Psalms 114–115 (Vulgate 113)

Part 1

1. We read indeed, and hold it in our minds, most beloved brethren, as a well-known truth, that, as is detailed in the Book of the Exodus, the people of Israel, wnen freed from the unjust domination of the Egyptians, passed over by a dry path between the divided waves of the sea: that the river Jordan also, when they were entering across it into the land of promise, when touched by the feet of the priests who bore the Ark, stood still from above with bridled stream, while it flowed down from below, where it ran on into the sea, until the whole pftople passed over, the priests standing on the dry ground; we know these things, but yet we should not imagine that in this Psalm, to which we have now answered by chaunting Allelujah, it is the purpose of the Holy Spirit, that while we* call to mind those deeds of the past, we should not consider that things like unto them were yet to take place. For these things, as the Apostle saith, happened unto them for ensamples; and they are written far our admonition, unto whom the ends of the world are come. When therefore we read in the Psalm, (ver. 1.) When Israel came out of Egypt, and the house of Jacob from among the strange people, (ver. 2.) Judah was His sanctuary, and Israel His dominion; {ver. 3.) the sea saw that and fled, Jordan was driven back: think not that past deediPare related unto us, but rather that the future is predicted; since, while those miracles also were going on in that people, things present indeed were happening, but not without an intimation of things future. And therefore that he, who in his Psalms was prophesying these events, might shew that he was acting the same scene in words as was there acted in deeds, one and the same Spirit performing both those deeds and these words, that that which was reserved to be manifested at the end of the world, might be announced by foregoing figures of words and deeds; he hath not described exactly the same deeds as were there done, but some things he hath related differently to what we have learnt and read there: that he might not truly be thought to be repeating past acts rather than to be prophesying future things. For in the first place, we read not that the Jordan was driven back, but that it stood still on the side nearest the source of its streams, while the people were passing through; next, we read not of the mountains and hills skipping: all which he hath added, and repeated. For after saying, The sea saw that, and fled; Jordan was driven back: he added, (ver. 4.) The mountains skipped like rams, and the little hills like young sheep: and then asketh, (ver. 5.) What aileth thee, O thou sea, that thou fleddest: and thou, Jordan, that thou wast driven back? (ver. 6.) Ye mountains, that ye skipped like rams; and ye little hills, like young sheep t

2. Let us therefore consider what we are taught here; since both those deeds were typical of us, and these words exhort us to recognise ourselves. For if we hold with a firm heart the grace of God which hath been given us, we are Israel, the seed of Abraham: unto us the Apostle saith, Therefore are ye the seed of Abraham. Since as he saith elsewhere; Not in circumcision, but in uncircumcision — faith was counted unto Abraham for righteousness; and, he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised; that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also; and the father of circumcision to them that are not of the circumcision only, but who also walk in the steps of that, faith of our father Abraham, which 0 had, yet being uncircumcised. For he unto whom it was said, / hate made thee a father of many nations, was not a father to the carnally circumcised nation only. Many nations meaneth not some in particular, but all: and this is openly expressed the words, And in thee shall all the nations of the earth be blessed. Let therefore no Christian consider himself alien to the name of Israel. For we are joined in the corner-stone with those among the Jews who believed, among whom we find the Apostles chief. Hence our Lord in another passage sailh, And other sheep I have, which are not of this fold; them also I must bring, that there may be one fold and one Shepherd. The Christian people then is rather Israel, and the same is preferably the house of Jacob; for Israel and Jacob are the same. But that multitude of Jews, which was deservedly reprobated for its perfidy, for the pleasures of the flesh sold their birthright, so that they belonged not to Jacob, but rather to Esau. For ye know that it was said with this hidden meaning, TJtal the elder shall serve the younger.

