Thursday, May 07, 2026

"O God, to my aid make speed" [Psalm 70:1]. For need we have for an everlasting aid in this world. But when have we not? Now however being in tribulation, let us especially say, "O God, to my aid make speed." "Let them be confounded and fear that seek my soul." Christ is speaking: whether Head speak or whether Body speak; He is speaking that has said, "Why do you persecute Me?" [Acts 9:4] He is speaking that has said, "Inasmuch as you have done it to one of the least of Mine, to Me you have done it." [Matthew 25:40] The voice then of this Man is known to be of the whole man, of Head and of Body: that need not often be mentioned, because it is known. "Be they confounded," he says, "and fear that seek my soul." In another Psalm He says, "I was looking unto the right and saw, and there was not one that would know Me: flight has perished from Me, and there is not one to seek out My soul." There of persecutors He says, that there was not one to seek out His soul: but here, "Let them be confounded and fear that seek My soul."...And where is that which you have heard from your Lord, "Love ye your enemies, do good to them that hate you, and pray for them that persecute you"? [Matthew 5:44] Behold you suffer persecution, and cursest them from whom you suffer, how do you imitate the Passions of your Lord that have gone before, hanging on the cross and saying, "Father, forgive them, for they know not what they do." [Luke 23:34] To persons saying such things the Martyr replies and says, you have set before me the Lord, saying, "Father, forgive them, for they know not what they do:" understand thou my voice also, in order that it may be yours too: for what have I said concerning mine enemies? "Let them be confounded and fear." Already such vengeance has been taken on the enemies of the Martyrs. That Saul that persecuted Stephen, he was confounded and feared. He was breathing out slaughters, he was seeking some to drag and slay: a voice having been heard from above, "Saul, Saul, why do you persecute Me," [Acts 9:4] he was confounded and laid low, and he was raised up to obedience, that had been inflamed unto persecuting. This then the Martyrs desire for their enemies, "Let them be confounded and fear." For so long as they are not confounded and fear, they must needs defend their actions: glorious they think themselves, because they hold, because they bind, because they scourge, because they kill, because they dance, because they insult, and because of all these doings they be some time confounded and fear. For if they be confounded, they will also be converted: because converted they cannot be, unless they shall have been confounded and shall have feared. Let us then wish these things to our enemies, let us wish them without fear. Behold I have said, and let me have said it with you, may all that still dance and sing and insult the Martyrs "be confounded and fear:" at last within these walls confounded may they beat their breasts!

"Let them be turned away backward and blush that think evil things to me" [Psalm 70:2]. At first there was the assault of them persecuting, now there has remained the malice of them thinking. In fact, there are in the Church distinct seasons of persecutions following one another. There was made an assault on the Church when kings were persecuting: and because kings had been foretold as to persecute and as to believe, when one had been fulfilled the other was to follow. There came to pass also that which was consequent; kings believed, peace was given to the Church, the Church began to be set in the highest place of dignity, even on this earth, even in this life: but there is not wanting the roar of persecutors, they have turned their assaults into thoughts. In these thoughts, as in a bottomless pit, the devil has been bound, he roars and breaks not forth. For it has been said concerning these times of the Church, "The sinner shall see, and shall be angry." And shall do what? That which he did at first? Drag, bind, smite? He does not this. What then? "With his teeth he shall gnash, and shall pine away." And with these men the Martyr is, as it were, angry, and yet for these men the Martyr prays. For in like manner as he has wished well to those men concerning whom he has said, "Let them be confounded and fear that seek my soul:" so also now, "Let them be turned backward, and blush, that think evil things to me." Wherefore? In order that they may not go before, but follow. For he that censures the Christian religion, and on his own system wills to live, wills as it were to go before Christ, as though He indeed had erred and had been weak and infirm, because He either willed to suffer or could suffer in the hands of the Jews; but that he is a clever man for guarding against all these things; in shunning death, even in basely lying to escape death, and slaying his soul that he may live in body, he thinks himself a man of singular and prudent measures. He goes before in censuring Christ, in a manner he outstrips Christ: let him believe in Christ, and follow Christ. For that which had been desired but now for persecutors thinking evil things, the same the Lord Himself said to Peter. Now in a certain place Peter willed to go before the Lord....A little before, "Blessed are you, Simon Bar-jona, for flesh and blood has not revealed it to you, but My Father which is in Heaven:" now in a moment, "Go back behind Me, Satan." [Matthew 16:23] What is, "Go back behind Me"? Follow Me. You will to go before Me, you will to give Me counsel, it is better that thou follow My counsel: this is, "go back," go back behind Me. He is silencing one outstripping, in order that he may go backward; and He is calling him Satan, because he wills to go before the Lord. A little before, "blessed;" now, "Satan." Whence a little before, "blessed"? Because, "to you," He says, "flesh and blood has not revealed it, but My Father which is in Heaven." Whence now, "Satan"? Because "you savour not," He says, "the things which are of God, but the things which are of men." Let us then that would duly celebrate the nativities of the Martyrs, long for the imitation of the Martyrs; let us not wish to go before the Martyrs, and think ourselves to be of better understanding than they, because we shun sufferings in behalf of righteousness and faith which they shunned not. Therefore be they that think evil things, and in wantonness feed their hearts, "turned backward and blush." Let them hear from the Apostle afterwards saying, "But what fruit had ye some time in those things at which you now blush?"

What follows? "Let them be turned away immediately blushing, that say to me, Well, well" [Psalm 70:3]. Two are the kinds of persecutors, revilers and flatterers. The tongue of the flatterer does more persecute than the hand of the slayer: for this also the Scripture has called a furnace. Truly when the Scripture was speaking of persecution, it said, "Like gold in a furnace it has proved them" (speaking of Martyrs being slain), "and as the holocaust's victim it has received them." [Wisdom 3:6] Hear how even the tongue of flatterers is of such sort: "The proving," he says, "of silver and of gold is fire; but a man is proved by the tongue of men praising him." [Proverbs 27:21] That is fire, this also is fire: out of both you ought to go forth safe. The censurer has broken you, you have been broken in the furnace like an earthen vessel. The Word has moulded you, and there has come the trial of tribulation: that which has been formed, must needs be seasoned; if it has been well moulded, there has come the fire to strengthen. Whence He said in the Passion, "Dried up like a potsherd has been My virtue." For Passion and the furnace of tribulation had made Him stronger....

And what comes to pass when they are all turned back and blush, whether it be they that seek my soul, or they that think evil things to me, or they that with perverse and feigned benevolence with tongue would soften the stroke which they inflict, when they shall have been themselves turned away and confounded; there shall come to pass what? "Let them exult and be joyous in You:" not in me, not in this man or in that man; but in whom they have been made light that were darkness. "Let them exult and be joyous in You, all that seek You" [Psalm 70:4]. One thing it is to seek God, another thing to seek man. "Let them be joyous that seek You." They shall not be joyous then that seek themselves, whom You have first sought before they sought You. Not yet did that sheep seek the Shepherd, it had strayed from the flock, and He went down to it; [Luke 15:4] He sought it, and carried it back upon His shoulders. Will He despise you, O sheep, seeking Him, who has first sought you despising Him and not seeking Him? Now then begin thou to seek Him that first has sought you, and has carried you back on His shoulders. Do thou that which He speaks of, "They that are My sheep hear My voice, and follow Me." [John 10:27] If then you seek Him that first has sought you, and hast become a sheep of His, and you hear the voice of your Shepherd, and followest Him; see what He shows to you of Himself, what of His Body, in order that as to Himself you may not err, as to the Church you may not err, that no one may say to you, that is Christ which is not Christ, or that is the Church which is not the Church. For many men have said that Christ had no flesh, and that Christ has not risen in His Body: do not thou follow the voices of them. Hear thou the voice of Himself the Shepherd, that was clothed with flesh, in order that He might seek lost flesh. He has risen again, and He says, "Handle ye and see; for a spirit has not flesh and bones as you see Me have." [Luke 24:39] He shows Himself to you, the voice of Him follow thou. He shows also the Church, that no one may deceive you by the name of Church. "It behooved," He says, "Christ to suffer, and to rise again from the dead the third day, and that there should be preached repentance and remission of sins through all nations, beginning with Jerusalem." [Luke 24:46-47] You have the voice of Your Shepherd, do not thou follow the voice of strangers: [John 10:5] and a thief you shall not fear, if you shall have followed the voice of the Shepherd. But how shall you follow? If you shall neither have said to any man, as if it were by his own merit, Well, well: nor shall have heard the same with joy, so that your head be not made fat with the oil of a sinner. "Let all them exult and be joyous in You, that seek You; and let them say"— let them say what, that exult? "Be the Lord always magnified!" Let all them say this, that exult and seek You. What? "Be the Lord always magnified; yea, they that love Your salvation." Not only, "Be the Lord magnified;" but also, "alway."...A sinner you are, be He magnified in order that He may call; you confess, be He magnified in order that He may forgive: now you live justly, be He magnified in order that He may direct: you persevere even unto the end, be He magnified in order that He may glorify. "Be the Lord," then, "alway magnified; yea, they love His saving health." For from Him they have salvation, not from themselves. The saving health of the Lord our God, is the Saviour our Lord Jesus Christ: whosoever loves the Saviour, confesses himself to have been made whole; whosoever confesses himself to have been made whole, confesses himself to have been sick. Not their own saving health, as if they could save themselves of themselves: not as it were the saving health of a man, as though by him they could be saved. "Do not," he says, "confide in princes, and in the sons of men, in whom there is no safety." Why so? "Of the Lord is safety, and upon Your people is Your blessing."

Behold, "Be the Lord magnified:" will you never, will you nowhere? In Him was something, in me nothing: but if in Him is whatsoever I am, be He, not I. But thou then what? "But I am needy and poor" [Psalm 70:5]. He is rich, He abounding, He needing nothing. Behold my light, behold whence I am illumined; for I cry, "You shall illumine my candle, O Lord." What then of you? "But I am needy and poor." I am like an orphan, my soul is like a widow destitute and desolate: help I seek, always mine infirmity I confess. There have been forgiven me my sins, now I have begun to follow the commandments of God: still, however, I am needy and poor. Why still needy and poor? Because "I see another law in my members fighting against the law of my mind." [Romans 7:23] Why needy and poor? Because, "blessed are they that hunger and thirst after righteousness." [Matthew 5:6] Still I hunger, still I thirst: my fullness has been put off, not taken away. "O God, aid me." Most suitably also Lazarus is said to be interpreted, "one aided:" that needy and poor man, that was transported into the bosom of Abraham; [Luke 16:23] and bears the type of the Church, which ought always to confess that she has need of aid. This is true, this is godly. "I have said to the Lord, My God You are." Why? "For my goods You need not." He needs not us, we need Him: therefore He is truly Lord. For you are not the very true Lord of your servant: both are men, both needing God. But if you suppose your servant to need you, in order that you may give him bread; thou also needest your servant, in order that he may aid your labours. Each one of you does need the other. Therefore neither of you is truly lord, and neither of you truly servant. Hear thou the true Lord, of whom you are the true servant: "I have said to the Lord, My God You are." Why are You Lord? "Because my goods You need not"? But what of you? "But I am needy and poor." Behold the needy and poor: may God feed, may God alleviate, may God aid: "O God," he says, "aid me."

Overcoming well means overcoming all the machinations of the devil. He serves up enticements, he is overcome by self-restraint; he inflicts pains and tortures, he is overcome by patience; he suggests errors, he is overcome by wisdom. As a last resort, when all these ploys have been defeated, he suggests to the soul, "Well done, well done, how much you've been able to do! How valiantly you've contended! Who can be compared with you? How well you have overcome!" The holy soul must answer him, "Let them be put to confusion and shame, those who say to me, Well done, well done!" So when do you overcome, if not when you say, "It is in the Lord that my soul shall be praised; let the gentle hear and rejoice"?

"O God, in You I have hoped, O Lord, I shall not be confounded for everlasting" [Psalm 71:1]. Already I have been confounded, but not for everlasting. For how is he not confounded, to whom is said, "What fruit had ye in these things wherein ye now blush?" [Romans 6:21] What then shall be done, that we may not be confounded for everlasting? "Draw near unto Him, and be ye enlightened, and your faces shall not blush." Confounded you are in Adam, withdraw from Adam, draw near unto Christ, and then you shall not be confounded. "In You I have hoped, O Lord, I shall not be confounded for everlasting." If in myself I am now confounded, in You I shall not be confounded for everlasting.

"In Your own righteousness deliver me, and save me" [Psalm 71:2]. Not in my own, but in Your own: for if in my own, I shall be one of those whereof he says, "Being ignorant of God's righteousness, and their own righteousness willing to establish, to the righteousness of God they were not made subject." [Romans 10:3] Therefore, "in Your own righteousness," not in mine. For mine is what? Iniquity has gone before. And when I shall be righteous, Your own righteousness it will be: for by righteousness given to me by You I shall be righteous; and it shall be so mine, as that it be Yours, that is, given to me by You. For I believe in Him that justifies an ungodly man, so that my faith is counted for righteousness. [Romans 4:5] Even so then the righteousness shall be mine, not however as though my own, not as though by my own self given to myself: as they thought who through the letter made their boast, and rejected grace....It is a small thing then that thou acknowledge the good thing which is in you to be from God, unless also on that account thou exalt not yourself above him that has not yet, who perchance when he shall have received, will outstrip you. For when Saul was a stoner of Stephen, [Acts 7:59] how many were the Christians of whom he was persecutor! Nevertheless, when he was converted, all that had gone before he surpassed. Therefore say thou to God that which you hear in the Psalm, "In You I have hoped, O Lord, I shall not be confounded for everlasting: in Your own righteousness," not in mine, "deliver me, and save me." "Incline unto me Your ear." This also is a confession of humility. He that says, "Incline unto me," is confessing that he is lying like a sick man laid at the feet of the Physician standing. Lastly, observe that it is a sick man that is speaking: "Incline unto me Your ear, and save me."

