1. My lord and brother Severus still defers the pleasure we shall feel in his discourse, which he oweth us; for he acknowledgeth, that he is held a debtor. For all the Churches through which he hath passed, by his tongue the lord hath gladdened: much more therefore ought that Church to be rejoiced, out of which the Lord hath propagated his preaching among the rest. But what shall we do, but obey his will? I said, however, brethren, that he deferred, not that he defrauded us. Therefore let us keep him as a debtor bound, and release him not until he hath paid. Attend therefore, beloved: as far as the Lord alloweth, let us say somewhat of this Psalm, which indeed you already know; for the fresh mention of truth is sweet. Possibly when its title was pronounced, some heard it with wonder. For the Psalm is inscribed: "When the house was being built after the Captivity." This title having been prefixed, ye were perhaps expecting in the text of the Psalm to hear what stones were hewn from the mountains, what masses were drawn to the spot, what foundations were laid, what beams were placed on high, what columns raised. Its song is of nothing of this kind. ...It is no such house that is in building; for behold where it is built, not in one spot, not in any particular region. For thus he beginneth:-
2. "O sing unto the Lord a new song; sing unto the Lord, all the earth" (ver. 1). If all the earth singeth a new song, it is thus building while it singeth: the very act of singing is building: but only, if it singeth not the old song. The lust of the flesh singeth the old song: the love of God singeth the new. ...Hear why it is a new song: the Lord saith, "A new commandment I give unto you, that ye love one another." The whole earth then singeth a new song: there the house of God is built. All the earth is the house of God. If all the earth is the house of God, he who clingeth not to all the earth, is a ruin, not a house; that old ruin whose shadow that ancient temple represented. For there what was old was destroyed, that what was new might be built up. ...The Apostle bindeth us together into this very structure, and fasteneth us when bound together in that unity, saying, "Forbearing one another in love; endeavouring to keep the unity of the Spirit in the bond of peace." Where there is this unity of Spirit, there is one stone; but one stone formed out of many. How one formed out of many? By forbearing one another in love. Therefore the house of the Lord our God is in building; it is this that is being wrought, for this are these words, for this these readings, for this the preaching of the Gospel over the whole world; as yet it is in building. This house hath increased greatly, and filled many nations: nevertheless, it hath not yet prevailed through all nations: by its increase it hath held many, and will prevail over all: and it is gainsaid by those who boast of their being of its household, and who say, it hath already lost ground. It still increaseth, still all those nations which have not yet believed are destined to believe; that no man may say, will that tongue believe? will the barbarians believe? what is the meaning of the Holy Spirit having appeared in the fiery tongues, except that there is no tongue so hard that it cannot be softened by that fire? For we know that many barbarous nations have already believed in Christ: Christ already possesseth regions where the Roman empire hath never yet reached; what is as yet closed to those who fight with the sword, is not closed to Him who fighteth with wood. For "the Lord hath reigned from the wood." Who is it who fighteth with wood? Christ. With His cross He hath vanquished kings, and fixed upon their forehead, when vanquished, that very cross; and they glory in it, for in it is their salvation. This is the work which is being wrought, thus the house increaseth, thus it is building: and that ye may know, hear the following verses of the Psalm: see them labouring upon, and constructing the house. "O sing unto the Lord all the earth."
3. "Sing unto the Lord, bless His Name: be telling good tidings of His salvation from day to day" (ver. 2). How doth the building increase? "Be telling," he saith, "good tidings of His salvation from day to day." Let it be preached from day to day; from day to day, he saith, let it be built; let My house, saith God, increase. And as if it were said by the workmen, Where dost Thou command it to be built? Where dost Thou will Thy house to increase? Choose for us some level, spacious spot, if Thou wish an ample house built Thee. Where dost Thou bid us be telling good tidings from day to day? He showeth the place: "Declare His honour unto the heathen:" His honour, not yours. O ye builders, "Declare His honour unto the heathen." Should ye choose to declare your own honour, ye shall fall: if His, ye shall be built up, while ye are building. Therefore they who choose to declare their own honour, have refused to dwell in that house; and therefore they sing not a new song with all the earth. For they do not share it with the whole round world; and hence they are not building in the house, but have erected a whited wall. How sternly doth God threaten the whited wall? There are innumerable testimonies of the Prophets, whence He curseth the whited wall. What is the whited wall, save hypocrisy, that is,pretence? Without it is bright, within it is dirt. ...A certain person, speaking of this whited wall, said thus: "as, if in a wall which standeth alone, and is not connected with any other walls, you make a door, whoever enters, is out of doors; so in that part which hath refused to sing the new song together with the house, but hath chosen to build a wall, and that a whited one, and not solid, what availeth it that it hath a door?" If thou enterest, thou art found to be without. For because they themselves did not enter by the door, their door also doth not admit them within. For the Lord saith, "I am the door: by Me they enter in." ..."Declare His honour unto the heathen." What is, unto the heathen? Perhaps by nations but a few are meant: and that part which hath raised the whited wall hath still somewhat to say: why are not Getulia, Numidia, Mauritania, Byzacium, nations? Provinces are nations. Let the word of God take the word from hypocrisy, from the whited wall, building up the house over the whole world. It is not enough to say, "Declare His honour unto the heathen;" that thou mayest not think any nations excepted, he addeth, "and His wonders unto all people."
