Psalms 136–137 (Vulgate 135–136)

Who are c gods' in Scripture. 151 shall be, will be for ever, and therefore His mercy is for ever. Wherefore, give thanks to the Lord; that is, praise the

Lord by giving thanks, for He is good: nor is it any temporal good you will gain from this confession, for, His mercy endurethfor ever; that is, the benefit which He bestows mercifully upon you, is for ever. The expression, for He is good, in the Greek is ayado;; not as in the hundred and fifth Psalm, for there < He is good,' in Greek is xp)™*- Ana so some have expounded the former, ' Since He is sweet.' For *ya$b$ is not good any how, but good most excellently,

2. Then follows, Give thanks to the God of gods, for His™. mercy endurethfor ever. Give thanks to the Lord of lords, for His mercy endureth for ever. We may well enquire, Who are these gods and lords, of whom He Who is the true God is God and Lord? And we find written in another Psalm, that men even are called gods; as it is, God stood in the congregation of the gods, He discerneth between the gods. And a little afterwards, / have said, Ye are gods, and all children of the High One; but ye shall die like men, and fall as one of the princes. The Lord even takes note of this testimony in the Gospel, saying, Is it not written in your Law, I have said, Ye are gods? If He called them gods, for whom the word of God was sent, and the Scriptures cannot be broken, how say ye, Thou blasphemest, because I said, I am the Son of God? It is not therefore because they are all good, but because the word of God came to them, that they were called gods. For were it because they are all good, He would not thus distinguish between them. For when He said, God standeth in the congregation of gods, He does not say, He distinguishes between God and men, as if He shewed what was the difference between gods and men; but He saith, Hejudgeth between the gods. Then follows, How long do ye judge iniquity! and the rest, Ps.82,2. which He says certainly not to all, but to some, because He saith it in distinguishing, and yet He distinguished between the gods.

3. But it is asked, If men are called gods to whom the of the Lord came, are the Angels to be called gods, when the greatest reward which is promised to just and holy men is the being equal to Angels? In ihe Scriptures 1 know not whether it can, at least easily, be found, that the Angels are openly called gods; but when it had been said of the Lord God, He is terrible, above all gods, he adds, as by way of exposition why he says this, for the gods of the heathen are devils. Over such gods as these, he says, that the Lord is terrible among His holy places, the heavens which He hath made, from which the devils are frightened. For so it follows. But the Lord made the heavens. It is not therefore the gods without addition; but the gods of the Gentiles are devils; but above He says, He) is terrible above all gods. He does not say, above all the gods of the Gentiles, although He would have this understood, by adding what follows, For the gods of the Gentiles are devils. It is said that this is not the reading in Hebrew, but the gods of the Gentiles are idols. If this be true, much the more must the Seventy be believed to have interpreted by the Divine Spirit, the same Spirit as He by whom these things were said in the Hebrew. For by the working of the same Spirit this also should be said which was said, The gods of the Gentiles are devils, that we might understand what had been expressed in the Hebrew, the gods of the Gentiles are idols, meaning rather the devils which dwell in the idols1. For as regards images, which in Greek are called idols, a name we now use *n Latin, they have eyes and see not, and all the other things which are said of them, because they are utterly without sense; wherefore they cannot be frightened, for nothing which has no sense can be frightened. How then can it be said of the Lord, He is terrible above all gods, because ihe gods of the Gentiles are idols, if the devils which may be frightened are not understood to be in these images. Whence also the Apostle says, We know that an idol is nothing. This refers to its earthy senseless material. But that no one may think, that there is no living and sentient nature, which delights in the Gentile sacrifices, he adds, But what the Gentiles sacrifice, they sacrifice to devils, and not to God: I would not have you partakers with devils. If therefore we never find in the divine words that the holy Angels are called gods, I think the best reason is, that men may not be induced by the name to pay Thanksgiving the note of the whole Psalm. that ministry and service 'of religion (which in Greek is called XwTowgy/a or Xargla) to the holy Angels, which neither would they have paid by man at all, save to that God, Who is the God of themselves and men. Hence they are much more correctly called Angels, which in Latin is 'Nuntii,' that by the name of their function, not their substance, we may plainly understand that they would have us ^|prship the God, Whom they announce. The whole then of that question the Apostle has briefly expounded, when he says, For though there he who are called gods, whether in heatien or in earth, as there are gods many and5' lords many; yet we have one Ood the Father, from Whom are all, and we in Him; and one Lord Jesus Christ, by Whom are all things, and we by Him.

4. Let us therefore give thanks to the God of gods, and the Lord of lords, for His mercy endureth for ever. Who alone did wonderful things. As at the last part of every verse, it is written, For His mercy endureth for ever, so we must understand at the beginning of each, though it be not written, Oive thanks. Which indeed in the Greek is very plain. It would be so in Latin, if our translators had been able to make use of thai expression. Which indeed they could have done in this verse, if they had said, 'To Him Who doeth 1 wonderful things.9 For where we have, Who did wonderful things, the Greek has too woifoaYn, where we must necessarily understand, give thanks. And I would they had added the pronoun, and said to Him, Who did, or to Him Who doeth, or to Him Who made sure; because then oue might easily understand, let us give thanks. For now it is so obscurely rendered, thai He who either knows not or cares not to examine a Greek manuscript may think, Who made the heavens, Who made sure the earth, Who made the luminaries, for His mercy endureth for ever, has been so said, because He did these things for this reason, because His mercy endureth for ever: whereas they, whom He has freed from misery, belong to His Mercy: but not that we should believe that He makes sky, earth, and luminaries, of His Mercy; since they are marks of His Goodness, Who created all things very good. For He created all things, that^'.gd they might have their being; but it is the work of His Mercy, to cleanse us from our sins, and deliver us from everlasting m|ser^ ^n(j g0 tjje psa]m thus addresses us, Give thanks unto the God of Gods, give thanks unto the Lord of Lords. Give thanks to Him, Who alone doeth great wonders; give thanks to Him, Who by His wisdom made the heavens; give thanks to Him, Who stretched out the earth above the waters; give thanks to Him, Who alone made great lights. But why we are to praise, he setteth down at the end of all the verses, for His mercy endureth for ever.

