Psalm 71 (Vulgate 70)

Part 1

1. In all the holy Scriptures the grace of God that delivereth us commendeth itself to us, in order that it may have us commended. This is sung of in this Psalm, whereof we have undertaken to speak with your Love. The Lord will be with me, in order that I may so apprehend it in heart, as is right; and may so draw it forth, as is expedient for you. For much do move me the love and fear of God: the fear of God, because He is just; love, because He is merciful. For who could say to Him, What hast Thou done? if He should condemn a just man. How great then is His mercy, in justifying an unjust man! On this subject we have heard the Apostle also read before to us, commending especially that same grace: because of the commendation whereof he had the Jews for enemies, as it were relying on the letter of the law, and as it were loving and boasting of their justice; of which same persons he saith, I bear witness to them, that they have a zeal for God, but not according to knowledge. And as though it were said to him, but what is it to have a zeal for God not according to knowledge? he hath added immediately, For being ignorant of the justice of God, and willing to establish their own, to the justice of God they are not made subject. Boasting, he saith, as though of works, they shut out from them grace; and as though relying on their unreal soundness, they reject the medicine. For against SUch men even the Lord said' 1 ^ave noi come i0 cal1 -just men, but sinners to repentance: the whole need not a Physician, but the sick. This then is the sum of great kuowledge, for a man to know that he is by himself nothing, and that whatever he is, he is from God, and is for God. For what hast thou, he saith, which thou hast not received? But if thou hast even received, why dost thou boast as if thou hast not received? This grace the Apostle commendeth: by this he got to have the Jews for enemies, boasting of the letter of the law and of their own justice. This then commending in lesson wnicn hath been read, he saith thus: For I am the least of the Apostles, that am not worthy to be called an Apostle, because I persecuted the Church of God. But therefore mercy, he saith, / obtained, because ignorant I did it in unbelief. Then a little afterwards, Faithful the saying is, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am first. Were there before him not any sinners? What then, was he the first then? Yea, going before all men not in time, but in evil disposition. But therefore, he saith, mercy I obtained, in order that in me Christ Jesus might shew all long-suffering, for the imitation of those that shall believe in Him unto life eternal: that is, every sinner and unjust man, already despairing of himself, already having the mind of a gladiator5, so as to do whatsoever he willeth, because he must needs be condemned, may yet observe the Apostle Paul, to whom so great cruelty and so very evil a disposition was forgiven by God; and by not despairing of himself may he be turned unto God. This grace God doth commend to us in this Psalm also: let us examine it, and let us see whether it be so, or whether perchance I regard it amiss. For I judge that it hath this drift, and giveth this sound nearly in all its syllables: that is to say, it commendeth to us this truth, that the grace of God is gratuitous, which delivereth us undeserving, not for our sake, but for its own sake: so that even if I did not say this, nor had made this preface, any one of moderate intelligence attentively hearing the words of this same Psalm, would have tasted of this; and perchance by the very words, if he had any other purpose in mind, he would have been changed, and would have become that which here it soundeth. What is this? That our whole hope should be in God, and we should rely in no respect upon ourselves as though upon our own strength; lest by making that our own which is from Him, we let go even that which we have received.

2. The title then of this Psalm is, as usual, a title intimating on the threshold what is being done in the house: To David himself for the sons of Jonadab, and for those that were first led captive. Jonadab was a certain man, (he is commended to us in the prophecy of Jeremiah,) who hadJer.35, enjoined his sons not to drink wine, and not to dwell in houses, but in tents. But the commandment of the father the sons kept and observed, and by this earned a blessing from the Lord. Now the Lord had not commanded this, but their own father. But they so received it as though it were a commandment from the Lord their God; for even though the Lord had not commanded that they should drink no wine and should dwell in tents; yet the Lord had commanded, that sons should obey their father. In this case alone a son ought not to obey his father, if his father should have commanded any thing contrary to the Lord his God. For indeed the father ought not to be angry, when God is preferred before him. But when a father doth command that which is not contrary to God; he must be heard as God is: because to obey one's father God hath enjoined. God then blessed the sons of Jonadab because of their obedience, and thrust them in the teeth of His disobedient people, reproaching them, because while the sons of Jonadab were obedient to their father, they obeyed not their God. But while Jeremias was treating of these topics, he had this object in regard to the people of Israel, that they should prepare themselves to be led for captivity into Babylon, and should uot hope for any other thing, but that they were to be captives. The title then of this Psalm seemcth from thence to have taken its hue, so that when he had said, Of the sons of Jonadab; he added, and of them that were first led captive: not that the sons of Jonadab were led captive, but because to them that were to be led captive there were opposed the sons of Jonadab, because they were obedient to their father: in order that they might understand that they had been made captive, because they were not obedient to God. It is added also that Jonadab is interpreted, the Lord's spontaneous one. What is this, the Lord's spontaneous one? Serving God freely with the will. What is, the Lord's spontaneous one? In me are, 0 God, Thy vows, which I will render of praise to Thee. What is' the Lord's spontaneous one? Voluntarily I will sacrifice to Thee. F or if the Apostolic teaching admonisheth a slave, to serve a human master, not as though of necessity, but of good will, and by freely serving make himself in heart free; how will, who seeth thy very will? For if thy servant serve thee not with the heart, his hands, his face, his presence thou art able to see, his heart thou canst not: and nevertheless the APostle saith to them, not unto eye serving. And what is, not unto eye? What then, will my master see how I serve him, that thou say est to me, not unto eye serving? He hath added, but as if servants of Christ. The human lord seeth not, but the Lord Christ seeth. From the heart, he saith, with good will. Such was Jonadab, that is, by this the name of him is interpreted. Who are then they that first were led captive? The sons of Israel were led captive, first, and second, and third: but for the sake of these that were first led cap- tive the Psalm, or concerning these the Psalm, doth not give this sound: that is, the Psalm itself when sifted, when searched, when questioned, in all the verses thereof speaketh to thee of something else, not of those men whoever they were who, certain enemies had made an invasion, were led captive

Babylon out of Jerusalem. But the Psalm saith what, that which ye have heard from the Apostle? He commendeth to us the grace of God; He commendeth it to us, by ourselves we are nothing: He commendeth it to because whatever we are, by His mercy we are; but of ourselves we are, evil we are. Why then captive f why under the name of captivity is commended the very of the Deliverer*? The Apostle openeth it, the Apostle himself saith, / delight in the law of Qod after the inner man: but I see another law in my members fighting against the law of my mind, and leading me captive in the law of sin, which is in my members. There thou hast the being led captive. What then doth this Psalm commend? That which in that place the Apostle pursueth; Unhappy man J; who shall deliver me from the body of this death/ The grace of God through Jesus Christ our Lord. Why thenars*? For it hath been said why captive. As far as I judge, this thing also shineth forth clearly. It was because in the comparison of the sons of Jonadab all disobedience was reproved. But through disobedience we were made captive, because Adam himself by not obeying sinned. It was said also by the same Apostle, which also is a true6, saying, that all in Adam die, in whom all have sinned. With reason also the first were led captive: because the first man is of earth earthy, the second man is from Heaven1*-^ heavenly: as is the earthy, such are also the earthy; as is the heavenly, such are also the heavenly. As we have borne the image of the earthy, let us bear also the image of Him that is from Heaven. The first man made us captive, the second man hath delivered us from captivity. For as in Adam all die, so also in Christ all shall be made alive. But in Adam they die through the flesh's nativity, in Christ they are delivered through the heart's faith. It was not in thy power not to be born of Adam: it is in thy power to believe in Christ. Howsoever much then thou shalt have willed to belong to the first man, unto captivity thou wilt belong. And what is, shalt have willed to belong? or what is, shalt belong? Already thou belongest: cry out, Who shall deliver me from the body of this death? Let us hear then this man crying out this.

3. Ver. 1. O God, in Thee I have hoped, O Lord, I shall not be confounded for everlasting. Already I have been confounded, but not for everlasting. For how is he not confounded, to whom is said, What fruit had ye in these things wherein ye now blush? What then shall be done, that we may not be confounded for everlasting? Draw near unto Him, and be ye enlightened, and your faces shall not blush. Confounded ye are in Adam, withdraw from Adam, draw near unto Christ, and then ye shall not confounded- In Thee I have hoped, O Lord, I shall not he confounded for everlasting. If in myself I am now 1 confounded, in Thee I shall not be confounded for everlasting.

