Expositions on the Book of Psalms.

But that love, which casteth out this fear, feareth with a chaste fear to sin, although no punishment follow; because it doth not even judge that impunity will follow, since from love of righteousness it considereth the very sin itself a punishment. With such a fear the flesh is crucified; since carnal delights, which are forbidden rather than avoided by the letter of the law, are overcome by the delight in spiritual blessings, and also when the victory is perfected are destroyed. Ain. 119. “I have dealt judgment and righteousness; O give me not over unto mine oppressors” ( ver. 121 ). It is not wonderful that he should have dealt judgment and righteousness, since he had above prayed for a chaste fear from God, whereby to fix with nails his flesh, that is, his carnal lusts, which are wont to hinder our judgment from being right. But although in our customary speech judgment is either right or wrong, whence it is said unto men in the Gospel, “Judge not according to the persons, but judge righteous judgment:” nevertheless in this passage judgment is used as though, if it were not righteous, it ought not to be called judgment; otherwise it would not be enough to say, “I have dealt judgment,” but it would be said, I have dealt righteous judgment. … 120. Whoso therefore in the chaste fear of God hath his flesh crucified, and corrupted by no carnal allurement, dealeth judgment and the work of righteousness, ought to pray that he may not be given up to his adversaries; that is, that he may not, through his dread of suffering evils, yield unto his adversaries to do evil. For he receiveth power of endurance, which guardeth him from being overcome with pain, from Him from whom he receiveth the victory over lust, which preventeth his being seduced by pleasure. 121. He next saith, “Take off Thy servant to that which is good, that the proud calumniate me not” ( ver. 122 ). They drive me on, that I may fall into evil; do Thou take me off to that which is good. They who rendered these words by the Latin, calumnientur, have followed a Greek expression, not commonly used in Latin. Have the words, Let not the proud calumniate me, the same force, as, Let them “not succeed in calumniating me”? 122. …To prefigure His Cross, Moses by the merciful command of God raised aloft on a pole the image of a serpent in the desert, that the likeness of sinful flesh which must be crucified in Christ might be prefigured. By gazing upon this healing Cross, we cast out all the poison of the scandals of the proud: the Cross, which the Psalmist intently looking upon, saith, “My eyes have failed for Thy salvation, and for the words of Thy righteousness” ( ver. 123 ). For God made Christ Himself “to be sin for us, on account of the likeness of sinful flesh, that we may be made the righteousness of God in Him. ” For His utterance of the righteousness of God he therefore saith that his eyes have failed, from gazing ardently and eagerly, while, remembering human infirmity, he longeth for divine grace in Christ. 123. In connection with this he goes on to say, “O deal with Thy servant according to Thy loving mercy” ( ver. 124 ); not according to my righteousness. “And teach me,” he saith, “Thy righteousnesses;” those beyond doubt, whereby God rendereth men righteous, not they themselves. 124. “I am Thy servant.

O grant me understanding, that I may know Thy testimonies” ( ver. 125 ). This petition must never be intermitted. For it sufficeth not to have received understanding, and to have learnt the testimonies of God, unless it be evermore received, and evermore in a manner quaffed from the fountain of eternal light. For the testimonies of God are the better and the better known, the more understanding a man attaineth to. 125. “It is time,” he saith, “for the Lord to lay to His hand” ( ver. 126 ). For this is the reading of most copies: not as some have, “O Lord. ” Now what is this, save the grace which was revealed in Christ at its own time? Of which season the Apostle saith, “But when the fullness of time was come, God sent His Son. ” …But wherefore is it that, seemingly anxious to show the Lord that it was time to lay to His hand, he hath subjoined, “They have scattered Thy law;” as if it were the season for the Lord to act, because the proud scattered His law. For what meaneth this? In the wickedness of transgression, they have not guarded its integrity. It was needful therefore that the Law should be given to the proud and those presuming in the freedom of their own will, after a transgression of which whosoever were contrite and humbled, might run no longer by the Law, but by faith, to aiding grace. When the Law therefore was scattered, it was time that mercy should be sent through the only-begotten Son of God. 126. “Therefore,” he saith, “I love Thy commandments above gold and topaz” ( ver. 127 ). Grace hath this object, that the commandments, which could not be fulfilled by fear, may be fulfilled by love…Therefore, they are above gold and topaz stones. For this is read in another Psalm also, “Above gold and exceeding precious stones. ” For topaz is a stone considered very precious. But they not understanding the hidden grace which was in the Old Testament, screened as it were by the veil (this was signified when they were unable to gaze upon the face of Moses), endeavoured to obey the commandments of God for the sake of an earthly and carnal reward, but could not obey them; because they did not love them, but something else. Whence these were not the works of the willing, but rather the burdens of the unwilling. But when the commandments are loved for their own sake “above gold and exceeding precious stones,” all earthly reward compared with the commandments themselves is vile; nor are any other goods of man comparable in any respect with those goods whereby man himself is made good. 127. “Therefore,” he saith, “was I made straight unto all Thy commandments” ( ver. 128 ). I was made straight, doubtless, because I loved them; and I clung by love to them, which were straight, that I might also myself become straight. Then what he addeth, naturally follows: “and every unrighteous way I utterly abhor. ” For how could it be that he who loved the straight could do aught save abhor an unrighteous way? For as, if he loved gold and precious stones, he would abhor all that might bring loss of such property: thus, since he loved the command ments of God, he abhorred the path of iniquity, as one of the most savage rocks in the sailor’s track, whereon he must needs suffer shipwreck of things so precious.

That this may not be his lot, he who saileth on the wood of the Cross with the divine commandments as his freight, steereth far from thence. Pe. 128. “Thy testimonies are wonderful: therefore hath my soul searched them” ( ver. 129 ). Who counteth, even by their kinds, the testimonies of God? Heaven and earth, His visible and invisible works, declare in some manner the testimony of His goodness and greatness; and the very ordinary and accustomed course of nature, whereby the seasons are rapidly revolved, in all things after their kinds, however temporal and perishable, however held cheap through our constant experience of them, give, if a pious thinker give heed to them, a testimony to the Creator. But which of these is not wonderful, if we measure each not by its habitual presence, but by reason? But if we venture to bring all nature within the comprehensive view of one act of contemplation, doth not that take place in us which the prophet describeth, “I considered Thy works, and trembled”? Yet the Psalmist was not terrified in his wonder at creation, but rather said that this was the reason that he ought to search it, because it was wonderful. For after saying, “Thy testimonies are wonderful,” he addeth, “therefore hath my soul searched them;” as if he had become more curious from the difficulty of thoroughly searching them. For the more abstruse are the causes of anything, the more wonderful it is… 129. “When thy word goeth forth,” he saith, “it giveth light, and maketh His little ones to understand” ( ver. 130 ). What is the little one save the humble and weak? Be not proud therefore, presume not in thine own strength, which is nought; and thou wilt understand why a good law was given by a good God, though it cannot give life. For it was given for this end, that it might make thee a little one instead of great, that it might show that thou hadst not strength to do the law of thine own power: and that thus, wanting aid and destitute, thou mightest fly unto grace, saying, “Have mercy upon me, O Lord, for I am weak. ” …Let all be little ones, and let all the world be guilty before Thee: because “by the deeds of the Law there shall no flesh be justified” in Thy sight; “for by the Law is the knowledge of sin,” etc. These are Thy wonderful testimonies, which the soul of this little one hath searched; and hath therefore found, because he became humbled and a little one. For who doth Thy commandments as they ought to be done, that is, by “faith which worketh through love,” save love itself be shed abroad in his heart through the Holy Spirit? 130. This is confessed by this little one; “I opened my mouth,” he saith, “and drew in the spirit: for I longed for Thy commandments” ( ver. 131 ). What did he long for, save to obey the divine commandments? But there was no possibility of the weak doing hard things, the little one great things: he opened his mouth, confessing that he could not do them of himself: and drew in power to do them: he opened his mouth, by seeking, asking, knocking: and athirst drank in the good Spirit, which enabled him to do what he could not do by himself, “the commandment holy and just and good.

” Not that they themselves who “are led by the Spirit of God,” do nothing; but that they may not do nothing good, they are moved to act by the good Spirit. For so much the more is every man made a good son, in proportion as the good Spirit is given unto Him by the Father in a greater measure. 131. He still prayeth. He hath opened his mouth, and drawn in the Spirit; but he still knocketh in prayer unto the Father, and seeketh: he drinketh, but the more sweet he findeth it, the more eagerly doth he thirst. Hear the words of him in his thirst. “O look Thou upon me,” he saith, “and be merciful unto me: according to the judgment of those that love Thy Name” ( ver. 132 ): that is, according to the judgment Thou has dealt unto all who love Thy Name; since Thou hast first loved them, to cause them to love Thee. For thus saith the Apostle John, “We love God, because He first loved us. ” 132. See what the Psalmist next most openly saith: “Order my steps after Thy word: and so shall no wickedness have dominion over me” ( ver. 133 ). Where what else doth he say than this, Make me upright and free according to Thy promise. But so much the more as the love of God reigneth in every man, so much the less hath wickedness dominion over him. What else then doth he seek than that by the gift of God he may love God? For by loving God he loveth himself, so that he may healthily love his neighbour also as himself: on which commandments hang all the Law and the Prophets. What then doth he pray, save that God may cause the fulfillment by His help of those commandments which He imposeth by His bidding? 133. But what meaneth this that he saith, “O deliver me from the calumnies of men: so shall I keep Thy commandments”? ( ver. 134 )… Did not the holy people of God much the more gloriously keep the commandments among these very calumnies, when they were at their hottest in the midst of tribulations, when they yielded not to their persecutors to commit impieties? But, in truth, the meaning of these words is this: Do Thou, by pouring upon me Thy Spirit, guard me from being overcome by the terrors of human calumny, and from being drawn over to their evil deeds away from Thy commandments. For if Thou hast thus dealt with me, that is, if Thou hast in this manner delivered me by the gift of patience from their calumnies, so that I fear not the false charges they prefer against me; among those very calumnies I will keep Thy commandments. 134. “Show the light of Thy countenance on Thy servant, and teach me thy statutes” ( ver. 135 ): that is, manifest Thy presence, by succouring and aiding me. “And teach me Thy righteousnesses. ” Teach me to work them: as it is more plainly expressed elsewhere, “Teach me to do Thy will. ” For they who hear, although they retain in their memories what they hear, are by no means to be considered to have learnt, unless they do. For it is the word of Truth: “Every man that hath heard and hath learned of the Father, cometh unto Me. ” He therefore who obeyeth not in deed, that is, who cometh not, hath not learnt. 135.