3. But Egypt, since it is said to mean affliction, or one who afflicteth, or one who oppresseth, is often used for an emblem of this world; from which we must spiritually withdraw, that we may not be bearing the yoke with unbelievers. For thus each one becometh a fit citizen of the heavenly Jerusalem, when he hath first renounced this world; just as that people could not be led into the land of promise, save first they had departed from Egypt. But as they did not depart thence, until freed by Divine help; so no man is turned away in heart from this world, unless aided by the gift of the Divine mercy. For what was there once prefigured, the same is -fulfilled in every faithful one in the daily travailings of the Church, in this end of the world, in this, as the blessed John writeth, last time. Hear the Apostle the teacher of the Gentiles, thus instructing us: / would not) brethren, that ye should be ignorant, how that all our fa thers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea, and did all eat the same spiritual meat, and did all dr^ik the same spiritual drink; for they drank of that spiritual rock that followed them, and that rock was Christ. But with many of them God was not well pleased, for they were overthrown in the wilderness. Now these things were our examples. What more do ye wish, most beloved brethren? For it is surely clear, not from human conjecture, but from the declaration of an Apostle, that is, of God and our Lord: for God spoke in them, and though from clouds of flesh, yet it was God who thundered: surely then it is clear by so great testimony that all these things which were done in figure, are now fulfilled in our salvation; because then the future was predicted, now the past is read, and the present observed.

4. Hear what is even more wonderful, that the hidden and veiled mysteries of the ancient books, are in some degree revealed by the ancient books. For Micah the prophet speaketh thus. According to the days of thyme. coming out of Egypt will I shew unto him marvellous things. The nations shall see and be confounded at all their might; they shall lay their hand upon their mouth, their ears shall be deaf: licking the dust like serpents, dragging the earth: they shall be disturbed from their close places: they shall be beside themselves at the Lord our God, and shall fear because of Thee. Who is like unto this God, that pardoneth iniquity, and passelh by the transgression of the remnant of Thine heritage f He retaineth not His anger for a testimony, because He is of good will and merciful. He will turn again, He will have compassion upon us; He will drown our iniquities: and Thou wilt cast all our sins into the depths of the sea. Ye see, brethren, that the holy mysteries are here more clearly revealed. In this Psalm, therefore, although the wonderful spirit of prophecy doth look into the future, yet it seemeth as it were, to be merely detailing the past. Judah, he saith, was His sanctuary: the sea saw that and fled: was9 saw, and fled, are words of the past tense; and Jordan was driven back, and the mountains skipped, and the earth trembled, in like manner have a past expression, without however any difficulty in understanding by them the future. Otherwise we are compelled, contrary to the testimony of the Gospel, to understand these words not as foretold of the future, but as related of the past: They parted My garments among them, and cast lots upon My vesture. Although these words are expressed in the past tense, nevertheless they foretold that which, being destined to happen so long afterwards, should be fulfilled in our Lord's Passion, Nevertheless, most beloved, that prophet whom I have mentioned hath sharpened even dull minds, and extended their view without hesitation to understand the future from the past: so that not only on apostolical authority do we believe that they were our examples, but that this was not passed over even by the prophets themselves, so that even by their declarations, seeing and rejoicing, sure and fearless, from the treasury of God we may bring forth both new and old things, agreeing harmoniously with each other. For though it was so long after the departure of that people from Egypt, and so long before these seasons of the Church, that he sang what I have quoted; nevertheless, he witnesseth that he is foretelling the future without any question. According to the days, he saith, of thy coming out of the land of Egypt will I shew unto him marvellous things. The nations shall see and be confounded. This is what is here said, The sea saw that, and fled: for if in this passage, through words of the past tense the future is secretly revealed, as is the case; who would venture to explain the words, shall see and be confounded, of past events? And a little lower down he alludeth more clearly than light itself to those very enemies of ours, who followed us flying, that they might slay us, that is, our sins, which are overwhelmed and extinguished in Baptism, just as the Egyptians were drowned in the sea, saying, Since He retaineth not His anger for ever, because He is of good will and merciful, He will turn again. He will have compassion upon us, He will drown our iniquities: and Thou unit cast all their sins into the depths of the sea.

5. What is it, most beloved? ye who know yourselves to be Israelites according to Abraham's seed, ye who are of the house of Jacob, heirs according to promise, know that even ye have gone forth from Egypt, since ye have renounced this worlff^ that ye have gone forth from a foreign people, since by the confession of piety, ye have separated yourselves from the blasphemies of the Gentiles. For it is not your tongue, but a foreign one, which knoweth not how to praise God, to Whom ye sing Allelujah. For Judah hath become His sanctuary in you; for he is not a Jew which &Rom. one outwardly; neither is thai circumcision, which is out-28* ward in the Jlesh; but he is a Jew which is one inwardly, and by circumcision of the heart. Examine then your hearts, if faith hath circumcised them, if confession hath cleansed them; in you Judah hath become His sanctuary, in you Israel hath become His dominion. For He gave unto you the power to become the sons of God.

