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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 60-68: FROM THE 2ND BOOK OF THE PSALMS


PSALM LX.(1)

    1. David the king was one man, but not one man he figured; sometimes to 
wit he figured the Church of many men consisting, extended even unto the 
ends of the earth: but sometimes One Man he figured, Him he figured that is 
Mediator of God and men, the Man Christ Jesus.(2) In this Psalm therefore, 
or rather in this Psalm's title, certain victorious actions of David are 
spoken of: ... "To the end, in behalf of those men that shall be changed 
unto the title's inscription, unto teaching for David himself, when he 
burned up Mesopotamia in Syria, and Syria Sobal, and turned Joab, and smote 
Edom, in the valley of salt-pits twelve thousand." We read of these things 
in the books of the Reigns,(3) that all those persons whom he hath named, 
were defeated by David, that is, Mesopotamia in Syria, and Syria Sobal, 
Joab,(4) Edom. These things were done, and just as they were done, so there 
they have been written, so they are read: let him read that will. 
Nevertheless, as the Prophetic Spirit in the  Psalms' titles is wont to 
depart somewhat from the expression of things done, and to say something 
which in history is not found, and hence rather to admonish us that titles 
of this kind have been written not that we may know things done, but that 
things future may be prefigured. ... But here this thing is inserted for 
this especial reason, that there it is not written s that he burned up 
Mesopotamia in Syria, and Syria Sobal. But now let us begin to examine 
these things after the significations of things future, and to bring out 
the dimness of shadows into the light of the word.

    2. What is "to the end" ye know. For "the end of the law is Christ."(6) 
Those that are changed ye know. For who but they that do pass from old life 
into new? ... "For ye were sometime darkness, but now light in the 
Lord."(7) But they are changed "into the title's inscription," ... who into 
the kingdom of Christ do pass over from the kingdom of the devil. It is 
well that they are changed unto this title's inscription. But they are 
changed, as followeth, "unto teaching." He added, "for David himself unto 
teaching:" that is, are changed not for themselves, but for David himself, 
and are changed unto teaching. ... When therefore would Christ have changed 
us, unless He had done that which He spake of, "Fire I have come to send 
into the world"?(8) If therefore Christ came to send into the world fire, 
to wit to its health and profit, we must inquire not how He is to send the 
world into fire, but how into the world fire. Inasmuch as therefore He came 
to send fire into the world, let us inquire what is Mesopotamia which was 
burned up, what is Syria Sobal? The interpretations therefore of the names 
let us examine according to the Hebrew language, wherein first this 
Scripture was written. Mesopotamia(9) they say is interpreted, "exalted 
calling." Now the whole world by calling hath been exalted, Syria(10) is 
interpreted "lofty." But she which was lofty, burned up hath been and 
humbled. Sobal is interpreted "empty antiquity." Thanks to Christ that hath 
burned her. Whenever old bushes are burned up, green places succeed; and 
more speedily and more plentifully, and more fully green, fresh ones spring 
out, when fire hath gone before them to the burning up of the old. Let not 
therefore the fire of Christ be feared, hay it consumeth. "For all flesh is 
hay, and all the glory of man as flower of hay."(11) He burneth up 
therefore those things with that fire. "And turned Joab." Joab is 
interpreted enemy. There was turned an enemy, as thou wilt understand it. 
If turned unto flight,  the devil it is: if converted to the faith, a 
Christian it is. How unto flight? From the heart of a Christian: "The 
Prince of this world," He saith, "now hath been cast out."(12) But how can 
a Christian turned to the Lord be an enemy turned? Because he hath become a 
believer that had been an enemy. "Smote Edom." Edom is interpreted 
"earthly." That earthly one ought to be smitten. For why should one live 
earthly, that ought to live heavenly? There hath been slain therefore life 
earthly, let there live life heavenly. "For as we have borne the image of 
the earthly, let us bear also the image of Him that is from Heaven."(1) See 
it slain: "Mortify your members which are upon earth."(2) But when he had 
smitten Edom, he smote "twelve thousand in the valley of salt-pits." Twelve 
thousand is a perfect number, to which perfect number also the number of 
the twelve Apostles is ascribed: for not to no purpose is it, but because 
through the whole world was to be sent the Word. But the Word(3) of God, 
which is Christ, is in clouds, that is, in the preachers of truth. But the 
world of four parts doth consist. The four parts thereof are exceeding well 
known to all, and often in the Scriptures they are mentioned: they are the 
same as the name of the four winds, East, West, North, and South. To all 
these four parts was sent the Word, so that in the Trinity all might be 
called. The number twelve four times three do make. With reason therefore 
twelve thousand(4) earthly things were smitten, the whole world was 
smitten: for from the whole world was chosen out the Church, mortified from 
earthly life. Why "in the valley of salt-pits"? A valley is humility: salt-
pits signify savour. For many men are humbled, but emptily and foolishly, 
in empty oldness they are humbled. One suffereth tribulation for money, 
suffereth tribulation for temporal honour, suffereth tribulation for the 
comforts of this life; he is to suffer tribulation and to be humbled: why 
not for the sake of God? why not for the sake of Christ? why not for the 
savour of salt? Knowest thou not that to thee hath been said, "Ye are the 
salt of earth," and, "If the salt shall have been spoiled, for no other 
thing will it be of use, but to be cast out"?(5) A good thing it is 
therefore wisely to be humbled. Behold now are not heretics being humbled? 
Have not laws been made even by men to condemn them, against whom divine 
laws do reign, which even before had condemned them? Behold they are 
humbled, behold they are put to flight, behold persecution they suffer, but 
without savour; for folly, for emptiness. For now the salt hath been 
spoiled: therefore it hath been cast out, to be trodden down of men. We 
have heard the title of the Psalm, let us hear also the words of the Psalm.

    3. "God, Thou hast driven us back, and hast destroyed us" (ver. 1). Is 
that David speaking that smote, that burned up, that defeated, and not they 
to whom He did these things, that is to say, their being smitten and driven 
back, that were evil men, and again their being made alive and returning in 
order that they might be good men? That destruction indeed that David made, 
strong of hand, our Christ, whose figure that man was bearing; He did those 
things, He made this destruction with His sword and with His fire: for both 
He brought into this world. Both "Fire I am come to send into the 
world,"(6) thou hast in the Gospel: and "A sword I have come to send into 
the earth,"(7) thou hast in the Gospel. He brought in fire, whereby might 
be burned up Mesopotamia in Syria, and Syria Sobal: He brought in a sword 
whereby might be smitten Edom. Now again this destruction was made for the 
sake of "those that are changed unto the title's inscription." Hear we 
therefore the voice of them: to their health smitten they were, being 
raised up let them speak. Let them say, therefore, that are changed into 
something better, changed unto the title's inscription, changed unto 
teaching for David himself; let them say, "Thou hast had mercy upon us." 
Thou hast destroyed us, in order that Thou mightest build us; Thou hast 
destroyed us that were ill builded, hast destroyed empty oldness; in order 
that there may be a building unto a new man, building to abide for 
everlasting. ...

    4. "Thou hast moved the earth, and hast troubled it" (ver. 2). How hath 
the earth been troubled? In the conscience of sinners. Whither go we? 
Whither flee we, when this sword hath been brandished, "Repent, for near 
hath drawn the kingdom of Heaven"?(8) "Heal the crushings(9) thereof, for 
moved it hath been." Unworthy it is to be healed, if moved it hath not 
been: but thou speakest, preachest, threatenest us with God, of coming 
judgment holdest not thy peace, of the commandment of God thou warnest, 
from these things thou abstainest not; and he that heareth, if he feareth 
not, if he is not moved, is not worthy to be healed. Another heareth, is 
moved, is stung, smiteth the breast, sheddeth tears. ...

    5. The first labour is, that thou shouldest be displeasing to thyself, 
that sins thou shouldest battle out, that thou shouldest be changed into 
something better: the second labour, in return for thy having been changed, 
is to bear the tribulations and temptations of this world, and amid them to 
hold on even unto the end. Of these things therefore when he was speaking, 
while pointing out such things, he addeth what? "Thou hast shown to Thy 
people hard things" (ver. 3): to Thy people now, made tributary after the 
victory of David. "Thou hast shown to Thy people hard things." Wherein? In 
persecutions which the Church of Christ hath endured, when so much blood of 
martyrs was spilled. "Thou hast given us to drink of the wine of goading." 
"Of goading" is what? Not of killing. For it was not a killing that 
destroyeth, but a medicine that smarteth.(1) "Thou hast given us to drink 
of the wine of goading."

    6. Wherefore this? "Thou hast given to men fearing Thee, a sign that 
they should flee from the face of the bow" (ver. 4). Through tribulations 
temporal, he saith, Thou hast signified to Thine own to flee from the wrath 
of fire everlasting. For, saith the Apostle Peter, "Time it is that 
Judgment begin with the House of God."(2) And exhorting the Martyrs to 
endurance, when the world should rage, when slaughters should be made at 
the hands of persecutors, when far and wide blood of believers should be 
spilled, when in chains, in prisons, in tortures, many hard things 
Christians should suffer, in these hard things, I say, lest they should 
faint, Peter saith to them, "Time it is that Judgment begin with the House 
of God," etc.(3) What therefore is to be in the Judgment? The bow is 
bended, still in menacing posture it is, not yet in aiming. And see what 
there is in the bow: is there not an arrow to be shot forward? The string 
however is stretched back in a contrary direction to that in which it is 
going to be shot; and the more the stretching thereof hath gone backward, 
with the greater swiftness it starteth forward. What is it that I have 
said? The more the Judgment is deferred, with so much the greater swiftness 
it is to come. Therefore even for temporal tribulations to God let us 
render thanks, because He hath given to His people a sign, "that they 
should flee from the face of the bow:" in order that His faithful ones 
having been exercised in tribulations temporal, may be worthy to avoid the 
condemnation of fire everlasting, which is to find out all them that do not 
believe these things.

    7. "That Thy beloved may be delivered: save me with Thy right hand, and 
hearken unto me" (ver. 5). With Thy right hand save me, Lord: so save me as 
that at the right hand I may stand. Not any safety temporal I require, in 
this matter Thy Will be done. For a time what is good for us we are utterly 
ignorant: for "what we should pray for as we ought we know not:"(4) but 
"save me with Thy right hand," so that even if in this time I suffer sundry 
tribulations, when the night of all tribulations hath been spent, on the 
right hand I may be found among the sheep, not on the left hand among the 
goats.(5) "And hearken, unto me." Because now I am deserving that which 
Thou art willing to give; not "with the words of my transgressions" I am 
crying through the day, so that Thou hearken not, and "in the night so that 
Thou hearken not,"(6) and that not for folly to me," but truly for my 
warning, by adding savour from the valley of salt-pits, so that in 
tribulation I may know what to ask: but I ask life everlasting; therefore 
hearken unto me, because Thy right hand I ask. ...

    8. "God hath spoken in His Holy One" (ver. 6). ... In what Holy One of 
His? "God was in Christ reconciling the world to Himself."(7) In that Holy 
One, of whom elsewhere ye have heard, "O God, in the Holy One is Thy 
way."(8) "I will rejoice and will divide Sichima. ... and the valley of 
tabernacles I will measure out." Sichima is interpreted shoulders. But 
according to history, Jacob returning from Laban his father-in-law with all 
his kindred, hid the idols in Sichima(9) which he had from Syria, where for 
a long time he had dwelled, and at length was coming from thence. But 
tabernacles he made there because of his sheep and herds, and called the 
place Tabernacles.(10) And these I will divide, saith the Church. What is 
this, "I will divide Sichima"? If to the story where the idols were hidden 
is the reference, the Gentiles it signifieth; I divide the Gentiles. I 
divide, is what? "For not in all men is there faith."(11) I divide, is 
what? Some will believe, others will not believe. ... The shoulders are 
divided, in order that their sins may burthen some men, while others may 
take up the burden of Christ. For godly shoulders He was requiring when He 
said," For My yoke is gentle, and My burden is light."(12) Another burden 
oppresseth and loadeth thee, but Christ's burden relieveth thee: another 
burden hath weight, Christ's burden hath wings. For even if thou pull off 
the wings from a bird, thou dost remove a kind of weight; and the more 
weight thou hast taken away, the more on earth it will abide. She that thou 
hast chosen to disburden lieth there: she flieth not, because thou hast 
taken off a weight: let there be given back the weight, and she flieth. 
Such is Christ's burden; let men carry it, and not be idle: let them not be 
heeded that will not bear it; let them bear it that will, and they shall 
find how light it is, how sweet, how pleasant, how ravishing unto Heaven, 
and from earth how transporting. ... Perchance because of the sheep of 
Jacob, "the valley of Tabernacles" is to be understood of the nation of the 
Jews, and the same is divided: for they have passed from thence that have 
believed, the rest have remained without.

    9. "Mine is Galaad" (ver. 7). These names are read in the Scriptures of 
God. Galaad hath the voice of an interpretation of its own and of a great 
Mystery: for it is interpreted "the heap of testimony." How great a heap of 
testimony in the Martyrs? "Mine is Galaad," mine is a heap of testimony, 
mine are the true Martyrs. ... Then meanly esteemed was the Church among 
men, then reproach on Her a Widow was being thrown, because Christ's She 
was, because the sign of the Cross on her brow She was wearing: not yet was 
there honour, censure there was then: when therefore not honour, but 
censure there was, then was made a heap of witness; and through the heap of 
witness was the Love of Christ enlarged; and through the enlargement of the 
Love of Christ, were the Gentiles possessed. There followeth, "And mine is 
Manasses;" which is interpreted forgotten. For to Her had been said, 
"Confusion for everlasting Thou shall forget, and of the reproach of Thy 
widowhood Thou shall not be mindful."(1) There was therefore a confusion of 
the Church once, which now hath been forgotten: for of Her confusion and of 
the "reproach" of Her widow-hood now She is not mindful. For when there was 
a sort of confusion among men, a heap of witness was made. Now no longer 
doth any even remember that confusion, when it was a reproach to be a 
Christian, now no one remembereth, now all have forgotten, now "Mine is 
Manasses, and Ephraim the strength of My head." Ephraim is interpreted 
fruitfulness. Mine, he saith, is fruitfulness, and this fruitfulness is the 
strength of My Head. For My Head is Christ. And whence is fruitfulness the 
strength of Him? Because unless a grain were to fall into the earth, it 
would not be multiplied, alone it would remain.(2) Fall then to earth did 
Christ in His Passion, and there followed fruit-bearing in the 
Resurrection. He was hanging and was being despised: the grain was within, 
it had powers to draw after it all things. How in a grain do numbers of 
seeds lie hid, something abject it appeareth to the eyes, but a power(3) 
turning into itself matter and bringing forth fruit is hidden; so in 
Christ's Cross virtue(4) was hidden, there appeared weakness. O mighty 
grain! Doubtless weak is He that hangeth, Doubtless before Him that people 
did wag the head, Doubtless they said, "If Son of God He is, let Him come 
down from the Cross."(5) Hear the strength of Him: that which is a weak 
thing of God, is stronger than men.(6) With reason so great fruitfulness 
hath followed: it is mine, saith the Church.