“My eyes have descended streams of waters, because they have not kept Thy law” ( ver. 136 ): that is, my eyes. For in some copies there is this reading, “Because I have not kept Thy law, streams of waters” therefore “descended,” that is, floods of tears. … Tadze. 136. Thus, then, as if giving a reason why he had cause to weep much, and to mourn deeply for his sin, he saith, “Righteous art Thou, O Lord, and true is Thy judgment” ( ver. 137 ). “Thou hast commanded Thy testimonies, righteousness, and Thy truth exceedingly” ( ver. 138 ). This righteousness of God and righteous judgment and truth, is to be feared by every sinner: for thereby all who are condemned are condemned of God; nor is there one who can righteously complain against the righteous God of his own damnation. Therefore the tears of the penitent are needful; since if his impenitent heart were condemned, he would be most justly condemned. He indeed calleth the testimonies of God righteousness: for He proveth himself righteous by giving righteous commandments. And this is truth also, that God may become known by such testimonies. 137. But what is it that followeth: “My zeal hath caused me to pine” ( ver. 139 ); or, as other copies read, Thy zeal? Others have also, “The zeal of Thy house:” and, “hath eaten me up,” instead of, “hath caused me to pine. ” This, as it seems to me, has been considered as an emendation to be introduced from another Psalm, where it is written, “The zeal of Thy house hath eaten me up:” a text quoted also, as we know, in the Gospel. The two words, however, “hath caused me to pine,” and “hath eaten me up,” are somewhat like. But the words, “my zeal,” which most of the copies read, occasion no dispute: for what wonder is it if every man pineth away from his own zeal? The words read in other copies, “Thy zeal,” signify a man zealous for God, not for himself: but there is no difficulty in using “my” in the same sense…The Psalmist’s jealousy is therefore also to be understood in a good sense: for he addeth the cause, and saith, “Because mine enemies have forgotten Thy words. ”… 138. Then considering with himself with what a flame of love he burned for the commandments of God: “Fiery,” saith he, “is Thy word exceedingly, and Thy servant hath loved it” ( ver. 140 ). Justly jealous was he of the impenitent heart in His enemies, who had forgotten God’s word; for he endeavoured to bring them unto that which he himself most ardently loved. 139. “I am young, and of no reputation; yet do I not forget Thy righteousnesses:” not as my enemies, who “have forgotten Thy words” ( ver. 141 ). The younger seems to grieve for those older than himself who had forgotten the righteousnesses of God, while he himself had not forgotten. For what meaneth, “I am young, yet do I not forget”? save this, Those older than me have forgotten. For the Greek word is νεώτερος , the same as that used in the words above, “Wherewithal shall a young man cleanse his way? ” This is a comparative, and is therefore well understood in its relation to some one older. Let us therefore here recognize the two nations, who were striving even in Rebecca’s womb; when it was said to her, not from works, but of Him that calleth, “The elder shall serve the younger.

” But the younger saith here that he is of no reputation: for this reason he hath become greater: since “behold, they that were first are last, and they that were last first. ” 140. It is no wonder that they have forgotten the words of God, who have chosen to set up their own righteousness, ignorant of the righteousness of God; but he, the younger, hath not forgotten, for he hath not wished to have a righteousness of his own, but that of God, of which he now also saith, “Thy righteousness is an everlasting righteousness, and Thy law is the truth” ( ver. 142 ). For how is not the law truth, through which came the knowledge of sin, and that which giveth testimony of the righteousness of God? For thus the Apostle saith: “The righteousness of God is manifested, being witnessed by the Law and the Prophets. ” 141. On account of this law the younger suffered persecution from the elder, so that the younger saith what followeth: “Trouble and hardship have taken hold upon me: yet is my meditation in Thy commandments” ( ver. 143 ). Let them rage, let them persecute; as long as the commandments of God be not abandoned, and, after those commandments, let even those who rage be loved. 142. “Thy testimonies are righteousness unto everlasting: O grant me understanding, and I shall live” ( ver. 144 ). This younger one prayeth for understanding; which if he had not, he would not be “wiser than the aged;” but he prayeth for it in trouble and hardships, that he may thereby understand how contemptible is all that his persecuting enemies can take from him, by whom he saith he hath been despised. Therefore he hath said, “and I shall live:” because if trouble and heaviness reached such a pitch, that his life should be terminated by the hands of his persecuting enemies, he will live for ever, who preferreth to temporal things, righteousness which remaineth for evermore. This righteousness in trouble and hardship are the Martyria Dei, that is, the testimonies of God, for which Martyrs have been crowned. Koph. 143. …He who singeth this Psalm, mentioneth such a prayer of his own: “I have called with my whole heart; hear me, O Lord! ” ( ver. 145 ). For to what end his cry profiteth, he addeth: “I will search out Thy righteousnesses. ” For this purpose then he hath called with his whole heart, and hath longed that this might be given him by the Lord listening unto him, that he may search out His righteousnesses… 144. “I have called, save me” ( ver. 146 ) or as some copies, both Greek and Latin, have it, “I have called to Thee. ” But what is, “I have called to Thee,” save that by calling I have invoked Thee? But when he had said, “save me;” what did he add? “And I will keep Thy testimonies:” that is, that I may not, through infirmity, deny Thee. For the health of the soul causeth that to be done which it is known to be our duty to do, and thus in striving even to the death of the body, if the extremity of temptation demand this in defence of the truth of the divine testimonies: but where there is not health of the soul, weakness yieldeth, and truth is deserted… 145. “I have prevented in midnight,” he saith, “and have cried: In Thy words have I trusted” ( ver. 147 ).

If we refer this to each of the faithful, and to the literal character of the act; it oft happeneth that the love of God is awake in that hour of the night, and, the love of prayer strongly urging us, the time of prayer, which is wont to be after the crowing of the cock, is not awaited, but prevented. But if we understand night of the whole of this world’s duration; we indeed cry unto God at midnight, and prevent the fulness of time in which He will restore us what He hath promised, as is elsewhere read, “Let us prevent His presence with confession. ” Although if we choose to understand the unripe season of this night, before the fulness of time had come, that is, the ripe season when Christ should be manifested in the flesh; neither was the Church then silent, but preventing this fulness of time, in prophecy cried out, and trusted in the words of God, who was able to do what He promised, that in the seed of Abraham all nations should be blessed. 146. The Church saith also what followeth, “Mine eyes have prevented the morning watch, that I might meditate on Thy words” ( ver. 148 ). Let us suppose the morning to mean the season when “a light arose for them that sat in the shadow of death;” did not the eyes of the Church prevent this morning watch, in those Saints who before were on earth, because they foresaw beforehand that this would come to pass, so that they meditated on the words of God, which then were, and announced these things to be destined in the Law and the Prophets? 147. “Hear my voice, O Lord, according to Thy loving-mercy; and quicken Thou me according to Thy judgment” ( ver. 149 ). For first God according to His loving-mercy taketh away punishment from sinners, and will give them life afterwards, when righteous, according to His judgment; for it is not without a meaning that it is said unto Him, “My song shall be of mercy and judgment: unto Thee, O Lord;” in this order of the terms: although the season of mercy itself be not without judgment, whereof the Apostle saith, “If we would judge ourselves, we should not be judged of the Lord. ” …And the final season of judgment shall not be without mercy, since as the Psalm saith, “He crowneth thee with mercy and loving-kindness. ” But “judgment shall be without mercy,” but “unto those” on the left, “who have not dealt mercy. ” 148. “They draw nigh, that of malice persecute me:” or, as some copies read, “maliciously” ( ver. 150 ). Then they that persecute draw nigh, when they go the length of torturing and destroying the flesh: whence the twenty-first Psalm, wherein the Lord’s Passion is prophesied, saith, “O go not from me, for trouble is hard at hand;” where those things are spoken of which He suffered when His Passion was not imminent upon Him, but actually realized. “And are far from Thy law. ” The nearer they drew to the persecuting the righteous, so much the farther were they from righteousness. But what harm did they do unto those, to whom they drew near by persecution; since the approach of their Lord is nearer unto their souls, by whom they no wise are forsaken? 149. Lastly, it followeth, “Thou art nigh at hand, O Lord, and all Thy ways are truth” ( ver. 151 ).

