Psalm 32 (Vulgate 31)

First Exposition

To David himself; for understanding

1. To David himself; for understanding; by which it is understood that not by the merits of works, but by the grace of God, man is delivered, confessing his sins.

2. Ver. 1. Blessed are they whose unrighteousness is for-given, and whose sins are covered: and whose sins are buried in oblivion. (Ver. 2.) Blessed is the man to whom the Lord hath not imputed sin, nor is there guile in his mouth: nor has he in his mouth boastings of righteousness, when his conscience is full of sins.

3. Ver. 3. Because I kept silence, my bones waxed old: because I made not with my mouth confession unto salvation, all firmness in me has grown old in infirmity. Through my roaring all the day long: when I was ungodly and a blasphemer, crying against God, as though defending and excusing my sins.

4. Ver 4. Became day and night Thy Hand was heavy upon me: because, through the continual punishment of Thy scourges, / was turned in misery, while a thorn was fixed through me: I was made miserable by knowing my misery, being pricked with an evil conscience.

5. Ver. 5. / acknowledged my sin, and my unrighteousness have 1 not hid: that is, my unrighteousness have I not concealed. / said, I will confess against myself my unrighteousness to the Lord: I said, I will confess, not against God, (as in my ungodly crying, when I kept silence,) but against myself, my unrighteousness to the Lord. And Thou forgavest the iniquity of my heart; hearing the word of confession in the heart, before it was uttered with the voice.

6. Ver. 6. For this shall every one that is holy pray unto Thee in an acceptable time: for this wickedness of heart shall every one that is righteous pray unto Thee. For not by their own merits will they be holy, but by that acceptable time, that is, at His coming, Who redeemed us from sin. Nevertheless in the flood of great waters they shall not come nigh him: nevertheless, let none think, when the end hasMat.24, come suddenly, as in the days of Noah, that there remaineth a place of confession, whereby he may draw nigh unto God.

7. Ver. 7. Thou art my refuge from the pressures, which have compassed me about: Thou art my refuge from the pressure of my sins, which hath compassed my heart. O Thou, my Rejoicing, deliver me from them that compass me about: in Thee is my joy: deliver me from the sorrow, which my sins bring upon me.

8. Diapsalma. The answer of God: (ver. 8.) / will give thee understanding, and will set thee in the way, in which thou shall go; I will give thee understanding after confession, that thou depart not from the way, in which thou shouldest go; lest thou wish to be in thine own power. / will fix Mine Eyes upon thee: so will I make sure upon thee My Love.

9. Ver. 9. Be not ye like unto horse or mule, which have no understanding: and therefore would govern themselves. But saith the Prophet, Hold in their jaws with bit and bridle. Do Thou then, O God, unto them, that will not come nigh Thee, what man doth to horse and mule, that by scourges Thou make them to bear Thy rule.

10. Ver. 10. Many are the scourges of the sinner: much is he scourged, who, confessing not his sins to God, would be his own ruler. But he that trusteth in the Lord, mercy compasseth him about; but he that trusteth in the Lord, and submitteth himself to His rule, mercy shall compass him about.

11. Ver. 11. Be glad in the Lord, and rejoice, ye righteous: be glad, and rejoice, ye righteous, not in yourselves, but in the Lord. And glory, all ye that are right in heart; and glory in Him, all ye who understand that it is right to be subject unto Him, that so ye may be placed above all things beside.

Exposition Ii

i. A Psalm of the Grace of God, and of our justification, no merits of ours preceding, but by the Mercy of out Lord God preventing us, highly commended by the mouth of the Apostle, as the lesson preceding this Psalm hath conveyed unto all, is undertaken by my weakness to be handled together with you, My Beloved. Wherefore first I recommend my infirmity to your prayers, as saith the Apostle, that utterance may be given unto me in the opening of my mouth, so to speak, as may be both to me not dangerous to utter, and for you wholesome to hear. For the human mind doubting and wavering between confession of infirmity, and the boldness of presumption, is ever buffeted on this side and on that, and in such wise driven, that yet to fall to either side is to be cast headlong. For if one hath wholly given himself up to his own infirmity, and hath inclined to such thoughts as to say, The Mercy of to a^ sinners, in whatever sins persisting, so they believe that God delivereth, God pardoneth, is so sure at the last, that none can perish of ungodly believers, that is, that none can perish of those who say to themselves, Whatever I do, with whatever crimes and wickednesses I be defiled, how much soever I sin, God delivereth me by His Mercy, because I have trusted in Him. Whoever then saith that none of such can perish, by evil thoughts is led to look for impunity of sin; and the Righteous God, to Whom the Psalmist sings of Mercy and Judgment, not Mercy only, but also Judgment, finds one mispresuming of himself, and abusing God's Mercy to his own destruction, and so must needs condemn him. Such a thought therefore casteth a man headlong: but if any, terrified thereby, hath lifted up himself to a certain bold presumption, and hath presumed on his own strength, his own righteousness, and hath proposed in his heart to fulfil all righteousness, and so to do all things which are commanded in the Law, as in none to offend, and to have his own life in his own power so that he no where slip at all, no where fail, no where stumble, no where be in the dark, and attribute this to himself, and to the power of his own will: even if haply he hath fulfilled all things which seem righteous in the eyes of men, so that nothing be found in his life, which can be reproved by men, that very presumption and proud boasting God condemneth. What then, if a man justify himself, and presume on his own righteousness? He falleth. If one considering and weighing his own infirmity, and presuming on God's mercy, neglect to cleanse his life from sins, and hath plunged himself in all the depths of wickedness; he also falleth.

The presumption of righteousness is as the right hand, the thought of impunity of sin is as the left. Let us hear the voice of God, saying to us, Turn not to the right hand, nor to the left. Presume not of thy righteousness, so to reign; presume not of God's Mercy unto sin. From both the Divine command recalleth thee, both from this height, and from that depth. Hither if thou ascend, thou wilt fall headlong; thither if thou siuk, thou wilt drown. Turn not (saith He) to the right hand, nor to the left. Again I say briefly, what ye should all keep fixed in mind; Presume not of thy righteousness, so to reign; presume not of God's Mercy unto sin. Thou wilt answer, What then shall I do? This very Psalm teacheth us, which being read through and handled, I trust, God's Mercy assisting us, we shall see that way wherein we either already walk, or which we ought to hold. Let every one according to his own measure hearken, and as he shall be conscious unto himself, either lament, if needing correction, or rejoice, if to be approved. If he find himself to have strayed from the way, let him return to walk therein; if he find himself in the way, let him walk on, that he may arrive at the end. Let none out of the way be proud, none in the way slothful.

