Psalm 127 (Vulgate 126)

his fall what was delivered through him were blotted out, would be judged that he had himself delivered these precepts, and not that they were delivered through him. The mercy of God, therefore, and His Spirit, excellently wrought that whatever of good was declared through Solomon, might be attributed unto God; and the man's sin, unto the man. What marvel that Solomon fell among God's people? Did not Adam fall in Paradise? Did not an angel fall from heaven, and become the devil? We are thereby taugrft, that no hope must be placed in any among men. Since that very Solomon had built a temple to the Lord, in the type and figure of the Church which was to come, and of the Lord's Body; whence He saith in the Gospel, Destroy this Temple, and in three days I will raise it up; since then He had Himself built, I say, this Temple, the True Solomon, our Lord Jesus Christ, the True Peacemaker, built unto Himself a Temple. For the name of Solomon is interpreted to mean peacemaker: now He is the True Peacemaker, of Whom the Apostle saith, He is our Peace, Who fogfifo made 0ii€m He is the True Peacemaker, Who joined together in Himself two walls coming from different sides, wherein He became the chief Corner Stone, both to the believing host who came from circumcision, and to the believing people who came from the uncircumcision of the Gentiles; He made one Church of two nations, He became unto them a chief Corner Stone, and for this reason was the True Peacemaker. Since, therefore, He is the true Solomon; for that Solomon, who was the son of David of the woman Bersabe, the king of Israel, was the figure of this Peacemaker, when he built the temple; that thou mayest not think he who built the house unto God was the true Solomon, Scripture shewing unto thee another Solomon thus commences this Psalm: (ver. 1.) Except the Lord build the house, their labour is but lost that build it. The Lord* therefore, buildeth the house, the Lord Jesus Christ buildeth His own house. Many toil in building: but, except He build, their labour is but lost that build it. Who are they who toil in building it? All who preach the word of God in the Chnrch, the ministers of God's mysteries. We are all running, we are all toiling, we are all building now; and His Ministers build and keep guard under Him. 19 before us others have run, toiled, and built: but except the Lord build the house, their labour is but lost that build it. Thus the Apostles seeing some fall; and Paul in particular saith, Ye observe days and months and times and pears; / am afraid of you, lest I have bestowed upon you labour in vain. Because he knew that he himself was builded inwardly by the Lord, he bewailed these men, in that he had laboured in vain for them. We, therefore, speak without, He buildeth within. We can observe with what attention ye hear us; He alone Who knoweth your thoughts, knowetb what ye think. He Himself buildeth, He Himself admonisheth, He Himself openeth the understanding, He Himself kindleth your understanding unto faith ^nevertheless, we also toil like workmen; but, except the Lord build the house, their labour is but lost that build it.

3. But that which is the house of God is also a city. For the house of God is the people of God; for the house of God is the temple of God. And what doth the Apostle say? The temple of God is holy, which are ye. But all the faithful, who are the house of God, not only those who now17, exist, but those also who have been before us and have already slept, and they who are to come after us, unto the world's end, innumerable hosts of the faithful gathered into one body, but counted by the Lord, of whom the Apostle saith, The Lord knoweth them that are His; those grains of wheat which as yet groan among the chaff, which will19, constitute one mass, when the floor shall in the end have been winnowed: the whole number of faithful Saints, destined to be changed from the human state, that they become equal with the Angels of God; themselves joined unto the Angels, who are no longer pilgrims, but are awaiting us on our return from our pilgrimage; all make together one house of God, and one city. This is Jerusalem: she hath guards: as she hath builders, labouring at her building up, so also hath she guards. To this guardianship these words of the Apostle relate: I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be3' corrupted from the simplicity which is in Christ. He was guarding the Church. He kept watch, to the utmost of his power, over those over whom he was set. The Bishops also do this. For a higher place was for this reason given the ' Bishops, that they might be themselves the superintendents and as it were the guardians of the people. For the Greek word Episcopus, and the vernacular Superintendent, are the same; for the Bishop superintends, in that he looks over. As a higher place is assigned to the vinedresser in the charge of the vineyard, so also to the Bishops a more exalted station is allotted. And a perilous account is rendered of this high station, except we stand here with a heart thai cause th us to stand beneath your feet in humility, and pray for you, that He Who knoweth your minds may be Himself your keeper. Since we can see you both coming in and going out; but we are so unable to see what are the thoughts of your hearts, that we cannot even see what ye do in your houses. How then can we guard you? As men: as far as we are able, as far as we have received power. Aud because we guard you like men, and cannot guard you perfectly, shall ye therefore remain without a keeper? Far be it! For where is He of Whom it is said, Except the Lord keep the city, the watchman waketh but in vain? We are watchful on our guard, but vain in our watchfulness, except He Who seeth your thoughts guard you. He keepeth guard while ye are awake, He keepeth guard also whilst ye are asleep. For He hath once slept on the Cross, and hath risen again; He no longer sleepeth. Be ye Israel: for the Keeper of Israel neither sleepeth nor slumbereth. Yea, brethren, if we wish to be kept beneath the shadow of God's wings, let us be Israel. For we guard you in our office of stewards; but we wish to be guarded together with you. We are as it were shepherds unto you; but beneath that Shepherd we are fellow-sheep with you. We are as it were your teachers from this station; but beneath Him, the One Master, we are schoolfellows with you in this school.