4. Ver. 2. In Thine own righteousness deliver me, and save me. Not in mine own, but in Thine own: for if in own, I shall be one of those whereof he saith, Being ignorant of God's righteousness, and their own righteousness willing to establish, to the righteousness of God they were not made subject. Therefore, in Thine own righteousness, not in mine. For mine is what? Iniquity hath gone before. And when I shall be righteous, Thine own righteousness it will be: for by righteousness given to me by Thee I shall be righteous; and it shall be so mine, as that it be Thine, that given tQ me by Thee# For j believe Qn jjim that justi_ fieth an ungodly man, so that my faith is counted for righteousness. Even so then the righteousness shall be mine, not however as though mine own, not as though by mine own self given to myself: as they thought who through the letter made their boast, and rejected grace. For it is said in another place, Judge me, O Lord, after my righteousness. Surely he is not boasting in his own righteousness. But return to the Apostle: For what hast thou which thou hast not received? and so speak of thy righteousness that thou mayest remember that thou hast received it, and not envy them that receive it. For even that Pharisee, as though from God he had received, was saying, Thanks to Thee that I am not like the rest of men. Thanks to Thee: well. That lam not like the rest of men. Why? Doth it delight thee to be good because another is evil? Lastly, what hath he added? Unjust, robbers, adulterers, as even this Publican. This is no longer to exult, but to insult. But that captive dared to raise not even his eyes to HeaveD, but he smote his breast, saying, 0 Lord, be Thou merciful to me a sinner. It is a small thing then that thou acknowledge the good thing which is in thee to be from God, unless also on that account thou exalt not thyself above him that hath not yet, who perchance when he shall have received, will outstrip thee. For when Saul was a stoner of Stephen, how many were the Christians of whom he was persecutor! Nevertheless, when be was converted, all that had gone before he surpassed. Therefore say thou to God that which thou hearest in the Psalm, In Thee I have hoped, O Lord, I shall not be confounded for everlasting: in Thine own righteousness, not in mine, deliver me, and save me. Incline unto me Thine ear. This also is a confession of humility. He that saith, Incline unto me, is confessing that he is lying like a sick man laid at the feet of the Physician standing. Lastly, observe that it is a sick man that is speaking: Incline unto me Tliine ear, and save

5. Ver. 2. Be Thou unto me for a protecting God. Let not the darts of the enemy reach unto me: for 1 am not able to protect myself. And a small thing is protecting: he hath added, and for a walled place, that Thou mayest save me. For a walled place be Thou to me, be Thou my walled place. To what purpose is it that thou Adam didst flee from Him, and didst hide thee amid the trees of Paradise? To what purpose is it that thou fearedst at His face, at which thou didst use to rejoice? Thou wentest away, and didst perish: thou hast been made captive, and behold thou art visited, and behold thou art not let go; and behold the ninety and nine sheep are left on the mountains, and there is sought the lost sheep: and behold there is said concerning the sheep that is found, Dead he was, and he hath come to life: had perished, and he hath been found. Behold, God Himself hath become the place of thy fleeing unto, who at first was the fearful object of thy fleeing from. For a walled place, he saith, be Thou to me, that Thou mayest save me. I shall not be safe except in Thee: except Thou shalt have been my rest, my sickness shall not be able to be made whole. Lift me from the earth; upon Thee I will lie, in order that I may rise unto a walled place. What can be better walled? When unto that place thou shalt have fled for refuge, tell me what adversaries thou wilt dread? Who will He in wait, and come at thee? A certain man is said from the summit of a mountain to have cried out, when an Emperor was passing by, 1I speak not of thee: the other is said to have looked back and to have said, Nor I of thee.care He had despised an Emperor with glittering arms, with mighty army. From whence? From a strong place. If he was secure on a high spot of earth, how secure art thou on Him by Whom heaven and earth were made? Be Thou then to me for a protecting God, and for a walled place, that Thou mayest save me. I, if for myself I shall have chosen another place, shall not be able to be safe. Choose thou indeed, O man, if thou shalt have found one, a place better walled. There is not then a place whither to flee from Him, except we flee to Him. If thou wilt escape Him angry, flee to Him appeased. For my firmament and my refuge Thou art. My firmament is what? Through Thee I am firm, and by Thee I am firm. For my firmament and my refuge Thou art: in order that I may be made firm by Thee, in whatever respects I shall have been made infirm in myself, I will flee for refuge unto Thee. For firm the grace of Christ maketh thee, and immoveable against all temptations of the enemy. But there is there too human frailness, there is there still the first captivity, there is there too the law in the members fighting against the law of the mind, and willing to lead captive in the law of sin: still the body which is corrupt presseth down the soul. Howsoever firm thou be by the grace of God, so long as thou still an earthly vessel, wherein the treasure of God is, something must be dreaded even from that same vessel of clay. Therefore my firmament Thou art, in order that I may be firm in this world against all temptations. But if many they are, and they trouble me: my refuge Thou art For I will confess mine infirmity, to the end that I may be timid like a 'hare,' because I am full of thorns like a 'hedgehog.' And as in another Psalm is said, The rock is a refuge for the hedgehogs and the hares: but the Rock was Christ.

6. Ver. 3. O God, deliver me from the hand of the sinner. Generally, sinners, among whom is toiling he that is now to be delivered from captivity: he that now crieth, Unhappy man I, who shall deliver me from the body of this death? The grace of God through Jesus Christ our Lord. Within is a foe, that law in the members; there are without also enemies: unto what criest thou? Unto Him, to Whom hath been cried, From my secret sins cleanse me, O Lord, and from strange sins spare Thy servant. Therefore when there is said, Save me, it is meant from thy inward sickness, that is, from thine iniquity, from that whereby thou hast been led captive, from that whereby thou belongest to the first man, in order that thou mayest cry amid the first captives. But having been saved from thine iniquity, take heed that now also thou be saved from the iniquities of strangers, amid whom thou must needs live until this life be ended. And how long? Behold it is ending for thee: is it by any means ending for the Church, save at the end of the world? But that one man, the oneness of Christ, crieth in these voices. It must needs be then that many of the faithful, going forth from this body, are already in that rest, which God giveth to the spirits of the faithful: but here there are still members of Christ, in those that are living in this life, in those that hereafter shall be born. Therefore even unto the end of the world there will be here that man, who crieth out to be delivered from his sins, and from the law of the members fighting against the law of the mind. Secondly, amid the sins of other men amid whom he must needs live even unto the end. But these sinners are of two kinds: there are some that have received Law, there are others that have not received: all the heathen have not received Law, all Jews and Christians have received Law. Therefore the general term is sinner; either a transgressor of the Law, if he hath received Law; or only unjust without Law, if he hath not received the Law. Of both kinds speaketh the Apostle, and saith, They that without Law have sinned, without Law shall perish, and they that in the Law have sinned, by the Law shall be judged. But thou that amid both kinds dost groan, say to God that which thou hearest in the Psalm, My God, deliver me from the hand of the sinner. Of what sinner? From the hand of him that transgresseth the Law, and of the unjust man. He that transgresseth the Law is indeed also unjust; for not unjust he is not, that transgresseth the Law: but every one that transgresseth the Law is unjust, not every unjust man doth transgress the Law. For, Where there is not a Law, saith the Apostle, neither is there transgression. They then that have not received Law, may be called unjust, transgressors they cannot be called. Both are judged after their deservings. But I that from captivity will to be delivered through Thy grace, cry to Thee, Deliver me from the hand of the sinner. What is, from the hand of him? From the power of him, that while he is raging, he lead me not unto consenting with him; that while he lieth in wait, he persuade not to iniquity. From the hand of the sinner and of unjust man. Make answer to him, why thou1 desirest thyself to be delivered from the hand of him that transgresseth the Law, and of the unjust man. Do not thou consent; but if he rageth, be thou patient, endure. But who doth endure, if He forsake that is the walled place? Why then do I say, Deliver me from the hand of him that transgresseth the Law, and of the unjust man f Because it is not in me to be patient, but in Thee that givest patience.

7. Lastly, there followeth the reason why I say this: (ver. 4.) for Thou art my patience. Now if He is patience rightly, He is that also which followeth, 0 Lord, my hope from my youth. My patience, because my hope: or rather my hope, because my patience. Tribulation, saith the Apostle, worketh patience, patience probation, but probation hope, but hope confoundeth not* With reason in Thee I have hoped, O Lord, I shall not be confounded for everlasting. O Lord, my hope from my youth. From thy youth is God thy hope? Is He not also from thy boyhood, and from thine infancy? Certainly, saith he. For see what followeth, that thou mayest not think that I have said this, my hope from my youth, as if God no ways profited mine infancy or my boyhood; hear what followeth: (ver. 5.) In Thee I have been strengthened from the womb. Hear yet: From the belly of my mother Thou art my Protector. Why then, from my youth, except it was the period from which I began to hope in Thee? For before in Thee I was not hoping, though Thou wast my Protector, that didst lead me safe unto the time, when I learned to hope in Thee. But from my youth I began in Thee to hope, from the time when Thou didst arm me against the Devil, so that in the girding of Thy host being armed with Thy faith, love, hope, and the rest of Thy gifts, I waged conflict against Thine invisible enemies, and heard from the Apostle, There is not for us a wrestling against flesh and blood, but against principalities, and powers, and rulers of the world of this darkness, against spiritual things of naughtiness. There a young man it is that doth fight against these things: but though he be a young man, he falleth, unless He be the hope of Him to Whom he crieth, 0 Lord, my hope from my youth.

8. In Thee is my singing alway. Is it only from the time when I began to hope in Thee until now? Nay, but alway. What is, alway? Not only in the time of faith, but also in the time of sight. For now, So long as we are in the body we are absent from the Lord: for by faith we walk, not by6' sight: there will be a time when we shall see that which being not seen we believe: but when that hath been seen which we believe, we shall rejoice: but when that hath been seen which they believed not, ungodly men shall be confounded. Then will come the substance whereof there is now the hope. But, Hope which is seen is not hope. But if that which we see not we hope for, through patience we wait2*' for it. Now then thou groanest, now unto a place of refuge thou runnest, in order that thou mayest be saved; now being in infirmity thou entreatest the Physician: what, when thou shalt have received perfect soundness also, what when thou shalt have been made equal to the Angels of God, wilt thou then perchance forget that grace, whereby thou hast been30, delivered? Far be it. In Thee shall be my singing alway.