"Be Thou unto me for a protecting God" [Psalm 71:3]. Let not the darts of the enemy reach unto me: for I am not able to protect myself. And a small thing is "protecting:" he has added, "and for a walled place, that You may save me." "For a walled place" be Thou to me, be Thou my walled place....Behold, God Himself has become the place of your fleeing unto, who at first was the fearful object of your fleeing from. "For a walled place," he says, be to me, "that You may save me." I shall not be safe except in You: except You shall have been my rest, my sickness shall not be able to be made whole. Lift me from the earth; upon You I will lie, in order that I may rise unto a walled place. What can be better walled? When unto that place you shall have fled for refuge, tell me what adversaries you will dread? Who will lie in wait, and come at you? A certain man is said from the summit of a mountain to have cried out, when an Emperor was passing by, "I speak not of you:" the other is said to have looked back and to have said, "Nor I of you." He had despised an Emperor with glittering arms, with mighty army. From whence? From a strong place. If he was secure on a high spot of earth, how secure are you on Him by whom heaven and earth were made? I, if for myself I shall have chosen another place, shall not be able to be safe. Choose thou indeed, O man, if you shall have found one, a place better walled. There is not then a place whither to flee from Him, except we flee to Him. If you will escape Him angry, flee to Him appeased. "For my firmament and my refuge You are." "My firmament" is what? Through You I am firm, and by You I am firm. "For my firmament and my refuge You are:" in order that I may be made firm by You, in whatever respects I shall have been made infirm in myself, I will flee for refuge unto You. For firm the grace of Christ makes you, and immovable against all temptations of the enemy. But there is there too human frailness, there is there still the first captivity, there is there too the law in the members fighting against the law of the mind, and willing to lead captive in the law of sin: [Romans 7:23] still the body which is corrupt presses down the soul. [Wisdom 9:15] Howsoever firm thou be by the grace of God, so long as thou still bearest an earthly vessel, wherein the treasure of God is, something must be dreaded even from that same vessel of clay. [2 Corinthians 4:7] Therefore "my firmament You are," in order that I may be firm in this world against all temptations. But if many they are, and they trouble me: "my refuge You are." For I will confess mine infirmity, to the end that I may be timid like a "hare," because I am full of thorns like a "hedgehog." And as in another Psalm is said, "The rock is a refuge for the hedgehogs and the hares:" but the Rock was Christ. [1 Corinthians 10:4]

"O God, deliver me from the hand of the sinner" [Psalm 71:4]. Generally, sinners, among whom is toiling he that is now to be delivered from captivity: he that now cries, "Unhappy man I, who shall deliver me from the body of this death? The grace of God through Jesus Christ our Lord." [Romans 7:24-25] Within is a foe, that law in the members; there are without also enemies: unto what do you cry? Unto Him, to whom has been cried, "From my secret sins cleanse me, O Lord, and from strange sins spare Your servant.". ..But these sinners are of two kinds: there are some that have received Law, there are others that have not received: all the heathen have not received Law, all Jews and Christians have received Law. Therefore the general term is sinner; either a transgressor of the Law, if he has received Law; or only unjust without Law, if he has not received the Law. Of both kinds speaks the Apostle, and says, "They that without Law have sinned, without Law shall perish, and they that in the Law have sinned, by the Law shall be judged." [Romans 2:12] But thou that amid both kinds dost groan, say to God that which you hear in the Psalm, "My God, deliver me from the hand of the sinner." Of what sinner? "From the hand of him that transgresses the Law, and of the unjust man." He that transgresses the Law is indeed also unjust; for not unjust he is not, that transgresses the Law: but every one that transgresses the Law is unjust, not every unjust man does transgress the Law. For, "Where there is not a Law," says the Apostle, "neither is there transgression." [Romans 4:15] They then that have not received Law, may be called unjust, transgressors they cannot be called. Both are judged after their deservings. But I that from captivity will to be delivered through Your grace, cry to You, "Deliver me from the hand of the sinner." What is, from the hand of him? From the power of him, that while he is raging, he lead me not unto consenting with him; that while he lies in wait, he persuade not to iniquity. "From the hand of the sinner and of the unjust man."...

Lastly, there follows the reason why I say this: "for You are my patience" [Psalm 71:5]. Now if He is patience rightly, He is that also which follows, "O Lord, my hope from my youth." My patience, because my hope: or rather my hope, because my patience. "Tribulation," says the Apostle, "works patience, patience probation, but probation hope, but hope confounds not." [Romans 5:3-5] With reason in You I have hoped, O Lord, I shall not be confounded for everlasting. "O Lord, my hope from my youth." From your youth is God your hope? Is He not also from your boyhood, and from your infancy? Certainly, says he. For see what follows, that you may not think that I have said this, "my hope from my youth," as if God noways profited mine infancy or my boyhood; hear what follows: "In You I have been strengthened from the womb." Hear yet: "From the belly of my mother You are my Protector" [Psalm 71:6]. Why then, "from my youth," except it was the period from which I began to hope in You? For before in You I was not hoping, though You were my Protector, that led me safe unto the time, when I learned to hope in You. But from my youth I began in You to hope, from the time when You armed me against the Devil, so that in the girding of Your host being armed with Your faith, love, hope, and the rest of Your gifts, I waged conflict against Your invisible enemies, and heard from the Apostle, "There is not for us a wrestling against flesh and blood, but against principalities, and powers," etc. [Ephesians 5:12] There a young man it is that does fight against these things: but though he be a young man, he falls, unless He be the hope of Him to whom he cries, "O Lord, my hope from my youth." "In You is my singing always." Is it only from the time when I began to hope in You until now? Nay, but "alway." What is, "alway"? Not only in the time of faith, but also in the time of sight. For now, "So long as we are in the body we are absent from the Lord: for by faith we walk, not by sight:" [2 Corinthians 5:6] there will be a time when we shall see that which being not seen we believe: but when that has been seen which we believe, we shall rejoice: but when that has been seen which they believed not, ungodly men shall be confounded. Then will come the substance whereof there is now the hope. But, "Hope which is seen is not hope. But if that which we see not we hope for, through patience we wait for it." [Romans 8:24] Now then you groan, now unto a place of refuge you run, in order that you may be saved; now being in infirmity you entreat the Physician: what, when you shall have received perfect soundness also, what when you shall have been made "equal to the Angels of God," [Matthew 22:30] will you then perchance forget that grace, whereby you have been delivered? Far be it.

Lastly, there follows the reason why I say this: "for You are my patience" [Psalm 71:5]. Now if He is patience rightly, He is that also which follows, "O Lord, my hope from my youth." My patience, because my hope: or rather my hope, because my patience. "Tribulation," says the Apostle, "works patience, patience probation, but probation hope, but hope confounds not." [Romans 5:3-5] With reason in You I have hoped, O Lord, I shall not be confounded for everlasting. "O Lord, my hope from my youth." From your youth is God your hope? Is He not also from your boyhood, and from your infancy? Certainly, says he. For see what follows, that you may not think that I have said this, "my hope from my youth," as if God noways profited mine infancy or my boyhood; hear what follows: "In You I have been strengthened from the womb." Hear yet: "From the belly of my mother You are my Protector" [Psalm 71:6]. Why then, "from my youth," except it was the period from which I began to hope in You? For before in You I was not hoping, though You were my Protector, that led me safe unto the time, when I learned to hope in You. But from my youth I began in You to hope, from the time when You armed me against the Devil, so that in the girding of Your host being armed with Your faith, love, hope, and the rest of Your gifts, I waged conflict against Your invisible enemies, and heard from the Apostle, "There is not for us a wrestling against flesh and blood, but against principalities, and powers," etc. [Ephesians 5:12] There a young man it is that does fight against these things: but though he be a young man, he falls, unless He be the hope of Him to whom he cries, "O Lord, my hope from my youth." "In You is my singing always." Is it only from the time when I began to hope in You until now? Nay, but "alway." What is, "alway"? Not only in the time of faith, but also in the time of sight. For now, "So long as we are in the body we are absent from the Lord: for by faith we walk, not by sight:" [2 Corinthians 5:6] there will be a time when we shall see that which being not seen we believe: but when that has been seen which we believe, we shall rejoice: but when that has been seen which they believed not, ungodly men shall be confounded. Then will come the substance whereof there is now the hope. But, "Hope which is seen is not hope. But if that which we see not we hope for, through patience we wait for it." [Romans 8:24] Now then you groan, now unto a place of refuge you run, in order that you may be saved; now being in infirmity you entreat the Physician: what, when you shall have received perfect soundness also, what when you shall have been made "equal to the Angels of God," [Matthew 22:30] will you then perchance forget that grace, whereby you have been delivered? Far be it.

"As it were a monster I have become unto many" [Psalm 71:7]. Here in time of hope, in time of groaning, in time of humiliation, in time of sorrow, in time of infirmity, in time of the voice from the fetters— here then what? "As it were a monster I have become unto many." Why, "As it were a monster"? Why do they insult me that think me a monster? Because I believe that which I see not. For they being happy in those things which they see, exult in drink, in wantonness, in chamberings, in covetousness, in riches, in robberies, in secular dignities, in the whitening of a mud wall, in these things they exult: but I walk in a different way, contemning those things which are present, and fearing even the prosperous things of the world, and secure in no other thing but the promises of God. And they, "Let us eat and drink, for tomorrow we die." [1 Corinthians 15:32] What do you say? Repeat it: "let us eat," he says, "and drink." Come now, what have you said afterwards? "for tomorrow we die." You have terrified, not led me astray. Certainly by the very thing which you have said afterwards, you have stricken me with fear to consent with you. "For tomorrow we die," you have said: and there has preceded, "Let us eat and drink." For when you had said, "Let us eat and drink;" you added, "for tomorrow we die." Hear the other side from me, "Yea let us fast and pray, 'for tomorrow we die.'" I keeping this way, strait and narrow, "as it were a monster have become unto many: but You are a strong helper." Be with me, O Lord Jesus, to say to me, faint not in the narrow way, I first have gone along it, I am the way itself, [John 14:6] I lead, in Myself I lead, unto Myself I lead home. Therefore though "a monster I have become unto many;" nevertheless I will not fear, for "You are a strong Helper."

"Let my mouth be fulfilled with praise, that with hymn I may tell of Your glory, all the day long Your magnificence" [Psalm 71:8]. What is "all the day long"? Without intermission. In prosperity, because You comfort: in adversity, because You correct: before I was in being, because You made; when I was in being, because You gave health: when I had sinned, because You forgave; when I was converted, because You helped; when I had persevered, because You crowned.

My hope from my youth, "cast me not away in time of old age" [Psalm 71:9]. What is this time of old age? "When my strength shall fail, forsake not me." Here God makes this answer to you, yea indeed let your strength fail, in order that in you mine may abide: in order that you may say with the Apostle, "When I am made weak, then I am mighty." [2 Corinthians 12:10] Fear not, that you be cast away in that weakness, in that old age. But why? Was not your Lord made weak on the Cross? Did not most mighty men and fat bulls before Him, as though a man of no strength, made captive and oppressed, shake the head and say, "If Son of God He is, let Him come down from the Cross"? Has he deserted because He was made weak, who preferred not to come down from the Cross, lest He should seem not to have displayed power, but to have yielded to them reviling? What did He hanging teach you, that would not come down, but patience amid men reviling, but that you should be strong in your God? Perchance too in His person was said, "As it were a monster I have become unto many, and You are a strong Helper." In His person according to His weakness, not according to His power; according to that whereby He had transformed us into Himself, not according to that wherein He had Himself come down. For He became a monster unto many. And perchance the same was the old age of Him; because on account of its oldness it is not improperly called old age, and the Apostle says, "Our old man has been crucified together with Him." [Romans 6:6] If there was there our old man, old age was there; because old, old age. Nevertheless, because a true saying is, "Renewed as an eagle's shall be Your youth;" He rose Himself the third day, promised a resurrection at the end of the world. Already there has gone before the Head, the members are to follow. Why do you fear lest He should forsake you, lest He cast you away for the time of old age, when your strength shall have failed? Yea at that time in you will be the strength of Him, when your strength shall have failed.

Why do I say this? "For mine enemies have spoken against me, and they that were keeping watch for My soul, have taken counsel together [Psalm 71:10]: saying, God has forsaken Him, persecute Him, and seize Him, for there is no one to deliver Him" [Psalm 71:11]. This has been said concerning Christ. For He that with the great power of Divinity, wherein He is equal to the Father, had raised to life dead persons, on a sudden in the hands of enemies became weak, and as if having no power, was seized. When would He have been seized, except they had first said in their heart, "God has forsaken Him?" Whence there was that voice on the Cross, "My God, My God, why have You forsaken Me?" So then did God forsake Christ, though "God was in Christ reconciling the world to Himself," [2 Corinthians 5:19] though Christ was also God, out of the Jews indeed according to the flesh, "Who is over all things, God blessed for ever," [Romans 9:5] — did God forsake Him? Far be it. But in our old man our voice it was, because our old man was crucified together with Him: [Romans 6:6] and of that same our old man He had taken a Body, because Mary was of Adam. Therefore the very thing which they thought, from the Cross He said, "Why have You forsaken Me?" [Matthew 27:46] Why do these men think Me left alone to their evil? What is, think Me forsaken in their evil? "For if they had known, the Lord of glory they had never crucified. [1 Corinthians 2:8] Persecute and seize Him." More familiarly however, brethren, let us take this of the members of Christ, and acknowledge our own voice in these words: because even He used such words in our person, not in His own power and majesty; but in that which He became for our sakes, not according to that which He was, who has made us.

