Psalm 131 (Vulgate 130)

is sung; which is the whole body of Christ. For we have often warned you, beloved, that it ought not to be received as the voice of one man singing, but of all who are in Christ's Body. And since all are in His Body, as it were one man speaketh: and he is one who also is many. For they are many in themselves, but one in Him Who is one. Now this is the very temple of God, of which the Apostle saith, Thei temple of God is holy, which are ye; that is, all who believe in Christ, and so believe as to love. For this is to believe in Christ, to love Christ: not as the devils believed, but loved not; aud therefore, although they believed, said,2,19. What have we to do with Thee, Tltou Son of God? But let us so believe, that we may believe on Him, loviug Him, and may not say, What have we to do with Thee? but may rather say, Unto Thee we belong; Thou hast redeemed us. All therefore who thus believe, are as living stones, whereof the temple of God is built; and as timber that doth not^,' decay, whereof that ark was made, which could not be14- overwhelmed in the deluge' This is the temple, that is, the men themselves, wherein God is prayed to, and heareth. For whosoever beside the temple of God prayeth God, is not heard unto that peace of the heavenly Jerusalem, although He is heard for certain temporal things, which God hath given to the heathen also. For the devils themselves were heard, that they might enter into the swine. To be31,32' heard unto everlasting life is another thing, nor is it granted save unto him who prayeth in the temple of God. Now he prayeth in the temple of God, who prayeth in the peace of the Church, in the unity of Christ's Body; which Body of Christ consisteth of many who believe in the whole world: and therefore he who prayeth in the temple, is heard. For he prayeth in the spirit and in truth, who prayeth in the peace of the Church; not in that temple, wherein was the21""24, figure.

2. For according to a figure our Lord shut out men from the Temple, those who sought their own, that is, who resorted to the temple for the sake of selling and buying. But if that Temple was a figure, it is clear that the Body of Christ also, which is the true Temple whereof that was the image, hath mingled with it buyers and sellers, that is, such as seek their own things, not the things of Jesus Christ. Now they are driven out thence with a whip of cords. For a COr(^ slSu^ietn sm8> as 'ls S£Ud through the Prophet: Woe unto (hem that draw sin as it were with a long rope. They who add sins to sins, draw a long rope of sin; they who when they have committed one sin, commit another, to cover it. For as yarn is added to yarn, to make a rope; and it doth not progress in a straight line, but is twisted: so all evil deeds, which are sins when added one to another, when sin cometh from sin, and sin is annexed to sin, become a l°ng rope. Whose paths are crooked, and their ways are full of windings. What is the use of this rope, save that by it each man's hands and feet are to be bound, and he is to be cast forth into outer darkness? For ye remember it is of a certain sinner in the Gospel, Bind him hand and foot, and cast him into outer darkness: there shall be weeping and gnashing of teeth. There would be no means of binding his hands and feet, had he not made for himself a rope. Whence it is most openly said in another passage, The wicked shall be holden with the cords of his sins. Since therefore men are beaten by means of their own sins, therefore did the Lord make a whip of cords, and with it drove out of the Temple all who sought their own, not the things that are of Jesus Christ.

3. It is therefore the voice of this Temple in the Psalm. In this Temple, as I have said, God is prayed unto: and heareth in Spirit and in Truth; not in that bodily Temple. For there was the shadow, wherein might be she>vn what was to come: therefore that Temple hath already fallen. Hath therefore the house of our prayer fallen? God forbid! For that temple which fell could not be called the house of prayer, whereof it is said, My house shall be called a house of prayer for all nations. For ye have heard what our Jesus Christ said, // is written, My house shall be called a house of prayer: but ye have made it a den of thieves. Did they who wished to make the house of God a (jen thieves, effect the ruin of the Temple? So they also who live ill in the Catholic Church, as far as in them is, wish to make the house of God a den of thieves; yet they do not on that account overthrow the Temple. For a time will come, when they will be cast out of doors with the rope of their sins. But this Temple of God, this Body of Christ, this Congregation of the faithful, hath one voice, and singeth in the Psalm as one man. We have already heard its voice in many Psalms; let us also hear it in this. If we will, it is our voice; if we will, we hear it with the ear singing, and we sing in heart. But if we refuse, we shall be in that Temple as buyers and sellers, that is, seeking our own things: we enter the Church, not for those purposes that please the eyes of God. Let therefore any one among you consider in what manner he heareth, whether he hear and laugh, whether he hear and cast it behind him, whether he hear and respond, that is, perceive his own voice here, and join the voice of his own heart to the voice of this Psalm. Yet the voice of this Psalm is not mute; let them who are able, nay, who wish, be instructed; they who wish not, let them not hinder. Let humility be recommended unto us; thence he beginneth.