9. Ver. 6. As it were a monster I have become unto many. Here in time of hope, in time of groaning, in time of humiliation, in time of sorrow, in time of infirmity, in time of the voice from the fetters — here then what? As it were a monster 1 have become unto many. Why, As it were a monster t Why do they insult me that think me a monster? Because I believe that which I see not. For they being happy in those things which they see, exult in drink, in wantonness, in chamberings, in covetousness, in riches, in robberies, in secular dignities, in the whitening of a mud wall, in these things they exult: but I walk in a different way, contemning those things which are present, and fearing even the prosperous things of the world, and secure in no other thing but the promises of God. And they, Let us eat and drink, for tomorrow we die. What sayest thou? Repeat it: let us eat, he saith, and drink. Come now, what hast thou said afterwards? for to-morrow we die. Thou hast terrified, not led me astray.!thou hast stricken me with fear to consent with thee. For to-morrow we die, thou hast said: and there hath preceded, Let us eat and drink. For when thou hadst said, Let us eat and drink; thou didst a,dd, for to-morrow we die. Hear the other side from me, " Yea let us fast and pray, for to-morrow we die. I keeping this way, strait and narrow, as it were a monster have become unto many: but Thou art a strong helper. Be Thou with me, O Lord Jesus, to say to me, faint not in the narrow way, I first have gone along it, I am the way itself, I lead, in Myself I lead, unto Myself I lead home. Therefore though a monster I have become unto many; nevertheless I will not fear, for Thou art a strong Helper.

10. Ver. 7. Let my mouth be fulfilled with praise, that with hymn I may tell of Thy glory, all the day long Thy magnificence. What is all the day long? Without intermission. In prosperity, because Thou dost comfort; in adversity, because Thou dost correct: before I was in being, because Thou didst make; when I was in being, because Thou didst give health: when I had sinned, because Thou didst forgive; when I was converted, because Thou didst help; when I had persevered, because Thou didst crowTn. So indeed let my mouth be fulfilled with praise, that with hymn I may tell of Thy glory, all the day long Thy magnificence.

11. Ver. 8. Cast me not atvay in the time of old age. My hope from my youth, cast me not away in time of old age. What is this time of old age? When my strength shall fail, forsake Thou not me. Here God maketh this answer to thee, yea indeed let thy strength fail, in order that in thee mine may abide: in order that thou mayest say with the ^Poste' When L am made weak, then I am mighty. Fear not, that thou be cast away in that weakness, in that old age. But why? Was not thy Lord made weak on the Cross? Did not most mighty men and fat bulls before Him, as though a man of no strength, made captive and oppressed, shake the head and say, If Son of God He is, let Him come down from the Cross? Has he deserted because He was made weak, Who preferred not to come down from the Cross, lest He should seem not to have displayed power, but to have yielded to them reviling? What did He hanging teach thee, That would not come down, but patience amid men reviling, but that thou shouldest be strong in thy God? Perchance too in His person was said, As it were a monster. J have become unto many, and Thou art a strong Helper. In His person according to His weakness, not according to His power; according to that whereby He had transformed us into Himself, not according to that wherein He had Himself come down. For He became a monster unto many. And perchance the same was the old age of Him; because on account of its oldness it is not improperly called old age, and the Apostle saith, Our old man hath been crucified together with Him. If there was there our old man, old age was there; because old, old age. Nevertheless, because a true saying is, Renewed as an eagle's shall be Thy youth; He rose Himself the third day, promised a resurrection at the end of the world. Already there hath gone before the Head, the members are to follow. Why dost thou fear lest He should forsake thee, lest He cast thee away for the time of old age, when thy strength shall have failed? Yea at that time in thee will be the strength of Him, when thy strength shall have failed.

12. Ver. 9. Why do I say this? For mine enemies have spoken against me, and they that were keeping watch for My soul, have taken counsel together, saying, God hath forsaken Him, persecute Him, and seize Him, for there is no one to deliver Him. This hath been said concerning Christ. For He that with the great power of Divinity, wherein He is equal to the Father, had raised to life dead persons, on a sudden in the bands of enemies became weak, and as if having no power, was seized. When would He have been seized, except they had first said in their heart, God hath forsaken Him t Whence there was that voice on the Cross, My God, My God, why hast Thou forsaken Me? So then did God forsake Christ, though God was in Christ reconciling the 2 world to Himself, though Christ was also God, out of the 19, Jews indeed according to the flesh, Who is over all things, Rom. God blessed for ever — did God forsake Him? Far be it.6. But in our old man our voice it was, because our old man Rom. was crucified together with Him: and of that same our old6, Therefore the very thing which they thought, from the Cross He said, Why hast Thou forsaken Me? Why do these men think Me left alone to their evil? What is, think Me forsaken in their evil? For if they had known, the Lord of glory they had never crucified. Persecute and seize Him. More familiarly however, brethren, let us take this of the members of Christ, and acknowledge our own voice in these words: because even He used such words in our person, not in His own power and majesty; but in that which He became for our sakes, not according to that which He was, Who hath made

13. Ver. 10. 0 Lord, my God, be not far from me. So it is, and the Lord is not far off at all. For, " The Lord is nigh unto them that have bruised the heart." My God, unto my help look Thou.

14. Ver. 11. ite they confounded and fail that engage1 my soul. What hath he desired? Be they confounded and fail. Why hath he desired it? That engage my soul? What is, That engage my soul? Engaging as it were unto some quarrel. For they are said to be engaged that are challenged to quarrel. If then so it is, let us beware of men that engage our soul. What is, That engage our soul? First provoking us to withstand God, in order that in our evil things God may displease us. For when art thou right, so that to thee God of Israel may be good, good to men right in heart? When art thou right? Wilt thou hear? When in that good which thou doest, God is pleasing to thee; but in that evil which thou sufferest, God is not displeasing to thee. See ye what I have said, brethren, and be ye on your guard against men that engage your souls. For all men that deal with you in order to make you be wearied in sorrows and tribulations, have this aim, namely, that God may be displeasing to you in that which ye suffer, and there may go forth from your mouth, What is this? For what have I done? Now then hast thou done nothing of evil, and art thou just, He unjust? A sinner I am, thou sayest, I confess, just I call not myself. But what, sinner, hast thou by any means done so much evil as he with whom it is well? As much as Gaiuseius*? I know the evil doings of him, I know the iniquities of him, from which I, though a sinner, am very far; and yet I see him abounding in all good things, and I am suffering so great evil things. I do not then say, 0 God, " what have I done" to Thee, because I have done nothing at all of evil; but because I have not done so much as to deserve to suffer these things. Again, art thou just, He unjust? Wake up, wretched man, thy soul hath been engaged! I have not, he saith, called myself just* What then sayest thou? A sinner I am, but I did not commit so great sins, as to deserve to suffer these things. Thou sayest not then to God, just I am, and Thou art unjust: but thou sayest, unjust I am, but Thou art more unjust. Behold thy soul hath been engaged, behold now thy soul wageth war. What? Against whom? Thy soul, against God; that which hath been made against Him by Whom it was made. Even because thou art in being to cry out against Him, thou art ungrateful. Return, then, to the confession of thy sickness, and beg the healing hand of the Physician. Think thou not they are happy who flourish for a time. Thou art being chastised, they are being spared: perchance for thee chastised and amended an inheritance is being kept in reserve. Return then, return thou, O transgressor, to the heart, let not thy soul be engaged. More mighty He is by far with Whom thou hast declared war. The greater the stones which thou hast thrown at the sky, the mightier the ruin which will overwhelm thee. Return rather, know thyself. God it is that is displeasing to thee: blush, be thou displeasing to thyself. Nothing of good thou hadst done, unless He had been good; and nothing of evil thou hadst suffered, unless He bad been just. Awake thou therefore unto this voice, TJie Lord hath^jto given, the Lord hath taken away; as it hath pleased the Lord so hath been done: be the name of the Lord blessed. Unjust men they were that were sitting whole beside Job rotting; and nevertheless he was being scourged to be restored again, they were being spared to be punished. Whatsoever then of tribulation shall have chanced to thee, whatsoever of insult, be not thy soul engaged, be it not engaged, not only against God, but not even against those very persons that are doing these things to thee. For if thou shalt have hated even those very persons, then against them thy heart hath been engaged. Forthwith to Him render thou thanks, for them pray thou. For perchance even a prayer for them is this which thou hast heard, Let them be confounded and fail that engage my soul. " Let them be confounded and fail:" for much on their own righteousness they rely: therefore be they confounded. This is expedient for them, in order that they may acknowledge their sins, as the cause wherefore they are confounded and fail, (for they were to ill purpose relying on their own strength,) and they ^n8 themselves may say, When I am made weak, then mighty I am: and they failing themselves may say, Cast me not away in lime of old age. A good thing therefore he hath wished for them, that they may be confounded for their evil doings, and fail from their perverse strength, and then at length failing and being confounded they may seek an Enlightener from this confusion, and a Comforter from discomfiture. Lastly, see what folio weth, Let them put on confusion and shame, that think evil things to me. " Confusion and shame? confusion because of a bad conscience, shame because of modesty. Let this befal them, and they will be good. Think thou not that he is enraged: 0 that he might be hearkened unto in behalf of them! For even Stephen seemed to be enraged, when with flaming mouth these words he darted forth, Ye of a stiff neck, and uncircumcised in heart and ears, ye do always withstand1 the Holy Spirit. How inflamed the anger, how vehement against enemies. Doth his soul seem to thee to be engaged? Far be it. Their health he was seeking; them phrensied, raving to their hurt, he was binding with words. For see how the soul of him was not engaged, not only against God, but not even against them: O Lord Jesu} he saith, receive my spirit. Jesus was not displeasing to him, because he suffered stoning for His word: so his soul was not engaged against God. Also he said, O Lord, set not this sin against them. His soul then was not engaged, not even against his enemies. Let them be clothed with confusion and shame, that think evii things to me. For this all they seek that trouble me, e1 things for me they seek. Which evil things was seeking even that woman, when she suggested, Say thou somewhat a9ainst ®od> and die- And that wife of Tobit9, who saith to her husband, where are thy righteousnesses? To this end she was saying it, that God might be displeasing to him; his soul might be engaged.

