Psalm 48 (Vulgate 47)

Head the Body also be made, which is the Church? Verily there is also a Psalm concerning the first day of the week, wherein the Lord's Resurrection is declared most openly. For there it is said, Lift up your heads, O ye gates, and be ye lift up, ye everlasting doors, and the King of Glory shall come in. What more evident than that Christ is the King of Glory? Of Whom it is said, Had they known it, theyi mould not have crucified the Lord of Glory. The second day of the week then we ought not to understand but of the Church of Christ: but the Church of Christ in the Saints, the Church of Christ in those who are written in Heaven, the Church of Christ in those who to this world's temptations yield not For they are worthy of the name of ' firmament.9 The Church of Christ, then, in those who are strong, of whom saith the Apostle, We that are strong ought to bear the infirmities qf the weak, is called the firmament. Of this it is sung in this Psalm. Let us hear, acknowledge, associate, glory, reign. For Her called firmament, hear also in the Apostolic Epistles, the pillar and firmament1 qf the truth. Of this firmament is it sung to the sons of Korah, who ye know are the sons of the Bridegroom crucified in the place of Calvary. For Korah is interpreted Calvitium1. Now* followeth in this Psalm, which is inscribed, On the second^, day of the week;

2. Ver. 1. Cheat is the Lord, and greatly to be praised. See, Great is the Lord, and greatly to be praised: but do infidels praise the Lord? Do they also who believe and yet live ill praise the Lord? they through whom it cometh to pass that the Name of God is blasphemed among the Gentiles, do they praise God? Or in truth if they do praise, is their praise accepted; when it is written, Praise is not seemly in the mouth of a sinner? Thou saidst then, Great is the15'9' Lord, and greatly to be praised, but say where? In (he city of our God, in His holy mountain. Of this it is elsewhere spoken, Who shall ascend into the hill of the Lord? ZfePs.24, that hath clean hands and a pure heart. In such, Great is3' the Lord, and greatly to be praised, that is, in the city of our God, in His holy mountain. This is the city set upon an hill, which cannot be hid: this is the candle which is not14, hidden under a bushel, to all known, to all proclaimed. Yet are not all men citizens thereof, but they in whom great the Lord, and greatly to be praised. What then is that city: let us see whether perhaps, since it is said, In the city of our Gody in His holy mountain, we ought not to enquire for this mountain where also we may be heard. For not in vain is it said in another Psalm, I cried unto the Lord with my voice, and He heard me out of His holy hill. That hill helped thee then that thou mightest be heard. For if unto it thou wentest not up, lying below thou mightest cry out, but heard thou couldest not be. What then is that mountain, brethren? One is it with great care to be enquired for, with great solicitude investigated, with labour also to be occupied, and ascended. But if in any part of the earth it is, what shall we do? Shall we go abroad out of our own country, that to that mountain we may arrive? Nay, then we are abroad, when in it we are not. For that is our city, if we are members of the King, Who is the head of the same city. Where then is that mountain? If any place it occupied, we must labour, as I said, to arrive thereat. But why art thou troubled? I would thou may est not be slothful to ascend to the mountain, as the mountain was not slow to come to thee sleeping. For there was a certain corner stone contemptible, whereat the Jews stumbled, cut out of a certain mountain without hands, that is, coming of the kingdom of the Jews without hands, because human operation went not with Mary of whom was born Christ. But if that stone, when the Jews stumbled thereat, had remained there, thou hadst not had whither to ascend. But what was done? What saith the prophecy of Daniel? What but that the stone grew, and became a great mountain? How great? So that it filled the whole face of the earth. By growing, then, and by filling the whole face of the earth, that mountain came to us. Why then seek wc the mountain as though absent, and not as being present ascend to it; that in us the Lord may be great, and greatly to be praised?

