Psalm 94 (Vulgate 93)

Delivered in another* $ Diocese, at the request of an assembly of Bishops, as appears from the conclusion.

As we listened with much attention, while the Psalm was in reading, so let us listen attentively, while the Lord revealeth the mysteries which He hath deigned to obscure in this passage. For some mysteries in the Scriptures are shut up for this reason, not that they may be denied, but that they may be opened unto those who knock. If therefore ye knock with affection of piety, and sincere heartfelt love, He, Who seeth from what motives ye knock, will open unto you. It is known unto all of us, (and I wish we may not be among their number,) that many murmur against God's long-suffering, and grieve either that impious and wicked men live in this world, or that they have great power; and what is more, that the bad generally have great power against the good, and that the bad often oppress the good; that the wicked exult, while the good suffer; the evil are proud, while the good are humbled. Observing such things in the human race, (for they abound,) impatient and weak minds are perverted, as if they were good in vain; since God averteth, or seemeth to avert, His eyes from the good works of the pious and faithful, and to promote the wicked in those pleasures which they love. Weak men, therefore, imagining that they live well in vain, are induced either to imitate the wickedness of those whom they see flourishing: or if either through bodily or mental weakness they are deterred from doing wrong by a fear of the penal of the world; not because they love justice, but, to speak more openly, fearing the condemnation of men among men, they refrain indeed from wicked deeds, but refrain not from wicked thoughts. And among their wicked thoughts, the chief is the wickedness which leadeth them impiously to imagine that God is neglectful, and regardless of human affairs: and that He either holdeth in equal estimation the good and the wicked: or even, and this is a still more pernicious notion, that He persecuteth the good, and favoureth the wicked. He who thinketh thus, although he doth no harm to any man, doth the greatest to himself, and is impious against himself, and by his wickedness hurteth not God, but slayeth himself. Nor do they hurt men, because they who think thus, are cowards; but nevertheless, God seeth their murders, their adulteries, their deceits and robberies, and punisheth them in their thoughts. For He observeth their real desires, for His eye is not repelled by flesh, that it may not discern the will. Such men, if they find opportunities, do not become evil, but are shewn to be so: so that thou perceivest not the manifestation of a recent growth within them, but dost understand what was lying hid within their hearts. Within these few years, and almost yesterday, men saw this: and even men of slow apprehension acknowledged it. For there was a house here very powerful for a season, of which God had made a scourge for the human race, and the human race was thence chastened; if it would recognise the scourge of the Father, and fear the sentence of the Judge. Now while this house was great, many groaned beneath it, murmured, censured, cursed, blasphemed. How do men narrow themselves, and how many are given up by that Divine Judgment to the lusts of their own hearts! Those who murmured against that house suddenly became members of it: and from them men suffered such inflictions as they themselves before had complained of from men like unto themselves. Righteous therefore is he, who, even when he can do evil, doth it not: of whom it is written, Who might offend, and hath not offended? or done evil, and hath not done it? Who is he? and we will call him blessed; Some men's sins hidden now, not there/ore unpunished. 343 for wonderful things hath he done in his life. The Scripture was speaking of those who have power to do evil, but are innocent. For the wolf wishes to do as much harm as the lion: they do harm in different ways, but they wish to do harm alike. For the lion not only despiseth, but putteth to flight the dog when he barks: and cometh to the fold, and the dogs being struck dumb, he carrieth off what he can: the wolf dareth not to go among the barking of dogs. Did he therefore return more innocent, because he could not, through his fear of the dogs, carry off his prey? God, therefore, teacheth innocence: that every man many be innocent, not from fear of punishment, but from love of justice; for then is he freely innocent, and truly innocent. But he who is innocent from fear, is not innocent, even though he harm not him whom he wisheth to harm; for he doth not hurt another by an evil deed, but himself much, through evil lusts. Hear the Scripture, as to how he hurteth himself: He who loveth iniquity 9 hateth his¥*.\fi. own soul. And indeed men greatly err, when they imagine their own wickedness hurteth others, and not themselves. Suppose a man's iniquity reacheth others, so as to hurt the body, to injure property, to get possession of a house, to steal a slave, to take away gold or silver, or any thing else that he has. So far, this wickedness doth affect another. Does, therefore, thy iniquity injure another's body, and not injure thy own soul?

2. Against this simple and true doctrine, by which good men are taught to love justice itself, and by so acting to wish to please God; and to understand, that their soul is by Him enlightened by a certain rational light, so that they may do what is just, and prefer that light of wisdom to all those things which are loved in the world: against this doctrine men murmur as follows; and if they do not murmur aloud, yet they are gnawed in heart. What do they say then? Am I really likely to please God by righteousness? or do those righteous persons please Him, under Whose government the wicked flourish? They commit so much evil: and no harm happeneth unto them. Or if any evil happeneth to them; what do they say unto thee, when thou beginnest to say to them, Behold how great sins hath he A remedy for discontented thoughts. done, what a punishment hath he received? what was the end him? They begin to think of the righteous, to whom evils have happened, and oppose them to us, saying, If some evil bappeneth to that man because he was wicked, why did it happen to this man, who lived so righteously? He who hath done so great works of charity, who hath done so many good deeds in the Church, why bath he experienced such a lot? why had he a fate, like that of the man who hath done many evil deeds? They speak thus to shew that they do not evil, because they are not able, or because they dare not. For the tongue witnesseth, what the heart doth will: and, indeed, although the tongue were silent, itself overpowered by fear, God would see within what man was thinking of, even though it should escape another man. This Psalm therefore attempts to heal these silent thoughts, and even those which burst forth into words and acts, if they are disposed to be healed. Let them therefore listen, that they may be healed. And I wish that in the whole of the multitude which is now within these walls, and through us, heareth the word of God, there may be no such wounds that need a cure: I wish there may be none. Yet we are doing nothing superfluous in speaking of them, even if there are no wounds there. Let hearts be prepared for healing others, when they have begun to hear such things. For I suppose, that in every Christian, when he heareth a man speaking like this, if he is a true believer, and thoroughly trusteth in God, and his hope is in a future life, not in this world, nor in this life, and he heareth not in vain that he is to * lift up his heart be laugheth at, and grieveth for those who murmur thus, and saith unto himself: God knoweth what He doeth, we cannot know His design, why He spareth the wicked for a season, or why the good suffer for a season; yet it is enough for me to know this, that the good suffereth for a time, and the wicked flourisheth for a time also. He therefore who is such, is safe: and he beareth patiently all the prosperity of the wicked, and the sufferings of the good, until this life be finished, until iniquity pass away. Such a man is blessed, and God hath taught him from His law, hath given him patience in time of adversity, until the pit be digged up for the ungodly. But let him who is not as yet Heathen and Christian names of days. The stars, 345 such, hear from us what pleaseth the Lord. But let Him who seeth better the wound which He hath to heal, say more Himself within the heart.

3. The Psalm hath this title, that is, this inscription: A Psalm of David himself, on the fourth day of the week. This Psalm is about to teach patience in the sufferings of the righteous: it enjoineth patience against the prosperity of the wicked, and buildeth up patience. This is the drift of the whole of it, from beginning to end. Wherefore then hath it such a title, on the fourth of the vwek? The first of the week is the Lord's day: the second, is the second weekday, which people of the world call the Moon's day: the third, is the third week-day, which they term Mars' day. The fourth of the Sabbaths therefore is the fourth week-day, which by Pagans is styled Mercury's day, and also by many Christians; but I would not call it so: and I wish they would change for the better, and cease to do so; for they have a phrase of their own, which they may use. For these terms are not of universal use: many nations have severally different names for them: so that the mode of speech used by the Church better beseemeth the mouth of a Christian. Yet if custom hath induced any person to utter that with his tongue which his heart doth disapprove, let him remember, that all those whose names the stars bear were men, and that the stars did not commence their existence in the sky, when those men began theirs, but were there long before; but on account of some mortal services rendered unto mortals, those men in their own times, because they had great power, and were eminent in this life, since they were beloved by men, not on account of eternal life, but of temporal services, received divine honours. For then men of the old world, in being deceived and wishing to deceive, pointed to the stars in heaven, to flatter those who had done them any good service in their affection for this life, saying, that that was the star of such a man, this of another; while the man who had not beheld them before, so as to see that those stars were there before the birth of the man, were deceived into a belief: and thus this vain opinion was conceived. This erroneous opinion the devil strengthened, Christ overthrew. According to our 346 Fourth day, symbolically, the time of forming Saints. mode of speech, then, the fourth of the week is taken for 'the fourth day from the Lord's day. Attend, therefore, beloved, to what this title meaneth. Here is a great mystery, and a truly hidden one. For most passages of this Psalm sound clearly, move us openly, and are easily understood; but this title, I must confess, hath no slight obscurity: but the Lord will come to our aid, He will clear the cloud, and ye shall see the Psalm, and from its title understand it. For it hath at its commencement the words, A Psalm of David himself, on the fourth of the week. The title is on the threshold, it is fixed upon the door-posts. Men choose to notice the name, and thus to enter the house. Let us therefore recall from the holy Scripture in Genesis, what was created on the first day;^ we find light: what was created on the second day; we find the firmament, which God called heaven: what was created on the third day; we find the form of earth and sea, and their separation, that all the gathering together of the waters was called sea, and all that was dry, the earth. On the fourth day, the Lord made the lights in heaven: The sun to rule the day: the moon and s^ars 1° Q0®6™ the night: this was the work of the fourth day. What then is the reason that the Psalm hath taken its title from the fourth day: the Psalm in which patience is enjoined against the prosperity of the wicked, and the sufferings of the good. Thou findest the Apostle Paul speaking. i)0 an things without murmurings and disputings: that ye may be blameless and harmless, the sons of God, withont rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world, holding forth the word of life. The comparison from the light is applied to the saints, that they may dwell without murmurings in the midst of a crooked and perverse nation.