15. If then no one by troubling hath persuaded thee, if no one hath wrung from thee a confession that God doth displease thee in those things which thou sufferest, or that thou hatest the men through whom thou sufferest, then thy soul is not engaged: safely thou sayest that which followeth.

Ver. 12. But I alwoy in Thee will hope, and will add to all Thy praise. What is this? / will add to all Thy praise, ought to move us. More perfect wilt thou make the praise of God? Is there any thing to be superadded? If already that is all praise, wilt thou add any thing? God was praised in all His good deeds, in every creature of His, in the whole establishment of all things, in the government and regulation of ages, in the order of seasons, in the height of Heaven, in the fruitfulness of the regions of earth, in the encircling of the sea, in every excellency of the creature every where brought forth, in the sons of men themselves, in the giving of the Law, in delivering His people from the captivity of the Egyptians, and all the rest of His wonderful works: not yet He had been praised for having raised up flesh unto life eternal. Be there then this praise added by the Resurrection of our Lord Jesus Christ: in order that here we may perceive His voice above alt past praise: thus it is that we rightly understand this also. What, O thou who art perchance a sinner, who didst fear lest thy soul should be engaged, who in Him alone didst hope in order that thou shouldest be delivered from that first captivity, who on thy own righteousness didst not rely, but on His grace, which this Psalm doth commend, what, wilt thou add any thing to all the praise of God? I will add, he saith. Let us see what he addeth. Thy praise might have been entire, and nothing at all might seem to be wanting to Thy praise, because nothing could be wanting, if Thou didst condemn all unrighteous men. For the very justice whereby unrighteous men are condemned could not but be great praise of God: great praise it would be. Thou didst make man, Thou didst give him a free will, in Paradise didst place him, a command didst impose, death if he broke ^e comman(* most justly Thou didst denounce; there was nothing Thou didst not do, there is no one who would require more of Thee: He sinned, mankind became as though a mass of sinners, flowing from sinners; what then, if Thou shouldest condemn this mass of iniquity, will any one say to Thee, unjustly Thou hast done? Thou wouldest be evidently even so just, and this Thy praise would be entire; but because Thou hast delivered even the sinner himself by justifying the ungodly, J will add to all Thy praise.

16. Ver. 13. My mouth shall tell out Tfiy righteousness: not mine. From thence I will add to all Thy praise: because even that I am righteous, if righteous I am, is Thy righteousness in me, not mine own: for Thou dost justify the ungodly. My mouth shall tell out Thy righteousness, all the day long Thy salvation. What is, Thy salvation f Of the Lord is Salvation. Let no one assume to himself, that he saveth himself, Of the Lord is Salvation. Not any one by himself saveth himself, Of the Lord is Salvation, <vain is man's salvation.9 All the day long Thy Salvation: at all times. Something of adversity cometh, preach the Salvation of the Lord: something of prosperity cometh, preach the Salvation of the Lord. Do not preach in prosperity, and hold thy peace in adversity: otherwise there will not be that which hath been said, all the day long. For all the day long is day together with its own night. Do we when we say, for example, thirty days have gone by, mention the nights also; do we not under the very term days include the nights also? In Genesis what was said? The evening was made, and the morning was made, one day* Therefore a whole day is the day together with its own night: for the night doth serve the day, not the day the night. Whatever thou doest in mortal flesh, ought to serve righteousness: whatever thou doest by the commandment of God, be it not done for the sake of the advantage of the flesh, lest day serve night. Therefore all the day long speak of the praise of God, to wit, in prosperity and in adversity; in prosperity, as though in the day time; in adversity, as though in the night time: all the day long nevertheless speak of the praise of God, so that thou mayest not have sung to no purpose, J will bless God at every time, alway the praise of Him is in my mouth. When sons were safe, cattle, servants1, all bis property, Job praised God; this as it were in the day time: losses came, bereavement fell upon him, there perished that which was safely kept, they perished for whom it was kept; this as it were in the night time. See nevertheless him praising all the day long. Did he after that day time wherein he rejoiced, because there came a setting as it were of that light, that is, of his prosperity, fall off from the praises of God? Was there not a day in his heart, whence it shone forth, The Lord hath given, the Lord hath taken away; as it hath pleased the Lord, so hath been done: be the name of*1' the Lord blessed? And it was as it were yet even-tide: there came even a thicker night, darkness more profound, pain of body, cankering of worms; nor even so in that very cankering did he fall away from the praises of God without in the night, who within rejoiced in the day. For to his wife recommending blasphemy and engaging his soul, to that wretched woman alluring to evil like a shadow of the night, Thou hast spoken, he saith, like one of the unwise women. Truly a daughter of the night! If good things toe have received from the hand of the Lard, evil things shall we not endure? We have praised in the day, shall we fall off in the night? All the day long, that is, together with its own night, Thy Salvation.

17. For I have not known tradings1. Therefore, he saith, All the day long Thy Salvation, for I have not known trad' ings. What are these tradings? Let traders hear and change their life; and if they have been such, be not such; let them not know what they have been, let them forget; lastly, let them not approve, not praise; let them disapprove, condemn, be changed, if trading is a sin. For on this account» O thou trader, because of a certain eagerness for getting, whenever thou shalt have suffered loss, thou wilt blaspheme; and there will not be in thee that which hath been spoken of, all the day long T?iy praise. But whenever for the price of the goods which thou art selling, thou not only liest, but even falsely swearest; how in thy mouth all the day long is there the praise of God? While, if thou art a Christian, even out of thy mouth the name of God is being blasphemed, so that men say, see what sort of men are Christians! Therefore if this man for this reason speaketh Pra*se °^ a^ ^e day l°n£> because he hath not '- known tradings; let Christians amend themselves, let them not trade. But a trader saith' to me, behold I bring indeed from a distant quarter merchandise unto these places, wherein there are not those things which I have brought, by which means I may gain a living: I ask but as reward for my labour, that I may sell dearer than I have bought: for whence can I live, when it hath been written, the worker is worthy of his reward? But he is treating of lying, of false swearing. This is the fault of me, not of trading: for I should not, if I would, be unable to do without this fault. I then, the merchant, do not shift mine own fault to trading: but if 1 lie, it is I that lie, not the trade. For I might say, for so much I bought, but for so much I will sell; if thou pleasest, buy. For the buyer hearing-this truth would not be offended, and not a whit less all men would resort to me: because they would love truth more than gain. Of this then, he saith, admonish me, that I lie-not, that I forswear not; not to relinquish business whereby I maintain myself. For to what dost thou put me when thou puttest me away from this? Perchance to some craft? I will be a shoemaker, 1 will make shoes for men. Are not they too liars? are not they too false- swearers? Do they not, when they have contracted to make shoes for one man, when they have received money from another man, give up that which they were making, and undertake to make for another, and deceive him for whom they have promised to make speedily? Do they not often say, to-day I am about it, to-day I'll get them done? Secondly, in the very sewing do they not commit as many frauds? These are their doings and these are their sayings: but they are themselves evil, not the calling which they profess. All evil artificers, then, not fearing God, either for gain, or for fear of loss or want, do lie, do forswear themselves; there is no continual praise of God in them. How then dost thou withdraw me from trading? Wouldest thou that I be a farmer, and murmur against God thundering, so that, fearing hail, 1 consult a wizard, in order to learn what to do to protect me against the weather; so that I desire famine for the poor, in order that I may be able to sell what I have kept in store? Unto this dost thou bring me? But good farmers, thou sayest, do not such things. Nor do good traders do those things. But why, even to have sons is an evil thing, for when their head is in pain, evil and unbelieving mothers seek for impious charms and incantations? These are the sins of men, not of things. A trader might thus speak to me — Look then, O Bishop, how thou understand the tradings which thou hast read in the Psalm: lest perchauce thou understand not, and yet forbid me trading. Admonish me then how I should live; if well, it shall be well with me: one thing however I know, that if I shall have been evil, it is not trading that maketh me so, but my iniquity. Whenever truth is spoken, there is nothing to be said against it.

18. Let us inquire then what he hath called tradings, which indeed he that hath not known, all the day long doth praise God. 1 Trading even in the Greek language is derived fr0™^^ action, and in the Latiu from want of inaction: but whether it be from action or waut of inaction, let us examine what it »• For they that are active traders, rely as it were upon their own action, they praise their works, they attain not to the grace of God. Therefore traders are opposed to that grace which this Psalm doth commeud. For it doth commend that grace, in order that no one may boast of his own works. Because in a certain place is said, Physicians shall not raise to life, ought men to abandon medicine? But what is this? Under this name are understood proud men, promisiug salvation to men, whereas of the Lord is Salvation. Just as then against physicians, that is, proud promisers of salvation, this doth guard which hath been said, namely, All the dag long Thy Salvation: so against traders, that is, those that rejoice in their action and works, that doth guard which hath been said, My mouth shall tell forth Thy righteousness, that is,. not mine own. Who are traders, that is, men as it were with their action self-satisfied? They that being ignorant of God's righteousness, and willing to establish their own, are not subject to the righteousness of God. With reason also trading hath been spoken of, because it admitteth no inaction. How great an evil thing is that which admitteth of no inaction! With reason the Lord drave from the Temple them to whom He said, It is written, My House shall be called the House of prayer, but ye have made it a house of trading1; that is, 'boasting of your works, seeking no inaction, nor hearing the speaking against your unrest and trading, be ye ^ aw* ^ Xorrf. What is, ye stilly and see that I am the Lord, but that ye should know that it is God that worketh in you, and ye should not be lifted up because of your own works? Dost thou not hear the voice of Him saying, Come ye unto Me, all ye that labour and are laden, and I will refresh you; take My yoke upon you and learn of Me, for gentle I am and lowly in heart, and ye shall find rest for your souls? This rest against traders is preached: this rest against them that hate inaction is preached, while they so act and so boast themselves of their works, that they rest not in God, and they recoil so much the further from grace, the more they are lifted up because of their own works