    10. "Juda is my king: Moab the pot of my hope" (ver. 7). What Juda? He 
that is of the tribe of Juda. What Juda, but He to whom  Jacob himself 
said, "Juda, thy brethren shall praise thee"?(7) What therefore should I 
fear, when Juda my king saith, "Fear not them that kill the body"?(8) Moab 
the pot of my hope" Wherefore "pot"? Because tribulation. Wherefore "of my 
hope"? Because there hath gone before Juda my king. ... Moab is perceived 
in the Gentiles. For that nation was born of sin,(9) that nation was born 
of the daughters of Lot, who lay with their father drunken, abusing a 
father. Better were it to have remained barren, than thus to have become 
mothers. But this was a kind of figure of them that abuse the law. For do 
not heed that law in the Latin language is of the feminine gender: in Greek 
of the masculine gender it is: but whether it be of the feminine gender in 
speaking, or of the masculine, the expression maketh no difference to the 
truth. For law hath rather a masculine force, because it ruleth, is not 
ruled. But moreover, the Apostle Paul saith what? "Good is the law, if any 
one use it lawfully."(10) But those daughters of Lot unlawfully used their 
father. But in the same manner as good works begin to grow when a man useth 
well the law: so arise evil works, when a man ill useth the law. 
Furthermore, they ill using their father, that is, ill using the law, 
engendered the Moabites, by whom are signified evil works. Thence the 
tribulation of the Church, thence the pot boiling up. Of this pot in a 
certain place of prophecy is said, "A pot heated by the North wind."(11) 
Whence but by the quarters of the devil, who hath said, "I will set my seat 
at the North"?(12) The chiefest tribulations therefore arise against the 
Church from none except from those that ill use the law. ...

    11. "Into Idumaea I will stretch out my shoe" (ver. 8). The Church 
speaketh, "I will come through even unto Idumaea." Let tribulations rage, 
let the world boil with offences, even unto those very persons that lead an 
earthly life (for Idumaea is interpreted earthly), even unto those same," 
even unto Idumaea, I will stretch out my shoe." Of what thing the shoe 
except of the Gospel? "How beautiful the feet of them that tell of peace, 
that tell of good things,"(13) and "the feet shod unto the preparation of 
the Gospel of peace."(14)... In these times we see, brethren, how many 
earthly men do perpetrate frauds for the sake of gain, for frauds 
perjuries; on account of their fears they consult fortune-tellers, 
astrologers: all these men are Edomites, earthly; and nevertheless all 
these men adore Christ, under His own shoe they are; now even unto Idumaea 
is stretched out His shoe. "To Me Allophyli have been made subject." Who 
are "Allophyli"? Men of other race, not belonging to My race.(15) They 
"have been made subject," because many men adore Christ, and are not to 
reign with Christ.

    12. "Who will lead Me down into the city of standing round?" (ver. 9). 
What is the city of standing round? If ye remember already, I have made 
mention thereof in another Psalm,(1) wherein hath been said, "And they 
shall go around the city." For the city of standing round is the compassing 
around of the Gentiles, which compassing around of the Gentiles in the 
middle thereof had the one nation of the Jews, worshipping one God: the 
rest of the compassing around of the Gentiles to idols made supplication, 
demons they did serve. And mystically it was called the city of standing 
round; because on all sides the Gentiles had poured themselves around, and 
had stood around that nation which did worship one God. ... "Who will lead 
me down even unto Idumaea?"

    13. "Wilt not Thou, O God, that hast driven us back? And wilt not Thou, 
O God, march forth in our powers?" (ver. 10). Wilt not Thou lead us down, 
that hast driven us back? But wherefore "hast driven us back"? Because Thou 
hast destroyed us.(2) Wherefore hast destroyed us? Because angry Thou hast 
been, and hast had pity on us. Thou therefore wilt lead down, that hast 
driven back; Thou, O God, that wilt not march forth in our powers, wilt 
lead down. What is, "wilt not march forth in our powers"? The world is to 
rage, the world is to tread us down, there is to be a heap of witnesses, 
builded of the spilled blood of martyrs, and the raging heathen are to say, 
"Where is the God of them?"(3) Then "Thou wilt not march forth in our 
powers:" against them Thou wilt not show Thyself, Thou wilt not show Thy 
power, such as Thou hast shown in David, in Moses, in Joshua the son of 
Nun, when to their might the Gentiles yielded, and when the slaughter had 
been ended, and the great laying waste repaired, into the land which Thou 
promisedst Thou leddest in Thy people. This thing then Thou wilt not do, 
"Thou wilt not march forth in our powers," but within Thou wilt work. What 
is, "wilt not march forth"? Wilt not show Thyself. For indeed when in 
chains the Martyrs were being led along, when they were being shut up in 
prison, when they were being led forth to be mocked, when to the beasts 
they were exposed,(4) when they were being smitten with the sword, when 
with fire they were being burned, were they not despised as though 
forsaken, as though without helper? In what manner was God working within? 
in what manner within was He comforting? in what manner to these men was He 
making sweet the hope of life everlasting? in what manner was He not 
forsaking the hearts of them, where the man was dwelling(5) in silence, 
well if good, ill if evil? Was He then by any means forsaking, because He 
was not marching forth in the powers(6) of them? By not marching forth in 
the powers of them, did He not the more lead down the Church even unto 
Idumaea, lead down the Church even unto the city of standing around? For if 
the Church chose to war and to use the sword, She would seem to be fighting 
for life present: but because she was despising life present, therefore 
there was made a heap of witness for the life that shall be.

    14. Thou therefore, O God, that wilt not march forth in our powers, 
"Give to us aid from tribulation, and vain is the safety of man" (ver. 11). 
Go now they that salt have not, and desire safety temporal for their 
friends, which is empty oldness. "Give to us aid:" from thence whence Thou 
wast supposed to forsake, thence succour. "In God we will do valour,(7) and 
Himself to nothing shall bring down our enemies" (ver. 12). We will not do 
valour with the sword, not with horses, not with breastplates, not with 
shields, not in the mightiness of an army, not abroad. But where? Within, 
where we are not seen. Where within? "In God we will do virtue:" and as if 
abjects, and as if trodden down, men as if of no consideration we shall be, 
but "Himself to nothing shall bring down our enemies." In a word, this 
thing hath been done to our enemies. Trodden down have been the Martyrs: by 
suffering, by enduring, by persevering even unto the end, in God they have 
done valour. Himself also hath done that which followeth: to nothing He 
hath brought down the enemies of them. Where are now the enemies of the 
Martyrs, except perchance that now drunken men with their cups do persecute 
those whom at that time frenzied men did use with stones to persecute?

PSALM LXI.(8)

    1. The title of it doth not detain us. For it is "Unto the end, in 
hymns, to David himself. "In hymns," to wit in praises. "Unto the end," to 
wit unto Christ. ... But the voice in this Psalm (if we are among the 
members of Him, and in the Body, even as upon His exhortation we have the 
boldness to trust) we ought to acknowledge to be our own, not that of any 
foreigner. But I have not so called it our own, as if it were of those only 
that are now in presence; but our own, as being of us that are throughout 
the whole world, that are from the East even unto the West. And in order 
that ye may know it thus to be our voice, He speaketh here as if one Man: 
but He is not One Man; but even as One, the Unity is speaking. But in 
Christ we all are one man: because of this One Man the Head is in Heaven, 
and the members are yet toiling on earth: and because they are toiling see 
what He saith.(1)

    2. "Hearken, O God, to my supplication, give heed to my prayer" (ver. 
1). Who saith? He, as if One. See whether one: "From the ends of the earth 
to Thee I have cried, while my heart was being vexed" (ver. 2). Now 
therefore not one: but for this reason one, because Christ is One, of whom 
all we are the members. For what one man crieth from the ends of the earth? 
There crieth not from the ends of the earth any but that inheritance, of 
which hath been said to the Son Himself, "Demand of Me, and I will give to 
Thee the nations for Thine inheritance, and for Thy possession the 
boundaries of the earth."(2) This therefore Christ's possession, this 
Christ's inheritance, this Christ's Body, this Christ's one Church, this 
the Unity which we are, is crying from the ends of the earth. ... But 
wherefore have I cried this thing? "While my heart was being vexed." He 
showeth himself to be throughout all nations in the whole round world, in 
great glory, but in great tribulation. For our life in this sojourning 
cannot be without temptation: because our advance is made through our 
temptation, nor does a man become known to himself unless tempted, nor can 
he be crowned except he shall have conquered, nor can he conquer except he 
shall have striven, nor can he strive except he shall have experienced an 
enemy, and temptations. This Man therefore is being vexed, that from the 
ends of the earth is crying, but nevertheless He is not forsaken. For 
ourselves who are His Body He hath willed to prefigure also in that His 
Body wherein already He hath both died and hath risen again, and into 
Heaven hath ascended, in order that whither the Head hath gone before, 
thither the members may be assured that they shall follow. Therefore us He 
did transfer by a figure into Himself, when He willed to be tempted of 
Satan.

    3. But now there was read in the Gospel, how the Lord Jesus Christ in 
the wilderness was being tempted of the devil.(3) Christ entirely was 
tempted of the devil. For in Christ thou wast being tempted, because Christ 
of thee had for Himself flesh, of Himself for thee salvation; of thee for 
Himself death, of Himself for thee life; of thee for Himself revilings, of 
Himself for thee honours; therefore of thee for Himself temptation, of 
Himself for thee victory. If in Him tempted we have been, in Him we 
overcome the devil. ... "On the Rock Thou hast exalted me." Now therefore 
here we perceive who is crying from the ends of the earth. Let us call to 
mind the Gospel: "Upon this Rock I will build My Church."(4) Therefore She 
crieth from the ends of the earth, whom He hath willed to be builded upon a 
Rock. But in order that the Church might be builded upon the Rock, who was 
made the Rock? Hear Paul saying: "But the Rock was Christ."(5) On Him 
therefore builded we have been. For this reason that Rock whereon we have 
been builded,(6) first hath been smitten with winds, flood, rain, when 
Christ of the devil was being tempted. Behold on what firmness He hath 
willed to stablish thee. With reason our voice is not in vain, but is 
hearkened unto: for on great hope we have been set: "On the Rock Thou hast 
exalted me." ...

    4. "Thou hast led me down, because Thou hast been made my hope: a tower 
of strength from the face of the enemy" (ver. 3). My heart is vexed, saith 
that Unity from the ends of the earth, and I toil amid temptations and 
offences: the heathen envy, because they have been conquered; the heretics 
lie in wait, hidden in the cloak of the Christian name: within in the 
Church itself the wheat suffereth violence from the chaff: amid all these 
things when my heart is vexed, I will cry from the ends of the earth. But 
there forsaketh me not the Same that hath exalted me upon the Rock, in 
order to lead me down even unto Himself, because even if I labour, while 
the devil through so many places and times and occasions lieth in wait 
against me, He is to me a tower of strength, to whom when I shall have fled 
for refuge, not only I shall escape the weapons of the enemy, but even 
against him securely I shall myself hurl whatever darts I shall please. For 
Christ Himself is the tower, Himself for us hath been made a tower from the 
face of the enemy, who is also the Rock whereon hath been builded the 
Church. Art thou taking heed that thou be not smitten of the devil? Flee to 
the Tower; never to that tower will the devil's darts follow thee: there 
thou wilt stand protected and fixed. But in what manner shalt thou flee to 
the Tower? Let not a man, set perchance in temptation, in body seek that 
Tower, and when he shall not have found it, be wearied, or faint in 
temptation. Before thee is the Tower: call to mind Christ, and go into the 
Tower.(7) ...

    5. "A sojourner I will be in Thy tabernacle even unto ages" (ver. 4). 
Ye see how he, of whom we have spoken, is he that crieth. Which of us is a 
sojourner even unto ages? For a few days here we live, and we pass away: 
for sojourners here we are, inhabitants in Heaven we shall be. Thou art a 
sojourner in that place where thou art to hear the voice of the Lord thy 
God, "Remove." For from that Home everlasting in the Heavens no one will 
bid thee to remove. Here therefore a sojourner thou art. Whence also is 
said in another Psalm, "A sojourner I am with Thee and a stranger, as all 
my fathers were."(1) Here therefore sojourners we are; there the Lord shall 
give to us mansions everlasting: "Many are," He saith, "the mansions in My 
Father's house."(2) Those mansions not as though to sojourners He will 
give, but as though to citizens to abide for everlasting. Here however, 
brethren, because for no small time the Church was to be on this earth, but 
because here shall be the Church even unto the end of the world:(3) 
therefore here He hath said, "A dweller I will be in Thy tabernacle even 
unto ages."(4) ... Well, of a few days thou wouldest choose that the 
temptations should be: but how would She gather together all Her sons, 
unless for a long time She were to be here, unless even unto the end She 
were to be prolonged? Do not envy the rest of mankind that hereafter shall 
be: do not, because thou hast already passed over, wish to cut down the 
bridge of mercy:(5) be it here even for ever. And what of temptations, 
which needs must abound, by how much the more offences come? For Himself 
saith "Because iniquity hath abounded, the love of many shall wax cold."(6) 
But that Church, which crieth from the ends of the earth, is in these 
circumstances whereof he speaketh in continuation. "But he that shall have 
persevered even unto the end, the same shall be saved." But whence shalt 
thou persevere? ... "I shall be covered up in the veiling of Thy wings." 
Behold the reason why we are in safety amid so great temptations, until 
there come the end of the world, and ages everlasting receive us; namely, 
because we are covered up in the veiling of His Wings. There is heat in the 
world, but there is a great shade under the wings of God.