Even in their troubles, it hath been a wonted confession of the saints, to ascribe truth unto God, because they suffer them not undeservedly. So did Queen Esther, so did holy Daniel, so did the three men in the furnace, so do other associates in their sanctity confess. But it may be asked, in what sense it is here said, “All Thy ways are truth;” since in another Psalm it is read, “All the ways of the Lord are mercy and truth. ” But towards the saints, All the ways of the Lord are at once mercy and truth: since He aideth them even in judgment, and thus mercy is not wanting; and in having mercy upon them, He performeth that which He hath promised, so that truth is not wanting. But towards all, both those whom He freeth, and those whom He condemneth, all the ways of the Lord are mercy and truth; because where He doth not show mercy, the truth of His vengeance is displayed. For He freeth many who have not deserved, but He condemneth none who hath not deserved it. 150. “From the beginning I have known,” he saith, “as concerning Thy testimonies, that Thou hast grounded them for ever” ( ver. 152 )…What are these testimonies, save those wherein God hath declared that He will give an everlasting kingdom unto His sons? And since He hath declared that He will give this in His only-begotten Son, he said that the testimonies themselves were grounded for ever. For that which God hath promised through them, was everlasting. And for this reason the words, “Thou hast grounded them,” are rightly thus understood, because they are shown to be true in Christ. Whence then did the Psalmist know this in the beginning, save because the Church speaketh, which was not wanting to the earth from the commencement of the human race, the first-fruits whereof was the holy Abel, himself sacrificed in testimony of the future blood of the Mediator that should be shed by a wicked brother? For this also was at the beginning, “They two shall be one flesh:” which great mystery the Apostle Paul expounding, saith, “I speak concerning Christ and the Church. ” Resch. 151. Let no man, set in Christ’s body, imagine these words to be alien from himself, since in truth it is the whole body of Christ placed in this humble state that speaketh: “O consider my humiliation, and deliver me: for I forget not Thy law” ( ver. 153 ). In this place we cannot understand any law of God so suitably, as that whereby it is immutably determined that “every one that exalteth himself, shall be abased; and every one that humbleth himself; shall be exalted. ” 152. “Avenge Thou,” he saith, “my cause, and deliver me” ( ver. 154 ). The former sentence is here almost repeated. And what is there said, “For I do not forget Thy law,” agreeth with what we read here, “Quicken me, according to Thy word. ” For these words are the law of God, which he hath not forgot, so that he hath abased himself, and will therefore be exalted. But the words, “Quicken me,” pertain to this very exaltation; for the exaltation of the saints is everlasting life. 153. “Health,” he saith, “is far from the ungodly: for they regard not Thy righteousnesses” ( ver. 155 ). This separateth thee, that what they have not done, thou hast done, that is, thou hast regarded the righteousnesses of God. But “what hast thou that thou hast not received?

” Art thou not he who a little before didst say, “I will keep Thy righteousnesses”? Thou therefore hast received from Him, unto whom thou didst call, the power to keep them. He therefore doth Himself separate thee from those from whom health is far, because they have not regarded the righteousnesses of God. 154. This he saw himself also. For I should not see it, save I saw it in Him, save I were in Him. For these are the words of the Body of Christ, whose members we are. He saw this, I say, and at once added, “Great are Thy mercies, O Lord” ( ver. 156 ). Even our seeking out Thy righteousnesses, then, cometh of Thy mercies. “Quicken me according to Thy judgment. ” For I know that Thy judgments will not be upon me without Thy mercy. 155. “Many there are that trouble me, and persecute me; yet do I not swerve from Thy testimonies” ( ver. 157 ). This hath been realized: we know it, we recollect it, we acknowledge it. The whole earth has been crimsoned by the blood of Martyrs; heaven is flowery with the crowns of Martyrs, the Churches are adorned with the memorials of Martyrs, seasons distinguished by the birthdays of Martyrs, cures more frequent by the merits of Martyrs. Whence this, save because that hath been fulfilled which was prophesied of that Man who hath been spread abroad around the whole world. We recognize this, and render thanks to the Lord our God. For thou, man, thou hast thyself said in another Psalm, “If the Lord Himself had not been on our side, they would have swallowed us up quick. ” Behold the reason why thou hast not swerved from His testimonies, and hast won the palm of thy heavenly calling amid the hands of the many who persecuted and troubled thee. 156. “I have seen,” he saith, “the foolish, and I pined” ( ver. 158 ): or, as other copies read, “I have seen them that keep not covenant:” this is the reading of most. But who are they who have not kept covenant, save they who have swerved from the testimonies of God, not bearing the tribulation of their many persecutors? Now this is the covenant, that he who shall have conquered shall be crowned. They who, not bearing persecution, have by denial swerved from the testimonies of God, have not kept the covenant. These then the Psalmist saw, and pined, for he loved them. For that jealousy is good, springing from love, not from envy. He addeth in what respect they had failed to keep the covenant, “Because they kept not Thy word. ” For this they denied in their tribulations. 157. And he commendeth himself as differing from them, and saith, “Behold, how I have loved Thy commandments” ( ver. 159 ). He saith not, I have not denied Thy words or testimonies, as the Martyrs were urged to do, and, when they refused, suffered intolerable torments: but he said this wherein is the fruit of all sufferings; for, “if I give up my body to be burned, and have not charity, it profiteth me nothing. ” The Psalmist, praising this virtue, saith, “Behold, how I have loved Thy commandments. ” Then he asketh his reward, “O Lord, quicken me, according to Thy mercy. ” These put me to death, do Thou quicken me.

But if a reward be asked of mercy, which justice is bound to give; how much greater is that mercy, which enabled him to gain the victory, on account of which the reward was sought for? 158. “The beginning,” he saith, “of Thy words is truth; all the judgments of Thy righteousness endure for evermore” ( ver. 160 ). From truth, he saith, Thy words do proceed, and they are therefore truthful, and deceive no man, for in them life is announced to the righteous, punishment to the ungodly. These are the everlasting judgments of God’s righteousness. Schin. 159. We know what persecutions the body of Christ, that is, the holy Church, suffered from the kings of the earth. Let us therefore here also recognise the words of the Church: “Princes have persecuted me without a cause: and my heart hath stood in awe of Thee” ( ver. 161 ). For how had the Christians injured the kingdoms of the earth, although their King promised them the kingdom of heaven? How, I ask, had they injured the kingdoms of earth? Did their King forbid His soldiers to pay and to render due service to the kings of the earth? Saith He not to the Jews who were striving to calumniate Him, “Render unto Cæsar the things that are Cæsar’s, and unto God the things that are God’s”? Did He not even in His own Person pay tribute from the mouth of a fish? Did not His forerunner, when the soldiers of this kingdom were seeking what they ought to do for their everlasting salvation, instead of replying, Loose your belts, throw away your arms, desert your king, that ye may wage war for the Lord, answer, “Do violence to no man: neither accuse any falsely: and be content with your wages”? Did not one of His soldiers, His most beloved companion, say to his fellow soldiers, the provincials, so to speak, of Christ, “Let every soul be subject unto the higher powers”? Does he not enjoin the Church to pray for even kings themselves? How then have the Christians offended against them? What due have they not rendered? in what have not Christians obeyed the monarchs of earth? The kings of the earth therefore have persecuted the Christians without a cause. They too had their threatening words: I banish, I proscribe, I slay, I torture with claws, I burn with fires, I expose to beasts, I tear the limbs piecemeal. But heed what he hath subjoined: “And my heart hath stood in awe of Thy word. ” My heart hath stood in awe of these words, “Fear not them that kill the body,” etc. I have scorned man who persecuteth me, and have overcome the devil that would seduce me. 160. Then follows, “I am as glad of Thy word as one that findeth great spoils” ( ver. 162 ). By the same words he conquered, of which he stood in awe. For spoils are stripped from the conquered; as he was overcome and despoiled of whom it is said in the Gospel, “except he first bind the strong man. ” But many spoils were found, when, admiring the endurance of the Martyrs, even the persecutors believed; and they who had plotted to injure our King by the injury of His soldiers, were gained over by Him in addition. Whoever therefore standeth in awe of the words of God, fearing lest he be overcome in the contest, rejoiceth as conqueror in the same words. 161. “As for iniquity, I hate and abhor it; but Thy law have I loved” ( ver.

163 ). That awe, therefore, of His word did not create hatred of those words, but maintained his love unimpaired. For the words of God are no other than the law of God. Far be it therefore that love perish through fear, where fear is chaste. Thus fathers are at once feared and loved by affectionate sons; thus doth the chaste wife at once fear her husband, lest she be forsaken by him, and loveth him, that she may enjoy his love. If then the human father and the human husband desire at once to be feared and loved; much more doth our Father who is in heaven, and that Bridegroom, “beautiful beyond the sons of men,” not in the flesh, but in goodness. For by whom is the law of God loved, save by those by whom God is loved? And what that is severe hath the father’s law to good sons? Let the Father’s judgments therefore be praised even in the scourge, if His promises be loved in the reward. 162. Such was, assuredly, the conduct of the Psalmist, who saith, “Seven times a day do I praise Thee, because of Thy righteous judgments” ( ver. 164 ). The words “seven times a day,” signify “evermore. ” For this number is wont to be a symbol of universality; because after six days of the divine work of creation, a seventh of rest was added; and all times roll on through a revolving cycle of seven days. For no other reason it was said, “a just man falleth seven times, and riseth up again:” that is, the just man perisheth not, though brought low in every way, yet not induced to transgress, otherwise he will not be just. For the words, “falleth seven times,” are employed to express every kind of tribulation, whereby man is cast down in the sight of men: and the words, “riseth up again,” signify that he profiteth from all these tribulations. The following sentence in this passage sufficiently illustrates the foregoing words: for it follows, “but the wicked shall fall into mischief. ” Not to be deprived of strength in any evils, is therefore the falling seven times, and the rising again of the just man. Justly hath the Church then praised God seven times in a day for His righteous judgments; because, when it was time that judgment should begin at the house of God, she did not faint in all her tribulations, but was glorified with the crowns of Martyrs. 163. “Great is the peace,” he saith, “that they have who love Thy law: and there is no offence to them” ( ver. 165 ). Doth this mean that the law itself is not an offence to them that love it, or that there is no offence from any source unto them that love the law? But both senses are rightly understood. For he who loveth the law of God, honoureth in it even what he doth not understand; and what seemeth to him to sound absurd, he judgeth rather that he doth not understand, and that there is some great meaning hidden: thus the law of God is not an offence to him… 164. “I have waited,” he saith, “for Thy saving health, O Lord, and have loved Thy commandments” ( ver. 166 ). For what would it have profited the righteous of old to have loved the commandments of God, save Christ, who is the saving health of God, had freed them; by the gift of whose Spirit also they were able to love the commandments of God?