19. But there is in some copies, For I have not known literature. Where some books have trading, there others literature: how they may accord is a hard matter to find out; and yet the discrepancy of interpreters perchance sheweth the meaning, introduceth no error. Let us enquire then how to understand literature also, lest we offend grammarians in the same way as we did traders a little before: because a grammarian too may live honourably in his calling, and neither forswear nor lie. Let us examine then the literature which he hath not known, in whose mouth all the day long is the praise of God. There is a sort of literature of the Jews: for to them let us refer this; there we shall find what hath been said: just as when we were enquiring about traders, on the score of actions and works, we found that to be called detestable trading, which the Apostle hath branded, saying, For being ignorant of QooVs righteousness, and willing to establish their own, to the righteousness of God they were not made subject. Against which saith the same Apostle, Not by works, lest perchance a man be lifted up. How then? Shall we not work what is good? We shall work, but with Himself working in us. For His workmanship we are, created in Christ Jesus in good works. Just as theu we found out the former charge against traders, that is men boasting of action, exalting themselves because of business which admitteth no inaction, unquiet men rather than good workmen; because good workmen are those in whom God worketh; so also we find a sort of literature — among the Jews: may the Lord be with me, that I may explain in words that which He hath vouchsafed to grant me in heart to see. The pride of the Jews who relied as it were on their powers and on the justice of their works, did boast of the Law, because they themselves received the Law, other nations received not; in which Law, of grace they boasted not, but of the letter. For the Law without grace, is the letter alone: it abideth to reprove iniquity, not to give salvation. For what saith the Apostle? For if there had been given a law which could have made alive, by all means out of1' the law there would have been righteousness; but the Scripture concluded all things under sin, in order that the promise by faith of Jesus Christ might be given to men believing. Concerning this letter he saith in another place, The letter killeth, but the Spirit maketh alive. Thou hastaCor.s, the letter if thou art a transgressor of the Law. Thou^^^ that, he saith, through the letter, and circumcision art a7* transgressor of the Law. Is it not well sung and said, Deliver Thou me from the hand of the transgressor of the*. Law and of the unrighteous man? Thou hast the letter, but dost not fulfil the letter. Whence dost thou not fulfil the letter? For thou, that preachest that a man steal not, stealest; thou, that sayest that a man commit not adultery,21' committest adultery; thou, that abhorrest idols, commit-test sacrilege. For the name qf God through you is blasphemed among the Gentiles, as it hath been written. What then hath profited thee the letter which thou dost not fulfil? But wherefore dost thou not fulfil? Because on thyself thou reliest. Why dost thou not fulfil? Because a trader thou art, thy own works thou extollest: thou knowest not that the grace of Him helping is necessary, in order that the precept of Him commanding may be fulfilled. Behold it is God that hath commanded, do thou what He hath commanded. Thou beginnest to act as if by thy own powers, and thou fallest: and there abideth upon Thee the letter punishing, not saving. With reason the Law through Moses was given, grace and truth through Jesus Christ hath come to pass. Moses wrote five books: but in the five porches encirclinS the P°o1' sick men were tyin& but they could not be beale^- See how the letter remained, convicting the guilty, not saving the unrighteous. For in those five porches, a figure of the five books, sick men were given over rather than made whole. What then in that place did make whole a sick man? The moving of the water. When that pool was moved there went down a sick man, and there was made w°ole one, one1 because of unity: whatsoever other man went down unto that same moving was not made whole. JJQW there CQmmen(Je(J Jjjg Un|ty Q£ Bo(Jy crying from the ends of the earth? Another man was not healed, except again the pool were moved. The moving of the pool then did signify the perturbation of the people of the Jews when the Lord Jesus Christ came. For at the coming of an Angel the water in the pool was perceived to be moved. The water then encircled with five porches was the Jewish nation encircled by the Law. And in the porches the sick lay, and in the water alone when troubled and moved they were healed. The Lord came, troubled was the water; He was crucified, may He come down in order that the sick man may be made whole. What is, may He come down? May He humble Himself. Therefore whosoever ye be that love the letter without grace, in the porches ye will remain, sick ye will be, lying ill, not growing well: for on the letter ye rely. por if there had been given a law which could have made alive, by all means out of the law there would have been righteousness. But the Law was given to make you guilty, that being made guilty ye should fear, fearing ye should ask indulgence, no longer rely on your own powers, on the letter not exalt yourselves. For the same figure also it is that Eliseus at first sent a staff by his servant to raise up the dead Child* There had died the son of a widow his hostess; it 'was reported to him, to his servant he gave his staff: go thou, he saith, lay it on the dead child. Did the'prophet not know what he was doing? The servant went before, he laid the staff upon the dead, the dead arose not. For if there had been given a law which could have made alive, surely out of the law there had been righteousness. The law sent by the servant made not alive: and yet he sent his staff by the servant, who himself afterwards followed, and made alive. For when that infant arose not. Eliseus came himself, now bearing the type of the Lord, who had sent before his servant with the staff, as though with the Law: he came to the child that was lying dead, he laid his limbs upon it. The one was an infant, the other a grown man: he contracted and shortened in a manner the size of his full growth, in order that he might fit the dead child. The dead then arose, when he being alive adapted himself to the dead: and the Master did that which the staff did not; and grace did that which the letter did not. They then that have remained in the staff, glory in the letter; and therefore are not made alive. But I will to glory concerning Thy grace. But from me, saith the Apostle, far be it to glory save in the Cross of our Lord Jesus Christ, save in Him Who being alive adapted Himself to me dead, in order that I might rise^al.2, again: that no longer I might live, but there should live in me Christ. In that same grace I glorying literature have not known: that is, men on the letter relying, and from grace recoiling, with whole heart I have rejected.

20. Ver. 14. With reason there folio weth, / will enter into the power of the Lord: not mine own, but the Lord's. For they gloried in their own power of the letter, therefore grace joined to the letter they knew not For the Laiv wasphn given through Moses, grace and truth through Jesus Christ have come to pass. For He came Himself to fulfil the Law, when He gave love, through which the Law might be fulfilled. For love is the fulfilling of the Law, They not having love, that is, not having the Spirit of grace, {for the love of Ood is shed abroad in our hearts through the Holy Spirit which hath been given to us,) have remained glorying in the letter. But because "the letter killeth, but the Spirit maketh alive:" I have not known literature, and I will enter into the power of the Lord. Therefore this verse following doth strengthen and perfect the sense, so as to fix it in the hearts of men, and not suffer any other interpretation to steal in from any quarter. O Lord, I will be mindful of Thy righteousness alone. Ah! alone. Why hath he added alone, I ask you? It would suffice to say, / will be mindful of Thy righteousness. Alone, he saith, entirely: there of mine own 1 think not. For what hast thou which thou hast not1 if thou hast not received. Thy righteousness alone doth deliver me, what is mine own alone is nought but sins. May I not glory then of my own strength, may I not remain in the letter; may I reject literature, that is, men glorying of the letter, and on their own strength perversely, like men frantic, relying: may I reject such men, may I enter into the power of the Lord, so that when I am weak, then I may be mighty; in order that Thou in me mayest be mighty, for, / will be mindful of Thy righteousness alone.

Part 2

1. That the grace of God, whereby gratis we were saved, with no merits of ours preceding, save those whereunto punishment was due, in this Psalm was commended, yesterday we intimated to your Love: and because in treating of it we were unable to make an end, the latter part thereof we put off until to-day, promising in the name of the Lord that we would pay the debt. For paying which forasmuch as now is the time, be ye present with mind like a fertile field, wherein ye may both multiply the seed, and to the rain be not ungrateful. We commended to your notice yesterday the title thereof, but for the sake of recalling your attention, and to point it out to those that yesterday were absent, briefly we are going to touch upon what they may call to mind who heard, they may hear who knew not. Of the sons of Jonadab the Psalm is; which name is interpreted, the Lord's spontaneous; because with spontaneous, that is, with good, pure, sincere, and perfect will, not with feigned heart, the Lord must be served: to which truth that passage also doth point, where it hath been said, Voluntarily I will sacrifice to Thee. To the sons of this man, that is, to the sons of obedience, the Psalm is sung, and to those that first were led captive, in order that there may be acknowledged here our groaning, there may be sufiicient for the day the naughtiness even wearied let us return. Not even to return we are able except through grace. Grace gratis is given. For unless it were gratis, it were no grace. But again, if for this reason it is grace, because it is gratis; nothing of thine hath gone before that thou shouldest receive. For if any good works of thine have gone before; as a reward thou hast received it, not gratis: but the reward which to us was owed, is punishment. Our being delivered then belongeth not to our own merits, but to His grace. Him then let us praise1: to Him1 let us owe1 all that we are, and that we are saved. With?^" which he concluded, when he had spoken of many things, saying, (ver. 14.) O Lord, I will be mindful of Thy righteousness alone. With this verse concluded yesterday's exposition. The first then were captive, that is, belonging to the first man: for because of this they were captive, because of the first man, in whom we all die: for not first is that which m spiritual, but that which is natural, afterwards the spiritual: because of the first man the first were captive: because of the second man the second were redeemed. For even redemption itself doth proclaim our captivity. For how redeemed, if not first captive? And that that captivity was more exactly intimated by the Apostle, we, quoting certain words out of his Epistle, intimated, and we repeat: But I see another law in my members fighting against the law of my mind, and leading me captive in the law23' of sin, which is in my members. The same is our first captivity, whereby the flesh doth lust against the Spirit. But this came of the punishment of sin, so that a man should be divided against himself, who willed not to be subject to One. For nothing is so expedient for the soul as to obey. And if it is expedient for the soul in the case of a servant to obey a master, in a son to obey a father, in a wife to obey a husband; how much more in a man to obey God? Adam then having made trial of evil, — now every man is Adam, just as in those that have believed every man is Christ, because members they are of Christ, — having made trial, I say, of evil, which he ought not to have made trial of, if he had believed Him saying, Touch not: having made trial then of evil, heuceforth at least that he may arise, that willed not to believe the Physician in order to escape sickness. For even to a man in health a good and faithful physician giveth advice, in order that he may not be necessary to him. For to the whole a physician is not necessary, but to the sick. But good physicians being friends who will not to sell their skill, and who take more delight in the whole than in the sick, give certain precepts to the whole, by observing which they may not fall into sickness. But again, if they shall have despised the precepts, and shall have fallen into sickness, they entreat the physician; him whom they have despised when whole, they implore when sick. O that they would but implore, that they may not, losing their senses in a fever, smite even the Physician! Ye have heard but now, when the Gospel was being read, how against them a parable was spoken. Were they of sound mind who said, This is ihe Heir, come, let us kill Him, and ours will be the inheritance? Surely not: let us suppose they that killed the Son were ready to kill the Father also; this is not to have a sound mind. Lastly, behold because they killed the Son: the Son rose again, and the Stone being rejected of the builders became for a Head of the corner. They stumbled against It, and they were broken in pieces: It shall come upon them, and shall grind them to powder. But not so he that singeth in the Psalm, and saith, I will enter into the power of the Lord: not mine own, but the Lord's. O Lord, I will be mindful of Thy righteousness alone. None as mine own I acknowledge, of Thy righteousness alone 1 will be mindful. From Thee I have whatever of good I have: but whatever from myself I have, it is of evil that I have. To my deservings Thou hast not repaid punishment, but grace gratis Thou hast imparted. Of Thy righteousness therefore alone I will be mindful.

