Psalms 72–73 (Vulgate 71–72)

1. For Salomon indeed this Psalm's title is fore-noted: but things are spoken of therein which could not apply to that Salomon king of Israel after the flesh, according to those things which holy Scripture speaketh concerning him: but they can most pertinently apply to the Lord Christ. Whence it is perceived, that the very word Salomon is used in a figurative sense, so that in him Christ is to be taken. For Salomon is interpreted peace-maker: and on this account such a word to Him most truly and excellently doth apply, through Whom, the Mediator, having received remission of sins, we that were enemies are reconciled to God. For when we were enemies we were reconciled to God through Rom. the death of His Son. The Same is Himself that Peacemaker, Who halh made both things one, and dissolving the middle wall of partition, making void in His flesh enmities,2' the law of commandments in decrees, in order that He might build up two into Himself unto one new man, making peace: and coming He hath preached peace to them that are afar, and peace unto them that are near. He saith Himself in the Gospel, Peace I leave unto you, My peace I give untoMbnU, you. And by many other testimonies the Lord Christ is shewn to be a Peace-maker: not according to the peace which this world knoweth and seeketh; but that peace whereof is said in the Prophet, / will give unto them true reconciliation, there is added the peace of immortality. For after all things have been given to us, which God hath promised, that we ought to look for the last peace, wherein with God we may live for everlasting, the same Prophet doth shew in the place where he saith, O Lord, our God, peace give Thou unto us, for all things Thou hast given unto us. That will be evidently the perfect peace, when the last enemy shall be destroyed, to wit, death. And -n wkom wjj] tj,js fa save in tnat Peace-maker, our Reconciliation? For as in Adam all die, so also in Christ all sjiaii 0€ mac[e ai{ve% Since then we have found out the true Salomon, that is, the true Peace-maker: next let us observe what the Psalm doth teach concerning Him.

2. Ver. I. O God, Thy judgment to the King give Thou, and Thy justice to the King's Son. The Lord Himself in the Gospel saith, The Father judgeth not any one, hut alljudgment He hath given to the Son: this is then, O God, Thy judgment to the King give Thou. He that is King is also the Son of the King: because God the Father also is certainly King. Thus it hath been written, that the King made a marriage for His Son. But after the manner of Scripture the same thing is repeated. For that which he hath said in, Thy judgment; the same he hath otherwise expressed in, Thy justice: and that which he hath said in, the King, the same he hath otherwise expressed in, to the King's Son: in like manner as is this passage, He that dwelleth in the Heavens shall laugh them to scorn, and the Lord shall mock at them. Whatever is meant by He that dwelleth in the Heavens, the same is, and the Lord: and whatever is meant by, shall laugh them to scorn, the same is, shall mock at them; and, The Heavens are telling forth the Glory of God, and the works of His hands the firmament is announcing. The Heavens are repeated under the name of firmament: and that which hath been said in, the glory of God, hath been repeated in, the works of His hands: and that which hath been said in, are telling forth, hath been repeated in, is announcing. But these repetitions do much commend the divine sayings, whether the same words, or whether in other words the same sense be repeated: and they are mostly found in the Psalms, and in the kind of discourse whereby the mind's affection is to be awakened.

3. Next there followeth, (ver. 2.) to judge Thy people in justice, and Thy poor in judgment. For what purpose the royal Father gave to the royal Son His judgment and His justice is sufficiently shewn when he saith, To judge Thy people in justice^ that is, for the purpose of judging Thy people. Such an idiom is found in Salomon: The Proverbs qf Salomon, son of David, to know wisdom and1' discipline: that is, the Proverbs of Salomon, for the purpose of knowing wisdom and discipline. So, Thy judgment give Thou, to judge Thy people: that is, Thy judgment give Thou for the purpose of judging Thy people. But that which he saith before in, Thy people, the same he saith afterwards in, Thy poor: and that which he saith before in, in justice; the same afterward in, in judgment: according to that manner of repetition. Whereby indeed he sheweth, that the people of God ought to be poor, that is, not proud, but humble. For, blessed are (he poor in spirit, for theirs is the kingdom of Heaven. In which poverty even blessed Job was poor even before he had lost those great earthly riches. Which thing for this reason 1 thought should be mentioned, because there are certain persons who are more ready to distribute all their goods to the poor, than themselves to^°°T' become the poor of God. For they are puffed up with boasting wherein they think their living well should be ascribed to themselves, not to the grace of God: and therefore now they do not even live well, however great the good works which they seem to do. For of their own they think they have, and they glory as if they have not received: being rich to themselves, not poor to God; abounding to themselves, not needing God. But the Apostle saith, If I shall^r. have distributed all my goods to the poors and shall have given up my body to be burned, but have not love, it profiteth me nothing. As though he were saying, If I shall have distributed all my goods to the poor, and shall not have been a poor man of God, it profiteth me nothing. For love is not puffed up: nor is there the true love of God in him that is ungrateful to His Holy Spirit, by Which there is shed abroad R°min our hearts the love of Him. And therefore such men belong not to the people of God, because they are not the of God. For the poor of God say, But we have received 'not the spirit of this world, but the Spirit which is from God, in order that we may know the things which by God have been given to us. For though even in this Psalm, be^ cause of the mystery of the taking on Him of man, whereby the Word became flesh, it is being said to the King, God the Father, Thy justice1 give Thou to the King's Son: these men w'** DOt ^ave Jus^ce ° De gPyen them, but are confident that they have it of themselves. For being ignorant of God? justice, and their own willing to establish, to the justice of God they are not subject. They are not therefore, as I have said, the poor of God, but the rich of themselves: because they are not humble but proud. He will come, however, to judge the people of God in justice, and the poor of God in judgment: and in the judgment He will sever from their rich His poor, whom however by His poverty He hath made His For the poor people crieth to Him, Judge Thou me, O God, and sever my cause from the nation unholy.

4. But seeing that he hath changed the order of the words, (though he had first said, O God, Thy judgment to the King give Thou, and Thy justice to the King's Son, putting judgment first, then justice,) and hath put justice first, then judgment, saying, To judge Thy people injustice, and Thy poor in judgment: he doth more clearly shew that he hath called judgment justice, proving that there is no difference made by the order in which the word is placed, because it signifieth the same thing. For it is usual to say 6 wrong judgment' of that which is unjust: but justice iniquitous or unjust we are not wont to speak of. For if wrong and unjust it be; no longer must it be called justice. Again, by putting down judgment and repeating it under the name of justice, or by putting down justice and repeating it under the name of judgment, he clearly sheweth that he specially nameth that judgment which is wont to be put instead of justice, that is, that which cannot be understood of giving an evil judgment For in the place where He saith, Judge not according to persons, but right Judgment fudge ye; He sheweth that there may be a wrong judgment, when He saith, right judgment judge ye: lastly, the one He doth forbid, the other He doth enjoin. But when without any addition He speaketh of judgment, He would at once have just judgment to be understood: as is that which He saith, Ye forsake the weighter matters of the Law, mercy and judgment. That also which23' Jeremias saith is, making his riches not with judgment. He saith not, making his riches by wrong or unjust judgment, or not with judgment right or just, but not with judgment: calling not any thing judgment but what is right and just.

5. Ver. 8. Let the mountains bear peace to the people, and the hills justice. The mountains are the greater, the hills the less. These are without doubt those which another Psalm hath, little with great. For those mountains did*** exult like rams, and those hills like lambs of the sheep, at the departure of Israel out of Egypt, that is, at the deliverance of the people of God from this world's servitude. Those then that are eminent in the Church for passing sanctity, are the mountains, who are meet to teach other men also, by so speaking as that they may be faithfully taught, by so living as that they may imitate them to their profit: but the hills are they that follow the excellence of the former by their own obedience. Why then the mountains peace: and the hills justice? Would there perchance have been no difference, even if it had been said thus, Let the mountains bear justice to the people and the hills peace? For to both justice, and to both peace is necessary: and it may be that under another name justice herself may have been called peace. For this is true peace, not such as unjust men make among them. Or rather with a distinction not to be overlooked must that be understood which he saith, the mountains peace, and the hills justice? For men excelling in the Church ought to counsel for peace with watchful care; lest for the sake of their own distinctions by acting proudly they make schisms and dissever the bond of union. But let the hills so follow them by imitation and obedience, that they prefer Christ to them: lest being led astray by the empty authority of evil mountains, (for they seem to excel,) they tear themselves away from the Unity of Christ. Therefore hath it been said, Let the moun~ tains bear peace to the people. Let them say indeed, Imitators of me be ye, as I am of Christ. But again let them say, Though if we, or an Angel from Heaven, shall have preached to you beside that which ye have received, be he anathema. Let them say also, Hath Paul by any means been crucified you, or in the name of Paul have ye been baptized? So let them bear peace to the people of God, that is, to the poor of God: not over them, but with them desiring to reign. Let also the latter say, I am of Paul, I am of Apollos, but I of Cephas: but let all say, I am of Christ. This is justice; not to set servants before the Lord, nor to make them equal; so to lift eyes unto the mountains whence may come help to them, so that however their help they may not hope for from the mountains, but from the Lord who hath made Heaven and earth.