2. Now that this Psalm doth relate to that grace whereby we are Christians, the Apostle Paul hath testified; wherefore we have chosen to have that very lesson read unto you. This shewed the Apostle, when he was commending the righteousness which is by faith, against those who boasted of the righteousness which is by works, thus saying, What we then say that Abraham, our father as pertaining to the flesh, hath found? For if Abraham were justified by works, he hath whereof to glory; but not before God. God Himself avert from us such glorying, and let us rather hearken to that saying, He that glorieth, let him glory in the Lord. For many glory in their own works, and we find many pagans therefore unwilling to become Christians, because they are in a manner satisfied with their own good lives. To live well is needful, saith one. What will Christ command of me? That I should live well? I live well already; wherein is Christ necessary to me? I commit no murder, no theft, no violence; I covet not another's goods; I am defiled with no adultery: for let any thing be found in my life worthy of blame, and he, who can blame it, shall make me a Christian. He hath whereof to glory; but not before God. But not so our father, Abraham. For this passage of Scripture would direct our attention to this very thing. For because we confess, and such is our belief concerning the holy Patriarch, who pleased God, that we both gay and know that he hath whereof to glory before God; therefore saith the Apostle, It is evidently known unto us and manifest, that Abraham hath whereof to glory before God: But if Abraham were justified by works, he hath whereof to glory, but not before God: but he hath whereof to glory before God: therefore is he not justified by works. Jf then Abraham is not justified by works, whereby is he justified? The answer follows, for saith he, For what saith the Scripture? that is, Whereby saith the Scripture that Abraham is justified? Abraham believed God, and it was counted unto him for righteousness. Therefore Abraham was justified by Faith.\

3. But whoever hears this, Not by works, but by faith, must beware of that gulf, of which I spoke. Thou seest then that by faith, not by works, is Abraham justified; therefore (sayest thou) I will do what I will, because, though I have not good works, but only trust in God, that is counted to me for righteousness. If so one hath spoken and determined, he falleth and is drowned; if yet he thinketh and wavereth, he is perilled. But the Scripture of God, and its true understanding, not only when perilled freeth him from peril, bnt even when drowned raisetb him out of the deep. I answer, therefore, as against the Apostle, and say of Abraham himself, what we find indeed in the Epistle of another Apostle, who wished to correct certain men that had misunderstood this Apostle. For James in his Epistle, -writing against those who would not do good works, presuming on faith only, commended the works of that same Abraham, as Paul his faith: and the two Apostles are not contrary to each other. But he speaks of a work known unto all, that Abraham offered unto God his own son for21, a sacrifice. A great work! but of faith. I laud the superstructure of works, but I see in faith the foundation: I laud the fruit of good works, but I discern in faith the root. But if Abraham had done this without a right faith, it would have profited him nothing, however good that work might be. Again, if Abraham had so held his faith, as that when God commanded him to offer up to Him his son for a sacrifice, he should say with himself, u I do it not, and yet I believe that God will deliver me, even despising His commands;1' his faith without works bad been dead, and had remained dry and barren as a root without fruit.

4. What then? Ought no works to be placed before faith, so that before faith one may be said to do good works? (No,) for those very good works, so called, before faith, although they may seem to men worthy of praise, are nothing worth. To me they seem to be such, as great strength, and the swiftest speed, out of the way. Let none then count his works before faith good; where faith was not, good works were not. For it is the intention that maketh the work good; faith that directs the intention. Attend, not so much to what one doth, as to what, in doing it, he hath regard, whither he is directing his arms which steer so excellently. For suppose a man to steer a ship right well, and yet to have lost his course; what avails, that he holds the topsail bravely, moves it bravely, keeps the head to the waves, careth lest the sides be beaten in, hath so great strength that be turn the ship whither he will, and whence he will? And suppose it be said to him, Where goest thou? and he say, I know not; or say not, I know not, but, I am going to such a port; and yet goeth not to that port, but hurrieth on to the rocks: doth not such an one, the more he seemeth to himself active and powerful in steering the ship, so much the more dangerously steer it, so as through haste to bring it to shipwreck at last? Such is he who runs the best, out of the way. Were it not better and more tolerable, that the pilot should be somewhat weaker, so as to direct the ship with some labour and difficulty, and yet hold his right and due course; and that the other again should walk even somewhat slowly and feebly, yet in the way, than out of the way run bravely? He then is the best who both holds the way, and walks well therein; but he is next in hope, who though he halteth somewhat, yet not so much as to go astray, or stand still, but advances though by little and little; for haply there is hope that he will arrive whither, though slowly, he tendeth.

5. Therefore, Brethren, by faith was Abraham justified; but if works did not precede his faith, yet they followed it. For can thy faith be barren? If thou art not barren, thy faith is not barren. Thou hast believed somewhat of evil, and in the fire of thy evil hast burned up the root of thy faith. Therefore hold fast thy faith, and work. But thou sayest, The Apostle Paul said not this. Nay, this said the Apostle Paul, Faith, which workeih by love; and in another place, Tlierefore love is the fulfilling of the Law; and in another, For all the Law is fulfilled in one word, even in this, Thou shall love thy neighbour as thyself See if he (joes not win thee to work, who saith, Thou shall not commit adultery, Thou shall do no murder, Thou shall not covet; and if there is any other commandment, it is briefly comprehended in this saying, Thou shall love thy neighbour as thyself. Love uorketh no ill to his neighbour; therefore love is the fulfilling of the law. Doth love permit thee to do any evil to him whom thou lovest? But perhaps thou only doest no evil, and dost not farther any good. Doth love then permit thee not to do whatever thou canst for him whom thou lovest? Is not that Love which prayeth even for enemies? Doth he then desert his friend who blesseth his enemies? Therefore if faith be without love, it will be without works. But lest thou think much of the works of faith, add unto it hope and love, and think not what thou workest. Love itself cannot be empty. For what is there in any man that worketh at all, even to evil, except love? Shew me the love that is empty and doth no woTk. Uncleanness, adulteries, violence, murders, every luxury; doth not love work these? Therefore cleanse thy loye: the waters flowing into the draught, turn into the garden: what desires it had for the world, the same let it have for the world's Creator. Do we say unto you, Love nothing? God forbid. Dull, dead, hateful, miserable will ye be, if ye love nothing. Love, but look well what ye love. The love of God, the love of our neighbour, is called chanty: the love of the world, the love of this life, is called covetousness. Let covetousness be bridled, charity stirred up. For the very charity of him that doeth good works, gives him hope out of a good conscience; for a good conscience produceth hope; as an evil conscience is wholly in despair, so a good conscience is wholly in hope. And so there will be these three, of which the Apostle speaketb, faith, hope, charity. Also in another place speaketh he of three likewise, but instead of hope he has placed a good conscience. For the end of the commandment, said he;

What is the end of the commandment? That by which the commandments are perfected, not whereby they are destroyed.