4. Ver. 1. Lord, my heart is not lifted up. He hath offered a sacrifice. Whence do we prove that he hath offered a sacrifice? Because humility of heart is a sacrifice. It is said in another Psalm, If Thou hadst desired a sacrifice,?^. surely I would have given it Thee. He wished to atone unto God for his sins, he wished to propitiate Him, that he might receive pardon Mr his sins: and, as it were, seeking by what means he might propitiate Him; If thou hadst desired, he saith, a sacrifice, I would have given it Thee; hut Thou delightest not in burnt offerings.. It was superfluous therefore for him to seek either rams, or bulls, or any such victim, wherewith he might appease God. What then? Since God is not phased with burnt-offerings, doth He not receive a sacrifice, and is He appeased without a sacrifice? If there is no sacrifice, there is no Priest. But if we have a High Priest in Heaven, Who intercedeth with the Father for us, (for He hath entered into the Holy of Holies, within the veil, where the priest in figure entered not save once in the year, as the Lord also in the whole of time was once offered. He offered Himself, the High Priest Himself,

Himself the Victim, and entered once into the Holy of Holies, and now dielh no more, and death hath no more dominion over Him. We are safe, for we have a Priest; let us offer our sacrifice there. Let us consider what sacrifice we ought to offer; for God is not pleased with burnt-offerings, as ye have heard iu the Psalm. But in that place ne next sheweth what he offereth; The sacrifice of God is a troubled spirit: a broken and a contrite heart, 0 God, shatt Thou not despise. If therefore a humbled heart be the sacrifice of God, he who said, O Lord, my heart w not lifted up, offered a sacrifice. See him in another passage thus offering: Look upon mine humility and my misery, and forgive me all my sin.

5. Lord, my heart was not lifted up, neither were mine eyes raised on high; 1 have not exercised myself in great matters, nor in wonderful things which are too high for me. Let this be more plainly spoken and heard. I have not been proud: I have not wished to be known among men as for wondrous powers; nor have I sought any thing beyond my strength, whereby I might boast myself among the ignorant. Observe, beloved, a great matter is set before you. As that Simon the sorcerer wished to advance into wonders above himself, on that account the power of the Apostles more pleased him, than the righteousness of Christians. But when he saw the imposition of hands by the Apostles, and that God gave the Holy Ghost to the faithful through their prayers; and since then the Advent of the Holy Ghost was shewn through a miracle, so that they spoke with tongues, which they had not learnt, that is, all upon whom the Holy Ghost descended. (Not that the Holy Ghost is not given now, because believers speak not with tongues. For they then needs must speak with tongues, to signify that all tongues should believe in Christ. When what was signified was fulfilled, the miracle was taken away.) When therefore Simon saw this, he wished to do the like, not to be like the Apostles; and ye are aware that he even imagined that the Holy Ghost might be gained with money. He therefore was one of those that enter into the temple to buy and sell; he wanted to buy what he designed to sell: and truly, my brethren, it was thus, because he was such an one, and had in such wise come amongst them. The Lord cast forth from the temple the sellers of doves; The members in one body share each other's power. 77 now a dove signifieth the Holy Spirit; Simon therefore wished to buy the dove, and to sell the dove. Our Lord Jesus Christ, Who dwelt in Peter, came up, aud with a whip of cords drove forth the ungodly trader.