4. "For the Lord is great, and cannot worthily be praised" (ver. 4). What Lord, except Jesus Christ, "is great, and cannot worthily be praised"? Ye know surely that He appeared as a Man: ye know surely that He was conceived in a woman's womb, ye know that He was born from the womb, that He was suckled, that He was carried in arms, circumcised, that a victim was offered for Him, that He grew; lastly, ye know that He was buffeted, spit upon, crowned with thorns, was crucified, died, was pierced with a spear; ye know that He suffered all these things: "He is great, and cannot worthily be praised." Despise not what is little, understand what is great. He became little, because ye were such: let Him be acknowledged great, and in Him ye shall be great. ...For what can a small tongue say towards the praise of the Great One? By saying, Beyond praise, he hath spoken, and hath given to imagination what it may conceive: as if saying, What I cannot utter, do thou reflect on; and when thou shalt have reflected, it will not be enough. What no man's thought uttereth, doth any man's tongue utter? "The Lord is great, and cannot worthily be praised." Let Him be praised, and preached: His honour declared, and His house built.
5. ...For the spot where he wished to build the house, is itself woody, where it was said yesterday, "we found it in the wood." For he was seeking that very house, when he said, "in the wood." And why is that spot woody? Men used to worship images: it is not wonderful that they fed hogs. For that son who left his father, and spent his all on harlots, living as a prodigal, used to feed hogs, that is, to worship devils; and by this very superstition of the heathen, all the earth became a wood. But he who buildeth a house, rooteth up the wood; and for this reason it was said, "While the house was being built, after the captivity." For men were held captive under the devil, and served devils; but they were redeemed from captivity. They could sell, but they could not redeem themselves. The Redeemer came, and gave a price; He poured forth His Blood, and bought the whole world. Ye ask what He bought? Ye see what He hath given; find out then what He bought. The Blood of Christ was the price. What is equal to this? What, but the whole world? What, but all nations? They are very ungrateful for their price, or very proud, who say that the price is so small that it bought the Africans only; or that they are so great, as that it was given for them alone. Let them not then exult, let them not be proud: He gave what He gave for the whole world. He knew what He bought, because He knew at what price He bought it. Thus because we are redeemed, the house is built after the captivity. And who are they who held us in captivity? Because they to whom it is said, "Declare His honour," are the clearers of the wood: that they may root out the wood, free the earth from captivity, and build, and raise up, by declaring the greatness of the Lord's house. How is the wood of devils cleared away, unless He who is above them all be preached? All nations then had devils for their gods: those whom they called gods, were devils, as the Apostle more openly saith, "The things which the Gentiles sacrifice, they sacrifice unto devils, and not to God." Since therefore they were in captivity, because they sacrificed to devils, and on that account the whole earth had remained woody; He is declared to be great, and above all worldly praise.
6. ...For when he had said, "He is more to be feared than all gods:" he added, "As for all the gods of the heathen, they are devils."... Because "all the gods of the heathen are devils." And is this all the praise of Him who cannot worthily be praised, that He is above all the gods of the heathen, which are devils? Wait, and hear what followeth: "It is the Lord that made the heavens." Not above all gods only therefore, but above all the heavens which He made, is the Lord. If he were to say, "above all gods, for the gods of the heathen are devils," and if the praise of our Lord stopped here, he had said less than we are accustomed to think of Christ; but when he said, "But it is the Lord that made the heavens;" see what difference there is between the heavens and devils: and what between the heavens and Him who made the heavens; behold how exalted is the Lord. He said not, But the Lord sitteth above the heavens; for perhaps some one else might be imagined to have made them, upon which He was enthroned: but, "It is the Lord that made the heavens." If He made the heavens, He made the Angels also: Himself made the Angels, Himself made the Apostles. The devils yielded to the Apostles: but the Apostles themselves were heavens, who bore the Lord. ...O heavens, which He made, declare His honour unto the heathen! Let His house be built throughout the earth, let all the earth sing a new song.
7. "Confession and beauty are before Him" (ver. 6). Dost thou love beauty? Wishest thou to be beautiful? Confess! He said not, beauty and confession, but confession and beauty. Thou wast foul; confess, that thou mayest be fair: thou wast a sinner; confess, that thou mayest be righteous. Thou couldest deform thyself: thou canst not make thyself beautiful. But of what sort is our Betrothed, who hath loved one deformed, that he might make her fair? How, saith some one, loved He one deformed? "I came not," said He, "to call the righteous, but sinners." Whom callest Thou? sinners, that they may remain sinners? No, saith He. And by what means will they cease to be sinners? "Confession and beauty are before Him." They honour Him by confession of their sins, they vomit the evils which they had greedily devoured; they return not to their vomit, like the unclean dog; and there will then be confession and beauty: we love beauty; let us first choose confession, that beauty may follow. Again, there is one who loveth power and greatness: he wisheth to be great as the Angels are. There is a certain greatness in the Angels; and such power, that if the Angels exert it to the full, it cannot be withstood. And every man desireth the power of the Angels, but their righteousness every man loveth not. First love righteousness, and power shall follow thee. For what followeth here? "Holiness and greatness are in His sanctification." Thou wast before seeking for greatness: first love righteousness: when thou art righteous, thou shall also be great. For if thou preposterously dost wish first to be great, thou fallest before thou canst rise: for thou dost not rise, thou art raised up. Thou risest better, if He raise thee who falleth not. For He who falleth not descendeth unto thee: thou hadst fallen: He descendeth, He hath stretched forth His hand unto thee; thou canst not rise by thy own strength, embrace the hand of Him who descendeth, that thou mayest be raised up by the Strong One.