4. Ver. 2. If we wish to be guarded by Him Who was humbled for our sakes, and Who was exalted to keep us, let us be humble. Let no one assume any thing unto himself. No man hath any good, except he hath received it from Him Who alone is good. But he who chooseth to arrogate wisdom unto himself, is a fool. Let him be humble, that wisdom may come, and may enlighten him. But if, before It is in vain to rise before light, u e. before Christ. 21 wisdomjjcometh unto him, be imagine that he is wise; he riseth before light, and walketh in darkness. What doth he hear in this Psalm? It is but lost labour that ye haste to rise up before dawn. What meaneth this? If ye arise before light ariseth, ye must needs lose your labour, because ye will be in the dark. Our light, Christ, hath arisen; it is good for thee to rise after Christ, not to rise before Christ. Who rise before Christ? They who choose to prefer themselves to Christ. And who are they who wish to prefer themselves to Christ? They who wish to be exalted here, where He was humble. Let them, therefore, be humble here, if they wish to be exalted there, where Christ is exalted. For He saith of those who had clung in faith unto Him, among whom we also are, if we too believe on Him with a pure heart: Father, I will that they also, whom ThouJ°hni79 hast given Me, be with Me where I am. A great gift, a24' great grace, a great promise, my brethren! And who doth not wish to be with Christ, where Christ is? But Christ is now exalted; dost thou wish to be there where He is exalted? Be thou humble, where He also was humble. On this account the Light Himself saith unto them, 7%eMat.io, disciple is not above his Master, nor the servant above his Lord. The disciples who wished to be above their Master, and the servants who wished to be above their Lord, wished to rise before light; their labour was lost, because they went not forth after the light. To them, therefore, this Psalm saith, It is but lost labour that ye rise before dawn. Such were the sons of Zebedee, who, before they were humbled according to the Lord's Passion, were already choosing themselves places, where they might sit, the one on the right hand, the other on the left; they wished to rise before dawn; for this reason their labour was lost. The Lord recalled them to humility, when He heard this, and said unto them, Are ye able to drink of the cup that I shall drink of f I came to be humble: and are ye wishing to be exalted before Me? The way I go, do ye follow, He saith. For if ye choose to go this way where I do not go, your labour is lost, in rising before dawn. Peter too had risen before the light, when he wished to give the Lord advice, deterring Him from suffering for us. He had spoken of His Passion, wherein we were to be saved, of humiliation itself;

He suffered humbly: when, therefore, He was foretelling His destined Passion, Peter was alarmed, though he had called Him, a little before, the Son of God; he feared lest He should die, and said unto Him, Be it far from Thee, Lord: this shall not be unto Thee. He was wishing to rise before the Light, and to give counsel unto the Light. But what did our Lord do? He caused him to rise after thg Light: Get thee behind Me, Satan. He was Satan, because he wished to rise before Light. Gel thee behind Me: that I may precede, thou mayest follow: where I go, there thou mayest go; and mayest not wish to lead Me, where thou wouldest go.