4. But that no one may imagine that the lights of heaven are to be worshipped and adored, because a likeness hath from them been drawn to signify the saints: let us first explain, in Christ's name, how unreasonable it is to suppose that thou shouldest adore the sun, moon, stars, or heaven, because some figure of likeness applied to the saints hath been derived from them: since there are many things of which a similitude has been adopted to denote the saints, Creatures not to be worshipped for similitudes. 347 which are not worshipped. For if thou thinkest that every thing which supplielh a similitude for the saints, ought to be adored; adore the mountains and hills, because it is said, The mountains skipped like rams, and the little hills UkePs. young sheep. Thou speakest of the saints: I of Christ4, Himself. Worship the lion; for it is written, The UonB.er.5, Of the tribe of Judah hath prevailed: worship the rock;6, for it is written, For that rook teas Christ. But if thou dost not in Christ worship those earthly things, although10'4, they have supplied certain similitudes; from whatever part of creation an emblem may have been drawn to signify the saints, understand thou the likeness in the creature, and worship the Maker of the creature. Our Lord Jesus Christ is called the sun: is it this sup which even the minutest animals discern in common with ourselves? No. But it is that of which it is said, That was the true light 9 which lighteth every man which cometh into the world. For that light lighteneth not man only, but also beasts of burden, and cattle, and all animals; but that which lighteneth every man, light* eneth him in the heart, where alone he hath understanding.

5. Understand therefore, beloved, when the Apostle said, In the midst of a crooked and perverse nation, that is, amid the wicked, among whom ye sliine as lights in the world, holding forth the word of life: in a certain way he hath warned us how to interpret this Psalm, and how to understand its title. For such Saints in whom is the word of life, on account of the conversation which they have in heaven, despise all the iniquities which are happening on earth: and as the heavenly luminaries traverse their onward course by day and by night, and keep their path surely, while so great evils are taking place, nor do the stars fixed above in heaven deviate, engaged in tracking their heavenly paths, as their Creator hath ordered and appointed for them: so ought the Saints, if their hearts are fixed in heaven, if they bear not in vain, and respond that they * lift up their heart,' if they imitate him who said, for our conversation is in heaven; because then they dwell in the regions above, and think of things20" above, as it is said, For where your treasure is, there will your heart be also; from those very thoughts of things21, above, they become patient; and for all that is going on on 348 Hearts fixed above, like stars, look down unmoved. earth they care no more, while they are traversing their own course, than the luminaries of heaven care for aught save how they do their work of days and nights, although they see so great evils constantly happening on earth. Yet perhaps it is easy for the righteous to bear those iniquities of the wicked which do not affect themselves: but as they bear those of which others are the victims, so let them bear what is aimed against themselves. For they ought to endure them not only because others are the sufferers: and if they suffer themselves, they ought not to lose their long-suffering. For he who hath lost this, hath fallen from heaven: but he who hath his heart fixed in heaven, it is but his earth that suffereth on earth. How many things do men invent of the luminaries themselves, and yet they bear them with patience; even as the righteous ought to endure all the false charges that can be brought against themselves. For instance, the very thing I spoke of above, that this star is Mercury's, that Saturn's, this again Jupiter's: all this is a reproach unto the stars. What? They when they hear such reproaches, are they moved at all, or do they cease to persevere in their course? Thus then a man who in a nation crooked and perverse hath the word of God, is like a star that shineth in heaven. In what numbers1 do they who think they are honouring the sun, speak falsely concerning it? They who say, Christ is the sun, lie concerning the sun. The sun knoweth that Christ is its Lord and Creator. And if it can be angry, it is more bitterly indignant against one who falsely honoureth it, than against one who revileth it; for to a good servant injury to his Lord is worse than contumely against himself. How falsely do some speak of the stars themselves? Yet they bear it, they endure, they move not. Why? because they are in heaven. But what is heaven? Let us not pass over even this: what lies do men tell, when they see the moon becoming darkened, and say, the wicked are drawing her down? Since at certain seasons she hath her eclipse according to the appointment of God. Yet she, who is in heaven, regardeth not those words of men. But what is this, in heaven? she is in the firmament of heaven. He therefore, whose heart is in the firmament of the book of God, regardeth not these things. For heaven, that is, the firmament, is figuratively taken for the book of the Law. Thus it is somewhere written, Thou spreadest out the Jieavens as a skin. If it is spread out like a skin, it is spread out as a book, that it may be read. But after its season hath elapsed, it is not read. For the law is read, because we have not as yet reached that Wisdom which filleth the hearts and minds of those who look upon it: and there will be no need for us to have any thing read to us when there. For in what is read to us, syllables sound and pass away: that light of Truth passeth not away, but remaining stedfast satisfieth the hearts of those who witness it; as it is said, They shall be satisfied with the plenteousness of Thy house: and Thou shalt give them drink of Thy8"10' pleasures, as out of the river; for with Thee is the well of life. And behold the well itself: and in Thy lights he addeth, shall we see light. For reading is only necessary, as long as we know in party and prophesy in part9 as the Apostle saith; but when that which is perfect is comey then that which is in part shall be done away. For it is not thus in that city of Jerusalem, where the angels dwell, apart from which we are now wandering, and groaning in our pilgrimage; for we groan if we know we are but pilgrims: since a man hateth his country much indeed, if he thinketh himself happy while he wandereth; — is the Gospel, or the Apostle % read in that city wherein are the angels? They feed upon the Word of God: in order for which Word of God to sound forth unto us for a season, The Word was made fleshy and dwelt among us. Nevertheless, the written law itself is our firmaraent; if our heart be there, it is not plucked up by the wickednesses of men. It is therefore said, Thou spreadest out the heaven as a skin. But when the season of need for the books passeth away, what is written, The heavens shall be rolled together as a scroll? He therefore whose heart is on high, hath a light in his own heart: he shineth in heaven, and is not overcome by the darkness. For the darkness is beneath: but iniquity is darkness; not a darkness that cannot change. We have spoken of this yesterday. But those who to-day are darkness, may be, if they choose, to-morrow, light: those who have come here in darkness, 'may at this moment, if they wish, become light. For the Apostle saith openly, that no man might imagine that sins are natural, and cannot be changed: for ye were sometimes darkness, but now are ye light in the Lord; walk as children of light. Light, he saith, in the Lord, not in yourselves. The heart is therefore in the book: if in the book, it is in the firmament of heaven. If the heart be there, let it shine thence, and it shall not be moved by the wickedness in the world beneath; not because it is there in heaven in the flesh, but because it is there by its conversation, as it is said, hut our conversation is in heaven. Thou canst not imagine that city, because thou seest it not as yet. Dost thou wish to imagine heaven? Think of the book of God. Hear the Psalm; and in His law will he exercise himself day and night. And there he is called blessed, that hath not walked in the counsel of the ungodly, nor stood in the way of sinners: and hath not sat in the seat of the scornful: but his delight is in the law of the Lord. Behold a luminary in heaven: and in His law will he exercise himself day and night. Doth he wish to bear all things patiently? Let him not come down from heaven, and let him exercise himself in His law day and night. His heart is then in heaven: if his heart is in heaven, all the wickedness which taketh place for a season upon earth, all the successes of the wicked, all the sufferings of the righteous, to him who exerciseth himself day and night in the law of God, are as nought; patiently he endureth all, and blessed shall he be, instructed by the Lord. How is he in the firmament of heaven? because the law is a firmament. Blessed is the man whom Thou chastenest, O Lord, and teachest him in Thy law; that Thou mayest give him patience in time of adversity: until the pit be digged up for the ungodly. Attend therefore to the lights of heaven, how they go forth, and set, and return, and move on in their courses; how they distinguish day from night, revolve years and seasons; while such evils are happening on earth, yet they have rest in heaven. What is it then that God teacheth us? Let us now attend to the Psalm.