2. VevAb.OGod,Thouhasttaughtmefrommyyouth. What hast thou taught me? That of Thy righteousness alone I ought to be mindful. For reviewing my past life, I see what was owing to me, and what I have received instead of that which was owing to me. There was owing punishment, there hath been paid grace: there was owing hell, there hath been given life eternal. O God, Thou hast taught me from my youth. From the very beginning of my faith, wherewith Thou hast renewed me, Thou didst teach me that nothing had preceded in me, whence 1 might say that there was owing to me what Thou hast given. For who is turned to God save from iniquity? Who is redeemed save from captivity? But who can say that unjust was his captivity, when he forsook his Captain and fell off to the deserter? For our Captain 1 is God, a deserter the devil: the Captain gave a commandment, the deserter suggested guile: where were thine ears between precept and deceit? was the devil better than God? Better he that revolted* than He that'/defemade thee? Thou didst believe what the devil promised, and didst find what God threatened. Now then out °^tf^lt^t captivity being delivered, still however in hope, not yet in substance, walking by faith, not yet by sight, O God, he saith, Thou hast taught me from my youth. From the time that I have been turned to Thee, renewed by Thee who had been made by Thee, re-created who had been created, reformed who had been formed: from the time that I have been converted, I have learned that no merits of mine have preceded, but that Thy grace hath come to me gratis, in order that 1 might be mindful of Thy righteousness alone.

3. What next after youth? For, Thou hast taught me* he saith,/r<wt my youth: what after youth? For in that same first conversion of thine thou didst learn, how before conversion thou wast not just, but iniquity preceded, in order that iniquity being banished, there might succeed love: and having been renewed into a new man, only in hope, not yet in substance, thou didst learn how nothing of thy good had preceded, and by the grace of God thou wast converted to God: now perchance since the time that thou hast beeu couverted wilt thou have any thing of thine own, and on thy own strength oughtest thou to rely? Just as men are wont to say, now leave me, it was necessary for thee to shew me the way; it is sufficient, I will walk in the way. And he that hath shewn thee the way, "wilt thou not that I conduct thee to the place?" But thou, if thou art conceited, " let me alone, it is enough, I will walk in the way." Thou art left, and through thy weakness again thou wilt lose the way. Good were it for thee that He should have conducted thee, who first put thee in the way. But unless He too lead thee, again also thou wilt stray: say to Him then, Conduct me, q jjpft^ in Thy xvay, and I will walk in Thy truth* But thy having entered on the way, is youth, the very renewal and beginning of the faith. For before thou wast walking through thy own ways a vagabond; straying through woody places, through rough places, torn in all thy limbs, thou wast seeking a home, that is, a sort of settlement of thy spirit, where thou mightest say, it is well; and being in security mightest say it, at rest from every uneasiness, from every trial, in a word from every captivity; and thou didst not find. What shall I say? Came there to thee one to shew thee the way? There came to thee the Way itself, and thou wast set therein by no merits of thine preceding, for evidently thou wast straying. What, since the time that thou hast set foot therein dost thou now direct thyself? Doth He that hath taught thee the way now leave thee? No, he saith: Thou hast taught me from my youth; and even until now 1 will tell forth Thy wonderful works. For a wonderful thing is that which still Thou doest; namely, that Thou dost direct me, Who in the way hast put me: and these are Thy wonderful works. What dost thou think to be the wonderful works of God? What is more wonderful among God's wonderful works, than the raising the dead? But am I by any means dead, thou sayest? Unless dead thou hadst been, there would not have been said to thee, Rise, thou that steepest, and arise from the dead, and Christ shall enlighten thee. Dead are all unbelievers, all unrighteous men; in body they live, but in heart they are extiuct. But he that raiseth a man dead according to the body, doth bring him back to see this light and to breathe this air: but he that raiseth is not himself light and air to him; he beginneth to see, as he saw before. A soul is not so resuscitated. For a soul is resuscitated by God; though even a body is resuscitated by God: but God, when He doth resuscitate a body, to the world doth bring it back: when He doth resuscitate a soul, to Himself He bringeth it back. If the air of this world be withdrawn, there dieth body: if God be withdrawn, there dieth soul. When then God doth resusci- • tate a soul, unless there be with her He that hath resuscitated, she being resuscitated liveth not. For He doth not resuscitate, and then leave her to live to herself: in the same manner as Lazarus, when he was resuscitated after being four days dead, was resuscitated by the Lord's corporal presence. For He drew near in body to the sepulchre, He cried out,j0hDii, Lazarus, come forth: and Lazarus rose up, he came forth from the sepulchre bound, then being unbound he went away* He was resuscitated in the Lord's presence, but he lived even in the Lord's absence. Although the Lord had resuscitated him corporally, as far as regards things visible: yet by the presence of His Majesty He resuscitated him, with respect to which presence He no where withdrew. Meanwhile nevertheless unto visible presence the Lord resuscitated Lazarus; the Lord withdrew from that same city or from that spot, did Lazarus cease to live? Not so is the soul resuscitated: God doth resuscitate her, she dieth if God shall have withdrawn. For I will speak boldly, brethren, but yet the truth. Two lives there are, one of the body, another of the soul: as the life of the body is the soul, so the life of the soul is God: in like manner as, if the soul forsake, the body dieth: so the soul dieth, if God forsake. This then is His grace, namely, that He resuscitate and be with us. Because then He doth resuscitate us from our past death, and doth renew in a manner our life, we say to Him, O God, Thou hast taught me from my youth. But because He doth not withdraw from those whom He resuscitateth, lest when He shall have withdrawn from them they die, we say to Him, and even until now I mill tell forth Thy wonderful works: because while Thou art with me I live, and of my soul Thou art the life, which will die if she be left to herself. Therefore while my life is present, that is, my God, even until now, what next?

4. Ver. 18. And even unto oldness1 and old age9. These1 are two terms for old age, and are distinguished by the Greeks, For the gravity succeeding youth hath another name among the Greeks, and after that same gravity the last age coming on hath another name; for wgw/St/n^ signifieth grave, and yiqm old. But because in the Latin language the distinction of these two terms holdeth not, both words implying old age are inserted, oldness and old age: but ye know them to be two ages. Thou hast taught me Thy grace from my youth; an^ even until now; after my youth, / will tell forth Thy wonderful works, because Thou art with me in order that I may not die, Who hast come in order that I may rise: and even unto oldness and old age, that is, even unto my last breath, unless with me Thou shalt have been, there will not be any merit of mine; may Thy grace alway remain with me. Even one man would say this, thou, he, I; but because this voice is that of a certain great Man, that is, of the Unity itself, for it is the voice of the Church; let us investigate the youth of the Church. When Christ came, He was crucified, dead, rose again, called the Gentiles, they began to be converted, became Martyrs strong in Christ, there was shed faithful blood, there arose a harvest for the Church: this is Her youth. But seasons advancing let the Church confess, let Her say, Even until now I will tell forth Thy wonderful warks. Not only in youth, when Paul, when Peter, when the first Apostles told: even in advancing age I myself, that is, Thy Unity, Thy members, Thy Body, will tell forth Thy marvellous works. What then? And even unto oldness and old age, I will tell forth Thy wonderful works 1 even until the end of the world here shall be the Church. For if She were not to be here even unto the end of the world; to whom did the Lord say, Behold, I am with you always, even unto the consummation of the world? Why was it necessary that these things should be spoken in the Scriptures? Because there were to be enemies of the Christian Faith who would say, " for a short time are the Christians, hereafter they shall perish, and there shall come back idols, there shall come back that which was before. How long shall be the Christians?" Even unto oldness and old age: that is, even unto the end of the world. When thou, miserable unbeliever, dost expect Christians to pass away, thou art passing away thyself without Christians: and Christians even unto the end of the world shall endure; and as for thee with thine unbelief when thou shalt have ended thy short life, with what face wilt thou come forth to the Judge, whom while thou wast living thou didst blaspheme? Therefore/row my youth, and even until now, and even unto oldness and old age, O Lord, forsake not me. It will not be, as mine enemies say, even for a time. Forsake not me, until I tell forth Thine arm to every generation that is yet to come. And the arm of the Lord hath been revealed to whom? The arm of the Lord is Christ. Do not Thou then forsake me: let uot them rejoice that say, " only for a set time the Christians are." May there be persons to tell forth Thine arm. To whom? To every generation that is yet to come. If then it be to every generation that is yet to come, it will be even unto the end of the world: for when the world is ended, no longer any generation will come on.