For in one sense, we say, The meat is ended; in another,

The coat is ended, which was being woven; meat is ended, so that it be not; a coat is ended, so that it be made perfect: and yet both in this we say the end, and in that. Here then he calleth not that the end of the commandment, whereby as it were the commandments perish, but that whereby they are perfected and consummated, not consumed. The end then is for these three: The end of the commandment, (saith he,) is charity out of a pure heart, and of a good conscience, and of faith urtfeigned. Instead of hope, he placed a good conscience. For he hath hope, who beareth a good conscience. But he whom an evil conscience pricketh, draws back from hope, and expects nothing for himself but condemnation: that he may then hope to reign, let him have a good conscience; and that he may have a good conscience, let him believe, and work. That he believeth, is of faith; that he worketh, is of charity. In one place, then, the Apostle begins from faith, faith, hope, charity; in the other he begins from Charity itself; Charity out of a pure heart, and of a good conscience, and of faith unfeigned. We but now began from the middle, from conscience itself and from hope. Who wishes, I say, to have good hope, let him have a good conscience; and that he may have a good conscience) let him believe, and work. From the middle we go to the beginning and end; let him believe, and work. That he belie veth, is of faith; that he worketh, is of charity.

6. How then saith the Apostle, that man is justified without wor^s> by fefth > when in another place he saitb, Faith which worketh by love? Let us then oppose not the Apostle James to Paul, but Paul himself to Paul, and say unto him, Here thou permittest us in some wise to sin with impunity, where thou sayest, We conclude that a man is justified by faith without the deeds of the Law. There thou sayest, Faith which worketh by love. How am I here made as it were secure, even if I have not worked; but there seem to have neither hope nor faith itself aright, unless I have worked by love? I hear thyself speak, O Apostle; certainly thou wouldest here commend unto me faith without works; but the work of faith is love, which love can not so be void, but that it must both work no evil, and work whatever it can of good. For what doth love? Depart from evil, and do good. This1 faith then without works thou commendest; and in anotner P*ace tn<>u sayest, Though I have all faith, so that I could remove mountains, and have not charity, it profiteth me nothing. If, then, faith without charity profiteth nothing, but where charity is, needs must that it works, faith itself worketh by love. How then shall mau be justified by faith without works? The Apostle himself answers, For this cause said I this to thee, O man, lest thou shouldest seem as it were to presume of thy works, and for the merit of thy works to have received the grace of faith. Therefore presume not of works before faith. Thou knowest that faith found thee sinner; although faith given made thee righteous2, it found ung°dly whom it made righteous. To him that believeth, (saith he,) on Him That juslifieth the ungodly, his faith is counted for righteousness. If the ungodly is justified, from being ungodly he becometh righteous: if from being ungodly he becometh righteous, what are the works of the ungodly? The ungodly may boast indeed his works, and say, I give to the poor, I take nothing from any, I covet not another man's wife, I do no murder, I do no wrong to any, that which is pledged with me, no man witnessing, I restore; all this may he say; I ask whether he be godly or ungodly. And how am I ungodly, saith he, doing all these things? Even as they, of whom it was said, They served the creature more than the Creator, Who is blessed for ever. How art25, thou ungodly? What if for all these good works, thou either hope for that which is to be hoped for, but not from Him from Whom alone it is to be hoped for; or hope for that which is not to be hoped for, even from Him from Whom eternal life is to be hoped for? For thy good works thou hast hoped for some earthly happiness; thou art ungodly. That is not the reward of faith. A precious thing is faith, to a vile thing hast thou devoted it1. Ungodly, then, art thou, and vain are those works of thine. Though in good works, thou mayest move thine arms, and seem to steer the ship exceeding well, thou art running on the rocks. What if thou hope for that which is to be hoped, that is, life eternal, but not from the Lord God, through Jesus Christ, through Whom alone eternal life is given, but thinkest that thou canst arrive at life eternal through the host of Heaven, through the Sun and Moon, through the Powers of the air, of the sea, of the earth, of the stars? Thou art ungodly. Believe in Him That justifieth the ungodly, that thy good works may J>e indeed good works: for neither call 1 them good, as long as they proceed not from a good root. What is this? either thou hopest for life temporal from God the Eternal, or life eternal from devils; on either side thou art ungodly. Correct thy faith; direct thy faith aright, direct thy way aright; and if thou have good feet, walk on secure, run, thou holdest the way. The better thou runnest, the more speedily wilt thou arrive.

But perhaps thou haltest somewhat. At least wander not out of the way; though but slowly, thou wilt arrive: stand not still; turn not back; go not astray.

7. What then? Who are blessed? Not they in whom God findeth no sin, for He findeth it in all; For all have an(t C(>me short of the glory of God. If, then, sins are found in all. it remains that none are blessed, but they whose sins are forgiven. This, then, hath the Apostle thus commended; Abraham believed God, and it was counted unto him for righteousness. And to him that worketh9 that is, presumeth of works, and saith that for their merits the grace of faith is given him, is the reward not reckoned of Grace, but of debt What is this, but that our reward is called Grace? If it be Grace, it is given gratis. What meaneth, It is given gratis? Gratis is evident. Thou hast done nothing good, and yet forgiveness of thy sins is given thee. Thy works are considered, and are found all evil. If God should pay thee what is due to those works, He would surely condemn thee. For the wages of sin is death. rj,Q workg wna(; is (jue f What but condemnation? To good works what is due? The Kingdom of Heaven. But thou art found in evil works; if that be paid thee, which is thy due, thou must needs be punished* What befals then? God payeth thee not the punishment due, but giveth thee Grace not due. He owed vengeance, He giveth mercy. Thou beginnest then to be in faith, through mercy; now thy faith, having added to itself hope and love, beginneth to do good works: but even so glory not, nor lift up thyself: remember by Whom thou art set in the way; remember that with strong and swift feet thou wast wandering; remember that when thou wast languishing and lying in the way half dead, thou wast set upon a beast, and brought to an inn. But to him that worketh, saith he, is the reward not reckoned of Grace, but of debt. If thou wouldest bb an alien unto Grace, boast of thy merits. Yet He seeth what is in thee, and knoweth what He oweth to each. But to! him that worketh not — What? Suppose here some ungodly sinner; see, he worketh not. What then? He believeth on Him That justifieth the ungodly. But in that he doeth not good works, he is ungodly: though he seem to do goqd works, yet, because without faith, neither are they to be called good. But believing on Him That justifieth the ungodly, his faith is counted for righteousness. Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works. But what righteousness? That of faith, which good works have not preceded, but which good works do* follow.