6. Ver. 1. The Lord is the God of vengeance; the God of vengeance hath dealt confidently. Dost thou think that He doth not punish? The God of vengeance punisheth* What is, The God of vengeance f The God of punishments. Thou murmurest surely because the bad are not punished: yet do not murmur, lest thou be among those who are punished. That man hath committed a theft, and liveth: thou murmurest against God, because he who committed a theft on thee dieth not. See if thou do not still commit theft: if thou dost not now, see whether thou hast at any time. If thou art now day, remember thy night: if thou art now fixed in heaven, bear in mind thy earth. Perhaps thou findest that thou wast at some time a thief; and perhaps that some other person was incensed, because thou aho didst live, though a thief, and hadst not died: but as thou, when thou didst commit the sin, didst live for this reason, that thou mightest not repeat it; do not, because thou hast passed over, wish to overthrow the bridge of God's compassion. Art thou ignorant that many are yet to pass where thou too hast passed? Wouldest thou now live to murmur, if he who before murmured against thee had been heard against thee? Nevertheless, even now, thou desirest God's vengeance against the wicked, that the thief may die, and thou murmurest against God, because the thief dieth not. Weigh in the balance of equity the thief and the blasphemer; thou now sayest that thou art not a thief, but in murmuring against God, thou art a blasphemer. The thief watcheth for a man's sleep, that he may seize something: and thou sayest that God is asleep, and seeth not man. Therefore, if thou wouldest have another correct his hand, do thou first correct thy tongue: thou wouldest have him correct his heart towards man, correct thy heart towards God; lest perchance, when thou desirest the vengeance of God, if it come, it find thee first. For He will come: He will come, and will judge those who continue in their wickedness, ungrateful for the prolongation of His mercy, for His longsuffering, treasuring up unto themselves wrath against the day of wrath, and revelation of the righteous judgment of God, Who will render to every man according to bis deeds: because, The Lord is the God of vengeance, therefore hath He dealt confidently.*"®' For He spared no man, when He was speaking here: the Lord Himself was in the weakness of the flesh, but in strength of speech. He respected not the persons of the Jewish rulers. What words did He address unto them? and, as it is written, truly in confidence, because it is said in Psalms of Him, Now for the comfortless troubles' sake of the needy, and because of the deep sighing of the poor, I will up, saith the Lord. Who are the needy? Who are the poor? Those who have no hope except in Him, in whom alone hope reposed is never deceived. Observe this, my brethren, when the needy are mentioned in Scripture, they do not seem to be meant only who have nothing. For thou findest a poor man, who when he suffereth any injury, applieth to no one but his patron, in whose mansion he perhaps dwells, whose inmate, tenant, client he fs; and declareth that he hath suffered an indignity because he belongeth to him: his heart is in the man, his hope is in the man, ashes in ashes. But there are others that are opulent, and supported by the honours of mankind in this life: who yet neither place their hopes in their money, nor place their hopes in their estates, nor place their hope in their household, nor in the splendour of a transitory dignity; but their whole hope they repose in Him, Who hath no successor, Who cannot die, Who cannot be deceived, and cannot deceive; such men, although they seem to have many things in this life, yet use them well for the support of the indigent; they are counted among the Lord's poor. For they see that they are living in peril in this life; they feel that they are pilgrims; they dwell amid their opulence, like the traveller in the inn, who is to pass onward, not to remain as its possessor. What then saith the Lord.? For the comfortless troubles' sake of the needy, and because of the deep sighing of the poor, I will up, saith the Lord, and unit set him in safety. Our safety is our Saviour: in Him He would place the hope of all the needy and poor. And what saith He? / will deal confidently in Him. What meaneth this? He will not fear, will not spare the lusts and vices of men. Truly, as a faithful physician, with the healing knife of preaching in His hand, He hath cut away all our wounded parts. Therefore such as He was prophesied and preached beforehand, such was He found. He was speaking on the Mount, when He said, Blessed are the poor in spirit, for theirs is the kingdom qf heaven. There they are called blessed, who are persecuted for righteousness' sake; for theirs (it is said in this very sermon) is the kingdom qf heaven. And that He might make them lights that is, patiently enduring alf those iniquities which are transitory, He added, Blessed shall ye beT when men3i7'59' shall revile you, and persecute you, and say all manner Of evil against you. Rejoice, and be exceeding glad; for great is your reward in heaven. Further on in the sermon, when He was beginning to teach them, although the crowd surrounded Him, He said things to His disciples, which would strike the very face of the Pharisees and Jews, who had a kind of supremacy as interpreters of all the Scripture, who appeared to themselves righteous, or imagined that they seemed so, before whose supremacy the people seemed to bow in subjection. He spared them not, saying, When ye pray, ye shall not be as the hypocrites are; for they love5' to pray standing in the synagogues and in the corners qf the streets, that they may be seen of men; and so forth. He touched all; He feared no man. And when He had finished the whole sermon, the Gospel concludeth respecting Him thus, It came to pass, when Jesus had ended these sayings, the people were astonished at His doctrine; for He taught28'29' them as one having authority, and not as the Scribes. How great things then did He, of Whom it is said, He taught them as one having authority, say unto them? Woe unto you, Scribes and Pharisees, hypocrites! What great things did He say unto them, before their face? He feared no one. Why? Because He is the God of vengeance. For this reason He spared them not in words, that they might remain for Him after to spare them in judgment; because if they were unwilling to accept the healing of His word, they would afterwards incur their Judge's doom. Wherefore? Because He hath said, The Lord is the God of vengeance, the God of vengeance hath dealt confidently; that is, He hath spared no man in word. He who spared not in word when about to suffer, will He spare in judgment when about to judge? He who in His humility feared no man, will He fear any man in His glory? From His dealing thus confidently in time past, imagine how He will deal at the end of time. Murmur not then against God, Who seemeth to spare the wicked; but be thou good, and perhaps for a season He may not spare thee the rod, that He may in the end spare thee in judgment. The Lord is the God of vengeance, the God of vengeance hath dealt confidently.

7. Ver. 2. And because He dealt confidently, they endured not His confidence: and because He came humble, and in mortal flesh, and to die, not to do as sinners, but to suffer as sinners: when He had come for these reasons, and had dealt confidently, and they could not bear His confidence of speech, what did they do? They seized Him, they scourged, mocked, buffeted, besmeared Him with spitting, crowned Him with thorns, lifted Him up on the Cross, at last slew Him. And what followed, because He dealt confidently? Be exalted, Thou Judge of the world. Because they imprisoned Him when humble, thinkest thou they will imprison Him when exalted? Because they judged Him when mortal, will they not be judged by Him when immortal? What then saith He? Be exalted, Thou, Who hast dealt confidently, the confidence of Whose word the wicked bore not, but thought they did a glorious deed, when they seized and crucified Thee; they who ought to have seized on Thee with faith, seized Thee with persecution. Thou then Who hast among the wicked dealt confidently, and hast feared no man, because Thou hast suffered, be ewalted; that is, arise again, depart into heaven. Let the Church also bear with long-suffering what the Church's Head hath borne with long-suffering. Be exalted, Tlwu Judge of the world: and reward the proud after iheir deserving. He will reward them, brethren. For what is this, Be exalted, Thou Judge of the world: and reward the proud after their deserving. This is the prophecy of one who doth predict, not the boldness of one who commandeth. Not because the Prophet said, Be exalted, TJwu Judge of the world, did Christ obey the Prophet, in arising from the dead, and ascending into heaven; but because Christ was to do this, the Prophet predicted it. He seeth Christ abased in the spirit, abased he seeth Him: fearing no man, in speech sparing no man, and he saith, He hath dealt confidently. He seeth how con-The proud, who defend their sin, have its desert. 355 fidently He hath dealt, he seeth Him arrested, crucified, humbled, he seeth Him rising from the dead, and ascending into heaven, and from thence to come in judgment of those, among whose hands He had suffered every evil: Be exalted, he saith, Thou Judge of the world, and reward the proud after their deserving. The proud He will thus reward, not the humble. Who are the proud? Those to whom it is little to do evil: but they even defend their own sins. For on some of those who crucified Christ, miracles were afterwards performed, when out of the uumber of the Jews themselves there were found believers, and the blood of Christ was given Unto them. Their hands were impious, and red with the blood of Christ. He whose blood they had shed, Himself washed them. They who had persecuted His mortal body which they had seen, became part of His very body, that is, the Church. They shed their own ransom, that they might drink their own ransom. For afterwards more were converted. When many miracles were wrought by the Apostles, several thousand men in one day believed: and they were found to be in such close union with one another, that they sold all their possessions, and laid before the Apostles' feet the price of them; to every one was distributed according to his necessity: and they had one heart and one soul in the Lord. This was the case even with the very crucifiers of our Lord. And why were they not rewarded? Because it is said, Render a recompense to the proud: but they chose not to be proud. For when they saw many miracles wrought in the name of Christ, Whom they imagined they had slain: moved by those miracles, they heard from Peter in Whose name they were wrought: for they, as servants, would not assume to themselves the power of their Lord, so as to assert that His work in them was their own work. Those servants then gave the honour to their Lord: they said, that what they wondered at, was wrought in His name Whom they crucified. They then became humble, they were pricked in heart, they were moved to confession of their sin, and asked advice, saying, Wliat shall we do? Not in despair of salvation, but in search of healing. Then Peter said unto them, Repent, and be baptized every one of you in the name of our Lord Jesus Christ, Those who repented were humble: to them there- "fore recompense was not rendered, because — see what this Psalm saith, Be exalted, TIiou Judge of the world, and render recompense to the proud. These then were excepted from among the number of the proud: in them those words of our Lord, spoken as He was hanging on the Cross, availed: Father, forgive them; for they know not what they do. Be exalted. Thou Judge of the world, and render a recompense to (he proud. Will He then render a recompense? He will: but to the proud.