8. What then? If "confession and beauty are before Him: holiness and greatness in His sanctification" (ver. 7). This we declare, when we are building the house; behold, it is already declared unto the heathen; what ought the heathen to do, to whom those who have cleared away the wood have declared the Lord's honour? He now saith to the heathen themselves, "Ascribe unto the Lord, O ye kindreds of the people: ascribe unto the Lord worship and honour." Ascribe them not unto yourselves: because they also who have declared it unto you, have not declared their own, but His honour. Do ye then "ascribe unto the Lord worship and honour;" and say, "Not unto us, O Lord, not unto us: but unto Thy Name give the praise." Put not your trust in man. If each of you is baptized, let him say: He baptizeth me, of whom the friend of the Bridegroom said, "He baptizeth with the Holy Ghost." For when ye say this, ye ascribe unto the Lord worship and honour: "Ascribe unto the Lord worship and honour."
9. "Ascribe unto the Lord glory unto His Name" (ver. 8). Not unto the name of man, not unto your own name, but unto His ascribe worship. ...Confession is a present unto God. O heathen, if ye will enter into His courts, enter not empty. "Bring presents." What presents shall we bring with us? The sacrifice of God is a troubled spirit: a broken and a contrite heart,"O God, shalt not Thou despise." Enter with an humble heart into the house of God, and thou hast entered with a present. But if thou art proud, thou enterest empty. For whence wouldest thou be proud, if thou wert not empty? For if thou wast full, thou wouldest not be puffed up. How couldest thou be full? If thou weft to bring a present, which thou shouldest carry to the courts of the Lord. Let us not retain you much longer: let us run over what remaineth. Behold the house increasing: behold the edifice pervade the whole world. Rejoice, because ye have entered into the courts; rejoice, because ye are being built into the temple of God. For those who enter are themselves built up, they themselves are the house of God: He is the inhabitor, for whom the house is built over the whole world, and this "after the captivity." "Bring presents, and come into His courts."
10. "O worship the Lord in His holy court" (ver. 9): in the Catholic Church; this is His holy court. Let no man say, "Lo, here is Christ, or there. For there shall arise false prophets." Say this unto them, "There shall not be left here one stone upon another, that shall not be thrown down." Ye are calling me to the whited wall; I adore my God in His holy court. "Let the whole earth be moved before His face."
11. "Tell it out among the nations, that the Lord reigneth from the wood: and that it is He who hath made the round world so fast that it cannot be moved" (ver. 10). What testimonies of the building of the house of God!The clouds of heaven thunder out throughout the world that God's house is being built; and the frogs cry from the marsh, We alone are Christians. What testimonies do I bring forward? That of the Psalter. I bring forward what thou singest as one deaf: open thine ears; thou singest this; thou singest with me, and thou agreest not with me; thy tongue soundeth what mine doth, and yet thine heart disagreeth with mine. Dost thou not sing this? Behold the testimonies of the whole world: "Let the whole earth be moved before His face:" and dost thou say, that thou art not moved? "Tell it out among the heathen, that the Lord hath reigned from the wood." Shall men perchance prevail here, and say they reign by wood, because they reign by means of the clubs of their bandits? Reign by the Cross of Christ, if thou art to reign by wood. For this wood of thine maketh thee wooden: the wood of Christ passeth thee across the sea. Thou hearest the Psalm saying, "He hath set aright the round world, that it cannot be moved;" and thou sayest it hath not only been moved since it was made fast, but hath also decreased. Dost thou speak the truth, and the Psalmist falsehood? Do the false prophets, when they cry out, "Lo, here is Christ, and there," speak truth; and doth this Prophet lie? Brethren, against these most open words ye hear in the corners rumours like these; "such an one was a traditor," and, "such an one was a traditor." What dost thou say? Are thy words, or the words of God, to be heard? For, "it is He who hath set aright the round world, that it cannot be moved." I show unto thee the round world built: bring thy present, and come into the courts of the Lord. Thou hast no presents: and on that account thou art not willing to enter. What is this? If God were to appoint unto thee a bull, goat, or ram, for a present, thou wouldest find one to bring: He hath appointed a humble heart, and thou wilt not enter; for thou findest not this in thyself, because thou art swollen with pride. "He hath set aright the round world, that it cannot be moved: and He shall judge the people righteously ." Then shall they mourn, who now refuse to love righteousness.
12. "Let the heavens rejoice, and let the earth be glad" (ver. 11). Let the heavens, which declare the glory of God, rejoice; let the heavens rejoice, which the Lord made; let the earth be glad, which the heavens rain upon. For the heavens are the preachers, the earth the listeners. "Let the sea be stirred up, and the fulness thereof." What sea? The world. The sea hath been stirred up, and the fulness thereof: the whole world was roused up against the Church, while it was being extended and built over all the earth. Concerning this stirring up, ye have heard in the Gospel, "They shall deliver you up to councils." "The sea was stirred up: but how should the sea ever conquer Him who made it?
13. "The plains shall be joyful, and all things that are in them" (ver. 12). All the meek, all the gentle, all the righteous, are the "plains" of God. "Then shall all the trees of the woods rejoice." The trees of the woods are the heathen. Why do they rejoice? Because they were cut off from the wild olive, and engraffed into the good olive. "Then shall all the trees of the woods rejoice:" because huge cedars and cypresses have been cut down, and undecaying timbers have been bought for the building of the house. They were trees of the woods; but before they were sent to the building: they were trees of the woods, but before they produced the olive.