5. The Psalm then saith unto those who wished to rise before light, // is but lost labour that ye haste to rise before light. When shall we rise, then? When we have been humbled: Rise after ye have sitten. Rising signifieth exaltation: sitting signifieth humility. In some passages sitting is understood of judging in honour, in others it meaneth humility. How does sitting signify judging in honour? Ye shall sit upon twelve thrones, judging the twelve tribes of Israel. How is sitting a sign of humility? About the sixth hour, Jesus being wearied, sat upon the well. The Lord's weariness was the weakness of the Lord, the weakness of Power, the weakness of Wisdom: but this very weakness is humility. If therefore He sat down from weakness, that sitting down signifieth humility. And this His sitting, that is His humility, saved us; because, The weakness of God is stronger than men. He therefore saith in a certain Psalm, Lord, Tit on knowest my down-sitting, and mine up- rising; that is, my humility and mine exaltation. Why then do ye, O sons of Zebedee, wish to be exalted before light? For let us thus speak, and rather make mention of them, who are not angry with us; for these things are written concerning them for this reason, that others might beware of that pride for which they were corrected. Why then do ye wish to rise before the light? Your labour is lost. Do ye wish to be exalted, before ye are humbled? Your Lord Himself, Who is your light, was humbled that He might be exalted. Hear Paul saying, Who being in the Sons of Zebedee taught not to seek honour at once. 23 form of God, thought it not robbery to be equal with God. How was it not robbery in Him? Because it was His naturej because He was born for this, that He might be equal with Him by Whom He was begotten. But what did He do? He made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of6'9' men: and being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the Cross. This is His sitting. Now hear of His rising again. Wherefore God also hath highly exalted Him, and given Him a name which is above every name. Ye are now hastening unto that name: rise, but after ye have sat down. Ye wish to rise: but first sit: and rising from humility, thou reachest the kingdom. For if thou art in a hurry to reach the kingdom, thou fallest from the kingdom before thou risest Are ye able, He saith, to drink of the cup which I shall drink of? They reply, We are able. He answereth, Ye shall oWink indeed of My Cup; but to sit on My right hand and on My left, is not Mine to give unto you, but it is prepared of My Father for others. What meaneth, It is not Mine to give? It is not Mine to give to the proud: for such they as yet were. But if ye wish to receive this, be not what ye are. It is prepared for others: do ye become others, and for you it is prepared. What meaneth, Become others? Do ye who already wish to be exalted, first be humbled. They therefore understood that humility would benefit them, and were rebuked. Let us too therefore listen to this, for this Psalm giveth us the same lesson in these words: Rise after ye have sat down.

6. But lest any one should imagine that he sitteth that he may be honoured; that he might shew that by this sitting his intent was to enjoin humility; that no man might suppose that he was ordered to sit either for judgment, or banquetting and rejoicing, and thereby seek a higher pride; to signify humility he hath added, Ye that eat the bread of grief They therefore eat the bread of grief, who groan in this pilgrimage. They are in the vale of misery. For God placeth ascending steps in the heart. Where hath he placed them? He hath set, saith the Psalmist, steps of ascent in his heart. Who? God. If steps of ascent in the heart,6,7* therefore they sing the Song of steps. Let us be humbled in the world, let usa ascend. How? in the heart Because the ascent of the heart itself riseth from the vale of misery. In the vale, saith he, of misery. As the mountains are erect, so do the valleys sit: for by valleys are meant the low spots of the earth; while hills signify the eminences of lower height than mountains: very high spots of the earth are called mountains. It is not enough; he saith not, rise from the hills; nor, from the plain; but, from the valley, meaning something more lowly than the plain. If therefore thoti eatest the bread of grief in the valley of misery, and sayest, My tears have been my meat day and night: while they say unto me, Where is now thy God? thou risest rightly, because thou hast sat down,