6. Thus also most pertinently may be understood, let the mountains bear peace to the people, namely, that we understand the peace to consist in the reconciliation whereby we are reconciled to God: for the mountains receive this for His people. Of this the Apostle thus testifieth: old things have passed away, behold they have been made new: but all things are of God, who hath reconciled us to Himself through Christ, and hath given unto us the ministry of reconciliation. Behold in what manner the mountains receive peace for His people! For God was in Christ reconciling the world to Himself, not ascribing to them their offences, and placing in us the word of reconciliation. In whom, but in the mountains that receive peace for His people? Wherefore the ambassadors of peace afterwards continue and say,ybr Christ therefore we are executing an embassy, as though God were exhorting through us, we pray you in Christ's stead to be reconciled to God. This peace the mountains do bear to His people, that is, the preaching and legation of His peace: but the hills justice, that is, obedience, which is in men and in every rational creature the fountain and perfection of all justice, so that of the two men, that is, of Adam, who was the head of our death, and of Christ Who is the Head of our salvation, there is this great distinction set forth, that "as by the disobedience of one man many were made sinners, so also by the obedience of one man many shall be made just" Let the mountains, therefore, receive peace for the people, and the hills justice: so that in this manner both being at one, there may come to pass that which hath been written, justice and peace have kissed one another. But that which other copies have, let the mountains receive peace for the people, and let the hills: I think must be understood of both sorts of preaching of Gospel peace, whether those that go before, or those that follow after. But in these copies this followeth, in justice He shall judge the poor of the people. But those copies are more approved of which have that which we have expounded above, let the mountains bear peace to the people, and the hills justice. But some have, to Thy people; some have not to Thy, but only to the people.

7. Ver. 4. He shall judge the poor of the people, and shall save the sons qf the poor. The poor and the sons of the poor seem to me to be the very same, as the same city is Sion and the daughter of Siou. But if it is to be understood with a distinction, the poor we take to be the mountains, but the sons of the poor the hills: for instance* Prophets and Apostles, the poor, but the sons of them, that is, those that profit under their authority, the sons of the poor. But that which hath been said above, shall judge; and afterwards, shall save; is as it were a sort of exposition in what manner He shall judge. For to this end He shall judge, that He may save, that is, may sever from those that are to be destroyed and condemned, those to whom He giveth salvation ready to be revealed at the last time. For by such men to Him is said, Destroy not with ungodly men my soul: and, Judge Thou me, O God, and sever my cause from the^ nation unholy. We must observe also that he saith not, He shall judge the poor people, but, the poor of the people. For above when he had said, to judge Thy people in justice and*> Thy poor in judgment, the same he called the people of God as His poor, that is, only the good and those that belong to the right hand side. But because in this world those for the right and those for the left feed together, who, like lambs and goats at the last are to be put asunder; the whole, as it32, is mingled together, he hath called by the name of the People. And because even here be putteth judgment in a good sense, that is, for the purpose of saving: therefore he saith, He shall judge the poor of the people, that is, shall sever for salvation those that are poor among the people. Already who are the poor we have explained above: the same also ' accuser. No false-accuser can be more suitably recognised here than the devil. False accusation is his business. Doth Job worship God gratis? But the Lord Jesus doth humble him, by His grace aiding His own, in order that they may worship God gratis, that is, may take delight in the Lord. He humbled him also thus; because when in Him the devil, that is, the prince of this world, had found nothing, he slew Him by the false accusations of the Jews, whom the false-accuser made use of as his vessels, working in the sons of unbelief. For he was humbled in that He Whom they had slain rose again, and took away the kingdom of death: whereof he had so much the power, as that by one man whom he had deceived, he drew all men through death unto condemn-But he was humbled: for if because of one man's transgression death reigned through one, much more they that receive abundance of grace and righteousness, in life shall reign through One Jesus Christ, Who humbled the false-accuser, that was putting in false accusations, unjust judges, false witnesses, in order that he might destroy Him.

8. Ver. 5. And He shall endure to the sun, or, shall endure with the sun. For thus some of our writers have thought would be more exactly translated that which in the Greek is a-vfuveigoi^svei. But if in Latin it could have been expressed in one word, it must have been expressed by compermanebit: however, because in Latin the word cannot be expressed, in order that the sense at least might be translated, it hath been expressed by, He shall endure with the sun. For He shall coendure to the sun is nothing else but, He shall endure with the sun. But what great matter is it for Him to endure with the SUI1) through Whom all things were made, and without Whom nothing was made, save that this prophecy hath been sent before for the sake of those who think that the religion of the Christian name up to a particular time in this world will live, and afterwards will be no more? He shall endure therefore with the sun, so long as the sun riseth and setteth, that is, so long as these times revolve, there shall not be wanting the Church of God, that is, Christ's body on earth. But that which he addeth, and before the moon, generations of generations: he might have expressed by, and before the sun, that is, both with the sun and before the sun: which would have been understood by both with times and before times. That then which goeth before time is eternal: and that is truly to be held eternal which by no time is changed, as, in the beginning was the Word. But by the moon he hath chosen rather to intimate the waxings and wanings of1* things mortal. Lastly, when be had said, before the moon, wishing in a manner to explain for what purpose he inserted the moon, generations^ he saith, of generations. As though he were saying, before the moon, that is, before the generations of generations which pass away in the departure and succession of things mortal, like the lunar wanings and waxings. And thus what is better to be understood by His enduring before the moon, than that He taketh precedence of all mortal things by immortality? Which also as followeth may not impertinently be taken, that whereas now, having humbled the false-accuser, He sitteth at the right hand of the Father, this is to endure with the suu. For the brightness of the eternal glory is understood to be the Sou: as3* though the Sun were the Father, and the Brightness of Him His Sou. But as these things may be spoken of the invisible Substance of the Creator, not as of that visible creation wherein are bodies celestial, of which bright bodies the suu hath the preeminence, from which this similitude hath been drawn: just as they are drawn even from things earthly, to wit, stone, lion, lamb, man having two sons, and the like: therefore having humbled the false-accuser, He endureth with the sun: because having vanquished the devil by the Resurrection, He sitteth at the right hand of the Father, where He dieth no more, and death no longer over Him shall have dominion. This too is before the moon, as though the First-born from the dead were going before the Church, which is passing on in the departure and succession of mortals. These are the generations of generations. Or perchance it is because generations are those whereby we are begotten mortally; but generations of generations those whereby we are begotten again immortally. And such is the Church which He went before, in order that He might endure before the moon, being the First-born of the dead. To be sure, that which is in the Greek yww generation of generations: because yms is of ambiguous case in Greek, and whether it be the genitive singular Tfc ysvBag, that, is, of the generation, or the accusative plural r$ ym*s, that is, the generations, doth not clearly appear, except that deservedly that sense hath been preferred wherein, as though explaining what he had called 'the moon,' he added in continuation, generations of generations.

9. Ver. 6. And He shall come down like rain into a fleece, and like drops distilling upon the earth. He hath called to our minds and admonished us, that what was done by the Judge Gedeon, in Christ hath its end. For he asked a sign of the Lord, that a fleece laid on the floor should alone be rained upon, and the floor should be dry; and again, the fleece alone should be dry, and the floor should be rained upon; and so it came to pass. Which thing signified, that, being as it were on a floor in the midst of the whole round world, the dry fleece was the former people Israel. The same Christ therefore Himself came down like rain upon a fleece, when yet the floor was dry: whence also He said, / am not sent but to the sheep which were lost of the house of Israel There He chose out a Mother by whom to receive the form of a servant, wherein He was to appear to men: there the disciples, to whom He gave this same injunction, saying. Into the way of the nations go ye not away, and into the cities of the Samaritans enter ye not: go ye first to the sheep which are lost of the house of Israel When He saith, go ye first to them, He sheweth also that hereafter, when at length the floor was to be rained upon, they would go to other sheep also, which were not of the old people Israel, concerning whom He saith, I have other sheep which are not of this fold, it behoveth Me to bring in them also, that there may be one Jock and one Shepherd. Hence also the Apostle: for I say, he saith, that Christ was a minister of the Circumcision for the truth of God, to confirm the promises of the fathers. Thus rain came down upon the fleece, *he fl,00r beinS yet dry. But inasmuch as he continueth, but that the nations should glorify God for His mercy: that when the time came on, that should be fulfilled which by the Prophet He saitb, a people whom I have not known hath served Me% in the hearkening of the ear it hath obeyed Me: we now see, that of the grace of Christ the nation of the Jews hath remained dry, and the whole round world through all nations is beiug rained upon by clouds full of Christian grace. For by another word he hath indicated the same rain, saying, drops distilling: no longer upon the fleece, but upon the earth. For what else is rain but drops distilling? But that the above nation under the name of a fleece is signified, I think is either because they were to be stripped of the authority of teaching, just as a sheep is stripped of its skin; or because in a secret place He was hiding that same rain, which He willed not should be preached to un circumcision, that is, be revealed to uncircumcised nations.

