaken me? And have I believed upon Thee in 
vain? And is it in vain that my name has been written in Thy Book,[4] and 
Thy name has been inscribed on me? What our fathers told us was this:

    "Thy hand destroyed the nations; and Thou plantedst them: Thou didst 
weaken the peoples, and cast them out" (ver. 2). That is to say: "Thou 
didst drive out 'the peoples' from their own land, that Thou mightest bring 
'them' in, and plant them; and mightest by Thy mercy stablish their 
kingdom." These are the things that we heard from our fathers. But perhaps 
it was because they were brave, were men of battle, were invincible, were 
well-disciplined, and warlike, that they could do these things. Far from 
it. This is not what our fathers told us; this is not what is contained in 
Scripture. But what does it say, but what follows?

    "For they gat not the land in possession by their own sword, neither 
did their own arm save them; but Thy right hand, and Thine arm, and the 
light of Thy countenance" (ver. 3). Thy "right hand" is Thy Power: Thine 
"arm" is Thy Son Himself.[5] And "the light of Thy countenance." What means 
this, but that Thou wert present with them, in miracles of such a sort that 
Thy presence was perceived. For when God's presence with us appears by any 
miracle, do we see His face with our own eyes? No. It is by the effect of 
the miracle He intimates to man His presence. In fact, what do all persons 
say, who express wonder at facts of this description? "I saw God present." 
"But Thy right hand, and Thine arm, and the light of Thy countenance; 
because Thou pleasedst in them:"[6] i.e. didst so deal with them, that Thou 
wert well-pleasing in them: that whoso considered how they were being dealt 
with, might say, that "God is with them of a truth;" and it is God that 
moves[7] them.

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

    "Thou art Thyself[8] my King and my God." (ver. 4). "Thou art Thyself;" 
for Thou art not changed. I see that the times are changed; but the Creator 
of times is unchanged. "Thou art Thyself my King and my God." Thou art wont 
to guide me: to govern me, to save me. "Thou who commandest salvation unto 
Jacob." What is, "Thou who commandest"? Even though in Thine own proper 
Substance and Nature, in which Thou art whatsoever Thou art, Thou wast hid 
from them; and though Thou didst not converse with the fathers in that 
which Thou art in Thyself, so that they could see Thee "face to face," yet 
by any created being whatsoever "Thou commandest salvation unto Israel." 
For that sight of Thee "face to face" is reserved for those set free in the 
Resurrection. And the very "fathers" of the New Testament too, although 
they saw Thy mysteries revealed, although they preached the secret things 
so revealed to them, nevertheless said that they themselves saw but "in a 
glass, darkly," but that "seeing face to face"[9] is reserved to a future 
time, when what the Apostle himself speaks of shall have come. "When Christ 
our life shall appear, then shall ye also appear with Him in glory."[10] It 
is against that time then that vision "face to face" is reserved for you, 
of which John also speaks: "Beloved, we are now the sons of God: and it 
doth not yet appear what we shall be. We know that, when He shall appear, 
we shall be like Him; for we shall see Him as He is."[11] Although then at 
that time our fathers saw Thee not as Thou art, "face to face," although 
that vision is reserved against the resurrection, yet, even though they 
were Angels who presented themselves, it is Thou, "Who commandest salvation 
unto Jacob." Thou art not only present by Thine own Self; but by whatsoever 
created being Thou didst appear, it is Thou that dost "command" by them, 
that which Thou doest by Thine own Self in order to the salvation of Thy 
servants: but that which they do whom Thou "commandest" it, is done to 
procure the salvation of Thy servants. Since then Thou art Thyself" my King 
and my God, and Thou commandest salvation unto Jacob," wherefore are we 
suffering these things?

    5. But perhaps it is only what is past that has been described to us: 
but nothing of the kind is to be hoped for by us for the future. Nay 
indeed, it is still to be hoped for. "Through Thee will we winnow away[1] 
our enemies" (ver. 5). Our fathers then have declared to us a work that 
Thou didst "in their days, and in the days of old," that Thy hand destroyed 
the Gentiles: that Thou "didst cast out the peoples; and didst plant them." 
Such was the past; but what is to be hereafter? "Through Thee we shall 
winnow away our enemies." A time will come, when all the enemies of 
Christians will be winnowed away like chaff, be blown like dust, and be 
cast off from the earth. ... Thus much of the future. "I will not trust in 
my bow," even as our fathers did not in "their sword. Neither shall my 
sword help me" (ver. 6).

    6. "For Thou hast saved us from our enemies" (ver. 7). This too is 
spoken of the future under the figure of the past. But this is the reason 
that it is spoken of as if it were past, that it is as certain as if it 
were past. Give heed, wherefore many things are expressed by the Prophets 
as if they were past; whereas it is things future, not past facts that are 
the subject of prophecy. For the future Passion of our Lord Himself was 
foretold:[2] and yet it says, "They pierced My hands and My feet. They told 
all My bones;" not, "They shall pierce," and "shall tell." "They looked and 
stared upon Me;" not "They shall look and stare upon Me." "They parted My 
garments among them." It does not say, "They shall part" them. All these 
things are expressed as if they were past, although they were yet to come: 
because to God things to come also are as certain as if they were past. ... 
It is for this reason, in consequence of their certainty, that those things 
which are yet future, are spoken of as if past. This it is then that we 
hope. For it is, "Thou hast saved us from our enemies, and hast put them to 
shame that hated us."

    7. "In God will we boast[3] all the day long" (ver. 8). Observe how he 
intermingles words expressive of a future time, that you may perceive that 
what was spoken of before as in past time was foretold of future times. "In 
God will we boast all day long; and in Thy name will we confess for 
ever."[4] What is, "We shall boast"? What, "We shall confess"? That Thou 
hast "saved us from our enemies;" that Thou art to give us an everlasting 
kingdom: that in us are to be fulfilled the words," Blessed are they that 
dwell in Thine house: they will be always praising Thee."[5]

    8. Since then we have the certainty that these things are to be 
hereafter, and since we have heard from our fathers that those we spoke of 
were in time past, what is our state at present? "But now Thou hast cast us 
off, and put us to shame" (ver. 9). Thou hast "put us to shame" not before 
our own consciences, but in the sight of men. For there was a time when 
Christians were persecuted; when in every place they were outcasts, when in 
every place it used to be said, "He is a Christian!" as if it conveyed an 
insult and reproach. Where then is He, "our God, our King," who "commands 
salvation unto Jacob"? Where is He who did all those works, which "our 
fathers have told us"? Where is He who is hereafter to do all those things 
which He revealed unto us by His Spirit? Is He changed? No. These things 
are done in order to "understanding, for the sons of Korah." For we ought 
to "understand" something of the reason, why He has willed we should suffer 
all these things in the mean time. What "all things"? "But now Thou hast 
cast us off and put us to shame: and goest not forth, O God, in our 
powers."[6] We go forth to meet our enemies, and Thou goest not forth with 
us. We see them: they are very strong, and we are without strength. Where 
is that might of Thine? Where Thy "right hand," and Thy power?[7] Where the 
sea dried up, and the Egyptian pursuers overwhelmed with the waves? Where 
Amalek's resistance subdued by the sign of the Cross?[8] "And Thou, O God, 
goest not forth in our powers."

    9. "Thou hast turned us away backward in presence of our enemies" (ver. 
10), so that they are, as it were, before; we, behind; they are counted as 
conquerors, we as conquered. "And they which hate us spoiled for 
themselves." What did they "spoil" but ourselves?

    10. "Thou has given us like sheep appointed for meat, and hast 
scattered us among the nations" (ver. 11). We have been "devoured" by "the 
nations." Those persons are meant, who, through their sufferings, have by 
process of assimilation, becomes part of the "body" of the Gentile world. 
For the Church mourns over them, as over members of her body, that have 
been devoured.[1]

    11. "Thou hast sold Thy people for no price" (ver. 12). For we see whom 
Thou hast made over; what Thou hast received, we have not seen. "And there 
was no multitude in their jubilees."[2] For when the Christians were flying 
before the pursuit of enemies, who were idolaters, were there then held any 
congregations and "jubilees" to the honour of God? Were those Hymns chanted 
in concert from the Churches of God, that are wont to be sung in concert in 
time of peace, and to be sounded in a sweet accord of the brotherhood in 
the ears of God?