"O Lord, my God, be not far from me" [Psalm 71:12]. So it is, and the Lord is not far off at all. For, "The Lord is near unto them that have bruised the heart." "My God, unto my help look Thou." "Be they confounded and fail that engage my soul" [Psalm 71:13]. What has he desired? "Be they confounded and fail." Why has he desired it? "That engage my soul"? What is, "That engage my soul"? Engaging as it were unto some quarrel. For they are said to be engaged that are challenged to quarrel. If then so it is, let us beware of men that engage our soul. What is, "That engage our soul"? First provoking us to withstand God, in order that in our evil things God may displease us. For when are you right, so that to you the God of Israel may be good, good to men right in heart? When are you right? Will you hear? When in that good which you do, God is pleasing to you; but in that evil which you suffer God is not displeasing to you. See ye what I have said, brethren, and be ye on your guard against men that engage your souls. For all men that deal with you in order to make you be wearied in sorrows and tribulations, have this aim, namely, that God may be displeasing to you in that which you suffer, and there may go forth from your mouth, "What is this? For what have I done?" Now then have you done nothing of evil, and art you just? He unjust? A sinner I am, you say; I confess, just I call not myself. But what, sinner, have you by any means done so much evil as he with whom it is well? As much as Gaiuseius? I know the evil doings of him, I know the iniquities of him, from which I, though a sinner, am very far; and yet I see him abounding in all good things, and I am suffering so great evil things. I do not then say, O God, "what have I done" to You, because I have done nothing at all of evil; but because I have not done so much as to deserve to suffer these things. Again, art you just, He unjust? Wake up, wretched man, your soul has been engaged! I have not, he says, called myself just. What then do you say? A sinner I am, but I did not commit so great sins, as to deserve to suffer these things. You say not then to God, just I am, and You are unjust: but you say, unjust I am, but You are more unjust. Behold your soul has been engaged, behold now your soul wages war. What? Against whom? Your soul, against God; that which has been made against Him by whom it was made. Even because you are in being to cry out against Him, you are ungrateful. Return, then, to the confession of your sickness, and beg the healing hand of the Physician. Think thou not they are happy who flourish for a time. You are being chastised, they are being spared: perchance for you chastised and amended an inheritance is being kept in reserve....Lastly, see what follows, "Let them put on confusion and shame, that think evil things to me." "Confusion and shame," confusion because of a bad conscience, shame because of modesty. Let this befall them, and they will be good....

"But I always in You will hope, and will add to all Your praise" [Psalm 71:14]. What is this? "I will add to all Your praise," ought to move us. More perfect will you make the praise of God? Is there anything to be superadded? If already that is all praise, will you add anything? God was praised in all His good deeds, in every creature of His, in the whole establishment of all things, in the government and regulation of ages, in the order of seasons, in the height of Heaven, in the fruitfulness of the regions of earth, in the encircling of the sea, in every excellency of the creature everywhere brought forth, in the sons of men themselves, in the giving of the Law, in delivering His people from the captivity of the Egyptians, and all the rest of His wonderful works: not yet He had been praised for having raised up flesh unto life eternal. Be there then this praise added by the Resurrection of our Lord Jesus Christ: in order that here we may perceive His voice above all past praise: thus it is that we rightly understand this also....

"My mouth shall tell out Your righteousness" [Psalm 71:15]: not mine. From thence I will add to all Your praise: because even that I am righteous, if righteous I am, is Your righteousness in me, not my own: for You justify the ungodly. [Romans 4:5] "All the day long Your salvation." What is, "Your salvation"? Let no one assume to himself, that he saves himself, "Of the Lord is Salvation." Not any one by himself saves himself, "Vain is man's salvation." "All the day long Your Salvation:" at all times. Something of adversity comes, preach the Salvation of the Lord: something of prosperity comes, preach the Salvation of the Lord. Do not preach in prosperity, and hold your peace in adversity: otherwise there will not be that which has been said, "all the day long." For all the day long is day together with its own night. Do we when we say, for example, thirty days have gone by, mention the nights also; do we not under the very term days include the nights also? In Genesis what was said? "The evening was made, and the morning was made, one day." [Genesis 1:5] Therefore a whole day is the day together with its own night: for the night does serve the day, not the day the night. Whatever you do in mortal flesh, ought to serve righteousness: whatever you do by the commandment of God, be it not done for the sake of the advantage of the flesh, lest day serve night. Therefore all the day long speak of the praise of God, to wit, in prosperity and in adversity; in prosperity, as though in the day time; in adversity, as though in the night time: all the day long nevertheless speak of the praise of God, so that you may not have sung to no purpose, "I will bless God at every time, always the praise of Him is in my mouth.". ..

With reason there follows, "I will enter into the power of the Lord:" not my own, but the Lord's. For they gloried in their own power of the letter, therefore grace joined to the letter they knew not....But because "the letter kills, but the Spirit makes alive:" [2 Corinthians 3:6] "I have not known literature, and I will enter into the power of the Lord." Therefore this verse following does strengthen and perfect the sense, so as to fix it in the hearts of men, and not suffer any other interpretation to steal in from any quarter. "O Lord, I will be mindful of Your righteousness alone" [Psalm 71:16]. Ah! "alone." Why has he added "alone," I ask you? It would suffice to say, "I will be mindful of Your righteousness." "alone," he says, entirely: there of my own I think not. "For what have you which you have not received? But if also you have received, why do you glory as if you have not received." [1 Corinthians 4:7] Your righteousness alone does deliver me, what is my own alone is nought but sins. May I not glory then of my own strength, may I not remain in the letter; may I reject "literature," that is, men glorying of the letter, and on their own strength perversely, like men frantic, relying: may I reject such men, may I enter into the power of the Lord, so that when I am weak, then I may be mighty; in order that You in me may be mighty, for, "I will be mindful of Your righteousness alone."

"O God, You have taught me from my youth" [Psalm 71:17]. What have you taught me? That of Your righteousness alone I ought to be mindful. For reviewing my past life, I see what was owing to me, and what I have received instead of that which was owing to me. There was owing punishment, there has been paid grace: there was owing hell, there has been given life eternal. "O God, You have taught me from my youth." From the very beginning of my faith, wherewith You have renewed me, You taught me that nothing had preceded in me, whence I might say that there was owing to me what You have given. For who is turned to God save from iniquity? Who is redeemed save from captivity? But who can say that unjust was his captivity, when he forsook his Captain and fell off to the deserter? God is for our Captain, the devil a deserter: the Captain gave a commandment, the deserter suggested guile: where were your ears between precept and deceit? Was the devil better than God? Better he that revolted than He that made you? You believed what the devil promised, and found what God threatened. Now then out of captivity being delivered, still however in hope, not yet in substance, walking by faith, not yet by sight, "O God," he says, "You have taught me from my youth." From the time that I have been turned to You, renewed by You who had been made by You, re-created who had been created, re-formed who had been formed: from the time that I have been converted, I have learned that no merits of mine have preceded, but that Your grace has come to me gratis, in order that I might be mindful of Your righteousness alone.

"And even unto oldness and old age" [Psalm 71:18]. These are two terms for old age, and are distinguished by the Greeks. For the gravity succeeding youth has another name among the Greeks, and after that same gravity the last age coming on has another name; for πρεσβύτης signifies grave, and γ

"Your power and Your righteousness" [Psalm 71:19]. That is, that I may tell forth to every generation that is yet to come, Your arm. And what has Your arm effected? This then let me tell forth, that same grace to every generation succeeding: let me say to every man that is to be born, nothing you are by yourself, on God call thou, your own are sins, merits are God's: punishment to you is owing, and when reward shall have come, His own gifts He will crown, not your merits. Let me say to every generation that is to come, out of captivity you have come, unto Adam you belonged. Let me say this to every generation that is to come, that there is no strength of mine, no righteousness of mine; but "Your strength and Your righteousness, O God, even unto the most high mighty works which You have made." "Your power and Your righteousness," as far as what? Even unto flesh and blood? Nay, "even unto the most high mighty works which You have made." For the high places are the heavens, in the high places are the Angels, Thrones, Dominions, Principalities, Powers: to You they owe it that they are; to You they owe it that they live, to You they owe it that righteously they live, to You they owe it that blessedly they live. "Your power and Your righteousness," as far as what? "Even unto the most high mighty works which You have made." Think not that man alone belongs to the grace of God. What was Angel before he was made? What is Angel, if He forsake him who has created? Therefore "Your power and Your justice even unto the most high mighty works which You have made."

"How great troubles have You shown to me, many and evil!" [Psalm 71:20]. Deservedly, proud servant. For you have willed perversely to be like your God, who had been made after the image of your Lord. [Genesis 1:27] Would you have it to be well with you, when withdrawing from that good? Truly God says to you, if you withdraw from Me, and it is well with you, I am not your good. Again, if He is good, and in the highest degree good, and of Himself to Himself good, and by no foreign good thing good, and is Himself our chief good; by withdrawing from Him, what will you be but evil? Also if He is Himself our blessedness, what will there be to one withdrawing from Him, except misery? Return thou then after misery, and say, "O Lord, who is like You? How great troubles have You shown to me, many and evil!"

But this was discipline; admonition, not desertion. Lastly, giving thanks, he says what? "And being turned You have made me alive, and from the bottomless places of the earth again You have brought me back." But when before? What is this "again"? You have fallen from a high place, O man, disobedient slave, O thou proud against your Lord, you have fallen. There hast come to pass in you, "every one that exalts himself shall be humbled:" may there come to pass in you, "every one that humbles himself shall be exalted." [Luke 14:11] Return thou from the deep. I return, he says, I return, I acknowledge; "O God, who is like You? How great troubles have You shown to me, many and evil! And being turned You have made me alive, and from the bottomless places of the earth again You have brought me back." "We perceive," I hear. You have brought us back from the bottomless places of the earth, hast brought us back from the depth and drowning of sin. But why "again"? When had it already been done? Let us go on, if perchance the latter parts of the Psalm itself do not explain to us the thing which here we do not yet perceive, namely, why he has said "again." Therefore let us hear: "How great troubles You have shown to me, many and evil! And being turned You have made me alive, and from the bottomless places of the earth again You have brought me back." What then? "You have multiplied Your righteousness, and being turned You have comforted me, and from the bottomless places of the earth again You have brought me back" [Psalm 71:21]. Behold a second "again"! If we labour to unravel this "again" when written once, who will be able to unravel it when doubled? Now "again" itself is a redoubling, and once more there is written "again." May He be with us from whom is grace, may there be with us the arm also which we are telling forth to every generation that is to come: may He be with us Himself, and as with the key of His Cross open to us the mystery that is locked up. For it was not to no purpose that when He was crucified the veil of the temple was rent in the midst, but to show that through His Passion the secret things of all mysteries were opened. [Matthew 27:51] May He then Himself be with men passing over unto Him, be the veil taken away: [2 Corinthians 3:16] may our Lord and Saviour Jesus Christ tell us why such a voice of the Prophet has been sent before, "You have shown to me troubles many and evil: and being turned You have made me alive, and from the bottomless places of the earth again You have brought me back." Behold this is the first "again" which has been written. Let us see what this is, and we shall see why there is a second "again."

"For I will confess to You in the vessels of a Psalm Your truth" [Psalm 71:22]. The vessels of a Psalm are a Psaltery. But what is a Psaltery? An instrument of wood and strings. What does it signify? There is some difference between it and a harp:...there seems to be signified by the Psaltery the Spirit, by the harp the flesh. And because he had spoken of two bringings back of ours from the bottomless places of the earth, one after the Spirit in hope, the other after the body in substance; hear thou of these two: "For I will confess to You in the vessels of a Psalm Your truth." This after the Spirit: concerning the body what? "I will psalm to You on a harp, Holy One of Israel."

Again hear this because of that same "again" and "again." "My lips shall exult when I shall psalm to You" [Psalm 71:23]. Because lips are wont to be spoken of both belonging to the inner and to the outward man, it is uncertain in what sense lips have been used: there follows therefore, "And my soul which You have redeemed." Therefore regarding the inward lips having been saved in hope, brought back from the bottomless places of the earth in faith and love, still however waiting for the redemption of our body, we say what? Already he has said, "And my soul which You have redeemed."

But lest you should think the soul alone redeemed, wherein now you have heard one "again," "but still," he says; why still? "but still my tongue also:" therefore now the tongue of the body: "all day long shall meditate of Your righteousness" [Psalm 71:24]: that is, in eternity without end. But when shall this be? Hereafter at the end of the world, at the resurrection of the body and the changing into the Angelic state. Whence is it proved that this is spoken of the end, "but still my tongue also all day long shall meditate of Your righteousness"? "When they shall have been confounded and shall have blushed, that seek evil things for me." When shall they be confounded, when shall they blush, save at the end of the world? For in two ways they shall be confounded, either when they shall believe in Christ, or when Christ shall have come. For so long as the Church is here, so long as grain groans amid chaff, so long as wheat groans amid tares, so long as vessels of mercy groan amid vessels of wrath made for dishonour, so long as lily groans amid thorns, there will not be wanting enemies to say, "When shall he die, and his name perish?" "Behold there shall come the time when Christians shall be ended and shall be no more: as they began at a set time, so even unto a particular time they shall be." But while they are saying these things and without end are dying, and while the Church is continuing preaching the Arm of the Lord to every generation that is to come; there shall come Himself also at last in His glory, there shall rise again all the dead, each with his cause: there shall be severed good men to the right hand, but evil men to the left, and they shall be confounded that did insult, they shall blush that did mock: and so my tongue after resurrection shall meditate of Your righteousness, all day long of Your praise, "when they shall have been confounded and shall have blushed, that seek evil things for me."