6. There are then men whom it pleaseth to perform a miracle, and ihey exact a miracle from those who have grown in grace in the Church; and they who seem to themselves far advanced, wish to do the like, and suppose they belong not to God, if they can not do it. But the Lord our God, Who knoweth what He giveth and to whom, and how the framework of the body may be preserved in peace, addresses the Church through the Apostle: TJie eye cannot say unto the hand, I have no need of thee; nor again the head to the feet, I have no need of you. If the whole body were an eye, where were the hearing? if the whole were hearing, where were the smelling? ye see then, brethren, how in our members each hath its own office. The eye seeth, and heareth not: the ear heareth, and seeth not; the hand worketh, but it neither heareth nor seeth; the foot walketh, but it heareth not, nor seeth, nor doth what the hand doth. But if there be health in one body, and the members contend not against one another, the ear seeth in the eye, the eye heareth in the ear; nor can it be objected to the ear that it seeth not, so as to say to it, You are nothing, you are inferior; can you see and discern colours, as the eye doth? For the ear answereth from the peace of the body, and saith, I am where the eye is, I am in that body; in myself I see not, in that wherewith I exist I see. So when the ear saith, My eye seeth; the eye saith, My ear heareth; the eyes and ears say, Our hands work for us: the hands say, The eyes and the ears see and hear for us: the eyes and ears and hands say, The feet walk for us: while all members do their work in one body, if there be health therein, and the members agree, they rejoice, and rejoice with each other. And if there be any trouble in any member, they forsake not each other, but suffer with one another. Because in the body the foot seemeth far from the eyes, (for they are placed aloft, the feet below,) if the foot happen to tread upon a thorn, do the eyes forsake it? and is not, as we see, the whole body contracted, so that the man sitteth, the spine of the back is curved, that the thorn which hath stuck in the foot may be sought? All the members do all they can, that the thorn which had stuck in may be drawn forth from that lowest and diminutive part.

Thus then, brethren, whosoever in the body of Christ cannot restore to life the dead, let him not seek this power, but let him seek that he may not disagree in the body^; as if the ear should seek to see, it may disagree. For what it hath not received it cannot do. But if it be objected to him and said, If thou wert righteous, thou wouldest raise again a dead man, as Peter raised them. (For the Apostles seem to have wrought greater works in Christ, than the Lord Himself. But how could it be that the shoots should have more power than the root? Yet how do they appear to have wrought greater works than He? At the voice of the Lord the dead arose, at the shadow of Peter as he passed by a dead man arose. The latter seemeth greater than the former. But Christ could work without Peter, Peter could not, save in Christ: for without Me, saith He, ye can do nothing.) When therefore a man who is gaining grace heareth this, as it were a calumny cast in his teeth by ignorant heathens, by men who know not what they speak of; in the membership of the Body of Christ let him answer and say, Thou who sayest, Thou art not righteous, because thou dost not work miracles; thou mightest also say to the ear, Thou art not in the body, for thou seest not. You, he saith, should do what Peter did. But Peter did it for me also, since I am in the body, wherein Peter wrought it: in him I can do what he can, from whom I am not divided; in that I can do less, he suffereth together with me, and in that he can do more, I rejoice with him. The Lord Himself cried from above concerning His Body, Saul, Saul, why persecuted thou Me? and no man touched Him; but the Head cried from heaven for the Body suffering on earth.