10. Ver. 7. There shall arise in His days justice and abundance of peace, until the moon be taken away. The expression tollatur, some have interpreted by be taken away, but others by be exalted, translating one Greek word, which is there used, dvram^i, just as each of them thought good. But they who have said, be removed, and they who have said, be taken away, do not so very much differ. For by the expression, be removed, custom doth teach us that there should be rather implied, that a thing is taken away and is no more, than that it is raised to a higher place: but be taken away can be understood in no other way at all, than that a thing is destroyed: that is, it is no more: but by be exalted, only that it is raised to a higher place. Which indeed when it is put in a bad sense is wont to signify pride: as is the passage, In thy wisdom be not exalted. But in a good sense it belongeth to a more exceeding honour, as, for instance,^*' when any thing is being raised; as is, In the nights exalt yesz, your hands unto holy places, and bless ye the Lord. Here then if we have understood the expression, be removed, what will be, until the moon be removed, but that it be so dealt with that it be no more? For perchance he willed this also to be perceived, that mortality is to be no longer, ' when the last enemy shall be destroyed, death so that abundance of peace may be brought down so far as that nothing may withstand the felicity of the blessed from the infirmity of mortality: which will come to pass in that age, of which we have the: cerning which it is said, There shall arise in His days justice and abundance of peace: until, death being utterly overcome and destroyed, all mortality be consumed. But if under the term moon, not the mortality of the flesh through which the Church is now passing, but the Church Herself in general hath been signified, which is to endure for everlasting, being delivered from this mortality, thus must be taken the expression, There shall arise in His days justice and abundance of peace, until the moon be exalted; as though it were said, There shall arise in His days justice, to conquer the contradiction and rebellion of the flesh, and whereby there may be made a peace so increasing and abundant, until the moon be exalted, that is, until the Church be lifted up, through the glory of the Resurrection to reign with Him, Who went before Her in this glory, the first-born of the dead, that He might sit at the right hand of the Father; thus with the sun 1 enduring before the moon, in the place whereunto hereafter was to be exalted the moon also. n yer> g. And He shall be Lord from sea even unto sea, and from the river even unto the ends of the round world: He to wit concerning Whom he had said, There shall arise in His days justice and abundance of peace, until the moon be exalted. If the Church here is properly signified under the term moon, in continuation he shewed how widely that same Church He was going to spread abroad, when He added, and He shall be Lord from sea even unto sea. For the land is encircled by a great sea which is called the Ocean: from which there floweth in some small part in the midst of the lands, and maketh those seas known to us, which are frequented by ships. Again, in from sea even unto sea He hath said, that from any one end of the earth even unto any other end, He would be Lord, Whose name and power in the whole world were to be preached and to prevail exceedingly. To which, that there might not be understood in any other manner, from sea even unto sea: He immediately added, and from the river even unto the ends of the round world. Therefore that which He saith in even unto the ends of the round world, the same He had said before in from sea even unto sea. But in that which now He saith, from the river, He hath evidently expressed that He willed Christ to publish at length His power from that place from whence also He began to choose His disciples, to wit from the river Jordan, where upon the Lord, on His baptism, when the Holy Ghost descended, there sounded a voice from Heaven, This is My beloved Son. From this place then His doctrine and the authority of the heavenly ministry setting out, is enlarged even unto the ends of the round world, when there is preached the Gospel of the kingdom in the whole world, for a testimony unto all nations: and then shall come the end.

11. Ver. 9. In His presence shall fall down the Ethiopians, and His enemies shall lick the earth. By the Ethiopians, as by a part the whole, He hath signified all nations, selecting that nation to mention especially by name, which is at the ends of the earth. By in His presence shall fall down hath been signified, shall adore Him. And because there were to be schisms in divers quarters of the world, which would be jealous of the Church Catholic spread abroad iu the whole round world, and again those same schisms dividing themselves into the names of men, and by loving the men under whose authority they had been rent, opposing themselves to the glory of Christ which is throughout all lands; so when He had said, in His presence shall fall down the Ethiopians, He added, and His enemies shall lick the earth: that is, shall love men, so that they shall be jealous of the glory of Christ, to Whom hath been said, Be Thou exalted above the Heavens, O God, and above all the earth5' Thy glory. For man earned to hear, Earth thou art, and unto earth thou shalt go. By licking this earth, that is,19' being delighted with the vainly talking authority of such men, by loving them, and by counting them for the most pleasing of men, they gainsay the divine sayings, whereby the Catholic Church hath been foretold, not as to be in any particular quarter of the world, as certain schisms are, but in the whole universe by bearing fruit and growing so as to attain even unto the very Ethiopians, to wit, the remotest and foulest of mankind.

IS, Ver. 10. %The kings of Tharsis and the isles shall offer gifts, the kings of the Arabians and of Saba shall lead1 presents. (Ver. 1 J.) And there shall adore Him all kings of the earthy all nations shall serve Him. This no longer requireth an expounder but a thinker; yea it doth thrust itself upon the sight not only of rejoicing believers, but also of groaning unbelievers — except perchance we must enquire why there hath been said, shall lead presents. For there are wont to be led those things which can walk. For could it by any means have been spoken with reference to the sacrifice of victims? Far be it that such * righteousness' should arise in His days. But those gifts which have been foretold as to be led, seem to me to signify men, whom into the fellowship of the Church of Christ the authority of kings doth lead: although even persecuting kings have led gifts, knowing not what they did, in sacrificing the holy Martyrs.

14. But while he is explaining the reasons why so great honour is paid Him by kings, and He is served of all nations: (ver. 12.) because He hath delivered, he saith, the needy man from the mighty, and the poor man, to whom was no helper. This needy and poor man is the people of men believing in Him. In this people are also kings adoring Him. For they do not disdain to be needy and poor, that is, humbly confessing sins, and needing the glory of God and the grace of God, in order that this King, Son of the King, may deliver them from the mighty one. For this same mighty one is he who above was called the Slanderer: whom mighty to subdue men to himself, and to hold them bound in captivity, not his virtue did make, but men's sins. The same is himself also called strong; therefore here mighty also. But He that hath humbled the slanderer and hath entered into the house of the strong man to bind him and to spoil his vessels, He hath delivered the needy man from the mighty, and the poor man to whom was no helper. For this neither the virtue of any one could accomplish, nor any just man, nor any Angel. When then there was no helper, by His coming He saved them Himself.

15. But it might occur to one; if because of sins man was held by the devil, have sins pleased Christ, Who saved the needy man from the mighty? Far be it. But, (ver. J 3.) He it is that shall spare the helpless and poor man: that is, shall remit sins to the man, humble and not trusting in his own merits, or hoping for salvation because of his own virtue, but needing the grace of his Saviour. But when he hath added, and the souls of the poor He shall save: he hath recommended to our notice both the aids of grace; both that which is for the remission of sins, when he saith, He shall spare the poor and needy man; and that which doth consist in the imparting of righteousness, when he hath added, and the souls of the poor He shall save. For no one is meet of himself for salvation, (which salvation is perfect righteousness,) unless God's grace aid: because the fulness of the law is nought but love, which doth not exist in us of ourselves, but is shed abroad in our hearts through the Holy Spirit Which hath been given

16. Ver. 14. From usuries and iniquity He shall redeem the souls of them. What are these usuries but sins, which are also called debts? But I think they have been called usuries, because more of ill is found in the punishments12, than hath been committed in the sins. For, for example's sake, while a man-slayer killeth only the body of a man, but can no wise hurt the soul; of himself both soul and body is destroyed in hell. Because of such despisers of present commandment and deriders of future punishment hath been said, I coming would have exacted with usur ies, from these usuries are redeemed the souls of the poor by that blood which hath been shed for the remission of sins. He shall redeem, I say, from usuries, by remitting sins which owed larger punishments: but He shall redeem from iniquity, by helping them by grace even to do righteousness. Therefore the same two things have been repeated which were said above. For in that which is above, He shall spare the helpless and poor man, there is understood from usuries: but in that which there he saith, and the souls of the poor He shall save; there seemeth to have been implied, from iniquity: so that the words He shall redeem, are understood with both. So when He shall spare the poor and helpless man, and shall save the souls of the poor: thus from usuries and iniquity He shall redeem the souls of them. And honourable shall be the name of Him in the presence of them. For they give honour to His name for so great -thanks to the Lord their God. Or, as some copies have it, and honourable is the name of them in the presence of Him: for even if Christians seem despicable to this world, the name of them in the presence of Him is honourable, Who to them hath given it, no longer remembering those names in His lips, whereby before they used to be called, when they were bound fast by the superstitions of the Gentiles, or signed with names derived from their own evil deserts, before they were Christians, which name is honourable in the presence of Him, even if it seemeth despicable to enemies.

17, Ver. 15. And He shall live, and there shall be given to Him of the gold of Arabia. There would not have been said, and He shall live, (for of whom could not this be said, though living for ever so brief a space of time on this earth?) unless that life were being recommended to our notice, wherein He dieth no more, and death over Him shall have no more dominion. And thus, and He shall live, that was despised in death: for, as another Prophet saith, there shall be taken away from the earth the life of Him. But what is, and there shall be given to Him of the gold of Arabia? For the fact that from thence even the former Salomon received gold, in this Psalm hath been in a figure transferred unto another true Salomon, that is, the true Peace-maker. For the former did not have dominion from the river even unto the ends of the round world. Thus then hath been prophesied, that even the wise men of this world in Christ would believe. But by Arabia we understand the Gentiles; by gold wisdom, which doth as much excel among all doctrines as gold among metals. Whence hath been written, " Receive yeprudence as silver1, and wisdom as proved gold." And they shall pray concerning Himself alway. That which the Greek hath, ire§) uvtov, some have interpreted by concerning Himself, some for Himself, or for Him. But what is, concerning Himself, except perchance that for which we pray, saying, Thy kingdom come? For Christ's coming shall make present to believers the kingdom of God. But how to understand for Him is difficult; except that when prayer is made for the Church, for Himself prayer is made, because she is His Body. For concerning Christ and the Church hath been sent before a great Sacrament, there shall be two in one flesh. But now that which followeth, all the day long, that is, in all time, they shall bless Him, is sufficiently evident.