7. And as if thou shouldest say, When shall we rise? we are ordered now to sit: when will be our rising? When the Lord's was. Look unto Him, Who went before thee: for if thou heedest not Him, it is lost labour for thee to rise before dawn. When was He raised? When He had died. Hope therefore for thine uplifting after thy death: have hope in the resurrection of the dead, because He rose again and ascended. But where did He sleep? On the Cross. When He slept on the Cross, He bore a sign, yea, He fulfilled what had been signified in Adam: for when Adam was asleep, a rib was drawn from him, and Eve was created; so also while the Lord slept on the Cross, His side was transfixed with a spear, and the Sacraments flowed forth, whence the Church was born. For the Church the Lord's Bride was created from His side, as Eve was created from the side of Adam. But as she was made from his side no otherwise than while sleeping, so the Church was created from His side no otherwise than while dying. If therefore He rose not from the dead save when He had died, dost thou hope for exaltation save after this life? But that this Psalm might teach thee, in case thou shouldest ask, When shall I rise? perhaps before I have sat down? he addeth, When He hath given His beloved sleep* God giveth this when His beloved have fallen asleep; then His beloved, that is, Christ's, shall rise. For all indeed shall rise, but not as His beloved. There is a resurrection of all the dead; but what saith the Our rising from sleep. Children of the spiritual Eve. 25 Apostle? We shall all rise, but we shall not all be changed. They rise unto punishment: we rise as our Lord rose, that we may follow our Head, if we are members of Him. Andjs, if we are members of His, then are weHis beloved; then pertaineth unto us that resurrection which went before in the Lord, so that the Light rose before us, we after the Light; because it is but lost labour for us to rise before light, that is, to seek exaltation before we die; since Christ our Light wJs not exalted in the flesh, save after He had died. Constituted then His members, and in His members His beloved, when we have received our sleep, then shall we rise in the resurrection of the dead. One hath risen from the dead, to die no more. Lazarus rose, but to die: the daughter of the ruler of the Synagogue rose, but to die; the widow's son rose, butMart.9, to die; Christ rose, no more to die. Hear the Apostle: Christ^r^Q being raised from the dead dieth no more; death hath no more dominion over Him. Hope for such a resurrection; and for9 the sake of this be a Christian, not for the sake of this world's happiness. For if thou wish to be a Christian for the sake of this world's happiness, since He thy Light sought not worldly happiness; thou art wishing to rise before the light; thou must needs continue in darkness. Be changed, follow thy Light; rise where b He rose again: first sit down, and thus rise, when He giveth His beloved sleep.

8. Ver. 3. As if thou shouldest ask again, Who are the beloved? Lo, children, the reward of the fruit of the womb, are an heritage of the Lord*. Since he saith, fruit of the womb, these children have been born in travail. There is a certain woman, in whom what was said unto Eve, in sorrow shall thou bring forth children, is shewn after a spiritual manner. The Church beareth children, the Bride of Christ; and if she beareth them, she travaileth of them. In figure of her, Eve was called also the Mother of all living. He who said, My little children, of whom 1 travail in birth1^^ again, until Christ be formed in you, was amongst the members of her who travaileth. But she travailed not in vain, nor brought forth in vain: there will be a holy seed e Perhaps he intends to read it, 4 Lo, Making 4 filii* vocative. at the resurrection of the dead: the righteous who are at present scattered over the whole world shall abound. The Church groaneth for them, the Church travaileth of them; but in that resurrection of the dead, the offspring of the Church shall appear, pain and groaning shall pass away. And what shall be said? Lo, children, the reward of the fruit of the womb, are an heritage of the Lord. The word fruit is in the possessive cased. It is, the reward of the fruit of the womb. What is this reward? Resurrection from the dead. What is this reward? To rise, after thou hast sat down. What is this reward? Rejoicing, after thou hast eaten the bread of sorrow. Of what womb? Of the Church: whose womb, for Rebecca was her type, those two twins as two people strove. One mother contained in her womb brethren, who disagreed before they were bom; they agitated their mother's womb with internal discords; she groaned, and suffered violence; but when she brought forth, she discerned what twins she had endured when pregnant. Thus also now, brethren, as long as groans are given unto the Church, as long as the Church travaileth, there are within her both good and evil. But the fruit of the womb was in Jacob, for his mother loved him. Jacob have I loved, saio! God, but Esau have I hated. Both went forth from one womb; one deserved to be loved, the other to be reprobated. Her fruit will be, therefore, among the beloved, The fruit of the ivomb, therefore, hath a reward.

9. Ver. 4. Like as the arrows in the hand of the mighty one, even so are the children of those that are shot out. Whence hath sprung this heritage, brethren? Whence hath sprung so numerous a heritage, as that whereof he saith at the end, Lo, children, the reward of the fruit of the womb, are an heritage of the Lordf Some have been shot out from the Lord's hand, as arrows, and have gone far, and have filled the whole earth, whence the Saints spring. For this is the heritage whereof it is said, Desire of Me, and [ shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. And how doth this possession extend and increase unto the world's uttermost parts? Because, like as the arrows in the hand of the Children of those shot out, successors of the Apostles* 27 mighty one, even so are the children of those that are shot out. Arrows are shot forth from the bow, and the stronger the arm which hath sent it forth, the farther flieth the arrow. But what is stronger than the darting of the Lord? From His bow He sendeth forth His Apostles: there could not be a spot left where an arrow shot by so strong an arm would not reach; it hath reached unto the uttermost parts of ^he earth. The reason it went no farther was, that there were no more of the human race beyond. For He hath such strength, that even if there were a spot beyond, whither the arrow could fly, He would dart the arrow thither. Such are the children of those who are shot forth as they that are shot forth. It hath been a question respecting this word, agitated by those who before us have treated these subjects, why they are called children of those who have been shot forth, or who are to be understood by the sons of those who have been shaken forth; and to some it hath appeared, as I have just said, that the children of those who have been shaken forth, are the children of the Apostles.