14. "Before the face of the Lord. For He cometh, for He cometh to judge the world" (ver. 13). He came at first, and will come again. He first came in His Church in clouds. What are the clouds which bore Him? The Apostles who preached, respecting whom ye have heard, when the Epistle was being read: "We are ambassadors," he saith, "for Christ: we pray you in Christ's stead, be ye reconciled to God." These are the clouds in whom He cometh, excepting His last Advent, when He will come to judge the quick and the dead. He came first in the clouds. This was His first voice which sounded forth in the Gospel: "From this time shall they see the Son of Man coming in the clouds." What is, "from this time"? Will not the Lord come in later times, when all the tribes of the earth shall mourn? He first came in His own preachers, and filled the whole round world. Let us not resist His first coming, that we may not tremble at His second. "But woe to them that are with child, and that give suck in those days!" Ye have heard but now in the Gospel: "Take ye heed, for ye know not at what hour He cometh." This is said figuratively. Who are those with child, and who give suck? Those who are with child, are the souls whose hope is in the world: but those who have gained what they hoped for, are meant by "they who give suck." For example: one wisheth to buy a country seat; he is with child, for his object is not gained as yet, the womb swelleth in hope: he buyeth it; he hath brought forth, he now giveth suck to what he hath bought. "Woe to them that are with child, and that give suck in those days!" Woe to those who put their hope in the world; woe to them that cling to those things which they brought forth through hope in the world. What then should the Christian do? He should use, not serve, the world. What is this? Those that have as those that have not. ...He who is without carefulness, waiteth without fear for his Lord's coming. For what sort of love is it of Christ, to fear lest He come? Brethren, are we not ashamed? We love Him, and yet we fear lest He come. Are we sure that we love Him? or do we love our sins more? Therefore let us hate our sins for their own sake, and love Him who will come to punish our sins. He will come, whether we like or not: for because He cometh not just now, it is no reason that He will not come at all. He will come, and when thou knowest not; and if He shall find thee ready, thy ignorance is no hurt to thee. "Then shall all the trees of the wood rejoice before the Lord; for He cometh:" at His first coming. And what afterwards? "For He cometh to judge the earth. And all the trees of the woods shall rejoice." He came first: and later to judge the earth: He shall find those rejoicing who believed in His first coming, "for He cometh."
15. "For with righteousness shall He judge the world:" not a part of it, for He bought not a part: He will judge the whole, for it was the whole of which He paid the price. Ye have heard the Gospel, where it saith, that when He cometh, "He shall gather together His elect from the four winds." He gathereth all His elect from the four winds: therefore from the whole world. For Adam himself (this I had said before) signifieth in Greek the whole world; for there are four letters, A, D, A, and M. But as the Greeks speak, the four quarters of the world have these initial letters, 'Anatolh, they call the East; Dusij the West; !Arktoj, the North; Meshmbria, the South: thou hast the word Adam. Adam therefore hath been scattered over the whole world. He was in one place, and fell, and as in a manner broken small, he filled the whole world: but the mercy of God gathered together the fragments from every side, and forged them by the fire of love, and made one what was broken. That Artist knew how to do this; let no one despair: it is indeed a great thing, but reflect who that Artist was. He who made, restored: He who formed, reformed. What are righteousness and truth? He will gather together His elect with Him to the judgment, but the rest He will separate one from another; for He will place some on the right, others on the left hand. But what is more just, what more true, than that they shall not expect mercy from their Judge, who have refused to act mercifully, before their Judge come? But those who chose to act with mercy, with mercy shall be judged. ...
Psalm XCVII.
1. ...This Psalm is entitled, "A Psalm of David's, when his land was restored." Let us refer the whole to Christ, if we wish to keep the road of a right understanding: let us not depart from the corner stone, lest our understanding suffer a fall: in Him let that become fixed, which wavered with unstable motion; let that rest upon Him, which before was waving to and fro in uncertainty. Whatever doubt a man hath in his mind when he heareth the Scriptures of God, let him not depart from Christ; when Christ hath been revealed to him in the words, let him then be assured that he hath understood; but before he arriveth at the understanding of Christ, let him not presume that he hath understood. "For Christ is the end of the law for righteousness to every one that believeth." What doth this mean, and how are these words understood in Christ, "When his land was restored"? ...
2. The earth restored is the resurrection of the flesh; for after His resurrection, all those things which are sung of in the Psalm were done. Let us then hear a Psalm full of joy on the restoration of the Earth. Let the Lord our God excite in us a hope and a pleasure worthy of so great a thing; may He rule our discourse, that it be fit for your hearts, that whatever joy our heart doth feel in such sights, He may bring on to our tongue, and thence conduct it into your ears, then to your heart, thence to your actions.
3. ..."The Lord is King, let the earth be glad: yea, let the multitude of the isles be joyous" (ver. 1). It is so indeed, because the word of God hath been preached not in the continent alone, but also in those isles which lie in mid sea: even these are full of Christians, full of the servants of God. For the sea doth not retard Him who made it. Where ships can approach, cannot the words of God? The isles are filled. But figuratively the isles may be taken for all the Churches. Why isles? Because the waves of all temptations roar around them. But as an isle may be beaten by the waves which on every side dash around it, yet cannot be broken, and rather itself doth break the advancing waves, than by them is broken: so also the Churches of God, springing up throughout the world, have suffered the persecutions of the ungodly, who roar around them on every side; and behold the isles stand fixed, and at last the sea is calmed.