    12. "Thou madest us a reproach to our neighbours; a scorn and a 
derision to them that are round about us" (ver. 13). "Thou madest us a 
similitude[3] among the heathen" (ver. 14). What is meant by a 
"similitude"? It is when men in imprecating a curse make a "similitude" of 
his name whom they detest. "So mayest thou die;" "So mayest thou be 
punished!" What a number of such reproaches were then uttered! "So mayest 
thou be crucified!" Even in the present day there are not wanting enemies 
of Christ (those very Jews themselves), against whom whensoever we defend 
Christ, they say unto us, "So mayest thou die as He did." For they would 
not have inflicted that kind of death had they not an intense horror of 
dying by such a death: or had they been able to comprehend what mystery was 
contained in it. When the ointment is applied to the eyes of the blind man, 
he does not see the eye-salve in the physician's hand. For the very Cross 
was made for the benefit even of the persecutors themselves. Hereby they 
were healed afterwards; and they believed in Him whom they themselves had 
slain. "Thou madest us a similitude among the heathen; a shaking of the 
head among the peoples," a "shaking of the head" by way of insult. "They 
spake with their lips, they shook the head."[4] This they did to the Lord: 
this to all His Saints also, whom they were able to pursue, to lay hold of, 
to mock, to betray, to afflict, and to slay.

    13. "My shame is continually before me; and the confusion of my face 
has covered me" (ver. 15). "For the voice of him that reproacheth and 
blasphemeth" (ver. 16): that is to say, from the voice of them that insult 
over me, and who make it a charge against me that I worship Thee, that I 
confess Thee! and who make it a charge against me that I bear that name by 
which all charges against me shall be blotted out. "For the voice of him 
that reproacheth and blasphemeth," that is, of him that speaketh against 
me. "By reason of the enemy and the persecutor." And what is the 
"understanding" conveyed here? Those things which are told us of the time 
past, will not be done in our case:[5] those which are hoped for, as to be 
hereafter, are not as yet manifest. Those which are past, as the leading 
out of Thy people with great glory from Egypt; its deliverance from its 
persecutors; the guiding of it through the nations, the placing of it in 
the kingdom, whence the nations had been expelled. What are those to be 
hereafter? The leading of the people out of this Egypt of the world, when 
Christ, our "leader" shall appear in His glory: the placing of the Saints 
at His right hand; of the wicked at His left; the condemnation of the 
wicked with the devil to eternal punishment; the receiving of a kingdom 
from Christ with the Saints to last for ever.[6] These are the things that 
are yet to be: the former are what are past. In the interval, what is to be 
our lot? Tribulations! "Why so?" That it may be seen with respect to the 
soul that worships God, to what extent it worships God; that it may be seen 
whether it worships Him "freely" from whom it received salvation "freely." 
... What hast thou given unto God? Thou wert wicked, and thou wert 
redeemed! What hast thou given unto God? What is there that thou hast not 
"received" from Him "freely"? With reason is it named "grace," because it 
is bestowed (gratis, i.e.) freely.[7] What is required of thee then is 
this, "that thou too shouldest worship "Him freely;" not because He gives 
thee things temporal, but because He holds out to thee things eternal. ...

    14. "All this is come upon us; yet have we not forgotten Thee" (ver. 
17). What is meant by, "have not forgotten Thee"? "Neither have we behaved 
ourselves frowardly in Thy covenant."

    "Our heart has not turned back; and Thou hast turned aside our goings 
out of Thy way" (ver. 18). See here is "understanding," in that "our heart 
has not gone back;" that we have not" forgotten Thee, have not behaved 
frowardly in Thy covenant;" placed as we are in great tribulations, and 
persecutions of the Gentiles. "Thou hast turned aside our goings out of Thy 
way." Our "goings" were in the pleasures of the world; our "goings" were in 
the midst of temporal prosperities. Thou hast taken "our goings out of Thy 
way;" and hast shown us[1] how "strait and narrow is the way that leadeth 
unto life."[2] What is meant by, "hast turned aside our goings out of Thy 
way"? It is as if He said, "Ye are placed in the midst of tribulation; ye 
are suffering many things; ye have already lost many things that ye loved 
in this life: but I have not abandoned you on the way, the narrow way that 
I am teaching you. Ye were seeking "broad ways." What do I tell you? This 
is the way we go to everlasting life; by the way ye wish to walk, ye are 
going to death. How "broad and wide is the road that leads to destruction: 
and" how "many there be that find it! How strait and narrow the way that 
leadeth unto life, and" how "few there be" that walk therein![3] Who are 
the few? They who patiently endure tribulations, patiently endure 
temptations; who in all these troubles do not "fall away:" who do not 
rejoice in the word "for a season" only; and in the time of tribulation 
fade away, as on the sun's arising; but who have the "root" of "love," 
according to what we have lately heard read in the Gospel.[4] ...

    15. "For Thou hast brought us low in the place of infirmity"[5] (ver. 
18): therefore Thou wilt exalt us in the place of strength. "And the shadow 
of death has covered us" (ver. 19). For this mortality of ours is but the 
"shadow" of death. The true death is condemnation with the devil.

    16. "If we have forgotten the Name of our God." Here is the 
"understanding" of the "sons of Korah." "And stretched out our hands to a 
strange God" (ver. 20). "Shall not God search this out? For He knoweth the 
secrets of the heart" (ver. 21). He "knows," and yet He "searches them 
out"? If He knows the secrets of the heart, what do the words, "Shall not 
God search it out," do there? He "knows" it in Himself; He "searches it 
out" for our sakes. For it is for this reason God sometimes "searches a 
thing out;" and speaks of that becoming known to Himself, which He is 
Himself making known to thee. He is speaking of His own work, not of His 
knowledge. We commonly say, "A gladsome day," when it is fine. Yet is it 
the day itself that experiences delight? No: we speak of the day as 
gladsome, because it fills us with delight. And we speak of a "sullen sky." 
Not that there is any such feeling in the clouds, but because men are 
affected with sullenness at the sight of such an appearance of the skies, 
it is called sullen for this reason, that it makes us sullen. So also God 
is said to "know" when He causes us to know. God says to Abraham, "Now I 
know that thou fearest God."[6] Did He then not know it before then? But 
Abraham did not know himself till then: for it was in that very trial he 
came to know himself. ... And God is said to "know"  that which He had 
caused him to know. Did Peter know himself, when he said to the Physician, 
"I will be with Thee even unto death?"[7] The Physician had felt his 
pulse,[8] and knew what was going on within His patient's soul: the patient 
knew it not. The crisis[9] of trial came; and the Physician approved the 
correctness of His opinion: the sick man gave up his presumption. Thus God 
at once "knows" it and "searches it out." "He knows it already. Why does He 
'search it out'?" For thy sake: that thou mayest come to know thine own 
self, and mayest return thanks to Him that made thee. "Shall not God search 
it out?"