7. If therefore, brethren, each doeth righteously what he can, and in that wherein another can do more envieth not, but rejoiceth with him as if set in one body with him: these words of the Psalm relate to him, Lord, my heart is not lifted up, neither are mine eyes raised on high; nor have / exercised myself in great matters, nor in wonderful things which are too high for me. What is above my strength, he saith, I have not sought; I have not stretched myself out there, I have not chosen to be magnified there. How deeply this self-exaltation in the abundance of graces is to be feared, that no man may pride himself in the gift of God, but may rather preserve humility, and may do what is written: TAeEcclus. greater thou art, the more humble thyself and thou shalt fina^favour before the Lord: how deeply pride in God's gift should be feared, we must again and again impress upon you, beloved brethren, especially as the shortness of this Psalm alloweth of our speaking. Although the Apostle Paul became a preacher from a persecutor, he gained more abundant grace in every Apostolic labour, than the rest of the Apostles; so that God might the more shew that what He giveth is His own, not man's. As physicians are wont to display the power of their art in those that are despaired of, so our Lord Jesus Christ, our Physician and Saviour, in one despaired of, who had been a persecutor of the Church, displayed the greatness of His art, in that He not only made him a Christian, but an Apostle also: nor an Apostle only, but, as he himself saith, one who toiled more than all of them. He had therefore transcendent grace. And ye see, brethren, that at present in the Church the Epistles of the Apostle Paul flourish more than those of his fellow Apostles. For some wrote not, but only spoke in the Church: for what are alleged by those who are in error under their name, are not their own, and therefore are reprobated, and not received by the Church. While others who have written, have neither written so much, nor with so great grace. Since he then had great grace, and had received great gifts from God, what saith he in a certain passage? Lest I should be exalted above measure by the abundance of the revelations. Heed me: I am speaking to you of a subject of awe: Lest, he saith, / should be exalted above measure by the abundance of the revelations, there was given me a thorn in the flesh, the messenger of Satan, to buffet me. What is this, brethren f That he might not be exalted as a grown man, he was buffeted1 as a boy. And by whom? By a messenger of Satan. What is this? He is said to have been violently afflicted with some bodily pain: now bodily pains are generally sent by messengers of Satan; but they cannot do this, save they be allowed. For the holy Job also was thus proved. Satan was allowed to prove him, and struck him with a wound, which caused him to rot with worms. For the unclean had the permission, but the holy was put to proof. The devil knoweth not how great blessings are wrought through him, even when he rage th. Raging he entered into the heart of Judas, raging he betrayed Christ, raging he crucified Him: and b^ the crucifixion of Christ, the whole world was redeemed. Behold, the rage of the devil was an hindrance to the devil, but a profit unto us. For by raging, he lost those whom he held, redeemed by the Lord's blood, which He shed while he raged. If he had known that he would suffer so great a loss, he would not have poured upon the earth a ransom whereby the human race was redeemed. Thus therefore that messenger of Satan was, of his own will as it were, permitted to buffet the Apostle; but nevertheless the Apostle was treated for his cure. And because what the physician had applied was troublesome to the sick one, he prayed the Physician to take it away. Just as a physician applieth to the body some painful and burning plaster, whereby nevertheless he whose inner parts were swollen must be cured; when the patient begins to burn and be tormented with the remedy, he begs the physician to take it off: but the physician consoleth him, recommendeth him patience, because he knoweth how useful is the remedy he hath applied. ^e Apostle g°etn on to say, after saying, There was given me a thorn in the flesh, the messenger of Satan, to buffet me. (He had already given us the reason: Lest I should be exalted above measure through the, abundance of the revelations, there was given to me a tlwrn in the flesh, the messenger of Satan, to buffet me.) For this thing I besought the Lord thrice, that He would take it away from me. That is to say, I begged the physician to take away from me the troublesome plaster which he had applied. But hear the reply of the physician, My grace is sufficient for thee; for My strength is made perfect in weakness. I know what I have applied, I know the cause of thy sickness, T know the means of thy cure.