8. Attend ye then; otherwise by misunderstanding ye will plunge yourselves into that gulf of sinning with impunity; but I am free, as the Apostle himself was, from all who misunderstood him, free. For they misunderstood him wilfully; lest good works should follow. Be not ye, my Brethren, in the number of such. It is said in a certain Psalm of a certain man such as this, that is, of a class of men as it were under the name of one; He hath refused to understand, that he might do good. It is not said, He could not understand. It behoveth you then to be willing to understand, that ye may do good. For so ye will not fail of clear understanding. What is the clear understanding? Let none boast his good works before faith, none be slothful in good works after faith received. God sheweth mercy then to all ungodly, and justifieth them, through faith.

9. Ver. 1, 2. Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile. Now the Psalm beginneth, and therewith beginneth understanding. Understanding then or intelligence is this, to know that thou oughtest not to boast thyself of thine own merits, nor to presume upon impunity of sin. For so is the title of this Psalm, To David himself; for understanding. This Psalm is called a Psalm of Understanding. The first understanding then is this, to know thyself a sinner. The understanding next following is, that when through faith thou hast begun to do good works by love, thou impute not this to thine own strength, but to the grace of God. So will not guile be in thy heart, that is, in thine inward mouth; nor wilt thou have one thing on thy lips, another in thy thoughts. Thou wilt not be of those Pharisees of whom it is said, Ye are like unto whited sepulchres, for ye outwardly appear righteous unto men, but within ye are full of hypo-27, crisy and iniquity. Whoso then, being unrighteous, pretendeth himself righteous; is not he full of hypocrisy? He is not that Nathaniel, of whom the Lord saith, Behold an Israelite indeed, in whom there is no guile. But whence was there no guile in that Nathaniel? When, saith he, thou wast under the fig-tree, I saw thee. Under the fig-tree was he; under the condition of flesh was he. If he was under the condition of flesh, because he was holden by original sin, under that fig-tree was he, wherein one groaneth another Psalm, Behold, I was shapen in iniquity. But He Who came with Grace, saw him. What is, saw him? Had mercy on him. Therefore He so commendeth a man without guile, as to commend His own grace in him. When thou wast under the jig-tree, I saw thee. I saw thee. What is that so great, unless thou understand it as said in a particular manner? What is it so great, to see a man under a fig-tree? If Christ had not seen under that fig-tree the human race, we had either withered away wholly, or been as the Pharisees, in whom was guile, that is, who justified themselves in words, but in deeds were wicked: and so there would be found in us leaves only, no fruit. For such a fig-tree when -Christ He cursed it, and it withered away. " I see," said He, " leaves only," that is, words only, " without fruit. Let it wither away," saith He, " that it have not even leaves." And taketh He away words also? Yes, for a withered tree cannot' have even leaves. So then were the Jews: the Pharisees were that tree: words they had, deeds they had not. According to the sentence of the Lord, they purchased to themselves barrenness. Let Christ then see us under the fig-tree, let Him see in our flesh the fruit of good works, lest we under His curse wither away. And since all is imputed to His Grace, not to our merits, Blessed are they whose unrighteousness is forgiven, and whose sins are covered; not they in whom are not found sins, but they whose sins are covered. Are sins covered? they are hidden, they are blotted out. If God hath covered sins, He hath willed not to advert unto them; if He hath willed not to advert unto them, He hath willed not to animadvert upon them; if He hath willed not to animadvert upon them, He hath willed not to punish; if He hath willed not to punish, He hath willed not to acknowledge them, He bath willed rather to pardon them. Blessed are they whose unrighteousness is forgiven, and whose sins are covered. Neither so understand ye what he said, Whose sins are covered, as though they should be in the same, and yet live. Why then spake he of sins covered? That they might not be seen. For what else is it for God to see sins, but to punish sins? That thou mightest know that this it is for God to see sins, namely, to punish sins, what is said unto Him? Turn Thy face from^tMfl. my sins. Thy sins then let Him not see, that He may see thee. How see thee? As He saw Nathaniel; When thou wast under the Jig-tree, I saw thee. The shade of the fig-tree hindered not the Eyes of God's mercy.

10. And in whose spirit there is no guile. But they truly who will not confess their sins, labour in vain in defence of their sins. And the more they labour in defence of their sins, boasting their own merits, seeing not their own iniquities, the more their strength and courage faileth. For he is strong, who not in himself but in God is strong; according to that saying, i" besought the Lord thrice, that it2CoT* might depart from me; and He said unto me, My Grace is12, sufficient for thee. My Grace, saith He, not thy strength. My Grace, saith He, is sufficient for thee, for My Strength is made perfect in weakness. Whence the same saith in another place, When I am weak, then am I strong. He then who would be strong, as presuming upon himself, and boasting his own merits, of whatever sort they be, will be like that Pharisee, who, what he said that he had received from God, yet proudly boasted of this: / thank Thee, saith he. Observe, my Brethren, what kind of pride God bringeth to notice1; truly such as can enter into even a righteous man, such as can creep over even one of good hopes. / thank Thee, said he; therefore when he said, I thank Thee, he confessed that he had received from Him what he had. For what hast thou, that thou didst not receive? Therefore, I thank Thee, said he; / thank Thee that lam not as other^Y^ men are, extortioners, unjust, adulterers, or even as this8—l4» Publican. Whence then was he proud? Not because he thanked God in his own good works, but because he exalted himself above the other for his good works.

11. Attend, Brethren; for wherefore the Lord began to speak that same parable, the Evangelist hath premised. For when Christ had said, When the Son of Man cometh, shall ^n(* fa*tfl 071 earth? then, lest there should arise certain heretics, who, considering and thinking the whole world as fallen, (for all heretics are among the few, and of the smaller part,) should boast of themselves, that that remained still in them, which had perished to all the world beside; then immediately when the Lord had said, When the Son of Man cometh, shall He find faith on the earth? the Evangelist added and said, And he spake this parable unto certain which trusted in themselves that t/tey were righteous, and despised others: Two men went up into the temple to pray; the one a Pharisee, the other a Publican, and the rest, which ye know. The Pharisee, then, said; / thank Thee. But where was he proud? In that he despised others. Whence provest thou this? From his own words. The Pharisee, saith he, despised him that stood afar off, unto whom, confessing his sins, God drew nigh. The Publican, saith he, stood afar off. But God stood not afar off from him. Why stood not God afar off from him? Because, as is said in another place, The Lord is nigh unto them that have broken their heart See if that Publican had broken his heart, and then will ye see that the Lord is nigh unto them that have broken their heart. And the Publican, standing afar off, would not lift up so much as his eyes unto Heaven, but smote upon his breast. The smiting of the breast is the contrition of the heart. What said he smiting his breast? Qod be merciful to me a sinner I And what, in sentence, the Lord? / tell you, this man went down to his house justified rather than the other. Whereby? It is the judgment of God. i" am not as this Publican. I am not as other men are, extortioners, unjust, adulterers: I fast twice in the week, I give tithes of all that I possess. The other dares not lift np his eyes unto Heaven, he mindeth his own conscience, he standeth afar off, and he is justified rather than the Pharisee. Wherefore? I pray Thee, Lord, explain to us this Thy judgment, explain to us the righteousness of Thy Law. God doth explain the rule of His Law. Would ye hear, wherefore? For every one that exalteth himself shall be abased, and he that humbleth himself shall be exalted.