4. "Clouds and darkness are round about Him: righteousness and judgment are the direction of His seat" (ver. 2). ...The Lord Himself saith: "For judgment I am come into this world; that they which see not might see, and that they which see might be made blind." They who seem unto themselves to see, who think themselves wise, who think healing not needful for them, that they may be made blind, may not understand. And that "they which see not may see;" that they who confess their blindness may obtain to be enlightened. Let there be therefore "clouds and darkness round about Him," for those who have not understood Him: for those who confess and humble themselves, "righteousness and judgment are the direction of His seat." He called those who believe in Him His seat: for from them hath He made Himself a seat, since in them Wisdom sitteth; for the Son of God is the Wisdom of God. But we have heard from another passage of Scripture a strong confirmation of this interpretation. "The soul of the righteous is the seat of Wisdom." Because then they who have believed in Him have been made righteous: justitled by faith, they have become His own seat: He sitteth in them, judging from them, and guiding them. ...
5. "There shall go a fire before Him, and burn up His enemies on every side" (ver. 3). We remember having read in the Gospel, He shall say, "Depart into everlasting fire, prepared for the devil and his angels." I do not think it is said of that fire. Why do I not? Because he speaketh of some fire, which shall go before Him, before He cometh to judgment. For it is said, that the fire goeth before Him, and burneth up His enemies on every side, that is, throughout the whole world. That fire will burn after His advent: this, on the contrary, will go before Him. What fire then is this? ...Behold, we have understood the fire that goeth before Him, that is to be understood of a kind of temporal punishment of the unbelieving and ungodly: let us understand the fire, if possible, of the salvation of the redeemed also; for thus we had proposed. The Lord Himself saith: "I am come to send fire on the earth:" "fire" in the same way as a "sword;" as in another passage He saith, that He was not come to send peace, but a sword, upon earth. The sword to divide, the fire to burn: but each salutary: for the sword of His own word hath in salutary wise separated us from evil habits. For He brought a sword, and separated every believer either from his father who believed not in Christ, or from his mother in like manner unbelieving: or at least, if we were born of Christian parents, from his ancestors. For no man among us had not either a grandsire, or great grandsire, or some ancestry among the heathen, and in that unbelief which is accursed before God. We are separated from that which we were before; but the sword which separateth, but slayeth not, hath cut between us. In the same way the fire also: "I am come to send fire upon the earth." Believers in Him were set on fire, they received the flame of love: and for this reason when the Holy Spirit itself had been sent to the Apostles, It thus appeared: "cloven tongues, like as of fire." Burning with this fire they set out on their march through the world, to burn and set on fire His enemies on every side. What enemies of His? They who forsaking the God who made them, adored the idols they had made. ...
6. "His lightnings gave shine unto the world" (ver. 4). This is great joy. Do we not see? is it not clear? His lightnings have shined unto the whole world: His enemies have been set on fire, and burnt. All that gainsaid hath been burnt, and "His lightnings have given shine unto the world." How have they shone? That the world might at length believe. Whence were the lightnings? From the clouds. What are the clouds of God? The preachers of the truth. But thou seest a cloud, misty and dark in the sky, and it hath I know not what hidden within it. If there be' lightning from the cloud, a brightness shineth forth: from that which thou didst despise, hath burst forth that which thou mayest dread. Our Lord Jesus Christ therefore sent His Apostles, as His preachers, like clouds: they were seen as men, and were despised; as clouds appear, and are despised, until what thou wonderest at gleameth from them. For they were in the first place men encumbered with flesh, weak; then, men of low station, unlearned, ignoble: but there was within what could lighten forth; there was in them what could flash abroad. Peter a fisherman approached, prayed, and the dead arose. His human form was a cloud, the splendour of the miracle was the lightning. So in their words,so in their deeds, when they do things to be wondered at, and utter words to be wondered at, "His lightnings gave shine unto the world; the earth saw it, and was afraid." Is it not true? Doth not the whole Christian world at length exclaim, Amen, afraid at the lightnings which burst forth from those clouds?
7. "The hills melted like wax at the presence of the Lord" (ver. 5). Who are the hills? The proud. Every high thing raising itself against God, at the deeds of Christ and of the Christians, trembled, yielded, and when I say, what hath been already said, "melted," a better word cannot be found. "The hills melted like wax at the presence of the Lord." Where is the elevation of powers? where the hardness of the unbelieving? The Lord was a fire unto them, they melted at His presence like wax; so long hard, until that fire was applied. Every height hath been levelled; it dareth not now blaspheme Christ: and though the Pagan believeth not in Him, he blasphemeth Him not; though not as yet become a living stone, yet the hard hill hath been subdued. "At the presence of the Lord of the whole earth:" not of the Jews only, but of the Gentiles also, as the Apostle saith; for He is not the God of the Jews alone, but of the Gentiles also. He is therefore the Lord of the whole earth, the Lord Jesus Christ born in Judaea, but not born for Judaea alone, because before He was born He created all men; and He who created, also new created, all men.