    17. "For, for Thy sake we are killed all the day long: we are counted 
as sheep for the slaughter" (ver. 22). For you may see a man being put to 
death; you do not know why he is being put to death. God knoweth this. The 
thing in itself is hid. But some one will say to me, "See, he is detained 
in prison for the name of Christ, he is a confessor for the name of 
Christ." Why do not[10] heretics also confess the name of Christ, and yet 
they do not die for His sake? Nay more; let me say it, in the Catholic 
Church itself, do you think there either are, or have been wanting persons 
such as would suffer for the sake of glory among men? Were there no such 
persons, the Apostle would not say, "Though I give my body to be burned, 
and have not charity, it profiteth me nothing."[11] He knew therefore that 
there might be some persons, who did this not from "charity," but out of 
vainglory. It is therefore hid from us; God alone sees this; we cannot see 
it. He alone can judge of this, who "knoweth the secrets of the heart." 
"For," for Thy sake "are we killed all the day long; we are counted as 
sheep for the slaughter." I have already mentioned that from hence the 
Apostle Paul had borrowed a text[12] for the encouragement of the Martyrs: 
that they might not "faint in the tribulations" undergone by them for the 
name of Christ.[13]

    18. "Awake; why sleepest Thou, O Lord?" (ver. 23). Who is addressed, 
and who is the speaker? Would not he be more correctly said to sleep and 
slumber,[14] who speaks such words as these? He replies to you, I know what 
I am saying: I know that "He that keepeth Israel doth not sleep:"(1) but 
yet the Martyrs cry, "Awake; why sleepest Thou, O Lord?" O Lord Jesus, Thou 
wast slain; Thou didst "sleep" in Thy Passion; to us Thou hast now "awaked" 
from sleep. For "we" know that Thou hast now "awaked" again. To what 
purpose hast Thou awaked and risen again? The Gentiles that persecute us, 
think Thee to be dead; do not believe Thee to have risen again. "Arise 
Thou" then to them also! "Why sleepest Thou," though not to us, yet to 
them? For if they already believed Thee to have risen again, could they 
persecute us who believe in Thee? But why do they persecute? "Destroy, slay 
so and so, whoever have believed in Thee, such an one, who died an ill 
death!" As yet to them "Thou sleepest;" arise to them, that they may 
perceive that Thou hast "awaked" again; and may be at rest. Lastly, it has 
come to pass, while the Martyrs die, and say these things; while they 
sleep, and "awaken" Christ, truly dead in their sleepings, Christ has, in a 
certain sense, risen again in the Gentiles; i.e. it becomes believed, that 
He has risen again; so by degrees they themselves, becoming converted to 
Christ by believing, collected a numerous body: such as the persecutors 
dreaded; and the persecutions have come to an end. Why? Because Christ, who 
before was asleep to them, as not believing, bath risen in the Gentiles. 
"Arise, and cast us not off for ever!"

    19. "Wherefore hidest Thou Thy face:" as if Thou wert not present; as 
if thou hadst forgotten us? "And forgettest our misery and trouble?" (ver. 
24).

    20. "For our soul is bowed down to the dust" (ver. 25). Where is it 
bowed down? "To the dust:" i.e. dust persecutes us. They persecute us, of 
whom Thou hast said, "The ungodly are not so; but are like the dust, which 
the wind driveth away from the face of the earth."(2) "Our belly hath 
cleaved to the earth." He seems to me to have expressed the punishment of 
the extreme of humiliation, in which, when any one prostrates himself, "his 
belly cleaveth to the earth." For whosoever is humbled so as to be on his 
knees, has yet a lower degree of humiliation to which he can come: but he 
who is so humbled, that his "belly cleaveth to the ground," there is no 
farther humiliation for him. Should one wish to do still farther, it will, 
after that point, be not bowing him down, but crushing him. Perhaps then he 
may have meant this We are "bowed down very low" in this dust; there is no 
farther point to which humiliation can go. Humiliation has now reached its 
highest point: let mercy then come also. ...

    21. "Arise, O Lord, help us" (ver. 26). And indeed, dearly beloved, He 
has arisen and helped us. For when he awaked (i.e. when He arose again, and 
became known to the Gentiles) on the cessation of persecutions, even those 
who had cleaved to the earth were raised up from the earth, and on 
performing penance,(3) have been restored to Christ's body, feeble and 
imperfect though they were: so that in them was fulfilled the text, "Thine 
eyes did see my substance yet being imperfect; and in Thy book shall they 
all be written."(4)

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

PSALM XLV.(5)

    1. This Psalm, even as we ourselves have been singing with gladness 
together with you, we would beg you in like manner to consider with 
attention together with us. For it is sung of the sacred Marriage-feast; of 
the Bridegroom and the Bride; of the King and His people; of the Saviour 
and those who are to be saved. ... His sons are we, in that we are the 
"children of the Bridegroom;" and it is to us that this Psalm is addressed, 
whose title has the words, "For the sons of Korah, for the things that(6) 
shall be changed."

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

    3. For it goes on, "For the things that shall be changed, to the sons 
of Korah for understanding; a song for the beloved." For that "beloved" One 
was seen by His persecutors, but yet not for "understanding." For "had they 
known Him, they would never have crucified the Lord of Glory."(1) In order 
to this "understanding," other eyes were required by Him when He said, "He 
that seeth Me, seeth My Father also."(2) Let the Psalm then now sound of 
Him, let us rejoice in the marriage-feast, and we shall be with those of 
whom the marriage is made,(3) who are invited to the marriage; and the very 
persons invited are the Bride herself. For the Church is "the Bride," 
Christ the Bridegroom. There are commonly spoken by balladists(4) certain 
verses to Bridegrooms and Brides, called Epithalamia.(5) Whatever is sung 
there, is sung in honour of the Bride and Bridegroom. Is there then no 
Bridechamber(6) in that marriage-feast to which we are invited? Whence then 
does another Psalm say, "He hath set up His tabernacle in the Sun; and He 
is even as a bridegroom coming out of his chamber." The nuptial union is 
that of "the Word," and the flesh. The Bridechamber of this union, the 
Virgin's womb. For the flesh itself was united to the Word: whence also it 
is said, "Henceforth they are not twain, but one flesh."(7) The Church was 
assumed unto Him out of the human race: so that the Flesh itself, being 
united to the Word, might be the Head of the Church: and the rest who 
believe, members of that Head. ...

    4. "Mine heart hath uttered a good word"(8) (ver. 1). Who is the 
speaker? The Father, or the Prophet? For some understand it to be the 
Person of the Father, which says, "Mine heart hath uttered a good word," 
intimating to us a certain unspeakable generation.(9) Lest you should haply 
think something to have been taken unto Him, out of which God should beget 
the Son (just as man takes something to himself out of which he begets 
children, that is to say, an union of marriage,(10) without which man 
cannot beget offspring), lest then you should think that God stood in need 
of any nuptial union, to beget "the Son," be says, "Mine heart hath uttered 
a good word."(11) This very day thine heart, O man, begets a counsel, and 
requires no wife: by the counsel, so born of thine heart, thou buildest 
something or other, and before that building subsists, the design 
subsists;(12) and that which thou art about to produce, exists already in 
that by which thou art going to produce it; and thou praisest the fabric 
that as yet is not existing, not yet in the visible form of a building, but 
on the projecting of a design: nor does any one else praise thy design, 
unless either thou showest it to him, or he sees what thou hast done. If 
then by the Word "all things were made,"(13) and the Word is of God, 
consider the fabric reared by the Word, and learn from that building to 
admire His counsels! What manner of Word is that by which heaven and earth 
were made;(14) and all the splendour of the heavens; all the fertility of 
the earth; the expanse of the sea; the wide diffusion of air; the 
brightness of the constellations; the light of sun and moon? These are 
visible things: rise above these also; think of the Angels," 
Principalities, Thrones, Dominions, and Powers."(15) All were made by Him. 
How then were these good things made? Because there was "uttered forth 'a 
good Word,' " by which they were to be made. ...

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

    6. What follows then? "My tongue is the pen of a writer writing 
rapidly." What likeness, my brethren, what likeness, I ask, has the 
"tongue" of God with a transcriber's pen? What resemblance has "the rock" 
to Christ?(6) What likeness does the "lamb" bear to our Saviour,(7) or what 
"the lion" to the strength of the Only-Begotten?(8) Yet such comparisons 
have been made; and were they not made, we should not be formed to a 
certain extent by these visible things to the knowledge of the "Invisible 
One:" So then with this mean simile of the pen; let us not compare it to 
His excellent greatness, so let us not reject it with contempt. For I ask, 
why He compares His "tongue" to "the pen of a writer writing rapidly "? But 
how swiftly soever the transcriber writes, still it is not comparable to 
that swiftness of which another Psalm says, "His word runneth very 
swiftly."(9) But it appears to me (if human understanding may presume so 
far) that this too may be understood as spoken in the Person of the Father: 
"My tongue is the pen of a writer." Inasmuch as what is spoken by the 
"tongue," sounds once and passes away, what is written, remains; seeing 
then that God uttereth "a Word," and the Word which is uttered does not 
sound once and pass away, but is uttered and yet continues, God chose 
rather to compare this to words written than to sounds. But what He added, 
saying, "of one writing swiftly," stimulates the mind unto "understanding." 
Let it however not slothfully rest here, thinking of transcribers,(10) or 
thinking of some kind of quick shorthand writers: if it be this it sees in 
the passage, it will be resting there. Let it think swiftly what is the 
meaning of that word "swiftly." The "swiftly" of God is such that nothing 
exceeds in swiftness. For in writings letter is written after letter; 
syllable after syllable; word after word: nor do we pass to the second 
except when the first is written out. But there nothing can exceed the 
swiftness, where there are not several words; and yet there is not anything 
omitted: since in the One are contained all things.