    6. "For Thou, O God, hast hearkened to my prayer" (ver. 5). What 
prayer? That wherewith he beginneth: "Hearken, O God, to my supplication." 
... "Thou hast given inheritance to men fearing Thy name." Let us continue 
therefore in the fear of God's name: the eternal Father deceiveth us not. 
Sons labour, that they may receive the inheritance of their parents, to 
whom when dead they are to succeed: are we not labouring to receive an 
inheritance from that Father, to whom not dying we succeed; but together 
with Him in the very inheritance for everlasting are to live?

    7. "Days upon days of the King Thou shall add to the years of Him" 
(ver. 6). This is therefore the King of whom we are the members. A King 
Christ is, our Head, our King. Thou hast given to Him days upon days; not 
only those days in that time that hath end, but days upon those days 
without end. "I will dwell," he saith, "in the house of the Lord, for 
length of days,"(7) Wherefore for length of days, but because now is the 
shortness of days? For everything which hath an end, is short: but of this 
King are days upon days, so that not only while these days pass away, 
Christ reigneth in His Church, but the Saints shall reign together with Him 
in those days which have no end. ... For years of God have been also spoken 
of: "But Thou art the very Same, and Thy years shall not fail."(8) In the 
same manner as years, so days, so one day. Whatsoever thou wilt thou sayest 
of eternity. Whatever thou wilt thou sayest for this reason, because 
whatever thou shalt have said, it is too little that thou hast said. For 
thou must needs say somewhat, to the end that there may be something 
whereby thou mayest meditate on that which cannot be told. "Even unto the 
day of generation and of generation." Of this generation and of the 
generation that shall be: of this generation which is compared to the moon, 
because as the moon is new, waxeth, is full, waneth, and vanisheth, so are 
these mortal generations; and of the generation wherein we are born anew by 
rising again, and shall abide for everlasting with God, when now no longer 
we are like the moon, but like that of which saith the Lord, "Then the 
righteous shall shine like the sun in the kingdom of their Father."(9) For 
the moon by a figure in the Scriptures is put for the mutability of this 
mortal state. ...

    8. "He shall abide for everlasting in the sight of God" (ver. 7); 
according to what, or because of what? "His mercy and truth who shall seek 
for Him?" He saith also in another place, "All the ways of the Lord are 
mercy and truth, to men seeking His testament and His testimonies."(10) 
Large is the discourse of truth and mercy, but shortness we have promised. 
Briefly hear ye what is truth and mercy: because no small thing is that 
which hath been said, "All the ways of the Lord are mercy and truth." Mercy 
is spoken of, because our merits God regarded not, but His own goodness, in 
order that He might forgive us all our sins, and might promise life 
everlasting: but truth is spoken of, because He faileth not to render those 
things which He hath promised. Let us acknowledge it here, and let us do 
it; so that, just as to us God hath shown forth His mercy and His truth, 
mercy in forgiving our sins, truth in showing forth His promises; so also, 
I say, let us execute mercy and truth, mercy concerning the weak, 
concerning the needy, concerning even our enemies; truth in not sinning, 
and in not adding sin upon sin. ...Who is therefore he that doeth this, 
save one out of those few, of whom is said, "He that shall have continued 
unto the end, the same shall be saved"? With reason here also "His mercy 
and truth who shall seek for Him?" Why is there" for Him"? "Who shall 
seek," would be sufficient. Why hath he added, "for Him," but because many 
men seek to learn His mercy and truth in His books? And when they have 
learned, for themselves they live, not for Him;(1) their own things they 
seek, not the things which are of Jesus Christ:(2) they preach mercy and 
truth, and do not mercy and truth. But by preaching it, they know it: for 
they would not preach it, unless they knew it. But he that loveth God and 
Christ, in preaching the mercy and truth of the Same, doth himself seek her 
for Him, not for himself: that is, not in order that himself may have by 
this preaching temporal advantages, but in order that he may do good to His 
members, that is, His faithful ones, by ministering with truth of that 
which he knoweth: in order that he that liveth, no longer for himself may 
live, but for Him that for all men hath died.(1)

    9. "So I will play music to Thy name, that I may render my vows from 
day unto day" (ver. 8). If thou playest music to the name of God, play not 
for a time. Wilt thou for ever play? wilt thou for everlasting play? Render 
to Him thy vows from day unto day. What is, render to Him thy vows from day 
unto day? From this day unto that day. Continue to render vows in this day, 
until thou come to that day: that is," He that shall have continued even 
unto the end, the same shall be saved."(3)

PSALM LXII.(4)

    1. The title of it is, "Unto the end, in behalf of Idithun, a Psalm to 
David himself." I recollect that already s to you hath been explained what 
Idithun is. ... Let us see how far he hath leaped over, and whom he hath 
"leaped over," and in what place, though he hath leaped over certain men, 
he is situate, whence as from a kind of spiritual and secure position he 
may behold what is below. ... He being set, I say, in a certain fortified 
place, doth say, "Shall not my soul be subject to God?" (ver. 1). For he 
had heard, "He that doth exalt himself shall be humbled; and he that 
humbleth himself shall be exalted:"(6) and fearful lest by leaping over he 
should be proud, not elated by those things which were below, but humble 
because of Him that was above; to envious men, as it were threatening to 
him a fall, who were grieved that he had leaped over, he hath made answer, 
"Shall not my soul be subject to God?" ... "For from Himself is my 
salvation." "For Himself is my God and thy salvation, my taker up, I shall 
not be moved more" (ver. 2). I know who is above me, I know who stretcheth 
forth His mercy to men that know Him, I know under the coverings of whose 
wings I should hope: "I shall not be moved more." ...

    2. Therefore, down from the higher place fortified and protected, he, 
to whom the Lord hath been made a refuge, he, to whom is God Himself for a 
fortified place,(7) hath regard to those whom he hath leaped over, and 
looking down upon them speaketh as though from a lofty tower: for this also 
hath been said of Him, "A Tower of strength from the face of the enemy:"(8) 
he giveth heed therefore to them, and saith," How long do ye lay upon a 
man?" (ver. 3). By insulting, by hurling reproaches, by laying wait, by 
persecuting, ye lay upon a man burthens, ye lay upon a man as much as a man 
can(9) bear: but in order that a man may bear, under him is He that hath 
made man. If to a man ye look, "slay ye, all of you." Behold, lay upon, 
rage, "slay ye, all of you." "As though a wall bowed down, and as a fence 
smitten against;" lean against, smite against, as if going to throw down. 
And where is, "I shall not be moved more"? But wherefore? "I shall not be 
moved more." Because Himself is God my Saving One, my taker up, therefore 
ye men are able to lay burdens upon a man; can ye anywise lay upon God, who 
protecteth man? "Slay ye, all of you." What is that size of body in one man 
so great as that he may be slain by all? But we ought to perceive our 
person, the person of the Church, the person of the Body of Christ. For one 
Man with His Head and Body is Jesus Christ, the Saviour of the Body and the 
Members of the Body: two in one Flesh,(10) and in one voice, and in one 
passion, and, when iniquity shall have passed over, in one rest. The 
sufferings therefore of Christ are not in Christ alone; nay, there are not 
any save in Christ. For if Christ thou understandest to be Head and Body, 
the sufferings of Christ are not, save in Christ: but if Christ thou 
understand of Head alone, the sufferings of Christ are not in Christ alone. 
For if the sufferings of Christ are in Christ alone, to wit in the Head 
alone; whence saith a certain member of Him, Paul the Apostle, "In order 
that I may supply what are wanting of the oppressions of Christ in my 
flesh"?(11) If therefore in the members of Christ thou art, whatsoever man 
thou art that art hearing these words, whosoever thou art that dost hear 
these words (but however, thou dost hear, if in the members of Christ thou 
art): whatsoever thing thou sufferest from those that are not in the 
members of Christ, was wanting to the sufferings of Christ. Therefore it is 
added because it was wanting; thou fillest up the measure, thou causest it 
not to run over: thou sufferest so much as was to be contributed out of thy 
sufferings to the whole suffering of Christ, that hath suffered in our 
Head, and doth suffer in His members, that is, in our own selves. Unto this 
our common republic, as it were each of us according to our measure payeth 
that which we owe, and according to the powers which we have, as it were a 
quota(1) of sufferings we contribute. The storehouse(2) of all  men's 
sufferings will not be completely made up, save when the world shall have 
been ended. ... That whole City therefore is speaking, from the blood of 
righteous Abel even to the blood of Zacharias.(3) Thence also hereafter 
from the blood of John, through the blood of the Apostles, through the 
blood of Martyrs, through the blood of the faithful ones of Christ, one 
City speaketh, one man saith, "How long do ye lay upon a man? Slay ye, all 
of you." Let us see if ye efface, let us see if ye extinguish, let us see 
if ye remove from the earth the name thereof, let us see if ye peoples do 
not meditate of empty things,(4) saying, "When shall She die, and when 
shall perish the name of Her?"(5) "As though She were a wall bowed down, 
and a fence smitten against,"(6) lean ye against Her, smite against Her. 
Hear from above:(7) "My taker up, I shall not be moved more:" for as though 
a heap of sand I have been smitten against that I might fall, and the Lord 
hath taken me up.

    3. "Nevertheless, mine honour they have thought to drive back" (ver. 
4). Conquered while they slay men yielding, by the blood of the slain 
multiplying the faithful, yielding to these and no longer being able to 
kill; "Nevertheless, mine honour they have thought to drive back." Now 
because a Christian cannot be killed, pains are taken that a Christian 
should be dishonoured. For now by the honour of Christians the hearts of 
ungodly men are tortured: now that spiritual Joseph, after his selling by 
his brethren, after his removal from his home into Egypt as though into the 
Gentiles, after the humiliation of a prison,(8) after the made-up tale of a 
false witness, after that there had come to pass that which of him was 
said, "Iron passed through the soul of him:"(9) now he is honoured, now he 
is not made subject to brethren selling him, but corn he supplieth to them 
hungering.(10) Conquered by his humility and chastity, uncorruptness, 
temptations, sufferings, now honoured they see him, and his honour they 
think to check. ... Is it all against one man, or one man against all; or 
all against all, or one against one? Meanwhile, when he saith, "ye lay upon 
a man," it is as it were upon one man: and when he saith, "Slay all ye," it 
is as if all men were against one man: but nevertheless it is also all 
against all, because also all are Christians, but in One. But why must 
those divers errors hostile to Christ be spoken of as all together? Are 
they also one? Truly them also  as one I dare to speak of: because there is 
one City and one city, one People and one people, King and king. One City 
and one city is what? Babylon one, Jerusalem one. By whatsoever other 
mystical names besides She is called, yet One City there is and one city; 
over this the devil is king, over that Christ is  King. ...

    4. Give heed, brethren, give heed, I entreat you. For it delighteth me 
yet to speak a few  words to you of this beloved City. For "most glorious 
things of Thee have been spoken, City of God."(11) And, "if I forget Thee, 
O Jerusalem, let mine own right hand forget me."(12) For dear is the one 
Country, and truly but one Country, the only Country: besides Her 
whatsoever we have, is a sojourning in a strange land. I will say therefore 
that which ye may acknowledge, that of which ye may approve: I will call to 
your minds that which ye know, I will not teach that which ye know not. 
"Not first," saith the Apostle, "that which is spiritual, but that which is 
natural,(13) afterwards that which is spiritual."(14) Therefore the former 
city is greater by age, because first was born Cain, and afterwards 
Abel:(15) but in these the elder shall serve the younger.(16) The former 
greater by age, the latter greater in dignity. Wherefore is the former 
greater by age? Because "not first that which is spiritual, but that which 
is natural."(14) Wherefore is the latter greater in dignity? Because "the 
eider shall serve the younger."(16) ... Cain first builded a city, and in 
that place he builded where no city was. But when Jerusalem was being 
builded, it was not builded in a place where there was not a city, but 
there was a city at first which was called Jebus, whence the Jebusites. 
This having been captured, overcome, made subject, there was builded a new 
city, as though the old were thrown down; and it was called Jerusalem,(17) 
vision of peace, City of God. Each one therefore that is born of Adam, not 
yet doth belong to Jerusalem: for he beareth with him the offshoot(1) of 
iniquity, and the punishment of sin, having been consigned to death, and he 
belongeth in a manner to a sort of old city. But if he is to be in the 
people of God; his old self will be thrown down, and he will be builded up 
new. For this reason therefore Cain builded a city where there was not a 
city. For from mortality and from naughtiness every one setteth out, in 
order that he may be made good hereafter. "For as by the disobedience of 
one man many were made sinners, so by the obedience of One Man many shall 
be made just."(2) And all we in Adam do die:(3) and each one of us of Adam 
was born. Let him pass over to Jerusalem, he shall be thrown down old, and 
shall be builded new. As though to conquered Jebusites, in order that there 
may be builded up Jerusalem, is said, "Put ye off the old man, and put on 
the new."(4) And now to them builded in Jerusalem, and shining by the light 
of Grace, is said, "Ye have been sometime darkness, but now light in the 
Lord."(5) The evil city therefore from the beginning even unto the end doth 
run on, and the good City by the changing of evil men is builded up. And 
these two cities are meanwhile mingled, at the end to be severed; against 
each other mutually in conflict, the one for iniquity, the other for the 
truth. And sometimes this very temporal mingling bringeth it to pass that 
certain men belonging to the city Babylon, do order matters belonging to 
Jerusalem, and again certain men belonging to Jerusalem, do order matters 
belonging to Babylon. Something difficult I seem to have propounded. Be ye 
patient, until it be proved by examples. "For all things" in the old 
people, as writeth the Apostle, "in a figure used to befall them: but they 
have been written for our amendment, upon whom the end of the world hath 
come."(6) Regard therefore that people as also set to intimate an after 
people; and see then what I say. There were great(7) kings in Jerusalem: it 
is a known fact, they are enumerated, are named. They all were, I say, 
wicked citizens of Babylon, and they were ordering matters of Jerusalem: 
all men from thence to be dissevered at the end, to no one but to the devil 
do belong. Again we find citizens of Jerusalem to have ordered certain 
matters belonging to Babylon. For those three children, Nabuchodonosor, 
overcome by a miracle, made the ministers of his kingdom, and set them over 
his Satraps; and so there were ordering the matters of Babylon citizens of 
Jerusalem.(8) Observe now how this is being fulfilled and done in the 
Church, and in these times. ... Every earthly commonwealth, sometime 
assuredly to perish, whereof the kingdom is to pass away, when there shall 
come that kingdom, whereof we pray, "Thy kingdom come;"(9) and whereof hath 
been foretold, "And of His kingdom shall be no end:"(10) an earthly 
commonwealth, I say, hath our citizens conducting the affairs of it. For 
how many faithful, how many good men, are both magistrates in their cities, 
and are judges, and are generals, and are counts, and are kings? All that 
are just and good men, having not anything in heart but the most glorious 
things, which of Thee have been said, City of God.(11) And as if they were 
doing bond-service(12) in the city which is to pass away, even there by the 
doctors of the Holy City they are bidden to keep faith with those set over 
them, "whether with the king as supreme, or with governors as though sent 
by God for the punishment of evil men, but for the praise of good men:(13)" 
or as servants, that to their masters they should be subject,(14) even 
Christians to Heathens, and the better should keep faith with the worse, 
for a time to serve, for everlasting to have dominion. For these things do 
happen until iniquity do pass away.(15) Servants are commanded to bear with 
masters unjust and capricious: the citizens of Babylon are commanded to be 
endured by the citizens of Jerusalem, showing even more attentions, than if 
they were citizens of the same Babylon, as though fulfilling the precept, 
"He that shall have exacted of thee a mile, go with him other 
twain."(16)...