5. Ver. 19. Thy power and Thy righteousness. That is, that I may tell forth to every generation that is yet to come, Thine arm. And what hath Thine arm effected? This then let me tell forth, that same grace to every generation succeeding: let me say to every man that is to be born, nothing thou art by thyself, on God call thou, thine own are sins, merits are God's1: punishment to thee is owing, aud when reward shall haveadd/by come, His own gifts He will crown, not thy merits. Let me&face say to every generation that is to come, out of captivity thou hast come, unto Adam thou didst belong. Let me say this to every generation that is to come, that there is no strength of mine, no righteousness of mine; but Thy strength and Thy righteousness, 0 God, even unto the most high mighty works which Thou hast made. Thy power and Thy righteousness, as far as what? even unto flesh and blood? Nay, even unto the most high mighty works which Thou hast made. For the high places are the heavens, in the high places are the Angels, Thrones, Dominions, Principalities, Powers: to Thee they owe it that they are; to Thee they owe it that they live, to Thee they owe it that righteously they live, to Thee they owe it that blessedly they live. Thy power and Thy righteousness, as far as what? Even unto the most high mighty works which Thou hast made. Think not that man alone belongeth to the grace of God. What was Angel before he was made? What is Angel, if He forsake him Who hath created? Therefore Thy power and Thy justice even unto the most high mighty works which Thou hast made.

6. And man exalteth himself: and in order that he may belong to the first captivity, he heareth the serpent suggesting, Taste, and ye shall be as Gods. Men as Gods? O God, who Gen.

^e Unt° r^iee * ^0t an^ m ^e P*t,not m **e^> not n earln> not in Heaven, for all things Thou hast made. Why doth the work strive with the Maker? O God, who is like unto Thee? But as for me, saith miserable Adam, and Adam is1 every man> whHe I perversely will to be like unto Thee, behold what I have become, so that from captivity to Thee I cry out: I wtn whom it was well under a good king, have been ma(^e caP^lve under my seducer; and cry out to Thee, because I have fallen from Thee. And whence have I fallen from rphee? While I perversely seek to be like unto Thee. For what? doth not God call us unto His own likeness? Is it not He that saith, Love your enemies, pray for ihem that persecute you, do good to them that hate you? Saying these words, to the likeness of God He exhorteth us. Lastly, what doth he add? In order that ye may be, He saith, the sons of your Father Which is in Heaven, For what doth He Himself do? This thing He doth certainly: that maketh His sun to rise upon good men and evil men, raineth upon just and unjust men. He then that wisheth well to his enemy, is like unto God, nor is this pride, but it is obedience. Why? Because after the image of God we have been made. Let Us make, He saith, man after Our image and Our likeness. It is not then any strange thing, if we hold the image of God in us, 0 that we may not lose it through pride. But what is it through pride to will to be like unto God? What do we think, when the captive was crying out, O Lord, who is like unto Thee? What is this perverse likeness? Hear and understand, if ye can: but we believe that because He hath set us here to say these words to you, He will give to you to be able to understand also. God needeth no good thing, and is Himself the Chief Good, and from Himself is every good thing. In order then that we may be good, we need God: in order that God may be good, He needeth not us; and not only not us, but even unto the most high mighty works which He hath made, neither celestial things themselves, nor supercelestial things, nor that which is called the Heaven of Heaven, doth God need, in order that He may be either more good, or more mighty, or more blessed. For what would any thiug have been, whatever besides there is, unless lie had made it? What then doth He need from thee, who was before thee, and was so mighty, that when thou wast not He made tbee? Was it by any means as parents make sons? By a sort of carnal concupiscence they beget rather than create: but while they beget, God doth create. For if thou dost so create, tell me what thy wife will bear? Why should I say, Thou tell me? Let her tell, who knoweth not what she is carrying! Men however beget sons, both for their comfort, and for the support of old age. Did God by any means create all these things in order that by them when old He might be aided? God then cloth know the thing which He doth create, and of what sort it is through His goodness, and of what sort it will be through its own will: God doth know, and hath disposed all things. But in order that a man may be any thing at all, he turneth himself to Him by Whom He hath been created. For by withdrawing he waxeth cold, by drawing near he waxeth warm: by withdrawing he is made dark, by drawing near he is made light. For from Whom he hath his being, with Him he hath his well being. Lastly, the younger son, who willed in his own power to have his substance, which was being kept for him in the best manner with his futher, having become his own master, set out into a far country, clave to an evil prince, fed swine, by hunger was corrected, who from fulness being proud had departed. Therefore whosoever willeth to be thus like unto God, so that by Him he may stand, and keep, as is written, hisPs^9,9- strength close to Him, may not withdraw from Him; by cleaving to Him may be sealed even as from a ring the wax, being joined to Him may have the image of Him, doing that which hath been said, For me to cleave unto God is a good thing: this man doth truly keep the likeness and image after which he hath been made. But again, if perversely he shall have willed to imitate God, so that, just as God hath no one by whom He is formed, hath no one by whom Ho is ruled, he may so will of himself to exercise his own power, that like God, he may live with no one forming, no one ruling; what remaineth, brethren, but that withdrawing from His heat he grow benumbed, withdrawing from Truth he become empty, withdrawing from that which hath the highest and unchangeable being, changed for the worse, he siuk down.

7. This thing the devil did: he willed to imitate God, but perversely, not to be under His power, but to have power opposed to Him. But man, being set under commandment, heard from the Lord God, Touch not. What? This tree. But what is that tree? If good it is, why do I not touch it? If evil it be, what doth it in Paradise? Assuredly it is in Paradise because it is good: but I will not have thee touch it. Why am I not to touch it? Because I will thee to be obedient, not gainsaying. Serve thou for this purpose, servant; but do not evil, servant. Servant, hear thou first the Lord's bidding, and then learn thou the design of Him bidding. Good is the tree, I will not have thee touch it. Why? Because I am Lord, aud thou a servant. This is the whole reason. If small it is, dost thou disdain to be a servant? But what is expedient for thee except to be under the Lord? How wilt thou be under the Lord, except thou shalt have been under commandment? Again, if it is expedient for thee to be under the Lord, and under commandment, what was God to command thee? For doth He require any thing from thee? Is He to say to thee, offer unto me a sacrifice? Did not He Himself make all things: araoug which things He made thee also? Is He to say to thee, attend Me, either to the couch when I rest; or to the table, when I refresh myself; or to the baths, when I bathe? Because then God requireth of thee nothing, ought He to have ordered thee nothing? But if He ought to have ordered thee something, in order that thou mightest perceive thyself to be under the Lord, which is expedient for thee, thou wast to be withheld from some object: not because of the badness of that tree, but for the sake of thine own obedience. God could not more perfectly have shewn how great is the goodness °f obedience, than when He withheld thee from that object which was not evil. There obedience alone beareth the palm, there disobedience alone doth find punishment. A good thing it is, I will not have thee touch it. For by not toucning tnou wiltl not die- Did He that withheld thee this, by any means withdraw other things? Is not Paradise full of fruitful trees? What is wanting to thee? This thing I will not have thee touch, of this I will not have thee taste. A good thing it is, but obedience is better. Furthermore, when thou shall have touched it. will that tree be an evil thing so that thou shalt die? But disobedience hath made thee subject to death, because thou hast touched things forbidden. Therefore that tree was called that of the knowledge of discerning good and evil, not because on it were hanging as it were fruits of such sort; but because whatever that tree was, with whatever apple, with whatever fruit it was, it was so called because man, who would not discern good from evil by commandment, was going to discern by experiment: so that by touching a thing forbidden he found punishment. But why did he touch it, my brethren? What was wanting to him? Let it be told me, what was wanting to him set in Paradise, in the midst of opulence, in the midst of pleasures, whose great pleasures were the very sight of God, whose face as of an euemy he feared after the sin? What was wanting to him that he touched it, save that he willed to exercise his own power, delighted to break a commandment, so that with no one having dominion over him he might become as God, because over God indeed no one hath dominion? Ill straying, ill presuming, doomed to die by withdrawing from the path1 of righteousness: behold he breaketh the commandment, he hath shaken off from^jj his neck the yoke of discipline, uplifted with high spirit he hath broken in sunder the reins of guidance: where is he now? Truly captive he.crieth, O Lord, who is like unto Thee? I perversely willed to be like unto Thee, and I have beeu made like unto a beast! Under Thy dominion, under Thy commandment, I was indeed like: But a man in honour set hath not perceived, he hath been compared to beasts without sense, and hath been made like unto them. Now out of the likeness of beasts cry though late and say, O God, who is like unto Thee?