6. And now let each of you call to mind, that when he wished to apply his heart unto God, and to submit his devout mind to His gracious yoke, departing from the former longings of his ignorance, and forsaking and throwing aside the carnal deeds of this world, (in which he toiled fruitlessly, as if he were making bricks in Egypt beneath the cruel domination of the devil,) when he hath heard the voice of the Lord, saying, Come unto Me, all ye that labour and are heavy laden, and I will give you rest, to run beneath the light burden of Christ: let therefore each of you call to mind how all worldly obstacles yielded, how the voices of those who would dissuade have either not dared to burst forth, or when they have meditated on the Name of Christ that hath been exalted and honoured throughout all lands, have been silenced in trembling. Therefore, the sea saw that, and Jted; that the road might without opposition be opened for thee towards spiritual liberty.

7. But I would not that ye should seek without yourselves, how the Jordan was turned back, I would not ye should augur any thing evil. For the Lord chideth those who have turned their back unto Him, and not their face. And whoever forsaketh the source of his being, and turneth away from his Creator; as a river into the sea, he glides into the bitter wickedness of this world. It is therefore good for him that he turn back, and that God Whom he had set behind his back, may be before his face as he returneth; and that the sea of this world, which he had set before his face, when he was gliding on towards it, may becoflSe behind him; and that he may so forget what is behind him, that he reach forward to what is before him; which is profitable for him when once converted. For before he is converted, if be forgetteth what is behind him, he forgetteth God; because he had rendered Him behind him, towards Whom he had turned his back: and if he reacheth forth unto those things which are before him, he reacheth forth towards the world; since he had placed the world, whither he was eagerly running, before his face. The Jordan therefore signifieth those who have received the grace of Baptism; and thus the Jordan is turned back, when they are turned unto God, so that they may no longer have Him behind them, but with open face beholding as in a glass the glory of the Lord, may be changed into the same image from glory to glory.

8. Ver. 4. The mountains skipped like rams: the faithful stewards of the word of truth, the holy Apostles, the holy preachers of the Gospel. And the little hills like young sheep. These are those unto whom it is said, In Christ Jesus I have begotten you through the Gospel: these are they to whom it is said, I write not these things to shame you, but as my beloved sons 1 warn you; these are they of whom it is said, Bring young rams unto the Lord. Listen throughout all lands, ye who know how to admire these things, and how to rejoice and sing unto the Lord your God; observe how these things, which so long before were done and prophesied in figure, are fulfilled throughout all nations.

9. Ask in these words: (ver. 5.) What aileth thee, O thou sea, that thou fleddest: and thou Jordan, that thou wast driven back? (ver. 0.) ye mountains, that ye skipped like rams, and ye little hills like young sheep? Why is it, O world, that thy hindrances have yielded? Why is it, O so many thousands of faithful ones in the whole world, who renounce this world, that ye have turned unto your Lord? Why is it that ye rejoice, ye unto whom it shall be said at the end, JP*// done, thou good and faithful servant: thou liast been faithful over a few things, I will make thee ruler over many things? Why is it ^jat ye rejoice, ye unto whom it shall be said in the end, Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world?

10. All these things will respond to.you, and you will respond to yourselves: (ver. 7.) Tremble, thou earth, at the presence of the Lord, at the presence of the God of Jacob. What meaneth, at the presence of the Lord, save at the presence of Him Who said, Lo, I am with you alway, even unto the end of the world. For the earth trembled; but20' because it had remained slothful, it was made to tremble, so that it might be more firmly fixed at the presence of the Lord.

11. Ver. 8. Who turned the hard rock into standing waters, and the flint stone into springing wells. For He melted Himself, and what may be called His hardness to water those who believe on Him, that He might in them become a fountain of water gushing forth unto everlasting life; because formerly, when He was not known, He seemed hard. Hence they who said, This is an hard saying, WhoJohue> can bear it? were confounded, and waited not until He should flow and stream upon them when the Scriptures were revealed. The rock, that hardness, was turned into pools of water, that stone into fountains of waters, when on His resurrection, He expounded unto them, commencing with^n^e2i9 Moses and all the prophets, how Christ ought to suffer thus; and sent the Holy Ghost, of Whom He said, I/any0™ man thirst, let him come unto Me, and drink.