We have been watching a magnificent spectacle with the eyes of faith, the holy martyr Vincent everywhere victorious. He was victorious in his words, victorious in the pains he endured; victorious in his confession, victorious in his tribulations; victorious when burned with fire, victorious when submerged in the waves. When his flesh, which was a kind of tribute to the victorious Christ, was thrown into the sea from the boat, it silently said, "We are cast down but not lost." Who can have endowed this soldier with such patience but the one who first shed his blood for him? The one to whom it says in the psalm, "Since you are my patience, Lord, my hope from my youth." A great contest earns great glory; not human or temporal glory, but divine and eternal. Faith is doing battle; and when faith is doing battle, nobody can overthrow the flesh. Because even if it is mangled and torn to shreds, when can anyone perish who has been redeemed by the blood of Christ? A powerful person cannot lose what he has bought with his gold, and can Christ lose what he bought with his blood?

We saw the martyr so patiently enduring the most monstrous torments; but his soul was submitting itself to God, because it was from him that his patience came. And lest human frailty should fail through lack of patience and deny Christ, and contribute to the enemy's joy, he knew to whom he should say, "My God, rescue me from the hand of the sinner, from the hand of the lawbreaker and the wicked, since you are my patience." In this way, you see, the person who sang these words signified how Christians should ask to be rescued from the hands of their enemies; not, certainly, by suffering nothing but by enduring what they suffer with perfect patience. "Rescue me from the hand of the sinner, from the hand of the lawbreaker and the wicked." But if you ask how he wants to be rescued, look at what follows: "since you are my patience." You will find a glorious passion, wherever there is this devout confession, so that "whoever boasts, may boast in the Lord."

For this John, my dearest brothers, was one of those mountains about which it has been written, “Let the mountains receive peace for your people; and the hills justice.” The mountains are eminent souls; the hills are little souls. But the mountains receive peace for this very reason, so that the hills can receive justice. What is the justice that the hills receive? Faith, because “the just person lives by faith.” The lesser souls, however, would not receive faith if the greater souls, who were called mountains, were not illuminated by wisdom itself, so that they can convey to the little ones what the little ones are able to grasp, and so that the hills can live by faith because the mountains receive peace. By these very mountains it was said to the church, “Peace be with you.” And the mountains themselves, in announcing peace to the church, did not set themselves apart in regard to him from whom they receive peace so that they might announce peace truly and not deceitfully.

Hear now also the Son’s statements about the Father: “The Spirit of the Lord is on me, because he has anointed me to preach the gospel to the poor.” He speaks of himself likewise to the Father in the psalm: “Forsake me not, until I have declared the might of your arm to all the generations that are to come.” Also with the same substance in another psalm: “O Lord, how many are they that trouble me!” But almost all the psalms that prophesy of the person of Christ, represent the Son as conversing with the Father—that is, represent Christ [as speaking] to God. Observe also the Spirit speaking of the Father and the Son, in the character of a third person: “The Lord said to my Lord, Sit on my right hand, until I make your enemies your footstool.” Likewise in the words of Isaiah: “Thus says the Lord to the Lord my anointed.”

And as, in those times, vengeance came from God upon the Egyptians who were subjecting Israel to unjust punishment, so is it now, the Lord truly declaring, "And shall not God avenge His own elect, which cry day and night unto Him? I tell you, that He will avenge them speedily." So says the apostle, in like manner, in the Epistle to the Thessalonians: "Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled rest with us, at the revealing of our Lord Jesus Christ from heaven with His mighty angels, and in a flame of fire, to take vengeance upon those who know not God, and upon those that obey not the Gospel of our Lord Jesus Christ: who shall also be punished with everlasting destruction from the presence of the Lord, and from the glory of His power; when He shall come to be glorified in His saints, and to be admired in all them who have believed in Him."

For some of them, beholding Him in glory, saw His glorious life at the Father's right hand; others beheld Him coming on the clouds as the Son of man; and those who declared regarding Him, "They shall look on Him whom they have pierced," indicated His [second] advent, concerning which He Himself says, "Thinkest thou that when the Son of man cometh, He shall find faith on the earth?" Paul also refers to this event when he says, "If, however, it is a righteous thing with God to recompense tribulation to them that trouble you, and to you that are troubled rest with us, at the revelation of the Lord Jesus from heaven, with His mighty angels, and in a flame of fire."

And as, in those times, vengeance came from God upon the Egyptians who were subjecting Israel to unjust punishment, so is it now, the Lord truly declaring, "And shall not God avenge His own elect, which cry day and night unto Him? I tell you, that He will avenge them speedily." So says the apostle, in like manner, in the Epistle to the Thessalonians: "Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled rest with us, at the revealing of our Lord Jesus Christ from heaven with His mighty angels, and in a flame of fire, to take vengeance upon those who know not God, and upon those that obey not the Gospel of our Lord Jesus Christ: who shall also be punished with everlasting destruction from the presence of the Lord, and from the glory of His power; when He shall come to be glorified in His saints, and to be admired in all them who have believed in Him."

For while I say that similar things are written of the Son as of the Spirit, I am rather proceeding to the following point. My claim is not that because something is written of the Son, therefore it would appear to be reverently written of the Holy Spirit. Rather, I am contending against the argument that because the same is written of the Spirit, therefore the Son’s honor is lessened because of the Spirit. For they say, Is it not written of God the Father? But let them learn that it is also said of God the Father, “In the Lord I will praise the word,” and elsewhere, “In God we will do mighty deeds,” “My remembrance shall be ever in Thee,” and “In Thy name will we rejoice,” and again in another place, “That his deeds may be manifested, that they are wrought in God,” and by Paul, “In God, who created all things,” and again, “Paul and Silvanus and Timothy to the church of the Thessalonians in God the Father and the Lord Jesus Christ.”

But where, I ask, will be the location of hell? Somewhere, I think, far removed from this world. For as the prisons and the mines are at a great distance from royal residences, so will hell be located far from this world. We aren’t interested in finding its location but in escaping it. And just because God doesn’t punish everyone here, don’t doubt things to come. For God is merciful and patient. That is why he issues warnings and doesn’t immediately cast us into hell. For “I don’t desire,” he says, “the death of a sinner.” These words have no meaning, however, if sinners never die. And I know, indeed, that there is nothing less pleasant to you than these words. But to me nothing is more pleasant.… Let us, then, continually discuss these things. For to remember hell prevents our falling into hell. Do you not hear St. Paul saying, “Who shall suffer everlasting punishment from the face of the Lord”?

The greater part of men do and devise all things with a view to ingratiate themselves with rulers, and with those who are greater than themselves; and they account it a great thing, and think themselves happy, if they can obtain that object. But if to obtain favor with men is so great an advantage, how great must it be to find favor with God? On this account he always thus prefaces his Epistle, and invokes this upon them, knowing that if this be granted, there will be nothing afterwards grievous, but whatever troubles there may be, all will be done away. "Grace to you and peace," he says, "from God the Father and the Lord Jesus Christ."

This blessed man therefore saw how great is the grace of God, and on this account he invokes it upon them. And another thing also he effects, wishing to render them well-disposed to the remaining part of the Epistle; that, though he should reprove and rebuke them, they might not break away from him. For this reason he reminds them before all things of the grace of God, mollifying their hearts, that, even if there be affliction, being reminded of the grace by which they were saved from the greater evil, they may not despair at the less, but may thence derive consolation. As also elsewhere in an Epistle he has said, "For if, while we were enemies, we were reconciled to God through the death of His Son, much more, being reconciled, shall we be saved by His life."

"We are bound to give thanks to God alway for you, brethren, even as it is meet." Again a sign of great humility. For he led them to reflect and consider, that if for our good actions others do not admire us first, but God, much more also ought we. And in other respects too he raises up their spirits, because they suffer such things as are not worthy of tears and lamentations, but of thanksgiving to God. But if Paul is thankful for the good of others, what will they suffer, who not only are not thankful, but even pine at it. "For that your faith groweth exceedingly, and the love of each one of you all toward one another aboundeth." And how, you say, can faith increase? That is when we suffer something dreadful for it. It is a great thing for it to be established, and not to be carried away by reasonings. But when the winds assail us, when the rains burst upon us, when a violent storm is raised on every side, and the waves succeed each other-then that we are not shaken, is a proof of no less than this, that it grows, and grows exceedingly, and becomes loftier. For as in the case of the flood all the stony and lower parts are soon hidden, but as many things as are above, it reaches not them, so also the faith that is become lofty, is not drawn downwards. For this reason he does not say "your faith groweth;" but "groweth exceedingly, and the love of each one of you all toward one another aboundeth." Seest thou how this contributes for the ease of affliction, to be in close guard together, and to adhere to one another? From this also arose much consolation. The love and faith, therefore, that is weak, afflictions shake, but that which is strong they render stronger. For a soul that is in grief, when it is weak, can add nothing to itself; but that which is strong doth it then most. And observe their love. They did not love one indeed, and not love another, but it was equal on the part of all. For this he has intimated, by saying, "of each one of you all toward one another." For it was equally poised, as that of one body. Since even now we find love existing among many, but this love becoming the cause of division. For when we are knit together in parties of two or three, and the two indeed, or three or four, are closely bound to one another, but draw themselves off from the rest, because they can have recourse to these, and in all things confide in these; this is the division of love-not love. For tell me, if the eye should bestow upon the hand the foresight which it has for the whole body, and withdrawing itself from the other members, should attend to that alone, would it not injure the whole? Assuredly. So also if we confine to one or two the love which ought to be extended to the whole Church of God, we injure both ourselves and them, and the whole. For these things are not of love, but of division; schisms, and distracting rents. Since even if I separate and take a member from the whole man, the part separated indeed is united in itself, is continuous, all compacted together, yet even so it is a separation, since it is not united to the rest of the body. For what advantage is it, that thou lovest a certain person exceedingly? It is a human love. But if it is not a human love, but thou lovest for God's sake, then love all. For so God hath commanded to love even our enemies. And if He hath commanded to love our enemies, how much more those who have never aggrieved us? But, sayest thou, I love, but not in that way. Rather, thou dost not love at all. For when thou accusest, when thou enviest, when thou layest snares, how dost thou love? "But," sayest thou, "I do none of these things." But when a man is ill spoken of, and thou dost not shut the mouth of the speaker, dost not disbelieve his sayings, dost not check him, of what love is this the sign? "And the love," he says, "of each one of you all toward one another aboundeth."

"So that we ourselves glory in you in the Churches of God." Indeed in the first Epistle he says, that all the Churches of Macedonia and Achaia resounded, having heard of their faith. "So that we need not," he says, "to speak anything. For they themselves report concerning us what manner of entering in we had unto you." But here he says, "so that we glory." What then is it that is said? There he says that they need not instruction from him, but here he has not said that we teach them, but "we glory," and are proud of you. If therefore we both give thanks to God for you, and glory among men, much more ought you to do so for your own good deeds. For if your good actions are worthy of boasting from others, how are they worthy of lamentation from you? It is impossible to say. "So that we ourselves," he says, "glory in you in the Churches of God, for your patience and faith." Here he shows that much time had elapsed. For patience is shown by much time, not in two or three days. And he does not merely say patience. It is the part of patience indeed properly not yet to enjoy the promised blessings. But here he speaks of a greater patience. And of what sort is that? That which is shown in persecutions. "For your patience," he says, "and faith in all your persecutions and in the afflictions which ye endure." For they were living with enemies who were continually endeavoring on every side to injure them, and they were manifesting a patience firm and immovable. Let all those blush who for the sake of the patronage of men pass over to other doctrines. For whilst it was yet the beginning of the preaching, poor men who lived by their daily earnings took upon themselves enmities from rulers and the first men of the state, when there was nowhere king or governor who was a believer; and submitted to irreconcilable war, and not even so were unsettled.

"Which is a manifest token of the righteous judgment of God." See how he gathers comfort for them. He had said, We give thanks to God, he had said, We glory among men: these things indeed are honorable. But that which he most seeks for, who is in suffering, is, deliverance from evils, and vengeance upon those who are evil entreating them. For when the soul is weak, it most seeks for these things, for the philosophic soul does not even seek these things. Why then does he say, "a token of the righteous Judgment of God"? Here he has glanced at the retribution on either side, both of those who do the ill, and of those who suffer it, as if he had said, that the justice of God may be shown when He crowns you indeed, but punishes them. At the same time also he comforts them, showing that from their own labors and toils they are crowned, and according to the proportion of righteousness. But he puts their part first. For although a person even vehemently desires revenge, yet he first longs for reward. For this reason he says, "That ye may be counted worthy of the kingdom of God, for which ye also suffer." This then does not come to pass from the circumstance that those who injure them are more powerful than they, but because it is so that they must enter into the kingdom. "For through many tribulations," he says, "we must enter into the kingdom of God."

"If so be that it is a righteous thing with God to recompense affliction to them that afflict you, and to you that are afflicted rest with us at the revelation of the Lord Jesus from heaven with the Angels of His power." The phrase "If so be that" here is put for "because," which we also use, in speaking of things that are quite evident and not to be denied; instead of saying, "Because it is exceedingly righteous." "If so be," he says, "that it is a righteous thing" with God to punish these, he will certainly punish them. As if he had said, "If God cares for human affairs," "If God takes thought." And he does not put it of his own opinion, but among things confessedly true; as if one said, "If God hates the wicked," that he may compel them to grant that He does hate them. For such sentences are above all indisputable, inasmuch as they also themselves know that it is just. For if this is just with men, much more with God. "To recompense," he says, "affliction to them that afflict you, and to you that are afflicted rest." What then? Is the retribution equal? By no means, but see by what follows how he shows that it is more severe, and the "rest" much greater. Behold also another consolation, in that they have their partners in the afflictions, as partners also in the retribution. He joins them in their crowns with those who had performed infinitely more and greater works. Then he adds also the period, and by the description leads their minds upward, all but opening heaven already by his word, and setting it before their eyes; and he places around Him the angelic host, both from the place and from the attendants amplifying the image, so that they may be refreshed a little. "And to you that are afflicted rest with us," he says, "at the revelation of the Lord Jesus from heaven with the Angels of his power."