5. But what meaneth, Who alone doeth great wonders? Is it because many wonderful things He hath done by means of angels and men? Some wonderful things there are which God doeth alone, and these he enumerates, saying, Who by His wisdom made the heavens, Who stretched out the earth above the waters, Who alone made great lights. For this reason did he add alone in this verse also, because the other wonders which he is about to tell of, God did by means of man. For having said, Who alone made great lights, he goes on to explain what these are, the sun to rule the day, the moon and stars to govern the night; then he begins to tell the wonders which He did by means of angels and men; Who smote Egypt with their fir sUbom, and the rest. The whole creation then God manifestly made, not by means of any creature, but alone; and of this creation he hath mentioned certain more eminent pafts, that they might make us think on the whole; the heavens we can understand1, an(* the earth we see. And as there are visible heavens too, by mentioning the lights in them, he has bid us look on the whole body of the heavens as made by Him.

6. However, whether by what he saith, Who made the heavens in understanding, or, as others have rendered it, in intelligence, he meant to signify, the heavens we can understand, or that He in His understanding or intelligence, that is, in His wisdom made the heavens, (as it is elsewhere written, in wisdom hast Thou made them all,) implying thereby the only-begotten Word, may be a question. But if it be so, that we are to understand that God by His wisdom made the heavens, why saith He this only of the heavens, whereas God made all things by the same wisdom? Is it that it needed only to be expressed there, so that in that is, His Word. the rest it might be understood without being written; so that he means to say, Who by His wisdom made the heavens: Who laid out the earth above the waters, here understanding, by His wisdom: Who alone made great lights; the sun to rule the day, the moon and stars to govern the night, that is, by His wisdom. How then could it be alone, if in understanding or in intelligence means by His wisdom, thaLis, by the only-begotten Word? Is it that, inasmuch as tne Trinity is not three Gods, but one God, he states that God made these things alone, because He made not creation by means of any creature?

7. But what is, Who laid out the earth above the waters? For it is a difficult question, because the earth seemetb to be the heavier, so that it should be believed not so much to be borne on the waters, as to bear the waters. And that we may not seem contentiously to maintain our Scriptures against those who think that they have discovered these matters on sure principles, we have a second interpretation to give, that the earth which is inhabited by men, and contains the living creatures of the earth, (which in another way is called the dry land, as it is written, Let the dry land appear; and God called the dry land earth,) is laid out9'10' above the waters because it stands out above the waters which surround it. For when we speak of a city on the sea being built above the waters, it is not meant that the sea is under it in the same way as the waters are under the chambers of caverns, or under ships sailing over them; but it is said to be above the sea, because it stands up above the sea below it. Thus Pharaoh is said to have gone outExod.7, over the water, (for so it is in the Greek, where some Latin versions have, to the water,) and the Lord sat on the well, because both were higher than the river and the well, the?"p* one beside the river, the other beside the well.

8. But if these words further signify something else which more closely concerns us, God by His wisdom made the heavens, that is, His saints, spiritual men, to whom He has given not only to believe, but also to understand things divine; those who cannot yet attain to this, and only hold their faith firmly, as being beneath the heavens, are figured by the narae of "earth. And because they abide with unshaken belief upon the baptism they have received, therefore it is said, He laid out the earth above the waters. Further, since it is written of our Lord Jesus Christ, that in Him are hid all the treasures of wisdom and knowledge, and that these two, wisdom and knowledge, differ somewhat from one another is testified by other utterances of Scripture, especially in the words of holy Job, where both are in a manner defined; (fOT he saith, But unto man He said, Behold, the fear of the Lord, that is wisdom, and to depart from evil is understanding;) not unsuitably then do we understand wisdom to consist in the knowledge and love of That Which ever is and abideth unchangeable, Which is God. For where he saith, 1 piety is wisdom, in Greek is deocrifact, and to express the whole of this in Latin, we may call it ' Dei cultus? (worship of God.) But to depart from evil, which he calls knowledge, what else is it but to walk cautiously and needfully in the midst of a crooked and perverse generation, in the night, as it were, of this world, that each one by keeping himself from iniquity may avoid being confounded with the darkness, distinguished by the light of his proper gift. And so, when in a certain place the Apostle would shew the harmonious variety of graces in men of God, he placed these two in the front rank, saying, To one is given by the Spirit the word of wisdom; this I suppose is, the sun to rule the day: to another the word of knowledge by the same Spirit; this, the moon. And then I imagine the stars to be in a certain sense mentioned in what follows, To another faith, by the same Spirit; to another the gift of healing, by the same Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues; for there is none of these which is not necessary in the night of this world; but when it is passed, they will not be necessary, and therefore it is said, to govern the night. To govern the day and the night, he says, that there might be the power of shining either by day or by night; and in regard of spiritual gifts, this means that He gave them power to become the sons of Ood. Who smote Egypt with their first-born. He smote too the world, with the things which are held chief in the world.

9. Who brought out Israel from the midst of them. He v. brought out also His saints and faithful ones from the midst of the wicked. With a mighty Hand and stretched-out v. Arm. What more powerful, what more out-stretched, than that of which is said, To whom is the Arm of the Lordns^x. revealed? Who divided the Red Sea in two parts. He v. divided also in such wise, that the same baptism should be to some unto life, to others unto death. And brought outy. Israel through the midst of it. So too He brings out His renewed people through the laver of regeneration. And overthrew Pharaoh and his power in the Red Sea. He quickly destroyeth both the sin of His people and the guilt thereof by baptism. Who led His people through thev.\6. wilderness. Us too He leadeth through the drought and barrenness of this world, that we perish not therein. Who smote great kings, and slew famous kings. From us too He smites and slays the deadly powers of the devil. Sehonv. king of the Amoriles, an ' useless shoot,' or * fiery temptation,' for so is Sehon interpreted: the king of c them who cause bitterness,' for such is the meaning of A mo rites. And Og, the king of Basan. The * heaper-together,' such is the meaning of Og, ani, king of * confusion,' which Basan signifies. For what else doth the devil heap together but confusion? And gave away their land for an heritage, even an heritage unto Israel His servant. For He giveth them, whom once the devil owned, for an heritage to the seed of Abraham, that is, Christ. Who remembered us in our low estate, and redeemed us from our enemies by the Blood of His only-begotten Son. Who giveth food to all flesh, that is, to the whole race of mankind, not Israelites only, but Gentiles too; and of this Food is said, My Flesh is meat indeed. Give thanks unto the God of Heaven, for His mercy endure th for ever. Give thanks unto the Lord of lords, for His mercy endureth for ever. For what he here says, the God of Heaven* I suppose that he meant to express in other words what He had before said, the God of gods. For what there he subjoined, he has here also repeated. Give thanks unto the Lord of lords. But though there be that, are called gods, whether in heaven or in earthy (as there be gods many and lords many,) but to us there is but one God, the Father, of Whom are all things, and we in Him; and one Lord Jesus Christ, by Whom are all things, and we by Him; to Whom we confess that His mercy endureth for psalm cxxxvii.