8. "The heavens have declared His righteousness: and all the people have seen His glory" (ver. 6). What heavens have declared? "The heavens declare the glory of God." Who are the heavens? Those who have become His seat; for as God sitteth in the heavens, so doth He sit in the Apostles, so doth He sit in the preachers of the Gospel. Even thou, if thou wilt, shalt be a heaven. Dost thou wish to be so? Purge from thy heart the earth. If thou hast not earthly lusts, and hast not in vain uttered the response, that thou hast "lifted up thy heart," thou shalt be a heaven. "If ye be risen with Christ," saith the Apostle to believers, "set your affection on things above, not on things of the earth." Thou hast begun to set thine affection upon things above, not on things upon earth; hast thou not become a heaven? Thou carriest flesh, and in thy heart thou art already a heaven; for thy conversation will be in heaven. Being such, thou also declarest I Christ; for who of the faithful declareth not Christ? ...Therefore the whole Church preacheth Christ, and the heavens declare His righteousness; for all the faithful, whose care it is to gain unto God those who have not yet believed, and who do this from love, are heavens. From them God thundereth forth the terror of His judgment; and he who was unbelieving trembleth, and is alarmed, and believeth. He shows unto men what power Christ had throughout the world, by pleading with them, and leading them to love Christ. For how many this day have led their friends either to some pantomimist, or flute-player? Why, except from their liking him? And do ye love Christ. For He who conquered the world hath exhibited such spectacles, as that no man can say that he findeth in them cause for blame. For each person's favourite in the theatre is often vanquished there. But no man is vanquished in Christ: there is no reason for shame. Seize, lead, draw, whom ye may: be without fear, ye are leading unto Him, who displeaseth not those who see Him; and ask ye Him to enlighten them, that they may behold to good account.
9. "Confounded be all they that worship carved images" (ver. 7). Hath not this come to pass? Have they not been confounded? Are they not daily confounded? For carved images are images wrought by the hand. Why are all who worship carved images confounded? Because all people have seen His glory. All nations now confess the glory of Christ: let those who worship stones be ashamed. Because those stones were dead, we have found a living Stone; indeed those stones never lived, so that they cannot be called even dead; but our Stone is living, and hath ever lived with the Father, and though He died for us, He revived, and liveth now, and death shall no more have dominion over Him. This glory of His the nations have acknowledged; they leave the temples, they run to the Churches. Do they still seek to worship carved images? Have they not chosen to forsake their idols? They have been forsaken by their idols. "Who glory in their idols." But there is a certain disputer who seemeth unto himself learned, and saith, I do not worship that stone, nor that image which is without sense; ...I worship not this image but I adore what I see, and servehim whom see not. Who is that? Some invisible deity, he replieth, who presideth over that image. By giving this account of their images, they seem to themselves able disputants, because they do not worship idols, and yet do worship devils. "The things," brethren, saith the Apostle, "which the Gentiles sacrifice, they sacrifice unto devils, and not to God; we know that an idol is nothing: and that what the Gentiles sacrifice, they sacrifice to devils, and not to God; and I would not that ye should have fellowship with devils." Let them not therefore excuse themselves on this ground, that they are not devoted to insensate idols; they are rather devoted to devils, which is more dangerous. For if they were only worshipping idols, as they would not help them, so they would not hurt them; but if thou worship and serve devils, they themselves will be thy masters. ...
10. But observe holy men, who are like the Angels. When thou hast found some holy man who serveth God, if thou wish to worship him instead of God, he forbiddeth thee: he will not arrogate to himself the honour due to God, he will not be unto thee as God, but be with thee under God. Thus did the holy Apostles Paul and Barnabas. They preached the word of God in Lycaonia. When they had performed wonderful works in Lycaonia, the people of that country brought victims, and wished to sacrifice to them, calling Barnabas Jupiter, and Paul Mercury: they were not pleased. Did they perchance refuse to be sacrificed to, because they abhorred to be compared to devils? No, but because they shuddered at divine honour being paid to men. Their own words show this: it is no guess of ours; for the text of the book goeth on to say how they were moved. ...Just then, as good men forbade those who had wished to worship them as gods, and wish rather that God alone be worshipped, God alone be adored, to God alone sacrifice be offered, not to themselves; so also all the holy Angels seek His glory whom they love; endeavour to impel and to excite to the contemplation of Him all whom they love: Him they declare to them, not themselves, since they are angels; and because they are soldiers, they study only how to seek the glory of their Captain; but if they have sought their own glory, they are condemned as usurpers. Such were the devil and his angels; he claimed for himself divine honour, and for all his demons; he filled the Pagan temples, and persuaded them to offer images and sacrifices to himself. Was it not better to worship holy Angels than devils? They answer: we do not worship devils; we worship angels, as ye call them, the powers and the ministers of the great God. I wish ye would worship them: ye would easily learn from themselves not to worship them. Hear an Angel teaching. He was teaching a disciple of Christ, and showing him many wonders in the Revelation of John: and when some wonderful vision had been shown him, he trembled, and fell down at the Angel's feet; but that Angel, who sought not but the glory of God, said, "See thou do it not; for I am a fellow-servant of thee, and of thy brethren the prophets." What then, my brethren? Let no man say, I fear lest the Angel may be angry with me, if I worship him not as my God. He is then angry with thee, when thou hast chosen to worship him: for he is righteous, and loveth God. As devils are angry if they are not worshipped, so are Angels angry if they are worshipped instead of God. But lest the weak and trembling heart perchance say unto itself: If then the demons are incensed because they are not worshipped, I fear to offend them; what can even their chief the devil do unto thee? If he had any power over us no one of us would remain. Are not daily so many things said against him by the mouth of Christians, and yet the harvest of Christians increaseth. When thou art angry with the most depraved of thy slaves, thou givest him the name, "Satan," Devil. Perhaps in this thou dost err, since thou sayest it to a man, and thy immoderate anger hurrieth thee to revile the image of God: and yet thou choosest a term thou deeply hatest, to apply to him. If he could, would he not revenge himself? But it is not allowed: and he doth so much only as is allowed him. For when he wished to tempt Job, he had to ask power to do so: and he could do nothing had he not received power. Why then dost thou not fearlessly worship God, without whose will no one hurteth thee, and by whose permission thou art: chastened, not overcome? For if it shall have pleased the Lord thy God to permit some man to hurt thee, or some spirit: He will chasten thee, that thou mayest cry unto Him: "Confounded," therefore, "be all they that delight in vain gods: worship Him, all ye His angels." Let Pagans learn to worship God: they wish to worship Angels: let them imitate Angels, and worship Him who is worshipped by Angels. "Worship Him, all ye His angels." Let that Angel worship who was sent to Cornelius (for worshipping Him he sent Cornelius to Peter), himself Peter's fellow-servant; let him worship Christ, Peter's Lord. "Worship Him, all ye gods!"