"In flaming fire rendering vengeance to them that know not God, and to them that obey not the Gospel of our Lord Jesus." If they that have not obeyed the Gospel suffer vengeance, what will not they suffer who besides their disobedience also afflict you? And see his intelligence; he says not here those who afflict you, but those "who obey not." So that although not on your account, yet on His own it is necessary to punish them. This then is said in order to full assurance, that it is altogether necessary for them to be punished: but what was said before, was said that they also might be honored, because they suffer these things on your account. The one causes them to believe concerning the punishment; the other to be pleased, because for the sake of what has been done to them they suffer these things.

"Who shall suffer punishment, even eternal destruction from the face of the Lord, and from the glory of His might, when He shall come to be glorified in His Saints, and to be marveled at in all them that believed." There are many men, who form good hopes not by abstaining from their sins, but by thinking that hell is not so terrible as it is said to be, but milder than what is threatened, and temporary, not eternal; and about this they philosophize much. But I could show from many reasons, and conclude from the very expressions concerning hell, that it is not only not milder, but much more terrible than is threatened. But I do not now intend to discourse concerning these things. For the fear even from bare words is sufficient, though we do not fully unfold their meaning. But that it is not temporary, hear Paul now saying, concerning those who know not God, and who do not believe in the Gospel, that "they shall suffer punishment, even eternal destruction." How then is that temporary which is everlasting? "From the face of the Lord," he says. What is this? He here wishes to say how easily it might be. For since they were then much puffed up, there is no need, he says, of much trouble; it is enough that God comes and is seen, and all are involved in punishment and others in vengeance. "And from the glory of His might," he says "when He shall come to be glorified in His Saints, and to be marveled at in all them that believed." Is God glorified? Yea, he says, in all the Saints. How? For when they that puff so greatly see those who were scourged by them, who were despised, who were derided, even those now near to Him, it is His glory, or rather it is their glory, both theirs and His; His indeed, because He did not forsake them; theirs, because they were thought worthy of so great honor. For as it is His riches, that there are faitful men, so also it is His glory that there are those who are to enjoy His blessings. It is the glory of Him that is good, to have those to whom He may impart His beneficence. "And to be marveled at," he says, "in all them that believed," that is, "through them that believed." See here again, "in" is used for "through." For through them He is shown to be admirable, when He brings to so much splendor those who were pitiable and wretched, and who had suffered unnumbered ills, and had believed. His power is shown then; because although they seem to be deserted here, yet nevertheless they there enjoy great glory; then especially is shown all the glory and the power of God.

"Because our testimony unto you was believed in that day." That is, when those are brought into public view, who have suffered unnumbered ills, designed to make them apostatize from the faith, and yet have not yielded, but have believed, God is glorified. Then is shown the glory of these men also. "Judge none blessed," it says, "before his death." On this account he says, in that day will be shown those who believed.

"To which end also we pray always for you, that our God may count you worthy of your calling, and fulfill every desire of goodness and every work of faith, with power." "That He may count you," he says, "worthy of calling"; for they were not called. Therefore he has added, "and fulfill every desire of goodness." Since he also who was clothed in filthy garments, was called, but did not abide in his calling, but for this reason was the more rejected. "Of the calling," namely that to the bride-chamber. Since the five virgins also were called. "Arise" it says, "the bridegroom cometh." And they prepared themselves, but did not enter in. But he speaks of that other calling. Showing therefore what calling he is speaking of, he has added, "And fulfill every desire of goodness and every work of faith, with power." This is the calling, he says, that we seek. See how gently he takes them down. For that they may not be rendered vain by the excess of commendation, as if they had done great deeds, and may not become slothful, he shows that something still is wanting to them, so long as they are in this life. Which also he said in his Epistle to the Hebrews. "Ye have not yet resisted unto blood, striving against sin." "Unto all wellpleasing," he says, that is, His gratification, persuasion, full assurance. That is, that the persuasion of God may be fulfilled, that nothing may be wanting to you, that you may be so, as He wills. "And every work of faith," he says, "with power." What is this? The patient endurance of persecutions, that we may not faint, he says.

"That the name of our Lord Jesus Christ may be glorified in you, and ye in Him, according to the grace of our God and the Lord Jesus Christ." He spoke there of glory, he speaks of it also here. He said, that they are glorified, so that they might even boast. He said, what was much more, that they also glorify God. He said, that they will receive that glory. But here too he means; For the Master being glorified, the servants also are glorified. For those who glorify their Master, are much more glorified themselves, both by that very thing, and apart from it. For tribulation for the sake of Christ is glory, and that thing he everywhere calls glory. And by how much the more we suffer anything dishonorable, so much the more illustrious we become. Then again showing that this also itself is of God, he says, "according to the grace of our God and the Lord Jesus Christ"; that is, this grace He Himself has given us, that He may be glorified in us, and that He may glorify us in Him. How is He glorified in us? Because we prefer nothing before Him. How are we glorified in Him? Because we have received power from Him, so that we do not at all yield to the evils that are brought upon us. For when temptation happens, at the same time God is glorified, and we too. For they glorify Him, because He has so nerved us; they admire us, because we have rendered ourselves worthy. And all these things are done by the grace of God.

There could be no merit in men’s choice of Christ, if it were not that God’s grace precedes any faith or action on their part in his choosing them. This is why the apostle Paul pronounces to the Thessalonians this benediction, “The Lord make you to increase and abound in love toward one another, and toward all men.” This benediction to love one another he gave us, who had also given us a law that we should love one another. Then, in the salutation addressed to the same church where some of its members possessed the disposition which he had wished them to cultivate, Paul says, “We are bound to thank God always for you, brothers. This is quite fitting, because your faith grows robustly, and your mutual charity abounds.”

Lastly, there is the matter of Faustus’ crafty insinuation, that the Old Testament misrepresents God as threatening to come with a sword which will spare neither the righteous nor the wicked. If the words were explained to the pagan, he would perhaps disagree neither with the Old Testament nor with the New; and he might see the beauty of the parable in the Gospel, which people who pretend to be Christians either misunderstand from their blindness or reject from their perversity. The vine’s great farmer uses his pruning hook differently on the fruitful and in the unfruitful branches. Yet he spares neither good nor bad, pruning one and cutting off the other. No one is so just that he does not need to be tried by affliction to advance or to establish or prove his virtue. Do the Manichaeans not reckon Paul as righteous, who, while confessing humbly and honestly his past sins, still gives thanks for being justified by faith in Jesus Christ? Was Paul himself then spared of suffering by God whom fools misunderstand? He says, “I will spare neither the righteous nor the sinner.” Hear the apostle himself, “Lest I should be exalted above measure by the abundance of the revelation, there was given to me a thorn in the flesh, a messenger of Satan to buffet me. For this I asked the Lord three times, that he would remove it from me; and he said to me, My grace is sufficient for you, for strength is perfected in weakness.” … Paul also, besides recording his own experience, says that the afflictions and persecutions of the righteous exhibit the judgment of God.

I said, “Salvation through this religion, through which alone true salvation is promised and truly promised, has never been lacking to anyone who was worthy of it, and the one to whom it was lacking was unworthy of it.” I did not mean this as though anyone were worthy according to his own merits, but as the apostle says, “God’s purpose in election” does not depend on deeds but is applied according to him who calls—Rebekah was told, “The elder shall serve the younger”—and he asserts that this call depends on the purpose of God. Hence Paul says, “Not according to our works, but according to his own purpose and grace.” Similarly, he says, “We know that for those who love God all things work together for good, for those who are called according to his purpose.” Concerning this call he says, “that he may consider you worthy of his calling.”

We are obliged from time to time to recur to certain topics in order to affirm truths which are connected with them We repeat then here, that as the Lord is by the apostle proclaimed as the awarder of both weal and woe, He must be either the Creator, or (as Marcion would be loth to admit) One like the Creator-"with whom it is a righteous thing to recompense tribulation to them who afflict us, and to ourselves, who are afflicted, rest, when the Lord Jesus shall be revealed as coming from heaven with the angels of His might and in flaming fire." The heretic, however, has erased the flaming fire, no doubt that he might extinguish all traces herein of our own God.

For as the apostle declares that the Lord will come "to take vengeance on them that know not God and that obey not the gospel, who," he says, "shall be punished with everlasting destruction from the presence of the Lord, and from the glory of His power" -it follows that, as He comes to inflict punishment, He must require "the flaming fire.

Thus on this consideration too we must, notwithstanding Marcion's opposition, conclude that Christ belongs to a God who kindles the flames (of vengeance), and therefore to the Creator, inasmuch as He takes vengeance on such as know not the Lord, that is, on the heathen. For he has mentioned separately "those who obey not the gospel of our Lord Jesus Christ," whether they be sinners among Christians or among Jews. Now, to inflict punishment on the heathen, who very likely have never heard of the Gospel, is not the function of that God who is naturally unknown, and who is revealed nowhere else than in the Gospel, and therefore cannot be known by all men.

To Him, therefore, does it appertain to punish such as know not God, for none ought to be ignorant of Him. In the (apostle's) phrase, "From the presence of the Lord, and from the glory of His power," he uses the words of Isaiah who for the express reason makes the self-same Lord "arise to shake terribly the earth.

But how Paul, an apostle, from being a persecutor, who first of all shed the blood of the church, though afterwards he exchanged the sword for the pen, and turned the dagger into a plough, being first a ravening wolf of Benjamin, then himself supplying food as did Jacob, -how he, (I say, ) speaks in favour of martyrdoms, now to be chosen by himself also, when, rejoicing over the Thessalonians, he says, "So that we glory in you in the churches of God, for your patience and faith in all your persecutions and tribulations, in which ye endure a manifestation of the righteous judgment of God, that ye may be accounted worthy of His kingdom, for which ye also suffer! As also in his Epistle to the Romans: "And not only so, but we glory in tribulations also, being sure that tribulation worketh patience, and patience experience, and experience hope; and hope maketh not ashamed.

But why instead of a stern reproof did our Lord speak a parable of persuasion to that Pharisee? He spoke the parable to him tenderly, that he, though stubborn and resistant, might unawares be enticed to correct his perversities. For the waters that are frozen by the force of a cold wind, the heat of the sun gently dissolves. So our Lord did not oppose him harshly, that he might not give occasion to the rebellious to rebel again.… Our Lord, then, did not employ harsh reproof, because his coming was of grace. He did not refrain from reproof, because his later coming will be of retribution. Even though he had come in humility, he nonetheless caused men to be afraid, because “it is a fearful thing to fall into his hands” when he shall come “in flaming fire.” But our Lord most often helped others by way of persuasion than by reproof. For the gentle shower softens the earth and penetrates all through it. But violent rain binds and hardens the face of the earth, so that it does not receive it.

When Paul says “since indeed,” he means it as an affirmation without any shred of doubt. When we are in the habit of making an affirmation, we say “Since indeed this is true,” meaning “This is to be treated as true without any question.” Therefore God is said to be just, when, coming as the enforcer of the law, there is reward for us who have suffered for the faith and punishment for the godlessness of our persecutors.

Having now, as you see, in all ways taught the advantage of contemning riches, as well for the very preservation of the riches, as for the pleasure of the soul, and for acquiring self-command, and for the securing of godliness; He proceeds to establish the practicability of this command. For this especially pertains to the best legislation, not only to enjoin what is expedient, but also to make it possible. Therefore He also goes on to say, "Take no thought for your life, what ye shall eat." That is, lest they should say, "What then? if we cast all away, how shall we be able to live?" At this objection, in what follows, He makes a stand, very seasonably. For as surely as if at the beginning He had said, "Take no thought," the word would have seemed burdensome; so surely, now that He hath shown the mischief arising out of covetousness, His admonition coming after is made easy to receive. Wherefore neither did He now simply say, "Take no thought," but He added the reason, and so enjoined this. After having said, "Ye cannot serve God and mammon," He added, "therefore I say unto you, take no thought." "Therefore;" for what? Because of the unspeakable loss. For the hurt you receive is not in riches only, rather the wound is in the most vital parts, and in that which is the overthrow of your salvation; casting you as it does out from God, who made you, and careth for you, and loveth you. "Therefore I say unto you, take no thought." Thus, after He hath shown the hurt to be unspeakable, then and not before He makes the commandment stricter; in that He not only bids us cast away what we have, but forbids to take thought even for our necessary food, saying, "Take no thought for your soul, what ye shall eat." Not because the soul needs food, for it is incorporeal; but He spake according to the common custom. For though it needs not food, yet can it not endure to remain in the body, except that be fed. And in saying this, He puts it not simply so, but here also He brings up arguments, some from those things which we have already, and some from other examples. From what we have already, thus saying: "Is not the soul more than meat, and the body more than the raiment?" He therefore that hath given the greater, how shall He not give the less? He that hath fashioned the flesh that is fed, how shall He not bestow the food? Wherefore neither did He simply say, "Take no thought what ye shall eat," or "wherewithal ye shall be clothed;" but, "for the body," and, "for the soul:" forasmuch as from them He was to make His demonstrations, carrying on His discourse in the way of comparison. Now the soul He hath given once for all, and it abides such as it is; but the body increases every day.