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

    8. There have not been wanting those who preferred understanding all 
the preceding passage also of the Prophet's own person; and would have even 
this verse, "Mine heart hath uttered forth a good word," understood as 
spoken by the Prophet, supposed to be uttering a hymn. For whoever utters a 
hymn to God, his heart is, as it were, "uttering forth a good word," just 
as  his heart who blasphemes God, is uttering forth an evil word. So that 
even by what follows, "I speak of the things which I have made(3) unto the  
King," he meant to express that man's chief work  was but to praise God. To 
Him it belongs to satisfy thee, by His beauty; to thee to praise Him  with 
thanksgiving. ...

    9. "My tongue is the pen of a writer writing quickly." There have been 
persons who have understood the Prophet to have been describing in this 
manner what he was writing; and therefore to have compared his tongue to 
"the pen of a writer writing quickly:" but that he chose to express himself 
in the words "writing quickly," to signify, that he was writing of things 
which were to come" quickly;" that "writing quickly" should be understood 
to be equivalent to "writing things that are quick;" i.e. writing things 
that  would not long tarry. For God did not tarry long to manifest Christ. 
How quickly is that perceived to have rolled by, which is acknowledged to 
be already past! Call to mind the generations before thee; thou wilt find 
that the making of Adam is but a thing of yesterday. So do we read that all 
things have gone on from the very beginning:(4) they were therefore done 
"quickly." The day of Judgment also will be here "quickly." Do thou 
anticipate its "quick" coming. It is to come "quickly;" do thou become 
converted yet more "quickly." The Judge's face will appear: but observe 
thou what the Prophet says, "Let us come before" (let us "prevent ") "His 
face with confession."(5)

    10. "Gird Thy sword upon Thy thigh, O most Mighty" (ver. 3). What is 
meant by "Thy sword, but "Thy word"? It was by that sword He scattered His 
enemies; by that sword he divided the son from the father, "the daughter 
from the mother, the daughter-in-law from the mother-in-law." We read these 
words in the Gospel, "I came not to send peace, but a sword."(6) And, "In 
one house shall five be divided against each other; three against two, and 
two against three;"(7) i.e. "the father against the son, the daughter 
against the mother, the daughter-in-law against the mother-in-law." By what 
"sword," but that which Christ brought, was this division wrought? And 
indeed, my brethren, we see this exemplified daily. Some young man is 
minded to give himself up to God's service; his father is opposed to it; 
they are "divided against each other:" the one promises an earthly 
inheritance, the other loves an heavenly; the one promises one thing, the 
other prefers another. The father should not think himself wronged: God 
alone is preferred to him. And yet he is at strife[8] with the son, who 
would fain give himself to God's service. But the spiritual sword is 
mightier to separate them, than the ties of carnal nature to bind them 
together. This happens also in the case of a mother against her daughter; 
still more also in that of a daughter-in-law against a mother-in-law. For 
sometimes in one house mother-in-law and daughter-in law are found orthodox 
and heretical respectively. And where that sword is forcibly felt,(9) we do 
not dread the repetition of Baptism. Could daughter be divided against 
mother; and could not daughter-in-law be divided against mother-in law? ...

    11. What does he mean to express by the "thigh"? The flesh. Whence 
those words, " A prince shall not depart from Judah; and a lawgiver from 
his thighs"?(10) Did not Abraham himself (to whom was promised the seed in 
which "all the nations of the earth were to be blessed"), when he sent his 
servant to seek and to bring home a wife for his son, being by faith fully 
persuaded, that in that, so to speak, contemptible seed was contained the 
great Name;(11) that is, that the Son of God was to come of the seed of 
Abraham, out of all the children of men; did not he, I say, cause his 
servant to swear unto him in this manner, saying, "Put thy hand under my 
thigh,"(1) and so swear; as if he had said, "Put thy hand on the altar, or 
on the Gospel, or on the Prophet, or on any holy thing." "Put" (he says) 
"thy hand under my thigh;" having full confidence, not ashamed of it as 
unseemly, but understanding therein a truth. "With Thy beauty and Thy 
glory." Take to Thee that righteousness, in which Thou art at all times 
beautiful and glorious. "And speed on, and proceed prosperously, and reign" 
(ver. 4). Do we not see it so? Is it not already come to pass? He has "sped 
on; has proceeded prosperously, and He reigns ;" all nations are subdued 
unto Him. What a thing was it to see that "in the Spirit," of which same 
thing it is now in our power to experience in the reality! At the time when 
these words were said, Christ did not yet "reign" thus; had not yet sped 
on, nor "proceeded prosperously." They were then being preached, they have 
now been fulfilled: in many things we have God's promise fulfilled already; 
in some few we have to claim its fulfilment yet.

    12. "Because of truth, meekness, and righteousness." Truth was restored 
unto us, when "the Truth sprung out of the earth: and Righteousness looked 
out from heaven."(2) Christ was presented to the expectation of mankind, 
that in Abraham's Seed "all nations should be blessed." The Gospel has been 
preached. It is "the Truth." What is meant by" meekness"? The Martyrs have 
suffered; and the kingdom of God has made much progress from thence, and 
advanced throughout all nations; because the Martyrs suffered, and neither 
"fell away," nor yet offered resistance; confessing everything, concealing 
nothing; prepared for everything, shrinking from nothing. Marvellous 
"meekness"! This did the body of Christ, by its Head it learned. He was 
first "led as a sheep to the slaughter, and as a lamb before his shearer is 
dumb, even so opened not His mouth;"(3) meek to that degree, that while 
hanging on the Cross, He said, "Father, forgive them, for they know not 
what they do."(4) Why because of "righteousness"? He will come also to 
judge, and to "render to every man according to his works." He spake "the 
truth;" He patiently endured unrighteousness: He is to bring 
"righteousness" hereafter.

    13. "And Thy right hand shall lead Thee on marvellously." We shall be 
guided on by His right hand: He by His own. For He is God, we mortal men. 
He was led on by His own right hand; i.e. by His own power. For the power 
which the Father hath, He hath also; the Father's immortality He hath also; 
He hath the Father's Divinity, the Fathers Eternity, the Father's Power.(5) 
Marvellously will His right hand lead Him on, performing the works of God; 
undergoing human sufferings, overthrowing the evil wills(6) of men by His 
own goodness. Even now, He is being led on even to places where as yet He 
is not; and it is His own right hand that is leading Him on. For that is 
leading Him thither which He has Himself bestowed upon His Saints. "Thy 
right hand shall lead Thee on marvellously."

    14. "Thine arrows are sharp, are most powerful" (ver. 5); words that 
pierce the heart, that kindle love. Whence in the Song of Songs it is said, 
"I am wounded with love."(7) For she speaks of being "wounded with love;" 
that is, of being in love, of being inflamed with passion, of sighing for 
the Bridegroom, from whom she received the arrow of the Word. "Thine arrows 
are sharp, are most powerful;" both piercing, and effective; "sharp, most 
powerful." "The peoples shall fall under Thee." Who have "fallen"? They who 
were "wounded" have also "fallen." We see the nations subdued unto Christ; 
we do not see them "fall." He explains where they "fall," viz. "in the 
heart." It was there they lifted themselves up against Christ, there they 
"fall" down before Christ. Saul was a blasphemer of Christ: he was then 
lifted up, he prays to Christ, "he is fallen," he is prostrate before Him: 
the enemy of Christ is slain, that the disciple of Christ may live! By an 
arrow launched from heaven, Saul (not as yet Paul, but still Saul), still 
lifted up, still not yet prostrate, is wounded in "the heart:" he received 
the arrow, he fell "in heart." For though he fell prostrate on his face, it 
was not there that he fell down in heart:(8) but it was there where he said 
aloud, "Lord, what dost Thou bid me do?"(9) But just now thou weft going to 
bind the Christians, and to bring them to punishment: and now thou sayest 
unto Christ, "What dost Thou bid me do?" O arrow sharp and most mighty, by 
whose stroke "Saul" fell, so as to become "Paul." As it was with him, so 
was it also with "the peoples;" consider the nations, observe their 
subjection unto Christ. "The peoples" (then) "shall fall under Thee in the 
heart of the King's enemies;" that is, in the heart of Thine enemies. For 
it is Him that he calls King, Him that he recognises as King. "The peoples 
shall fall under Thee in the heart of the King's enemies." They were 
"enemies" before; they have been stricken by thine arrows: they have fallen 
before Thee. Out of enemies they have been made friends: the enemies are 
dead, the friends survive. This is the meaning of, "for those which shall 
be changed." We are seeking to "understand" each single word, and each 
separate verse; yet so far only are we to seek for their "understanding," 
as to leave no one to doubt that they are spoken of Christ.