3. Further, lest thou shouldest not recoguise this mountain even in this Psalm, and shouldest think it to be sought in some other part of the earth, see what followeth. When he had said, in the city of our God, in His holy mountain, what added he? (Ver. 2.) Spreading abroad the joys of the whole earthy the mountains of Sim. Sion is one mountain, why then mountains? Is it that to Sion belonged also those which came from the other side, so as to meet together on the Corner Stone, and become two walls, as it were two mountains, one of the circumcision, the other of the uncircumcision; one of the Jews, the other of the Gentiles: no longer adverse, although diverse, because from different sides, now in the corner not even diverse. For He is our peace. Who hath made both one. The same Corner Stone which the builders rejected, is become the Head Stone of the corner. The mountain hath joined in itself two mountains; one house there is, and two houses; two, because coming from different sides; one, because of the Corner Stone, wherein both are joined together. Hear also this, the mountains of Sion: the sides of the North are the city of the great King. For thou hadst thought of Sion as one place, where Jerusalem was built, and therein none occurred to thee, save the people of the circumcision, which indeed in the remnant was gathered by Christ, but in the greater part27' winnowed like chaff. For it is written, A remnant shall be saved. But consider also the Gentiles, see also the wild17' olive tree grafted into the fatness of the olive. See the Gentiles; the sides of the North: the sides of the North are joined to the city of the great King. The North is wont to be contrary to Sion: Sion forsooth is in the South, the North over against the South. Who is the North, but He who said, / will sit in the sides qf the North, I will beU. like the Most High? The devil had held dominion over the ungodly, and possessed the nations serving images, adoring demons; and all whatsoever there was of human kind any where throughout the world, by cleaving to him, bad become North. But since He Who binds the strong man, taketh away his goods, and maketh them His own goods;39' men delivered from infidelity and superstition of devils, believing in Christ, are fitted on to that city, have met in the corner that wall that cometh from the circumcision, and that was made the city of the great King, which had been the sides of the North. Therefore also in another Scripture is it said, Out qf the North come clouds of golden colour: great is the glory and honour of the Almighty. For great is the glory of the physician, when from being despaired of the sick recovers. Out of the North come clouds, and not black clouds, not dark clouds, not lowering, but of golden colourWhence but by grace illumined through Christ? See, the sides of the North are the city of the great King. The sides truly, because they had adhered to the devil; for whoever adhere to any one, are said to be his ' sides.' For man, but he hath bad sides; that is, he indeed excelleth in probity, but wicked are they that are joined with him. " The sides of the North then," those who adhered to the devil: whence came also that son, of whom but now we heard, that " he was dead, and is alive again; he was lost, and jg foun(j « por by going to a far country he had come even to the North, and there, as ye know, he had joined himself to one of the princes of that country: he became then a side of the North, by adhering to a prince of that country; but because the city of the great King is collected even out of the side of the North, he returned to himself, and said, I will arise, and go to my father. And his father met him, and said of him, He was dead, and is alive again; he was lost, and is found. That fatted calf was the Corner Stone. At last the elder son, who refused to sit down to meat, being exhorted by his father, entered in; and now the two walls, like the two sons coming to the calf, have made the city of the great King.

4. Let the Psalm then follow, and say, God shall be known in her houses. Now in her * houses,' because of the mountains, because of the two walls, because of the two sons. God shall be known in tier houses, but he commended) grace, therefore he added, when He shall take her up. For what would that city have been, unless He had taken her up? Would it not immediately have fallen, unless it had such foundation. For other foundation can no man lay than that is laid, which is Jesus Christ. Let none then glory in his own merits; but he that glorieth, let him glory in the Lord. For then is that city great, then is the Lord known therein, when He shall take her up; as the physician taketh up the sick man to be cured, not to beloved as he is. For the physician hates the fever. The physician doth not love the sick man, and the physician doth love the sick man. If he loved him sick, he would always wish him sick; again, if he loved not the sick man, to the sick man he would not come. But he loveth him sick, that he may make him whote. The Lord then hath taken up this city, and is known therein, that is, His grace is known in that city: for whatever that city hath, which glorieth in the Lord, it hath not of itself. For because of this it is said, What hast tlwu that thou didst not receive? now if thou didst receive it, why dost thou glory as if thou hadst not received it? God shall be known in her houses, when He shall take her up.