12. Psalm cxv. ver. 1. Not unto us, O Lord, not unto us, but unto Thy Name give the praise. For that grace of the water that gushed from the rock, {now that rock was Christ,) was not given on the score of works that had gone before, but of His mercy that justifieth the ungodly. For Christ died for sinners, that men might not seek any glory of their own, but in the Lord's Name.

13. Ver. 2. For Thy loving mercy* and for Thy truth's sake. Observe how often these two qualities, loving mercy and truth, are joined together in the holy Scriptures. For in His loving mercy He called sinners, and in His truth He judgeth those who when called refused to come. That the heathen may not say, Where is now their God t For at the last, His loving mercy and truth will shine ford^ when the sign of the Son of man shall appear in heaven, and then shall all tribes of the earth cry woe; nor shall they then say, Where is their God? when He is no longer preached unto them to be believed in, but displayed before them to be trembled at.

14. Ver. 3. As for our God, He is in heaven above. Not in heaven, where they see the sun and moon, works of God which they adore, but in heaven above, which overpasseth all heavenly and earthly bodies. Nor is our God in heaven in such a sense, as to dread a fall that should deprive Him of His throne, if heaven were withdrawn from under Him. In heaven and earth He hath made whatsoever pleased Him. Nor doth He stand in need of His own works, as if He had place in them where He might abide; but endureth in His own eternity, wherein He abideth and hath done whatsoever pleased Him, both in heaven and earth; for they did not support Him, as a condition of their being created by Him: since, unless they had been created, they could not have supported Him. Therefore, in whatsoever He Himself dwelleth, He, so to speak, containeth this as in need of Himself, He is not contained by this as if He needed it. Or it may be thus understood; In heaven and in earth He hath done whatsoever pleased Him, whether among the higher or the lower orders of His people, He hath made His grace His free gift, that no man may boast in the merits of his own works: since whether the mountains skip like rams, or the little hills like young sheep; the earth hath trembled before the face of the Lord, that men might not abide for ever in earthly degradation.

Exposition Ii

(i. e. on Psalm cxv.)

1. Although perhaps there is one connection of all the Psalms visible to such as carefully regard them, so that none succeedeth which may not follow from the preceding one; nevertheless, let us so consider this, as if both were one, this, namely, and the preceding one. For as in the former it was said, Not unto us, O Lord, not unto us, but unto Thy Name give the praise, for Thy loving mercy, and for Thy truth's sake: that the heathen may not say, Where is their God? because we worship an invisible God, Who is known unto the bodily eyes of none, and to the pure hearts of few; as if the heathen might say, Where is their God? because they can shew their gods to the eyes; he first reminded us, that the presence of our God is shewn by His works; for since He is in heaven above, in heaven and in earth He hath done whatsoever pleased Him. And as if he should say, let the heathen shew their gods; (ver. 4.) Their idols, he saith, are silver and gold, even the work of men's hands; that is, although we cannot display our God to your carnal eyes, Whom ye ought to recognise through His works; yet be not seduced by your vain pretences, because ye can point with the finger to the objects of your worship. For it were much worthier for you not to have what to point to, than that your hearts' blindness should be displayed in what is exhibited to these eyes by you: for what do ye exhibit, save gold and silver? They have indeed both bronze, and wood, and earthenware idols, and of different materials of this description; but the Holy Spirit preferred mentioning the more precious material, because when every man hath blushed for that which he sets more by, he is much more easily turned away from the worship of meaner objects. For it is said in another passage of Scripture concerning the worshippers of images, Saying to a stock, T?wu arl my father; and to a stone, Thou hast brought me forth. But lest that man who speaketh thus not to a stone or stock, but to gold and silver, seem wiser to himself; let him look this way, let him turn hitherwards the ear of his heart: The idols of the Gentiles are gold and silver. Nothing mean and contemptible is here mentioned: and indeed to that mind which is not earth, both gold and silver is earth, but more beautiful and brilliant, more solid and firm. Employ not then the hands of men, to create a false Deity out of that metal which a true God hath created; nay, a false man, whom thou raayest worship for a true God; one whom any man who should receive into his friendship as a true man, would be insane. For resemblance of figure, and the imitation of the limbs, hurrieth away the weak hearts of mortals with its degrading affection: but as thou shewest each member as it is constructed, so also shew the duties of each of those members, whose figure, O human vanity, doth attract thee.