12. Attend, therefore, dearly Beloved. I said that the Publican dared not lift up his eyes to Heaven. Why looked he not to Heaven? Because he looked to himself. He looked to himself, that he might first displease himself, and so please God. Bat thou boastest thyself, thou upliftest thy neck. To the proud man saith the Lord, Wilt not thou look to thyself? I look to thee. Wouldest thou that I look not to thee? Look thou to thyself. For this reason dared not the Publican lift up his eyes unto Heaven, because he looked upon himself, he punished his own conscience; he was judge unto himself, that He might intercede for him; he punished himself, that He might set him free; he accused himself, that He might defend him. And so did He defend him, in that He declared sentence for the same. / tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall he abased, and he that humbleth himself shall be exalted. He looked to himself, saith He, and I would not look to him: I heard him saying, Turn Tfiy face from my sins. For who is it that said this, but he that said also that, For I acknowledge my transgressions. And in like manner, my Brethren, was the Pharisee also a sinner. For neither because he said, 1 am not as other men are, extortioners, unjust, adulterers, nor because he fasted twice in the week, nor because he gave tithes, was he not a sinner. But even if he had been without any other sin, his very pride was a great sin; and yet, he said all those words. Who in the world is without sin? Who cau boast that he hath a clean heart, or who can boast that he is free from sins? He had then sins; but like9- one perverse, and not knowing whither he had come, he was as it were in the Physician's house to be cured, and shewed his sound limbs, covering his wounds. Let God cover thy wounds; do not thou. For if thou wish to cover them being ashamed, the Physician will not cure. Let the Physician cover, and cure, for He covereth with a plaster. By the covering of the Physician the wound is healed; by the covering of the wounded man the wound is concealed. And from whom dost thou conceal? From Him Who knoweth all things.

J 3. Consider then, Brethren, what this man said, (ver. 3.) When I kept silence, my bones waxed old through my roaring all the day long* What is this? It seems as it W6re contra(^ctory> When I kept silence, my bones waxed old through my roaring. If through his roaring, how kept he silence? Somewhat he kept silent, somewhat he kept not silent. He kept silent that whereby he might profit, he kept not silent that whereby he would fail; confession he kept silent, presumption he proclaimed. For said he, / kept silence, I confessed not. Then it behoved him to speak, to keep silent his merits, to proclaim his sins: but now perversely he kept silent his sins, his merits he proclaimed. And what befel him? His bones waxed old. Be ye sure that if he had proclaimed his sins, and kept silent his merits, his bones had been made new, that is, his strength had been made new: he would have been strong in the Lord, because he was found in himself weak. But now, because in himself he would be strong, he was made weak, and his bones waxed old. He remained still in oldness, because he would not, by confession, love newness. For what men are made new, ye know., Brethren: because Blessed are they whose transgression is forgiven, whose sin is covered. He would not that his transgressions should be forgiven him, he accumulated, he defended them; he boasted his own merits. Because then he kept silence from confession, his bones waxed old. Through my roaring all the day long. What is, Through my roaring all the day long? Through my persevering in defence of my sins. And yet see ye what manner of man he is, how that he acknowledgeth himself. For now will there be understanding, and he shall regard nothing beside himself, and displease himself because he doth acknowledge himself. Now ye will hear, that ye may be made whole.

14. Ver. 2 — 4, Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile. When I kept silence, my bones wawed old through my roaring all the day long. For day and night Thy Hand was heavy upon me. What is, Thy Hand was heavy upon me? A great matter, Brethren: remember the sentence ruled between those two, the Pharisee and the Publican. What was said of the Pharisee? That he is abased. What was said of the Publican? That he is exalted. Why is the one abased? Because he exalted himself. Why is the other exalted? Because he humbled himself. Therefore that He may abase him that exalteth himself, God maketh heavy His Hand over him. He would not humble himself by confession of his transgression; he is abased by the weight of God's hand. How could he endure that heavy hand of Him abasing? How light was the hand of Him exalting! Both in the one was He strong, and in the other was He strong; strong to abase the one, strong to exalt the other. %