    5. "I have run in thirst."(17) For they were rendering evil things for 
good things:(18) for them was I thirsting: mine honour they thought to 
drive back: I was thirsting to bring them over into my body. For in 
drinking what do we, but send into our members liquor that is without, and 
suck it into our body? Thus did Moses in that head of the calf.(19) The 
head of the calf is a great sacrament.(20) For the head of the calf was the 
body of ungodly men, in the similitude of a calf eating hay,(21) seeking 
earthly things: because all flesh is hay.(22) ... And what now is more 
evident, than that into that City Jerusalem, of which the people Israel was 
a type, by Baptism men were to be made to pass over? Therefore in water it 
was scattered, in order that for drink it might be given. For this even 
unto the end this man thirsteth; he runneth and thirsteth. For many men He 
drinketh, but never will He be without thirst. For thence is, "I thirst, 
woman, give Me to drink."(23) That Samaritan woman at the well found the 
Lord thirsting, and by Him thirsting she was filled: she first found Him 
thirsting, in order that He might drink her believing. And when He was on 
the Cross, "I thirst,"(1) He said, although they gave not to Him that for 
which He was thirsting. For for themselves He was thirsting: but they gave 
vinegar, not new wine, wherewith are filled up the new bottles, but old 
wine, but old to its loss.(2) For old vinegar also is said of the old men, 
of whom hath been said, "For to them is no changing;"(3) namely, that the 
Jebusites should be overthrown, and Jerusalem be builded.(4)

    6. So also the Head of this body even unto the end from the beginning 
runneth in thirst. And as if to Him were being said, Why in thirst? what is 
wanting to Thee, O Body of Christ, O Church of Christ? in so great honour, 
in so great exaltation, in so great height also even in this world 
established, what is wanting to Thee? There is fulfilled that which hath 
been foretold of thee, "There shall adore Him all kings of the earth, all 
nations shall serve Him."(5) ... They that at Jerusalem's festivals fill up 
the Churches, at Babylon's festivals fill up the theatres: and for all they 
serve, honour, obey Her--not only those very persons that bear the 
Sacraments of Christ, and hate the commandments of Christ, but also they, 
that bear not even the mere Sacraments, Heathen though they be, Jews though 
they be,--they honour, praise, proclaim, "but with their mouths they were 
blessing." I heed not the mouth, He knoweth that hath instructed me, "with 
their heart they were cursing." In that place they were cursing, where 
"mine honour they thought to drive back."

    7. What dost Thou, O Idithun, Body of Christ, leaping over them? What 
dost Thou amid all these things? What wilt Thou? wilt faint? wilt Thou not 
persevere even unto the end? wilt Thou not hearken, "He that shall have 
persevered even unto the end, the same shall be saved,"(6) though for that 
iniquity aboundeth, the love of many shall wax cold?(7) And where is it 
that Thou hast leaped over them? where is it that Thy conversation is in 
Heaven?(8) But they cleave unto earthly things, as though earthborn they 
mind the earth, and are earth, the serpent's food.(9) What dost thou amid 
these things? ... "Nevertheless, to God my soul shall be made subject" 
(ver. 5). And who would endure so great things, either open wars, or secret 
lyings-in-wait? Who would endure so great things amid open enemies, amid 
false brethren? Who would endure so great things? Would a man? and if a man 
would, would a man of himself? I have not so leaped over that I should be 
lifted up, and fall: "To God my soul shall be made subject: for from 
Himself is my patience." What patience is there amid so great scandals, 
except that "if for that which we do not see we hope, through patience we 
look for it"?(10) There cometh my pain, there will come my rest also; there 
cometh my tribulation, there will come my cleansing also. For doth gold 
glitter in the furnace of the refiner? In a necklace it will glitter, in an 
ornament it will glitter: let it suffer however the furnace, in order that 
being cleansed from dross it may come into light. This is the furnace, 
there is there chaff, there gold, there fire, into this bloweth the 
refiner: in the furnace burneth the chaff, and the gold is cleansed; the 
one into ashes is turned, of dross the other is cleansed. The furnace is 
the world, the chaff unrighteous men, the gold just men; the fire 
tribulation, the refiner God: that which therefore the refiner willeth I 
do; wherever the Maker setteth me I endure it. I am commanded to endure, He 
knoweth how to cleanse. Though there burn the chaff to set me on fire, and 
as if to consume me; that into ashes is burned, I of dross am cleansed. 
Wherefore? Because "to God my soul shall be made subject: for from Himself 
is my patience."

    8. "For Himself is my God and My Saving One, my Taker up, I will not 
remove hence" (ver. 6). Because "Himself is my God," therefore He calleth 
me: "and my Saving One," therefore He justifieth me: "and my Taker up," 
therefore He glorifieth me. For here I am called and am justified, but 
there I am glorified; and from thence where I am glorified, "I will not 
remove." For a sojourner I am with Thee on earth as all my fathers were. 
Therefore from my lodging I shall remove, from my Heavenly home I shall not 
remove. "In God is my salvation and my glory" (ver. 7). Saved I shall be in 
God, glorious I shall be in God: for not only saved, but also glorious, 
saved, because a just man I have been made out of an ungodly man, by Him 
justified;(11) but glorious, because not only justified, but also honoured. 
For "those whom He hath predestined, those also He hath called."(12) 
Calling them, what hath He done here? "Whom He hath called, the same also 
He hath justified; but whom He hath justified, the same also He hath 
glorified." Justification therefore to salvation belongeth, glorifying to 
honour. How glorifying to honour belongeth, it is not needful to discuss. 
How justification belongeth to salvation, let us seek some proof. Behold 
there cometh to mind out of the Gospel: there were some who to themselves 
were seeming to be just men, and they were finding fault: with the Lord 
because He admitted to the feast sinners, and with publicans and sinners 
was eating; to such men therefore priding themselves, strong men of earth 
very much lifted up, much glorying of their own soundness, such as they 
counted it, not such as they had, the Lord answered what? "They that are 
whole need not a Physician, but they that are sick."(1) Whom calleth He 
whole, whom calleth He sick? He continueth and saith, "I have not come to 
call just men, but sinners unto repentance."(2) He hath called therefore 
"the whole" just men, not because the Pharisees were so, but because 
themselves they thought so to be; and for this reason were proud, and 
grudged sick men a physician, and being more sick than those, they slew the 
Physician. He hath called whole, however, righteous men, sick, the sinners. 
My being justified therefore, saith that man that leapeth over, from 
Himself I have: my being glorified, from Himself I have: "For God is my 
salvation and my glory." "My salvation," so that saved I am: "my glory," so 
that honoured I am. This thing hereafter: now what? "God of my help, and my 
hope is in God;" until I attain unto perfect justification and salvation. 
"For by hope we are saved: but hope which is seen, is not hope."(3) ...

    9. "Hope ye in Him all the council of the people" (ver. 8). Imitate ye 
Idithun, leap over your enemies; men fighting against you, stopping up your 
way, men hating you, leap ye over: "Hope in Him all the council of the 
people: pour out before Him your hearts:" ... By imploring, by confessing, 
by hoping. Do not keep back your hearts within your hearts: "Pour out 
before Him your hearts." That perisheth not which ye pour out. For He is my 
Taker up. If He taketh up, why fearest thou to pour out? "Cast upon the 
Lord thy care, and hope in Him."(4) What fear ye amid whisperers, 
slanderers hateful to God,(5) where they are able openly assailing, where 
they are unable secretly lying in wait, falsely praising, truly at enmity, 
amid them what fear ye? "God is our Helper." Do they anywise equal God? Are 
they anywise stronger than He? "God is our Helper," be ye without care. "If 
God is for us, who is against us?"(6) "Pour out before Him your hearts," by 
leaping over unto Him, by lifting up your souls: "God is our helper." ... 
"Nevertheless, vain are the sons of men, and liars are the sons of men in 
the balances, in order that they may deceive, being at one because of 
vanity" (ver. 9). Certainly many men there are: behold there is that one 
man, that one man that was cast forth from the multitude of guests.(7) They 
conspire, they all seek things temporal, and they that are carnal things 
carnal, and for the future they hope them, whosoever do hope: even if 
because of variety of opinions they are in division, nevertheless because 
of vanity they are at one. Divers indeed are errors and of many forms, and 
the kingdom against itself divided shall not stand:(8) but alike in all is 
the will vain and lying, belonging to one king, with whom into fire 
everlasting it is to be thrown headlong(9)--"these men because of vanity 
are at one." And for them see how the thirsteth, see how He runneth in 
thirst.

    10. He turneth therefore Himself to them, thirsting for them: "Do not 
hope in iniquity" (vet. 10). For my hope is in God. Ye that will not draw 
near and pass over, "do not hope in iniquity." For I that have leapt over, 
my hope is in God; and is there anywise iniquity with God?(10) This thing 
let us do, that thing let us do, of that thing let us think, thus let us 
adjust our lyings in wait; "Because of vanity being at one." Thou 
thirstest: they that think of those things against thee are given up by 
those whom thou drinkest, "Do not hope in vanity." Vain is iniquity, nought 
is iniquity, mighty is nothing save righteousness. Truth may be hidden for 
a time, conquered it cannot be. Iniquity may flourish for a time, abide it 
cannot. "Do not hope upon iniquity: and for robbery be not covetous." Thou 
art not rich, and wilt thou rob? What findest thou? What losest thou? O 
losing gains! Thou findest money, thou losest righteousness. "For robbery 
be not covetous." ... Therefore, vain sons of men, lying sons of men, 
neither rob, nor, if there flow riches, set heart upon them: no longer love 
vanity, and seek lying. For "blessed is the man who hath the Lord God for 
his hope, and who hath not had regard unto vanities, and lying 
follies."(11) Ye would deceive, ye would commit a fraud, what bring ye in 
order that ye may cheat. Deceitful balances. For "lying," he saith, "are 
the sons of men in the balances," in order that they may cheat by bringing 
forth deceitful balances. By a false balance ye beguile men looking on: 
know ye not that one is he that weigheth, Another He that judgeth of the 
weight? He seeth not, for whom thou weighest, but He seeth that weigheth 
thee and him. Therefore neither fraud nor robbery covet ye any longer, nor 
on those things which ye have set your hope:(12) I have admonished, have 
foretold, saith this Idithun.

    11. What followeth? "Once hath God spoken, these two things I have 
heard, that power is of God (ver. 11), and to Thee, O Lord, is mercy, for 
Thou shall render to each one after his works" (ver. 12). ..."Once hath God 
spoken." What sayest thou, Idithun? If thou that hadst leapt over them art 
saying, "Once He hath spoken;" I turn to another Scripture and it saith to 
me, "In many quarters and in many ways formerly God hath spoken to the 
fathers in the prophets."(1) What is, "Once hath God spoken"? Is He not the 
God that in the beginning of mankind spake to Adam?(2) Did not the Selfsame 
speak to Cain, to Noe, to Abraham, to Isaac, to Jacob, to all the Prophets, 
and to Moses?(3) One man Moses was, and how often to him spake God? Behold 
even to one man, not once but ofttimes God hath spoken. Secondly, He hath 
spoken to the Son when standing here, "Thou art My beloved Son."(4) God 
hath spoken to the Apostles, He hath spoken to all the Saints, even though 
not with voice sounding through the cloud, nevertheless in the heart where 
He is Himself Teacher.(5) What is therefore, "Once hath God spoken"? Much 
hath that man leapt over in order to arrive at that place, where once God 
hath spoken. Behold briefly I have spoken to your Love. Here among men, to 
men ofttimes, in many ways, in many quarters, through creatures of many 
forms God hath spoken: by Himself once God hath spoken, because One Word 
God hath begotten. ... For it could not be but that God did Himself know 
that which by the Word He made:(6) but if that which He made He knew, in 
Him there was that which was made before it was made For if in Him was not 
that which was made before it was made, how knew He that which He made? For 
thou canst not say that God made things He knew not. God therefore hath 
known that which He hath made. And how knew He before He made, if there 
cannot be known any but things made? But by things made there cannot be 
known any but things previously made, by thee, to wit, who art a man made 
in a lower place, and set in a lower place: but before that all these 
things were made, they were known by Him by whom they were made, and that 
which He knew He made. Therefore in that Word by which He made all things, 
before that they were made, were all things; and after they have been made 
there are all things; but in one way here, in another there, in one way in 
their own nature wherein they have been made, in another in the art by 
which they have been made. Who could explain this? We may endeavour: go ye 
with Idithun, and see.