8. If therefore, most beloved, the Apostle Paul could be lifted up with the greatness of the revelations, except he received a messenger of Satan to buffet him; who can feel secure about himself? He who hath received less, seemeth to walk more safely; but if he do not perversely seek for what he hath justly not received, let him seek that without which he cannot be in Christ's Body, or without which he is ttyere to his own hurt. For a sound finger is safer in the body, than a blear eye. The finger is a small thing; the eye a great thing, it hath great power: yet it is better to be the finger and be sound, than to be the eye and to be disturbed, to be bleared, to be blind. Let therefore every man seek nothing in the Body of Christ, save soundness. According to soundness let him have faith; by means of faith his£ctsl6> heart is cleansed, by the cleansing of his heart he will see that face of which it hath been said, Blessed are the pure <yMatt.6, hearty for they shall see God. Both he who hath wrought miracles, and he who hath not wrought miracles in the Body of Christ, ought not to rejoice, save in the Presence of God. The Apostles returned, and said to the Lord, Lord, even the devils are subject unto us through Thy Name. The Lord saw that they were tempted by pride arising from the power of miracles; and He Who had come as a Physician to cure our swellings, and to bear our infirmities, at once replied, In this rejoice not, that the spirits are subject unto you: but rather rejoice because your names are written in heaven. Not all good Christians cast out devils; yet the names of all are written in heaven. He wished them not to rejoice in the peculiar gift they possessed, but in this, that they had salvation in common with the rest: He wished the Apostles tQ rejoice whence thou also dost rejoice. Heed me, beloved. No believer hath hope, if his name be not written in heaven. The names of all the faithful who love Christ, who walk humbly in His way, which He, humble Himself, taught, are written iu heaven. The name of every mean1 person in the Church, who believeth in Christ, and loveth Christ, andbilig loveth the peace of Christ, is written in heaven; of every one whom thou scornest. And in what is such an one like the Apostles, who wrought so great miracles? Yet the Apostles are censured because they rejoiced in their own special gifts, and are ordered to rejoice thence whence every such mean person rejoiceth.

9. Ver. 2. It is not without cause, my brethren, that he speaketh so humbly, Lord, my heart is not lifted up, nor mine eyes raised on high. I do not exercise myself in great matters, nor in wonderful things above me. If I had not lowly thoughts, but have lifted up my soul, as one taken from his mother's breast, such the reward for my souL He seemelh as it were to have bound himself by a curse. As in another passage he saith in the Psalm, 0 Lord, my God, if I have done any such thing, or if there be any wickedness in my hands; if I have rewarded evil unto him that dealt friendly with me; then, let me deservedly fall back empty from mine enemies: and so forth; in the same spirit he seemeth to say here also, If had not lowly thoughts, but have lifted up my soul. Look, as though he had been going to say, Let it so happen to me. As there also, If I have returned evil to them that dealt friendly with me, let it so happen to me. How? Let me deservedly fall back from mine enemies empty. So also here, If I had not lowly thoughts, but have lifted up my soul, as one taken away from his mother's breast, may be my souVs reward. The condition and the imprecation in the respective clauses answer to one another. Attend. Ye know that the Apostle saith to some weak brethren, I have fed you with milk, and not with meat; for hitherto ye were not able to bear it, neither yet now are ye able. There are weak persons who are not fit for strong meat; they wish to grasp at that which they cannot receive: and if they ever do receive, or seem to themselves to receive what they have not received, they are puffed up thereby, and become proud thereupon; they seem to themselves wise men. Now this happeneth to all heretics; who since they were animal and carnal, by defending their depraved opinions, which they could not see to be false, were shut out of the Catholic Church. I will explain to you, beloved, as far as I am able. Ye know that our Lord Jesus Christ is the Word of God, according to these words of John, In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was not any Our Lord's Godhead Bread, His Manhood Milk. 83 thing made that was made. He therefore is bread: thence the Angels live. Behold, the bread is prepared for thee; but grow by means of the milk, that thou mayest come to the bread. And how, thou say est, do I grow from milk? That which Christ became for thee for thy weakness, this first believe, and steadily hold. As then the mother when she seeth her child unfit for taking meat, giveth him meat, but meat that hgth passed through her flesh: for the bread upon which the infant feeds, is the same bread as that whereupon the mother feeds; but the infant is not fit for the table, he is fit for the breast, and therefore bread is passed from the table through the mother's breast, that the same aliment may thus reach the little infant; thus our Lord Jesus Christ, when He was the Word with the Father, through Whom all things were made; Who since He was in the form of God, thought it not robberg to be equal with God; such as the Angels might receive according to their degree, and whence the Powers and Virtues, intellectual spirits, might feed; while man lay weak and wrapped in flesh on the earth, and the heavenly bread could not reach him; that man might eat the bread of Angels, and that manna might descend to the truer people of Israel, The Word was made Jlesh, and dwelt among us.