From examples of other things, He says, "Behold the fowls of the air." Thus, lest any should say, "we do good by taking thought," He dissuades them both by that which is greater, and by that which is less; by the greater, i.e. the soul and the body; by the less, i.e. the birds. For if of the things that are very inferior He hath so much regard, how shall He not give unto you? saith He. And to them on this wise, for as yet it was an ordinary multitude: but to the devil not thus; but how? "Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." But here He makes mention of the birds, and this in a way greatly to abash them; which sort of thing is of very great value for the purpose of admonition. However, some of the ungodly have come to so great a pitch of madness, as even to attack His illustration. Because, say they, it was not meet for one strengthening moral principle, to use natural advantages as incitements to that end. For to those animals, they add, this belongs by nature. What then shall we say to this? That even though it is theirs by nature, yet possibly we too may attain it by choice. For neither did He say, "behold how the birds fly," which were a thing impossible to man; but that they are fed without taking thought, a kind of thing easy to be achieved by us also, if we will. And this they have proved, who have accomplished it in their actions. Wherefore it were meet exceedingly to admire the consideration of our Lawgiver, in that, when He might bring forward His illustration from among men, and when He might have spoken of Moses and Elias and John, and others like them, who took no thought; that He might touch them more to the quick, He made mention of the irrational beings. For had He spoken of those righteous men, these would have been able to say, "We are not yet become like them." But now by passing them over in silence, and bringing forward the fowls of the air, He hath cut off from them every excuse, imitating in this place also the old law. Yea, for the old covenant likewise sends to the bee, and to the ant, and to the turtle, and to the swallow. And neither is this a small sign of honor, when the same sort of things, which those animals possess by nature, those we are able to accomplish by an act of our choice. If then He take so great care of them which exist for our sakes, much more of us; if of the servants, much more of the master. Therefore He said, "Behold the fowls," and He said not, "for they do not traffic, nor make merchandise," for these were among the things that were earnestly forbidden. But what? "they sow not, neither do they reap." "What then?" saith one, "must we not sow?" He said not, "we must not sow," but "we must not take thought;" neither that one ought not to work, but not to be low-minded, nor to rack one's self with cares. Since He bade us also be nourished, but not in "taking thought." Of this lesson David also lays the foundation from old time, saying enigmatically on this wise, "Thou openest Thine hand, and fillest every living thing with bounty;" and again, "To Him that giveth to the beasts their food, and to the young ravens that call upon Him." "Who then," it may be said, "have not taken thought?" Didst thou not hear how many of the righteous I adduced? Seest thou not with them Jacob, departing from his father's house destitute of all things? Dost thou not hear him praying and saying, "If the Lord give me bread to eat and raiment to put on?" which was not the part of one taking thought, but of one seeking all of God. This the apostles also attained, who cast away all, and took no thought: also, the "five thousand," and the "three thousand."

Therefore pointing out both these things, the immortality of the one, and the frailty of the other, He subjoins and says, "Which of you can add one cubit unto his stature?" Thus, saying no more of the soul, since it receives not increase, He discoursed of the body only; hereby making manifest this point also, that not the food increases it, but the providence of God. Which Paul showing also in other ways, said, "So then, neither is he that planteth any thing, neither he that watereth; but God that giveth the increase."

But if thou canst not bear, upon hearing so high words, to release thyself from these grievous bonds, consider the unprofitableness of the thing, and so put an end to thy care. For "Which of you by taking thought" (saith He) "can add one cubit unto his stature." Seest thou how by that which is evident, He hath manifested that also which is obscure? Thus, "As unto thy body," saith He, "thou wilt not by taking thought be able to add, though it be ever so little; so neither to gather food; think as thou mayest otherwise." Hence it is clear that not our diligence, but the providence of God, even where we seem to be active, effects all. So that, were He to forsake us, no care, nor anxiety, nor toil, nor any other such thing, will ever appear to come to anything, but all will utterly pass away. Let us not therefore suppose His injunctions are impossible: for there are many who duly perform them, even as it is. And if thou knowest not of them, it is nothing marvellous, since Elias too supposed he was alone, but was told, "I have left unto myself seven thousand men." Whence it is manifest that even now there are many who show forth the apostolical life; like as the "three thousand" then, and the "five thousand." And if we believe not, it is not because there are none who do well, but because we are far from so doing. So that just as the drunkard would not easily believe, that there exists any man who doth not taste even water (and yet this hath been achieved by many solitaries in our time); nor he who connects himself with numberless women, that it is easy to live in virginity; nor he that extorts other men's goods, that one shall readily give up even his own: so neither will those, who daily melt themselves down with innumerable anxieties, easily receive this thing. Now as to the fact, that there are many who have attained unto this, we might show it even from those, who have practised this self-denial even in our generation.

Having spoken of our necessary food, and having signified that not even for this should we take thought, He passes on in what follows to that which is more easy. For raiment is not so necessary as food. Why then did He not make use here also of the same example, that of the birds, neither mention to us the peacock, and the swan, and the sheep? for surely there were many such examples to take from thence. Because He would point out how very far the argument may be carried both ways: both from the vileness of the things that partake of such elegance, and from the munificence vouchsafed to the lilies, in respect of their adorning. And see how from the beginning He signifies the injunction to be easy; by the contraries again, and by the things of which they were afraid, leading them away from these cares. Thus, when He had said, "Consider the lilies of the field," He added, "they toil not:" so that in desire to set us free from toils, did He give these commands. In fact, the labor lies, not in taking no thought, but in taking thought for these things. And as in saying, "they sow not," it was not the sowing that He did away with, but the anxious thought; so in saying, "they toil not, neither do they spin," He put an end not to the work, but to the care.

But if Solomon was surpassed by their beauty, and that not once nor twice, but throughout all his reign;-for neither can one say, that at one time He was clothed with such apparel, but after that He was so no more; rather not so much as on one day did He array Himself so beautifully: for this Christ declared by saying, "in all his reign:" and if it was not that He was surpassed by this flower, but vied with that, but He gave place to all alike (wherefore He also said, "as one of these:" for such as between the truth and the counterfeit, so great is the interval between those robes and these flowers):-if then he acknowledged his inferiority, who was more glorious than all kings that ever were: when wilt thou be able to surpass, or rather to approach even faintly to such perfection of form? After this He instructs us, not to aim at all at such ornament. See at least the end thereof; after its triumph "it is cast into the oven:" and if of things mean, and worthless, and of no great use, God hath displayed so great care, how shall He give up thee, of all living creatures the most important? Hereby He teaches us not only to take no thought, but not even to be dazzled at the costliness of men's apparel. Why, such comeliness is of grass, such beauty of the green herb: or rather, the grass is even more precious than such apparelling. Why then pride thyself on things, whereof the prize rests with the mere plant, with a great balance in its favor?

For this cause, when He hath decked them out, He doth not so much as call them lilies any more, but "grass of the field." And He is not satisfied even with this name, but again adds another circumstance of vileness, saying, "which to-day is." And He said not, "and to-morrow is not," but what is much baser yet, "is cast into the oven." And He said not, "clothe," but "so clothe." Seest thou everywhere how He abounds in amplifications and intensities? And this He doth, that He may touch them home: and therefore He hath also added, "shall He not much more clothe you?" For this too hath much emphasis: the force of the word, "you," being no other than to indicate covertly the great value set upon our race, and the concern shown for it; as though He had said, "you, to whom He gave a soul, for whom He fashioned a body, for whose sake He made all the things that are seen, for whose sake He sent prophets, and gave the law, and wrought those innumerable good works; for whose sake He gave up His only begotten Son." And not till He hath made His proof clear, doth He proceed also to rebuke them, saying, "O ye of little faith." For this is the quality of an adviser: He doth not admonish only, but reproves also, that He may awaken men the more to the persuasive power of His words. Now when, as you see, He had demonstrated the greatness of God's providential care, and they were in what follows to be rebuked also, even in this He was sparing, laying to their charge not want, but poverty, of faith. Thus, "if God," saith He, "so clothe the grass of the field, much more you, O ye of little faith." Wherefore then did He make them so beautiful? That He might display His own wisdom and the excellency of His power; that from everything we might learn His glory. For not "the Heavens only declare the glory of God," but the earth too; and this David declared when he said, "Praise the Lord, ye fruitful trees, and all cedars." For some by their fruits, some by their greatness, some by their beauty, send up praise to Him who made them: this too being a sign of great excellency of wisdom, when even upon things that are very vile (and what can be viler than that which to-day is, and to-morrow is not?) He pours out such great beauty. If then to the grass He hath given that which it needs not (for what doth the beauty thereof help to the feeding of the fire?) how shall He not give unto thee that which thou needest? If that which is the vilest of all things, He hath lavishly adorned, and that as doing it not for need, but for munificence, how much more will He honor thee, the most honorable of all things, in matters which are of necessity.

"Therefore take no thought, saying, what shall we eat? or, what shall we drink? or, wherewithal shall we be clothed? For after all these things do the nations of the world seek." Seest thou how again He hath both shamed them the more, and hath also shown by the way, that He had commanded nothing grievous nor burdensome? As therefore when He said, "If ye love them which love you," it is nothing great which ye practise, for the very Gentiles do the same; by the mention of the Gentiles He was stirring them up to something greater: so now also He brings them forward to reprove us, and to signify that it is a necessary debt which He is requiring of us. For if we must show forth something more than the Scribes or Pharisees, what can we deserve, who so far from going beyond these, do even abide in the mean estate of the Gentiles, and emulate their littleness of soul?

He doth not however stop at the rebuke, but having by this reproved and roused them, and shamed them with all strength of expression, by another argument He also comforts them, saying, "For your Heavenly Father knoweth that ye have need of all these things." He said not, "God knoweth," but, "your Father knoweth;" to lead them to a greater hope. For if He be a Father, and such a Father, He will not surely be able to overlook His children in extremity of evils; seeing that not even men, being fathers, bear to do so. And He adds along with this yet another argument. Of what kind then is it? That "ye have need" of them. What He saith is like this. What! are these things superfluous, that He should disregard them? Yet not even in superfluities did He show Himself wanting in regard, in the instance of the grass: but now are these things even necessary. So that what thou considerest a cause for thy being anxious, this I say is sufficient to draw thee from such anxiety. I mean, if thou sayest, "Therefore I must needs take thought, because they are necessary;" on the contrary, I say, "Nay, for this self-same reason take no thought, because they are necessary." Since were they superfluities, not even then ought we to despair, but to feel confident about the supply of them; but now that they are necessary, we must no longer be in doubt. For what kind of father is he, who can endure to fail in supplying to his children even necessaries? So that for this cause again God will most surely bestow them. For indeed He is the artificer of our nature, and He knows perfectly the wants thereof. So that neither canst thou say, "He is indeed our Father, and the things we seek are necessary, but He knows not that we stand in need of them." For He that knows our nature itself, and was the framer of it, and formed it such as it is; evidently He knows its need also better than thou, who art placed in want of them: it having been by His decree, that our nature is in such need. He will not therefore oppose Himself to what He hath willed, first subjecting it of necessity to so great want, and on the other hand again depriving it of what it wants, and of absolute necessaries. Let us not therefore be anxious, for we shall gain nothing by it, but tormenting ourselves. For whereas He gives both when we take thought, and when we do not, and more of the two, when we do not; what dost thou gain by thy anxiety, but to exact of thyself a superfluous penalty? Since one on the point of going to a plentiful feast, will not surely permit himself to take thought for food; nor is he that is walking to a fountain anxious about drink. Therefore seeing we have a supply more copious than either any fountain, or innumerable banquets made ready, the providence of God; let us not be beggars, nor little minded.

For together with what hath been said, He puts also yet another reason for feeling confidence about such things, saying, "Seek ye the kingdom of Heaven, and all these things shall be added unto you." Thus when He had set the soul free from anxiety, then He made mention also of Heaven. For indeed He came to do away with the old things, and to call us to a greater country. Therefore He doeth all, to deliver us from things unnecessary, and from our affection for the earth. For this cause He mentioned the heathens also, saying that "the Gentiles seek after these things;" they whose whole labor is for the present life, who have no regard for the things to come, nor any thought of Heaven. But to you not these present are the chief things, but other than these. For we were not born for this end, that we should eat and drink and be clothed, but that we might please God, and attain unto the good things to come. Therefore as things here are secondary in our labor, so also in our prayers let them be secondary. Therefore He also said, "Seek ye the kingdom of Heaven, and all these things shall be added unto you." And He said not, "shall be given," but "shall be added," that thou mightest learn, that the things present are no great part of His gifts, compared with the greatness of the things to come. Accordingly, He doth not bid us so much as ask for them, but while we ask for other things, to have confidence, as though these also were added to those. Seek then the things to come, and thou wilt receive the things present also; seek not the things that are seen, and thou shalt surely attain unto them. Yea, for it is unworthy of thee to approach thy Lord for such things. And thou, who oughtest to spend all thy zeal and thy care for those unspeakable blessings, dost greatly disgrace thyself by consuming it on the desire of transitory things. "How then?" saith one, "did He not bid us ask for bread?" Nay, He added, "daily," and to this again, "this day," which same thing in fact He doth here also. For He said not, "Take no thought," but, "Take no thought for the morrow," at the same time both affording us liberty, and fastening our soul on those things that are more necessary to us. For to this end also He bade us ask even those, not as though God needed reminding by us, but that we might learn that by His help we accomplish whatever we do accomplish, and that we might be made more His own by our continual prayer for these things. Seest thou how by this again He would persuade them, that they shall surely receive the things present? For He that bestows the greater, much more will He give the less. "For not for this end," saith He, "did I tell you not to take thought nor to ask, that ye should suffer distress, and go about naked, but in order that ye might be in abundance of these things also:" and this, you see, was suited above all things to attract them to Him. So that like as in almsgiving, when deterring them from making a display to men, he won upon them chiefly by promising to furnish them with it more liberally;-"for thy Father," saith He, "who seeth in secret, shall reward thee openly;" -even so here also, in drawing them off from seeking these things, this is His persuasive topic, that He promises to bestow it on them, not seeking it, in greater abundance. Thus, to this end, saith He, do I bid thee not seek, not that thou mayest not receive, but that thou mayest receive plentifully; that thou mayest receive in the fashion that becomes thee, with the profit which thou oughtest to have; that thou mayest not, by taking thought, and distracting thyself in anxiety about these, render thyself unworthy both of these, and of the things spiritual; that thou mayest not undergo unnecessary distress, and again fall away from that which is set before thee.