2. Ver. 5 — 7. For they have mouths, and speak not: eyes have they, and see not. They have ears, and hear not: noses have they, and smell not. They have hands, and handle not; feet have they, and walk not; neither cry they through their throat. Even their artist therefore surpasseth them, since he had the faculty of moulding them by the motion and functions of his limbs: though thou wouldest be ashamed to worship that artist. Even thou surpassest them, though thou hast not made these things, since thou doest what they cannot do. Even a beast doth excel them; for unto this it is added, neither cry they through their throat. For after he had said above, they have mouths, and speak not; what need was there, after he had enumerated the limbs from head to feet, to repeat what he had said of their cryiug through their throat; unless, I suppose, because we perceive that what he mentioned of the other members, was common to men and beasts? For they see, and hear, and smell, and walk, and some, apes for instance, handle with hands. But what he had said of the mouth, is peculiar to men: since beasts do not speak. But that no one might refer what hath been said to the works of human members alone, and prefer men only to the Gods of the heathen; after all this he added these words, neither cry they through their throat: which again is common to men and cattle. Whereas if he had first said it, when he began to enumerate the members from the mouth, they have a mouthy and speak not; even thus every thing will apply to human nature, nor would the perceptions of the hearer remark any thing common t^beasts. But since he said of the mouth what is peculiar to man, and after enumerating the parts of the body which he seemed to have concluded by the mention of the feet, added, neither cry they through their throat; he hath attracted the attention of the reader or listener, so that while he seeketh why this was added, he findeth himself admonished, that he ought to prefer not men only, but even beasts, to the idols of the heathen: so that if they are ashamed to worship a beast whom God hath created with sight, hearing, smell, touch, powers of walking, crying with its throat, they might see how shameful a thing it is to worship a dumb idol, destitute of life and sensibility; possessed of a resemblance to human limbs for this reason, that a soul devoted to carnal senses might yield its affections to a figure that seemed to live and have animation, when it saw those members which it knew to be endued with life and animation in its own body. How much better then do mice and serpents, and other animals of like sort, judge of the idols of the heathen, so to speak, for they regard not the human figure in them when they see not the human life. For this reason they usually build nests in them, and unless they are deterred by human movements, they seek for themselves no safer habitations. A man then moveth himself, that he may frighten away a living beast from his own god; and yet worshippeth that god who cannot move himself, as if he were powerful, from whom he drove away one better than the object of his worship. For he drove away a thing that saw from a thing that was blind: one that heard from one that was deaf, one that had voice from one that was dumb, one that walked from one that could not move, one that had feeling from the insensible, the living from the dead, nay the worse than the dead. For as it is clear that the dead liveth not, so also it is clear that he hath once lived. Wherefore even the dead surpasseth a deity who neither liveth nor hath lived.

3. What, my most beloved brethren, is more clear, what more evident than this? What child if questioned would not reply, that this was certain, that the idols of the heathen have mouths, and speak not; have eyes, and see not; and the rest, as the inspired text hath described? Why then doth the Holy Spirit take such care to insinufte and inculcate these things in many passages as if men were ignorant of them, as if they were not most open and notorious to all men; except that the figure of the limbs, which they have seen endued with life in living beings, and which we are wont to feel in ourselves, although, as they maintain, constructed for a certain statue and set on a lofty pedestal, when it hath begun to be adored and honoured by the multitude, produceth in each man a most depraved and deceptive feeling, so that, since he findeth not a vital power of motion, he believeth a hidden deity; and yet doth not think that the image, which is like a living body, is without a living inhabitant, being seduced by its figure, and influenced by the authority of seemingly wise institutions and reverential crowds. Hence such notions of men invite evil spirits to take possession of such idols of the heathen, by the varied deceptions of whom, when presiding over them, deadly errors are sown and multiplied. In other passages the inspired writers guard against these things, lest any one should say, when the idols have been ridiculed, " I worship not this visible thing, but the divinity which doth invisibly dwell therein." Thus in another Psalm the same Scripture condemneth these divinities, As for all the Gods of the heathen, they are but idols: but it is the Lord that made the heavens. The Apostle also saith; Not that the idol is anV thing, but that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God; and I would not that ye should have fellowship with devils.