10. On which account the Apostle Paul saith this to the weak, those whom he calleth natural and fleshly. Did I sag that I knew any thing among you, save Jesus Christ, and Him crucified? For there was Christ, and not crucified: In the beginning was the Word, and the Word was with God, and the Word was God. And because the Word was made flesh, the Word was also crucified: but was not changed into man; man was changed in Him. Man was changed in Him, that he might become better than he was, not that he might be turned into the very Substance of the Word. In that therefore He was Man, God died; and in that He was God, Man was raised, and arose, and ascended into heaven. Whatever the Man suffered, God cannot be said not to have suffered, because He was God when He took upon Himself man; but He was not changed into man: just as thou canst not say that thou hast not suffered injury, if thy garment be torn. And when thou complainest either to thy friends, or in a court of law, thou sayest this to the judge, He tore me; thou not, He tore my robe1. If thy garment can be and deserveth to be called thyself, though it is not thyself, but thy garment; how much the more hath the flesh of Christ deserved to be called Himself, the Temple of the Word one with the Word, so that whatever the Word suffered in the flesh, God Himself should suffer: although the Word could neither die, nor be corrupted, nor be changed, nor be slair^; but whatever of these He suffered, He suffered in the flesh? Marvel not that the Word suffered nothing: even the soul cannot suffer any thing when the flesh is slain, as the Lord Himself saith, Fear not them which kill the body, but are not able to kill the soul. If the soul cannot be killed, could the Word of God be killed? Yet what saith he? He hath scourged me, he hath buffeted me, he hath smitten me, he hath lacerated me: all this happeneth not in the soul; nevertheless, he useth no other word than me, on account of the unity of this alliance (consortii).

11. Our Lord Jesus Christ, the bread, made Himself milk for us, being incarnate and appearing in mortal shape, that in Him death might be finished, and that we might not wander from the Word, believing on the flesh which the Word was made. Hence let us grow, by this milk let us be nourished; before we are strong enough to receive the Word, let us not depart from faith in our milk. But the heretics, anxious to discourse concerning what they could not understand, declared that the Son is inferior to the Father, and that the Holy Ghost is inferior to the Son; they have created degrees, and have introduced into the Church Three Gods. For they cannot deny that the Father is God, that the Son is God, that the n Holy Ghost is God. But if God the Father and God the Son and God the Holy Ghost be unequal, and not of the same substance; there is not One God, but Three Gods. Discoursing therefore on what they could not understand, they were puffed up with pride, and what is said in this Psalm took place in them, If I had not lowly thoughts, but have lifted up my soul; as one taken from his mother's breast, so may be my souTs reward. For our mother the Church is of God, from Whom they are cut off: they ought to have been suckled and nourished there, that they might grow so as to receive the Word, God with God, in the form of God equal with the Father.