5. Ver. 3. For, lo, the kings of the earth are gathered together. Behold now those sides of the North, see how they come, see how they say> Come ye, and let us go up to tfie mountain of the Lord: and He will teach us His way, and we will walk in it. Lo, the kings of the earth are gathered together, and have come together in one. In what one, but that " corner stone?" (Ver. 4.) They saw it, and so they marvelled. After20- their marvelling at the miracles and glory of Christ, what followed? They were troubled, they were moved, (ver. 5 ) trembling took hold upon them. Whence took trembling hold upon them, but from the consciousness of sins? Let them run then, kings after a king; kings, let them acknowledge the King. Therefore saith He elsewhere, Yet have 1 been set by Him a King upon His holy hill of Sion. I will6—9* declare the decree: the Lord hath said unto Me, Thou art My Son, this day have I begotten Thee. Ask of Me, and I will give Thee the heathen for Thine inheritance, and the ends of earth for Thy possession. Thou shalt rule them with a rod of iron, Thou shalt dash them in pieces like a potter's vessel. A King then was heard of, set up in Sion, to Him were delivered possessions even to the uttermost parts of the earth. Kings behoved to fear lest they should lose the kiugdom> lest the kingdom be taken from them. As wretched Herod feared, and for the Child slew the children. But fearing to lose his kingdom, he deserved not to know the King. Would that he too had adored the King with the Magi: not by ill-seeking the kingdom, slain the Innocents, and perished guilty. For as concerning him, he destroyed the Innocents: but as for Christ, even a Child, the children dying for Him did He crown. Therefore behoved kings to fear when it was said, Yet have I been set a King by Him mpam His holy hill of Sion, and inheritance to the uttermost parts of the earth shall He give Him, Who set Him up King. Bat why envy ye, O ye kings? View, not envy For otherwise is King, Who said, My kingdom is not of this world. Fear not then that the kingdom of this world be taken from 70a. A kingdom shall be given to you, but of heaven, where He is King. What then follows? Understand now therefore, O ye kings, now were ye preparing to envy; Understand now. Of another King is it spoken Whose kingdom is not of this world. Justly then, The kings were gathered together in one, they were troubled, trembling took hold upon them. Thence also this is said to them, Understand now therefore, O ye kings: be instructed, ye judges of the earth. Serve the Lord with fear, and rejoice unto Him with trembling. And what did they? There pains as of a woman in travail. What are the pains as of a woman in travail, but the pangs of a penitent? See the same conception of pain and travail: Of Thy fear (saitb Isaiah) we have conceived, we have travailed of the Spirit of salvation. So then the kings conceived from the fear of Christ, that by travailing they brought forth salvation by believing on Him Whom they had feared. There pains as of a woman in travail: when of travail Thou nearest, expect a birth. The old man travail eth, but the new man is born: There pains as of a woman in travail.

6. Ver. 6. With a strong wind Thou shall break the ships of Tarshish. Briefly understood, this is, Thou shalt overthrow the pride of the nations. But where in this history is mentioned the overthrowing of the pride of the nations? Because of the ships of Tarshish. Learned men have enquired for Tarshish a city, that is, what city was signified by this name: and to some it has seemed that Cilicia is ' called Tarshish, because its metropolis is called Tarsus. Of whicn Cliy was lhe APostle Paul> being born in Tarsus of Cilicia. But some have understood by it Carthage, being haply sometimes so named, or in some language so signified. F°r 'n Prophet Isaiah jt is tnu» found; Howl, ye ships of Carthage1. But in Ezekiel by some interpreters the word is translated Carthage, by some Tarshish: and from this diversity it can be understood that the same which was called Carthage, is called Tharsus. But it is manifest, that in the beginning of its reign Carthage flourished with ships, and so flourished, that among other nations they excelled in trafficking and navigation. For when Dido, flyiug from her brother, escaped to the parts of Africa, where she built Carthage, the ships which had been prepared for commerce in his country she had taken with her for her flight, the princes of the country consenting to it; and the same ships also when Carthage was built failed not in traffic. And hence that city became too proud, so that justly by its ships may be understood the pride of the nations, presuming on things uncertain, as on the breath of the winds. Now let none presume on full sails, and on the seeming fair state of this life, as of the sea. Be our foundation in Sion: there ought we to be stablished, not to be carried about with every wind cf doctrine. Whoso then by the uncertain things of this life had been puffed up, let them be overthrown, and be all the pride of the nations subjected to Christ, Who shall with a strong wind break all the ships of Tarshish: not of any city, but of Tarshish. How with a strong wind? With very strong fear. For so all pride feared Him that shall judge, as on Him humble to believe, lest Him exalted it should fear.