4. But they seem to themselves to have a purer religion, who say, I neither worship an idol, nor a devil; but in the bodily image I behold an emblem of that which I am bound to worship. They therefore interpret these images, by stating one to represent the earth, whence they constantly call it the temple of Tellus; another the sea, as the image of Neptune; another air, as that of Juno; another fire, as that of Vulcan; another the morning star, as that of Venus; another the sun, another the moon, to whose images they give the same name, as in that of Tellus; the various stars too they represent by various figures, and so with other works of creation; for we cannot enumerate them all. And when they begin to be ridicul^f for worshipping bodies, and chiefly the earth, and air, and the sea, and fire, all of which we use in common: (for they are not so much ashamed of their adoration of heavenly bodies, since we cannot touch or reach them with our bodies, save by the light of our eyes:) they presume to reply, that they worship not the bodies themselves, but the deities which preside over the government of them. One sentence of the Apostle, therefore, testifieth to their punishment and condemnation; Who, he saith, have changed the truth of God into a lie, and25' worshipped and served the creature more than the Creator, Wlio is blessed for ever. For in the former part of this sentence he condemned idols; in the latter, the account they give of their idols: for by designating images wrought by an artificer by the names of the works of God's creation, they change the truth of God into a lie; while, by considering these works themselves as deities, and worshipping them as such, they serve the creature more than the Creator, Who is blessed for ever.

5. But who worshippeth or prayeth with his eyes upon an idol, who is not so affected, as to imagine that he is listened to, as to hope that what he desireth is given him by his idol? Thus men who are bound by such superstitions, usually turn their back to the sun itself, pour forth their prayers to a statue which they call the sun; and when they are struck by the dashing of the waves behind them, they strike with their groans the statue of Neptune, as if it could perceive, which they worship in place of the sea itself. For this is a sort of necessary effect of this figure endued with limbs, that the mind which liveth in the bodily senses, should be inclined to suppose that that body which it seeth so closely to resemble its own body, is more apt to feel than a circular sun and an expanse of waves, and any thing which it beholdeth not formed with the same features as those which it constantly seeth endowed with life. In opposition to this affection, whereby human and carnal weakness may easily be snared, the holy Scripture setteth forth sentiments universally recognised, whereby it may arouse the minds of men sleeping in the thraldom of their bodies. The idols, it saith, of the heathen are gold and silver. But it is God Who made gold and sifter. Tlieir idols, he saith, are the work of metis hands: for they worship what they have constructed out of gold and silver.

6. But, it will be said, we also have very many instruments and vessels made of materials or metal of this description for the purpose of celebrating the Sacraments, which being consecrated by these ministrations are called holy, in honour of Him Who is thus worshipped for our salvation: and what indeed are these very instruments or vessels, but the work of men's hands? But have they mouth, and yet speak not? have they eyes, and see not? do we pray unto them, because through them we pray unto God? This is the chief cause of this insane profanity, that the figure resembling the living person, which induces men to worship it, hath more influence in the minds of these miserable persons, than the evident fact that it is not living, so that it ought to be despised by the living. For idols have more power in perverting an unhappy mind because they have a mouth, have eyes, have ears, noses, hands, feet, than in rectifying it, because they speak not, see not, hear not, smell not, touch not, walk

7. The result that ensueth is that described in the next verse; (ver. 8.) They that make them are like unto them, and so are all such as put their trust in them. Let them therefore see with open eyes, and worship with shut and dead understandings, idols that neither see nor live.

8. Ver. 9 — 11. But the house of Israel hath hoped in the Lord. For hope that is seen is not hope; for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it. But that this patience may endure to the end, He is their helper and defender. Do perhaps spiritual persons (by whom carnal minds are built up in the spirit of meekness, because they pray as higher for lower minds) already see, and is that already to them reality which to the lower is hope? It is not so. For even (ver. 10.) the house of Aaron hath hope in the Lord. Therefore, that they also may stretch forward perseveringly towards those things which are before them, and may run perseveringly, until they may apprehend that for which they are apprehended, and may know even asj'cor. they are kffewn, He is their helper and defender. For both fear the Lord, and have hoped in the Lord: He is their helper and defender.