If therefore they who loved God’s commandments, waited for His saving health; how much more necessary was Jesus, that is, the saving Health of God, for the salvation of those that did not love His commandments? This prophecy may suit also the Saints of the period since the revelation of grace, and the preaching of the Gospel, for they that love God’s commandments look for Christ, that “when Christ, our life, shall appear, we” may then “appear with Him in glory. ” 165. “My soul hath kept Thy testimonies, and I have loved them exceedingly:” or, as some copies read, “hath loved them,” understanding, “my soul” ( ver. 167 ). The testimonies of God are kept, while they are not denied. This is the office of Martyrs, for testimonies are called Martyria in Greek. But since it profiteth nothing, even to be burnt with flames without charity, he addeth, “and I have loved them exceedingly. ”…For he who loveth, keepeth them in the Spirit of truth and faithfulness. But generally, while the commandments of God are kept, they against whose will they are kept become our foes: then, indeed, His testimonies also must be kept courageously, lest they be denied when the enemy persecuteth. After the Psalmist, then, had declared that he had done both these things, he ascribeth unto God his having been enabled to do so, by adding, “because all my ways are in Thy sight. ” He saith therefore, “I have kept Thy commandments and Thy testimonies; because all my ways are in Thy sight” ( ver. 168 ). As much as to say, Hadst Thou turned away Thy face from me, I should have been confounded, nor could I keep Thy commandments and testimonies. “I have kept them,” then, because “all my ways are in Thy sight. ” With a look favouring and aiding man, he meant it to be understood that God seeth his ways: according to the prayer, “O hide not Thou Thy face from me. ” … Tau. 166. Let us now hear the words of one praying: since we know who is praying, and we recognise ourselves, if we be not reprobate, among the members of this one praying. “Let my prayer come near in Thy sight, O Lord” ( ver. 169 ): for, “The Lord is nigh unto them that are of a contrite heart. ” “Give me understanding, according to Thy word. ” He claimeth a promise. For he saith, “according to Thy word,” which is to say, according to Thy promise. For the Lord promised this when He said, “I will inform thee. ” 167. “Let my request come before Thy presence, O Lord: deliver me, according to Thy word” ( ver. 170 ). He repeateth what he hath asked. For his former words, “Let my prayer come near in Thy presence, O Lord:” are like unto what he saith, “Let my request come before Thy presence, O Lord:” and the words, “Give me understanding according to Thy word,” agree with these, “Deliver me according to Thy word. ” For by receiving understanding he is delivered, who of himself through want of understanding is deceived. 168. “My lips shall burst forth praise: when Thou hast taught me Thy righteousnesses” ( ver. 171 ). We know how God teacheth those who are docile unto God. For every one who hath heard from the Father and hath learned, comes unto Him “who justifieth the ungodly:” so that he may keep the righteousnesses of God not only by retaining them in his memory, but also by doing them.

Thus doth he who glorieth, glory not in himself, but in the Lord, and burst forth praise. 169. But as he hath now learned, and praised God his Teacher, he next wisheth to teach. “Yea, my tongue shall declare Thy word: for all Thy commandments are righteousness” ( ver. 172 ). When he saith that he will declare these things, he becometh a minister of the word. For though God teach within, nevertheless “faith cometh from hearing: and how do they hear without a preacher? ” For, because “God giveth the increase,” is no reason why we need not plant and water. 170. “Let Thy hand be stretched forth ( fiat , be made) to save me, for I have chosen Thy commandments” ( ver. 173 ). That I might not fear, and that not only might my heart hold fast, but my tongue also utter Thy words: “I have chosen Thy commandments,” and have stifled fear with love. Let Thy hand therefore be stretched forth, to save me from another’s hand. Thus God saved the Martyrs, when He permitted them not to be slain in their souls: for “vain is the safety of man” in the flesh. The words, “Let Thy hand be made,” may also be taken to mean Christ the Hand of God…Certainly where we read the following words, “I have longed for Thy salvation, O Lord” ( ver. 174 ): even if all our foes be reluctant, let Christ the Salvation of God occur to us: the righteous men of old confess that they longed for Him, the Church longed for His destined coming from His mother’s womb, the Church longeth for His coming at His Father’s right hand. Subjoined to this sentence are the words, “And Thy law is my meditation:” for the Law giveth testimony unto Christ. 171. But in this faith, though the heathen rage furiously, and the people imagine a vain thing: though the flesh be slain while it preacheth Thee: “My soul shall live, and shall praise Thee: and Thy judgments shall help me” ( ver. 175 ). These are those judgments, which it was time should begin at the house of the Lord. But “they will help me,” he saith. And who cannot see how much the blood of the Church hath aided the Church? how great a harvest hath risen in the whole world from that sowing? 172. At last he openeth himself completely, and showeth what person was speaking throughout the whole Psalm. “I have gone astray,” he saith, “like a sheep that is lost: O seek Thy servant, for I do not forget Thy commandments” ( ver. 176 ). Let the lost sheep be sought, let the lost sheep be quickened, for whose sake its Shepherd left the ninety and nine in the wilderness, and while seeking it, was torn by Jewish thorns. But it is still being sought, let it still be sought, partly found let it still be sought. For as to that company, among whom the Psalmist saith, “I do not forget Thy commandments,” it hath been found; but through those who choose the commandments of God, gather them together, love them, it is still sought, and by means of the blood of its Shepherd shed and sprinkled abroad, it is found in all nations.

Psalm CXX. 1. The Psalm which we have just heard chanted, and have responded to with our voices, is short, and very profitable. Ye will not long toil in hearing, nor will ye toil fruitlessly in working. For it is, according to the title prefixed to it, “A song of degrees. ” Degrees are either of ascent or of descent. But degrees, as they are used in this Psalm, are of ascending…There are therefore both those who ascend and those who descend on that ladder. Who are they that ascend? They who progress towards the understanding of things spiritual. Who are they that descend? They who, although, as far as men may, they enjoy the comprehension of things spiritual: nevertheless, descend unto the infants, to say to them such things as they can receive, so that, after being nourished with milk, they may become fitted and strong enough to take spiritual meat… 2. When therefore a man hath commenced thus to order his ascent; to speak more plainly, when a Christian hath begun to think of spiritual amendment, he beginneth to suffer the tongues of adversaries. Whoever hath not yet suffered from them, hath not yet made progress; whoever suffereth them not, doth not even endeavour to improve. Doth he wish to know what we mean? Let him at the same time experience what is reported of us. Let him begin to improve, let him begin to wish to ascend, to wish to despise earthly, fragile, temporal objects, to hold worldly happiness for nothing, to think of God alone, not to rejoice in gain, not to pine at losses, to wish even to sell all his substance, and distribute it among the poor, and to follow Christ; let us see how he suffereth the tongues of detractors and of constant opponents, and—a still greater peril—of pretended counsellors, who lead him astray from salvation…He then, who will ascend, first of all prayeth God against these very tongues: for he saith, “When I was in trouble, I called on the Lord; and He heard me” ( ver. 1 ). Why did He hear him? That He might now place him at the steps of ascent. 3. “Deliver my soul, O Lord, from unrighteous lips, and from a deceitful tongue” ( ver. 2 ). What is a deceitful tongue? A treacherous tongue, one that hath the semblance of counsel, and the bane of real mischief. Such are those who say, And wilt thou do this, that nobody doth? Wilt thou be the only Christian? …Some deter by dissuasion, others discourage yet more by their praise. For since such is the life that hath for some time been diffused over the world, so great is the authority of Christ, that not even a pagan ventureth to blame Christ. He who cannot be censured is read. They cannot contradict Christ, they cannot contradict the Gospel, Christ cannot be censured; the deceitful tongue turneth itself to praise as an hindrance. If thou praisest, exhort. Why dost thou discourage with thy praise? …Thou turnest thyself to another mode of dissuasion, that by false praise thou mayest turn me away from true praise; nay, that by praising Christ thou mayest keep me away from Christ, saying, What is this? Behold these men have done this: thou, perhaps, wilt not be able: thou beginnest to ascend, thou fallest. It seemeth to warn thee: it is the serpent, it is the deceitful tongue, it hath poison. Pray against it, if thou wishest to ascend. 4.