    12. ... For even the Lord saith, "Many things I have to say to you, but 
ye cannot bear them now."(7) What is therefore, "These two things I, have 
heard"? These two things which to you I am about to say not of myself to 
you I say, but what things I have heard I say. "Once hath God spoken:" One 
Word hath He, the Only-begotten God. Ill that Word are all things, because 
by the Word were made all things. One Word hath He, "in whom all the 
treasures of wisdom and knowledge are hidden."(8) One Word He hath, "once 
hath God spoken." "These two things," which to you I am about to say, these 
I have heard: not of myself I speak, not of myself I say: to this belongeth 
the "I have heard."(9) But the friend of the Bridegroom standeth and 
heareth Him, that he may speak the truth. For he heareth Him, lest by 
speaking a lie, of his own he should speak:(10) lest thou shouldest say, 
Who art thou that sayest this thing to me? whence dost thou say this to me? 
I have heard these two things, and I that speak to thee that I have heard 
these two things, am one who also doth know that once God hath spoken. Do 
not despise a hearer saying to thee certain two things for thee so 
necessary; him, I say, that by leaping over the whole creation hath 
attained unto the Only-begotten Word of God, where he hath learned that 
"once God hath spoken."

    13. Let him therefore now say certain two things. For greatly to us 
belong these two things. "For power is of God, and to Thee, O Lord, is 
mercy." Are these the two things, power and mercy? These two evidently: 
perceive ye the power of God, perceive ye the mercy of God. In these two 
things are contained nearly all the Scriptures. Because of these two things 
are the Prophets, because of these two, the Patriarchs, because of these 
the Law, because of these Himself our Lord Jesus Christ, because of these 
the Apostles, because of these all the preaching and spreading of the word 
of God in the Church, because of these two, because of the power of God, 
and His mercy. His power fear ye, His mercy love ye. Neither so on His 
mercy rely, as that His power ye despise: nor so the power fear ye, as that 
of mercy ye despair. With Him is power, with Him mercy. This man He 
humbleth, and that man He exalteth:" this man He humbleth with power, that 
man He exalteth in mercy. "For if God, willing to show wrath and to prove 
His power, hath in much patience borne with the vessels of wrath, which 
have been perfected unto perdition(12)"--thou hast heard of power: inquire 
for mercy--"and that He might make known," He saith, "His riches unto the 
vessels of mercy." It belongeth therefore to His power to condemn unjust 
men. And to Him who would say, What hast thou done? "For thou, O man, who 
art thou that should make answer to God?"(13) Fear therefore and tremble at 
His power: but hope for His mercy. The devil is a sort of power; ofttimes 
however he wisheth to hurt, and is not able, because that power is under 
power. For if the devil could hurt as much as he would; no one of just men 
would remain, nor could any one of the faithful be on earth. The same 
through his vessels smiteth against, as it were, a wall bowed down: but he 
only smiteth against, so far as he receiveth power. But in order that the 
wall may not fall, the Lord will support: for He that giveth power to the 
tempter, doth Himself to the tempted extend mercy. For according to measure 
the devil is permitted to tempt. And, "Thou wilt give us to drink in tears 
in a measure."[1] Do not therefore fear the tempter permitted to do 
somewhat: for thou hast a most merciful Saviour. So much he is permitted to 
tempt as is profitable for thee, that thou mayest be exercised, mayest be 
proved; in order that by thyself thou mayest be found out, that knowest not 
thyself. For where, or from whence, ought we to be secure, except by this 
power and mercy of God? After that Apostolic saying, "Faithful is God, that 
doth not suffer you to be tempted above that which ye are able."[2] ... 
Fear not the enemy: so much he doeth as he hath received power to do, Him 
fear thou that hath the chief power: Him fear, that doeth as much as He 
willeth, and that doeth nothing unjustly, and whatever He shall have done, 
is just. We might suppose something or other to be unjust: inasmuch as God 
hath done it, believe it to be just.

    14. Therefore, thou sayest, if any one slay an innocent man, doeth he 
justly or unjustly? Unjustly certainly. Wherefore doth God permit this? ... 
The counsel of God to tell to thee, O man, I am not able: this thing 
however I say, both that the man hath done unjustly that hath slain an 
innocent person, and that it would not have been done unless God permitted 
it: and though the man hath done unjustly, yet God hath not unjustly 
permitted this. Let the reason lie concealed in that person whoever it be, 
for whose sake thou art moved, whose innocence doth much move thee. For to 
thee speedily I might make answer. He would not have been slain unless he 
were guilty: but thou thinkest him innocent. I might speedily say this to 
thee. For thou couldest not examine his heart, sift his deeds, weigh his 
thoughts, so that thou couldest say to me, unjustly he was slain. I might 
easily therefore make answer: but there is forced upon my view a certain 
Just One, without dispute just, without doubt just, who had no sin, slain 
by sinners, betrayed by a sinner; Himself Christ  the Lord, of whom we 
cannot say that He hath any iniquity, for "those things which He robbed  
not He paid,"[3] is made an objection to my answer. And why should I speak 
of Christ?  "With thee I am dealing," thou sayest. And I with thee. About 
Him thou proposest a question, about Him I am solving the question. For 
therein the counsel of God we know, which except by His own revealing we 
should not know: so that when thou shall have found out that counsel of 
God, whereby He hath permitted His innocent Son to be slain by unjust men, 
and such a counsel as pleaseth thee, and such a counsel as cannot displease 
thee, if thou art just, thou mayest believe that in other things also by 
His counsel God doeth the same, but it escaped thee. Ah! brethren, need 
there was of the blood of a just one to blot out the handwriting of sins; 
need there was of an example of patience, of an example of humility; need 
there was of the Sign of the Cross to beat down the devil and his angels; 
need for us there was of the Passion of our Lord; for by the Passion of the 
Lord redeemed hath been the world. How many good things hath the Passion of 
the Lord done! And yet the Passion of this Just One would not have been, 
unless unrighteous men had slain the Lord. What then? is this good thing 
which to us hath been granted by the Lord's Passion to be ascribed to the 
unjust slayers of Christ? Far be it. They willed, God permitted. They 
guilty would have been, even if only they had willed it: but God would not 
have permitted it, unless just it had been. ... Accordingly, my brethren, 
both Judas the foul traitor to Christ, and the persecutors of Christ, 
malignant all, ungodly all, unjust all, are to be condemned all: and 
nevertheless the Father His own proper Son hath not spared, but for the 
sake of us all He hath delivered Him up.[4] Order if thou art able; 
distinguish if thou art able (these things): render to God thy vows, which 
thy lips have uttered: see what the unjust hath here done, what the Just 
One. The one hath willed, the Other hath permitted: the one unjustly hath 
willed, the Other justly hath permitted. Let unjust will be condemned, just 
permission be glorified. For what evil thing hath befallen Christ, in that 
Christ hath died? Both evil were they that evil willed to do, and yet 
nothing of evil did He suffer on whom they did it. Slain was mortal flesh, 
slaying death by death, giving a lesson of patience, sending before an 
example of Resurrection. How great good things of the Just One were wrought 
by the evil things of the unjust! This is the great mystery s of God: that 
even a good thing which thou doest He hath Himself given it to thee, and by 
thy evil He doeth good Himself. Do not therefore wonder, God permitteth, 
and in judgment permitteth: He permitteth, and in measure, number, weight, 
He permitteth. With Him is not iniquity:[6] do thou only belong to Him; on 
Himself thy hope set thou, let Himself be thy Helper, thy Salvation: in Him 
be there the fortified place, the tower of strength,[1] thy refuge let 
Himself be, and He will not suffer thee to be tempted above that which thou 
art able to bear, but will make with the temptation also an escape, that 
thou mayest be able to support it:[2] so that His suffering thee to bear 
temptation, be His power; His suffering not any more on thee to be done 
than thou art able to bear, be His mercy: "for power is of God, and to 
Thee, O Lord, is mercy, because Thou wilt render to each one after his 
works."

    15. That thirst of the Church, would fain drink up that man also whom 
ye see.[3] At the same time also, in order that ye may know how many in the 
mixed multitude of Christians with their mouth do bless, and in their heart 
curse, this man having been a Christian and a believer returneth as a 
penitent, and being terrified by the power of the Lord, turneth him to the 
mercy of the Lord. For having been led astray by the enemy when he was a 
believer, long time he hath been an astrologer, led astray, leading astray, 
deceived, deceiving, he hath allured, hath beguiled, many lies he hath 
spoken against God, That hath given to men power of doing that which is 
good, and of not doing that which is evil. He used to say, that one's own 
will did not adultery, but Venus; one's own will did not manslaying, but 
Mars; and God did not what is just, but Jupiter; and many other blasphemous 
things, and not light ones. From how many Christians do ye think he hath 
pocketed money? How many from him have bought a lie, to whom we used to 
say, "Sons of men, how long are ye dull of heart, wherefore love ye vanity, 
and seek a lie" ?[4] Now, as of him must be believed, he hath shuddered at 
his lie, and being the allurer of many men, he hath perceived at length 
that by the devil he hath himself been  allured, and he turneth to God a 
penitent. We think, brethren, that because of great fear of heart it hath 
come to pass. For what must we say? If out of a heathen an astrologer were 
converted, great indeed would be the joy: but nevertheless it might appear, 
that, if he had been converted, he was desiring the clerical office in the 
Church. A penitent he is, he seeketh not anything save mercy alone. He must 
be recommended therefore both to your eyes and hearts. Him whom ye see in 
hearts love ye, with eyes guard ye. See ye him, mark ye him, and 
whithersoever he shall have gone his way, to the rest of the brethren that 
now are not here, point him out: and such diligence is mercy; lest that 
leader astray drag back[5] his heart and take it by storm. Guard ye him, 
let there not escape you his conversation, his way: in order that by your 
testimony it may be proved to us that truly to the Lord he hath been 
turned. For report will not be silent about his life, when to you he is 
thus presented both to be seen and to be pitied. Ye know in the Acts of the 
Apostles how it is written, that many lost men, that is, men of such arts, 
and followers of naughty doctrines, brought unto the Apostles all their 
books; and there were burned so many volumes, that it was the writer's task 
to make a valuation of them, and write down the sum of the price.[6] This 
truly was for the glory of God, in order that even such lost men might not 
be despaired of by Him that knew how to seek that which had been lost. 
Therefore this man had been lost, is now sought, found,[7] led hither, he 
bringeth with him books to be burned, by which he had been to be burned, so 
that when these have been thrown into the fire, he may himself pass over 
into a place of refreshment. Know ye that he, brethren, once knocked at the 
Church door before Easter:[8] for before Easter he began to ask of the 
Church Christ's medicine. But because the art wherein he had been practised 
is of such sort as that it was suspected of lying and deceit, he was put 
off that he might not tempt; at length however he was admitted, that he 
might not more dangerously be tempted. Pray for him through Christ. 
Straightway to-day's prayer pour out for him to the Lord our God. For we 
know and are sure, that your prayer effaceth all his impieties. The Lord be 
with you.

PSALM LXIII.[9]

    1. This psalm hath the title, "For David himself, when he was in the 
desert of Idumaea." By the name of Idumaea is understood this world. For 
Idumaea was a certain nation of men going astray, where idols were 
worshipped. In no good sense is put this Idumaea. If not in a good sense it 
is put, it must be understood that this life, wherein we suffer so great 
toils, and wherein to so great necessities we are made subject, by the name 
of Idumaea is signified.[10] Even here is a desert where there is much 
thirst, and ye are to hear the voice of One now thirsting in the desert. 
But if we acknowledge ourselves as thirsting, we shall acknowledge 
ourselves as drinking also. For he that thirsteth in this world, in the 
world to come shall be satisfied, according to the Lord's saying, "Blessed 
are they that hunger and thirst after righteousness, for the same shall be 
satisfied."[1] Therefore in this world we ought not to love fulness. Here 
we must thirst, in another place we shall be filled. But now in order that 
we may not faint in this desert, He sprinkleth upon us the dew of His word, 
and leaveth us not utterly to dry up, so that there should not be in our 
case any seeking of us again, but that we may so thirst as that we may 
drink. But in order that we may drink, with somewhat of His Grace we are 
sprinkled: nevertheless we thirst. And what saith our soul to God?

    2. "God, my God, unto Thee from the light I watch" (ver. 1). What is to 
watch? It is, not to sleep. What is to sleep? There is a sleep of the soul; 
there is a sleep of the body. Sleep of body we all ought to have: because 
if sleep of body is not taken, a man fainteth, the body itself fainteth. 
For our frail body cannot long sustain a soul watching and on the stretch 
on active works; if for a long time the soul shall have been intent on 
active pursuits, the body being frail and earthly holdeth her not, 
sustaineth her not for ever in activity, and fainteth and falleth. 
Therefore God hath granted sleep to the body, whereby are recruited the 
members of the body, in order that they may be able to sustain the soul 
watching. But of this let us take heed, namely, that our soul herself sleep 
not: for evil is the sleep of the soul. Good is the sleep of the body, 
whereby is recruited the health of the body. But the sleep of the soul is 
to forget her God. Whatsoever soul shall have forgotten her God, sleepeth. 
Therefore the Apostle saith to certain persons that forgot their God, and 
being as it were in sleep, did act the follies of the worship of idols--the 
Apostle, I say, saith to certain persons, "Rise, thou that sleepest, and 
rise up from the dead, and Christ shall enlighten thee."[2] Was the Apostle 
waking up one sleeping in body? Nay, but he was waking a soul sleeping, 
inasmuch as he was waking her, in order that she might be lightened by 
Christ. Therefore as to these same watchings saith this man, "God, my God, 
unto Thee from the light I watch." For thou wouldest not watch of thyself, 
unless there should arise thy Light, to wake thee from sleep. For Christ 
lighteneth souls, and maketh them to watch: but if His light He taketh 
away, they slumber. For for this cause to Him there is said in another 
psalm, "Lighten mine eyes, that I may never slumber in death."(3) ...