    15. "Thy throne, O God, is for ever and ever" (ver. 6). Because God has 
"'blessed Thee' for ever," on account of the" grace poured over Thy lips." 
Now the throne of the Jewish Kingdom was a temporal one; belonging to those 
who were under the Law, not to those who were under "grace:" He came to 
"redeem those who were under the Law," and to place them under "Grace." His 
"Throne is for ever and ever." Why? for that first throne of the Kingdom 
was but a temporal one: whence then have we a "throne for ever and ever"? 
Because it is God's throne. O divine Attribute of Eternity!(1) for God 
could not have a temporal throne. "Thy throne, O God, is for ever and ever-
-a sceptre of direction is the sceptre of Thy Kingdom." "The sceptre of 
direction" is that which directs mankind: they were before crooked, 
distorted; they sought to reign for themselves: they loved themselves, 
loved their own evil deeds: they submitted not their own will to God; but 
would fain have bent God's will to conformity with their own lusts. For the 
sinner and the unrighteous man is generally angry with God, because it 
rains not!(2) and yet would have God not be angry with himself, because he 
is profligate.(3) And it is pretty much for this very reason that men daily 
sit, to dispute against God: "This is what He ought to have done: this He 
has not well done." Thou forsooth seest what thou doest; He knows not what 
He does! It is thou that art crooked! His ways are right. When wilt thou 
make the crooked coincide with the straight? It cannot be made to coincide 
with it.(4) Just as if you were to place a crooked stick on a level 
pavement; it does not join on to it; it does not cohere; it does not fit 
into the pavement. The pavement is even in every part: but that is crooked; 
it does not fit into that which is level. The will of God then is "equal," 
thine own is "crooked:" it is because thou canst not be conformed unto it, 
that it seems "crooked" unto thee: rule thou thyself by it; seek not to 
bend it to thine own will: for thou canst not accomplish it; that is at all 
times "straight"! Wouldest thou abide in Him? "Correct thou thyself;" so 
will the sceptre of Him who rules thee, be unto thee "a rule of direction." 
Thence is He also called King,(5) from "ruling." For that is no "ruler" 
that does not correct.(6) Hereunto is our King a King of "right ones."(7) 
Just as He is a Priest (Sacerdos) by sanctifying us, so is He our King, our 
Ruler, by "ruling" us. ...

    16. Thou hast loved righteousness, and hated iniquity" (ver. 7). See 
there "the rod of direction" described. "Thou hast loved righteousness, and 
hated iniquity." Draw near to that "rod;" let Christ be thy King: let Him 
"rule" thee with that rod, not crush thee with it. For that rod is "a rod 
of iron;" an inflexible rod.(8) "Thou shalt rule them with a rod of iron: 
and break them in pieces like a potter's vessel."(9) Some He rules; others 
He "breaks in pieces:" He "rules" them that are spiritual: He "breaks in 
pieces" them that are carnal. ... Would He so loudly declare that He was 
about to smite thee, if He wished to smite thee? He is then holding back 
His hand from the punishment of thine offences; but do not thou hold back. 
Turn thou thyself to the punishment of thine offences: for unpunished 
offences cannot be: punishment therefore must be executed either by 
thyself, or by Him: do thou then plead guilty, that He may reprieve thee. 
Consider an instance in that penitential Psalm: "Hide Thy face from my 
sins."(10) Did he mean "from me"? No: for in another passage he says 
plainly, "Hide not Thy face from me." "Turn" then "Thy face from my sins." 
I would have Thee not see my sins. For God's "seeing" is animadverting 
upon. Hence too a Judge is said to "animadvert"(11) on that which he 
punishes; i.e. to turn his mind on it, to bend it thereon, even to the 
punishment of it, inasmuch as he is the Judge. So too is God a Judge. "Turn 
Thou Thy face from my sins." But thou thyself, if thou wouldest have God 
turn "His face" from them, turn not thine own face from them. Observe how 
he proposes this to God in that very Psalm: "I acknowledge," he says, "my 
transgression, and my sin is ever before me."(12) He would fain have that 
which he wishes to be ever before his own eyes, not be before God's eyes. 
Let no one flatter himself with fond hopes of God's mercy. His sceptre is 
"a sceptre of righteousness." Do we say that God is not merciful? What can 
exceed His mercy, who shows such forbearance to sinners; who takes no 
account of the past in all that turn unto Him? So love thou Him for His 
mercy, as still to wish that He should be truthful. For mercy cannot strip 
Him of His attribute of justice: nor justice of that of mercy. Meanwhile 
during the time that He postpones thy punishment, do not thou postpone it.

    17. "Therefore, God, Thy God, hath anointed Thee." It was for this 
reason that He anointed thee, that thou mightest love righteousness, and 
hate iniquity. And observe in what way he expresses himself. "Therefore, 
God, Thy God, hath anointed Thee:" i.e. "God hath anointed Thee, O God." 
"God" is "anointed" by God. For in the Latin it is thought to be the same 
case of the noun repeated: in the Greek however there is a most evident 
distinction; one being the name of the Person addressed; and one His who 
makes the address, saying, "God hath anointed Thee." "O God, Thy God hath 
anointed Thee," just as if He were saying, "Therefore hath Thy God, O God, 
anointed Thee." Take it in that sense, understand it in that sense; that 
such is the sense is most evident in the Greek. Who then is the God that is 
"anointed" by God? Let the Jews tell us; these Scriptures are common to us 
and them. It was God, who was anointed by God: you hear of an "Anointed" 
one; understand it to mean "Christ." For the name of "Christ" comes from 
"chrism;" this name by which He is called "Christ" expresses "unction:" nor 
were kings and prophets anointed in any kingdom, in any other place, save 
in that kingdom where Christ was prophesied of, where He was anointed, and 
from whence the Name of Christ was to come. It is found nowhere else at 
all: in no one nation or kingdom. God, then, was anointed by God; with what 
oil was He anointed, but a spiritual one? For the visible oil is in the 
sign, the invisible oil is in the mystery;(1) the spiritual oil is within. 
"God" then was "anointed" for us, and sent unto us; and God Himself was 
man, in order that He might be "anointed:" but He was man in such a way as 
to be God still. He was God in such a way as not to disdain to be man. 
"Very man and very God;" in nothing deceitful, in nothing false, as being 
everywhere true, everywhere "the Truth" itself. God then is man; and it was 
for this cause that "God" was "anointed," because God was Man, and became 
"Christ."