18. Ver. 16. And there shall be a firmament on the earth, on the tops of the mountains. For, all the promises of God in Him are Yea, that is, in Him are confirmed: because in Him hath been fulfilled whatever hath been prophesied for our salvation. For the tops of the mountains it is meet to understand as the authors of the divine Scriptures, that is, those persons through whom they were supplied: wherein He is indeed Himself the Firmament: for unto Him all things that have been divinely written are ascribed. But this He willed should be on earth; because for the sake of those that are upon earth, they were written. Whence He came also Himself upon earth, in order that He might confirm all these things, that is, in Himself might shew them to have been fulfilled. For it was necessary, He saith,/or all things to be fulfilled which were written in the Law, and the44' Prophets, and Psalms, concerning Me: that is, in the tops ofu. the mountains. For so there cometh in the last times the evident Mount of the Lord, prepared on the summit of the mountains: of which here he speaketh, " in the tops of the mountains" Highly superexalted above Libanus shall be His fruit. Libanus we are wont to take as this world's dignity: for Libanus is a mountain bearing tall trees, and the name itself is interpreted whiteness1. For what marvel, if above every brilliant state of this world there is superexalted the fruit of Christ, of which fruit the lovers have contemned all secular dignities? But if in a good sense we take Libanus, because of the cedars of Libanus which He hath?** planted: what other fruit must be understood, that is being exalted above this Libanus, except that whereof the Apostle speaketh when he is going to speak concerning that love of his, yet a preeminent way to you I shew? For this is put forward even in the first rank of divine gifts, in the place where he saith, but the fruit of the Spirit is love: and with this are conjoined the remaining words as consequent. And they shall flourish from the city like hay of the earth. Because city is used ambiguously, and there is not annexed Qf jj.m^ Qr from city 0f q0^ Dut on]y jrom fa city. -m a good sense it is understood, in order that from the city of God, that is, from the Church, they may flourish like grass; but grass bearing fruit, as is that of wheat: for even this is called grass 1 in Holy Scripture; as in Genesis there is a corn-mand for the earth to bring forth every tree and every grass, and there is not added every wheat: which without doubt would not have been passed over unless under the name of grass this also were understood; and in many other passages of the Scriptures this is found. But if we must take, and they shall flourish like the grass of the earthy in the same manner is said, all flesh is grass, and the glory of a man like the flower of grass: certainly then that city must be understood which doth intimate this world's society: for it was not to no purpose that Cain was the first to build a city. Thus the fruit of Christ being exalted above Libanus, that is, above enduring trees and undecaying timbers, because He is the everlasting fruit, all the glory of a man according to the temporal exaltation of the world is compared to grass; for by believers and by men already hoping for life eternal temporal felicity is despised, in order that there may be fulfilled that which hath been written, all flesh is grass, and all the glory of flesh as the flower of grass: the grass hath dried, the flower hath fallen off, but the word of the Lord doth endure for ever. There is the fruit of Him exalted above Libanus. For always flesh hath been grass, and the glory of flesh as the flower of grass: but because it was not clearly proved what felicity ought to have been chosen and preferred, the flower of grass was esteemed for a great matter: not only it was by no means despised, but it was even chiefly sought after. As if therefore at that time He shall have begun to be thus, when there is reproved and despised whatever used to flourish in the world, thus hath been said, super-exalted above Libanus shall be the fruit of Him, and they shall flourish from the city like grass of the earth: that is, glorified above all things shall be that which is promised for everlasting, and compared to the grass of the earth shall be whatever is counted a great matter in the world.

19. Ver. 17. Be, therefore, the name of Him blessed for ever: before the sun endureth the name of Him. By the sun times are signified. Therefore for everlasting endureth the name of Him. For eternity doth precede times, and is not hounded by time. And there shall be blessed in Him all the tribes of the earth. For in Him is fulfilled that which hath been promised to Abraham. For He saith not, In seeds, as though in many; but as though in one. And to thy 8eed9 which is Christ. But to Abraham is said, In thy Seed shall be blessed all the tribes of the earth. And not^m the sons of the flesh but the sons of promise are counted in the Seed. All nations shall magnify Him. As if in explanation there is repeated that which above hath been said. For because they shall be blessed in Him, they shall magnify Him; not of themselves making Him to be great, that of Himself is great, but by praising and confessing Him to be great. For thus we magnify God: thus also we say, Hallowed be Thy name, which is indeed always holy.

20. Ver. 18. Blessed be the Lord God of Israel, Who hath done wonderful things alone. Contemplating all things above spoken of, a hymn bursteth1 forth; and the Lord God of Israel is blessed. For that is being fulfilled which hath been spoken to that barren woman, and He that hath delivered Thee, the God qf Israel, shall Himself be called qfb% the whole earth. He doeth Himself marvellous things alone: for whosoever do them, He doth Himself work in them, Who doeth wonderful things alone.

21. Ver. 19. And blessed be the name of His* glory for everlasting, and for age qf age. For what else should the^St Latin interpreters have said, who could not have said for^£|* everlasting, and for everlasting of everlasting? For it soundeth as if one thing were meant in the expression for everlasting, and another thing in the expression for age: but the Greek hath $U riv a\a>m, xai tl$ rov alwvot rou alwvos, which perchance more meetly might have been rendered by, ' for age, and for age of age so that by c for age,' might have been understood as long as this age3 endureth; but c for age* of age,' that which after the end of this is promised to be. And there shall be fulfilled with the glory of Him every land: so be it, so be it. Thou hast commanded, O Lord, so it is coming to pass: so it is coming to pass, until that ends of the round world. psalm lxxiit.

Hear ye, hear ye, dearly beloved, bowels of the Body of Christ, whose hope is the Lord your God, and who regard not vanities and lying follies: and ye that still regard them, hear ye in order that ye may not regard them. This Psalm hath an inscription, that is, a title, There have failed the hymns of David, the son of Jesse*. A Psalm 1 of Asaph himself So many Psalms we have on the titles whereof is written the name David, no where there is added, son of Jesse, except in this alone. Which wre must believe hath not been done to no purpose, nor capriciously. For every where God doth make intimations to us, and to the understanding thereof doth invite the godly study of love. What is, there have failed the hymns of David, the son of Jesse? Hymns are praises of God accompanied with singing: hymns are songs containing the praise of God. If there be praise, and it be not of God, it is no hymn: if there be praise, and God's praise, and it be not sung, it is no hymn. It must needs then, if it be a hymn, have these three things, both praise, and that of God, and singing. What is then, there have failed the hymns? There have failed the praises which are sung unto God. He seemeth to tell of a thing painful, and so to speak deplorable. For he that singeth praise, not only praiseth, but also praiseth with gladness: he that singeth praise, not only singeth, but also loveth him of whom he singeth. In praise, there is the speaking forth of one confessing, in singing; the affection of one loving. There have failed then the hymns of David, he saith: and he hath added, the son of Jesse. For David was king of Israel, son of Jesse, at a certain time of the Old Testament, at which time the New Testament was therein hidden, like fruit in a root. For if thou seek fruit in a root, thou wilt not find, and yet dost thou not find any fruit in the branches, except that which hath gone forth from the root. At that time then to the first people, coming from the seed of Abraham carnally; (for the second people also, though belonging to the New Testament, doth belong to the seed of Abraham, but now spiritually;) to this first people then, as yet carnal, where but few Prophets understood, both what was to be desired of God, and when it should be to be publicly preached, they foretold these future times, and the Advent of our Lord Jesus Christ. And in like manner as Christ Himself to be born after the flesh was hidden in the root, that is in the seed of the Patriarchs, and at a certain time must be revealed, as at the fruit appearing, according as it is written, there hath flourished a shoot from the root of Jesse: so also the New Testameut1' itself which is in Christ, in those former times was hidden, being known to the Prophets alone, and to the very few godly men, not by the manifestation of things present, but by the revelation of things future. For what meaneth it, brethren, (to mention but one thing,) that Abraham sending his faithful servant to espouse a wife for his only son, maketh him swear to him, and in the oath saith to him, Put thy hands™24 under my thigh, and swear? What was there in the thigli of Abraham, where he put his hand in swearing? What was there there, except that which even then was promised to him, In thy seed shall be blessed all nations? Under the name of18, thigh, flesh is signified. From the flesh of Abraham, through Isaac and Jacob, and not to mention many names, through Mary was our Lord Jesus Christ.

2. But that the root was in the Patriarchs, how shall we shew? Let us question Paul. The Gentiles now believing in Christ, and desiring as it were to boast over the Jews who crucified Christ; although also from that same people there came another wall, meeting in the corner, that is, in Christ Himself, the wall of uncircumcision, that is, of the Gentiles, coming from a different quarter: when, I say, the nations were lifting up themselves, he doth thus depress them. For if thou, he saith, being cut out of the natural wild olive, hast been graffed in among them, do not boast against the branches: for if thou boast est, thou dost not bear the root, but the root thee. Therefore he speaketh of certain branches Dr°ken off from the root of the Patriarchs because of unbelief, and the wild olive therein graffed in, that it might be partaker of the fatness of the olive, that is, the Church coming out of the Gentiles. And who doth graff the wild olive on the olive? The olive is wont to be graffed on the wild olive; the wild olive on the olive we never saw. For whosoever may have done so will find no berries but those of the wild olive. For that which is graffed in, the same groweth, and of that kind the fruit is found. There is not found the fruit of the root but of the graft. The Apostle shewing that God did this thing by His Omnipotence, namely, that the wild olive should be graffed into the root of the olive, and should not bear wild berries, but olive — ascribing it to the Omnipotence of God, the Apostle saith this, If thou hast been cut out of the natural wild olive and against nature hast been graffed into a good9- olive, do not boast, he saith, against the branches. But thou sayest, he saith, the branches have been broken off, that I may be graffed in. Well; because of unbelief they have been broken off: but do thou by faith stand1; be not high minded, but fear. But what is, be not high minded? Do not be proud, because thou hast been graffed in; ^ut fear lest thou be broken off through unbelief, as they have been broken off. Because of unbelief, he saith, they have been broken off: but do thou by faith stand; be not high minded, but fear. For if God hath not spared the natural branches, neither thee will He spare. And there folio weth a good passage, and necessary, and the whole to be hearkened unto: Thou seest then, he saith, the goodness and severity of God: upon those indeed that have been broken off, severity: but on thee that hast been graffed in, goodness, if thou shall have remained in goodness. Otherwise (that is, if thou shalt not have remained in goodness) both thou shalt be cut off; and they {if they shall not have remained in unbelief) shall be graffed in.