I think ye have not forgotten, that I brought to your notice, or rather to your recollection, that every one who is trained in the holy Church ought to know of what place we are citizeus, and where we are wandering, and that the cause of our wandering is sin, the gift of our return, the remission of our sins, and our justification by the grace of God. Ye have heard and know that there are two cities, for the present outwardly mingled together, yet separated in heart, running together through the course of time until the end; one whose end is everlasting peace, and it is called Jerusalem; the other whose joy is peace in this world, and it is called Babylon. The meanings of these names too ye remember, that Jerusalem means ' vision of peace Babylon, ' confusion.' Jerusalem was held captive in Babylon, but not all, for the Angels too are its citizens. But as regards men predestined to the glory of God, to become by adoption joint-heirs with Christ, whom He has redeemed from this very captivity by His own Blood, that this part, I say, of the citizens of Jerusalem are held captive in Babylon on account of sin, but first begin to go forth from thence in spirit by confession of sin and love of righteousness, and then afterwards at the end of the world are to be separated in body also; this we set before you in that Psalm, which we first handled here with you, beloved, which begins thus: Tnee> O God, a hymn is meet in Sion, and to Thee shall the vow be performed in Jerusalem. But to-day we have guug^ By uie waters of Babylon we sat down and wept, when we remembered Sion. Observe, that in the former it is said, For Tliee, O God, a hymn is meet in Sion; but here, By the tenters of Babylon we sat down and wept, when we remembered Sion, that Sion where a hymn is meet for

2. What then are the waters of Babylon? and what is our sitting and weeping in remembrance of Sion? For if we be citizens of Sion, we not only chant this, but do it. If we are citizens of Jerusalem, that is Sion, and in this life, in th£ confusion of this world, in this Babylon, do not dwell as citizens, but are detained as captives, it befits us not only to chant these things, but also to do them, with affectionate regard, with religious longing for our everlasting city. This city too which is called Babylon hath its lovers, who look for peace in this world, and hope for nothing beyond, but fix their whole joy in this, end it in this, and we see them toil exceedingly for their earthly country: but whosoever live faithfully even therein, if they seek not therein pride, and perishable elation, and hateful boasting, but exhibit true faith, such as they can, as long they can, to whom they can, so far as they see earthly things, and understand the nature of their citizenship, God suffered) them uot to perish in Babylon; He hath predestinated them to be citizens of Jerusalem. He understandeth their captivity, and sheweth to them another city, for which they ought truly to sigh, for which tbey ought to use every endeavour, to win which they ought to the utmost of their power to urge their fellow-citizens, now their fellow-wanderers. Therefore saith the Lord Jesus Christ, He that is faithful in that which is least, is faithful also in much; and again He saith, If ye have not been faithful in that which is another man's, who will give you that which is your own?

3. However, brethren, observe the waters of Babylon. The waters of Babylon are all things which here are loved, aud pass away. One man, for example, loveth to practise husbandry, to grow rich thereby, to employ his mind therein, thence to gain pleasure: let him observe the issue, and see that what he hath loved is not a foundation of Jerusalem, but a stream of Babylon. Another saith, It is a grand thing to be a soldier: all husbandmen fear those who are soldiers, God. obey them, tremble at them: if I be a husbandman, I shall fear soldiers; if a soldier, farmers will fear me. Madman! Thou hast cast thyself headlong into another stream of Babylon, and that still more boisterous and sweeping. Thou wishest to be feared by thine inferior; fear Him that is greater than thou. He who fears thee may on a sudden become greater than thou, but never will He Whom thou oughtest to fear become less. To be a pleader, saith another, is a grand thing, ever to have clients hanging on the tongue of their eloquent advocate, and from his words looking for loss or gain, death or life, ruin or safety. Thou knowest not whither thou hast cast thyself; this too is another stream of Babylon, and its loud sound is the din of the waters dashing against the rocks. Mark that it flows, it glides on; and if thou markest that it flows and glides on, mark also that it carries things along with it. To traverse the seas, saith another, and to trade, is a grand thing, to know many lands, to make gains from every quarter, never to be obnoxious in thy country to any powerful man, and to feed thy mind with the various habits of the nations thou visitest, and to return enriched with the increase of thy gains. This too is a stream of Babylon; when will thy gains stop? When wilt thou rely upon and be secure in the gains thou makest? The richer thou art, the more fearful wilt thou be. Once shipwrecked, thou wilt come forth stripped of all, and deservedly wilt thou bewail thyself in the rivers of Babylon, because thou wouldest not sit down and weep by the waters of Babylon.