12. Another opinion indeed hath been entertained by those who have treated these points before ourselves, and another sense in these words, which I will not leave untold to you, Beloved Brethren. They spoke thus: Every proud man displeaseth God, and the human soul ought to humble itself, that it may not displease God, and ought to contemplate with its whole heart the words, The greater thou art9 the more humble thyself, and thou shalt Jind favour before the Lord. But again, there are some men who, when they have heard that they ought to be humble, neglect themselves, wish to learn nothing, imagining that if they learn any thing they will be proud; and they abide in milk alone. These the Scripture blameth, saying, Ye are become such as have need of milk, and not of strong meat. For12, God wisheth us to be so suckled with milk, that we abide not therein; but, by growing through milk, we may arrive at strong meat. Man therefore ought not to raise his heart unto pride, but to raise it unto the teaching of the Word of God. For if the soul were not to be lifted up, it would not be said in another Psalm, Unto Thee, Lord, will I lift up my soul. And except the soul overflow herself, she reacheth not unto the sight of God, and unto the knowledge of that immutable Substance. For while it is still in the flesh, it is thus addressed: Where is thy God? But the soul's God is within, and is within spiritually, and is lofty spiritually; not as it were by intervals of places, as places are higher through intervals. For if such an altitude is to be sought, the birds surpass us in approaching God. God is therefore lofty within, and spiritually lofty; nor doth the soul reach Him, save it hath passed itself. For whatever thou thiukest concerning God according to the body, thou errest much. Thou art indeed an infant, if thou thinkest concerning God even after the human soul, so that God may either forget, or be wise so as that He may be unwise, or do any thing and yet repent of it: for all these things are said in the Scriptures, that God may be commended unto us yet un weaned; not that we may hear these expressions literally of Him and understand them as if God repented, and were now learning something that He knew not, and understanding what He understood not, and remembering what He had forgotten. glicfr things belong to the soul, not unto God. Unless therefore he hath passed the measure of his own soul, he will see that God is what He is; Who said, I am That I am. What then did he reply, to whom it was said, Where is thy God? — My tears have been my meat day and night, while they daily say unto me, Where is thy God? But that he might find his God, what did he do? Now when I thought thereupon, he saith, / poured out my heaft beyond myself. That he might find God, he poured out his heart beyond himself. It is not therefore said unto thee, be humble, with a view that thou may est not be wise. Be humble, in respect of pride: be high, in respect of wisdom. Hear a plain sentence in this matter. Become not children in your understandings; howbeit in malice be ye children, that ye may be perfected in your understandings. It has been evidently explained, my brethren, where God would have us to be humble, where lofty. Humble, in order to provide against pride; lofty, to take in wisdom. Feed upon milk, that thou mayest be nourished; be nourished, so that thou mayest grow; grow, so that thou mayest eat bread. But when thou hast begun to eat bread, thou wilt be weaned, that is, thou wilt no longer have need of milk, but of solid food. This he seemeth to have meant: If I had not lowly thoughts, but have lifted up my soul: that is, if I was not an infant in mind, I was in wickedness. In this sense, he said before, Lord, my heart was not lifted up, nor mine eyes raised on high: I do not exercise myself in great matters, nor in wonderful things above me. Behold, in wickedness I am an infant. But since I am not an infant in understanding, If I had not lowly thoughts, but have lifted up my soul, may that reward be mine which is given unto the infant that is weaned from his mother, that I may at length be able to eat bread.

13. This interpretation, also, brethren, displeaseth me not, since it doth not militate against the faith. Yet I cannot but remark that it is not only said, As one taken away from milk, such may be my souVs reward; but with this addition, As one taken away from milk when upon his mother's breast, such may be my souts reward. Here there is somewhat that induces me to consider it a curse. For it is not an infant, but a grown child that is taken away from milk; he who is weak in his earliest infancy, which is his true in fancy, is upon his mother's breast: if perchance he hath been taken away from the milk, he perisheth. It is not without a reason then that it is added, Upon his mother's breast. For all may be weaned by growing. He w ho groweth, and is thus taken away from milk, it is good for him; but hurtful for him who is still upon his mother's breast We must Aerefore beware, my brethren, and be fearful, lest any one be taken away from milk before his time. For every full-grown child is separated from milk. But let none be taken away from milk, when he is upon his mother's breast. But while he is carried in his mother's hands, who hath been carried in her womb, (for he was carried in her womb, that he might be born; he is carried in hei*arms, that he may grow,) he hath need of milk; he is still upon his mother's breast. Let him not therefore wish to lift up his soul, when perchance he is not fit to take meat, but let him fulfil the commandments of humility. He hath wherein he may exercise himself: let him believe in Christ, that he may understand Christ. He cannot see the Word, he cannot understand the equality of the Word with the Father, he cannot as yet see the equality of the Holy Spirit with the Father and the Word; let him believe this, and suck it. He is safe, because, when he hath grown, he will eat, which he could not do before he grew by sucking: and he hath a point to stretch towards. Seek not out the things that are too hard for thee, and search not the things that are above thy strength; that is, things which thou art not as yet fit to understand. And what am I to do? thou repliest. Shall I remain thus f But what things the Lord hath commanded thee, think thereupon always. What hath the Lord commanded thee? Do works of mercy, part not with the peace of the Church, place not thy trust in man, tempt not God by longing for miracles. If there be fruit in thee, thou kuowest that thou endurest tares together with the good until the harvest; that thou canst be with the wicked for a30, season, not for evermore. The chaff is here mingled during this season on the floor; it will not be with thee in the barn. Here, What the Lord hath commanded, think thereupon always. Thou shalt not be taken away from the milk as long as thou art upon thy mother's breast; lest thou perish jjUnger) before thou art fit to eat bread. Grow: thy powers will be strong, and thou wilt see what thou couldest not, and wilt receive what thou receivedst not.