"Take therefore no thought for the morrow: for sufficient unto the day is the evil thereof:" that is to say, the affliction, and the bruising thereof. Is it not enough for thee, to eat thy bread in the sweat of thy face? Why add the further affliction that comes of anxiety, when thou art on the point to be delivered henceforth even from the former toils? By "evil" here He means, not wickedness, far from it, but affliction, and trouble, and calamities; much as in another place also He saith, "Is there evil in a city, which the Lord hath not done?" not meaning rapines, nor injuries, nor anything like these, but the scourges which are borne from above. And again, "I," saith He, "make peace, and create evils:" For neither in this place doth He speak of wickedness, but of famines, and pestilences, things accounted evil by most men: the generality being wont to call these things evil. Thus, for example, the priests and prophets of those five lordships, when having yoked the kine to the ark, they let them go without their calves, gave the name of "evil" to those heaven-sent plagues, and the dismay and anguish which thereby sprang up within them. This then is His meaning here also, when He saith, "sufficient unto the day is the evil thereof." For nothing so pains the soul, as carefulness and anxiety. Thus did Paul also, when urging to celibacy, give counsel, saying, "I would have you without carefulness." But when He saith, "the morrow shall take thought for itself," He saith it not, as though the day took thought for these things, but forasmuch as He had to speak to a people somewhat imperfect, willing to make what He saith more expressive, He personifies the time, speaking unto them according to the custom of the generality. And here indeed He advises, but as He proceeds, He even makes it a law, saying, "provide neither gold nor silver, nor scrip for your journey." Thus, having shown it all forth in His actions, then after that He introduces the verbal enactment of it more determinately, the precept too having then become more easy of acceptance, confirmed as it had been previously by His own actions. Where then did He confirm it by His actions? Hear Him saying, "The Son of Man hath not where to lay His head." Neither is He satisfied with this only, but in His disciples also He exhibits His full proof of these things, by fashioning them too in like manner, yet not suffering them to be in want of anything. But mark His tender care also, how He surpasses the affection of any father. Thus, "This I command," saith He, "for nothing else but that I may deliver you from superfluous anxieties. For even if to-day thou hast taken thought for to-morrow, thou wilt also have to take thought again to-morrow. Why then what is over and above? Why force the day to receive more than the distress which is allotted to it, and together with its own troubles add to it also the burden of the following day; and this, when there is no chance of thy lightening the other by the addition so taking place, but thou art merely to exhibit thyself as coveting superfluous troubles?" Thus, that He may reprove them the more, He doth all but give life to the very time, and brings it in as one injured, and exclaiming against them for their causeless despite. Why, thou hast received the day, to care for the things thereof. Wherefore then add unto it the things of the other day also? Hath it not then burden enough in its own anxiety? Why now, I pray, dost thou make it yet heavier? Now when the Lawgiver saith these things, and He that is to pass judgment on us, consider the hopes that He suggests to us, how good they are; He Himself testifying, that this life is wretched and wearisome, so that the anxiety even of the one day is enough to hurt and afflict us.

Some MSS. add here, nor what ye shall drinkb. That which belongs naturally to all animals alike, to brutes and beasts of burden as well as to man, from all thought of this we are not freed. But we are bid not to be anxious what we should eat, for in the sweat of our face we earn our bread; the toil is to be undergone, the anxiety put away. This Be not careful, is to be taken of bodily food and clothing; for the food and clothing of the spirit it becomes us to be always careful. The command is therefore, not to be anxious what we shall eat. For it is also commanded, that in the sweat of our face we must eat bread. Toil therefore is enjoined, carking forbidden, He who has given the greater, will He not also give the less?

There be some who, seeking to go beyond the limits of their fathers, and to soar into the air, sink into the deep and are drowned. These will have the birds of the air to mean the Angels, and the other powers in the ministry of God, who without any care of their own are fed by God's providence. But if this be indeed as they would have it, how follows it, said to men, Are not ye of more worth than they? It must be taken then in the plain sense; If birds that to-day are, and to-morrow are not, be nourished by God's providence, without thought or toil of their own, how much more men to whom eternity is promised!

For, in sooth, what regal purple, what silk, what web of divers colours from the loom, may vie with flowers? What work of man has the red blush of the rose? the pure white of the lily? How the Tyrian dye yields to the violet, sight alone and not words can express.

To-morrow in Scripture is put for time future in general. Jacob says, So shall my righteousness answer for me to-morrow. (Gen. 30:33.) And in the phantasm of Samuel, the Pythoness says to Saul, To-morrow shalt thou be with me. 1 Sam. 28:19.)

To-morrow in Scripture signifies time future, as Jacob in Genesis says, To-morrow shall my righteousness hear me. (Gen. 30:33.) And in the phantasm of Samuel the Pythoness says to Saul, To-morrow shalt thou be with me. (1 Sam. 28:19.) He yields therefore unto them that they should care for things present, though He forbids them to take thought for things to come. For sufficient for us is the thought of time present; let us leave to God the future which is uncertain. And this is that He says, The morrow shall he anxious for itself; that is, it shall bring its own anxiety with it. For sufficient for the day is the evil thereof. By evil He means here not that which is contrary to virtue, but toil, and affliction, and the hardships of life.

(Verse 25.) Therefore I say to you: Do not be anxious about your souls, what you will eat, nor about your bodies, what you will wear. In some manuscripts it is added: nor what you will drink. Therefore, we are completely freed from the care of what nature gives to all, and is common to animals and humans. But it is commanded to us not to be anxious about what we will eat: because in the sweat of our face we prepare bread for ourselves. Labor must be exercised, worry must be removed. What is said here: Do not be anxious about what you will eat, or about what you will wear (Gen. III), let us take it as referring to physical food and clothing. However, we should always be concerned about spiritual food and clothing.

(Verse 26) Is not the soul more than food, and the body more than clothing? He says this in such a way: He who has provided greater things, surely will provide lesser things. Look at the birds of the air; they do not sow or reap or gather into barns, yet your heavenly Father feeds them. Are you not much more valuable than they? The Apostle instructs (Rom. XI), not to think of ourselves more highly than we ought to think. This testimony should be kept in mind in the present chapter. For there are some who, while they want to exceed the boundaries of the fathers and fly high, are immersed in the depths: saying that the birds of the air are angels and other strengths in the ministry of God, which are nourished by the providence of God without worry for themselves. If this is how it is, as they want it to be understood, how does the statement follow for human beings: Are you not worth more to them? It must be taken simply: if the birds, without care and toil, are nourished by God's providence, which exist today and will not exist tomorrow: how much more are human beings, to whom eternity is promised, ruled by God's will!

(Verse 27.) But which of you by thinking is able to add one cubit to his stature? And why are you anxious about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin; yet I tell you, even Solomon in all his glory was not arrayed like one of these.

(Vers. 28-29.) Consider how the lilies of the field grow: they do not labor or spin. Yet I tell you that not even Solomon in all his glory was arrayed like one of these. How beautifully does the lily shine? But the viola, with its purple color, surpasses any dye, it is a judgement of the eyes more than of speech.

(Verse 31 and following) Do not be anxious, saying: What shall we eat, or what shall we drink, or with what shall we be clothed? For all these things the Gentiles seek. For your Father knows that you need all these things. But seek first the kingdom of God and His righteousness, and all these things will be added to you. Therefore, do not be anxious about tomorrow, for tomorrow will be anxious for itself. Each day has enough trouble of its own. Therefore, it has granted that those who forbid thinking about the future should be anxious about the present. And so the Apostle says: 'Working night and day with our hands, so as not to burden any of you' (1 Thess. 2:9). Tomorrow is understood as a future time in the Scriptures, as Jacob says: 'And my righteousness shall answer for me tomorrow' (Gen. 30:33). And in Samuel's vision, the witch speaks to Saul: 'Tomorrow you will be with me' (1 Sam. 28:19).

(Verse 34.) The malice of the day is enough for itself. Here, malice is not set against virtue, but rather labor, affliction, and the hardships of the world: just as Sara afflicted her servant Agar (Gen. 16), which is significantly expressed in Greek as ἐκάκωσεν αὐτὴν. Therefore, let us be content with the thoughts of the present time; let us leave the care of the future, which is uncertain.

Lest perchance, although it is not now superfluities that are sought after, the heart should be made double by reason of necessaries themselves, and the aim should be wrenched aside to seek after those things of our own, when we are doing something as it were from compassion; i.e. so that when we wish to appear to be consulting for some one's good, we are in that matter looking after our own profit rather than his advantage: and we do not seem to ourselves to be sinning for this reason, that it is not superfluities, but necessaries, which we wish to obtain. But the Lord admonishes us that we should remember that God, when He made and compounded us of body and soul, gave us much more than food and clothing, through care for which He would not have us make our hearts double. Is not, says He, the soul more than the meat? So that you are to understand that He who gave the soul will much more easily give meat. And the body than the raiment, i.e. is more than raiment: so that similarly you are to understand, that He who gave the body will much more easily give raiment. And in this passage the question is wont to be raised, whether the food spoken of has reference to the soul, since the soul is incorporeal, and the food in question is corporeal food. But let us admit that the soul in this passage stands for the present life, whose support is that corporeal nourishment. In accordance with this signification we have also that statement: He that loves his soul shall lose it. And here, unless we understand the expression of this present life, which we ought to lose for the kingdom of God, as it is clear the martyrs were able to do, this precept will be in contradiction to that sentence where it is said: What is a man profited, if he shall gain the whole world, and lose his own soul?

i.e. you are of more value. For surely a rational being such as man has a higher rank in the nature of things than irrational ones, such as birds. Which of you, by taking thought, can add one cubit unto his stature? And why do you take thought for raiment? That is to say, the providence of Him by whose power and sovereignty it has come about that your body was brought up to its present stature, can also clothe you; but that it is not by your care that it has come about that your body should arrive at this stature, may be understood from this circumstance, that if you should take thought, and should wish to add one cubit to this stature, you cannot. Leave, therefore, the care of protecting the body to Him by whose care you see it has come about that you have a body of such a stature.

But these examples are not to be treated as allegories, so that we should inquire what the fowls of heaven or the lilies of the field mean: for they stand here, in order that from smaller matters we may be persuaded respecting greater ones; just as is the case in regard to the judge who neither feared God nor regarded man, and yet yielded to the widow who often importuned him to consider her case, not from piety or humanity, but that he might be saved annoyance. For that unjust judge does not in any way allegorically represent the person of God; but yet as to how far God, who is good and just, cares for those who supplicate Him, our Lord wished the inference to be drawn from this circumstance, that not even an unjust man can despise those who assail him with unceasing petitions, even were his motive merely to avoid annoyance.

(Serm. in Mont. ii. 14.) Whoso serves mammon, (that is, riches,) verily serves him, who, being for desert of his perversity set over these things of earth, is called by the Lord, The prince of this world. Or otherwise; who the two masters are He shows when He says, Ye cannot serve God and mammon, that is to say, God and the Devil. Either then man will hate the one, and love the other, namely God; or, he will endure the one and despise the other. For he who is mammon's servant endures a hard master; for ensnared by his own lust he has been made subject to the Devil, and loves him not. As one whose passions have connected him with another man's handmaid, suffers a hard slavery, yet loves not him whose handmaid he loves. But He said, will despise, and not will hate, the other, for none can with a right conscience hate God. But he despises, that is, fears Him not, as being certain of His goodness. (Serm. in Mont. ii. 15.) The Lord had taught above, that whoso desires to love God, and to take heed not to offend, should not think that he can serve two masters; lest though perhaps he may not look for superfluities, yet his heart may become double for the sake of very necessaries, and his thoughts bent to obtain them. Therefore I say unto you, Be not ye careful for your life what ye shall eat, or for your body what ye shall put on. (ubi sup.) Or we may understand the soul in this place to be put for the animal life. (De Hæres. 57.) There are certain heretics called Euchitæc, who hold that a monk may not do any work even for his support; who embrace this profession that they may be freed from necessity of daily labour. (De Op. Monach. 1) For they say the Apostle did not speak of personal labour, such as that of husbandmen or craftsmen, when he said, Who will not work, neither let him eat. (et seq. 2 Thess. 3:10.) For he could not be so contrary to the Gospel where it is said, Therefore I say unto you, Be not careful. Therefore in that saying of the Apostle we are to understand spiritual works, of which it is elsewhere said, I have planted, Apollos watereth. (1 Cor. 3:6.) And thus they think themselves obedient to the Apostolic precept, interpreting the Gospel to speak of not taking care for the needs of the body, and the Apostle to speak of spiritual labour and food. First let us prove that the Apostle meant that the servants of God should labour with the body. He had said, Ye yourselves know how ye ought to imitate us in that we were not troublesome among you, nor did we eat any man's bread for nought; but travailing in labour and weariness day and night, that we might not be burdensome to any of you. Not that we have not power, but that we might offer ourselves as a pattern to you which ye should imitate. For when we were among you, this we taught among you, that if a man would not work, neither should he eat. What shall we say to this, since he taught by his example what he delivered in precept, in that he himself wrought with his own hands. This is proved from the Acts, where it is said, that he abode with Aquila and his wife Priscilla, labouring with them, for they were tent-makers. (Acts 18:3.) And yet to the Apostle, as a preacher of the Gospel, a soldier of Christ, a planter of the vineyard, a shepherd of his flock, the Lord had appointed that he should live of the Gospel, but he refused that payment which was justly his due, that he might present himself an example to those who exacted what was not due to them. Let those hear this who have not that power which he had; namely, of eating bread for nought, and only labouring with spiritual labour. If indeed they be Evangelists, if ministers of the Altar, if dispensers of the Sacraments, they have this power. Or if they had had in this world possessions, whereby they might without labour have supported themselves, and had on their turning to God distributed this to the needy, then were their infirmity to be believed and to be borne with. And it would not import whatever place it was in which he made the distribution, seeing there is but one commonwealth of all Christians. But they who enter the profession of God's service from the country life, from the workman's craft, or the common labour, if they work not, are not to be excused. For it is by no means fitting that in that life in which senators become labourers, there should labouring men become idle; or that where lords of farms come having given up their luxuries, there should rustic slaves come to find luxury. But when the Lord says, Be not ye careful, He does not mean that they should not procure such things as they have need of, wherever they may honestly, but that they should not look to these things, and should not for their sake do what they are commanded to do in preaching the Gospel; for this intention He had a little before called the eye.