8. Ver. 3. 4. But when, when will He reward them? In the mean while the wicked triumph, exult, blaspheme, and do all manner of evil. Doth this move thee? Ask the reason in a pious spirit: blame not in thy pride. Doth it move thee? This Psalm sympathiseth with thee, it seeketh with thee, not because it knoweth not; but that thou mayest find in it what thou wast ignorant of; for this reason, it seeketh with thee what it knoweth. Just as he who wisheth to console any man, cannot cheer him unless he grieve with him: he first grieveth with him, and then cheereth him with consolatory words. But if he approacheth him laughing at his sorrow, he hath not what we have just spoken of, as the Apostle telleth us, to rejoice with them that do rejoice, and to weep with them that weep. That he therefore may rejoice with thee, thou first dost weep with him; thou art sorrowful with him, that thou mayest cheer him: thus this Psalm and the Spirit of God, surely knowing all things, seeketh with thee, as it were in thine own words: Lord, how long shall the ungodly, how long shall the ungodly triumph? They answer, and will speak wickedness, they all will speak that work unrighteousness. What is their saying, but against God, when they say: What profiteth it us that we live thus? What wilt thou reply? Doth God truly regard our deeds? For because they live, they imagine that God knoweth not their actions. Behold, what evil happeneth unto them! If the officers* knew where they were, they would arrest them; and they therefore avoid the officer's eyes, that they may escape instant appreplaces through the provinces and cities, 31. de Episc. et Cler. in C. Theod. Vain thoughts of the tricked concerning God. 357 liension; but no one can escape the eye of God, since He not only seeth within the closet, but within the recesses of the heart. Even they themselves believe that nothing can escape God: and because they do evil, and are conscious of what they have done, and see that they live while God knoweth, though they would not live if the officer discovered them; they say unto themselves, These things please God: and, in truth, if they displeased Him, as they displease kings, as they displease judges, as they displease governors, as they displease recorders6, yet could we escape the eye of God, as we do escape the eyes of those authorities? Therefore these things please God. Therefore it is said in another Psalm to a sinner, Tliese things hast thou done, and I held My tongue, and thou thoughtest unrighteousness, that i21' will be like thyself. What meaneth this, that I will be like thyself? That as thy sins please thyself, so thou dost think that they also please Me. And He threateneth for the future: but I will reprove thee. He then Who said, / held My tongue, is not silent. Though He said, These things hast thou done, and I held My tongue: and thou thoughtest unrighteousness, that I will be such as thyself: yet He held not His tongue. For while we are speaking, He is not silent: while the reader readeth, He is not silent: while the Psalm chanteth thus, He is not silent: and all this is the voice of God throughout the round world. How then is He silent? How is He not silent? In speech He is not silent: in vengeance He is silent. What then mean the words, These things hast thou done, and I held My tongue? These things thou hast done, and I have not punished. Thou thoughtest unrighteousness, that I will be like thyself. On the very silence, that is, delay of punishment, He saith in another passage, I have longtime holden My peace; shall I hold My peace alway? Lord, how long shall the ungodly, how long shall the ungodly triumph/ They answer, and will speak unrighteousness; they will speak, all that work unrighteousness? And he signifieth all their works. What meaneth answer? They have a reply to make against the to keep records of imprisonments and 358 They who despise mercy 6 treasure up' wrath. righteous. Some righteous man cometh, and saith, Do not commit iniquity. Wherefore? That thou mayest not die. Behold, iniquity I have committed: why do I not die? That man wrought righteousness: and he is dead: why is he dead? I have wrought iniquity: why hath not God carried me off? Behold, that man did righteously: and why hath He thus visited him? why suffereth He thus? They answer; this is the meaning of the word answer: for they have a reply to make; because they are spared, from the longsuffering of God, they discover an argument for their reply. He spareth them for one reason, they answer for another, because they still live. For the Apostle telleth us wherefore He spareth, he expoundeth the grounds of the longsuffering of God: And thinkest thou this, Oman, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? Or despisest thou the riches of His goodness, and forbearance, and long-suffering; not knowing that the longsuffering of God leadeth thee to repentance? But thou, that is, he who answereth and saith, If I displeased God, He would not spare me, hear what he worketh for himself; hear the Apostle; But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath, and revelation of the righteous judgment of God; Who will render to every man according to his deeds. He therefore increase th His longsuffering, thou increasest thine iniquity. His treasure will consist in eternal mercy towards those who have not despised His mercy; but thy treasure wTill be discovered in wrath, and what thou daily layest up by little and little, tbou wilt find in the accumulated mass; thou layest up by the grain, but thou wilt find the whole heap. Omit not to watch thy slightest daily sins: rivers are filled from the smallest drops.

9. Ver. 5, 6. What do they do, who answer, and will speak unrighteousness, because they sin and are spared? They humbled Thy people, 0 Lord: that is, all those who live righteously, against whom all the wicked like to vent their pride. They have humbled Thy people, 0 Lord; and have troubled Thine heritage. Tliey have murdered the widow, and the fatherless: and slain the proselyte; that is, God is neither unjust nor unobservant 859 the traveller, the pilgrim: the comer from far, as the Psalmist calleth himself. Each of these expressions is too clear in meaning to make it worth while to dwell upon them.

10. Ver. 7. And they have said, The Lord shall not see: He observeth not, regardeth not these things: He careth for other matters, He understandeth not. These are the two assertions of the wicked: one which I have just quoted, These things hast thou done, and I held my tongue, and thou thoughtest unrighteousness, that I will be like thyself. What meaneth, that I will be like thyself? Thou thinkest that I see thy deeds, and that they are pleasing unto Me, because I do not punish them. There is another assertion of the wicked: because God neither regardeth these things, nor observeth that He may know how I live, God heedeth me not. Doth then God make any reckoning of me? or doth He even take account of me? or of men in general? Unhappy man! He cared for thee, that thou mightest exist: doth He not care that thou live well? Such then are the words of these last; and yet they have said, The Lord shall not see: neither shall the God of Jacob regard it.

11. Ver. 8. Take heed now, ye that are unwise among the people: O ye fools, some time understand! He teacheth His people whose feet might slip: any oue among them seeth the prosperity of the wicked, himself living well among the Saints of God, that is, among the number of the sons of the Church: he seeth that the wicked flourish, and work iniquity, he envieth, and is led to follow them in their actions; because he seeth that apparently it profiteth him nothing that he liveth well in humility, hoping for his reward here. For if he hopeth for it in future, he loseth it not; because the time is not yet come for him to receive it. Thou art working in a vineyard: execute thy task, and thou shalt receive thy pay. Thou wouldest not exact it from thy employer, before thy work was finished, and yet dost thou exact it from God before thou dost work? This patience is part of thy work, and thy pay dependeth upon thy work: thou who dost not choose to be patient, choosest to work less upon the vineyard: since this act of patience belongeth to thy labouring itself, which is to gain thy pay. But if thou art treacherous, take care, lest thou shouldest not only:not receive thy pay, but also suffer punishment, because thou hast chosen to be a treacherous labourer. When such a labourer beginneth to do ill, he watcheth his employer's eyes, who hired him for his vineyard, that he may loiter when his eye is turned away; but the moment his eyes are turned towards him, he worketh diligently. But God, Who hired thee, averteth not His eyes: thou canst not work treacherously: the eyes of thy Master are fever upon thee: seek an opportunity to deceive Him, and loiter if thou canst. If then any of you had any such ideas, when ye saw the wicked flourishing, and if such thoughts caused your feet to slip in the path of God; to you this Psalm speaketh: but if perchance none of you be such, through you it doth address others, in these words, Take heed now; since they had said, The Lord shall not see: neither shall the God of Jacob regard it. Take heed, it saith, now, ye that are unwise among the people: and ye fools, some time understand!

12. Ver. 9, 10. He that planted the ear, shall He not hear? He who enabled thee to hear, shall He not be able Himself to hear? He that planted the ear, shall He not hear? or He that made the eye, doth He not consider? or He that instructelh the nations, shall not He reprove? Listen earnestly to this, brethren, He that instructelh the nations, shall not He reprove? This is what God is at present doing: He is instructing the nations: for this reason He sent His word to man throughout the world: He sent it by Angels, by Patriarchs, by Prophets, by servants, through so many heralds going before the Judge. He sent also His own Word Himself, He sent His own Son in Person: He sent the servants of His Son, and in these very servants His own Son. Throughout the world is every where preached the word of God. Where is it not said unto men, Abandon your former wickedness, and turn yourselves to right paths? He spareth, that ye may correct yourselves: He punished not yesterday, in order that to-day ye may live well. He teacheth the heathen, shall He not therefore reprove? will He not hear those whom He teacheth? will He not judge those to whom He hath beforehand sent and sown lessons of warning? If thou wast in a school, wouldest thou receive a Lessons to be said in the Judgment. Gods counsel in sparing. 861 task, and not repeat it? When therefore thou receivest it from thy master, thou art being taught: the Master giveth thy task into thy hands, and shall He not exact it from thee when thou comest to repeat it? or when thou hast begun to repeat it, shalt thou not be in fear of stripes? At present then we are receiving our work: afterwards we are placed before the Master, that we may give up to Him all our past tasks, that is, that we may give an account of all those things which are now being bestowed upon us. Hear the Apostle's words: We must all appear before the Judgment -^^^ seat of Christ: that every one may receive according to the things done in his body, whether it be good or bad.

Or He that instrucleth the heathen, shall He not reprove? it is He that teacheth man knowledge. Doth He not know, Who maketh thee to know? // is He that teacheth man knowledge.

14. Ver. 11. The Lord knoweth the thoughts of man, that they are but vain. For although thou knowest not the thoughts of God, that they are righteous; He knoweth the thoughts of man, that they are but vain. Even men have known the thoughts of God: but those to whom He hath become a friend, it is to them He sheweth His counsel. Do not, brethren, despise yourselves: if ye approach the Lord with faith, ye hear the thoughts of God; these ye are now learning, this is told you, and for this reason ye are taught, why God spareth the wicked in this life, that ye may not murmur against God, Who teacheth man knowledge. The Lord knoweth the thoughts of man9 that they are but vain. Abandon therefore the thoughts of man, which are vain: that ye may take hold on the thoughts of God, which are wise. But who is he who taketh hold on the thoughts of God? He who is placed in the firmament of hoaven. We have already chaunted that Psalm, and have expounded this expression therein.