10. Beloved, listen for a short season. The question hath been raised, why the Apostles are 'shot* or ' shaken' out: some allege, that they are thus styled, because the Lord enjoined them, When ye depart out of that house, or of Mat city, shake off the dust from off your feet. Another saith, They ought not then to be called the sons of those who have been shaken forth, but the sons of those who shake out; for the Lord made those unto whom He said, Shake off the dust from off your feet; shaking out, not shaken off. He indeed who before us treated this subject, wished with subtilty to contradict the foregoing opinion: nevertheless we, with the Lord's help, seeking in what sense they might rightly be called shaken out, unto whom our Lord saith, Shake off the dust from off your feet, find that they can thus be termed without absurdity. For although they them^ selves shook off, they shook themselves out. I mean this:, he who shaketh out, either shaketh himself out, or something else; if he shaketh off any thing else, he shaketh out, he is not shaken out; but if he shake out himself, he both shaketh out and hath been shaken out. Listen, I will say this more clearly, if I can. If he shake out any thing else, he shaketh out, and is not shaken out: if he be shaken out by another, * he is shaken out, and doth not shake out; but if he shake out himself, he shaketh out, because he shaketh out himself; and is shaken out, because he is shaken out by himself. A question, therefore, is raised, whom the Apostles shook out? Themselves, surely: for they shook off dust from their own feet. But some one saith, They shook not out themselves, but the dust. This is clearly a cavil. For we |ay, that something is shaken out in two ways: either that which is shaken out thence, or that whence it is shaken out. For we say both the dust hath been shaken out, and the garment hath been shaken out. Some hold and shake the garment; and thence issueth dust, that had clung unto it. What sayest thou of the dust? The dust hath been shaken out. What sayest thou of the garment? The garment hath been shaken out. If, therefore, both that which issueth forth from the shaking, and that from which the dust issueth forth, is said to be shaken out; both the dust hath been shaken out, and the Apostles have been shaken out. Why then are not the children of those that have been shaken out, called the children of the Apostles?

11. But there is another opinion also which we ought not to pass over. For perhaps the words are rather obscurely expressed for this reason, that they may call forth many understandings, and that men may go away the richer, because they have found that closed which might be opened in many ways, than if they could open and discover it by one interpretation. We say also that any thing is shaken out; that what is perhaps concealed may come out thence. For we say with one meaning that a garment is shaken, that they may shake out dust thence; and in another sense we say that a sack is shaken, that what lay concealed within may issue forth. I understand therefore, brethren, as far as I am able, that perhaps the Apostles themselves are styled the sons of those who have been shaken out, the sons of the Prophets. For the Prophets comprised closed and covered mysteries: they were shaken, that they might come forth thence manifestly. Suppose therefore, a Prophet to have said, as one truly saith, TJie ox knoweth his owner anfi the ass his master's crib: but Israel doth not know Me. This Hidden meanings; the Ox, the Jew; the Ass, the Qentile. 29 illustration cometh before my mind at present, to speak of a prophet; had another occurred, I would have adduced it. When a man heareth this, if he think of an ass and an ox, and cattle, and beasts of burden, he will be treating an interior meaning in its outward aspect, ignorant of the latent sense. The ass and the ox signify something. What then is said unto a man who wisheth to know how to preach the truth? Wait; what thou art touching is closed, shake off the' covering; the Prophet conceals something beneath this veil of language; he meaneth something by the ass, something by the ox. For the ass, figuring the people of God, is God's beast of burden, carrying the Lord its Rider, that it may not stray in its path: and that ox whereof the Apostle saith, Thou shalt not muzzle the mouth of the ox that treadelh out the corn: doth God take care for oxen, he asks, or saith He it altogether for our sakes? For our sakes, he saith, without doubt this is written. Every preacher of God's Word, therefore, warneth, chideth, frighteneth, thresheth the floor, and filleth the office of the ox. The ox came from the Jews' nation; for thence came the Apostles, Preachers: the ass came from the nation of the uncircumcised, that is, from the Gentiles. He came to carry the Lord: and therefore the Lord sat upon an ass that never had carried man; since the Law was not sent to the Gentiles, nor the Prophets. Since therefore our Lord Jesus Christ willed to be our meat, and on this account was laid in the manger at His birth, the ox knew his owner, and the ass his master's crib. But would these meanings issue forth, unless the bag were shaken out? Except the prophecy involved were sifted with diligence, would the concealed meanings come forth unto us? All these meanings were therefore closed before the Lord's advent. The Lord came, and shook out these hidden meanings, and they were made manifest; the Prophets were shaken out, and the Apostles were born. Since then they were born of the Prophets who had been shaken out, the Apostles are sons of those that were shaken out. They, placed as the arrows in the hand of the giant, have reached the uttermost parts of the earth. How must it needs be said of the end, Lo, children* the reward of the fruit of the womb, are the heritage of the Lord. Because this heritage is gathered from the uttermost Mparts of the earth: because, Like as the arrows in the hand of the mighty one, even so are the children of them that are shaken out; that is, the Apostles the sons of the Prophets hare been like as the arrows in the hand of a mighty one. If He is mighty, He hath shaken them out with a mighty hand; if He hath shaken them out with a mighty hand, they whom He hath shaken forth have arrived even at the uttermost parts of the earth. •