4. But then other citizens of the holy Jerusalem, understanding their captivity, mark how the natural wishes and the various lusts of men hurry and drag them hither and thither, and drive them into the sea; they see this, and they throw not themselves into the waters of Babylon, but sit down by the waters of Babylon, and by the waters of Babylon weep* either for those who are being carried away by them, or themselves whose deserts have placed them in Babylon, but sitting, that is, humbling themselves. By the waters of Babylon then we sat down and wept, when we remembered Sion. O holy Sion, where all stands firm and nothing flows! Who hath thrown us headlong into this? True Christians weep by the waters. 161 Why have we left thy Founder and thy society? Behold, placed where all things are flowing and gliding away, scarce one, if he can grasp the tree, shall be snatched from the stream and escape. Humbling ourselves then in our captivity, let us sit by the waters of Babylon, let us not dare to plunge ourselves in those streams, nor to be proud and lifted up in the evil and sadness of our captivity, but let us sit, and so weep. Let us sit by the waters, not beneath the waters, of Babylon; such be our humility, that it overwhelm us not. Sit by the waters, not in the waters, not under the waters; but yet sit, in humble fashion, talk not as thou wouldest in Jerusalem. There thou wilt stand; for of this very hope another Psalm speaketh, singing thus, Our feet shall stand in the courts of Jerusalem. There shalt2, thou be lifted up, if here by penitence and confession thou humble thyself. In the courts then of Jerusalem our feet shall stand, but by the waters of Babylon we sat down and wept, when we remembered thee^ O Sion. For this reason is it meet that thou weep, for the remembrance of Sion.

5. For many weep with the weeping of Babylon, because they rejoice also with the joy of Babylon. When men rejoice at gains and weep at losses, both are of Babylon. Thou oughtest to weep, but in the remembrance of Sion. If thou weepest in the remembrance of Sion, thou oughtest to weep even when it is well with thee in Babylon. Therefore is it said in a certain Psalm, / found trouble and sorrow; then called I upon the name of the Lord. What meaneth he by saying, / have found? He speaketh of some kind of tribulation, as though it were to be sought; he found it, as though he had sought it. And when he bad found it, what gained he by finding it? He called upon the name of the Lord. Much doth it matter, whether thou findest tribulation, or art found by tribulation. For he saith in another place, The sorrows of hell found me. What isjPs.is^. The sorrows of hell found me? What is, / found trouble and sorrow? When sadness suddenly overtaketh thee, through trouble in thy worldly affairs, wherein thou didst delight, when suddenly sadness of her own accord findeth thee, befalleth thee from some point, whence thou didst not think thou couldest be saddened, aud thou art made sad, then the sorrows of hell have found thee. For thou thoughtest ' thyself aloft, whereas thou wast beneath; there hast thou found thyself beneath, where thou thoughtest thyself aloft. For thou hast found thyself grievously afflicted with sorrow, through sadness at some evil from a quarter where perchance thou hadst presumed thou wouldest not be made sad: the sorrows of hell have found thee. But when it is well with thee, when all earthly things smile on thee, none of thy loved ones hath died, no drought or hail or barrenness ifath assailed thy vineyard, thy cask hath not grown sour, thy cattle have not failed, thou hast not been dishonoured in any high position of this world wherein thou hast been placed, thy friends all around thee live and preserve their friendship for thee, dependents are not wanting, thy children obey thee, thy slaves tremble before thee, thy wife liveth in harmony with thee, thy bouse is called happy, — then find tribulation, if in any way thou canst, that, having found tribulation thou mayest call on the name of the Lord. Perversely seemeth the word of God to teach that thou shouldest weep in joy, and rejoice in sorrow. Hear it rejoicing in sorrow, We glory, it saith, in tribulations. But see it weeping in joy, if it have found tribulation. Let each one mark his own happiness, wherein his soul hath exulted and puffed itself up in a manner with joy and elated itself, and said, ' I am happy.' Let him mark whether that happiness floweth not on, if he can be sure of it that it remaineth for ever. But if he be not certain, but seeth that that wherein he rejoices floweth, it is a stream of Babylon; let him sit down by it, and weep. He will sit down and weep, if he remember Sion. O for that peace which we shall see in the presence of God! O for that holy equality with the Angels! O for that vision, that fair sight! Lo, in Babylon fair are the things which hold thee: let them not hold thee, let them not deceive thee. One thing is the solace of the captive, another the joy of the free. By the waters of Babylon we sat down and wept, when we remembered Sion.

6. On the willows in the midst thereof we hung up our instruments of music. The citizens of Jerusalem have their instruments of music, God's Scriptures, God's commands, Reserve to be practised towards worldly men, 163 God's promises, meditation on the life to come; but while they are dwelling in the midst of Babylon, they hang up their instruments of music on the willows thereof. Willows are unfruitful trees, and here so placed, that no good whatever can be understood of them: elsewhere perhaps there may. Here understand barren trees, growing by the waters of Babylon. These trees are watered by the waters of Babylon, and bring forth no fruit; just as there are men greelly, covetous, barren in good works, citizens of Babylon in such wise, that they are even trees of that region; they are fed there by these pleasures of transitory things, as though watered by the waters of Babylon. Thou seekest fruit of them, and no where findest it. When we suffer such men as these, we live among those who are in the midst of Babylon. For wide is the difference between the midst of Babylon and the outside of Babylon. There are some who are not in the midst of it, that is, are not buried 'entirely in the lust of the1 world and the delights thereof. But those who, to speak plainly and briefly, are thoroughly bad, are in the midst of Babylon, and are barren trees like the willows of Babylon. When we see them, and fiud them so barren, that with difficulty do we find in them ought whereby they may be led on to true faith and good works, or to hope of a future life, or to desire to be set free from captivity under mortality, then we know indeed the Scriptures which we should address to them; but, because we find in them no fruit upon which to begin, we turn away our face from them, and say, ' As yet they have no taste nor capacity for them; whatever we say to them, they will consider foolish and contrary.' Therefore by deferring to apply the Scriptures to them, we hang up our instruments of music upon the willows. For we hold them not worthy to carry our instruments. We do not therefore insert our instruments into them and bind them to them, but defer to use them, and so hang them up. For the willows are the unfruitful trees of Babylon, fed by temporal pleasures, as by the waters of Babylon.