11. "Sion heard of it, and rejoiced" (ver. 8). What did Sion hear? That all His Angels worship Him. ...For the Church was not as yet among the Gentiles; in Judaea the Jews had some of them believed, and the very Jews who believed thought that they only belonged to Christ: the Apostles were sent to the Gentiles, Cornelius was preached to; Cornelius believed, was baptized, and they who were with Cornelius were also baptized. But ye know what happened, that they might be baptized: the reader indeed hath not reached this point, but, nevertheless, some recollect; and let those who do not recollect, hear briefly from me. The Angel was sent to Cornelius: the Angel sent Cornelius to Peter; Peter came to Cornelius. And because Cornelius and his household were Gentiles, and uncircumcised: lest they might hesitate to give the Gospel to the uncircumcised: before Cornelius and his household were baptized, the Holy Spirit came, and filled them, and they began to speak with tongues. Now the Holy Spirit had not fallen upon any one who had not been baptized: but upon these It fell before baptism. For Peter might hesitate whether he might baptize the uncircumcised: the Holy Spirit came, they began to speak with tongues; the invisible gift was given, and took away all doubt about the visible Sacrament; they were all baptized. ...What did Sion hear, and rejoice at? That the Gentiles also had received the word of God. One wall had come, but the corner existed not as yet. The name Sion is here peculiarly given to the Church which was in Judaea. "Sion heard of it, and rejoiced: and the daughters of Judah were glad." Thus it is written, "The apostles and brethren that were in Judaea heard." See if the daughters of Judaea rejoiced not. What did they hear? "That the Gentiles had also received the word of God." ...Therefore, "The daughters of Judah rejoiced because of Thy judgments, O Lord." What is, because of Thy judgments? Because in any nation, and in any people, he that serveth Him is accepted of Him: for He is not the God of the Jews only, but also of the Gentiles.
12. See if this be not the reason for the joy of the daughters of Judah. "For Thou, Lord, art most high over all the earth" (ver. 9). Not in Judaea alone, but over Jerusalem; not over Sion only, but over all the earth. To this whole earth the judgments of God prevailed, so that it assembled its nations from every quarter: judgments with which they who have cut themselves off have no communion: they neither hear the prophecy, nor see its completion; "For Thou, Lord, art most high over all the earth: Thou art exalted far above all gods." What is "far"? For it is said of Christ. What then meaneth "far," except that Thou mayest be acknowledged coequal with the Father? What meaneth, "above all gods"? Who are they? Idols have not life, have not sense: devils have life and sense; but they are evil. What great thing is it that Christ is exalted above devils? He is exalted above devils: but neither is this very great; the heathen gods indeed are devils, but "He is far above all gods." Even men are styled gods: "I have said, Ye are gods: and ye are all the children of the Most Highest:" again it is written, "God standeth in the congregation of princes: He is a Judge among gods." Jesus Christ our Lord is exalted above all: not only above idols, not only above devils; but above all righteous men. Even this is not enough; above all Angels also: for whence otherwise is this, "Worship Him, all ye gods"? "Thou art far exalted above all gods."
13. What then do we all, who have assembled before Him, before Him who is exalted far above all gods? He hath given us a brief commandment, "O ye that love the Lord, see that ye hate the thing which is evil!" (ver. 10). Christ doth not deserve that with Him thou shouldest love avarice. Thou lovest Him: thou shouldest hate what He hateth. There is a man who is thine enemy, he is what thou art; ye are the work of one Creator, with the same nature: and yet if thy son were to speak unto thine enemy, and come to his house, and constantly converse with him, thou wouldest be inclined to disinherit him; because he speaketh with thine enemy. And how so? Because thou seemest to say Justly, Thou art my enemy's friend, and seekest thou aught of my property? Attend then. Thou lovest Christ: avarice is Christ's foe; why speak with her? I say not, speak with her; why dost thou serve her? For Christ commandeth thee to do many things, and thou dost them not; she commandeth thee, and thou dost them. Christ commandeth thee to clothe the poor man: and thou dost it not; avarice biddeth thee defraud, and this thou dost in preference. If such be the case, if such thou art, do not very confidently promise thyself Christ's heritage. But thou sayest, I love Christ. Hence it appeareth that thou lovest what is good, if thou shalt be found to hate what is evil. ...