15. Ver. 4. Because day and night Thy Hand was heavy upon me, I was turned in misery, until a thorn was fixed through me. By the very aggravation of Thy Hand, by very humiliation, I was turned in misery, I was made miserable, a thorn was fixed through me, my conscience was pricked. What happened when the thorn was fixed through him? The sense of pain was given him; he found out his infirmity. And he who kept silent confession of his sin, so that by his exclaiming in defence of his sin his strength waxed old, that is, his bones were turned into oldness, what did he now when the thorn was fixed through him? (Ver. 5.) i" acknowledged my sin unto Thee. Now then he acknowledged. If he acknowledgeth, He pardoneth. Hear ye what follows: see if he saith not himself, I acknowledge my sin unfo Thee, and mine iniquity have I not hid. This was what I was saying; cover not thou, and God covereth. Blessed is he whose transgression is forgiven, and whose sin is covered. They who cover their sins, are laid bare; but he laid them bare, that so he might be covered. Mine iniquity have I not hid. What is, have I not hid? Before had I kept silence. What now? i" said. Somewhat contrary to that silence. / said. What saidst thou? / will confess my transgression unto the Lord, and Thou forgavest the iniquity of my heart* I said. What saidst thou? He doth not now confess, he doth but promise that he will confess; and He even now forgiveth. Attend, Brethren, it is a great matter. He said, / will confess; he said not, I have confessed, and Thou bast forgiven: he said, / will confess, and Thou forgavest: because in that very thing that he said, / will confess, he shewed that he had not yet confessed with his mouth, but in his heart he had confessed. This very thing, to say, / trill confess, is to confess: therefore a'80> fh°u forgavest the iniquity cf my heart. My confession then had not yet come to my mouth, for I had said, / will confess against myself: nevertheless, God heard the voice of my heart. My words were not yet in my mouth, but the Ear of God was already in my heart. Thou forgavest the iniquity of my heart; because I said, / will confess. m 16. But this sufficed not; he said not only, I will confess my transgression unto the Lord: he said with good cause, / will confess against myself; and this makes a difference. For many confess their transgressions, but against the Lord God Himself: when they are found in sin they say, God willed it. For if a man say either, I did it not; or, This deed which you blame is no sin; he confesseth neither against himself, nor against God. If he say, I surely did it, and it is sin, but God willed it, what have I done? This is to confess against God. Haply you may say, No one saith this; who is there that saith, God willed it? Many say even this; bnt those who say not this — what say they else when they say, My fate did it, my stars caused it? And thus by going about will they to come at last to God. By going about would they come at last to accuse God, who will not by going straight come to appease God; and they say, My fate did it. What is fate? My stars caused it. What are stars? Surely those which we perceive in the Heavens. And who made them? God. Who ordained them? God. Thou seest then what thou wouldest say, God made me to sin: so is He unrighteous, thou righteous; because if He had not caused thee, thou hadst not sinned. Away with those excuses in sins! Remember that Psalm, Incline not my heart to wicked words, to make excuses in my sins, with men that work iniquity. But there are great men forsooth who defend their sins: there are also great men who tell the constellations, and who reckon the stars and their seasons, and who say when any one either sinneth or liveth well, and when Mars maketh a murderer, or Venus an adulteress; great, learned, chosen men they seem in this world. But what saith he in the Psalm? Incline not my heart to wicked words, with men that work iniquity: and I will not partake with fheir chosen. Call they chosen and learned the tellers of con stellations; call they wise those who as it were arrange on their fingers the fates1 of men, and foreshew men's characters from the stars: with a free will hath God created me; if I have sinned, I have sinned myself: so must I confess my transgression not only unto the Lord, but against myself, not against Him. / said. Lord, be merciful unto me: the sick man crieth to the Physician, / said. Why, / said? I is said with an emphasis; T, even I; not fate, nor chance, nor the devil: for neither did he compel me, but I consented to him persuading me. I said. Lord, be merciful unto iwe; heal my soul; for L have sinned aguinst Thee. So hath this man also determined and purposed; / said, I will confess against myself my transgression unto the Lord, and Thou forgavest the iniquity of my sin.

16. Ver. 6. For this shall every one that is godly pray unto Thee in an acceptable time* At what time? For this. For what? For ungodliness. For what? Even for the pardon of sins. For this shall every one that is godly pray unto Thee in an acceptable time. Therefore shall every one that is godly pray unto Thee, because Thou hast for-given sin. For if Thou forgavest not sins, there would not be one godly man to pray unto Thee, For this shall every one that is godly pray unto Thee9 in an acceptable time: when the New Testament shall be manifested; when the Grace of Christ shall be manifested, for that is the acceptable time. But when the fulness of time was come9 God sent forth His Son, made of a woman, that is, of a4, female*, (for the ancients used those words indifferently,) made under the law, to redeem them that were under the law. From whence to redeem them? From the devil, from perdition, from their sins, from him to whom they had sold themselves. To redeem them that were under the law: under the law were they, because the law pressed them; their own condition pressed them, by convincing of guilt, not by saving. It did indeed forbid sin; but because they bad not of themselves the power of justifying themselves, they ought to have cried unto Him, as he cried who was * ' mulierej a word not geoerally used of a Virgin. led captive under the law of sin, O wretched man that I ami shntt deliver me from the body of this death? All men were under the law, not in the law, while it already pressed sore upon them, convincing them of guilt. For the law manifested sin, it forced the thorn, it made the heart to be pricked: the law warned every man that he should acknowledge himself guilty, and cry unto God for pardon. For this shall every one that is godly pray unto Thee, in an acceptable time. Therefore said I of the time, When the fulness of time was come, God sent forth His Son. Again gaith the Apostle, / have heard thee in a time accepted, and

*ne day of salvation ha ve I succoured thee. And because this concerning all Christians had been predicted by the Prophet, the Apostle added, Behold, new is the accepted time; behold, now is the day of salvation- For this shall every one that is godly pray unto Thee in an acceptable time.

18. Surely in the floods of waters they shall not come nigh unto Him. Unto Him. Unto whom? Unto God; for he is wont to change the person; as it is written, Salvation belongeth unto the Lord: Thy blessing is upon Thy people. He saith not, Salvation belongeth unto the Lord, and His blessing is upon His people; nor, O Lord, salvation belongeth unto Thee, and Thy blessing is upon Thy people; but when he had begun, Salvation belongeth unto the Lord, speaking not unto Him, but of Him; then he turned to Him and said, And Thy blessing is upon Thy people. So here also, when thou hearest first, To Tltee, then To Him, think not that it is another. For this shall every one that is godly pray unto Tltee in am acceptable time. Surely in the floods of great waters they sJtall not come nigh unto Him. What is, in the floods of great waters? They who are floating in the floods of great waters come not nigh unto God. What are the floods of great waters? The multiplicity of various doctrines. Attend, Brethren. The great waters are the variety of doctrines. The doctrine of God is one; there are not many waters but one water, whether the water of the Sacrament of Baptism, or of the doctrine of Salvation. Concerning that doctrine, by which we are sprinkled through the Holy Spirit, it is said, Drink waters out of thine own cistern, and running waters out ofthiM own well. To those waters approach not the ungodly, but they that believe on Him that justifieth the ungodly, now justified, approach. Other waters there are many, many J0™' doctrines defile the minds of men, as I said but now. One doctrine there is, My fate did it; another, Chance did it for me; Fortune caused it. Men are governed by chance, there is no Providence whereby any thing is directed; this is another doctrine. Another man said *, There is against us the race of darkness, which rebelled against God; the samecha?as maketh men to sin. In this flood of great waters, they shall not come nigh unto God. Which is that water, that true water which flows from the inmost vein of the pure fountain of Truth? Which is that water, Brethren, but that which teaches to confess unto the Lord? Which is that water, but that which teaches, It is a good thing to confess unto the Lord? Which is that water, but that which teaches this word, J said, I will confess against myself my transgression^ unto the Lord, and, I said, Lord, be merciful unto me; heal my soul, for I have sinned against Thee. This is the water of confession of sin, this is the water of humiliation of heart, this is the water of a life leading unto salvation, abasing itself, presuming nothing of itself, attributing nothing proudly to its own power. This water is not in any of the books of the Gentiles2; not in the books of the Epicureans, not of the2AHeoiStoics, not of the Manicha3ans, not of the Platonists. Even where the best precepts of morals and discipline are found, yet is not found that humility. The way of that humility flows from another source; it comes from Christ. This way is from Him, Who when He was high, came lowly. For what else taught He by humbling Himself, being made^^ obedient unto death, even the death of the Cross? What else taught He by paying that which He owed not, that He might free us from debt? What else taught He by being baptized, Who did no sin; crucified, Who had no guilt? What else taught He, but this humility? Not unjustly saith He, I am the Way, the Truth, and the Life. InJohnl4 this humility these men come nigh unto God, because6- the Lord is nigh unto them that are of a broken heart. But in the floods of great waters, lifting up themselves18- against God, and teaching pride and ungodliness, shall they come nigh unto God.