3. In the time then of the Old Testament, brethren, the promises from our God to that carnal people were earthly and temporal. There was promised an earthly kingdom, there was promised that land into which they were also led, after being delivered from Egypt: by Jesus son of not in the Mss.; it is found at Oxford, Editions. Nave they were led into the land of promise, where also earthly Jerusalem was builded, where David reigned: they received the land, after being delivered from Egypt, by passing through the Red sea; having ended their circuits and the wanderings over the deserts, they received the land, they received the kingdom; secondly, after they had received the kingdom, because they had received earthly things, they began on account of their sins to be besieged) stormed, led captive; at the last there was overthrown even the city itself. Such were also those promises, which were not to endure, through which however were figured future promises which were to endure, so that all that course of temporal promises was a figure and a sort of prophecy of things future. Accordingly when that kingdom was failing, where reigned David, the son of Jesse, that is, one that was a man, though a Prophet, though holy, because he saw and foresaw Christ to come, of whose seed also after the flesh He was to be born: nevertheless a man, nevertheless not yet Christ, nevertheless not yet our King Son of God, but king David son of Jesse: because then that kingdom was to fail, through the receiving of which kingdom at that time God was praised by carnal men; for this thing alone they esteemed a great matter, namely, that they were delivered temporally from those by whom they were being oppressed, and that they had escaped from persecuting enemies through the Red sea, and had been led through the desert, and had found country and kingdom: for this alone they praised God, not yet perceiving the thing which God was designing beforehand and promising in these figures. In the failing therefore of those things for which the carnal people, over whom reigned that David, was praising God, there failed the hymns of David, not the Son of God, but the sun of Jesse. The dangerous passage of the present Psalm's title, as the Lord hath willed, we have weathered: ye have heard why there hath been said, there have failed the hymns of David, the son of Jesse.

4. Whose voice is the Psalm? 1 Of Asaph. What is Asaph } As we find in interpretations from the Hebrew language iutOof the Greek, and those again translated to us from the Greek into the Latin, Asaph is interpreted Synagogue. It is the voice therefore of the Synagogue. But when thou hast heard mur(ferer 0f tjje Lord. That Synagogue was indeed the murderer of the Lord, no man doubteth it: but remember, that from the Synagogue were the rams whereof we are the SOnS* ^ience s sa^ m a ^>salm> Bring ye to the Lord the sons of rams. What rams are thence? Peter, John, James, Andrew, Bartholomew, and the rest of the Apostles. Hence also he too at first Saul, afterwards Paul: that is, at first proud, afterwards humble. For ye know how Saul, whence was derived the name Saul, was a proud and unbridled king. Not as though for any arrogance the Apostle changed his name: but from being Saul he became Paul, from being proud, a small one. For the name Paul doth signify a small one. Wilt thou know what Saul is? Hear now Paul himself recording what he hath been by his naughtiness, and what now he is by the grace of God: hear after what sort he hath been Saul, and after what sort he is Paul: / that was, he saith, before a blasphemer, and a persecutor, and injurious. Thou hast heard Saul, hear also Paul: For I am, he saith, the least of Apostles. What is least, but that I am Paul? And he continueth, that am not worthy to be called an Apostle. Wherefore? Because I have been Saul. What is, I have been Saul? Let him tell himself; because I persecuted, he saith, the Church of God; but by the grace of God, he saith, 1 am what I am. He hath taken from himself all his greatness, now being least in himself, he is great in Christ. And this Paul saith what? God hath not cast away His people, (he is speaking of the people coming out of the Jews,) His people, he saith, which He hath foreknown. For I also am an Israelite of the seed of Abraham, of the tribe of Benjamin, Therefore even Paul came to us from the Synagogue, and Peter and the other Apostles from the Synagogue. Therefore when thou hast heard the voice of the Synagogue, do not look to the deserving thereof, but observe the offspring. There is speaking therefore in this Psalm, the Synagogue, after the failing of the hymns of David, the son of Jesse: that is, after the failing of things temporal, through which God was wont to be praised by the carnal people. But why did these fail, except in order that others might be sought for? That. there might be sought for what? Was it things being hidden in figures: not which were not yet there1, but'Oxf. which there as it were in a sort were concealed in certain secret things of mysteries. What things? These, saith the Apostle himself, were our figures.

5. And observe now briefly that same figure of us: the106- people Israel under the domination of Pharaoh and theExod.i, Egyptians is the Christian people before believing already10, predestined for God, aud as yet serving demons and the devil the chief of them: behold the people under the yoke of the Egyptians is this people doing service to their sins. For not except through our sins is the devil able to have dominion. The people are delivered from the Egyptians through Moses: the people are delivered from the past life of sins through our Lord Jesus Christ. The one people doth pass through the Red sea; the other through Baptism. There die in the Red sea all the enemies of that people: there die in Baptism all our sins. Observe, brethren: after that Red sea not forthwith is the land given, nor, as though foes are no more, do they triumph securely, but there remaineth the desert's solitude, there remain foes lying in wait in the way: so also after Baptism there remaineth the Christian life amid temptations. In that desert they sighed for the promised land: for what else do Christians sigh now that they have been washed in Baptism? Do they now by any means reign with Christ? We have not yet come to our land of promise, though that will not fail us, for there will not fail the hymns of David. This thing however let all believers hear, let them know where they are: in a desert they are, for the land they sigh. Dead are the foes in Baptism, but they follow behind. What is, they follow behind? Before our face we have things future, behind our back things past: all past sins have been effaced in Baptism; those whereby now we are tried, do follow us not behind, but lie in wait in the way. Whence the Apostle, while yet set in the way of this desert, saith, the things which are behind forgetting 9 unto those things which are before reaching out, with earnestness I follow13' unto the palm of the high calling of God: as though he were saying, unto the land of the high3 promise of God. And there now, brethren, whatever that people suffered in those scourges were, whatever the gifts, they are intimations of those things, which we walking in Christ in the wilderness of this life, seeking the land, both receive for consolation and suffer for probation. It is no marvel therefore that this hath failed which did figure the future. For the people was led to a land of promise, but was that land always to remain? Nay; if this had been so, it would not have been a figure but a substance. But because it was a figure, unto something temporal that people was led. If unto something temporal they were led, it must needs have failed, and by its failing they be compelled to seek that which never would fail.

6. It was the Synagogue therefore, that is, they that there worshipped God after a godly sort, but yet for the sake of earthly things, for the sake of these present things: (for there are ungodly men who seek the blessings of present things from demons: but this people was on this account better than the Gentiles, because although it were blessings present and temporal, yet they sought them from the One God, who is the Creator of all things both spiritual and corporal.) When therefore those godly men after the flesh were observing — that is that Synagogue which was made up of good men, men for the time good, not spiritual men, such as were the Prophets therein, such as were the few that understood the kingdom heavenly, eternal — that Synagogue, I say, observed what things it received from God, and what things God promised to that people, abundance of things earthly, land, peace, earthly felicity: but in all these things were figures, and they not perceiving what was there concealed in things figured, thought that God gave this for a great matter, and had nothing better to give to men loving Him and serving Him: they remarked and saw certain sinners, ungodly, blasphemers, servants of demons, sons of the Devil, living in great naughtiness and pride, yet abounding in such things earthly, temporal, for which sort of things they were serving God themselves: and there sprang up a most evil thought in the heart, which made the feet to totter, and almost slip out of God's way. And behold this thought was in the people of the Old Testament: I would it be not in our carnal brethren, when now openly there is being proclaimed the felicity of the New Testament. For what said that Synagogue at that time? What said that people? We serve God, and are cut short, we are scourged; there are withdrawn from us the things which we love, and which we had received from God as a great matter: but those wicked men, most naughty, proud, blasphemers, restless, do abound in all the things for which we serve God: 1 thiuk to no purpose God is sev ed. This is the meaning of the Psalm, which belongeth to the failiug and tottering people: while they remark that earthly blessings, for which they were serving God, do abound to those who served not God, they totter and they well nigh slip, and together with those hymns they fail, because in such hearts hymns were failing. What is, in such hearts hymns were failing? Because now of.such things they were thinking, they praised not God. For after what sort should they praise God, to whom as if perverse He seemed, in giving to ungodly men so great felicity, and taking it away from them that served Him? To them God did not seem to be good: and by those to whom God did not seem to be good, He was not indeed praised: in them again by whom God was not praised, there failed hymns. But afterwards this people perceived what God was admonishing them to seek, when He was withdrawing those temporal blessings from His servants, and was giving them to His enemies, to blasphemers, to ungodly men: being admonished they perceived how that above all things which God giveth both to good men and evil men, and sometimes taketh away from both good men and evil men — above all things He reserveth something for good men. What is, He reserveth something for good men. What doth He reserve for them? Himself. Now as far as I can judge, we are running on in the Psalm, it is understood in the name of the Lord. Hear one laying it to heart and repentant who had gone astray, in thinking God not good, Who giveth earthly good things to evil men, and taketh them away from His servants. For He perceived what God was reserving for His servants, and reconsidering and chastening himself, he brake forth in this

7. Ver. 1. How good is the God of Israel! But to whom? To men right in lieart. To men perverse what? Perverse holy man holy Thou shalt be, and with the innocent man innocent Thou shalt be, and with the perverse man perverse Thou shalt be. What is, perverse Thou shalt be with the perverse man? Perverse the perverse man shall think Thee. Not that by any means God is made perverse. Far be it: what He is, He is. But in like manner as the sun appeareth mild to one having clear, sound, healthy, strong eyes, but against weak eyes doth dart hard spears, so to say; the former looking at it it doth invigorate, the latter it doth torture, though not being itself changed, but the man being changed: so when thou shalt have begun to be perverse, and to thee God shall seem to be perverse; thou art changed, not He. That therefore to thee will be punishment which to good men is joy. He calling to mind this thing, saith, How good is the God of Israel to men right in heart!