14. Because then he had said above, "see that ye hate the thing which is evil," lest ye should fear to hate evil, lest he should kill thee, he addeth instantly, "The Lord preserveth the souls of His servants." Hear Him preserving the souls of His servants, and saying, "Fear not them which kill the body, but are not able to kill the soul." He who hath most power against thee, slayeth the body. What hath he done unto thee? What he also did to the Lord thy God. Why lovest thou to have what Christ hath, if thou fearest to suffer what Christ did? He came to bear thy life, temporal, weak, subject unto death. Surely fear to die, if thou canst avoid dying. What thou canst not avoid through thy nature, why dost thou not undergo by faith? Let the adversary who threateneth take away from thee that life, God giveth thee another life: for He gave thee this life also, and without His will even this shall not be taken from thee; but if it be His will that it be taken from thee, He hath a life to give thee in exchange; fear not to be robbed for His sake. Art thou unwilling to put off a patched garment? He will give thee a robe of glory. What robe dost thou tell me of? "This corruptible must put on incorruption, and this mortal must put on immortality." This very flesh of thine shall not perish. Thine enemy can rage as far as to thy death: he hath not power beyond, either over thy soul, or even over thy flesh; for although he scatter thy flesh about, he hindereth not the resurrection. Men were fearful for their life: and what said the Lord unto them? "The very hairs of your head are all numbered." Dost thou, who losest not a single hair, fear the loss of thy life? All things are numbered with God. He who created all things, will restore all things. They were not, and they were created: they were, and shall they not be restored? ..."He shall deliver them from the hand of the ungodly."
15. But perhaps thou wilt say, I lose this light. "There is sprung up a light for the righteous" (ver. 11). What light fearest thou thou mayest lose? fearest thou thou mayest be in darkness? Fear not thou mayest lose light; nay, fear lest while thou art guarding against the loss of this light, thou mayest lose that true light. For we see to whom that light is given which thou fearest losing, and with whom it is shared. Do the righteous only see this sun, when He maketh it rise over the just and unjust, and raineth upon the just and unjust? Wicked men, robbers, the unchaste, beasts, flies, worms, see that light together with thee. What sort of light doth He keep for the righteous, who giveth this even to such as these? Deservedly the Martyrs beheld this light in faith; for they who despised this light of the sun, had some light in their eyes, which they longed for, who rejected this. Do you imagine that they were really in misery, when they walked in chains? Spacious was the prison to the faithful, light were the chains to the confessors. They who preached Christ amid their torments, had joy in the iron-chair. What light hath sprung up for the righteous? Not that which springeth up for the unrighteous; not that which He causeth to rise over the good and bad. There is a different light which springeth up to the righteous; of which light, that never rose upon themselves, the unrighteous shall in the end say, "Therefore have we erred from the way of truth, and the light of righteousness hath not shined upon us, and the sun of righteousness rose not upon us." Behold, by loving this sun they have lain in the darkness of the heart. What did it profit them to have seen with their eyes this sun, and not in mind to have seen that light? Tobit was blind, but he used to teach his son the way of God. Ye know this, that Tobit warned his son, and said to him, "Son, give alms of thy substance; because that alms suffer not to come into darkness." Even he who was in darkness spoke thus. ...Dost thou wish to know that light? Be true-hearted. What is, be true-hearted? Be not of a crooked heart before God, withstanding His will, and wishing to bend Him unto thee, and not to rule thyself to please Him; and thou wilt feel the joyful gladness which all the true-hearted know.
16. "Be glad, ye righteous" (ver. 12). Perhaps already the faithful hearing the word, "Be glad," are thinking of banquets, preparing cups, waiting for the season of roses; because it is said, "Be glad, ye righteous!" See what followeth, "Be glad in the Lord." Thou art waiting for the season of spring, that thou mayest be glad: thou hast the Lord for joyful gladness, the Lord is always with thee, He hath no special season; thou hast Him by night, thou hast Him by day. Be true-hearted; and thou hast ever joy from Him. For that joy which is after the fashion of the world, is not true joy. Hear the prophet Isaiah: "There is no joy, saith my God, to the wicked." What the wicked call joy is not joy, such as he knew who made no account of their joy: let us believe him, brethren. He was a man, but he knew both kinds of joy. He certainly knew the joys of the cup, for he was a man, he knew the joy of the table, he knew the joys of marriage, he knew those joys worldly and luxurious. He who knew them saith with confidence, "There is no joy to the wicked, saith the Lord." But it is not man who speaks, it is the Lord. ...But thou sayest, I see not that light which Isaiah saw. Believe, and thou shalt see it. For perhaps thou hast not the eye to see it; for it is an eye by which that beauty is discerned. For as there is an eye of the flesh, by means of which this light is seen: so there is an eye of the heart, by which that joy is perceived: perhaps that eye is wounded, dimmed, disturbed by passion, by avarice, by indulgence, by senseless lust; thine eye is disturbed: thou canst not see that light. Believe, before thou seest: thou shalt be healed, and shalt see.
17. "And confess to the remembrance of His holiness." Now made glad, now rejoicing in the Lord, confess unto Him; for unless it were His will, ye would not rejoice in Him. For the Lord Himself saith: "These things I have spoken to you: that in Me ye might have peace. But in the world ye shall have tribulation." If ye are Christians, look for tribulations in this world; look not for more peaceful and better times. Brethren, ye deceive yourselves; what the Gospel doth not promise you, promise not to yourselves. Ye know what the Gospel saith; we are speaking to Christians; we ought not to disobey the faith. The Gospel saith this, that in the last times many evils, many stumbling-blocks, many tribulations, much iniquity, shall abound; but he that shall endure unto the end, the same shall be saved. "The love," it saith, "of many shall wax cold." Whosoever then hath been stedfastly fervent in spirit, as the Apostle saith, "fervent in spirit," his love shall not wax cold: because "the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us." Let no man therefore promise himself what the Gospel doth not promise. Behold, happier times will come, and I am doing this, and purchasing this. It is good for thee to listen to Him who is not deceived, nor hath deceived any man, who promised thee joy not here, but in Himself; and when all here hath passed away, to hope that with Him thou wilt for ever reign; lest when thou dost wish to reign here, thou mayest neither enjoy gladness here, nor find it there.