7. Ver. 7. As we have heard, so have we seen. Blessed Church! at one time thou hast heard, at another time thou bast seen. She heard in promises, seeth in performance: heard in Prophecy, seeth in the Gospel. For all things which are now fulfilled were before prophesied. Lift up thine eyes then, and stretch them over the world; see now His ' inheritance even to the uttermost parts of the earth:' see now is fulfilled what was said, All kings shall fall down before Him: all nations shall serve Him: see fulfilled what was said, Be Thou exalted, OP». God, above the heavens, and Thy glory above all the earth. See Him Whose feet and hands were pierced with nails, Whose bones hanging on the tree were counted, upon Whose vesture lots were cast: see reigning Whom they saw hanging; see sitting in Heaven Whom they despised walking on earth: see thus fulfilled, All the ends of the earth shall£*tM' remember ', and turn to the Lord, and all the kindreds of the nations shall worship be/ore Him. Seeing all this, exclaim with joy, As we have heard, so have we seen. Justly the Church herself is so called out of the Gentiles. Hearken, 0 daughter, and see; forget also thine own people, and thy father^ house. Thy father was the North, come to Mount Sion, hear and see; not see and hear, but hear and see: first hear, after see. Thou hearest first what thou seest not. Thou shalt see hereafter, what thou hast heard. A people (saith He) whom I have not known hath served Me. At the hearing of the ear it hath obeyed Me. If at the hearing of the ear it obeyed Me, then it saw not. Where then is, They to whom it was not told of Him, shall see; and they u>ko have not heard shall understand? They to whom the Prophets were not sent, first heard and understood the Prophets: they who first heard not, afterwards hearing marvelled. They remained behind to whom they were sent, carrying the books, understanding not the truth: having the tables of the Testament, aud not holding the inheritance. But we, as we have heard, so have we seen in the city of the Lord of Hosts, in the city of our God; there have we heard, there also seen. Whoso is without the same, neither heareth, nor seeth; whoso is within, is neither blind, nor deaf. As we have heard, so have we seen. And where hearest thou? where seest thou? In the city of the Lord of Hosts, in the city of our God. God hath founded it for ever. Let not heretics insult, divided into parties, let them not exalt themselves who say, Lo, here is Christ, or lo, there. Whoso saith, Lo, here is Christ, or lo, there, inviteth to parties. Unity God promised. The kings are gathered together in one, not dissipated through schisms. But haply that city which hath held the world, shall sometime be overthrown. Far be the thought! God hath founded it for ever. If then God hath founded it for ever, why fearcst thou lest the firmament should fall?