And thy Lord saith unto thee, “What shall be given thee, or what shall be set before thee, against the deceitful tongue? ” ( ver. 3 ). What shall be given thee, that is, as a weapon to oppose to the deceitful tongue, to guard thyself against the deceitful tongue? “Or what shall be set before thee? ” He asketh to try thee: for He will answer His own question. For He answers following up his own inquiry, “even sharp arrows of the Mighty One, with coals that desolate, or that lay waste” ( ver. 4 ). They that desolate, or that lay waste (for it is variously written in different copies), are the same, because by laying waste, as ye may observe, they easily lead unto desolation. What are these coals? First, beloved brethren, understand what are arrows. The “sharp arrows of the Mighty One,” are the words of God…What then are the “coals that lay waste? ” It is not enough to plead with words against a deceitful tongue and unrighteous lips: it is not enough to plead with words; we must plead with examples also…The word coals, then, is used to express the examples of many sinners converted to the Lord. Thou hearest men wonder, and say, I knew that man, how addicted he was to drinking, what a villain, what a lover of the circus, or of the amphitheatre, what a cheat: now how he serveth God, how innocent he hath become! Wonder not; he is a live coal. Thou rejoicest that he is alive, whom thou wast mourning as dead. But when thou praisest the living, if thou knowest how to praise, apply him to the dead, that he may be inflamed; whosoever is still slow to follow God, apply to him the coal which was extinguished, and have the arrow of God’s word, and the coal that layeth waste, that thou mayest meet the deceitful tongue and the lying lips. 5. “Alas, that my sojourning is become far off! ” ( ver. 5 ). It hath departed far from Thee: my pilgrimage hath become a far one. I have not yet reached that country, where I shall live with no wicked person; I have not yet reached that company of Angels, where I shall not fear offences. But why am I not as yet there? Because sojourning is pilgrimage. He is called a sojourner who dwells in a foreign land, not in his own country. And when is it far off? Sometimes, my brethren, when a man goeth abroad, he liveth among better persons, than he would perhaps live with in his own country: but it is not thus, when we go afar from that heavenly Jerusalem. For a man changeth his country, and this foreign sojourn is sometimes good for him; in travelling he findeth faithful friends, whom he could not find in his own country. He had enemies, so that he was driven from his country; and when he travelled, he found what he had not in his country. Such is not that country Jerusalem, where all are good: whoever travelleth away from thence, is among the evil; nor can he depart from the wicked, save when he shall return to the company of Angels, so as to be where he was before he travelled. There all are righteous and holy, who enjoy the word of God without reading, without letters: for what is written to us through pages, they perceive there through the Face of God. What a country! A great country indeed, and wretched are the wanderers from that country. 6.

But what he saith, “My pilgrimage hath been made distant,” are the words of those, that is, of the Church herself, who toileth on this earth. It is her voice, which crieth out from the ends of the earth in another Psalm, saying, “From the ends of the earth have I cried unto Thee. …Where then doth he groan, and among whom doth he dwell? “I have had my habitation among the tents of Kedar. ” Since this is a Hebrew word, beyond doubt ye have not understood it. What meaneth, “I have had my habitation among the tents of Kedar”? “Kedar,” as far as we remember of the interpretation of Hebrew words, signifieth darkness. “Kedar” rendered into Latin is called tenebræ . Now ye know that Abraham had two sons, whom indeed the Apostle mentioneth, and declareth them to have been types of the two covenants…Ishmael therefore was in darkness, Isaac in light. Whoever here also seek earthly felicity in the Church, from God, shall belong to Ishmael. These are the very persons who gainsay the spiritual ones who are progressing, and detract from them, and have deceitful tongues and unrighteous lips. Against these the Psalmist, when ascending, prayed, and hot coals that lay waste, and swift and sharp arrows of the Mighty One, were given him for his defence. For among these he still liveth, until the whole floor be winnowed: he therefore said, “I have dwelt among the tents of Kedar. ” The tents of Ishmael are called those of Kedar. Thus the book of Genesis hath it: thus it hath, that Kedar belongeth unto Ishmael. Isaac therefore is with Ishmael: that is, they who belong unto Isaac, live among those who belong unto Ishmael. These wish to rise above, those wish to press them downwards: these wish to fly unto God, those endeavour to pluck their wings… 7. “My soul hath wandered much” ( ver. 6 ). Lest thou shouldest understand bodily wandering, he hath said that the soul wandered. The body wandereth in places, the soul wandereth in its affections. If thou love the earth, thou wanderest from God: if thou lovest God, thou risest unto God. Let us be exercised in the love of God, and of our neighbour, that we may return unto charity. If we fall towards the earth, we wither and decay. But one descended unto this one who had fallen, in order that he might arise. Speaking of the time of his wandering, he said that he wandered in the tents of Kedar. Wherefore? Because “my soul hath wandered much. ” He wandereth there where he ascendeth. He wandereth not in the body, he riseth not in the body. But wherein doth he ascend? “The ascent,” he saith, “is in the heart. ” 8. “With them that hated peace, I was peaceful” ( ver. 7 ). But howsoever ye may hear, most beloved brethren, ye will not be able to prove how truly ye sing, unless ye have begun to do that which ye sing. How much soever I say this, in whatsoever ways I may expound it, in whatsoever words I may turn it, it entereth not into the heart of him in whom its operation is not. Begin to act, and see what we speak. Then tears flow forth at each word, then the Psalm is sung, and the heart doeth what is sung in the Psalm… Who are they who hate peace? They who tear asunder unity. For had they not hated peace, they would have abode in unity.

But they separated themselves, forsooth on this account, that they might be righteous, that they might not have the ungodly mixed with them. These words are either ours or theirs: decide whose. The Catholic Church saith, Unity must not be lost, the Church of God must not be cut off. God will judge afterwards of the wicked and the good…This we also say: Love ye peace, love ye Christ. For if they love peace, they love Christ. When therefore we say, Love ye peace, we say this, Love ye Christ. Wherefore? For the Apostle saith of Christ, “He is our peace, who hath made both one. ” If Christ is therefore peace, because He hath made both one: why have ye made two of one? How then are ye peace-makers, if, when Christ maketh one of two, ye make two of one? But since we say these things, we are peace-makers with them that hate peace; and yet they who hate peace, when we spake to them, made war on us for nought.

Psalm CXXI. 1. …Let them “lift up their eyes to the hills whence cometh their help” ( ver. 1 ). What meaneth, The hills have been lightened? The San of righteousness hath already risen, the Gospel hath been already preached by the Apostles, the Scriptures have been preached, all the mysteries have been laid open, the veil hath been rent, the secret place of the temple hath been revealed: let them now at length lift their eyes up to the hills, whence their help cometh…“Of His fulness have all we received,” he saith. Thy help therefore is from Him, of whose fulness the hills received, not from the hills; towards which, nevertheless, save thou lift thine eyes through the Scriptures, thou wilt not approach, so as to be lighted by Him. 2. Sing therefore what followeth; if thou wish to hear how thou mayest most securely set thy feet on the steps, so that thou mayest not be fatigued in that ascent, nor stumble and fall: pray in these words: “Suffer not my foot to be moved! ” ( ver. 3 ). Whereby are feet moved; whereby was the foot of him who was in Paradise moved? But first consider whereby the feet of him who was among the Angels were moved: who when his feet were moved fell, and from an Angel became a devil: for when his feet were moved he fell. Seek whereby he fell: he fell through pride. Nothing then moveth the feet, save pride: nothing moveth the feet to a fall, save pride. Charity moveth them to walk and to improve and to ascend; pride moveth them to fall…Rightly therefore the Psalmist, hearing how he may ascend and may not fall, prayeth unto God that he may profit from the vale of misery, and may not fail in the swelling of pride, in these words, “Suffer not my feet to be moved! ” And He replieth unto him, “Let him that keepeth thee not sleep. ” Attend, my beloved. It is as if one thought were expressed in two sentences; the man while ascending and singing “the song of degrees,” saith, “Suffer not my foot to be moved:” and it is as if God answered, Thou sayest unto Me, Let not my feet be moved: say also, “Let Him that keepeth thee not sleep,” and thy foot shall not be moved. 3. Choose for thyself Him, who will neither sleep nor slumber, and thy foot shall not be moved. God is never asleep: if thou dost wish to have a keeper who never sleepeth, choose God for thy keeper. “Suffer not my feet to be moved,” thou sayest: well, very well: but He also saith unto thee, “Let not him that keepeth thee slumber. ” Thou perhaps wast about to turn thyself unto men as thy keepers, and to say, whom shall I find who will not sleep? what man will not slumber? whom do I find? whither shall I go? whither shall I return? The Psalmist telleth thee: “He that keepeth Israel, shall neither slumber nor sleep” ( ver. 4 ). Dost thou wish to have a keeper who neither slumbereth nor sleepeth? Behold, “He that keepeth Israel shall neither slumber nor sleep:” for Christ keepeth Israel. Be thou then Israel. What meaneth Israel? It is interpreted, Seeing God. And how is God seen? First by faith: afterwards by sight. If thou canst not as yet see Him by sight, see Him by faith…Who is there, who will neither slumber nor sleep? when thou seekest among men, thou art deceived; thou wilt never find one.