7. And see whether the Psalm do not agree with this. On the willows in the midst thereof we hung up our instruments of music. For there they that led us captive demanded of us words of songs, and they that led us away, an hymn. They demanded of us words of songs and an hymn, who led us captive. Who have led us captive, brethren? Whom have we at some time or other experienced as our capturers. Jerusalem of old experienced captivity at the hands of the Babylonians, the Persians, the Chaldeans, and the men of those nations and regions, and that afterwards, not when these Psalms were composed. But we have already told you, beloved, that all thfngs, which according to the letter befel that city, were our examples, and it can easily be proved that we are captives. For we breathe not the air of that our true liberty: we not the purity of truth, and that wisdom, that remaininy in herself maketh all things new. We are tempted by the delights of earthly things, and we struggle daily with the suggestions of unlawful pleasures; scarce do we breathe freely even in prayer: we understand that we are captives. But who led us captive? what men? what race? what king? If we are redeemed, we once were captives. Who hath redeemed us? Christ. From whom hath He redeemed us? From the devil. The devil then and his angels led us captive: and they would not lead us, unless we consented. We were led captive. Who our capturers were, I have said. For they are the thieves who wounded the traveller who went down from Jerusalem to Jericho, and left him wounded half dead. Him He, our Keeper, that is, Samaritan, (for Samaritan meaneth * keeper,') whom the Jews found fault with, and said, Say we not well that Thou art a Samaritan, and hast a devil? of which two objections, the one He rejected, the other He accepted: I, He answered, have not a devil: yet He said not, 'I am not a Samaritan:' for had He not been our Samaritan, our Keeper, verily we had perished: — this Samaritan then, I say, passing by, saw the man left by the thieves hurt and wounded, and, as ye know, took care of him. Just as sometimes under the name of thieves are described those who have inflicted on us the wouuds of sins, so, through our consenting to being made captives, are they also called our capturers.

8. Those then who have led us captive, the devil and his angels, when have they spoken unto us, and when have they asked of us the words of songs? wbat then do we understand? That, when those in whom the devil worketh ask such things of us, he is to be understood to ask, who worketh in them. The Apostle saith, And you hath /feEph. quickened, who were dead in trespasses and sins; wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit tha^now worketh in the children of disobedience: among whom also we all had our conversation in times past. He sheweth that, having been redeemed, he has already begun to come forth from Babylon. But still wbat saith he yet? That we contend with our enemies. And that we may not wax wroth with men, who attack us with persecutions, the Apostle has diverted our efforts from hatred of men, and guided them to struggle with certain spirits, whom we see not, and yet we contend with them. For he saith, WeEph.6, wrestle not against flesh and blood, that is, against men, but against principalities, against powers, against the rulers of the darkness of this world. What means he by 6 this world?9 The lovers of this world. These he also calleth darkness, that is, unjust, wicked, unbelievers, sinners; whom, when they have come to believe, he congratulateth after this fashion, saying, Ye were sometime darkness, but now are ye light in the Lord. So then he has laid down that we wrestle with those principalities: they it is who have led us captive.

9. But, just as the devil entered into the heart of Judas, to make him betray his Lord, yet would not have entered, unless he had made room for him; so many evil men from the midst of Babylon, by making room in their hearts for the devil and his angels, so that he may work in them and through them, sometimes ask us, and say to us, 'Explain to us the reason-' So too the heathen generally ask us, * Explain the reason why Christ came, and what benefit Christ hath been to the human race. Have not matters been worse upon earth since Christ came, and was it not better then with meu than it is now? Let the Christians tell us, what good Christ hath brought, wherein they think human affairs more happy, for that Christ hath come. For thou seest that if the theatres and amphitheatres and circuses were safe and standing, if no part of Babylon were falling, if men were surrounded by abundance of pleasures, and could sing and dance to lascivious strains, if the impure and whoremongers could indulge their rest in quiet and safety, if a man did not fear famine in his own house who cried out that the dancers should be clothed, if all this went on without discredit, without disturbance, and all these follies could be enjoyed without anxiety, these woul^ be happy times, and Christ would have brought great happiness to human affairs.' But, forasmuch as wickednesses are now being destroyed, in order that that earthly desire being uprooted, the love of Jerusalem may be planted in; forasmuch as bitternesses are being mixed with this passing life, that men may long for the everlasting life; forasmuch as men are being disciplined with scourges, receiving a father's correction, that they may not hereafter receive a judge's sentence; Christ, they say, hath brought nothing good, Christ hath brought troubles. And thou beginnest to tell to one, how much good Christ hath done, and he receives it not. For thou settest before him the example of those who do as ye have just heard in the Gospel, who sell all that they have, and give to the poor, that they may have treasure in heaven, and follow their Lord. Thou sayest to him, 4 See what Christ hath brought! How many do this, distribute their goods to the needy, and become poor not of necessity, but of free-will, following God, hoping for the kingdom of Heaven.' He mocketh at such men as fools, and saith, 4 Is this the good which Christ hath brought, that man lose his own goods, and giving to the needy, remain needy himself?' What then wilt thou do? Thou takest not in the good things of Christ, for another hath filled thee who is the adversary of Christ, to whom thou hast given place in thine heart. Thou lookest back to former times, and those former times seem to thee to have been happier, which were like olives hanging on the tree, swayed by the wind, enjoying their wandering desires like a sort of liberty in the breeze. The time is come for the olive to be put into the press. For they ought not always to hang on the trees: now it is the end of the year. Not without reason are certain Psalms incribed, 'For the presses:' on the tree is liberty, in the press, pressure. For when human affairs are being crushed and pressed, thou observest that avarice increaseth: observe also that self-denial increaseth. Wherefore art thou so blind that thou seest the lees flowing down the streets, but not the oil flowing into the vats f Yet is not this without reason: for they who live ill, are generally known, they who turn to God and are cleansed from the filth of evil desires areJiidden, for in the press, or rather out the press, the lees openly flow, the oil secretly strains off.

JO. At this ye shout, at this ye rejoice, because now ye can sit down by the waters of Babylon and weep. But they who have led us captive9 when they enter into the hearts of men, and ask us by the tongues of them whom they possess, and say to us, Sing us the words of songs9 give us a reason for the coming of Christ; tell us what is another life: when they say, I will uot1 believe, give me a1 reason why thou biddest me believe. Such an one I answer and say, i Man, how is it that thou wiliest not that I bid thee believe? Thou art full of evil desires; if I tell of those good things of Jerusalem, thou takest them not in; thou must be emptied of that wherewith thou art full, that thou mayest be filled with that whereof thou art empty.'