8. Ver. 8. We have received Thy mercy, O God, in the midst of Thy people. Who have received, and where received? Hath not the same Thy people received Thy mercy. If Thy people hath received Thy mercy, how then lie have received Thy mercy, and, in the midst of Thy people? As if they who received were one party, they in the midst of whom they received another. A great mystery, but yet well known. When hence also, that is, out of these verses, hath been extracted and brought forth what ye know, it will be not ruder, but sweeter. Now forsooth all are reckoned the people of God, who carry His Sacraments, but not all beldng to His Mercy. All forsooth receiving the Sacrament of the Baptism of Christ, are called Christians, but not all live worthily of that Sacrament. There are some of whom saith the Apostle, Having a form of godliness, 6&/2Tim.3, denying the power thereof Yet on account of this form of godliness they are named among God's people. As to the floor, until the corn is threshed, belongs not the wheat only, but the chaff. But will it also belong to the garner? In the midst then of an evil people is a good people, which hath received the Mercy of God. He liveth worthily of the Mercy of God who heareth, and holdeth, and doeth what the Apostle saith, We beseech you that ye receive not the Grace of Qod in vain. Whoso then receiveth not the Grace of God in vain, the same receiveth not only the Sacrament, but also the Mercy of God as well. And what does it harm him that he is in the midst of a people disobedient, until the floor be winnowed, until the good be separated from the evil? What does it harnThim to dwell in the midst of the people? Let him be of those who are called the Firmament; let him be a lily among thorns. And that thorns also belong to the people of God, wouldest thou hear? So is it set forth in this very similitude, As a lily, He saith, among thorns, so is my love among the daughters. Did He say among strange women? No, but among the daughters. Then are there evil daughters; and among them, the lily is among thorns. So those who have the Sacraments, and have not good manners, are both said to be of God, and not of God; are both said to be His, and to be strangers: His because of His own Sacraments, strangers because of their own vice. So also strange daughters: daughters, because of the form of godliness; strange, because of their loss of virtue. Be the lily there; let it receive the Mercy of God: hold fast the root of a good flower, be not ungrateful for soft rain coming from heaven. Be thorns ungrateful, let them grow by the showers: for the fire they grow, not for the garner. We have received Thy mercy, O God, in the midst of Thy people. In the midst of Thy people not receiving Thy mercy, we have received Thy mercy. For He came unto His own, and His own received Him not, yet, in the midst of them, as many as received Him, to them gave He power to become the sons of God.

9. Now occurreth this to every one's thoughts. What? That people, which in the midst of the people of God receiveth the mercy of G od, what numbers hath it? How few are they, there is scarce found one! Will God be content with these, and will He destroy so great a multitude? This say they who promise themselves what they have never heard promised by God. And truly if we live ill, if we enjoy this world's delights, if we serve our passions, will God destroy us? How many are there who seem to keep God's commandments? There is scarce found one, or two, or a few at most. Those only will God deliver, and the rest condemn? God forbid, say they; when He cometh and seeth so great a multitude on the left, He will have mercy, and give indulgence. This is evidently what the serpent promised the first man. For God had threatened death, if be tasted; bat he said, ' Not so, Ye shall n°t *wrely die.9 They believed the serpent, they found true what God threatened, false what the devil ha3 promised. So now also, brethren, set before your eyes the Church, after the example and similitude of Paradise: the serpent ceaseth not to suggest what then he suggested. But the fall of the first man ought to avail with us for experience of caution, not for imitation of his sin. Therefore he fell, that we may rise. Let us answer to such suggestions, what Job answered. For him also tempted be by a woman, as by Eve, and on the dunghill he conquered, that was conquered in Paradise. •piierefore iet U8 not jiave sucj, wordg^ nor think that they are few; they are many, but among more they lie hid. For we cannot deny that the wicked are more, and so many more, that among them the good appear not at all, as the wheat appears not in the floor. For whoever looketh on a floor, might think that was chaff only. Bring a man without experience, and be thinks it vainly done that oxen are put in, that men sweat there under the heat, to thresh the chaff, yet there is also the heap, to be purged by winnowing, then will come forth plenty of corn, which before lay hidden in the plenty of chaff. And now wouldest thou find out the good? Be such, and thou shalt find.