Trust not then in any man: every man slumbereth, and will sleep. When doth he slumber? When he beareth the flesh of weakness. When will he sleep? When he is dead. Trust not then in man. A mortal may slumber, he sleepeth in death. Seek not a keeper among men. 4. And who, thou askest, shall help me, save He who slumbereth not, nor sleepeth? Hear what followeth: “The Lord Himself is thy keeper” ( ver. 5 ). It is not therefore man, that slumbereth and sleepeth, but the Lord, that keepeth thee. How doth He keep thee? “The Lord is thy defence upon the hand of thy right hand. ”…It seemeth to me to have a hidden sense: otherwise he would have simply said, without qualification, “The Lord will keep thee,” without adding, “on thy right hand. ” For how? Doth God keep our right hand, and not our left? Did He not create the whole of us? Did not He who made our right hand, make our left hand also? Finally, if it pleased Him to speak of the right hand alone, why said He, “on the hand of thy right hand,” and not at once “upon thy right hand”? Why should He say this, unless He were keeping somewhat here hidden for us to arrive at by knocking? For He would either say, “The Lord shall keep thee,” and add no more; or if He would add the right hand, “The Lord shall keep thee upon thy right hand;” or at least, as He added “hand,” He would say, “The Lord shall keep thee upon thy hand, even thy right hand,” not “upon the hand of thy right hand. ”… 5. I ask you, how ye interpret what is said in the Gospel, “Let not your left hand know what your right hand doeth”? For if ye understand this, ye will discover what is your right hand, and what is your left: at the same time ye will also understand that God made both hands, the left and the right; yet the left ought not to know what the right doeth. By our left hand is meant all that we have in a temporal way; by our right hand is meant, whatever our Lord promiseth us that is immutable and eternal. But if He who will give everlasting life, Himself also consoleth our present life by these temporal blessings, He hath Himself made our right hand and our left… 6. Let us now come to this verse of the Psalm: “The Lord is thy defence upon the hand of thy right hand” ( ver. 5 ). By hand he meaneth power. How do we prove this? Because the power of God also is styled the hand of God…Whereof John saith, “He gave unto them power to become the sons of God. ” Whence hast thou received this power? “To them,” he saith, “that believe in His Name. ” If then thou believest, this very power is given thee, to be among the sons of God. But to be among the sons of God, is to belong to the right hand. Thy faith therefore is the hand of thy right hand: that is, the power that is given thee, to be among the sons of God, is the hand of thy right hand… 7. “May the Lord shield thee upon the hand of thy right hand” ( ver. 6 ). I have said, and I believe ye have recognised it.

For had ye not recognised it, and that from the Scriptures, ye would not signify your understanding of it by your voices. Since then ye have understood, brethren, consider what followeth; wherefore the Lord shieldeth thee “upon the hand of thy right hand,” that is, in thy faith, wherein we have received “power to become the sons of God,” and to be on His right hand: wherefore should God shield us? On account of offences. Whence come offences? Offences are to be feared from two quarters, for there are two precepts upon which the whole Law hangeth and the Prophets, the love of God and of our neighbour. The Church is loved for the sake of our neighbour, but God for the sake of God. Of God, is understood the sun figuratively: of the Church, is understood the moon figuratively. Whoever can err, so as to think otherwise of God than he ought, believing not the Father and the Son and the Holy Ghost to be of one Substance, has been deceived by the cunning of heretics, chiefly of the Arians. If he hath believed anything less in the Son or in the Holy Spirit than in the Father, he hath suffered an offence in God; he is scorched by the sun. Whoever again believeth that the Church existeth in one province only, and not that she is diffused over the whole world, and whoso believeth them that say, “Lo here,” and “Lo there, is Christ,” as ye but now heard when the Gospel was being read; since He who gave so great a price, purchased the whole world: he is offended, so to speak, in his neighbour, and is burnt by the moon. Whoever therefore erreth in the very Substance of Truth, is burnt by the sun, and is burnt through the day; because he erreth in Wisdom itself…God therefore hath made one sun, which riseth upon the good and the evil, that sun which the good and the evil see; but that Sun is another one, not created, not born, through whom all things were made; where is the intelligence of the Immutable Truth: of this the ungodly say, “the Sun rose not upon us. ” Whosoever erreth not in Wisdom itself, is not burnt by the sun. Whosoever erreth not in the Church, and in the Lord’s Flesh, and in those things which were done for us in time, is not burnt by the moon. But every man although he believeth in Christ, erreth either in this or that respect, unless what is here prayed for, “The Lord is thy defence upon the hand of thy right hand,” is realized in him. He goeth on to say, “So that the sun shall not burn thee by day, nor the moon by night” ( ver. 6 ). Thy defence, therefore, is upon the hand of thy right hand for this reason, that the sun may not burn thee by day, nor the moon by night. Understand hence, brethren, that it is spoken figuratively. For, in truth, if we think of the visible sun, it burneth by day: doth the moon burn by night? But what is burning? Offence. Hear the Apostle’s words: “Who is weak, and I am not weak? who is offended, and I burn not? ” 8. “For the Lord shall preserve thee from all evil” ( ver. 7 ). From offences in the sun, from offences in the moon, from all evil shall He preserve thee, who is thy defence upon the hand of thy right hand, who will not sleep nor slumber. And for what reason?

Because we are amid temptations: “The Lord shall preserve thee from all evil. The Lord preserve thy soul:” even thy very soul. “The Lord preserve thy going out and thy coming in, from this time forth for evermore” ( ver. 8 ). Not thy body; for the Martyrs were consumed in the body: but “the Lord preserve thy soul;” for the Martyrs yielded not up their souls. The persecutors raged against Crispina, whose birthday we are to-day celebrating; they were raging against a rich and delicate woman: but she was strong, for the Lord was her defence upon the hand of her right hand. He was her Keeper. Is there any one in Africa, my brethren, who knoweth her not? For she was most illustrious, noble in birth, abounding in wealth: but all these things were in her left hand, beneath her head. An enemy advanced to strike her head, and the left hand was presented to him, which was under her head. Her head was above, the right hand embraced her from above. …

Psalm CXXII. 1. As impure love inflames the mind, and summons the soul destined to perish to lust for earthly things, and to follow what is perishable, and precipitates it into lowest places, and sinks it into the abyss; so holy love raiseth us to heavenly things, and inflames us to what is eternal, and excites the soul to those things which do not pass away nor die, and from the abyss of hell raiseth it to heaven. Yet all love hath a power of its own, nor can love in the soul of the lover be idle; it must needs draw it on. But dost thou wish to know of what sort love is? See whither it leadeth… 2. This Psalm is a “Song of degrees;” as we have often said to you, for these degrees are not of descent, but of ascent. He therefore longeth to ascend. And whither doth he wish to ascend, save into heaven? What meaneth, into heaven? Doth he wish to ascend that he may be with the sun, moon, and stars? Far be it! But there is in heaven the eternal Jerusalem, where are our fellow-citizens, the Angels: we are wanderers on earth from these our fellow-citizens. We sigh in our pilgrimage; we shall rejoice in the city. But we find companions in this pilgrimage, who have already seen this city herself; who summon us to run towards her. At these he also rejoiceth, who saith, “I rejoiced in them who said unto me, We will go into the house of the Lord” ( ver. 1 )… 3. “Our feet were standing in the courts of Jerusalem” ( ver. 2 )…Consider what thou wilt be there; and although thou art as yet on the road, place this before thine eyes, as if thou wert already standing, as if thou wert already rejoicing without ceasing among the Angels; as if that which is written were realized in thee: “Blessed are they that dwell in Thy house; they will be alway praising Thee. ” “Our feet stood in the courts of Jerusalem. ” What Jerusalem? This earthly Jerusalem also is wont to be called by the name: though this Jerusalem is but the shadow of that. And what great thing is it to stand in this Jerusalem, since this Jerusalem hath not been able to stand, but hath been turned into a ruin? Doth then the Holy Spirit pronounce this, out of the kindled heart of the loving Psalmist, as a great thing? Is not it that Jerusalem, unto whom the Lord said, “O Jerusalem, Jerusalem, thou that killest the Prophets,” etc. What great thing then did he desire; to stand among those who slew the Prophets, and stoned them that were sent unto them? God forbid that he should think of that Jerusalem, who so loveth, who so burneth, who so longeth to reach that Jerusalem, “our Mother,” of which the Apostle saith, that She is “eternal in the Heavens. ” 4. “Jerusalem that is being built as a city” ( ver. 3 ). Brethren, when David was uttering these words, that city had been finished, it was not being built. It is some city he speaketh of, therefore, which is now being built, unto which living stones run in faith, of whom Peter saith, “Ye also, as lively stones, are built up a spiritual house;” that is, the holy temple of God. What meaneth, ye are built up as lively stones?

Thou livest, if thou believest: but if thou believest, thou art made a temple of God; for the Apostle Paul saith, “The temple of God is holy, which temple are ye. ” This city is therefore now in building; stones are cut down from the hills by the hands of those who preach truth, they are squared that they may enter into an everlasting structure. There are still many stones in the hands of the Builder: let them not fall from His hands, that they may be built perfect into the structure of the temple. This, then, is the “Jerusalem that is being built as a city:” Christ is its foundation. The Apostle Paul saith, “Other foundation can no man lay than that is laid, which is Christ Jesus. ” When a foundation is laid on earth, the walls are built above, and the weight of the walls tends towards the lowest parts, because the foundation is laid at the bottom. But if our foundation be in heaven, let us be built towards heaven. Bodies have built the edifice of this basilica, the ample size of which ye see; and since bodies have built it, they placed the foundation lowest: but since we are spiritually built, our foundation is placed at the highest point. Let us therefore run thither, where we may be built…But what Jerusalem do I speak of? Is it that, he asketh, which ye see standing, raised on the structure of its walls? No; but the “Jerusalem which is being built as a city. ” Why not, a city, instead of, “as a city;” save because those walls, so built in Jerusalem, were a visible city, as it is by all called a city, literally; but this is being built “as a city,” for they who enter it are like living stones; for they are not literally stones? Just as they are called stones, and yet are not so: so the city styled “as a city,” is not a city; for he said, “is being built. ” For by the word building, he meant to be understood the structure, and cohesion of bodies and walls. For a city is properly understood of the men that inhabit there. But in saying “is building,” he showed us that he meant a town. And since a spiritual building hath some resemblance to a bodily building, therefore it “is building as a city. ” 5. But let the following words remove all doubt that we ought not to understand carnally the words, “Whose partaking is in the same. ” …What meaneth, “the same”? What is ever in the same state; not what is now in one state, now in another. What then is, “the same,” save that which is? What is that which is? That which is everlasting…Behold “The Same: I Am that I Am, I AM . ” Thou canst not understand; it is much to understand, it is much to apprehend. Remember what He, whom thou canst not comprehend, became for thee. Remember the flesh of Christ, towards which thou wast raised when sick, and when left half dead from the wounds of robbers, that thou mightest be brought to the Inn, and there mightest be cured. Let us therefore run unto the Lord’s house, and reach the city where our feet may stand; the city “that is building as a city: whose partaking is in The Same. ”… 6. That city “which partaketh in the same,” partaketh in its stability: justly therefore, since he is made a sharer in its stability, saith he who runneth thither.