8. But what to thee? (Ver. 2.) But my feet were almost moved. When were the feet moved, except when the heart was not right? Whence was the heart not right? Hear: my steps were well nigh overthrown. What he hath meant by almost, the same he hath meant by well nigh: and what he hath meant by my feet were almost moved, the same he hath meant by my steps were overthrown. Almost my feet were moved, almost my steps were overthrown. Moved were the feet: but whence were the feet moved and the steps over-thrown? Moved were the feet to going astray, overthrown were the steps to falling: not entirely, but almost. But what is this? Already I was going to stray, I had not gone: already I was falling, I had not fallen.

9. But why even this? (Ver. 3.) For I was jealous, he saith, in the case of sinners, looking on the peace of sinners. I observed sinners, I saw them to have peace. What peace? Temporal, transient, falling, and earthly: but yet such as I also was desiring of God. I saw them that served not God to have that which I desired in order that I might serve God; and my feet were moved, and my steps were almost over-thrown.

10. But why sinners have this, he saith briefly:

Ver. 4. Because there is no avoidance of their death, and tfiere is a firmament in their scourge. (Ver. 5.) In the laboufs scourged. Now I have perceived, he saith, why they have peace, and flourish on the earth; because of their death there is no avoidance, because death sure and eternal doth await them, which neither doth avoid them, nor can they avoid it, because there is no avoidance of their death, and there is a firmament in their scourge. And there is a firmament in their scourge. For their scourge is not temporal, but firm for everlasting. Because of these evil things then which are to be to them eternal, now what? In the labours of men they are not, and toith men they shall not be scourged* Doth not even the devil himself escape scourging with men, for whom nevertheless an eternal punishment is being prepared?

11. Wherefore on this account what do these men, while they are not scourged, while they labour not with men?

Ver. 6. Therefore, he saith, there hath holden them pride. Observe these men, proud, undisciplined; observe the bull, devoted for a victim, suffered to stray at liberty; and to damage whatever he may, even up to the day of his slaughter. Now it is a good thing, brethren, that we should hear in the very words of a prophet of this bull as it were, whereof I have spoken. For thus of him the Scripture doth make mention in another place: he saith that they are, as it were, made ready as for a victim, and that they are spared for an evil liberty. Tlierefore, he saith, there hath holden them2 pride. What is, there hath holden litem pride? They have been clothed about with their iniquity and ungodliness. He hath not said, covered; but, clothed about, on all sides covered up with their ungodliness. Deservedly miserable, they neither see nor are seen, because they are clothed about; and the inward parts of them are not seen. For whosoever could behold the inward parts of evil men, that are as it were happy for a time, whosoever could see their torturing consciences, whosoever could examine their souls racked with such mighty perturbations of desires and fears, would see them to be miserable even when they are called happy. But because they are clothed about with their iniquity and ungodliness, they see not; but neither are they seen. The Spirit knew them, that saith these words same eye as that wherewith we know that we see, if there is taken from our eyes the covering of ungodliness. Let us see them, and while they are happy let us avoid them: and while they are happy let us not imitate them: and let us not desire of the Lord our God such things for ourselves as a great matter, as they that serve Him not have deserved to receive. Something else He reserveth, something else must be desired: but what this is, hear ye.

12. At first these men are being described. (Ver. 7.) There shall go forth as if out of fat their iniquity. See whether that bull is not perceived. Hear ye, brethren: not in any chance way must be passed over that which he hath said, there shall go forth as if out of fat their iniquity. For there are evil men, but evil because of leanness, evil because lean; that is, thin, puny, affected with a sort of wasting of need, and they too are evil, and to be condemned. For every need must be borne, rather than that any iniquity should be committed. Nevertheless, it is one thing to sin because of need, another thing to sin in abundance. A poor beggar committeth a theft; out of leanness hath gone forth the iniquity: but when a rich man aboundeth in so many things, why doth he plunder the things of others? Of the former the iniquity out of leanness, of the other out of fatness, hath gone forthr Therefore to the lean man when thou sayest, Why hast thou done this? Humbly afflicted and abject he replieth, Need hath compelled me. Why hast thou not feared God? Want was urgent. Say to a rich man, Why doest thou these things, and fearest not God? — supposing thee to be great enough to be able to say it — see if he even deigneth to hear; see if against thyself1 there will not go forth iniquity out of his fatness. For now they declare war with their teachers and reprovers, and become enemies of them that speak the having been long accustomed to be coaxed with the words of flatterers, being of tender ear, of unsound heart. Who would say to a rich man, Thou hast ill done in robbing other men's goods? Or perchance if any man shall have dared to speak, and he is such a man as he could not withstand, what doth he reply? All that he saith is in contempt of God. Why? Because he is proud. Why? Because he is fat Why? Because he is devoted for a victim. There shall go forth as out of fatness their iniquity. —

13. They have passed over unto purpose of heart. Here within they have passed over. What is, they have passed over? They have crossed over the way. What is, they have passed over? They have exceeded the bounds of mankind, men like the rest they think not themselves. They have passed over, I say, the bounds of mankind. When thou sayest to such a man, Thy brother this beggar is; when thou sayest to such a man, Thy brother1 this poor man is; the same 1 parents ye have bad, Adam and Eve: do not heed thy]^^ haughtiness, do not heed the vapour unto which thou hastjjhis been elevated; although an establishment waiteth about thee, although countless gold and silver, although a marbled house doth contain thee, although fretted ceilings cover thee, thou and the poor man together have for covering that roof of the universe, the sky; but thou art different from the poor man in things not thine own, added to thee from without: thyself see in them, not them in thee. Observe thyself, how thou art in relation to the poor man; thyself, not that which thou hast. For why dost thou despise thy brother? In the bowels of your mothers ye were both naked. Forsooth, even when ye shall have departed this life, and these bodies shall have rotted, when the soul hath been breathed forth, let the bones of the rich and poor man be distinguished! I am speaking of the equality of condition, of that very lot of mankind, wherein all men are born: for both here doth a man become rich, and a poor man will not alway be here: and as a rich man doth not come rich, so neither doth he depart rich; the very same is the entrance of both, and like is the departure. I add, that perchance ye will change conditions. Now every where the Gospel is being preached: observe a certain poor man full of sores, who was lying before the gate of a rich man, and was desiring to be filled with crumbs, which used to fall from the table of the rich man; observe also that likeness8 of^^- thine who was clothed with purple and fine linen, and fared sumptuously every day. It chanced, I say, for that poor man to die, and to be borne by the Angels into the bosom of Abraham: but the other died and was buried; (for in Hell that rich man was in torments, did he not lift up his eyes, and see in endless joy him whom he despised before his gate, and long for a drop of water from the finger of him who had longed for crumbs falling from his table? Brethren, how great was the toil of the poor man! Of how long duration were the luxuries of the rich man! But the condition which they have received in exchange is everlasting. The one then because there was no accordance in the case of death, and tnere wag a firmament in the scourging of him, was not in the labours of men, among men he was not scourged: but the other was scourged here, hath reposed there, because He doth scourge every son whom He doth receive. But to whom dost thou say these words? To one faring sumptuously, and clothing himself daily with purple and fine linen. To whom speakest thou? To him who hath passed over unto purpose of heart. Deservedly too late he will say, " Send Lazarus," " let him tell even my brethren;" since to himself there is not granted the fruit of repentance. For it is not that repentance 1 is not given, but everlasting will be the repentance, and no salvation after repentance. Therefore these men have passed over unto purpose of heart.

14. Ver. 8. They have thought and have spoken spitefulness. But men do speak spitefulness even with fear: but these men how? Iniquity on high they have spoken. Not only they have spoken iniquity; but even openly, in the hearing of all, proudly; " I will do it;" " I will shew you;" " thou shalt know with whom thou hast to do;" " I will not let thee live." Thou2 mightest have but thought such things, not have given utterance to them! Within the chambers of thought at least the evil desire might have been confined, he might have at least restrained it within his thought. Why? is }je perchance lean? ' There shall go forth as if out of fatness the iniquity of them.' Iniquity on high they have spoken.

15. Ver. 9. They have set against Heaven their mouthy and their tongue hath passed over above the earth. What is this, hath passed over above the earth? The same which hath been said in, they have set against Heaven their mouth. For this, hath passed over above the earth is, they pass over all earthly things? What is it to pass over all earthly things? He doth not think of himself as a man that can die suddenly, when he is speaking; he doth menace as if he were alway to live: his thought doth transcend earthly frailty, he knoweth not with what sort of vessel he is en-wrapped; he knoweth not what hath been written in another place concerning such men; His spirit shall go forth, and he shall return unto his earth, in that day shall perish all his4 thoughts. But these men not thinking of their last day, speak pride1, and unto Heaven they set their mouth, they'Oxf. transcend the earth. If a robber were not to think of his last day, that is, the last day of his trial, when sent to prison, nothing would be more monstrous than he: and yet he might escape. Whither dost thou flee to escape death? Certain will that day be. What is the long time which thou hast to live? How much is the long time which hath an end, even if it were a long time? To this there is added that it is nought: and the very thing which is called long time is not a long time, and is uncertain. Why doth he not think of this? Because he hath set against Heaven his mouth, and his tongue hath passed over above the earth.

16. VerlO, Tfieref ore there shall return hither My people. Now Asaph himself is returning hither. For he saw these things abound to unrighteous men, he saw them abound to proud men: he is returning to God, and is beginning to inquire and discuss. But when? When full days shall be found in them. * What is full days? But when there cameGd. the fulness of time, God sent His Son. This is the very4" fulness of time, when He came to teach men that things temporal should be despised, that they should not esteem as a great matter whatever object evil men covet, that they should suffer whatever evil men fear. He became the way, He recalled us to inward thought, admonished us of what should be sought of God. And see from what thought reacting upon itself, and in a manner recalling the waves of its impulse, be doth pass over unto choosing true things. Therefore My people shall return hither, and jull days shall be found in them.