15. Ver. 12, 13. Blessed is the man whom Thou chastenesi, O Lord: and teachest him from Thy law; that Thou mayest give him patience in time of malice: until the pit be digged up for the ungodly. Behold, thou hast the counsel of God, wherefore He spareth the wicked: the pit is being digged for the sinner. Thou wishest to bury him at once: the pit is as yet being dug for him: do not' be in haste to bury him. The pit is preparing for proud sinners. What mean the words, until the pit be digged up for the sinner? or whom doth He mean by sinner? One man? No. Whom then? The whole race of such that are sinners? No; them that are proud; for he had said before, Reward the proud after their deserving. For that publican, who would not so much as lift up his eyes to heaven, but smote upon his breast, saying, God be merciful to me a sinner, was a sinner; but since he was not proud, and since God will render a recompense to the proud; the pit is being dug not for him, but for them that are such, until He render a recompense to the proud. In the words then, until the pit be digged up for the ungodly, understand the proud. Who is the proud? He who doth not by confession of his sins do penance, that he may be healed through his humility. Who is the proud? He who choose th to arrogate to himself those few good things which he seemeth to possess, and who doth detract from the mercy of God. Who is the proud? He who although he doth ascribe unto God his good works, yet insulteth those who do not those good works, and raiseth himself above them. For even that Pharisee said, / thank Thee: he said not, I do these works of my own power. He thanked God for the works which he did: he was therefore conscious that he did well, and that his doing so was of God. Whence then was he rebuked? Because he insulted the publican. Attend to this, that ye may become perfect. There ought to come first, whether in man or woman, a confession of sins, a healthful penitence which may avail to reform the man, not to mock God: but when, after repentance, he hath begun a good life, he hath yet to be careful, that he ascribe not his works to himself, but give thanks to Him, by Whose grace he hath been enabled to live well; for it is He Who called, He W7ho enlightened him. Is this man then perfect? No. Something is yet wanting to him. What is that? That he be not proud over those who do not as yet live as he liveth. Such a man is at last safe: the recompense spoken of above is not rendered unto him: he is not among those for whom the pit is being dug. Consider him who said, / thank Thee, that I am not as other men are, extortioners, unjust, adulterers, even as this publican. How did he exalt himself, when he said, / am Christ the Example and Teacher of Humility. 363 not as this publican? but the other, with downcast eyes, smote his breast, saying, God be merciful to me a sinner! The one was proud of his good works, the other humble in his bad deeds. See, brethren, that humility in bad works pleased God more than pride in good works: thus God hateth the proud. And therefore He thus concluded, Verily / say unto you, the publican went down to his house justified rather than the Pharisee; and He saith why: For every one that exalleth himself, shall be abased: and he that humbleth himself, shall be exalted. My brethren, even hence we learn that Christ hath taught us humility, because God became Man. This is the very humility which displeaseth the pagans; whence they mock us. What manner of God do ye worship, that was born? What manner of God do ye worship, that was crucified? The humility of Christ displeaseth the proud: but if it pleaseth thee who art a Christian, imitate it. If thou hast imitated it, thou wilt not labour: for Himself hath said, Come unto Me, all ye that labour and are heavy laden, and I will give you rest. Learn from Me, for I am meek and2S> lowly of heart. This then is the Christian doctrine: no man doeth any thing well, except by His grace. A man's bad acts are his own: his good he doth of God's bounty. When he hath begun to do well, let him not ascribe it unto himself: when he hath not attributed it to himself, let him give thanks to Him from Whom he hath received it But when he doeth well, let him not insult him who doth not as he doth, nor exalt himself above him: for the grace of God is not stayed at him, so that it cannot reach another.

16. That Thou may est give him patience in days of malice: until the pit be digged up for the ungodly. Have patience therefore every one, if thou art a Christian, in time of malice. Days of malice are those in which the ungodly appear to flourish, and the righteous to suffer; but the suffering of the righteous is the rod of the Father, and the prosperity of the ungodly is their own snare. For because God giveth you patience in time of adversity, until the pit be digged up for the ungodly, do not think that the Angels are standing in some place with mattocks, and are digging that great pit which shall be able to contain the whole race Earthly prosperity a pitfall to the loiched. of the ungodly; and because ye see that the wicked are many, and say unto yourselves carnally: Truly what pit can contain so great a multitude of the wicked, such a crowd of sinners? where is a pit of such dimensions, as to contain all, dug? when finished? therefore God spareth them. This is not so: their very prosperity is the pit of the wicked: for into that shall they fall, as it were into a pitfall. Attend, brethren, for it is a great thing to know that prosperity is called a pitfall: until the pit be digged up for the ungodly. For God spareth him whom He knoweth to be ungodly and impious, in His own hidden justice: and this very sparing of God, causeth him to be puffed up through his impunity. He thinketh himself exalted, and he falleth: in this very thing he falleth, in that he thinketh himself exalted. In this he thinketh that he is treading on high, and God calleth this a pit. A pit tendeth downwards, not heavenwards: but the proud ungodly appear to be ascending towards heaven, while actually they are being sunk beneath the earth. On the contrary, the humble seem to bow themselves down to the ground, but really are ascending into heaven..Have patience then, every believer, if thou hast been taught from the law of God, that thy heart may be in the firmament of heaven: for God made the lights on the fourth day, which is termed the fourth of the week; whence this Psalm hath taken its title. As thou seest the constellations in perfect patience pursue their own courses, without regarding what men say concerning them; so also do thou not regard whatever flesh may have done towards thee. For every man is flesh and blood. For thou art not vile in comparison with another's flesh, by which thou seemest to be oppressed: because He assumed the flesh for thee, and for thee He poured forth Hrs blood, Who w7ill bring both thee and that man before His own judgment; and if He gave thee such blessings when thou wast in thy sins, what doth He reserve for thee, if thou art faithful? Hence take patience. How art thou to take patience? When thou say est, Because it is the will of God, therefore the wicked flourish: He wisheth to spare the wicked, He leadeth to repentance those whom He spareth; but they do not reform: He knoweth how to judge them. But a man is impatient, when he cbooseth to gainsay either the goodness of the Lord, or His long-suffering, or His power, or the justice of his Judge. The proud man raiseth himself up against God: God sinketh him: and he sinketh by the very act of raising himself up against God. For in another Psalm he thus saith, Thou hast cast them doum, while they were being exalted. He said not, Thou hast cast them18' down, because they were exalted; or, Thou hast cast them down, after they were exalted; so that the period of their exaltation be one, of their casting down another: but in the very act of their exalta^on were they cast down. For in proportion as the heart of man is proud, so doth it recede from God; and if it recede from God, it sinketh down into the deep. On the other hand, the humble heart bringeth God unto it from heaven, so that He becometh very near unto it. Surely God is lofty, God is above all the heavens, He surpasseth all the Angels: how high must these be raised, to reach that exalted One? Do not burst thyself by enlarging thyself; I give thee other advice, lest perchance in enlarging thyself thou burst, through pride: surely God is lofty: do thou humble thyself, and He will descend unto thee.

17. Ver. 14. We have heard why He spareth the wicked: this very thing is their pitfall. God saith to thee, How the pit is dug for them, and why it is dug, it is not thine to know; but from My law learn that patience is thy duty, until the pit be digged up for the ungodly. And what, thou sayest, of one who suffers, and that among the ungodly themselves? The next verse answereth thee: For the Lord will not cast off His people. He trieth them, He doth not cast them off. For how speaketh Scripture in another passage? For whom the Lord lovelh He chastenelh9 andUeb.u, scourgeth every son whom He receiveth. He receiveth thee6, after thou art scourged; and dost thou say, that He casteth thee off? We see men do this in the case of their own sons: sometimes they allow their sons when despaired of to go and live at their own pleasure; those whom they hope for, they scourge; those whom they see to be utterly hopeless and intractable, they leave to live as they choose. The one whom he thus abandons to do as he pleases, he The disinherited escape correction at present. means not to admit to his inheritance: while he scourgeth that son for whom he keepeth the inheritance. But when God scourgeth a son, let him run beneath the hand of his Father while He scourgeth him; because He who scourgeth him, is chastening him in preparation for his heritage. He doth not cast off from the inheritance His son whom He scourgeth: but He scourgeth him, in order that he may receive it. Let him not be so foolish and childish in his thoughts as to say, My father loveth my brother more, whom he alloweth to do whatever he will: I, if I move against my father's orders, find the scourge. Do thou rejoice beneath the scourge: because the heritage is kept for thee, the Lord will not cast off His people. He chasteneth for a season, He condemneth not for ever: the others He spareth for a season, and will condemn them for evermore. Make thy choice: dost thou wish temporary suffering, or eternal punishment? temporal happiness, or eternal life? What doth God threaten? Eternal punishment. What doth He promise? Eternal rest. His scourging the good, is temporary: His sparing the wicked, is also temporary. For the Lord will not cast off His people, neither will He forsake His inheritance.

18. Ver. 15. Until righteousness, he saith, turn again unto Judgment, and all they that have it are right in heart. Listen now, and gain righteousness: for judgment thou canst not yet have. Thou shouldest gain righteousness first; but that very righteousness of thine shall turn unlo judgment. The Apostles had righteousness here on earth, and bore with the wicked. But %hat is said unto tbem? Ye shall sit on twelve thrones, judging the twelve tribes of Israel. Their righteousness therefore shall turn unto judgment. For whoever is righteous in this life, is so for this reason, that he may endure evils with patience: let him suffer patiently the period of suffering, and the day of judging cometh. But why do I speak of the servants of God? The Lord Himself, Who is the Judge of all living and dead, first chose to be judged, and then to judge. Until righteousness turn again unto judgment; and all such as have it are right in heart. Those who have righteousness at present, are not yet judges. For the first thing is to have righteousness, and afterwards to judge: He first endureth the wicked,.and afterwards judgeth them. Let there be righteousness now: afterwards it shall turn again unto judgment. And so long He endureth wicked men, as God doth will, as long as God's Church shall endure them, that she may be taught through their wickedness. Nevertheless, God will not cast off His people, until righteousness be turned again unto judgment: all such as have it are right in heart. Who are those who are right in heart? Those whose will is the will of God. He spareth sinners: thou dost wish Him at once to destroy sinners, lliy heart is crooked and thy will perverted, when thy will is one way and the will of God another. God wisheth to spare sinners: thou dost not wish sinners spared. God is of long-suffering to sinners: thou dost not wish to endure sinners. But as I had begun saying, thou wishest one thing, God willeth another: turn thy heart, and direct it unto God: because the Lord also hath had compassion on the weak. He saw in His body, that is, in His Church, the weak, who first tried to follow their own will, but when they saw that the will of God was different, directed themselves and their heart to undertake and follow the will of God. Wish not to bend the will of God to thy will, but rather correct thy will to His. The will of God is like a rule: behold, suppose, thou hast twisted the rule: whence canst thou be set straight? But the rule itself continueth straight: for it is immutable. As long as the rule is straight, thou hast whither to turn thyself, and straighten thy perversity; thou hast a means of correcting what is crooked in thee. But what do men will? It is not enough that their own will is crooked; they even wish to make the will of God crooked according to their own heart, that God may do what they themselves will, when they ought to do that which God willeth.