10. Against this despairing, then, see what followeth in this Psalm. For when he had said, We have received Thy mercy in the midst of Thy people, be signified that there is a people not receiving the mercy of God, in the midst of whom some do receive the mercy of God: and then lest it should occur to men that there are so few, as to be nearly none, how did He console them in the words following? Ver. 9. According to Thy Name, 0 God, so is Thy praise unto the ends of the earth. What is this? Great is the Lord, and greatly to be praised; in the city of our God, in His holy mountain. Neither can there be any praise of Him but in His saints. For they who live ill, praise Him not, but as it were, preach Him with their tongue, blaspheme in their life. Since then there is no praise of Him but in His saints, let not heretics say to themselves, His praise hath remained in us, because we are few, and separate from the crowd; we live righteously, we praise God, not only in our speech, but also in our conversation. They are answered out of this Psalm, Why say ye that God is praised in your * part,* to Whom it is said, According to Thy Name, O God, so is Thy praise unto the ends of the earth. That is, as Thou art known through all the earth, so Thou art also praised through all the earth, nor are there wanting who now praise Thee through all the earth. But they praise Thee who live well. For, According to Thy Name, O God, so is Thy praise, not in a part, but unto the ends of the earth. Thy right hand is full of righteousness. That is, many are they also who shall stand at Thy right hand. Not only shall they be many, who shall stand at Thy left hand, but there also shall be a full heap set at Thy right hand. Thy right hand is full of righteousness.

11. Ver. 10. Let mount Zion rejoice, and the daughters of Judah be glady because of Thy judgments, 0 Lord. O mouut Zion, O daughters of Judah, ye labour now among tares, among chart', among thorns ye labour: yet be glad because of God's judgments. God erreth not in judgment. Live ye separate, though separate ye were not born; not vainly hath a voice gone forth from your mouth and heart, Destroy not my soul with sinners, nor my life with bloody men. He shall winnow with such art, carrying in His hand fan> that not one grain of wheat shall fall into the heap of chaff prepared to be burned, nor one beard of chaff pass to the heap to be laid up in the garner. Be glad, O ye daughters of Judaea, because of the judgments of God that erreth not, and do not yet judge rashly. To you let it belong to collect, to Him let it belong to separate. Let mount Zxon rejoice* and the daughters of Judah be glad, became of Thy judgments, O Lord; but think not that the ' daughters of Judah9 are Jews. Judah is confession; all the sons of confession are a]i the sons of Judah. For salvation is of the Jews, is nothing else thau that Christ is of the Jews. This saith also Apostle, He is not a Jew which is one outwardly; neither is that circumcision which is outward in the flesh: but he is a Jew which is one inwardly, and circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not of men, but of God. Be such a Jew; glory in the circumcision of the heart, though thou bast not the circumcision of the flesh. Let the daughters of Judah be glad, because of Thy judgments, O Lord.

12. Ver. 11. Walk about Zion, and embrace her. Be it said to them who live ill, in the midst of whom is the people, which hath received the mercy of God. In the midst of you is a people living well, Walk about Zion. But how? embrace her. Not with scandals, but with love go round about her: that so those who live well in the midst of you ye may imitate, and by imitation of them, be incorporate with Christ, Whose members they are. Walk about Zion, go round about her: speak in the towers thereof. In the height of her bulwarks, set forth the praises thereof.

13. Ver. 12. Set your hearts upon her might. Not that ye may have the form of godliness, deny the power thereof, but, upon her might set your hearts. What is the might of this city? Whoso would understand the might of this city, let him understand the force of love. That is a virtue which none conquereth. Love's flame no waves of the world, no streams of temptation, extinguish. Of this it is said, Love is strong as death. For as when death cometh, it cannot be resisted; by whatever arts, whatever medicines, you meet it; the violence of death can none avoid who is born mortal; so against the violence of love can the world do nothing. For from the contrary the similitude is made of death; for as death is most violent to take away, so love is most violent to save. Through love many have died to the world, to live to God; by this love inflamed, the martyrs, not pretenders, not puffed up by vain-glory, not such as they of whom it is written, lliough I give my body to be burned, and have not charity, it projiteth me nothing, but men whom truly a love of Christ and of the truth led on to this passion; what to them were the temptatious of the tormentors? Greater violence had the eyes of their weeping friends, than the persecutions of enemies. For how many were held by their children, that they might not suffer? to how many did their wives fall upon their knees, that they might not be left widows? How many have their parents forbidden to die, as we know and read in the Passion of the Blessed Perpetua *! All this was done; but tears, however great, and with whatever force flowing, when did they extinguish the ardor of love? This is the might of Sion, to whom elsewhere it is said, Peace be within thy walls, and prosperity within thy palaces. Speak ye in her towers; set your hearts upon her might, and distribute her houses.