12. Ver. 5. Blessed is the man who hath filled his desire from them. Well, my brethren, who filleth his desire from them? Who loveth not the world. He who is filled with the desire of the world, hath no room for that to enter which they have preached. Pour forth what thou earnest, and become fit for that which thou hast not. That is, thou desirest riches: thou canst not fill thy desire from them: thou desirest honours upon earth, thou desirest those things which God hath given even unto beasts of burden, that is, temporal pleasure, bodily health, and the like; thou wilt not fulfil thy desire from them. But if thou desirest thus, even as the hart longeth for the streams of waters; if thou sayest, My soul hath a desire and longing to enter into the courts of the Lord; thou fillest thy desire from them; not that they can fulfil such a desire, but by imitating such thou comest unto Him Who hath filled their desire.

13. He shall not i)e ashamed, when he speaketh with his enemies in the gate. Brethren, let us speak in the gate, that is, let all know what we speak. For he who chooseth not to speak in the gate, wisheth what he speaketh to be hidden, and perhaps wisheth it to be hidden for this reason, that it is evil. If he be confident, let him speak in the gate; as it is said of Wisdom, She crieth at the gates, at the entry of the city. As long as they hold unto righteousness in innocency, they shall not be ashamed: this is to preach at the gate. And who is he who preacheth at the gate? He who preacheth in Christ; because Christ is the gate whereby \ve enter into that city. I lie, had He not Himself said; / am the door. If He be the door> He is also the gate; for door is applied to a house; the door of a city is its gate, the gate of a house is its door. But perhaps the term gate is not They speak boldly in the ( Gate,' who speak in Christ. 81 aptly used: if that which is called a house be not rightly termed a city. For both are said a little before: Except the Lord build the house, their labour is but lost that build it; aud lest thou shouldest think this house some small thing, he addeth, Except the Lord keep the city, the watchman waketh but in vain. The house, therefore, and the city are the same. The city hath a door like a house, and hath a gate as a city. He, therefore, Who is the door of the house, is fJimself the gate of the city. If, therefore, Christ be the gate of the city, he. is not ashamed who standeth in Christ, and thus preacheth. But he who preacheth against Christ, against him the gate is shut. Who are they who preach against Christ? They who deny that the arrows are sent^ona-from the hand of the Mighty One, and have reached the uttermost parts of the earth; and this is the heritage of the Lord, of which it is said, Desire of Me9 and I shall give thee the heathen for thy inheritance, and the utmost parts of the earth for thy possession. It was preached, it was listened to, before it was fulfilled; and now that it hath been fulfilled, they refuse to acknowledge it. They, therefore, who speak against Christ, are without the gate; because they seek their own honours, not those of Christ. But he who preacheth in the gate, seeketh Christ's honour, not his own: and, therefore, he who preacheth in the gate, saith, Trust not in me; for ye will not enter through me, but through the gate. While they who wish men to trust in themselves, wish them not to enter through the gate: it is no marvel if the gate be closed against them, and if they vainly knock for it to be opened. Be present in mind, therefore, brethren, on account of to-morrow's discourse also, which shall be delivered.to you, according to our promise, by the Lord's help, from the Gospel concerning the dovee. In Whose Name we have promised, in His mercy we will fulfil our promise. But, that we may fulfil ft worthily, and may not have been too daring in promising, do ye pray for us.