Be not then ready to say ought to such an one: he is willow: he is barren wood. Strike not the instrument of music that it sound; hang it up rather. But he will say, * Tell me, sing to me, shew me the reason. Art thou not willing for me to learn?' Thou hearest not with good intent; thou knockest not so as to deserve that it be opened to thee. He hath filled thee who hath led me captive: he asketh of me by thee. He is cunning: he asketh craftily: he asketh not to learn, but to blame. Therefore I will not speak to him; / will hang up my instrument of music.

11. But what will he yet say? Sing us the words of songs: sing us a hymn: sing us one of the songs of Sion. What answer we? Babylon beareth thee, Babylon contained thee, Babylon nourisheth thee, Babylon speaks by thy mouth, thou knowest not to take in save what glitters for the present, thou knowest not how to meditate on things of eternity, thou takest not in what thou askest. How shallver.4. we sing the Lord's song in a strange land? Truly, brethren, so it is. Begin to wish to preach the truth in guck mea8Ure as ye know it, and see how needful it is for you to endure such mockers, persecutors of the truth, full of falsehood. Reply to them, when they ask of you what they cannot take in, and say in full confidence of your holy song, How shall we sing the Lord's song in a strange land!

12. But take heed how thou dwellest among them, O people of God, O body of Christ, O high-born band of wanderers, (for thy home is not here, but elsewhere,) lest when Thou lovest them who say to thee, Sing to us the words of songs9 sing us an hymn, sing us one of the songs of Sim, and strivest for their friendship, and fearest to displease such men, Babylon begin to delight thee and thou forget Jerusalem. In fear then of this, see what the Psalmist subjoins, see what follows. For the man who sang thus, (and that man are we if we choose,) endured all around him men who asked these questions and allured him with flattery, who chid with biting words and falsely praised him, who asked what they took not in, were unwilling to empty themselves of that wherewith they were full; and being as it were in danger among crowds of such men, he lifted up his mind to the recollection of Sion, and his soul bound itself with a sort of oath, and said, If I forget thee, O Jerusalem, amid the speeches of those who hold me captive, amid the speeches of treacherous men, amid the speeches of men who ask with ill intent, asking, yet unwilling to learn.

13. Behold, of this number was that rich man, who asked the Lord, Good Master, what shall I do that I may attain eternal life? Did he not in asking about eternal life, ask, as it were, for a song of Sion? Keep the commandments, said the Lord to him. And he in his pride, when he heard this, said, All these have I kept from my youth. And the Lord spake to him one of the songs of Sion, and knew that he took it not in; but He gave us an example how that many ask, as it were, counsel concerning eternal life, and praise us so long as we answer what they ask. He gave from him a lesson as though to bid us, that we should afterward say to such men, How shall we sing the Lord's song in a strange land? Behold, He saith, Wilt thou he perfect f Go and sell all that thou hast, and give to the poor, and The rich not to be high-minded. ihou shalt have treasure in Heaven, and come, follow Me. That he may learn many of the songs of Sion, let him first cast out all hindrances, let him walk without encumbrance, that he may have no burden to weigh him down, and he shall learn somewhat of the songs of Sion. But he went away sorrowing. Let us say after him, How shall we sing the Lord's song in a strange land? He indeed went away, yet the Lord gave hope for the rich. For the disciples were saddened, and said, Who then can be saved? And He answered them, What is impossible far man, is easy for God. For the rich too hare a sort of measure of their own, and have received a song of Sion, a song whereof the Apostle speaketh, Charge them that are rich in this world that they be not high-minded, nor trust in uncertain riches, but in the living God, Who giveth us richly all ihings to enjoy. And adding what they ought to do, now he toucheth his instrument, and hangeth it not up: that they be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. Here is that one of the songs of Sion which the rich have received; first of all, not to be high-minded. For riches puff- up; and whom they puff up, those streams sweep away. What then is enjoined to them? Above all, not to be high-minded. What riches do, that let them beware of in riches; in riches let them beware of pride. For that is the very evil which riches bring to men not on their guard. For gold is not evil, which God hath made: but the avaricious man is evil, who leaveth the Creator, and turneth to the creature. This then let him first take care, that he be not proud; let him sit by the waters of Babylon. For it is said to him, Be not high-minded; therefore let him sit: nor trust in uncertain riches; therefore let him sit by the waters of Babylon; for if he trust in uncertain riches, he is carried away by a stream of Babylon. But if he humble himself, and be not proud, and trust not in uncertain riches, he sits by the waters, he sighs for the everlasting Jerusalem, remembering Sion; and that he may reach Sion, he spendeth his riches. There thou hast the song which the rich have received from among the songs of Sion. Let them work, |et faem touch their instrument, let them not be idle. When they find one saying to them, 6 What art thou doing? Thou art wasting thy substance by spending so much: lay up store for thy children when they see that he takes it not in, and understand that it is a willow, let them not readily say, why they do so, or what they do, let them hang up their instruments on the willows of Babylon. But beside the willows let them sing, let them not rest, let them work. For they lose not what they spend. They trust their riches to a slave, and they are safe: they trust them to Christ, and are they lost?

J 4. Thou hast heard the song of Sion for the rich: hear the song of the poor. The same Paul saith, We brought nothing into this world, and it is certain we can carry nothing out: and having food and raiment, let us be therewith content. But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. These are waters of Babylon. For the love of money is the root of all evil, which while some coveted after they have erred from the faith, and pierced' themselves through with many sorrows. Are then these songs contradictory? They are not. See what is said to the rich: not to be high-minded; not to trust in uncertain riches; to do good; to distribute; to lay up in store for themselves a good foundation for the time to come. But what is said to the poor? They who will be rich fall into temptation. He said not, 6 They who are rich,' but, they who will be rich: for if they were already rich, they should hear the other song. The rich is bid to spend, the poor not to desire.