17. Ver. 11. And they said, How hath God known, and is there knowledge in the Most High? See through what thought they pass. Behold unjust men are happy, God doth flQ p gee wnat things are being said. We are inquiring, brethren, (no longer let Christians say it,) How hath God known, and is there knowledge in the Most High f

18. For how doth it appear to thee that God knoweth not, and that there is no knowledge in the Most High? He replieth, (ver. 12.) Lo! themselves they are sinners, and in the world they have gotten abundant riches. Both sinners they are, and in the world they have gotten abundant riches. He confessed that he willed not to be a sinner in order that he might have riches. A carnal soul for things visible and earthly would have sold its justice. What sort of justice is that which is retained for the sake of gold, as if gold were a more precious thing than justice herself, or as if when a man denieth the deposit of another man's goods, he to whom he denied them should suffer a greater loss, than he that denieth them to him. The former doth lose a garment, the latter fidelity. Lo! they are themselves sinners, and in the world they have gotten abundant riches. On this account therefore God knoweth not, and on this account there is no knowledge in the Most High.

19. Ver. 13. And I said, there/ore1 without came I have justified my heart. In that I serve God, and have not these things; they serve him not, and they abound in these things: therefore without cause 1 have justified my heart, and have washed among the innocent my hands. This without cause I have done. Where is the reward of my good life? Where is the wage of my service? I live well and am in need; and the unjust man doth abound. And I have washed among the innocent my hands.

20. Ver. 14. And I have been scourged all the day long. From me the scourges of God do not depart. I serve well, and I am scourged; he serveth not, and is honoured. He hath proposed lo himself a great question. The soul is disturbed, the soul doth pass over things which are to pass away unto despising things earthly and to desiring things eternal. There is a passage of the soul herself in this thought; where she doth toss in a sort of tempest she will reach the harbour. And it is with her as it is with sick persons, who are less violently sick, when recovery is far off: when recovery is at accession through which they pass to health: greater fever is there, but leading to health: greater heat, but recovery is at hand. So also is this man enfevered. For these are dangerous words, brethren, offensive, and almost blasphemous, How hath God known? This is why I say, and almost; He hath not said, God hath not known: he hath not said, there is no knowledge in the Most High: but as if inquiring, hesitating, doubting. This is the same as he said a little before, " My steps were almost overthrown." How hath God known, and is there knowledge in the Most High? He doth not affirm it, but the very doubt is dangerous. Through danger he is passing to health. Hear now the health: Therefore in vain J have justified my heart, and have washed among the innocent my hands: and I have been scourged all the day long, and my chastening was in the morning. Chastening is correction. He that is being chastened is being corrected. What is, in the morning? It is not deferred. That of the ungodly is being deferred, mine is not deferred: the former is too late or is not at all; mine is in the morning. And I have been scourged all the day long9 and my chastening was in the morning.

21. Ver. 15. If I said, I will declare this: that is, I will leach thus. How wilt thou teach? that there is no knowledge in the Most High, that God doth not know? Wilt thou propound this opinion, that without cause men live justly who do live justly; that a just man hath lost his service, because God doth more shew favour to evil men, or else He doth care for no oue? Wilt thou tell this, declare this? He doth restrain himself by an authority repressing him. What authority? A man wisheth sometime to break out in this sentiment: but he is recalled by the Scriptures directing us alway to live well, saying, that God doth care for things human, that He maketh a distinction between a godly man and an ungodly man. Therefore this man also wishing to put forth this sentimeut, doth recollect himself. And what saith he? If I said, I shall declare thus; behold, the generation of Thy sons 1 have reprobated. I have reprobated the generation of Thy sons. If 1 shall declare thus, the generation of just men 1 shall reprobate. As also some copies have it, Behold, the generation of thy sons with which I have been in concert; that is, with which I have agreed, to which I have been conformed: I have been out of time with all, if so I teach. For he doth sing in concert who giveth the tune together; but he that giveth not the tune together doth not sing in concert. Am I to say something different from that which Abraham said, from that which Isaac said, from that which Jacob said, from that which the Prophets said? For all they said that God doth care for things human, am I to say that he careth not? Is there greater wisdom in me than in them? Greater understanding in me than in them? A most wholesome authority halh called back his thought from ungodliness.

22. And what followeth? If I said it, I shall declare thus: behold, the generation of Thy children I have reprobated. Therefore that he might not reprobate, he did what? (Ver. 16.) And I undertook to know. May God be with him in order that he may know. Meanwhile, brethren, from a great fall he is being withheld, when he doth not presume that he already knoweth, but hath undertaken to know that which he knew not. For but now he was willing to appear as if knowing, and to declare that God hath no care of things human. For this hath come to be a most naughty and ungodly doctrine of unrighteous men. Know, brethren, that many men dispute and say that God careth not for things human, that by chances all things are ruled, or that our wills have been made subject to the stars, that each one is not dealt with according to his deserts, but by the necessity of his stars, — an evil doctrine, an impious doctrine. Unto these thoughts was going that man whose feet were almost moved, and whose steps were all but over-thrown, into this error he was going; but because he was not in tune with the generation of the sons of God, he undertook to know, and condemned the knowledge wherein with God's just men he agreed not. And what he saith let us hear; how that he undertook to know, and was helped, and learned something, and declared it to us. And I under" took, he saith, to know. In this labour is before me. Truly a great labour; to know in what manner both God doth care for things human, and it is well with evil men, and good men labour. Great is the importance of the question; therefore, and this labour is before me. As it were there is standing in my face a sort of wall, but thou hast the voice of a Psalm, 1 In my God I shall pass over the wall? This labour is before me.

23. Sooth thou sayest, labour is before thee; before God it is no labour: put thyself before God where there is no labour, and not even to thee will there be labour. And he hath done this; for he saith how long labour is before him; (ver. 17.) until I enter into the sanctuary of God, and understand upon the last things. A great thing it is, brethren: now for a long time 1 labour, he saith, and before my face I see a sort of insuperable labour, to know in what manner both God is just, and doth care for things humau, and is not unjust because men shining and doing wicked actions have happiness on this earth; but the godly and men serving God are wasted ofttimes in trials and in labours: a great difficulty it is to know this, but only until F enter into the Sanctuary of God. For in the Sanctuary what is presented to thee, in order that thou mayest solve this question? And I understand, he saith, upon the last things: not present things. I, he saith, from the Sanctuary of God stretch out mine eye unto the end, I pass over present things. All that which is called the human race, all that mass of mortality is to come to the balance, is to come to the scale, thereon will be weighed the works of men. All things now a cloud doth enfold: but to God are known the merits of each severally. And I understand, he saith, upon the last things: but uot of myself; for before me there is labour. Whence may I understand upon the last things? Let me enter into the Sanctuary of God. In that place then he understood also the reason why these men now are happy.

24. Ver. 18. To wit, because of deceitfulness Thou hast set upon them. Because deceitful they are, that is fradulent; because deceitful they arc, they suffer deceits. What is this, because fraudulent they are they suffer a fraud? They desire to play a fraud upon mankind in all their naughtinesses, they themselves also suffer a fraud, in choosing earthly good things, and in forsaking the eternal. Therefore, brethren, in their very playing off a fraud they suffer a fraud. In that which but now I said, brethren, "What manner of wit1 hath1 he who to gain a garment doth lose his fidelity?" hath he garment he hath taken suffered a fraud, or he that is smitten with so great a loss? If a garment is more precious than fidelity, the former doth suffer the greater loss: hut if incomparably good faith doth surpass the whole world, the latter shall seem to have sustained the loss of a gar-but to the former is said, What doth it profit a man if he gain the whole world, but suffer the loss of his own soul? Therefore what hath befallen them? Because of deceitfulness Thou hast set for them: Thou didst throw them down while they were being exalted. He hath not said, Thou didst throw them down because they were lifted up: not as it were after that they were lifted up Thou didst throw them down; but in their very lifting up they were thrown down. For thus to be lifted up is already to fall; Thou didst throw them down while they were being lifted up.

25. Ver. 19. How have they become a desolation suddenly? He is wondering at them, understanding unto the last things. They have vanished. Truly like smoke, which while it mounteth upward, doth vanish, so they have vanished. How doth he say, They have vanished? In the manner of one who understandeth the last things. They have vanished: they have perished because of their iniquity.