    3. "My soul hath thirsted for Thee" (ver. 2). Behold that desert of 
Idumaea. See how here he thirsteth: but see what good thing is here, "Hath 
thirsted for Thee." For there are they that thirst, but not for God. For 
every one that willeth anything to be granted to him, is in the heat of 
longing; the longing itself is the thirst of the soul. And see ye what[4] 
longings there are in the hearts of men: one longeth for gold, another 
longeth for silver, another longeth for possessions, another inheritance, 
another abundance of money, another many herds, another a wife, another 
honours, another sons. Ye see those longings, how they are in the hearts of 
men. All men are inflamed with longing, and scarce is found one to say, "My 
soul hath thirsted for Thee." For men thirst for the world: and perceive 
not themselves to be in the desert of Idumaea, where their souls ought to 
thirst for God. ...

    4. Wisdom therefore must be thirsted after, righteousness must be 
thirsted after. With it we shall not be satisfied, with it we shall not be 
filled, save when this life shall have been ended, and we shall have come 
to that which God hath promised. For God hath promised equality with 
Angels:[5] and now the Angels thirst not as we do, they hunger not as we 
do; but they have the fulness of truth, of light, of immortal wisdom. 
Therefore blessed they are, and out of so great blessedness, because they 
are in that City, the Heavenly Jerusalem, afar from whence we now are 
sojourning in a strange land, they observe us sojourners, and they pity us, 
and by the command of the Lord they help us, in order that to this common 
country sometime we may return, and there with them sometime with the 
Lord's fountain of truth and eternity we may be filled. Now therefore let 
our soul thirst: whence doth our flesh also thirst, and this in many ways? 
"In many ways for Thee," he saith, "my flesh also." Because to our flesh 
also is promised Resurrection. As to our soul is promised blessedness, so 
also to our flesh is promised resurrection. ... For if God hath made us 
that were not, is it a great thing for Him to make again us that were? 
Therefore let not this seem to you to be incredible, because ye see dead 
men as it were decaying, and passing into ashes and into dust. Or if any 
dead man be burned, or if dogs tear him in pieces, do ye think that from 
this he will not rise again? All things which are dismembered, and into a 
sort of dust do decay, are entire with God. For into those elements of the 
world they pass, whence at first they have come, when we were made: we do 
not see them; but yet God will bring them forth, He knoweth whence, because 
even before we were, He created us from whence He knew. Such a resurrection 
of the flesh therefore to us is promised, as that, although it be the same 
flesh that now we carry[6] which is to rise again, yet it hath not the 
corruption which now it hath. For now because of the corruption of frailty, 
if we eat not, we faint and are hungry; if we drink not, we faint and are 
thirsty; if long time we watch we faint and sleep; if long time we sleep, 
we faint, therefore we watch. ... Secondly, see how without any standing is 
our flesh: for infancy passeth away into boyhood, and thou seekest infancy, 
and infancy is not, for now instead of infancy is boyhood: again this same 
also passeth into youth, thou seekest boyhood and findest not: the young 
man becometh a middle-aged man, thou seekest the young man and he is not: 
the middle-aged man becometh an old man, thou seekest a middle-aged man and 
findest not: and an old man dieth, thou seekest an old man and findest not: 
our age therefore standeth not still: everywhere is weariness, everywhere 
faintness, everywhere corruption. Observing what a hope of resurrection God 
promiseth to us, in all those our manifold faintings we thirst for that 
incorruption: and so our flesh manifoldly doth thirst for God.

    5. Nevertheless, my brethren, the flesh of a good Christian and a 
believer even in this world for God doth thirst: for if the flesh hath need 
of bread, if it hath need of water, if it hath need of wine, if it hath 
need of money, if this flesh hath need of a beast, from God it ought to 
seek it, not from demons and idols and I know not what powers of this 
world. For there are certain who when they suffer hunger in this world, 
leave God and ask Mercury or ask Jove to give unto them, or her whom they 
call "Heavenly,"[1] or any the like demons: not for God their flesh 
thirsteth. But they that thirst for God,[2] everywhere ought to thirst for 
Him, both soul and flesh: for to the soul also God giveth His bread, that 
is the Word of Truth: and to the flesh God giveth the things which are 
necessary, for God hath made both soul and flesh. For the sake of thy flesh 
thou askest of demons: hath God made the soul, and the demons made the 
flesh? He that hath made the soul, the Same hath made the flesh also: He 
that hath made both of them, the Same feedeth both of them. Let either part 
of us thirst for God, and after labour manifold let either simply be 
filled.

    6. But where thirsteth our soul, and our flesh manifoldly, not for any 
one but for Thee, O Lord, that is our God? it thirsteth where? "In a land 
desert, and without way, and without water." Of this world we have spoken, 
the same is Idumaea, this is the desert of Idumaea, whence the Psalm hath 
received its title. "In a land desert." Too little it is to say "desert," 
where no man dwelleth; it is besides, both "without way, and without 
water." O that the same desert had even a way: O that into this a man 
running, even knew where he might thence get forth! ... Evil is the desert, 
horrible, and to be feared: and nevertheless God hath pitied us, and hath 
made for us a way in the desert, Himself our Lord Jesus Christ:[3] and hath 
made for us a consolation in the desert, in sending to us preachers of His 
Word: and hath given to us water in the desert, by fulfilling with the Holy 
Spirit His preachers, in order that there might be created in them a well 
of water springing up unto life everlasting.[4] And, lo! we have here all 
things, but they are not of the desert. ...

    7. "Thus in a holy thing I have appeared to Thee, that I might see Thy 
power and Thy glory" (ver. 3). ...Unless a man first thirst in that desert, 
that is in the evil wherein he is, he never arriveth at the good, which is 
God. But "I have appeared to Thee," he saith, "in a holy thing." Now in a 
holy thing is there great consolation. "I have appeared to Thee," is what? 
In order that Thou mightest see me: and for this reason Thou hast seen me, 
in order that I might see Thee. "I have appeared to Thee, that I might 
see." He hath not said, "I have appeared to Thee, that Thou mightest see:" 
but, "I have appeared to Thee, that I might see Thy power and Thy glory." 
Whence also the Apostle, "But now," he saith, "knowing God, nay, having 
been known of God."[5] For first ye have appeared to God, in order that to 
you God might be able to appear. "That I might see Thy power and Thy 
glory." In truth in that forsaken place, that is, in that desert, if as 
though from the desert a man striveth to obtain enough for his sustenance, 
he will never see the power of the Lord, and the glory of the Lord, but he 
will remain to die of thirst, and will find neither way, nor consolation, 
nor water, whereby he may endure in the desert. But when he shall have 
lifted up himself to God, so as to say to Him out of all his inward parts, 
"My soul hath thirsted for Thee; how manifoldly for Thee also my flesh!" 
lest perchance even the things necessary for the flesh of others he ask, 
and not of God, or else long not for that resurrection of the flesh, which 
God hath promised to us: when, I say, he shall have lifted up himself, he 
will have no small consolations.

    8. ... But ye have heard but now when the Gospel was being read in what 
terms He hath notified His Majesty: "I and My Father are One."[6] Behold 
how great a Majesty and how great an Equality with the Father hath come 
down to the flesh because of our infirmity. Behold how greatly beloved we 
have been, before that we loved God, If before that we loved God, so much 
by Him we were beloved, as that His Son, Equal with Himself, He made a Man 
for our sake, what doth He reserve for us now loving Him? Therefore many 
men think it to be a very small thing that the Son of God hath appeared on 
earth; because they are not in the Holy One, to them hath not appeared the 
power of the Same and the glory of the Same: that is, not yet have they a 
heart made holy, whence they may perceive the eminence of that virtue, and 
may render thanks to God, nor that to which for their own sakes so great an 
One came, unto what a nativity, unto what a Passion, they are not able to 
see, His glory and His power.[1]

    9. "For better is Thy mercy than[2] lives." Many are the lives of men, 
but one life God promiseth: and He giveth not this to us as if for our 
merits but for His mercy. ... For what is so just a thing as that a sinner 
should be punished? Though a just thing it be that a sinner should be 
punished, it hath belonged to the mercy of Him not to punish a sinner but 
to justify him, and of a sinner to make a just man, and of an ungodly man 
to make a godly man. Therefore "His mercy is better than lives." What 
lives? Those which for themselves men have chosen. One hath chosen for 
himself a life of business, another a country life, another a life of 
usury, another a military life; one this, another that. Divers are the 
lives, but "better is Thy" life "than" our "lives." ... "My lips shall 
praise Thee." My lips would not praise Thee, unless before me were to go 
Thy mercy. By Thy gift Thee I praise, through Thy mercy Thee I praise. For 
I should not be able to praise  God, unless He gave me to be able to praise 
Him.

    10. "So I will speak good of Thee in my life, and in Thy name I will 
lift up my hands" (ver. 5). Now in my life which to me Thou hast given, not 
in that which I have chosen after the world with the rest among many lives, 
but that which Thou hast given to me through Thy mercy, that I should 
praise Thee. "So I will speak good of Thee in my life." What is "so"? That 
to Thy mercy I may ascribe my life wherein Thee I praise, not to my merits. 
"And in Thy name I will lift up my hands." Lift up therefore hands in 
prayer. Our Lord hath lifted up for us His hands on the Cross, and 
stretched out were His hands for us, and therefore were His hands stretched 
out on the Cross, in order that our hands might be stretched out unto good 
works: because His Cross hath brought us mercy. Behold, He hath lifted up 
hands, and hath offered for us Himself a Sacrifice to God, and through that 
Sacrifice have been effaced all our sins. Let us also lift up our hands to 
God in prayer: and our hands being lifted up to God shall not be 
confounded, if they be exercised in good works. For what doth he that 
lifteth up hands? Whence hath it been commanded that with hands lifted up 
we should pray to God? For the Apostle saith, "Lifting up pure hands 
without anger and dissension."[3] It is in order that when thou liftest up 
hands to God, there may come into thy mind thy works. For whereas those 
hands are lifted up that thou mayest obtain that which thou wilt, those 
same hands thou thinkest in good works to exercise, that they may not blush 
to be lifted up to God. "In thy name I will lift up my hands." Those are 
our prayers in this Idumaea, in this desert, in the land without water and 
without way, where for us Christ is the Way,[4] but not the way of this 
earth.

    11. ... Already our fathers are dead, but God liveth: here we could not 
always have fathers, but there we shall alway have one living Father, when 
we have our father-land. ... What sort of country is that? But thou lovest 
here riches. God Himself shall be to thee thy riches. But thou lovest a 
good fountain. What is more passing clear than that wisdom? What more 
bright? Whatsoever is an object of love here, in place of all thou shall 
have Him that hath made all things, "as though with marrow and fatness my 
soul should be filled: and lips of exultation shall praise Thy name." In 
this desert, in Thy name I will lift up my hands: let my soul be filled as 
though with marrow and fatness, "and my lips with exultation shall praise 
Thy name." For now is prayer, so long as there is thirst: when thirst shall 
have passed away, there passeth away praying and there succeedeth praising. 
"And lips of exultation shall praise Thy name."

    12. "If I have remembered Thee upon my bed, in the dawnings I did 
meditate on thee (ver. 7): because Thou hast become my helper" (ver. 8). 
His "bed" he calleth his rest. When any one is at rest, let him be mindful 
of God; when any one is at rest, let him not by rest be dissolved, and 
forget God: if mindful he is of God when he is at rest, in his actions on 
God he doth meditate. For the dawn he hath called actions, because every 
man at dawn beginneth to do something. What therefore hath he said? If 
therefore I was not mindful on my bed, in the dawn also I did not meditate 
on Thee. Can he that thinketh not of God when he is at leisure, in his 
actions think of God? But he that is mindful of Him when he is at rest, on 
the Same doth meditate when he is doing, lest in action he should come 
short. Therefore he hath added what? "Because Thou has become my helper." 
For unless God aid our good works, they cannot be accomplished by us. And 
worthy things we ought to work: that is, as though in the light, since by 
Christ showing the way we work. Whosoever worketh evil things, in the night 
he worketh, not in the dawn; according to the Apostle, saying, "They that 
are drunken, in the night are drunken; and they that sleep, in the night do 
sleep; let us that are of the day, be sober."[1] He exhorteth us that after 
the day we should walk honestly: "As in the day, honestly let us walk."[2] 
And again, "Ye," he saith, "are sons of light, and sons of day; we are not 
of night nor of darkness."[3] Who are sons of night, and sons of darkness? 
They that work all evil things. To such a degree they are sons of night, 
that they fear lest the things which they work should be seen. ... No one 
therefore in the dawn worketh, except him that in Christ worketh. But he 
that while at leisure is mindful of Christ, on the Same doth meditate in 
all his actions, and He is a helper to him in a good work, lest through his 
weakness he fail. "And in the covering of Thy wings I will exult." I am 
cheerful in good works, because over me is the covering of Thy wings. If 
thou protect me not, forasmuch as I am a chicken, the kite will seize me. 
For our Lord Himself saith in a certain place to that Jerusalem, a certain 
city, where He was crucified: "Jerusalem," He saith, "Jerusalem, how often 
I have willed to gather thy sons, as though a hen her chickens, and thou 
wouldest not."[4] Little ones we are: therefore may God protect us under 
the shadow of His wings. What when we shall have grown greater? A good 
thing it is for us that even then He should protect us, so that under Him 
the greater, alway we be chickens. For alway He is greater, however much we 
may have grown. Let no one say, let Him protect me while I am a little one: 
as if sometime he would attain to such magnitude, as should be self-
sufficient. Without the protection of God, nought thou art. Alway by Him 
let us desire to be protected: then alway in Him we shall have power to be 
great, if alway under Him little we be. "And in the covering of Thy wings I 
will exult."