For all things there stand where nought passeth by. Dost thou too wish to stand there and not to pass by? Run thither. Nobody hath “the same” from himself… 7. “For thither the tribes went up” ( ver. 4 ). We were asking whither he ascendeth who hath fallen; for we said, it is the voice of a man who is ascending, of the Church rising. Can we tell whither it ascendeth? whither it goeth? whither it is raised? “Thither,” he saith, “the tribes went up. ” Whither? To “partaking in the Same. ” But what are the tribes? Many know, many know not. For if we use the word “curies” in its proper sense, we understand nothing, save the “curies” which exist in each particular city, whence the terms “curiales” and “decuriones,” that is, the citizens of a curia or a decuria; and ye know that each city hath such curies. But there are, or were at one time, curies of the people in those cities, and one city hath many curies, as Rome hath thirty-five curies of the people. These are called tribes. The people of Israel had twelve of these, according to the sons of Jacob. 8. There were twelve tribes of the people of Israel: but there were good, and there were bad among them. For how evil were those tribes which crucified our Lord! How good those who recognised the Lord! Those tribes then who crucified the Lord, were tribes of the devil. When therefore he here said, “For thither the tribes go up;” that thou mightest not understand all the tribes, he added, “even the tribes of the Lord. ”…What are the tribes of the Lord? “A testimony unto Israel. ” Hear, brethren, what this meaneth. “A testimony to Israel:” that is, whereby it may be known that it is truly Israel…He is such in whom there is no guile. And what did the Lord say, when He saw Nathanael? “Behold an Israelite indeed, in whom is no guile. ” If therefore he is a true Israelite, in whom there is no guile, those tribes go up to Jerusalem, in whom there is no guile. …Wherefore do they go up? “To confess unto Thy Name, O Lord. ” It could not be more nobly expressed. As pride presumeth, so doth humility confess. As he is a presumer, who wishes to appear what he is not, so is he a confessor, who does not wish that to be seen which himself is, and loves That which He is. To this therefore do Israelites go up, in whom is no guile, because they are truly Israelites, because in them is the testimony of Israel. 9. “For there were seated seats for judgment” ( ver. 5 ). This is a wonderful riddle, a wonderful question, if it be not understood. He calleth those seats, which the Greeks call thrones. The Greeks call chairs thrones, as a term of honour. Therefore, my brethren, it is not wonderful if even we should sit on seats, or chairs; but that these seats themselves should sit, when shall we be able to understand this? As if some one should say: let stools or chairs sit here. We sit on chairs, we sit on seats, we sit on stools; the seats themselves sit not. What then meaneth this, “For there were seated seats for judgment”? …If therefore heaven be the seat of God, and the Apostles are heaven; they themselves are become the seat of God, the throne of God.

It is said in another passage: “The soul of the righteous is the throne of wisdom. ” A great truth, a great truth, is declared; the throne of wisdom is the soul of the righteous; that is, wisdom sitteth in the soul of the righteous as it were in her chair, in her throne, and thence judgeth whatsoever she judgeth. There were therefore thrones of wisdom, and therefore the Lord said unto them, “Ye shall sit upon twelve thrones, judging the twelve tribes of Israel. ” So they also shall sit upon twelve seats, and they are themselves the seats of God; for of them it is said, “For there were seated seats. ” Who sat? “Seats. ” And who are the seats? They of whom it is said, “The soul of the righteous is the seat of wisdom. ” Who are the seats? The heavens. Who are the heavens? Heaven. What is heaven? That of which the Lord saith, “Heaven is My seat. ” The righteous then themselves are the seats; and have seats; and seats shall be seated in that Jerusalem. For what purpose? “For judgment. ” Ye shall sit, He saith, on twelve thrones, O ye thrones, judging the twelve tribes of Israel. Judging whom? Those who are below on earth. Who will judge? They who have become heaven. But they who shall be judged, will be divided into two bodies: one will be on the right hand, the other on the left… 10. He at once addeth, as unto the seats themselves, “Enquire ye the things that are for the peace of Jerusalem” ( ver. 6 ). O ye seats, who now sit unto judgment, and are made the seats of the Lord who judgeth (since they who judge, enquire; they who are judged, are enquired of), “Enquire ye,” he saith, “the things that are for the peace of Jerusalem. ” What will they find by asking? That some have done deeds of charity, that others have not. Those whom they shall find to have done deeds of charity, they will summon them unto Jerusalem; for these deeds are “for the peace of Jerusalem. ” Love is a powerful thing, my brethren, love is a powerful thing. Do ye wish to see how powerful a thing love is? …If charity be destitute of means, so that it cannot find what to bestow upon the poor, let it love: let it give “one cup of cold water;” as much shall be laid to its account, as to Zaccheus who gave half his patrimony to the poor. Wherefore this? The one gave so little, the other so much, and shall so much be imputed to the former? Just so much. For though his resources are unequal, his charity is not unequal. 11. …“And plenteousness,” he addeth, “for them that love thee. ” He addresses Jerusalem herself, They have plenteousness who love her. Plenteousness after want: here they are destitute, there they are affluent; here they are weak, there they are strong; here they want, there they are rich. How have they become rich? Because they gave here what they received from God for a season, and received there what God will afterwards pay back for evermore. Here, my brethren, even rich men are poor. It is a good thing for a rich man to acknowledge himself poor: for if he think himself full, that is mere puffing, not plenteousness. Let him own himself empty, that he may be filled. What hath he? Gold. What hath he not yet? Everlasting life.

Let him consider what he hath, and see what he hath not. Brethren, of that which he hath, let him give, that he may receive what he hath not; let him purchase out of that which he hath, that which he hath not, “and plenteousness for them that love thee. ” 12. “Peace be in thy strength” ( ver. 7 ). O Jerusalem, O city, who art being built as a city, whose partaking is in “The Same:” “Peace be in thy strength:” peace be in thy love; for thy strength is thy love. Hear the Song of songs: “Love is strong as death. ” A great saying that, brethren, “Love is strong as death. ” The strength of charity could not be expressed in grander terms than these, “Love is strong as death. ” For who resisteth death, my brethren? Consider, my brethren. Fire, waves, the sword, are resisted: we resist principalities, we resist kings; death cometh alone, who resisteth it? There is nought more powerful than it. Charity therefore is compared with its strength, in the words, “Love is strong as death. ” And since this love slayeth what we have been, that we may be what we were not; love createth a sort of death in us. This death he had died who said, “The world is crucified unto me, and I unto the world:” this death they had died unto whom he said, “Ye are dead, and your life is hid with Christ in God. ” Love is strong as death… 13. Thus as he was here speaking of charity, he addeth, “For my brethren and companions’ sake, I spoke peace of thee” ( ver. 8 ). O Jerusalem, thou city whose partaking is in The Same, I in this life and on this earth, I poor, he saith, I a stranger and groaning, not as yet enjoying to the full thy peace, and preaching thy peace; preach it not for my own sake, as the heretics, who seeking their own glory, say, Peace be with you: and have not the peace which they preach to the people. For if they had peace, they would not tear asunder unity. “I,” he saith, “spoke peace of thee. ” But wherefore? “For my brethren and companions’ sake:” not for my own honour, not for my own money, not for my life; for, “To me to live is Christ, and to die is gain. ” But, “I spoke peace of thee, for my brethren and companions’ sakes. ” For he wished to depart, and to be with Christ: but, since he must preach these things to his companions and his brethren, to abide in the flesh, he addeth, is more needful for you. 14. “Because of the house of the Lord my God, I have sought good things for thee” ( ver. 9 ). Not on my own account have sought good things, for then I should not seek for thee, but for myself; and so should I not have them, because I should not seek them for thee; but, “Because of the house of the Lord my God,” because of the Church, because of the Saints, because of the pilgrims; because of the poor, that they may go up; because we say to them, we will go into the house of the Lord: because of the house of the Lord my God itself, I have sought good things for Thee. These long and needful words gather ye, brethren, eat them, drink them, and grow strong, run, and seize.