26. Ver. 20. Like as the dream of one rising up. How have they vanished? As vauisheth the dream of one rising up. Fancy a man in sleep to have seen himself find treasures: he is a rich man, but only until he awaketh. Like as the dream of one rising up: so they have vanished, like the dream of one awaking. It is sought then and it is not: there is nothing in the hands, nothing in the bed. A poor man he went to sleep, a rich man in sleep he became: had he not awoke, he were a rich man: he woke up, he found the care which he had lost while sleeping. And these men shall find the misery which they had prepared for themselves. When they shall have awoke from this life, that thing doth pass away which was grasped as if in sleep. Like as the dream of one rising up. And that there might not be said, " What then? a small thing doth their glory seem to thee, a small thing doth their state seem to thee, small things \scem to thee inscriptions, images, statues, distinctions, troops of clients?" O Lord, he saith, in Thy city their image1 Thou shall bring to nothing. Therefore, my brethren, speak- ing freely of this passage, or whence it is allowed me, (for when we mingle with you we do rather smite' you thau teach you,) in the name of Christ and in the fear of Him I exhort you: that whosoever of you have not these things, should not covet them; whosoever of you have them, should not rely on them. Behold, I have told you; 1 say not, ye are condemned because ye have them; but ye are condemned if on such things ye rely, if because of such things ye are puffed up, if because of such things ye think yourselves to be great men, if because of such things ye acknowledge not the poor, if because of your excelling in this emptiness ye forget the common lot of mankind. For then God must needs make retribution at the last, and in His City bring to nothing the image of such men. For he that is rich let him be so in the way that the Apostle hath enjoined: Charge, he saith, the rich men of this world not to think proudly, nor to hope in6' the uncertainty of tlieir riches, but in the living God, Who bestoweth upon us all things abundantly to enjoy. He hath taken away the pride of rich men, he giveth counsel. As if they* were saying, We are rich men, thou dost forbid us to*Oif. be proud, dost prohibit us from boasting of the parade of our riches: what then are we to do with these riches? Is it come"ch» to this, that there is nothing which they may do therewith? Be they rich, he saith, in good works; let them readily distribute, communicate. And what doth this profit? Let them treasure unto themselves a good foundation for the future, that they may lay hold of true life. Where ought they to lay up treasure for themselves? In that place whereunto he set his eye, when entering into the Sanctuary of God. Let there shudder all our rich brethren, abounding in money, gold, silver, household, honours, let them shudder at that which but now hath been said, O Lord, in Thy city Thou shall bring to nothing their image. Are they not worthy to suffer these things, to wit that God bring to nothing their image in His city, because also they have themselves brought to nothing the image of God in their earthly city? In Thy city Thou shall bring to nothing their image. saying with what things he is tempted: because my heart was delighted, he saith, my reins also were changed. When those temporal things delighted me, my reins were changed. It may also be understood thus: because my heart was delighted in God, my reins also were changed, that is, my lusts were changed, and I became wholly chaste. My reins were changed. And hear how.

27. Ver. 22. And I was brought unto nothing, and I knew not. I, the very man, who now say these things of rich men, once longed for such things: therefore even I was brought to nothing when my steps were almost overthrown. And I was brought unto nothing, and I knew not. We must not therefore despair even of them, against whom I was saying such things.

28. What is, / knew not? As it were a beast I became to Thee, (ver. 23.) and I am alway with Thee. There is a great difference between this man and others. He became as it were a beast in longing for earthly things, when being brought to nothing he knew not things eternal: but he departed not from his God, because he did not desire these things of demons, of the devil. For this I have already brought to your notice. The voice is from the Synagogue, that is, from that people which served not idols. A beast indeed I became, when desiring from my God things earthly: but I never departed from That my God.

29. Because then, though having become a beast, I departed not from my God, there followeth, Thou hast held the hand of my right hand. He hath not said my right hand, but the hand of my right hand. If the hand of the right hand it is, a hand hath a hand. The hand Thou hast held of my right hand, in order that Thou mightest conduct me. For what hath he put hand? For power. For we say that a man hath that in his hand which he hath in his power: just as the devil said to God concerning Job, Lay to Thine hand, and take away the things which he hath. What is, lay to Thine hand? iPut forth P°wer' The hand of God he hath called the power of God: as hath been written in another place, death and life are in the hands of the tongue. Hath the tongue hands? But what is, in the hands of the tongue? In the power of the tongue. What is, in the power of the tongue? Out of thy mouth thou shalt be justified, and out of thy mouth thou shalt be condemned. Thou hast held, therefore, the hand of my right hand, the power of my right hand. What was my right hand? That I was alway with Thee. Unto the left I was holding, because I became a beast, that is, because there was an earthly concupiscence in me: but the right was mine, because I was alway with Thee. Of this my right hand TJiou hast held the hand, that is, hast directed the power. Wh at power? He gave them power to become sons of Qod. He is beginning now to be among the sons of12, God, belonging to the New Testament See in what manner the hand of his right hand was held. In Thy will Thou hast conducted me. What is, in Thy will t Not in my merits. What is, in Thy will? Hear the Apostle, who was at first a beast longing for things earthly, and living after the Old Testament. He saith what? / that at first was a biasphemer9 and persecutor, and injurious: but mercy I obtained. What is, in TJiy will? " By the grace of God I am what /lCor.)5f am." And in1 glory Thou hast taken me up. Now to what/g0'MM. glory he was taken up, and in what glory, who can explain, who can say? Let us await it, because in the Resurrection it will be, in the last things it will be. With glory Thou hast taken me up.

30. And he is beginning to think of that same Heavenly felicity, and to reprove himself, because he hath been a beast, and hath longed for things earthly. (Ver. 25.) For what have I in Heaven, and from Thee what have I uilled upon earth? By your voice I see that ye have understood. He compared with his earthly will the heavenly reward which he is to receive; he saw what was there being reserved for him; and while thinking and burning at the thought of some ineffable thing, which neither eye hath seen, nor ear heard, nor into the heart of man hath ascended, he hath not said,9, this or that I have in Heaven, but, what have I in Heaven? What is that thing which I have in Heaven? What is it? How great is it? Of what sort is it? And, since that which I have in heaven doth not pass away, from Thee what have I untied upon earth? Thou reservest for me, (I will speak as I am able, but forgive me; accept my endeavour, mine earnestness to attempt; for to explain it I have not power.) Leven Thyself, and I have willed from Thee on earth that which even ungodly men have, which even evil men have, which even abandoned men have, money, gold, silver, jewels, households, which even many wicked men have: which even many profligate women have, many profligate men: these things as a great matter 1 have desired of my God upon earth: though my God reserveth Himself for me in Heaven! For what have I in Heaven? He hath to display that very what And from Thee what have 1 willed upon earth?

31. Ver. 26. My heart and my flesh hath failed, 0 God of my heart. This then for me in Heaven hath been reserved, God of my heart, and my portion is my God. What is it, brethren? Let us find out our riches, let mankind choose their parts. Let us see men torn with diversity of desires: let some choose wrar-service, some advocacy, some divers and sundry offices of teaching, some merchandise, some farming, let them take their portions in human affairs: let the people of God cry, my portion is my God. Not for a time my portion; but my portion is my God for everlasting. Even if I alway have gold, what have I? Even if I did not alway have God, how great a good should I have? To this is added, that He promiseth Himself to me, and He promiseth that I shall have this for everlasting. So great a thing I have, and never have it not. Great felicity: my portion is God! How long? For everlasting. For behold and see after what sort He hath loved him; He hath made his heart chaste: God of my heart, and my portion is God for everlasting. His heart hath become chaste, for nought now God is loved, from Him is not sought any other reward. He that doth seek any other reward from God, and therefore is willing to serve God, more precious doth make that which he willeth to receive, than Him from whom he willeth to receive. What then, is there no reward belonging to God? None except Himself. The reward belonging to God, is God Himself. This he loveth, this he esteemeth; if any other thing he shall have loved, the love will not be chaste. Thou art receding from the Fire immortal, thou wilt grow cold, wilt be corrupted. Do not recede. Recede not, it will be thy corruption, it will be thy fornication. Now he is returning, now he is repenting, now he is choosing repentance, now he is saying, my portion is God. And after what sort is he delighted with that Same, whom he hath chosen for his portion.

32. Ver. 27. Behold, they that put themselves afar from Thee sliall perish. He therefore departed from God, but not far: for / have become as it were a beast, he saith, and /am*. alway with Thee. But they have departed afar, because not only things earthly they have desired, but have sought them from demons and the Devil. Tliey that put themselves afar from Thee shall perish. And what is it, to become afar from God? Thou hast destroyed every man that committeth fornication away from Thee. To this fornication is opposed chaste love. What is chaste love? Now the soul doth love her Bridegroom: what doth she require of Him, from Her Bridegroom whom she loveth? Perchance in like manner as women choose for themselves men either as sons-in-law or as bridegrooms: she perchance chooseth riches, and loveth his gold, and estates, and silver and cattle and horses, and household, and the like. Far be it. He doth love Him alone, for nought he doth love Him: because in Him he hath all things, for by Him were made all things. Thou hast destroyed, he saith, every one that committeth fornication*' away from Thee.

33. Ver. 28. But thou doest what? But for me to cleave to God is a good thing. This is whole good. Will ye have more? I grieve at your willing. Brethren, what will ye have more? Than to cleave to God nothing is better, when we shall see Him face to face. But now what? For yet as a stranger I am speaking: to cleave, he saith, to God is a good thing: but now in my sojourning, (for not yet hath come the substance,) I have to put in God my hope. So long therefore as thou hast not yet cloven, therein put thy hope. Thou art wavering, cast forward an anchor to the land*. Not yet dost thou cleave by presence, cleave fast by hope. To put in God my hope. And by doing what here wilt thou put in God thy hope? What will be thy business, but to praise Him Whom thou lovest, and to make others to be fellow-lovers of Him with thee? Lo, if thou shouldest love a him with thee? A lover of a charioteer whithersoever he goeth doth speak of him, in order that as well as he others also may love him. For nought are loved abandoned men, and from God is reward required in order that He may be loved? Love thou God for nought, grudge God to no one. Seize Him as many as ye are able, as many as shall possess: He is not made strait, ye will make no limits in Him, Him wholly each of you will possess, and Him wholly all ye will have. Therefore this do while here thou art, that is, while thou art putting thy hope in God. For what followeth? In order that I may tell forth all Thy praises in the courts of the daughter qfSion. " In order that I may tell forth all Thy praises but where? " In the courts of the daughter of Sion:" for the preaching of God beside the Church is vain. A small thing it is to praise God and to tell forth all His praise. In the courts of the daughter of Sion tell thou forth. Make for unity, do not divide the people; but draw them unto one, and make them one. I have forgotten how long I have been speaking. Now the Psalm being ended, even judging by this closeness5, I suppose I have held a long discourse: but it doth not suffice for your zeal; ye are too impetuous. O that with this impetuosity ye would seize upon the kingdom of Heaven.