15. But while ye live among such as these, who take not in a song of Sion, hang up, as 1 have said, your instruments upon the willows in the midst thereof: defer what ye are about to say. If they begin to be fruitful trees, if the trees are changed, and will bear good fruit; now then it is lawful for us to sing to the ears of them that listen. But while they among whom ye live drown you with clamour, ask with ill purpose, resist the truth, bind yourselves not to be willing to please them, lest ye forget Jerusalem. And let your one soul, made one out of many by the peace of The 1 right hand' means everlasting Life. 171 Christ, let captive Jerusalem, dwelling here on earth, say, If I forget thee, O Jerusalem, let my right hand forget me. Vehemently hath she bound herself, my brethren, let my right hand forget me, sternly hath she tied herself down. Our right hand is life everlasting, our left, life in this world. Whatsoever thou doest for the sake of life everlasting, thy right hand doeth. If in thy works thou mingle with the ^>ve of everlasting life desire for the life of this world, or man's praise, or any worldly advantage, thy left hand knoweth what thy right hand doeth. And thou knowest that it is enjoined in the Gospel, let not thy left hand know what thy right hand doeth. Therefore saith she, // / forget*' thee, O Jerusalem, let my right hand forget me. And truly so it happens: it is a prophecy she has uttered, not a wish. To them who forget Jerusalem, this happeneth which she hath said, their right hand forgetteth them. For life everlasting abideth in itself: they abide in delights of this world, and make that to be right to them, which is left. lb*. Listen to this, brethren: for the right hand's sake let me press this upon you, for the salvation of all. Ye remember perhaps that I once spoke in this place of some™*. who make what is left to be right, that is, who consider worldly goods of more value (than everlasting goods), and consider happiness to consist in these, not knowing what is true happiness, the true right hand. These Scripture calleth strange children, as though they were citizens not of Jerusalem, but of Babylon; for the Psalmist saith in a certain place, Lord, save me from the hand of strange children, whose mouth talketh of vanity, and their right hand is7'8' a right hand of iniquity. For he goeth on and saith, Their sons are like strong young vine trees, their daughters like unto the temple: their garners are full and with all manner of store, their sheep bring forth and ten thousands in our streets: their oxen strong to labour, there is no decay, no leading into and no complaining in their streets. Is it sin then enjoy such happiness as this? No: but to make it the band when it is the left. And therefore what goeth on to say? They called the people blessed that are in a case. Behold how their mouth hath spoken vanity;ib. they have called the people blessed that are in such a case. Thou indeed art a citizen of Jerusalem, who forgettest not Jerusalem, lest thy right hand forget thee: lo! they who have spoken vanity have called the people blessed who are in such a case; sing thou to me a song of Sion. Blessed, saith he, is the people that hath the Lord for their God. Ask your hearts, brethren, whether ye long for the good things of God, whether ye long for that city, Jerusalem, whether ye desire everlasting life. Let all that earthly happiness be to you on the left hand, let that be on the right which ye will have for ever: and, if ye have that which is left, presume not thereupon. Dost thou not chide him, who chooses to eat with the left hand? If thou thinkest that a wrong is done to thy table when a guest eats with the left, how can it but be a wrong to the Table of God, if thou raakest what is right to be left, and what is left, right? What then? Jf I forget thee, O Jerusalem, let my right hand forget me.

16. Let my tongue cleave to my jaws, if I remember not thee. That is, let me be dumb, he saith, if 1 remember not thee. For what word, what sound doth he utter, who uttereth not songs of Sion? That is our tongue, the song of Jerusalem. The song of the love of this world is a strange tongue, a barbarous tongue, which we have learnt in our captivity. Dumb then will he be to God, who forgetteth Jerusalem. And it is not enough to remember: for her enemies too remember her, desiring to overthrow her. 'What is that city?' say they; 'who are the Christians? what sort of men are the Christians? would they were not Christians.' Now the captive band hath conquered its capturers; still they murmur, and rage, and desire to slay the holy city that dwells as a stranger among them; just as Pharaoh desired to destroy the people, when he slew the male children, and left the female: he strangled, that is, the virtues; the lusts he nurtured. Not enough then is it to remember: take heed how thou rememberest. For some things we remember in hate, some in love. And so, when he had said, If I forget thee, O Jerusalem, let my right hand forget me: let my tongue cleave to my jaws, if I remember not thee; he added at once, if I prefer not The children of Edom, carnal men. 178 Jerusalem in the height of my joy. For there is the height of joy where we enjoy God, where we are safe of united brotherhood, and the union of citizenship. There no tempter shall assail us, no one be able so much as to urge us on to any allurement: there nought will delight us but good: there all want will die, there perfect bliss will dawn on us. If I prefer not Jerusalem in the height of my joy.

18, Then he turneth to God iu prayer against the enemies of tfrat city. Remember, O Lord, the children of Edom. Edom is the same who is also called Esau: for ye beard just now the words of the Apostle read, Jacob have I /tftftfrf, but Esau have I hated. Two sons were there in one womb,13* both twins, in the womb of Rebecca, sons of Isaac, grandsons of Abraham: both were born; one to inheritance, the other to disinheritance. But Esau was his brother's enemy, because he, the younger, forestalled his blessing, and the prophecy was fulfilled, the younger shall serve the elder. Who then the elder is, and who the younger, and who the elder23, that shall serve the younger, we now understand. Elder seemed to be the people of the Jews, younger in point of time the Christians. And see how the elder serveth the younger. They carry our Scriptures, we live by their Scriptures. But that ye may understand the elder and younger generally of all mankind, the elder meaneth the carnal man, the younger the spiritual man, for first is the carnal, afterward the spiritual. Thou findest the Apostle saying clearly, The first man is of the earth, earthy; the second Man is the Lord from heaven. As is the earthy, such are they also that are earthy; and as is the Heavenly, such are they also that are heavenly. And as ice have borne the image of the earthy, we shall also bear the image of the heavenly. But above this he had said, Howbeit, that was not first which is spiritual, but that which is natural, and af terward that which is spiritual. By natural he meaneth the same as he also calleth carnal. Man, when he is born, is at first natural, carnal. If he turn from his captivity in Babylon to return to Jerusalem, he is renewed, and there happeneth a renewal according to the new and inner man, which is younger in time, greater in power. Esau then signifieth all the carnal, Jacob all the spiritual: the younger the elect, the elder the reprobate. Doth he w- hjmseif i00 t0 De Qf tne elect? Let him become a younger son. Moreover, he is called Edom, from a certain red pottage of lentils, a red kind of food. Well boiled were the bruised lentils: Esau desired them of his brother Jacob, and, overcome by lust for eating those lentils, yielded to him his birthright. Jacob gave up the pleasant food, received the honour of preeminence. Hence, by a kind of bargain between them, it came to pass that the younger befame the elder, the elder the younger, and the elder served the younger. And the elder was called Edom, which meaneth, according to them who know that language, 6 blood,' for in Carthaginian too, blood is called 'Edom.' Wonder not: all carnal men belong to blood. Flesh and blood shall not in}iern the kingdom qf God* To that Edom belongeth not: Jacob belongeth, who gave up fleshly food, and received spiritual honour. So the other became his enemy. All carnal persons are enemies to spiritual persons, for all such, desiring present things, persecute those whom they see to long for things eternal. Against these the Psalmist, looking back to Jerusalem, and beseeching God that he may be delivered from captivity, saith — what? Remember, O Lord, the children of Edom. Deliver us from carnal men, from those who imitate Esau, who are elder brethren, yet enemies. They were first-born, but the last-born have won the preeminence, for the lust of the flesh hath cast down the former, the contempt of lust hath lifted up the latter. The other live, and envy, and persecute.