Psalm CXXIII. 1. …Let this singer ascend; and let this man sing from the heart of each of you, and let each of you be this man, for when each of you saith this, since ye are all one in Christ, one man saith this; and saith not, “Unto Thee, O Lord, have” we “lift up” our “eyes;” but, “Unto Thee, O Lord, have I lift up mine eyes” ( ver. 1 ). Ye ought indeed to imagine that every one of you is speaking; but that One in an especial sense speaketh, who is also spread abroad over the whole world… What maketh the heart of a Christian heavy? Because he is a pilgrim, and longeth for his country. If thy heart be heavy on this score, although thou hast been prosperous in the world, still thou dost groan: and if all things combine to render thee prosperous, and this world smile upon thee on every side, thou nevertheless groanest, because thou seest that thou art set in a pilgrimage; and feelest that thou hast indeed happiness in the eyes of fools, but not as yet after the promise of Christ: this thou seekest with groans, this thou seekest with longings, and by longing ascendest, and while thou ascendest dost sing the Song of Degrees. 2. …Where then are the ladders? For we behold so great an interval between heaven and earth, there is so wide a separation, and so great a space of regions between: we wish to climb thither, we see no ladder; do we deceive ourselves, because we sing the Song of Degrees, that is, the Song of ascent? We ascend unto heaven, if we think of God, who hath made ascending steps in the heart. What is to ascend in heart? To advance towards God. As every man who faileth, doth not descend, but falleth: so every one who profiteth doth ascend: but if he so profit, as to avoid pride: if he so ascend as not to fall: but if while he profiteth he become proud, in ascending he again falleth. But that he may not be proud, what ought he to do? Let him lift up his eyes unto Him who dwelleth in heaven, let him not heed himself… 3. If, my brethren, we understand by heaven the firmament which we see with our bodily eyes, we shall indeed so err, as to imagine that we cannot ascend thither without ladders, or some scaling machines: but if we ascend spiritually, we ought to understand heaven spiritually: if the ascent be in affection, heaven is in righteousness. What is then the heaven of God? All holy souls, all righteous souls. For the Apostles also, although they were on earth in the flesh, were heaven; for the Lord, enthroned in them, traversed the whole world. He then dwelleth in heaven. How? …How long are they the temple according to faith? As long as Christ dwelleth in them through faith; as the Apostle saith, “That Christ may dwell in your hearts through faith. ” But they are already heaven in whom God already dwelleth visibly, who see Him face to face; all the holy Apostles, all the holy Virtues, Powers, Thrones, Lordships, that heavenly Jerusalem, wanderers from whence we groan, and for which we pray with longing; and there God dwelleth.

Thither hath the Psalmist lifted up his faith, thither he riseth in affection, with longing hopes: and this very longing causeth the soul to purge off the filth of sins, and to be cleansed from every stain, that itself also may become heaven; because it hath lifted up its eyes unto Him who dwelleth in heaven. For if we have determined that that heaven which we see with our bodily eyes is the dwelling of God, the dwelling of God will pass away; for “heaven and earth will pass away. ” Then, before God created heaven and earth, where did He dwell? But some one saith: and before God made the Saints, where did He dwell? God dwelt in Himself, he dwelt with Himself, and God is with Himself. And when He deigneth to dwell in the Saints, the Saints are not the house of God in such wise, as that God should fall when it is withdrawn. For we dwell in a house in one way, in another way God dwelleth in the Saints. Thou dwellest in a house: if it be withdrawn, thou fallest: but God so dwelleth in the Saints, that if He should Himself depart, they fall… 4. What then followeth, since he hath said, “Unto Thee do I lift up mine eyes”? ( ver. 2 ). How hast thou lifted up thine eyes? “Behold, even as the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress: even so our eyes wait upon the Lord our God, until He have mercy upon us. ” We are both servants, and a handmaiden: He is both our Master and our Mistress. What do these words mean? What do these similitudes mean? It is not wonderful if we are servants, and He our Master; but it is wonderful if we are a maiden, and He our Mistress. But not even our being a maiden is wonderful; for we are the Church: nor is it wonderful that He is our Mistress; for He is the Power and the Wisdom of God…When therefore thou hearest Christ, lift up thine eyes to the hands of thy Master; when thou hearest the Power of God and the Wisdom of God, lift up thine eyes to the hands of thy Mistress; for thou art both servant and handmaiden; servant, for thou art a people; handmaiden, for thou art the Church. But this maiden hath found great dignity with God; she hath been made a wife. But until she come unto those spiritual embraces, where she may without apprehension enjoy Him whom she hath loved, and for whom she hath sighed in this tedious pilgrimage, she is betrothed: and hath received a mighty pledge, the blood of the Spouse for whom she sigheth without fear. Nor is it said unto her, Do not love; as it is sometimes said to any betrothed virgin, not as yet married: and is justly said, Do not love; when thou hast become a wife, then love: it is rightly said, because it is a precipitate and preposterous thing, and not a chaste desire, to love one whom she knoweth not whether she shall marry. For it may happen that one man may be betrothed to her, and another man marry her. But as there is no one else who can be preferred to Christ, let her love without apprehension: and before she is joined unto Him, let her love, and sigh from a distance and from her far pilgrimage… 5.

“For we have been much filled with contempt” ( ver. 3 ). All that will live piously according to Christ, must needs suffer reproof, must needs be despised by those who do not choose to live piously, all whose happiness is earthly. They are derided who call that happiness which they cannot see with their eyes, and it is said to them, What believest thou, madman? Dost thou see what thou believest? Hath any one returned from the world below, and reported to thee what is going on there? Behold I see and enjoy what I love. Thou art scorned, because thou dost hope for what thou seest not; and he who seemeth to hold what he seeth, scorneth thee. Consider well if he doth really hold it…I have my house, he hath boasted himself. Thou askest, what house of his own? That which my father left me. And whence did he derive this house? My grandfather left it him. Go back even to his great grandfather, then to his great grandfather’s father, and he can no longer tell their names. Art thou not rather terrified by this thought, that thou seest many have passed through this house, and that none of them hath carried it away with him to his everlasting home? Thy father left it: he passed through it: thus thou also wilt pass by. If therefore thou hast a mere passing stay in thy house, it is an inn for passing guests, not an habitation for permanent abode. Yet since we hope for those things which are to come, and sigh for future happiness, and since it hath not yet appeared what we shall be, although we are already “sons of God;” for “our life is hidden with Christ in God:” “we are utterly despised,” by those who seek or enjoy happiness in this world. 6. “Our soul is filled exceedingly; a reproach to the wealthy, and a contempt to the proud” ( ver. 4 ). We were asking who were “the wealthy:” he hath expounded to thee, in that he hath said, “the proud. ” “Reproach” and “contempt” are the same: and “wealthy” is the same with “proud. ” It is a repetition of the sentence, “a reproach to the wealthy, and a contempt to the proud. ” Why are the proud wealthy? Because they wish to be happy here. Why? since they themselves too are miserable, are they wealthy? But perhaps when they are miserable, they do not mock us. Listen, my beloved. Then perchance they mock when they are happy, when they boast themselves in the pomp of their riches! when they boast themselves in the inflated state of false honours: then they mock us, and seem to say, Behold, it is well with me: I enjoy the good things before me: let those who promise what they cannot show depart from me: what I see, I hold; what I see, I enjoy; may I fare well in this life. Be thou more secure; for Christ hath risen again, and hath taught thee what He will give in another life: be assured that He giveth it. But that man mocketh thee, because he holdeth what he hath. Bear with his mockeries, and thou wilt laugh at his groans: for afterwards there will come a season when these very persons will say, “This was he whom we had sometimes in derision. ” … 7. To this we must add, that sometimes those also who are beneath the scourge of temporal unhappiness, mock us…Did not the robber mock, who was crucified with our crucified Lord?

If therefore they who are not wealthy mock us, why doth the Psalm say, “A reproach to the wealthy”? If we carefully sift the matter, even these (the unfortunate) are wealthy. How are they wealthy? Yea; for if they were not wealthy, they would not be proud. For one man is wealthy in money, and proud on that score: another is wealthy in honours, and is proud on that account: another imagines himself wealthy in righteousness, and hence his pride, which is worse. They who seem not to be wealthy in money, seem to themselves to be wealthy in righteousness towards God; and when calamity overtakes them, they justify themselves, accuse God, and say, What wrong have I been guilty of, or, what have I done? Thou repliest: Look back, call to mind thy sins, see if thou hast done nothing. He is somewhat touched in conscience, and returneth to himself, and thinketh of his evil deeds; and when he hath thought of his evil deeds, not even then doth he choose to confess that he deserves his sufferings; but saith, Behold, I have clearly done many things; but I see that many have done worse, and suffer no evil. He is righteous against God. He also therefore is wealthy: he hath his breast puffed out with righteousness; since God seemeth to him to do ill, and he seemeth to himself to suffer unjustly. And if thou gavest him a vessel to pilot, he would be shipwrecked with it: yet he wishes to deprive God of the government of this world, and himself to hold the helm of Creation, and to distribute among all men pains and pleasures, punishments and rewards. Miserable soul! yet why do ye wonder? He is wealthy, but wealthy in iniquity, wealthy in malignity; but is more wealthy in iniquity, in proportion as he seemeth to himself to be wealthy in righteousness. 8. But a Christian ought not to be wealthy, but ought to acknowledge himself poor; and if he hath riches, he ought to know that they are not true riches, so that he may desire others…And what is the wealth of our righteousness? How much soever righteousness there may be in us, it is a sort of dew compared to that fountain: compared to that plenteousness it is as a few drops, which may soften our life, and relax our hard iniquity. Let us only desire to be filled with the full fountain of righteousness, let us long to be filled with that abundant richness, of which it is said in the Psalm, “They shall be satisfied with the plenteousness of Thy house: and Thou shalt give them drink out of the torrent of Thy pleasure. ” But while we are here, let us understand ourselves to be destitute and in want; not only in respect of those riches which are not the true riches, but of salvation itself. And when we are whole, let us understand that we are weak. For as long as this body hungers and thirsts, as long as this body is weary with watching, weary with standing, weary with walking, weary with sitting, weary with eating; whithersoever it turneth itself for a relief from weariness, there it discovereth another source of fatigue: there is therefore no perfect soundness, not even in the body itself. Those riches are then not riches, but beggary; for the more they abound, the more doth destitution and avarice increase…Let then our whole hunger, our whole thirst, be for true riches, and true health, and true righteousness. What are true riches? That heavenly abode in Jerusalem.