19. But what? Art thou, who art even justified, still in the midst of those waters? On every side, my Brethren, even when we are confessing our sins, roar around us the waters of that flood. We. are not indeed in the flood, but we are surrounded by the flood. They press upon us, but overwhelm us not, they trouble us, but drown us not. What then wilt thou do, seeing thou art in the midst of the flood, whilst thou walkest in this world? For doth not one hear such teachers, doth he not hear such proud men, doth he not from their words suffer in his heart daily persecutions? What then should he say who is now justified and presuming upon God, who is surrounded by that flood? (Ver. 7.) Thou art My Refuge from the pressure which hath surrounded me. Let others fly for refuge, either to their gods or to their devils, or to their own strength, or to the defence of their sins: for me in that flood is there no refuge but Thou, from the pressure which hath surrounded me.

20. O Thou, My Rejoicing, deliver me. If already thou rejoicest, why wouldest thou be delivered? O Thou, My Rejoicing, deliver me. I hear the voice of joy, O Thou, My Rejoicing; I hear a groan, deliver me. Thou rejoicest and groanest. True, saith he, I both rejoice and groan; I rejoice in hope, I groan still in act. O Tliou, My Rejoiciug, deliver me. Rejoicing in hope; saith the Apostle. Therefore rightly saith he, O Thou, My Rejoicing, deliver me. Wherefore, deliver me? It follows; patient in tribulation. 0 Thou, My Rejoicing, deliver me. The Apostle also was already justified, and what saith he? And not only they, gwj ourselves also which have the firstfruits of the Spirit, even we ourselves groan within ourselves. Wherefore, deliver me? Because, we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. See then wherefore he saith, deliver me. Because we still wait, groaning within ourselves, for the redemption of our body. Wherefore then, O Thou, My Rejoicing? There the same Apostle goes on, and says, For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? But if toe hope for that tee see not, then do we with patience wait for it. If thou dost hope, thou dost rejoice; if with patience thou waitest, yet thou groanest: for there is no need of patience, where thou sufferest no evil. That which is called endurance, that which is called patience, that which is called submission, that which is called long-suffering, is not but in evils. When thou art sore pressed, there is anguish. If 4hen we wait with patience, still we say, Deliver me from the pressure which hath compassed me about: but because we are saved by hope, we say at the same time both of these, O Thou, My Rejoicing, deliver me.

21. The answer of God, (ver. 8.) I will give thee understanding. The Psalm indeed is for understanding. / will give thee understanding, and set thee in the way in which thou shalt go. What is, I will set thee in the way in uhich thou shalt go? Not that thou mayest stand still therein, but that thou stray not therefrom. I will give thee understanding, that thou mayest know thyself ever, and rejoice ever in hope before God, until thou come at last to that country where shall be now no more hope, but reality. I will fix Mine Eyes upon thee: I will not take off from thee Mine Eyes; because thou also wilt not take off thine eyes from Me. Now, being justified, now after remission of thy sins, lift up thine eyes unto God. For thine heart was corrupt, while it was- on earth. It is not in vain that thou hearest, Lift up thine heart, lest it be corrupted. Therefore do thou also lift up thine eyes even unto God, that He may fix His Eyes upon thee. But why fearest thou, lest while thou hast thine eyes upon God, thou shouldest stumble, shouldest not look before thee, and haply fall into a snare? Fear not, for even there are His Eyes, which He fixeth upon thee. Take no thought, saith He; and the Apostle Peter saith, Cast ye all your care upon Him, for He careth for you. Therefore, / will fix Mine Eyes upon thee. Do thou then raise thine eyes unto Him, and fear not, as I said, lest thou fall into a snare. Hear another Psalm. Mine eyes are ever toward the Lord. And, as if one said to him, What dost thou for thy feet, when thou lookest not before thee? For He shall pluck, saith he, my feet out of the net. I will fix Mine Eyes upon thee.

22. To this man promised He understanding, and His protection: now turneth He to the proud, who defend their sins, and sheweth unto us, what is true understanding. (Ver. 9.) Be not ye as the horse or as the mule, which have no understanding. The horse and mule are of uplifted neck. The horse and mule are not like that ox, which knoweth his owner i and the ass his master's crib: be not ye as the horse or as the mule, which have no understanding. For what do such suffer? Hold in their jaws with bit and bridle, who come not near unto Thee. Wouldest thou be as the horse or as the mule? wouldest thou not have a rider? Thy mouth and thy jaws shall be held in with bit and bridle; thy mouth shall be held in, even that wherewith thou boastest thy merits, and keepest silent thy sins. Hold in their jaws, who come not near unto Thee, by humbling themselves.

23. Ver. 10. Many are the scourges of the sinner. It is no wonder if after the applying of the bit and bridle, there follow scourges; for the beast desired to be untamed: he is tamed with bridle and scourge; and I wish he may be throughly tamed! for there is fear lest by too much resisting he deserve to be left untamed, and to go on in his own unrestrained liberty, so that it be said of him, Their iniquity standeth forth as from their fatness; as of them whose sins are as yet unpunished. Therefore when he is scourged, let him be amended, let him be tamed; for even so this man also declared himself to be tamed. A horse and a mule had he called himself, when he kept silence, but whereby was he tamed? By scourges. / was turned, saith he, in misery, until a thorn was fixed through. Whether scourges thou sayest, or goads thou sayest, God taraeth the beast whereon He rideth; for it is expedient for the beast that it be ridden upon. For not because He is weary by going afoot, doth God ride the beast. And truly is it not full of mystery, that an ass was brought unto the Lord? A people, meek, and 8em^e> bearinS wel1 tne Lord, is that ass; and tendeth 'towards Jerusalem. For the meek will He guide in judgment, as saith another Psalm, and the gentle will He teach His way. What meek? Those that lift not up their neck against their tamer; suffering patiently the scourges aud the bridle; afterwards so tamed, that without a scourge they amble, and without bit or bridle keep the way. If thou be without That rider, thou wilt fall, not He. Many are the scourges of the sinners; but he that trusteth in the Lord, Mercy shall compass him about. How is there refuge from pressure? Him whom first pressure compasseth, afterwards compasseth Mercy: because He will give Mercy, Who gave also Law: Law in scourges; Mercy in consolation. But he11' that trusteth in the Lord, Mercy shall compass him about.