19. But how did our Lord unite two wills in one, in the Man which He carried with Him? Prefiguring that in His body, that is, in His Church, there would be some who would wish to do their own will, but would afterwards follow the will of God; because He hath shewn that some weak ones belong unto Himself, and hath prefigured them in Himself. 868 Christ* s Human Will prefigured the weak in His Body. For it was for this reason that He sweated blood from His wn°le b°^y> because in His body, that is, in His Church, 'He shewed the blood of Martyrs. From His whole body blood flowed: thus His Church hath her Martyrs, through her whole body is poured forth blood. Prefiguring therefore in Himself, or in His body, some weak persons, in the person of the weak, sympathising with them, He saith, O My Father, if it be possible, let this cup pass from Me I He sheweth the will of a man: if He remained in this will, He would then seem to be shewing a heart not right. But if He hath shewn compassion on thee, and in Himself also He freeth thee; imitate what follows, and say, Nevertheless, not as I will, but as Thou, Father, wilt. If thy human will hath begun to creep on thee, O that God would slay that mine enemy, so that he could not persecute me! O if it could fall out that I might not suffer so much from him! But if thou hast persevered, and hast set thy mind on something, though thou seest that it is not the will of God, thou art wicked in heart, thou hast not righteousness that shall turn again unto judgment: for all who have it, are right in heart. And who are right in heart? Those who are found as Job was found, who saith, The Lord gave, and the Lord hath taken away: as the Lord willed, so is it done: blessed be the name of the Lord. Behold a righteous heart: a second time under a heavy stroke, what said he to his wife, whom the devil had left and had not slain, that he might have an assistant, and not her husband a consoler? For he remembered that Adam was deceived by that Eve, and he thought this Eve was necessary to him. She came to Job, like Eve: but this Adam was happier when he conquered on the dunghill, than the Adam who was conquered in Paradise; for what did he answer unto that woman? Behold a heart prepared, a righteous heart. Did he not suffer persecutions, and those heavy ones? And all Christians suffer them; and if men rage not, yet the devil rageth: and if emperors have become Christians; hath the devil also become a Christian? Attend therefore, holy brethren, to what maketh a righteous heart. She came and said unto him, Say somewhat against God, and die. She counted all his or her own miseries: Say somewhat against God, she said, and die. And he now f Our Lord truly sorrowed; but for His Body. 869 recognising Eve, wishing lo return whence he had fallen, with his heart fixed in God, as a luminary in the firmament,: dwelling in his heart in th'e book of God, saith, Thou speakest as one of the foolish women speaketh. What! Shall we receive good at the hand of God, and shall we not endure evil? Because his heart was fixed in God, therefore was it right: for because God is right, when thou dost fix thine heart in Him, He becometh thy standard, that thine heart may be right. Fix therefore thine heart in Him, and it will be right. But the human will was beginning to seduce thee. Something of the weakness of the flesh was deceiving thy mind: do not yet despair. The Lord in His weakness prefigured thee, not Himself: for the Lord, Who was to rise again on the third day, feared not to suffer. If He suffered altogether as a man, and was not about to suffer as God, and if He knew that He would rise again in three days, He could not in any way feel dread when about to die, as Paul feared not,- knowing that he should rise again t the end of time. For he saith; For I am in a strait betwixt the two, having a desire to depart, and to be with Christ, which is far better; nevertheless, to abide in the flesh is more needful for you. For it was a weariness to him to remain in the flesh, he felt an ardent longing in two ways; to be released and to be with Christ, he said, was far best. Thus when his martyrdom was close at hand, how did he exult! how did he glory! 1 have fought a good fight, I have finished my course, I have4' kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day. He rejoiceth when about to be crowned, and yet He who will crown hiin is sorrowful: the Apostle thus rejoiceth, and our Lord Christ saith, O My Father, if it be possible, let this cup pass from Me. But He took upon 42, Himself sorrow, as He did the flesh. For ye must not think, that I assert that our Lord was not sorrowful. For if I asserted that He was not sorrowful, when the Gospel saith, My soul is exceeding sorrowful, even unto death; it might Mat-26> follow that when the Gospel saith, Jesus slept, He did noti8.8,24. sleep: when the Gospel saith, Jesus ate, that He did not[^e]> eat: the worm of corruption hath thus crept in, and left&c. nothing whole. So that it may be said, that He had not a 370 God's long-suffering is for a good end. true body, and had not a true flesh. Whatever therefore is written of Him, brethren, really happened, and is true. Was He therefore sorrowful? Assuredly sorrowful, but with sorrow taken of His own free will, even as He assumed the flesh of His own will; as He of His own will took upon Him true flesh, so did He of His own will take upon Him true sorrow. Thus also of His own will hath He shewn in Himself, that if perchance some weakness hath come over thee, and thou hast begun to wish otherwise than God doth will, thou mayest see how thine own heart hath turned itself aside from the straight rule, thou mayest fix thy heart after the rule, and thy heart which in the man had begun to be crooked, may be directed after God. Thus then the Lord, as a guide to thee, saith: My soul is sorrowful even unto death', and, O Father, if it be possible, let this cup pass from Me. But say then at once what He said, that He might teach thee: Nevertheless, not as I will, but as Thou, Father, wilt. For if ye do this, ye will have righteousness: if ye follow righteousness, your heart is right; if your heart be right, that righteousness, which now endureth, will turn again unto judgment, and afterwards, when thy Lord judgeth, thou shalt not only not dread evils, but shalt also glory in thy crown. Then shalt thou see how the longsuffering of God hath profited, either for their punishment or for thy crown: at present thou seest not: believe what thou seest not as yet, lest thou be ashamed when thou shalt see. Until righteousness turn again unto judgment: all such as have it are right in heart.

20. Ver. 16. Who will rise up for me against the wicked? or who will take my part against the evil doers? Many persuade us to divers evils: the serpent ceaseth not to whisper to thee to work iniquity: whichever way thou shalt turn, if perchance thou hast done well, thou seekest to live well with some one, and thou hardly findest any one; many wicked men surround thee, for there are few grains of wheat, and much chaff. This floor hath its grains of corn, but as yet they suffer. Therefore the whole mass of the wheat, when separated from the ^ chaff, will be great: the grains are few, but when compared with the chaff, still many in themselves. When therefore the wicked cry out on every side, and say, Why livest thou thus? Art thou the only Christian? Temptation through evil Christians. 371 Why dost thou not do, what others also do? Why dost thou not frequent the theatres, as others do? Why dost thou not use charms and amulets? Why dost thou not consult astrologers and soothsayers, even as others do? And thou crossest1 thyself, and say est, I am a Christian, that thou'Ettu mayest repel them, whosoever they are; but the enemy presses on, urges his attacks; what is worse, by the example of Christians he choketh Christians. They toil on, in the midst of heat: the Christian soul suffereth tribulation: yet it hath power to conquer: hath it such power of itself? For this reason remark what he saith. For he answereth, What doth it profit me that I now find charms for myself, and gain a few days? I depart hence from this life, and repair unto my Lord, Who shall send me into the flames; because I have preferred a few days to life eternal, He shall send me into hell. What hell? That of the eternal judgment of God. Is it really so, (the enemy answereth,) unless indeed thou really believest that God careth how men live? And perhaps it is not an acquaintance who speaketh thus to thee in the street, but thy wife at home, or possibly the husband to the faithful and holy wife, her deceiver. If it be the woman to her husband, she is as Eve unto him; if as the husband unto the wife, he is as the devil unto her: either she is herself as Eve unto thee, or thou art a serpent unto her. Sometimes the father would incline his thoughts to his son, and findeth him wicked, utterly depraved: he is in a fever of misery, he wravers, he seeketh how to subdue him, he is almost drawn in, and consenteth: but may God be "near him. Hear*al. therefore the Psalm: Who toill rise up for me against the wicked f So many are there; wherever I look round, they meet my eyes. Who shall withstand the devil, the prince of iniquity, and his angels, and the men that have been seduced by him?

21. Ver. 17. If the Lord, he saith, had not helped me: within a little my soul had dwelt in hell. I had almost plunged into that pit which is preparing for sinners: that is, my soul had dwelt in hell. Because he already began to waver, and nearly to consent, he looked back unto the Lord. Suppose, for example's sake, he was insulted to 372 Insults of the proud. The feet near slippiug. tempt him to iniquity. For sometimes the wicked flock together, and insult the good; especially if they are more in number, and if they have taken him alone, as there is often much chaff about one grain of wheat; (though there will not be when the heap hath been fanned;) he is then taken among many wicked ones, is insulted, and surrounded; they wish to place themselves over him, they torment him and insult him for his very righteousness. A great Apostle! say they; Thou hast flown into heaven, as Elias did! Men do these things, so that sometime, when he listeneth to the tongue of men, he is ashamed to be good among the wicked. Let him therefore resist the evil; but not of his own strength, lest he become proud, and when he wishes to escape the proud, himself increase their number. But what should he say? Who will rise up for me against the wicked: or who will take my part against the evil-doers? If the Lord had not helped me, within a little my soul had dwelt in hell.