19. Remember, O Lord, the children of Edom in the day of Jerusalem. The day of Jerusalem, wherein it was tried, wherein it was held captive, or the day of Jerusalem's happiness, wherein it is freed, wherein it reaches its goal, wherein it is made partaker of eternity? Remember, saith he, O Lord, forget not, the children of Edom. Which? Those who said, Rase it, rase it, even to the foundation thereof. Remember then, it means, that day wherein they willed to overthrow Jerusalem. For how great persecutions the Church suffered! How did the children of Edom, is, carnal men, servants of the devil and his angels, who stocks and stones, and followed the lusts of the flesh, how did they say, * Extirpate the Christians, destroy the Christians, let not one remain, overthrow theua even to the foundation!' Have not these things been said? Aud when they were said, the persecutors were rejected, the martyrs crowned. They said, Rase it, rase it, even to the foundation thereof. The sons of Edom say, ' Rase it, rase it:' God saith, ' Serve.' Whose words can prevail, save God's, Who saith, The elder shall serve the younger? Rase if, rase it, ev9k to the foundation thereof.

20. Then he turneth himself to her, O daughter of Babylon, unhappy; unhappy in thy very exulting, thy presumption, thine enmity; unhappy daughter of Babylon! The city is called both Babylon, and daughter of Babylon: just as they speak of ' Jerusalem' and ' the daughter of Jerusalem,' 'Sion' and 'the daughter of Sion,' 'the Church' and ' the daughter of the Church.' As it succeedeth the other, it is called 'daughter;' as it is preferred before the other, it is called ' mother.' There was a former Babylon; did the people remain in it? Because it succeedeth to Babylon, it is called daughter of Babylon. O daughter of Babylon, unhappy thou! Happy shall he be that payeth thee; unhappy thou, happy he.

21. For what hast thou done, and how shalt thou be repaid? Listen: happy shall he be that repayelh thee,ver.9. as thou hast served us. What repayment meaneth he? Herewith the Psalm closeth, Happy, that taketh and dasheth thy little ones against the rock. Her he calleth unhappy, but him happy who payeth her as she hath served us. Do we ask, what reward? Happy9 saith he, that taketh and dasheth thy little ones against the rock. This is the repayment. For what hath that Babylon done to us? We have already sung in another Psalm, The words of thePa.65,3. wicked have prevailed against us. For when we were born, the confusion of this world found us, and choked us while yet infants with the empty notions of divers errors. The infant that is born destined to be a citizen of Jerusalem, and in God's predestination already a citizen, but meanwhile a prisoner for a time, when learneth he to love ought, save what his parents have whispered into his ears? They teach him and train him in avarice, robbery, daily lying, the worship of divers idols and devils, the unlawful remedies of enchantments an(j amu]ets# What shall one yet an infant do, a tender soul, observing what its elders do, save follow that which it seeth them doing. Babylon then has persecuted us when little, but God hath given us when grown up knowledge of ourselves, that we should not follow the errors of our parents. And this, as I then too mentioned1, was foretold * by *ne Prophet, The nations shall come to thee from the ends of the earthy and shall say, Surely our fatherw have inherited lies, vanity which hath not profited them. So speak they, now grown up, who when little were slain by following these vanities, and then coining to life again increase in union with God, and repay Babylon. How shall they repay her? As she hath served us. Let her little ones be choked in turn: yea let her little ones in turn be dashed, and die. What are the little ones of Babylon? Evil desires at their birth. For there are, who have to fight with inveterate lusts. When lust is born, before evil habit giveth it strength against thee, when lust is little, by no means let it gain the strength of evil habit; when it is little, dash it. But thou fearest, lest though dashed it die not; Dash it against the Rock; and that Rock is Christ.

22. Brethren, let not your instruments of music rest in your work: sing one to another songs of Sion. Readily have ye heard; the more readily do what ye have heard, if ye wish not to be willows of Babylon fed by its streams, and bringing no fruit. But sigh for the everlasting Jerusalem: whither your hope goeth before, let your life follow; there we shall be with Christ. Christ now is our Head; now He ruleth us from above; in that city He will fold us to Himself; we shall be equal to the Angels of God. We should not dare to imagine this of ourselves, did not the Truth promise it. This then desire, brethren, this day and night think on. Howsoever the world shine happily on you, presume not, parley not willingly with your lusts. Is it a grown up enemy? let it be slain upon the Rock. Is it a little enemy? let it be dashed against the Rock. Slay the grown up ones on the Rock, and dash the little ones against the Rock. Let the Rock conquer. Be built upon the Rock, if ye desire not to be swept away either by the Confession twofold, of sin and of praise. 177 stream, or the winds, or the rain. If ye wish to be armed against temptations in this world, let longing for the ever lasting Jerusalem grow and be strengthened in your hearts. Your captivity will pass away, your happiness will come; the last enemy shall be destroyed, and we shall triumph with our King, without death.