24. What then is the conclusion? (ver. 11.) Be glad in the Lord, and rejoice, ye righteous. O ye who rejoice in yourselves! O ye ungodly, O ye proud, who rejoice in yourselves! now believe ye on Him that justifieth the ungodly, and let your faith be counted for righteousness. Be glad in the Lord, and rejoice, ye righteous. And rejoice; understand again, in the Lord. Wherefore? Because ye are now righteous. Whereby righteous? Not by your merits, but by His Grace. Wherefore righteous? Because justified.

25. And glory all ye that are right in heart. What is, Bight in heart? Not resisting God. Attend, my Beloved, and understand the right heart. I speak briefly, but yet a thing of all the most to be commended. And God be thanked, that it cometh at the end, that so it may remain fixed in your thoughts. Between a right heart, and an heart not right, is this difference. Whatever man, whatsoever he suffereth against his will, afflictions, sorrows, labours, humiliations, attributeth them not but to the Righteous Will of God, not charging Him with foolishness, as though He knoweth not what He doth, because He scourgeth such an one, and spareth such another; he ^indeed is right in heart. But perverse in heart, and froward, and distorted are they, who whatever evils they suffer, say that they suffer them unjustly, charging Him with injustice, through Whose Will they suffer; or, because they dare not charge Him with injustice, take from Him His government. Because God, saith one, can not do injustice, but it is unjust that I suffer, and such an one suffer not; for I grant that I am a sinner, surely there «e some worse, who rejoice, while I suffer tribulation: because then this is unjust, that even some worse than I should rejoice, while I suffer tribulation, who am either righteous, or less a sinner than they, and it is certain unto me that this is unjust, and it is certain unto me that God doth not injustice; therefore God governeth not the things of men, nor is there any care for us with Him. They then who are not right in heart, that is, who are distorted in heart, have three conclusions; either There is no God; for, The fool hath said in his heart, Tfiere is no God. And it hath been1 said, in speaking of those floods, there wanted not such a doctrine among philosophers; there wanted not men who said that there was no God, who governeth all things, and who created all things, but that there were many Gods, living at ease, beyond this world, caring not for it. Either, therefore, There is no God, which saith the ungodly, who is displeased with whatever happens to him against his will, and happens not to another, to whom he preferreth himself: or, God is unjust, Who is pleased at these things, and Who doeth these things; or, God governeth not human things, and there is no care for all men with Him. In these three conclusions, great ungodliness is it, either to deny a God, or Jo call Him unrighteous, or to take from Him the government of the world. Wherefore this? Because he is distorted in heart. God is right, and therefore a distorted heart acquiesceth not in Him. As it is in another Psalm, How good is God to Israel, even unto such as are qf an upright heart. And because even he had once such a thought as this, How doth God know, and is there knowledge in the Most High? therefore he added in that place, But as for me, my feet were almost gone. As a warped beam, though you lay it on an even pavement, taketh not its place, nor is it joined and fastened to the rest, but always moves about and totters, not because that is uneven where thou placedst it, but because that which thou placedst is warped: so thy heart, as long as it is crooked and warped, cannot coincide with the Tightness of God, and can not be so placed therein, as to cleave unto the same, and for that to be, He that is joined unto the Lord is one Spirit. Therefore said he, Glory, all ye that are right in heart. How glory the right in heart? Hear their glorying; And not only so, but^^j we glory in tribulations also, saith the Apostle. For it is no great thing to glory in gladness, to glory in rejoicing; the right in heart glorieth in tribulations also. And hear how he glorieth in tribulation; for it is not in vain, nor without reason, that such an one glorieth: see; Knowing, saith the right heart, that tribulation worketh patience; and patience, experience; and experience, hope: and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us.

26. So then is the right heart, Brethren. Let every man to whomsoever any thing happens say, The Lord gave, and the Lard hath taken away. Lo, this is a right heart. As they^ Lord pleased, so is it done. Blessed be the Name qf the Lord. Who hath taken away? What hath He taken away? From whom hath He taken away? When hath He taken away? Blessed be the Name of the Lord. He said not, The Lord gave, and the devil hath taken away. Attend therefore, Beloved, lest haply you should say, the devil did this for me. Unto thy God alone refer thy scourge; for not even the devil dojh any thing against thee; unless He permit Who hath power above, either for punishment, or for discipline: for the punishment of the ungodly, for the discipline of His son. For He scourgeth every son whom He receiveth. Neither must thou hope to be without a6' scourge, unless haply thou wish to be disinherited. For He scourgeth every son whom He receiveth. What, every son? Where then wouldest thou hide thyself? Every one; and none will be excepted, none without a scourge. What? Even to all? Would you hear how truly he saith all? Even the Only-Begotten, without sin, was yet not without a scourge. Wherefore even the Only-Begotten, bearing thy infirmity, and foreshewing in Himself thy person, as the head beareth the person of its own body; when now He was approaching His Passion, out of His Manhood which He bore, became sorrowful, that He might make thee glad; became sorrowful, that He might console thee. For truly the Lord was able to be without sorrow, going to His Passion. If the soldier was able, was not the Captain able? How was the soldier able? Hear Paul exulting, as he ap* his passion. / am now (saith he) ready to be offered) and the time of my departure is at hand. I hate fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown %of righteousness, which the Lord, the Righteous Judge, shall give me at that day: and not to me only, but unto all them that love His appearing. See how he exulteth, coming to his passion. He then rejoiceth, who should be crowned; He, who should crown, sorroweth. What therefore did He bear? The infirmity of some, who, when tribulation or death cometh, are sorrowful. But see how He leadeth us to rightness of heart. Behold, thou wouldest live, thou wouldest not that any thing should happen to thee; but God hath willed otherwise: here are two wills, but thy will must be made straight to the will of God, not God's will bent to thine. For thy will is crooked; His is even the rule. The rule must be fixed, that what is crooked may be made straight to the rule. See now the Lord Jesus Christ teacheth this, My Soul is exceeding sorrowful, even unto death: and, Father, if it be possible, let this cup pass from Me. See, He sheweth the human will. But see the right heart; Nevertheless, not as I will, but as Thou wilt. Do thou then the same; rejoice in those things which happen unto tbee; and even if the last day come upon thee, rejoice. Or if the frailty of any human will creep over thee, let it speedily be made straight unto God, that thou mayest be among those of whom it is said, Glory, all ye that are right in heart.