    18. This was figured in Jacob's placing a stone at his head, and so 
sleeping.(2) The patriarch Jacob had placed a stone at his head: sleeping 
with that stone at his head, he saw heaven opened, and a ladder from heaven 
to earth, and Angels ascending and descending;(3) after this vision he 
awaked, anointed the stone, and departed. In that "stone" he understood 
Christ; for that reason he anointed it. Take notice what it is whereby 
Christ is preached. What is the meaning of that anointing of a stone, 
especially in the case of the Patriarchs who worshipped but One God? It was 
however done as a figurative act: and he departed. For he did not anoint 
the stone, and come to worship there constantly, and to perform sacrifice 
there. It was the expression of a mystery; not the commencement of 
sacrilege. And notice the meaning of "the stone." "The Stone which the 
builders refused, this is become the head of the corner."(4) Notice here a 
great mystery. The "Stone" is Christ. Peter calls Him "a living Stone, 
disallowed indeed of men, but chosen of God."(5) And the stone is set at 
"the head," because "Christ is the Head of the man."(6) And "the stone" was 
anointed, because "Christ" was so called from His being anointed. And in 
the revelation of Christ, the ladder from earth to heaven is seen, or from 
heaven to earth, and the Angels ascending and descending. What this means, 
we shall see more clearly, when we have quoted the testimony from the Lord 
Himself in the Gospel. You know that Jacob is the same as Israel. For when 
he wrestled with the Angel, and "prevailed," and had been blest by Him over 
whom he prevailed, his named was changed, so that he was called "Israel;" 
just as the people of Israel "prevailed"(7) against Christ, so as to 
crucify Him, and nevertheless was (in those who believed in Christ) blest 
by Him over whom it prevailed. But many believed not; hence the halting of 
Jacob. Here we have at once, blessing and halting. Blessing on those who 
became believers; for we know that afterward many of that people did 
believe: Halting on the other hand in those who believed not. And because 
the greater part believed not, and but few believed, therefore that a 
halting might be produced, He touched "the breadth(8) of his thigh."(9) 
What is meant by the breadth of the thigh? The great multitude of his 
descendants.(10) ...

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

    20. "Out of Thy garments is the smell of myrrh, amber, and cassia" 
(ver. 8). Out of Thy garments is perceived the smell of fragrant odours. By 
His garments are meant His Saints, His elect, His whole Church, which he 
shows forth, as His garment, so to speak; His robe "without spot and 
wrinkle,"(1) which on account of its spots He has "washed" in His blood; on 
account of its "wrinkles" extended on His Cross. Hence the sweet savour 
which is signified by certain perfumes there mentioned. Hear Paul, that 
"least of the Apostles" (that "hem of that garment," which the woman with 
the issue of blood touched, and was healed), hear him saying: "We are a 
sweet savour of Christ, in every place, both in them that are saved, and in 
them that perish."(2) He did not say, "We are a sweet savour in them that 
are saved, and a foul savour in them that are lost:" but, as far as relates 
to ourselves, "we are a sweet savour both in them that are saved, and in 
them that perish." ... They who loved him were saved by the odour of "sweet 
savour;" they who envied him, perished by means of that "sweet savour." To 
them that perished then he was not a foul "savour," but a "sweet savour." 
For it was for this very reason they the more envied him, the more 
excellent that grace was which reigned in him: for no man envies him who is 
unhappy. He then was glorious in the preaching of God's Word, and in 
regulating his life according to the rule of that "rod of direction;" and 
he was loved by those who loved Christ in him, who followed after and 
pursued the odour of sweet savour; who loved the friend of the bridegroom: 
that is to say, by the Bride Herself, who says in the Song of Songs,(3) "We 
will run after the sweet savour of thy perfumes." But the others, the more 
they beheld him invested with the glory of the preaching of the Gospel, and 
of an irreproachable life, were so much the more tortured with envy, and 
found that sweet savour prove death to them.

    21. "Out of thy ivory palaces, whereby kings' daughters have made Thee 
glad." Choose whichever you please, "ivory" palaces, or "magnificent," or 
"royal" palaces, it is out of these that the kings' daughters have made 
Christ glad. Would you understand the spiritual sense of "ivory palaces"? 
Understand by them the magnificent houses, and tabernacles of God, the 
hearts of the Saints; and by these self-same "kings" those who rule their 
flesh; who bring into subjection to themselves the rebellious commonalty of 
human affections, who chastise the body, and reduce it to bondage: for it 
is from these that the daughters of kings have made Him glad. For all the 
souls that have been born through their preaching and evangelizing are 
"daughters of kings:" and the Churches, as the daughters of Apostles, are 
daughters of kings. For He is "King of kings;" they themselves kings, of 
whom it was said, "Ye shall sit upon twelve thrones, judging the twelve 
tribes of Israel."(4) They preached the "Word of Truth;" and begat Churches 
not for themselves, but for Him. ... Therefore as "raising up seeds to 
their brother," to as many as they begat, they gave the name not of 
"Paulians" or "Petrians," but of "Christians." Observe whether that sense 
is not wakefully kept(6) in these verses. For when he said, "out of the 
ivory palaces, he spake of mansions royal, ample, honourable, peaceful, 
like the heart of the Saints; he added, "Whereby the kings' daughters have 
made Thee glad in Thine honour." They are indeed daughters of kings. 
daughters of thine Apostles, but still "in Thine honour:" for they raised 
up seed to their brother. Hence Paul, when he saw those whom he had raised 
up unto his Brother, running after his own name, exclaimed, "Was Paul 
crucified for you? "(7) ... No; for he says, "Or were ye baptized in the 
name of Paul?"

    "The daughters of kings have made Thee glad in Thine honour." Keep, 
hold fast this "in Thine honour." This is meant by having "a wedding 
garment;" seeking His honour, His glory. Understand moreover by "kings' 
daughters" the cities, which were founded by kings, and have received the 
faith: and out of the ivory palaces (palaces rich, the proud, the lifted 
up). "Kings' daughters have made Thee glad in Thine honour;" in that they 
sought not the honour of their founders, but have sought Thine honour. Show 
me at Rome a temple of Romulus held in so great honour as I can show you 
the Monument of Peter.(8) In Peter, who is honoured but He who died for us? 
For we are followers of Christ, not followers of Peter. And even if we were 
born from the brother of Him that is dead, yet are we named after the name 
of Him who is dead.(9) We were begotten by the one, but begotten to the 
other. Behold, Rome, Carthage, and several other cities are the daughters 
of kings, and yet have they "made glad the King in His honour:" and all 
these make up one single Queen.

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

    "Upon Thy right hand did stand the Queen" (ver. 9). She which stands on 
the left is no Queen. For there will be one standing on "the left" also, to 
whom it will be said, "Go into everlasting fire."[1] But she shall stand on 
the right hand, to whom it will be said, "Come, ye blessed of My Father, 
inherit the kingdom prepared for you from the foundation of the world."[2] 
On Thy right hand did stand the Queen, "in a vesture of gold, clothed about 
with divers colours." What is the vesture of this Queen? It is one both 
precious, and also of divers colours: it is the mysteries of doctrine in 
all the various tongues: one African, one Syrian, one Greek, one Hebrew, 
one this, and one that; it is these languages that produce the divers 
colours of this vesture.[3] But just as all the divers colours of the 
vesture blend together in the one vesture, so do all the languages in one 
and the same faith. In that vesture, let there be diversity, let there be 
no rent. See we have "understood" the divers colours of the diversity of 
tongues; and the vesture to refer to unity: but in that diversity itself, 
what is meant by the "gold "? Wisdom itself. Let there be any diversity of 
tongues you please, but there is but one "gold" that is preached of: not a 
different gold, but a different form of that gold. For it is the same 
Wisdom, the same doctrine and discipline that every language preaches. In 
the languages there is diversity; gold in the thoughts.

    23. The Prophet addresses this Queen (for he delights in singing to 
her), and moreover each one of us, provided, however, we know where we are, 
and endeavour to belong to that body, and do belong to it in faith and 
hope, being united in the membership of Christ.[4] For it is us whom he 
addresses, saying, "Hearken, O daughter, and behold" (ver. 10), as being 
one of the "Fathers" (for they are "daughters of kings"), although it be a 
Prophet, or although it be an Apostle[5] that is addressing her; addressing 
her, as a daughter, for we are accustomed to speak in this way, "Our 
fathers the Prophets, our fathers the Apostles;" if we address them as 
"fathers," they may address us as children: and it is one father's voice 
addressing one daughter. "Hearken, O daughter, and see." "Hear" first; 
afterward "see." For they came to us with the Gospel; and that has been 
preached to us, which as yet we do not see, and which on hearing of it we 
believed, which by believing it, we shall come to see: even as the 
Bridegroom Himself speaks in the Prophet, "A people whom I have not known 
served me. In the hearing of me with the ear it obeyed me."[6] What is 
meant by on "hearing of me with the ear"? That they did not "see." The Jews 
saw Him, and crucified Him; the Gentiles saw Him not, and believed. Let the 
Queen who comes from the Gentiles come in "the vesture of gold, clothed 
with divers colours;"[7] let her come from among the Gentiles clad in all 
languages, in the unity of Wisdom: let it be said unto her, "Hearken, O 
daughter, and see." If thou wilt not hear, thou shalt not "see." ...