    13. "My soul hath been glued on behind Thee" (ver. 9). See ye one 
longing, see ye one thirsting, see ye how he cleaveth to God. Let there 
spring up in you this affection. If already it is sprouting, let it be 
rained upon and grow: let it come to such strength, that ye also may say 
from the whole heart, "My soul hath been glued on behind Thee." Where is 
that same glue? The glue itself is love. Have thou love, wherewith as with 
glue thy soul may be glued on behind God. Not with God, but behind God;  
that He may go before, thou mayest follow. For he that shall have willed to 
go before God, by his I own counsel would live, and will not follow the 
commandments of God. Because of this even Peter was rebuked, when he willed 
to give counsel to Christ, who was going to suffer for us. ... "Far be it 
from Thee, O Lord, be Thou merciful to Thyself." And the Lord, "Go back 
behind Me, Satan: for thou savourest not the things which are of God, but 
the things which are of men."[5] Wherefore, the things which are of men? 
Because to go before Me thou desirest, go back behind Me, in order that 
thou mayest follow me: so that now following Christ lie might say, "My soul 
hath been glued on behind Thee." With reason he addeth, "Me Thy right hand 
hath taken up." This Christ hath said in us: that is in the Man[6] which He 
was bearing for us, which He was offering for us, He hath said this. The 
Church also said this in Christ, she saith it in her Head: for she too hath 
suffered here great persecutions, and by her individual members even now 
she suffereth. ...

    14. "But themselves in vain  have sought my soul. They shall go unto 
the lower places of the earth" (ver. 9). Earth they were unwilling to lose, 
when they crucified Christ: into the lower places of the earth they have 
gone. What are the lower places of the earth? Earthly lusts. Better it is 
to walk upon earth, than by lust to go under earth. For every one that in 
prejudice of his salvation desireth earthly things, is under the earth: 
because earth he hath put before him, earth upon himself he hath put, and 
himself beneath he hath laid. They therefore fearing to lose earth, said 
what of the Lord Jesus Christ, when they saw great multitudes go after Him, 
forasmuch as He was doing wonderful things? "If we shall have let Him go 
alive, there will come the Romans, and will take away from us both place 
and nation."[7] They feared to lose earth, and they went under the earth: 
there befell them even what they feared. For they willed to kill Christ, 
that they might not lose earth; and earth they therefore lost, because 
Christ they slew. For when Christ had been slain, because the Lord Himself 
had said to them, "The kingdom shall be taken from you, and shall be given 
up to a nation doing righteousness:"[8] there followed them great 
calamities of persecutions: there conquered them Roman emperors, and kings 
of the nations: they were shut out from that very place where they 
crucified Christ, and now that place is full of Christian praisers: it hath 
no Jew, it hath been cleared of the enemies of Christ, it hath been 
fulfilled with the praisers of Christ. Behold, they have lost at the hands 
of the Romans the place, because Christ they slew, who to this end slew, 
that they might not lose the place at the hands of the Romans. Therefore, 
"They shall enter into the lower places of the earth."

    15. "They shall be delivered unto the hands of the sword" (ver. 10). In 
truth, thus it hath  visibly befallen them, they have been taken by  storm 
by enemies breaking in. "Portions of foxes they shall be." Foxes he calleth 
the kings  of the world, that then were when Judaea was conquered. Hear in 
order that ye may know and perceive, that those he calleth foxes. Herod the 
king the Lord Himself hath called a fox. "Go ye," He saith, "and tell that 
fox."[1] See and observe, my brethren: Christ as King they would not have, 
and portions of foxes they have been made. For when Pilate the deputy 
governor in Judaea slew Christ at the voices of the Jews, he said to the 
same Jews, "Your King shall I crucify?"[2] Because He was called King of 
the Jews, and He was the true King. And they rejecting Christ said, "We 
have no king but Caesar." They rejected a Lamb, chose a fox: deservedly 
portions of foxes they were made.

    16. "The King in truth,"[3] is so written, because they chose a fox, a 
King in truth they would not  have. "The King in truth:" that is, the true 
King, to whom the title was inscribed, when He suffered. For Pilate set 
this title inscribed over His Head, "The King of the Jews," in the Hebrew, 
Greek, and Latin tongues: in order that all they that should pass by might 
read of the glory of the King, and the infamy of the Jews themselves, who, 
rejecting the true King, chose the fox Caesar. "The King in truth shall 
rejoice  in God." They have been made portions of foxes. ... "Stopped up is 
the mouth of men speaking unjust things." No one dareth now openly to speak 
against Christ, now all men fear Christ. "For stopped up is the mouth of 
men speaking unjust things." When in weakness the Lamb was, even foxes were 
bold against the Lamb. There conquered the Lion of the tribe of Judah,[4] 
and the foxes were silenced.

PSALM LXIV.[5]

    1. Though chiefly the Lord's Passion is noticed in this Psalm, neither 
could the Martyrs have been strong, unless they had beheld Him, that first 
suffered; nor such things would they have endured in suffering, as He did, 
unless they had hoped for such things in the Resurrection as He had showed 
of Himself: but your Holiness[6] knoweth that our Head is our Lord Jesus 
Christ, and that all that cleave unto Him are the members of Him the Head . 
... And let no one say, that now-a-days in tribulation of passions we are 
not. For alway ye have heard this fact, how in those times the whole Church 
together as it were was smitten against, but now through individuals she is 
tried. Bound indeed is the devil, that he may not do as much as he could, 
that he may not do as much as he would: nevertheless, he is permitted to 
tempt as much as is expedient to men advancing. It is not expedient for us 
to be without temptations: nor should we beseech God that we be not 
tempted, but that we be not "led into temptation."[7]

    2. Say we, therefore, ourselves also:" Hearken, O God, to my prayer, 
while I am troubled;  from fear of the enemy deliver my soul" (ver. 1). 
Enemies have raged against the Martyrs: for what was that voice of Christ's 
Body praying? For this it was praying, to be delivered from enemies, and 
that enemies might not have power to slay them. Were they not therefore 
hearkened to, because they were slain; and hath God forsaken His servants 
of a contrite heart, and despised men hoping in Him? Far be it. For "who 
hath called upon God, and hath been forsaken; who hath hoped in Him, and 
hath been deserted by Him?"[8] They were hearkened to therefore, and they 
were slain; and yet from enemies they were delivered. Others being afraid 
gave consent, and lived, and yet the same by enemies were swallowed up. The 
slain were delivered, the living were swallowed up. Thence is also that 
voice of thanksgiving, "Perchance alive they would have swallowed us 
up."[9] Therefore for this prayeth the voice of the Martyrs, "From fear of 
the enemy deliver Thou my soul:" not so that the enemy may not slay me, but 
that I may not fear an enemy slaying. For that to be fulfilled in the Psalm 
the servant prayeth, which but now in the Gospel the Lord was commanding. 
What but now was the Lord commanding? "Fear not them that kill the body, 
but the soul are not able to kill; but Him rather fear ye, that hath power 
to kill both body and soul in the hell of fire."[10] And He repeated, "Yea, 
I say unto you, fear Him."[11] Who are they that kill the body? Enemies. 
What was the Lord commanding? That they should not be feared. Be prayer 
offered, therefore, that He may grant what He hath commanded. "From fear of 
the enemy deliver my soul." Deliver me from fear of the enemy, and make me 
submit to the fear of Thee. I would not fear him that killeth the body, but 
I would fear Him that hath power to kill both body and soul in the hell of 
fire. For not from fear would I be free: but from fear of the enemy being 
free, under fear of the Lord a servant.

    3. "Thou hast protected me from the gathering together of malignants, 
and from the multitude of men working iniquity" (ver. 2). Now upon Himself 
our Head let us look. Like things many Martyrs have suffered: but nothing 
doth shine out so brightly as the Head of Martyrs; in Him rather let us 
behold what they have gone through. Protected He was from the multitude of 
malignants, God protecting Himself, the Son Himself and the Manhood[1] 
which He was carrying protecting His flesh: because Son of Man He is, and 
Son of God He is; Son of God because of the form of God, Son of Man because 
of the form of a servant: having in His power to lay down His life: and to 
take it again.[2] To Him what could enemies do? They killed body, soul they 
killed not. Observe. Too little therefore it were for the Lord to exhort 
the Martyrs with word, unless He had enforced it by example. Ye know what a 
gathering together there was of malignant Jews, and what a multitude there 
was of men working iniquity. What iniquity? That wherewith they willed to 
kill the Lord Jesus Christ. So many good works," He saith, "I have shown to 
you, for which of these will ye to kill Me?"[3] He endured all their  
infirm,[4] He healed all their sick, He preached the Kingdom of Heaven, He 
held not His peace at their vices, so that these same should have been 
displeasing to them, rather than the Physician by whom they were being made 
whole: for all these His remedies being ungrateful, like men  delirious in 
high fever raving at the physician, they devised the plan of destroying Him 
that had come to heal them; as though therein they would prove whether He 
were indeed a man, that could die, or were somewhat above men, and would 
not suffer Himself to die. The word of these same men we perceive in the 
wisdom of Solomon: "with death most vile," say they, "let us condemn Him; 
let us question Him, for there will be regard in the discourses of Him; for 
if truly Son of God He is, let Him deliver Him."[5] Let us see therefore 
what was done.

    4. "For they have whet like a sword their tongues" (ver. 3). Which 
saith another Psalm also, "Sons of men; their teeth are arms and arrows, 
and their tongue is a sharp sword."[6] Let not the Jews say, we have not 
killed Christ. For to this end they gave Him to Pilate the judge, in order 
that they themselves might seem as it were guiltless of His death. ... But 
if he is guilty because he did it though unwillingly, are they innocent who 
compelled him to do it? By no means. But he gave sentence against Him, and 
commanded Him to be crucified: and in a manner himself killed Him; ye also, 
O ye Jews, killed Him. Whence did ye kill Him? With the sword of the 
tongue: for ye did whet your tongues. And when did ye smite, except when ye 
cried out, "Crucify, Crucify"?[7]

    5. But on this account we must not pass over that which hath come into 
mind, lest perchance the reading of the Divine Scriptures should disquiet 
any one. One Evangelist saith that the Lord was crucified at the sixth 
hour,[8] and another at the third hour: [9] unless we understand it, we are 
disquieted. And when the sixth hour was already beginning, Pilate is said 
to have sat on the judgment-seat: and in reality when the Lord was lifted 
up upon the tree, it was the sixth hour. But another Evangelist, looking 
unto the mind of the Jews, how they wished themselves to seem guiltless of 
the death of the Lord, by his account proveth them guilty, saying, that the 
Lord was crucified at the third hour. But considering all the circumstance 
of the history, how many things might have been done, when before Pilate 
the Lord was being accused, in order that He might be crucified; we find 
that it might have been the third hour, when they cried out, "Crucify, 
Crucify." Therefore with more truth they killed at the time when they cried 
out. The ministers of the magistrate at the sixth hour crucified, the 
transgressors of the law at the third hour cried out: that which those did 
with hands at the sixth hour, these did with tongue at the third hour. More 
guilty are they that with crying out were raging, than they that in 
obedience were ministering. This is the whole of the Jews' sagacity, this 
is that which they sought as some great matter. Let us kill and let us not 
kill: so let us kill, as that we may not ourselves be judged to have 
killed.

    6. "They have bended the bow, a bitter thing, in order that they may 
shoot in secret One unspotted" (ver. 4). The bow he calleth lyings in wait. 
For he that with sword fighteth hand to hand, openly fighteth: he that 
shooteth an arrow deceiveth, in order to strike. For the arrow smiteth, 
before it is foreseen to come to wound. But whom could the lyings in wait 
of the human heart escape? Would they escape our Lord Jesus Christ, who had 
no need that any one should bear witness to Him of man? "For Himself knew 
what was in man,"[10] as the Evangelist testifieth. Nevertheless, let us 
hear them, and look upon them in their doings as if the Lord knew not what 
they devise. The expression he used, "They have bended the bow," is the 
same as, "in secret:" as if they were deceiving by lyings in wait. For ye 
know by what artifices they did this, how with money they bribed a disciple 
that clave to Him, in order that He might be betrayed to them,[1] how they 
procured false witnesses; with what lyings in wait and artifices they 
wrought, "in order that they might shoot in secret One unspotted." Great 
iniquity! Behold from a secret place there cometh an arrow, which striketh 
One unspotted, who had not even so much of spot as could be pierced with an 
arrow. A Lamb indeed He is unspotted, wholly unspotted, alway unspotted; 
not one from whom spots have been removed but that hath contracted not any 
spots. For He hath made many unspotted by forgiving sins, being Himself 
unspotted by not having sins. "Suddenly they shall shoot Him, and shall not  
fear. O heart hardened, to wish to kill a Man that did raise the dead! 
"Suddenly:" that is, insidiously, as if unexpectedly, as if not foreseen. 
For the Lord was like to one knowing not, being among men knowing not what 
He knew not and what He knew: yea, knowing not that there was nothing that 
He knew not, and that He knew all things, and to this end had come in order 
that they might do that which they thought they did by their own power.