"22. Ver. 18, 19. If I said, My foot hath slipt; Thy mercy, O Lord, held me up. See how God loveth confession. Thy foot hath slipt, and thou sayest not, my foot hath slipt; but thou sayest thou art firm, when thou art slipping. The moment thou beginnest to slip or waver, confess thou that slip, that thou mayest not bewail thy total fall; that He may help, so that thy soul be not in hell. God loveth confession, loveth humility. Thou hast slipped, as a man; God helpeth thee, nevertheless: yet say, My foot hath slipt. Why dost thou slip, and yet sayest, I am firm? When I said, My foot hath slipt, Thy mercy, 0 Lord, hath held me up. Just as Peter presumed, but not in strength of his own. The Lord was seen to walk upon the sea, trampling on the heads of all the proud in this life. In walking upon the foaming waves, He figured His own course when He trampleth on the heads of the proud. The Church too doth trample upon them: for Peter is the Church Herself. Nevertheless, Peter dared not by himself walk upon the waters; but what said he? Lord, if it be Thou, bid me come unto Thee on the water. He in His own power, Peter by His order; bid me, he saith, come unto Thee. He answered, Come. For the Church also trampleth on the Trial drives us to God, and teaches Wisdom. 373 heads of the proud; but since it is the Church, and hath human weakness, that these words might be fulfilled, Ifib / said, My foot hath slipt, Peter tottered on the sea, and cried out, Lord, save me! and so what is here put, If I said, My foot hath slipt, is put there, Lord, I perish. And what is here, Thy mercy, O Lord, hath held me up, is there put, And immediately Jesus stretched forth His hand, saying, O thou of little faith, wherefore didst thou doubt? It is wonderful how God proveth men: our very dangers render Him Who rescueth us sweeter unto us. For see what followeth: because he said, If I said, My foot hath slipt, Thy mercy, O Lord, hath held me up. The Lord hath become especially sweet unto him, in rescuing him from danger; and thus speaking of this very sweetness of the Lord, he exclaimeth and saith, O Lord, in the multitude of the sorrows that I had in my heart, Thy comforts have refreshed my soul. Many sorrows, but many consolations: bitter wounds, and sweet remedies.

23. Ver. 20. Wilt Thou have any thing to do with the stool of iniquity, Who makest sorrow in learning? He hath said this, No wicked man sitteth with Thee, nor shalt Thou have any thing to do with the stool of iniquity. And he giveth an account whereof he understandeth this, For Thou makest sorrow in learning. For from this, because Thou hast not spared us, do I understand that Thou hast nothing to do with the stool of iniquity. Thou hast this in the Epistle of the Apostle Peter, and for this reason he hath adduced a testimony from the Scripture: for the lime is come, he saith, that judgment must begin at the house of God; that is, the time is come for the judgment of those who belong to the house of God. If sons are scourged, what must the most wicked slaves expect? For which reason he added: And if it first begin at us, what shall the end be of them that obey not the Goopel of God? To which he addeth this testimony: For if the righteous scarcely bei saved, where shall the ungodly and sinner appear? How4'17*18, then shall the wicked be with Thee, if Thou dost not even spare Thy faithful, in order that Thou mayest exercise and11'31, teach them? But as He spareth them not, for this reason, that He may teach them: he saith, For Thou makest sorrow 374 God's 'making' is like the 'potter's.' in learning. Makest, that is, formest: from whence comes the word figulus (from jingo), and a potter's vessel is called fictile: not in the meaning of fiction, as a falsehood, but of forming so as to give any thing being and some sort of form; as before he said, He that fabricated (Jinxit) the eye, shall He not see? Is that, ' fabricated the eye' a falsehood? Nay, it is understood He fashioned the eye, made the eye. And is He not a potter when He makes men frail, weak, earthly? Hear the Apostle: We have this treasure in earthen vessels. But perhaps some one else made these vessels for us? Hear him speaking: What art thou, O man, who answerest against God? Can the vessel say to him that formed it, Why hast thou made me so? Hath not the potter power over the clay, to make one vessel to honour, another to dishonour? Behold our Lord Himself, how He sheweth Himself a potter. Because He had made man of clay, He anointed him with clay, for whom He had not made eyes in the womb. And so when he saith, Hast Thou any thing to do with the stool of wickedness, Who makest grief in learning? let us say it in this sense; Hast Thou any thing to do with the stool of wickedness, Who makest grief in learning? Makest, he saith, grief in learning, that is, out of grief makest learning for us, so that grief itself becomes our instruction. How is sorrow our learning? When He scourgeth thee Who died for thee, and Who doth not promise bliss in this life, and Who cannot deceive, and when He giveth not here what thou seekest. What will He give? when will He give? how much will He give, Who giveth not here, Who here teacheth, Who maketh sorrow in learning? Thy labour is here, and rest is promised thee. Thou takest thought that thou hast toil here: but take thought what sort of rest He promiseth. Canst thou conceive it? If thou couldest, thou woulflest see that thy toil here is nothing toward an equivalent. Hear one who had seen it in part, who said, Now I know in part. What saith this Apostle? For our light affliction, which is for the present, and temporal, workethfor us afar more exceeding and eternal weight of glory, after an incredible measure, and to an incredible measure. What is the, worketh for us a far more exceeding and eternal weight of glory? For when doth it work? while we look not at the God gives rest at the price of toil. 875 things which are seen, but at the things which are not seen: the things which are seen are temporal; but the things which are not seen are eternal. Be not slothful in thy toil for a short space: and thou shalt rejoice without ceasing. God will give thee eternal life: consider with how much toil it should be purchased.

24. Attend, brethren; it is for sale. What I have is for sale, saith God unto thee, buy it. What hath He for sale? I have rest for sale; buy it by thy toil. Attend, that we may be in Christ's name brave Christians: the remainder of the Psalm is but a little, let us not be weary. For how can he be strong in doing, who faileth in hearing? The Lord will help us to expound unto you the remainder. Attend then: God hath, as it were, proclaimed the kingdom of heaven for sale. Thou sayest unto Him, What is its value? The price is toil: if He were to say, its price is gold, it would not suffice to say this only, but thou wouldest seek to know how much gold; for there is a mass of gold, and half an ounce, and a pound, and the like. He said price, that thou mightest not be at pains to enquire, how long thou shouldest find it. The price of the commodity is toil: how much toil is it? Now seek how much thou shouldest toil for it. Thou art not as yet told how great that toil is doomed to be, or how much toil is required of thee: God saith this unto thee, I shew thee how great that rest will be; do thou judge with what measure of toil it should be bought. Let God therefore say how great that rest is destined to be: Blessed are they that dwell in thy house: they will be for ever praising thee. This is eternal rest: this rest will be without end; this joy will be without end, this pleasure will be without end, this incorruptibility will be without end; thou shalt have eternal life; a rest which is without end. What toil is that rest worth which hath no end? If thou wishest to make a true judgment, surely eternal rest is rightly purchased by eternal toil. This is true: but do not fear: God is merciful. For if thou hadst eternal toil, thou wouldest never reach eternal rest. Always toiling, when wouldest thou reach that which worthily indeed would be the price of eternal toil, because the rest is eternal? Make the price an equivalent: surely eternal rest is worthy of comparison with eternal toil! But if thou didst always toil, thou wouldest never reach eternal rest. That thou mayest therefore at some time gain what thou buyest, thou must not toil for ever: not that it is not of so much value, but that what is bought may be possessed. It is indeed worthy of being bought by perpetual toil; but it is necessary that it be bought by temporary toil. Certainly it ought to be so much, that is, eternal labour for eternal rest. What is the value of a million of years in toil? A million of years have an end: what I will give thee, saith God, shall not have an end. What then is the mercy of God? He saith not, toil for a million of years: he saith not, toil even for a thousand years: not, toil for five hundred years: toil while thou dost live, for a few years; thence shall thy rest commence, and be without end. Hear what followeth: Lord, in the multitude of sorrows that I had in my heart, Thy comforts have refreshed my soul. Thou toilest not only a few years, but in those very years, consolation is not wanting, daily joys are not wanting. But rejoice not in the world: rejoice in Christ, rejoice in His word, rejoice in His law. What I am speaking of, what ye are listening to, belongeth to these very joys. How great then are those consolations amid so great toils? True, there is what the Apostle saith, For our light affliction, which is but for a time, after an incredible measure and to an incredible measure, worketh for us an eternal weight of glory. See how small a price do we give; as it were, a single grain of pulse to receive eternal treasures; a single mite of toil, for a rest which is beyond our conception, according to what is said, it worketh for us, after an incredible measure and to an incredible measure, an eternal weight of glory. Thou rejoicest for a season: trust not therein; thou art sorrowful for a season: do not despair. Let not prosperity corrupt thee, nor adversity break thee down: lest perchance thou mayest say in thy mind, it cannot be that God, Who chasteneth even the righteous that He may save them, that He may teach them, cau admit unto Himself the wicked. For if the righteous scarcely be saved, where shall the ungodly and sinner appear? Hast Thou any th ing to do with the stool of iniquity? that is, Dost Thou share the seat of the wicked? Thou Who makest sorrow in learning; Who hast chosen thus to try these Thy children, and to teach them thus, to give them such lessons, as to leave them still in fear, lest they should love something else, and forget Thee their true good. God is good: but if He were to cease, and not to mingle bitternesses with our temporal bliss, we should forget Him.