14. What then? When I shall see what I could not see, and shall receive what I could not receive, shall I then lay aside apprehension? shall I then be perfect? No, not as long as thou livest. Our very perfection is humility. Ye have heard the conclusion of the reading from the A post!!, if it hath been retained in your memory; how he who received a buffet that he might not be exalted by the revelations (how great things were revealed to him!) on account of the very magnitude of those revelations, because he might have been exalted, except he had received the messenger of Satan: nevertheless, what doth he, to whom so great things were revealed, say? Brethren, I count not myself to have apprehended. Paul saith, Brethren, I count not myself to have apprehended; he who received the buffeting messenger of Satan that he might not be exalted above measure by the greatness of the revelations. Who dareth to say that he apprehendeth? Lo, Paul hath not apprehended, and saith, I count not myself to have apprehended. And what sayest thou, Paul! I follow after, he saith, if that I may apprehend. Paul is still on the path, and dost thou think thyself at thy home? This one thing I do; forgetting, he saith, those things which are behind. This do thou also do, and forget thy past wicked life. If at one time vanity pleased thee, let it please thee no more. Forgetting those things, he saith, which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus. I hear the voice of God from above, and I run that I may apprehend. For He hath not left me to abide in the path, since He ceaseth not to address me. God therefore, my brethren, ceaseth not to address us. For if He ceaseth, what are we doing? What is the use of inspired lessons and inspired Psalms? Forget therefore what is behind, and reach forth unto the things that are before. So suck in milk, that ye may grow unto meat. When therefore ye shall have come into your home, ye will rejoice. And still observe, that the Apostle followeth unto the prize of his heavenly calling. For he saith, Let us therefore, as many as be perfect, be thus minded. I speak not, he saith, to the imperfect, unto whom as yet 1 cannot speak wisdom, who still must be nourished with milk, and are not fed with strong meat; but unto them I speak, who are now eating strong meat. They seem now to be perfect, because they understand the equality of the Word with the Father: still as yet they see not, as we musti see^face to face; still in part only, in a mystery. Let them13' run therefore, since, when our path shall have been ended, we then return unto our home; let them run, let them reach forth. Let us therefore, as many as be perfect, be thusVW. minded; and if in any thing ye be otherwise minded, God15' shall reveal this unto you. If perchance thou errest in any thing, why returnest thou not unto thy mother's milk? For if ye be not exalted, if ye raise not your heart on high, if ye tread not in great matters that are too high for you, but preserve humility, God will reveal unto you what ye are otherwise minded in. But if ye choose to defend this very thing, which ye are otherwise minded about, and with pertinacity assert it, and against the peace of the Church; this curse which he hath described is entailed upon you; when ye are upon your mother's breast, and are removed away from the milk, ye shall die of hunger apart from your mother's breast. But if ye continue in Catholic peace, if perchance ye are in any thing otherwise minded than ye ought to be, God will reveal it to you, if ye be humble. Wherefore? Because God resisteth the proud, and giveth*^** grace unto the humble.

15. Ver. 8. This Psalm therefore concludeth to this6, purpose: O Israel, trust in the Lord, from this time forth and even unto eternity. The Greek words, onro rov vvv xa* %oo$ toO alobvo$, are rendered in the Latin, ex hoc nunc et usque in seculum. But -the word seculum doth not always mean this world, but sometimes eternity; since eternity is understood in two ways; until eternity, that is, either evermore without end, or until we arrive at eternity. How then is it to be understood here? Until we arrive at eternity, let us trust in the Lord God; because when we have reached eternity, there will be no longer hope, but the thing itself will be ours.