    "And incline thine ear." It is not enough to "hearken;" hearken with 
humility: bow down thine ear. "Forget also thine own people, and thy 
father's house." There was a certain "people," and a certain house of thy 
father, in which thou wast born, the people of Babylon, having the devil 
for thy king. Whencesoever the Gentiles came, they came from their father 
the devil; but they have renounced their sonship to the devil. "Forget also 
thine own people, and thy father's house." He, in making thee a sinner, 
begat thee loathsome: the Other, in that "He justifies the ungodly,"[8] 
begetteth thee again in beauty.

    24. "For the King hath greatly desired thy beauty" (ver. 11). What 
"beauty" is that, save that which is His own work? "Greatly desired the 
beauty"--Of whom? Of her the sinner, the unrighteous, the ungodly, such as 
she was with her "father," the devil, and among her own "people"? No, but 
hers of whom it is said, "Who is this that cometh up made white?"[9] She 
was not white then at the first, but was "made" white afterwards. For 
"though your sins shall be as scarlet, I will make them white as snow."[10] 
"The king has greatly desired thy beauty." What King is this? "For He is 
the Lord thy God."[11] Now consider whether thou oughtest not to forego 
that thy father, and thy own people, and to come to this King, who is thy 
God? Thy God is "thy King," thy" King" is also thy Bridegroom. Thou weddest 
to thy King, who is thy God: being endowed by Him, being adorned by Him; 
redeemed by Him, and healed by Him. Whatever thou hast, wherewith to be 
pleasing to Him, thou hast from Him.

    25. "And the daughters of Tyre shall worship Him with gifts" (ver. 12). 
It is that selfsame "King, who is thy God," that the daughters of Tyre 
shall worship with gifts. The daughters of Tyre are the daughters of the 
Gentiles; the part standing for the whole. Tyre, a city bordering on this 
country, where the prophecy was delivered, typified the nations that were 
to believe in Christ. Thence came that Canaanitish woman, who was at first 
called "a dog;" for that ye may know that she was from thence, the Gospel 
speaks thus. "He departed into the parts of Tyre and Sidon, and behold a 
woman of Canaan came out of the same coasts," with all the rest that is 
related there. She who at first, at the house of her "father," and among 
her "own people," was but "a dog," who by coming to, and crying after that 
"King," was made beautiful by believing in Him, what did she obtain to 
hear? "O woman, great is thy faith."' "The King has greatly desired thy 
beauty. And the daughters of Tyre shall worship with gifts."[2] With what 
gifts? Even so would this King be approached, and would have His treasuries 
filled: and it is He Himself who has given us that wherewith they may be 
filled, and may be filled[3] by you. Let them come (He says) and "worship 
Him with gifts." What is meant by "with gifts"? ... "Give alms, and all 
things are clean unto you." Come with gifts to Him that saith, "I will have 
mercy rather than sacrifice."[4] To that Temple that existed aforetime as a 
shadow of that which was to come, they used to come with bulls, and rams, 
and goats, with every different kind of animal for sacrifice: that with 
that blood one thing should be done, and another be typified by it. Now 
that very blood, which all these things used to figure, hath come: the King 
Himself hath come, and He Himself would have your "gifts." What gifts? 
Alms. For He Himself will judge hereafter, and will Himself hereafter 
account "gifts" to certain persons "Come" (He says), "ye blessed of My 
Father." Why? "I was an hungred, and ye gave Me meat,"[5] etc. These are 
the gifts with which the daughters of Tyre worship the King; for when they 
said, "When saw we Thee?" He who is at once above and below (whence those 
"ascending" and "descending" are spoken of[6]), said, "Inasmuch as ye have 
done it unto one of the least of Mine, ye have done it unto Me."[7]

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

    27. "All the glory of her, the King's daughter, is from within" (ver. 
13). Not only is her robe, outwardly, "of gold, and of divers colours;" but 
He who loved her beauty, knew her to be also beautiful within.[8] What are 
those inward charms?[9] Those of conscience. It is there Christ sees; it is 
there Christ loves her: it is there He addresses her, there punishes, there 
crowns. Let then thine alms be done in secret; for "all the glory of her, 
the King's daughter, is from within." "With fringes of gold, clothed with 
divers colours" (ver. 14). Her beauty is from within; yet in the" fringes 
of gold" is the' diversity of languages: the beauty of doctrine. What do 
these avail, if them be not that beauty "from within"? "The virgins shall 
be brought unto the King after her." It has been fulfilled indeed. The 
Church has believed; the Church has been formed throughout all nations. And 
to what a degree do virgins now seek to find favour in the eyes of that 
King! Whence are they moved to do so? Even because the Church preceded 
them. "The virgins shall be brought unto the King after her. Her near 
kinswomen[10] shall be brought unto Thee." For they that are brought unto 
Him are not strangers, but her "near kinswomen," that belong to her. And 
because he had said, "unto the King," he says, turning the discourse to 
Him, "her near kinswomen shall be brought unto Thee."

    28. "With gladness and rejoicing shall they be brought and shall be led 
into the Temple of the King" (ver. 15). The "Temple of the King" is the 
Church itself: it is the Church itself that enters into "the Temple of the 
King." Whereof is that Temple constructed? Of the men who enter the Temple? 
Who but God's "faithful" ones are its "living stones"?[11] "They shall be 
led into the Temple of the King. For there are virgins without the Temple 
of the King, the nuns among the heretics:[12] they are virgins, it is true; 
but what will that profit them, unless they be led into the "Temple of the 
King"? The "Temple of the King" is in unity: the "Temple of the King" is 
not ruinous, is not rent asunder, is not divided. The cement[13] of those 
living stones is "charity."

    29. "Instead of thy fathers, children are born to thee" (ver. 16). 
Nothing can be more manifest. Now consider the "Temple of the King" itself, 
for it is on its behalf he speaks, on account of the unity of the body that 
is spread throughout all the world: for those very persons who have chosen 
to be virgins, cannot find favour with the King unless they be led into the 
Temple of the King. "Instead of thy fathers, are thy children born to 
thee." It was the Apostles begat thee: they were "sent:" they were the 
preachers: they are "the fathers." But was it possible for them to be with 
us in the body for ever? Although one of them said, "I desire to depart, 
and to be with Christ, which is far better: to abide in the flesh is 
necessary for your sakes." It is true he said this, but how long was it 
possible for him to remain here? Could it be till this present time, could 
it be to all futurity? Is the Church then left desolate by their departure? 
God forbid. "Instead of thy fathers, children have been born to thee." What 
is that? The Apostles were sent to thee as "fathers," instead of the 
Apostles sons have been born to thee: there have been appointed Bishops. 
For in the present day, whence do the Bishops, throughout all the world, 
derive their origin? The Church itself calls them fathers; the Church 
itself brought them forth, and placed them on the thrones of "the fathers." 
Think not thyself abandoned then, because thou seest not Peter, nor seest 
Paul: seest not those through whom thou wert born. Out of thine own 
offspring has a body of "fathers" been raised up to thee. "Instead of thy 
fathers, have children been born to thee." Observe how widely diffused is 
the "Temple of the King," that "the virgins that are not led to the Temple 
of the King," may know that they have nothing to do with that marriage. 
"Thou shall make them princes[1] over all the earth." This is the Universal 
Church: her children have been made "princes over all the earth:" her 
children have been appointed instead of the "fathers." Let those who are 
cut off own the truth of this, let them come to the One Body: let them be 
led into the Temple of the King. God hath established His Temple 
everywhere: hath laid everywhere "the foundations of the Prophets and 
Apostles."[2] The Church has brought "forth sons;" has made them "instead 
of her fathers" to be "princes over all the earth."