8. Ver. 20. How great troubles hast Thou shewn to me, many and evil! Deservedly, proud servant. For thou hast willed perversely to be like thy God, who hadst been made after the image of thy Lord. Wouldest thou have it to be well with thee, wheu withdrawing from that good? Truly God saith to thee, if thou withdrawest from Me, and it is well with thee, 1 am not thy good. Again, if He is good, and in the highest degree good, and of Himself to ^mse^ S°°d> an(* D7 no foreign good thing good, and is Himself our chief good; by withdrawing from Him, what wilt thou be but evil? Also if He is Himself our blessedness, what will there be to one withdrawing from Him, except misery? Return thou then after misery, and say, O Lord, who is like unto Thee? How great troubles hast Thou shewn to me, many and evil I

9. But this was discipline; admonition, not desertion. Lastly, giving thanks, hesaith what? And being turned Tliou hast made me alive, and from the bottomless places of the earth again Thou hast brought me back. But when before? What is this again? Thou hast fallen from a high place, O man, disobedient slave, O thou proud against thy Lord, thou hast fallen. There hath come to pass in thee, every one that exalteth himself shall be humbled: may there come to pass in thee, every one that humblelh himself shall be exalted. Return thou from the deep. I return, he saith, I return, I acknowledge; O God, who is like unto Thee? How great troubles hast Thou shewn to me, many and evil! and being turned Thou hast made me alive, and from the bottom- less places of the earth again Thou hast brought me back. " We perceive," I hear. Thou hast brought us back from the bottomless places of the earth, hast brought us back from the depth and drowning of sin. But why again? When had it already been done? Let us go on, if perchance the latter parts of the Psalm itself do not explain to us the thing which here we do not yet perceive, namely, why he hath said again. Therefore let us hear: How great troubles Thou hast shewn to me, many and evil! And being turned Thou hast made me alive, and from the bottomless places of the earth again Thou hast brought me back. What then? (Ver. 21.) 77iou hast multiplied Thy righteousness, and being turned Thou hast comforted me, and from the bottomless places of the earth again Thou hast brought me back. Behold a second again! If we labour to unravel this again when written once, who will be able to unravel it when doubled? Now again itself is a redoubling, and once more there is written again. May He be with us from Whom is grace, may there be with us the arm also which we are telling forth to every generation that is to come: may He be with us Himself, and as with the key of His Cross open to us the mystery that is locked up. For it was not to no purpose that when He was crucified the vail of the temple wasMat.27, rent in the midst, but to shew that through His Passion61* the secret things of all mysteries were opened. May He then Himself be with men passing over unto Him, be the vail taken awav: may our Lord and Saviour Jesus Christ tell us why such a voice of the Prophet hath been sent before, Thou hast shewn to me troubles many and evil: and being turned Thou hast made me alive, and from the bottomless places of the earth again Ttiou hast brought me back. Behold this is the first again which hath been written. Let us see what this is, and we shall see why there is a second again.

10. What is Christ? In the beginning was the Wordy and the Word was with God, and the Word was God: the Same1' was in the beginning with God. All things through Him were made, and without Him was made nothing. An amazing thing this, a great thing this. What of thee captive? Where art thou lying? In the flesh, under death. Who then is He? Who thou? And what was He afterwards? For whose sake? Who is He but that which hath been spoken of, the Word? What Word? Doth it perchance sound and pass away? The Word, God with God, the Word by Which were made all things. What was He for thy sake? And the Word became Jlesh, and dwelled in us. He that spared not His own Son, but for us all^m delivered Him up: how hath He not also together with Him given us all things? See what, who, for whose sake. The Son of God, flesh, for the sake of a sinner, for the sake of an unrighteous man, for the sake of a deserter, for the sake of a proud man, for the sake of a perverse1 imitator of His God. He became what thou art, Son of^ Man, in order that we might be made sons of God. He became flesh: whence the flesh? Of the Virgin Mary. Whence thean™^ Virgin Mary? Of Adam. Therefore He was of that first captive, and the flesh in Christ was from the lump of captivity. Why this? For an example. He took upon Him from thee that wherein He might die for thee: He took upon Him from thee that which He might ofFer for thee, by which example He might teach thee. Might teach thee what? That thou art to rise again. For from whence shouldest thou believe, unless an example of flesh assumed from the lump of thy death went before? Therefore in Him first we have risen again: because also when Christ rose again, we rose again. For the Word died not and rose again: but in the Word the flesh died and rose again. Therein Christ died, wherein thou art to die: and therein Christ rose again, wherein thou art to rise again. By His example He taught thee what thou shouldest not fear, for what thou shouldest hope* Thou didst fear death, He died: thou didst despair of rising again, He rose again. But thou sayest to me, He rose again, do I by any means rise again? But He rose again in that which for thee He received of thee. Therefore thy nature in Him hath preceded thee; and that which was taken of thee, hath gone up before thee: therein therefore thou also hast ascended. Therefore He ascended first, and we in Him: because that flesh is of the human race. Therefore also He rising again, we have been brought back out of the bottomless places of the earth. When therefore Christ rose again, from the bottomless places of the earth Thou didst bring me back. But when we believe in Christ, from the deep places of the earth again thou hast brought me back. Behold one again. Hear of its being fulfilled from the Apostle: If then ye have risen with Christ, the things which are above seek ye, where Christ is sitting on the right hand of God; the things which are above mind ye, not the things which are upon the earth. He then hath gone before: already we also have risen again, but still in hope. Hear the Apostle Paul saying this same thing: Even we ourselves groan in ourselves, looking for the adoption, the redemption of our body. What is it then that Christ hath granted to thee? Hear that which followeth; For by hope we are saved: but hope which is seen is not hope. For that which a man seeth, why doth he hope for? But if that which we see not we hope for, through patience we wait for it. We have been brought back therefore again from the bottomless places in hope. Why again? Because already Christ had gone before. But because we shall rise again in substance, for now in hope we are living, now after faith we are walking; we have been brought back from the bottomless places of the earth, by believing in Him Who before us hath risen again from the bottomless places of the earth: our soul hath been resuscitated from the iniquity of unbelief, and there hath come to pass in us as it were the first Resurrection through faith. But if it shall be alone, where is that which the Apostle saith, Looking for the adopturn, the redemption of our body? Where is that whereof he23, hath spoken in that passage, The body is dead because of sin, the spirit is life because of righteousness? But if He that11' raised Christ from the dead dwelleth in you; He that raised Jesus Christ from the dead, shall quicken your mortal bodies also through His Spirit duelling in you. Therefore already we have risen again in mind, in faith, in hope, iu love: but it remaineth for us to rise again in body. Thou hast heard one again, thou hast heard the other again; one again because of Christ going before; and the other, yet however in hope, and a thing which remaineth to be in substance. Thou hast multiplied Thy righteousness, already in men believing, already in those that first have risen again iu hope. Tliou hast multiplied Thy righteousness1. To this same1 righteousness belongeth the scourge also: for it is time that judgment begin with the House qf God, saith Peter, that is, with His Saints. But He scourgeth every son that He receiveth;. Thou hast multiplied Thy righteousness: because now not even sons Thou hast spared; but those for whom Thou wast keeping an eternal inheritance. Thou hast not left without discipline. Thou hast multiplied Thy righteousness, and being turned Thou hast comforted me: and because of the body to rise again at the end, even from the bottomless places qf the earth again Thou hast brought me back.

1 1. Ver. 22. For J will confess to Thee in the vessels of a Psalm Thy truth. The vessels of a Psalm are a Psaltery. But what is a Psaltery? An instrument of wood with strings. What doth it signify? There is some difference between it and a harp: they that are acquainted with it say, that the difference is, that the hollow piece of wood on which the striugs are stretched over to make them sound, the Psaltery hath on the upper part, the harp on the lower. And because the Spirit is from above, flesh lrom the earth; there seemeth to be signified by the Psaltery the Spirit, by the harp the flesh. And because he had spoken of two bringings back of Spirit in hope, the other after the body in substance; hear thou of these two: for I will confess to Thee in the vessels of a Psalm Thy truth. This after the Spirit: concerning the body what? / will psalm to Thee on a harp, Holy One of Israel.

12. Again hear this because of that same again and again. (Ver. 23.) My lips shall exult when I shall psalm to Thee* Because lips are wont to be spoken of both belonging to the inner and to the outward man, it is uncertain in what sense lips have been used: there followeth therefore, And my soul winch Thou hast redeemed. Therefore regarding the inward lips having been saved in hope, brought back from the bottomless places of the earth in faith and love, still however waiting for the redemption of our body, we say what? Already he hath said, And my soul which Thou hast redeemed. But lest thou shouldest think the soul alone redeemed, wherein now thou hast heard one again, (ver. 24.) but still, he saith; why stilt? but still my tongue also: therefore now the tongue of the body: all day long shall meditate of Thy righteousness: that is, in eternity without end. But when shall this be? Hereafter at the end of the world, at the resurrection of the body and the changing into the Angelic state. Whence is it proved that this is spoken of the end, but still my tongue also all day long shall meditate of Thy righteousness? When they shall have been confounded and shall have blushed, that seek evil things for me. When shall they be confounded, when shall they blush, save at the end of the world? For in two ways they shall be confounded, either when they shall believe in Christ, or when Christ shall have come. For so long as the Church is here, so long as grain groaneth amid chaff, so long as wheat groaneth amid tares, so long as vessels of mercy groan amid vessels of wrath made for dishonour, so long as lily groaneth amid thorns, there will not be wanting enemies to say, When shall he die, and his name perish? " Behold there shall come the time when Christians shall be ended and shall be no more: as they began at a set time, so even unto a particular time they shall be." But while they are saying these things and without 'end are dying, and while the Church is continuing come; there shall come Himself also at last in His glory, there shall rise again all the dead, each with his cause: there shall be severed good men to the right hand, but evil men to the left, and they shall be confounded that did insult, they shall blush that did mock: and so my tongue after resurrection shall meditate of Thy righteousness, all day long of Thy praise, when they shall have been confounded and shall have blushed, that seek evil things for me.