9. For we do not by our deservings prevent the mercy of God; but, (ver. 12.) The Lord hath been mindful of us, and hath blessed us. He hath blessed the house of Israel, He hath blessed the house of Aaron. But in blessing both of these, (ver. 13.) He hath blessed all that fear the Lord. Dost thou ask, who are meant by both of these? He answereth, both small and great. That is, the house of Israel with the house of Aaron, those who among that nation believed in Jesus the Saviour; for God was not well pleased with all ofi them. For what, if some did not believe, shall their unbelief make the faith of God without effect? God forbid. For they are not all Israel which are of Israel; neither, because they are of the seed of Abraham, are they all children; but, as it is written, a remnant was saved. For in the character of those who out of that nation believed, it is said, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha. Seed, because when it has been scattered over thp earth, it multiplied.

10. For the great ones, of the house of Aaron, have said, (ver. 14.) May the Lord increase you more and more, you and your children. And thus it hath happened. For children that have been raised even from the stones have flocked unto Abraham: sheep which were not of this fold, have flocked unto him, that there might be one flock, and one shepherd; the faith of all nations was added, and the number grew, not only of wise priests, but of obedient peoples; the Lord increasing not only their fathers more and more, who in Christ might shew the way to the rest who should imitate them, but also their children, who should follow their fathers' pious footsteps. For he speaketh thus unto those whom through the Gospel he had begotten in Christ: Wherefore I beseech you, be ye followers of me9 even as J of Christ. The Lord therefore hath added, not only unto the mountains that skip like rams, but also unto the little hills that skip like young sheep.

11. Therefore the Prophet saith unto these great and small, the mountains and the little hills, the rams and the young sheep, what followeth; (ver. 15.) Ye are0ie blessed of the Lord, Who made heaven and earth. As if he should say, Ye are the blessed of the Lord, Who made the heaven in the great, earth in the small: not this visible heaven, studded with luminaries which are objects to these eyes. For, (ver. 16.) The heaven of heavens is the Lord's; Who hath elevated the minds of some saints to such a height, that they became teachable by no man, but by God Himself; in comparison of which heaven, whatever is discerned with carnal eyes is to be called earth; which He hath given to the children of men; that when it is contemplated, whether in that region which illumine th above, as that which is called heaven, or in that which is illumined beneath, which is properly called earth, (since in comparison with that which is called heaven of heaven, the whole, as we have said, is earth;) the whole therefore of this earth He hath given to the children of men, that by the consideration of it, as far as they can, they may conceive of the Creator, Whom with their yet weak hearts they cannot see without that aid to their conception.

12. There is another way of understanding these words, The heaven of heavens is the Lord's; but the earth hath He given to the children of men; which I ought not to conceal; that your attention may not stray away from what I have said. For I had said, that the small and the great are signified by what followeth: Ye are the blessed of the Lord, Who made heaven and earth. If therefore we understand the great by the word heaven, the small by earth; since the small are destined to become heaven by growth, and in this very hope are nourished by milk; so those great ones are the heaven of the earth, when they nourish the little ones, that they may understand that they are heaven of heaven, when they consider in what hope the little ones are nourished. But nevertheless since they derive the truth and richness of wisdom, not from man nor through man, but through God Himself, they have received little ones who shall be heaven, that they may know that they are heaven of heaven; as yet however earth, unto which they say, I have planted, Apollos watered, but God gave the increase. For to those very sons of men whom He made heaven, He Who knoweth how to provide fq^the earth through heaven, hath given earth upon which they may work. May they, therefore abide, heaven and earth, in their God, Who made them, and let them live from Him, confessing unto Him, and praising Him; for if they choose to live from themselves, they shall die, as it is written, From the dead, as though he were not, confession ceascth. But, (ver. 17.) The dead praise wo/17'26" Thee, O Lord, neither all they that go down into silence. For the Scripture in another passage proclaimeth, The^rov. sinner, when he comet h into the abyss of wickednesses, scorneth. But we, who live, will praise the Lord, from this time forth for evermore.