    30. "They shall be mindful of thy name in every generation and 
generation; therefore shall the peoples confess unto[3] Thee" (ver. 17). 
What does it profit then to "confess" indeed and yet to confess out of "the 
Temple"? What does it profit to pray, and yet not to pray on the Mount? "I 
cried," says he, "unto the Lord with my voice: and He heard me out of His 
holy hill."[4] Out of what "hill"? Out of that of which it is said, "A city 
set upon a hill cannot be hid."[5] Of what" hill"? Out of that hill which 
Daniel saw "grow out of a small stone, and break all the kingdoms of the 
earth; and cover all the face of the earth."[6] There let him pray, who 
hopes to receive: there let him ask, who would have his prayer heard: there 
let him confess, who wishes to be pardoned. "Therefore shall the peoples 
confess unto thee for ever, world without end." For in that eternal life it 
is true indeed there will no longer be the mourning over sins: but yet in 
the praises of God by that everlasting City which is above, there will not 
be wanting a perpetual confession of the greatness of that happiness. For 
to that City itself, to which another Psalm[7] sings, "Glorious things are 
spoken of thee, O City of God," to her who is the very Bride of Christ, the 
very Queen, a "King's daughter, and a King's consort;" ... the peoples 
shall for this very cause confess even to herself; the hearts of all, now 
enlightened by perfect charity, being laid bare, and made manifest, that 
she may know the whole of herself most completely, who here is, in many 
parts of her, unknown to herself. ...

PSALM XLVI.[8]

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

    2. "Our God is a refuge and strength" (ver. 1). There are some refuges 
wherein is no strength, whereto when any fleeth, he is more weakened than 
strengthened. Thou fleest, for example, to some one greater in the world, 
that thou mayest make' thyself a powerful friend; this seemeth to thee a 
refuge. Yet so great are this world's uncertainties, and so frequent grow 
the ruins of the powerful day by day, that when to such refuge thou art 
come, thou beginnest to fear more than ever therein. ... Our refuge is not 
such, but our refuge is strength. When thither we have fled, we shall be 
firm.

    3. "A helper in tribulations, which find us out too much." Tribulations 
are many, and in every tribulation unto God must we flee; whether it be a 
tribulation in our estate, or in our body's health, or about the peril of 
those dearest to us, or any other thing necessary to the sustaining of this 
life, refuge ought there to be none at all to a Christian man, other than 
his Saviour, other than his God, to whom when he has fled, he is strong. 
For he will not in himself be strong, nor will he to himself be strength, 
but He will be his strength, who has become his refuge. But, dearly 
beloved, among all tribulations of the human soul is no greater tribulation 
than the consciousness of sin. For if there be no wound herein, and that be 
sound within man which is called conscience, wherever else he may suffer 
tribulation, thither will he flee, and there find God. ... Ye see, dearly 
beloved, when trees are cut down and proved by the carpenters, sometimes in 
the surface they seem as though injured and rotten; but the carpenter looks 
into the inner marrow as it were of the tree, and if within he find the 
wood sound, he promises that it will last in a building; nor will he be 
very anxious about the injured surface, when that which is within he 
declares sound. Furthermore, to man anything more inward than conscience is 
not found; what then profits it, if what is without is sound, and the 
marrow of conscience has become rotton? These are close and vehement 
overmuch, and as this Psalm saith, too great tribulations; yet even in 
these the Lord hath become a helper by forgiving sin. For the consciences 
of the ungodly hateth nothing save indulgence; for if one saith he hath 
great tribulations, being a confessed debtor to the treasury, when he 
beholdeth the narrowness of his estate, and seeth that he cannot be 
solvent; if on account of the distrainers every year hanging over him, he 
saith that he suffereth great tribulations, and doth not breathe freely 
except in hope of indulgence, and that in things earthly;[2] how much more 
the debtor of penalties out of the abundance of sins: when shall he pay 
what he owes out of his evil conscience, when if he pay, he perisheth? For 
to pay this debt, is to undergo the penalties. Remaineth then that of His 
indulgence, we may be secure, get so that, indulgence received, we return 
not again to contract debts. ...

    4. Now then, such security received, what say they? "Therefore will not 
we fear, when the earth shall be confounded" (ver. 2). Just before anxious, 
suddenly secure; out of too great tribulations set in great tranquillity. 
For in them Christ was sleeping, therefore were they tossed: Christ awoke 
(as but now we heard out of the Gospel), He commanded the winds, and they 
were still.[3] Since Christ is in each man's heart by faith, it is 
signified to us, that his heart as a ship in this world's tempest is 
tossed, who forgetteth his faith: as though Christ sleeping it is tossed, 
but Christ awaking cometh tranquillity. Nay, the Lord Himself, what said 
He? "Where is your faith?"[4] Christ aroused, aroused up faith, that what 
had been done in the ship, might be done in their hearts. "A helper in 
tribulations, which found us s out too much." He caused that therein should 
be great tranquillity.

    5. See what tranquillity: "Therefore will not we fear when the earth 
shall be confounded, and the mountains shall be carried into the heart of 
the sea." Then we shall find not fear. Let us seek mountains carried, and 
if we can find, it is manifest that this is our security. The Lord truly 
said to His disciples, "If ye have faith as a grain of mustard seed, ye 
shall say to this mountain, Be Thou removed, and be Thou cast into the sea, 
and it shall be done."[6] Haply "to this mountain," He said of Himself; for 
He is called a Mountain: "It shall come to pass in the last days, that the 
mountain of the Lord shall be manifest."[7] But this Mountain is placed 
above other mountains; because the Apostles also are mountains, supporting 
this Mountain. Therefore followeth, "In the last days the Mountain of the 
Lord shall be manifest, established in the top of the mountains." Therefore 
passeth It the tops of all mountains, and on the top of all mountains is It 
placed; because the mountains are preaching The Mountain. But the sea 
signifieth this world, in comparison of which sea, like earth seemed the 
nation of the Jews. For it was not covered over with the bitterness of 
idolatry, but, like dry land, was surrounded with the bitterness of the 
Gentiles as with sea. It was to be, that the earth be confounded, that is, 
that nation of the Jews; and that the mountains be carried into the heart 
of the sea, that is, first that great Mountain established in the top of 
the mountains. For He deserted the nation of the Jews, and came among the 
Gentiles. He was carried from the earth into the sea. Who carrying Him? The 
Apostles, to whom He had said, "If ye have faith as a grain of mustard 
seed, ye shall say to this mountain, Be thou removed,  and be thou cast 
into the sea, and it shall be done:" that is, through your most faithful 
preaching it shall come to pass, that this mountain, that is, I Myself, be 
preached among the Gentiles, be glorified among the Gentiles, be 
acknowledged among the Gentiles, and that be fulfilled which was predicted 
of Me, "A people whom I have not known shall serve Me."[1] ...

    6. "The waters thereof roared, and were troubled" (ver. 3): when the 
Gospel was preached, "What is this? He seemeth to be a setter forth of 
strange gods:"[2] this the Athenians; but the Ephesians, with what tumult 
would they have slain the Apostles, when in the theatre, for their goddess 
Diana, they made such an uproar, as to be shouting, "Great is Diana of the 
Ephesians! "[3] Amidst which waves and roaring of the sea, feared not they 
who to that refuge had fled. Nay, the Apostle Paul would enter in to the 
theatre, and was kept back by the disciples, because it was necessary that 
he should still abide in the flesh for their sakes. But yet, "the waters 
thereof roared, and were troubled: the mountains shook at the mightiness 
thereof." Whose might? The sea's? or rather God's, of whom was said, 
"refuge and strength, a helper in tribulations, which have found us out too 
much?" For shaken were the mountains, that is, the powers of this world. 
For one thing are the mountains of God, another the mountains of the world: 
the mountains of the world, they whose head is the devil, the mountains of 
God, they whose Head is Christ. But by these mountains were shaken those 
mountains. Then gave they their voices against Christians, when the 
mountains were shaken, the waters roaring; for the mountains were shaken, 
and there was made a great earthquake, with quaking of the sea. But against 
whom this? Against the City founded upon a rock. The waters roar, the 
mountains shake, the Gospel being preached. What then, the City of God? 
Hear what followeth.

    7. "The streams of the river make glad the City of God" (ver. 4). When 
the mountains shake, when the sea rages, God