14. What here understand we, Set your hearts upon her might, and distribute her houses? That is, distinguish house from house. Do not confound. For there is a house having the form of godliness, and not having godliness; but there is a house having both form and godliness. Distribute, confound not. But then ye distribute and confound not, when ye ' set your hearts upon her might j' that is, when through love ye are made spiritual. Then ye will not judge rashly, then ye will see that the evil harms not the good as long as we are in this floor. Distribute her houses. There can be also another understanding. The two houses, one coming of the circumcision, one of the uncircumcision, it is commanded the Apostles to distribute. For when Saul was called, and made the Apostle Paul, agreeing in unity with fellow Apostles, he so with them determined, that they should go to the circumcision, be to the uncircumcision. By that dispensation of their Apostlesbip, they distributed the houses of the city of the great King; and meeting in the comer, divided the Gospel in dispensation, in love united it. And truly this is rather to be understood; for it followeth and sheweth that it is here said to the preachers, distribute her houses: that ye may tell it to the generation following: that is, that even to us, who were to come after them, their dispensation of the Gospel should reach. For not for those only they laboured, with whom they lived in the earth; nor the Lord for those Apostles only to whom He deigned to shew Himself alive after His Resurrection, but for us also. For to them He spake, and signified us when He spake, Lo, I am with you alway, even to the end of the world* Were they then to be here alway, even to the end of the world? Also He said, Neither pray I for these alone, but for them also which shall believe on Me through their word. Therefore He considereth us, because He suffered on account of us. Justly then it is said, That ye may tell it to the genera-lion following.

15. Tell what? (Ver. 13.) For this is God, even our God. The earth was seen, the earth's Creator was not seeu; the flesh was held, God in the flesh was not acknowledged. For the flesh was held by those, from whom bad been taken the same flesh, for of the seed of Abraham was the virgin Mary. At the flesh they stayed, the Divinity they did not understand. O Apostles, O mighty city, preach thou on the towers, and say, This is God9 even our God. So, even so as He was despised, as He lay a stone before the feet of the stumbling, that He might humble the hearts of the confessing; even so, This is God, even our God. Certainly He was seen, as was said, ' Afterward did He shew Himself upon earth, and conversed with men? Tltis is God, even our God. He is also Man, and who is there will know Him? This is God, even our God. But haply for a time as the false gods. For because they can be called gods, but cannot be so, for a time they are even called so. For what saith the Prophet, or what warneth He to be said to them? This shall ye say to them, The gods that have not made the heaven 8 and the earth9 even they shall perish from the earthy and from those that are under the heavens. He is not such a god: for our God is above all gods. Above all what gods? For all the gods of the nations are idols, but the Lord made the Jieavens. The same then is our God.5, This is God, even our God. For how long? For ever and ever: He shaU rule us for ever. If He is our God, He is also our King. He protecteth us, being our God, lest we die; He ruleth us, being our King, lest we fall. But by ruling us He doth not break us; for whom He ruleth not, He breaketh. Tliou shall rule them, saith He, with a rorfpj.2,9. of iron, and dash them in pieces like a potter's vessel. But there are whom He ruleth not; these He spareth not, as a potter's vessel dashing them in pieces. By Him then let us wish to be ruled and delivered, for He is our God for ever and ever, and He shall rule us for ever.

16. All divine sayings are profitable to those that understand them aright: but dangerous to those who will wrest them according to the perverseness of their own heart, instead of correcting their own heart according to the rectitude of them. For there is this great perverseness usual in men; that whereas they ought themselves to live according to the Will of God, they would have God live according to their will: and while they will not be set right themselves, they would have Him made wrong: judging the right to be not what He willeth, but what they will. Again, we are wont to hear men murmuring against God, because with ill men in this life it goeth well, while the good suffer; as if He were perverse and knew not what He did, or altogether with-drew His eyes from things human, or would not have His peace disturbed, and minded not these things, since it were