25. But where the anguish of trouble raise th waves in the soul, then that faith, which was sleeping there, is aroused. For it was calm, when Christ was asleep on the sea: while He was sleeping, a storm arose, and they began to be in danger. Both tranquillity then and peace will be in the Christian's heart: but as long as our faith is on the watch: but if our faith sleepeth, we are in danger. For Christ sleeping signifieth, that some forget their faith, and are in danger. But as when that ship was tossing on the waves, Christ was aroused by the tossed crew, who cried, Lord, we perish! He arose, and commanded the winds, commanded the waves, and it became calm; thus when evil lusts, evil persuasions, disturb thee, they are waves, they will be calmed. Thou dost now despair, and believest that thou dost not belong unto the Lord: let thy faith awake: awake Christ in thy heart; when faith riseth, thou recognisest where thou art: and if perchance the waves of lust tempt thee, thou beholdest what God hath promised; and the sweetness of His promises will make thee a despiser of the sweetnesses of the world; and if perchance many threats of the powerful wicked oppress thee, and drive thee from righteousness, thou listenest to the threat of God, Go into everlasting fire, prepared for the devil and his angels, and thou dost not41, leave thy righteousness: in fear therefore of eternal fire thou despisest temporal pain: and for the promises of God, thou scornest temporal happiness. He promised rest: suffer trouble. He threateneth eterual fire; despise temporal pains: and while Christ doth watch, let thy heart be calmed, that thou also mayest reach the harbour. For He would not fail to prepare a harbour, Who provided a vessel. Hast Thou any thing to do with the stool of iniquity, Thou Who makest sorrow in learning? He trieth us with the wicked, and by their persecution He teacheth us. By means of the malice of the wicked the good is scourged, through the slave the son is chastened: thus is learning taught by sorrow. What 378 It is good to learn to have God for our refuge. God alloweth them power to do, that do wicked men, whom He spareth for a season, do.

26. Ver. 21. For what followeth? They will be captious against the soul of the righteous. Why will they be captious? Because they can find no true ground of accusation. For how were they captious against our Lord? They made up false accusations, because they could not find true ones. And will condemn the innocent blood. Why all this taketh place, he will shew in the sequel.

27. Ver. 22. And the Lord is become my refuge, he saith. Thou wouldest not seek such a refuge, if thou wert not in danger: but thou hast therefore been in danger, that thou mightest seek for it: for He teacheth us by sorrow. He causeth me tribulation from the malice of the wicked: pricked with that tribulation, I begin to seek a refuge which I had ceased to seek for in that worldly prosperity. For who, that is always prosperous, and rejoiceth in present hopes, findeth it easy to remember God? Let the hope of this life give way, and the hope of God advance; that thou mayest say, And the Lord is become my refuge: may I sorrow for this end that the Lord may become my refuge! And my God the help of my hope. For as yet the Lord is our hope, since as long as we are here, we are in hope, and not in possession. But lest we fail in hope, there is near us a provision to encourage us, and to mitigate those very evils which we suffer. For it is not said in vain, God is faithful, who will not suffer you to be tempted above that ye are able: but will with the temptation also make a way to escape, that ye may be able to bear it: who will so put us into that furnace of tribulation, that the vessel may be hardened, but not broken. And the Lord is become my refuge: and my God the help of my hope. Why then did He seem to thee to be as it were unjust, in that He spareth the evil? See then how the Psalm is now set right, and be thou set right together with the Psalm: for, for this reason the Psalm contained thy words, What words? Lord, how long shall the ungodly, how long shall the ungodly triumph? The Psalm just now used thy words: use therefore thyself the Psalm's words in thy turn. What are these words of the Psalm? And the Lord is become my refuge: and my God the help of my hope. The wicked punished, though made means of good. 379

28. Ver. 23. And the Lord shall recompense them according to their works, and qfter their own malice; the Lord our God shall destroy them. The words, after their own malice, are not said without meaning. I am benefitted through them: and yet it is said to be their malice, and not their benefits. For assuredly He trieth us, scourgeth us, by means of the wicked. To prepare us for what doth He scourge us? Confessedly for the kingdom of heaven. For He scourgeth every son whom He receiveth; for what son is he whom the father chasteneth not? and when God doth this, He is teaching us in order to an eternal heritage: and this learning He often giveth us by means of wicked men, through whom He trieth and perfecteth our love, which He doth will to be extended even to our enemies. For the love of a Christian is not perfect, unless it fulfil the precept of Christ, Love your enemies, do good to them that hate you, and pray for them which despitefully use you. Hence is the devil himself conquered; hence the crown of victory is gained. Behold how great blessings doth God bestow upon us through the ungodly: and yet He recompenseth them, not according to what He giveth us through them, but after their own malice. For see what blessings He hath heaped upon us, even by means of the enormous iniquity of Judas the betrayer. For Judas betrayed unto the cross the Son of God, by Whose suffering all nations are redeemed unto salvation: and yet for the salvation of nations no reward was given unto Judas, but for his own malice a due punishment hath been dealt unto him. For if the betrayal of Christ, and not the intention of the betrayer, is to be considered, Judas did what God the Father did, of Whom it is written, that He spared not His own Son, but delivered Him up for us all. Judas did that, which our Lord Christ Himself did, of Whom it is written, Wlio hath given Himself for us, an offering and a sacrifice to Qod for a sweet smelling savour: and again, Even as Christ loved the'ti>. Church, and gave Himself for it. And yet we offer thanksgivings unto God the Father, in that He spared not His only Son, but delivered Him for us; we offer thanksgivings unto the Son Himself, Who delivered up Himself for us, and in that very act fulfilled His Father's will: and we 380 Evil report our arms on the left hand. execrate Judas, through whose deed God hath conferred so great a blessing upon us; and we rightly say, God hath recompensed him after his iniquity: and in his malice hath He destroyed him. For he delivered not Christ up for us, but for the silver for which he sold Him; although the betrayal of Christ be our recovery; and his fall be our redemption. Thus also they who persecuted the Martyrs, by persecuting them on earth, sent them into heaven: knowingly they caused them the loss of the present life, while unconsciously they were bestowing upon them the gain of a future life: but, nevertheless, unto all who persevered in their wicked hatred of the righteous, will God recompense after their own iniquities, and in their own malice will He destroy them* For as the goodness of the righteous is hurtful unto the wicked, so is the iniquity of the wicked beneficial unto the righteous. For our Lord saith, / am come into this world, that they which see not might see; and that they which see might be made blind; and the Apostle, To the one we are the savour of death unto death; and to the other, the savour of life unto life. But the malice of the wicked is the left hand arms of the righteous; as the same Apostle saith, By the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left, that is, by honour and dishonour; and he then severally recounteth the other points, shewing what were their right hand arms, viz. the glory of God, good report, truth by w hich it was known of them that they lived, that they were not brought to death, that they rejoiced, that they enriched many, that they possessed all things; and that their left hand arms were, that they were held in dishonour, of evil report, that they were thought deceivers, that they were unknown, slain, imprisoned, made sorrowful, seemed to be in want, and to have nothing. And what wonder is it if the soldiers of Christ overpower the devil at once by left and right hand weapons? But as peace cometh unto men of good will, even when they are unto others a savour of death unto death; so doth destruction come unto men of ill-will, even when they are the left hand weapons of the righteous towards their salvation. He will therefore recompense them not according to the profit we derive from them; but after their own iniquity, by loving which they hate their own souls; and not according to the blessings—^ which through them He doth dispense unto us, doth He honour them, He Who maketh a good use eveu of the wicked; but after their own malice shall the Lord our God destroy them.

29. Let therefore the righteous bear with the ungodly; let the temporal suffering of the righteous bear with the temporal impunity of the wicked; for the just shall /iwRom. by faith. For there is no righteousness of man in this life except to live by faith, which workeih by love. But if he liveth by faith, let him believe both that he will himself inherit rest after his present toil, and that they will suffer eternal torments after their present exultation. And if faith worketh by love, let him love his enemies also, and, as far as in him lies, have the will to profit them; for thus he will prevent their injuring him when they have the will. And whenever perchance they have received power to hurt and tyrannise; let him lift his heart above, where no man hurteth him, well taught and chastened in the law of God, that he may have patience given him in the days of adversity, until the pit be digged up for the ungodly. For if his delight is in the law of God, and in it he will exercise himself day and night, whose conversation is in heaven; he shineth over the earth from the firmament above; whence this Psalm hath received its title from the fourth day of the week, when the heavenly bodies were made; so that we may do all things without murmuring, holding the word of life in a nation crooked and perverse. For as the night doth not extinguish the stars in heaven; so iniquity overcometh not the minds of the faithful, when fixed in the firmament of God's Scriptures. And this very fact, that our earthly possessions are sometimes given into the power of the wicked, not only pertaineth unto our learning, so that God may become our refuge, and the help of our hope; but also profiteth towards the very pit of the ungodly, of whom it is said in another Psalm, He will be^'10* bent down and fall, when he shall have mastery of the poor.

30. Possibly the length of this discourse hath been tedious to you: although this doth not appear amid the eagerness Eagerness of hearers. A song of praise. of your attention. But though it be so, forgive me: first, Decause j so Dy command; the Lord our God having ordered me through those Brethren, in whom He dwelleth. For God doth not command, save from His own throne. Secondly, as you have been so eager toward us, so, we confess, have we been toward you. May our God therefore console us for this toil, so that it may result in your advancement unto salvation, not in a testimony to accuse you. This I say, brethren, that ye may profit from what ye have heard, and ruminate within yourselves: permit not yourselves to forget, not only by thinking over again upon these subjects, and discoursing upon them, but also by so living. For a good life which is led after God's commands, is like a pen, because it is heard writing in our hearts. If it were written on wax, it would easily be blotted out: write it in your hearts, in your character, and it shall never be blotted out.