    7. "They have confirmed to themselves malignant discourse" (ver. 5). 
There were done so great miracles, they were not moved, they persisted in 
the design of the evil discourse. He was given up to the judge: the judge 
trembleth, and they tremble not that have given Him up to the judge: 
trembleth power, and ferocity trembleth not: he would wash his hands, and 
they stain their tongues. But wherefore this? "They have confirmed to 
themselves malignant discourse." How many things did Pilate, how many 
things that they might be restrained! What said he? what did he? But "they 
have confirmed to themselves malignant discourse: Crucify, crucify."[2] The 
repetition is the confirmation of the "malignant discourse." Let us see in 
what manner "they have confirmed to themselves malignant discourse." "Your 
King shall I crucify?" They said, "We have no king but Caesar alone."[3] He 
was offering for King the Son of God: to a man they betook themselves: 
worthy were they to have the one, and not have the Other. "I find not 
anything in this Man," saith the judge, "wherefore He is worthy of 
death."[4] And they that "confirmed malignant discourse," said, "His blood 
be upon us and upon our sons."[5] "They confirmed malignant discourse," not 
to the Lord, but to" themselves." For how not to themselves when they say, 
"Upon us and upon our sons"? That which therefore they confirmed, to 
themselves they confirmed: because the same voice is elsewhere, "They dug 
before my face a ditch, and fell into it." Death killed not the Lord, but 
He death: but them iniquity killed, because they would not kill iniquity. 
...

    8. "They told, in order that they might hide traps: they said, Who 
shall see them?" (ver. 5). They thought they would escape Him, whom they 
were killing, that they would escape God. Behold, suppose Christ was a man, 
like the rest of men, and knew not what was being contrived for Him: doth 
God also know not? O heart of man! wherefore hast thou said to thyself, Who 
seeth me? when He seeth that hath made thee? "They said, Who shall see 
them?"[6] God did see, Christ also was seeing: because Christ is also God. 
But wherefore did they think that He saw not? Hear the words following.

    9. "They have searched out iniquity, they have failed, searching 
searchings" (ver. 6): that is, deadly and acute designs. Let Him not be 
betrayed by us, but by His disciple: let Him not be killed by us, but by 
the judge: let us do all, and let us seem to have done nothing. ...

    10. But what befell them? "They failed searching searchings." Whence? 
Because he saith, "Who shall see them?" that is, that no one saw[7] them. 
This they were saying, this among themselves they thought, that no one saw 
them. See what befalleth an evil soul: it departeth from the light of 
truth, and because itself seeth not God, it thinketh that itself is not 
seen by God. ...

    11. For what followeth? "There shall draw near a man and a deep heart." 
They said, Who shall see us? They failed in searching searchings, evil 
counsels. There drew near a man to those same counsels, He suffered Himself 
to be held as a man. For He would not have been held except He were man, or 
have been seen except He were man, or have been smitten except He were man, 
or have been crucified or have died except He were man. There drew near a 
man therefore to all those sufferings, which in Him would have been of no 
avail except He were Man. But if He were not Man, there would not have been 
deliverance for man.  There hath drawn near a Man "and a deep  heart," that 
is, a secret "heart:" presenting before human faces Man, keeping within 
God: concealing the "form of God," wherein He is equal with the Father,[8] 
and presenting the form of a servant, wherein He is less than the Father. 
For Himself hath spoken of both: but one thing there is which He saith in 
the form of God, another thing in the form of a servant. He hath said in 
the form of God, "I and the Father are one: "[1] He hath said in the form 
of a servant, "For the Father is greater than I."[2] Whence in the form of 
God saith He, "I and the Father are one"? ...

    12. "Arrows of infants have been made the strokes of them" (ver. 7). 
Where is that savageness? where is that roar of the lion, of the people 
roaring and saying, "Crucify, Crucify"?[3] Where are the lyings in wait of 
men bending the bow? Have not "the strokes of them been made the arrows of 
infants"? Ye know in what manner infants make to themselves arrows of 
little canes. What do they strike, or whence do they strike? What is the 
hand, or what the weapon? what are the arms, or what the limbs?

    13. "And the tongues of them have been made weak upon them" (ver. 8). 
Let them whet now their tongues like a sword, let them confirm to 
themselves malignant discourse. Deservedly to themselves they have 
confirmed[4] it, because "the tongues of them have been made weak upon 
them." Could this be strong against God? "Iniquity," he saith," hath lied 
to itself;"[5] "their tongues have been made weak upon them." Behold, the 
Lord hath risen, that was killed. ... What thinkest thou of Him who from 
the cross came not down, and from the tomb rose again? What therefore did 
they effect? But even if the Lord had not risen again, what would they have 
effected, except what the persecutors of the martyrs have also effected? 
For the Martyrs have not yet risen again, and nevertheless they have 
effected nothing; of them not yet rising again we are now celebrating the 
nativities. Where is the madness of their raging? To what did they bring 
those their searchings, in which searchings they failed, so that even, when 
the Lord was dead and buried, they set guards at the tomb? For they said to 
Pilate, "That deceiver;" by this name the Lord Jesus Christ was called, for 
the comfort of His servants when they are called deceivers; they say 
therefore to Pilate, "That deceiver said when yet living, After three days 
I will rise again:"[6] ... They set for guards soldiers at the sepulchre. 
At the earth quaking, the Lord rose again: such miracles were done about 
the sepulchre, that even the very soldiers that had come for guards were 
made witnesses, if they chose to tell the truth: but the same covetousness 
which had led captive a disciple, the companion of Christ, led captive also 
the soldier that was guard of the sepulchre. We give you, they say, money; 
7 and say ye, while yourselves were sleeping there came His disciples, and 
took Him away. ... Sleeping witnesses ye adduce: truly thou thyself hast 
fallen asleep, that in searching such devices hast failed. If they were 
sleeping, what could they see? if nothing they saw, how are they witnesses? 
But "they failed in searching searchings:" failed of the light of God, 
failed in the very completion of their designs: when that which they 
willed, nowise they were able to complete, surely they failed. Wherefore 
this? Because "there drew near a Man and a deep heart, and God was 
exalted." ...

    14. "And every man feared" (ver. 9). They that feared not, were not 
even men. "Every man feared;" that is, every one using reason to perceive 
the things which were done. Whence they that feared not, must rather be 
called cattle, rather beasts savage and cruel. A lion ramping and roaring 
is that people as yet. But in truth every man feared: that is, they that 
would believe, that trembled at the judgment to come. "And every man 
feared: and they declared the works of God." ... "And every man hath 
feared: and they have declared the works of God, and His doings they have 
perceived." What is, "His doings they have perceived"? Was it, O Lord Jesu 
Christ, that Thou wast silent, and like a sheep for a victim wast being 
led, and didst not open before the shearer Thy mouth,[8] and we thought 
Thee to be set in smiting and in grief,[9] and knowing how to bear 
weakness? 10 Was it that Thou wast hiding Thy beauty, O Thou beautiful in 
form before the sons of men?[11] Was it that Thou didst not seem to have 
beauty nor grace?[12] Thou didst bear on the Cross men reviling and 
saying," If Son of God He is, let Him come down from the Cross."[13] ... 
This thing they, that would have had Him come down from the Cross, 
perceived not: but when He rose again, and being glorified ascended into 
Heaven, they perceived the works of God.

    15. "The just man shall rejoice in the Lord" (ver. 10). Now the just 
man is not sad. For sad were the disciples at the Lord's being crucified; 
overcome with sadness, sorrowing they departed, they thought they had lost 
hope. He rose again, even when appearing to them He found them sad. He held 
the eyes of two men that walked in the way, so that by them he was not 
known, and He found them groaning and sighing, and He held them until He 
had expounded the Scriptures, and by the same Scriptures had shown that so 
it ought to have been done as it was done.[14] For He showed in the 
Scriptures, how after the third day it behoved the Lord to rise again.[15] 
And how on the third day would He have risen again, if from the Cross He 
had come down? ... Therefore let us all rejoice in the Lord, let us all 
after the faith be ONE JUST MAN, and let us all in one Body hold One Head, 
and let us rejoice in the Lord, not in ourselves: because our Good is not 
ourselves to ourselves, but He that hath made us. Himself is our good to 
make us glad. And let no one rejoice in himself, no one rely on himself, no 
one despair of himself: let no one rely on any man, whom he ought to bring 
in to be the partner of his own hope, not the giver of the hope.

    16. Now because the Lord hath risen again, now because He hath ascended 
into Heaven, now because He hath showed that there is another life, now 
because it is evident that His counsels, wherein He lay concealed in deep 
heart, were not empty, because to this end That Blood was shed to be the 
price of the redeemed; now because all things are evident, because all 
things have been preached, because all things have been believed, under the 
whole of heaven, "the just man shall rejoice in the Lord, and shall hope in 
Him; and all men shall be praised that are right in heart." ... God is 
displeasing to thee, and thou art pleasing to thyself, of perverted and 
crooked heart thou art: and this is the worse, that the heart of God thou 
wouldest correct by thy heart, to make Him do what thou wilt have whereas 
thou oughtest to do what He willeth. What then? Thou wouldest make crooked 
the heart of God which alway is right, according to the depravity of thy 
own heart? How much better to correct thy heart by the rectitude of God? 
Hath not thy Lord taught thee this, of Whose Passion but now were we 
speaking? Was He not bearing thy weakness, when He said, "Sad is My soul 
even unto death"?[1] Was He not figuring thyself in Himself, when He was 
saying, "Father, if it be possible, let there pass from Me this cup"?[2]. 
For the hearts of the Father and of the Son were not two and different: but 
in the form of a servant He carried thy heart, that He might teach it by 
His example. Now behold trouble found out as it were another heart of 
thine, which willed that there should pass away that which was impending: 
but God would not. God consenteth not to thy heart, do thou consent to the 
heart of God.

    17. What followeth? If "there shall be praised all men right in heart," 
there shall be condemned the crooked in heart. Two things are set before 
thee now, choose while there is time. ... If of crooked heart thou hast 
become, there will come that Judgment, there will appear all the reasons on 
account of which God doeth all these things:  and thou that wouldest not in 
this life correct thy heart by the rectitude of God, and prepare thyself 
for the right hand, where "there shall be praised all men right in heart," 
wilt be on the left, where at that time thou shalt hear, "Go ye into fire 
everlasting, that hath been prepared for the devil and his angels."[3] And 
will there be then time to correct the heart? Now therefore correct, 
brethren, now correct. Who doth hinder? Psalm is chanted, Gospel is read, 
Reader crieth, Preacher crieth; long-suffering is the Lord; thou sinnest, 
and He spareth; still thou sinnest, still He spareth, and still thou addest 
sin to sin. How long is God long-suffering? Thou wilt find God just also. 
We terrify because we fear; teach us not to fear, and we terrify no more. 
But better it is that God teach us to fear, than that any man teach us not 
to fear. ... Thou bringest forth grain, barn expect thou; bringest forth 
thorns, fire expect thou. But not yet hath come either the time of the barn 
or the time of the fire: now let there be preparation, and there will not 
be fear. In the name of Christ both we who speak are living, and ye to whom 
we speak are living: for amending our plan, and changing evil life into a 
good life, is there no place, is there no time? Can it not, if thou wilt, 
be done to-day? Can it not, if thou wilt, be now done? What must thou buy 
in order to do it, what specifics[4] must thou seek? To what Indies must 
thou sail? What ship prepare? Lo, while I am speaking, change the heart; 
and there is done what so often and so long while is cried out for, that it 
be done, and which bringeth forth everlasting punishment if it be not done.

PSALM LXV.[5]

    1. The voice of holy prophecy must be confessed in the very title of 
this Psalm. It is inscribed, "Unto the end, a Psalm of David, a song of 
Jeremiah and Ezekiel, on account of the people of transmigration when they 
were beginning to go forth." How it fired with our fathers[6] in the time 
of the transmigration to Babylon, is not known to all, but only to those 
that diligently study the Holy Scriptures, either by hearing or by reading. 
For the captive people Israel from the city of Jerusalem was led into 
slavery unto Babylon.[7] But holy Jeremiah prophesied, that after seventy 
years the people would return out of captivity, and would rebuild the very 
city Jerusalem, which they had mourned as having been overthrown by 
enemies. But at that time there were prophets in that captivity of the 
people dwelling in Babylon, among whom was also the prophet Ezekiel. But 
that people was waiting until there should be fulfilled the space of 
seventy years, according to the prophecy of Jeremiah.[1] It came to pass, 
when the seventy years had been completed, the temple was restored which 
had been thrown down: and there returned from captivity a great part of 
that people. But whereas the Apostle saith, "these things in figure 
happened unto them, but they have been written for our sakes, upon whom the 
end of the world hath come: "2 we also ought to know first our captivity, 
then our deliverance: we ought to know the Babylon wherein we are captives, 
and the Jerusalem for a return to which we are sighing. For these two 
cities, according to the letter, in reality are two cities. And the former 
Jerusalem indeed by the Jews is not now inhabited. For after the 
crucifixion of the Lord vengeance was taken upon them with a great scourge, 
and being rooted up from that place where, with impious licentiousness 
being infuriated, they had madly raged against their Physician, they have 
been dispersed throughout all nations, and that land hath been given to 
Christians: and there is fulfilled what the Lord had said to them, 
"Therefore the kingdom shall be taken away from you, and it shall be given 
to a nation doing justice."[3] But when they saw great multitudes then 
following the Lord, preaching the kingdom of Heaven, and doing wonderful 
things, the rulers of that city said," If we shall have let Him go, all men 
will go after Him, and there shall come the Romans, and shall take from us 
both place and nation."[4] That they might not lose their place, they 
killed the Lord; and they lost it, even because they killed. Therefore that 
city, being one earthly, did bear the figure of a certain city everlasting 
in the Heavens: but when that which was signified began more evidently to 
be preached, the shadow, whereby it was being signified, was thrown down: 
for this reason in that place now the temple is no more, which had been 
constructed for the image of the future Body of the Lord. We have the 
light, the shadow hath passed away: nevertheless, still in a kind of 
captivity we are: "So long as we are," he saith, "in the body, we are 
sojourning afar from the Lord."[5]

    2. And see ye the names of those two cities, Babylon and Jerusalem. 
Babylon is interpreted confusion, Jerusalem vision of peace. Observe now 
the city of confusion, in order that ye may perceive the vision of peace; 
that ye may endure that, sigh for this. Whereby can those two cities be 
distinguished? Can we anywise now separate them from each other? They are 
mingled, and from the very beginning of mankind mingled they run on unto 
the end of the world. Jerusalem received beginning through Abel, Babylon 
through Cain: for the buildings of the cities were afterwards erected. That 
Jerusalem in the land of the Jebusites wa