(De Op. Monach. 23.) Some argue that they ought not to labour, because the fowls of the air neither sow nor reap. Why then do they not attend to that which follows, neither gather into barns? Why do they seek to have their hands idle, and their storehouses full? Why indeed do they grind corn, and dress it? For this do not the birds. Or even if they find men whom they can persuade to supply them day by day with victuals ready prepared, at least they draw water from the spring, and set on table for themselves, which the birds do not. But if neither are they driven to fill themselves vessels with water, then have they gone one new step of righteousness beyond those who were at that time at Jerusalem, (vid. Acts 11:29.) who of corn sent to them of free gift, made, or caused to be made, loaves, which the birds do not. But not to lay up any thing for the morrow cannot be observed by those, who for many days together withdrawn from the sight of men, and suffering none to approach to them, shut themselves up, to live in much fervency of prayer. What? will you say that the more holy men become, the more unlike the birds of the air in this respect they become? What He says respecting the birds of the air, He says to this end, that none of His servants should think that God has no thought of their wants, when they see Him so provide even for these inferior creatures. Neither is it not God that feeds those that earn their bread by their own labour; neither because God hath said, Call upon me in the day of trouble, and I will deliver thee, (Ps. 50:15.) ought the Apostle therefore not to have fled, but to have remained still to have been seized, that God might save him as He did the Three Children out of the midst of the fire. Should any object in this sort to the saints in their flight from persecution, they would answer that they ought not to tempt God, and that God, if He pleased, would so do to deliver them as He had done Daniel from the lions, Peter from prison, then when they could no longer help themselves; but that in having made flight possible to them, should they be saved by flight, it was by God that they were saved. In like manner, such of God's servants as have strength to earn their food by the labour of their hands, would easily answer any who should object to them this out of the Gospel concerning the birds of the air, that they neither sow nor reap; and would say, If we by sickness or any other hindrance are not able to work, He will feed us as He feeds the birds, that work not. But when we can work, we ought not to tempt God, seeing that even this our ability is His gift; and that we live here we live of His goodness that has made us able to live; He feeds us by whom the birds of the air are fed; as He says, Your heavenly Father feedeth them. Are not ye of much greater value?

(Serm. in Mont. ii. 15.) Ye are of more value, because a rational animal, such as man is, is higher in the scale of nature than an irrational, such as are the birds of the air.

(De Civ. Dei, xi. 16.) Indeed a higher price is often given for a horse than a slave, for a jewel than for a waiting maid, but this not from reasonable valuation, but from the need of the person requiring, or rather from his pleasure desiring it.

(Serm. in Mont. ii. 15.) Or it may be connected with what follows it; as though He should say, It was not by our care that our body was brought to its present stature; so that we may know that if we desired to add one cubit to it, we should not be able. Leave then the care of clothing that body to Him who made it to grow to its present stature.

(De Civ. Dei, xxii. 15.) But if Christ rose again with the same stature with which He died, it is impious to say that when the time of the resurrection of all shall come, there shall be added to His body a bigness that it had not at His own resurrection, (for He appeared to His disciples with that body in which He had been known among them,) such that He shall be equalled to the tallest among men. If again we say that all men's bodies, whether tall or short, shall be alike brought to the size and stature of the Lord's body, then much will perish from many bodies, though He has declared that not a hair shall fall. It remains therefore that each be raised in his own stature—that stature which he had in youth, if he died in old age; if in childhood that stature to which he would have attained had he lived. For the Apostle says not, 'To the measure of the stature,' but, To the measure of the full age of Christ. (Eph. 4:13.) For the bodies of the dead shall rise in youth and maturity to which we know that Christ attainedd.

(Serm. in Mont. ii. 15.) The things instanced are not to be allegorized so that we enquire what is denoted by the birds of the air, or the lilies of the field; they are only examples to prove God's care for the greater from His care for the less.

(De Trin. xv. 13.) God did not gain this knowledge at any certain time, but before all time, without beginning of knowledge, foreknew that the things of the world would be, and among others, both what and when we should ask of Him. (De Civ. Dei, xii. 18.) As to what some say that these things are so many that they cannot be compassed by the knowledge of God; they ought with like reason to maintain further that God cannot know all numbers which are certainly infinite. But infinity of number is not beyond the compass of His understanding, who is Himself infinite. Therefore if whatever is compassed by knowledge, is bounded by the compass of him that has the knowledge, then is all infinity in a certain unspeakable way bounded by God, because it is not incomprehensible by His knowledge.

(Serm. in Mont. ii. 16.) To wit, these temporal goods which are thus manifestly shown not to be such goods as those goods of ours for the sake of which we ought to do well; and yet they are necessary. The kingdom of God and His righteousness is our good which we ought to make our end. But since in order to attain this end we are militant in this life, which may not be lived without supply of these necessaries, He promises, These things shall be added unto you. That He says, First, implies that these are to be sought second not in time, but in value; the one is our good, the other necessary to us. For example, we ought not to preach that we may eat, for so we should hold the Gospel as of less value than our food; but we should therefore eat that we may preach the Gospel. But if we seek first the kingdom of God and his righteousness, that is, set this before all other things, and seek other things for the sake of this, we ought not to be anxious lest we should lack necessaries; and therefore He says, All these things shall be added unto you; that is, of course, without being an hindrance to you: that you may not in seeking them be turned away from the other, and thus set two ends before you. (Serm. in Mont. ii. 17.) But when we read that the Apostle suffered hunger and thirst, let us not think that God's promises failed him; for these things are rather aids. That Physician to whom we have entirely entrusted ourselves, knows when He will give and when He will withhold, as He judges most for our advantage. So that should these things ever be lacking to us, (as God to exercise us often permits,) it will not weaken our fixed purpose, but rather confirm it when wavering.

(Serm. in Mont. ii. 17.) But when we read that the Apostle suffered hunger and thirst, let us not think that God's promises failed him; for these things are rather aids. That Physician to whom we have entirely entrusted ourselves, knows when He will give and when He will withhold, as He judges most for our advantage. So that should these things ever be lacking to us, (as God to exercise us often permits,) it will not weaken our fixed purpose, but rather confirm it when wavering. (ubi sup.) Or otherwise; To-morrow is said only of time where future succeeds to past. When then we work any good work, we think not of earthly but of heavenly things. The morrow shall be anxious for itself, that is, Take food and the like, when you ought to take it, that is when necessity begins to call for it. For sufficient for the day is its own evil, that is, it is enough that necessity shall compel to take these things; He calls it evil, because it is penal, inasmuch as it pertains to our mortality, which we earned by sinning. To this necessity then of worldly punishment, add no further weight, that you may not only fulfil it, but may even so fulfil it as to show yourself God's soldier. But herein we must be careful, that, when we see any servant of God endeavouring to provide necessaries either for himself, or those committed to his care, we do not straight judge him to sin against this command of the Lord in being anxious for the morrow. For the Lord Himself, to whom Angels ministered, thought good to carry a bag for example sake. And in the Acts of the Apostles it is written, that food necessary for life was provided for future time, at a time when famine threatened. What the Lord condemns therefore, is not the provision of these things after the manner of men, but if a man because of these things does not fight as God's soldier.

These examples are not to be analyzed like allegories. We must not inquire about the allegorical significance of the birds of the air or the lilies of the field. These examples are proposed so that more important things may be suggested from things of less importance.

At first he makes it abundantly clear that these things are not to be sought as if they were for us the kind of blessings for the sake of which we ought to make all our actions good actions but that they are necessities nevertheless. Then Jesus says, "Seek first his kingdom and his righteousness, and all these things shall be yours as well." In this sentence he clearly shows the difference between a good that ought to be sought as an end and a value that ought to be seen as a means. Our final good is therefore the kingdom of God and his justice. We ought to seek this good and fix our aim upon it. Let us perform all our actions for the sake of it. Yet, since we are waging war in this life in order to be able to reach that kingdom and since this life cannot be maintained unless those necessities are supplied, he says, "These things shall be given you besides, but seek you first the kingdom of God and his justice."

When he said that the one is to be sought first, Jesus clearly intimates that the other is to be sought later—not that it is to be sought at a later time but that it is to be sought as a thing of secondary importance. He showed that the one is to be sought as our good, that the other is to be sought as something needful for us, but that the needful is to be sought for the sake of the good.

With a single heart, therefore, and exclusively for the sake of the kingdom of heaven, we ought to do good to all. And in this well-doing we ought not to think about temporal rewards, either exclusively or conjointly with the kingdom of God. For it is with reference to all these temporal things that the Lord used the word tomorrow when he said, “Do not think about tomorrow.” For that word is not used except in the realm of time, where the future succeeds the past. Therefore, when we perform any good deed, let us think about eternal things and pay no heed to the temporal. Then our deed will be not only good but also perfect. “For tomorrow,” he says, “will have anxieties of its own.” By this he means that you are to take food or drink or clothing when it is fitting that you do so. When the need for them is pressing, these things will be at hand; our Father knows that we need all these things. “For sufficient for the day,” he says, “is its own evil.” In other words, when the need is urgent, we have sufficient reason for using these things. I suppose that this necessity is called evil because it partakes of the nature of punishment for us since it is part of the frailty and mortality that we have merited by committing sin. To this penalty of temporal necessity, therefore, do not add something more troublesome.

Now although these are called "evils," they are yet not reprehensible in a judge; nor because of this their name do they show that the judge is evil: so in like manner will this particular evil be understood to be one of this class of judiciary evils, and along with them to be compatible with (God as) a judge. The Greeks also sometimes use the word "evils" for troubles and injuries (not malignant ones), as in this passage of yours is also meant.

In the same way, with their high shoes, he has made the tragic actors taller, because "none can add a cubit to his stature." His desire is to make Christ a liar.

We who carry about our very soul, our very body, exposed in this world to injury from all, and exhibit patience under that injury; shall we be hurt at the loss of less important things? Far from a servant of Christ be such a defilement as that the patience which has been prepared for greater temptations should forsake him in frivolous ones.

A plurality of such wives is pleasing to God. "But Christians concern themselves about posterity"-to whom there is no to-morrow! Shall the servant of God yearn after heirs, who has disinherited himself from the world? And is it to be a reason for a man to repeat marriage, if from his first (marriage) he have no children? And shall he thus have, as the first benefit (resulting therefrom), this, that he should desire longer life, when the apostle himself is in haste to be "with the Lord? " Assuredly, most free will he be from encumbrance in persecutions, most constant in martyrdoms, most prompt in distributions of his goods, most temperate in acquisitions; lastly, undistracted by cares will he die, when he has left children behind him-perhaps to perform the last rites over his grave! Is it then, perchance, in forecast for the commonwealth that such (marriages)are contracted? for fear the States fail, if no rising generations be trained up? for fear the rights of law, for fear the branches of commerce, sink quite into decay? for fear the temples be quite forsaken? for fear there be none to raise the acclaim, "The lion for the Christians? "-for these are the acclaims which they desire to hear who go in quest of offspring! Let the well-known burdensomeness of children-especially in our case-suffice to counsel widowhood: (children) whom men are compelled by laws to undertake (the charge of); because no wise man would ever willingly have desired sons! What, then, will you do if you succeed in filling your new wife with your own conscientious scruples? Are you to dissolve the conception by aid of drags? I think to us it is no more lawful to hurt (a child) in process of birth, than one (already) horn.

"I shall have no food." But "think not," says He, "about food; " and as an example of clothing we have the lilies.

But "think not," says He, "about food; " and as an example of clothing we have the lilies. "My work was my subsistence.

For in him matter is abundant: whence he presumes that even the soul is material; and therefore much more (than other men) he has not the Spirit from God, being no longer even a Psychic, because even his psychic element is not derived from God's afflatus! What if a man allege "indigence," so as to profess that his flesh is openly prostituted, and given in marriage for the sake of maintenance; forgetting that there is to be no careful thought about food and clothing? He has God (to look to), the Foster-father even of ravens, the Rearer even of flowers.

But, because that word is admissible in a carnal sense too, it cannot be so used without the religious remembrance withal of spiritual Discipline; for (the Lord) commands that bread be prayed for, which is the only food necessary for believers; for "all other things the nations seek after." The like lesson He both inculcates by examples, and repeatedly handles in parables, when He says, "Doth a father take away bread from his children, and hand it to dogs? " and again, "Doth a father give his son a stone when he asks for bread? " For He thus shows what it is that sons expect from their father.

But how gracefully has the Divine Wisdom arranged the order of the prayer; so that after things heavenly-that is, after the "Name" of God, the "Will" of God, and the "Kingdom" of God-it should give earthly necessities also room for a petition! For the Lord had withal issued His edict, "Seek ye first the kingdom, and then even these shall be added: " albeit we may rather understand, "Give us this day our daily bread," spiritually.

Moreover, He Justly added, "Give us this day," seeing He had previously said, "Take no careful thought about the morrow, what ye are to eat." To which subject He also adapted the parable of the man who pondered on an enlargement of his barns for his forthcoming fruits, and on seasons of prolonged security; but that very night he dies.

The wonder is, that there is no (open) contending against the Lord's prescripts! It has been pronounced that no one can add to his own stature. You, however, do add to your weight some kind of rolls, or shield-bosses, to be piled upon your necks! If you feel no shame at the enormity, feel some at the pollution; for fear you may be fitting on a holy and Christian head the slough of some one else's head, unclean perchance, guilty perchance and destined to hell.

On the other hand, this worldly concupiscence (to which I referred) has, as its causes, glory, cupidity, ambition, want of sufficiency; through which causes it trumps up the "necessity" for marrying,-promising itself, forsooth, heavenly things in return-to lord it, (namely,) in another's family; to roost on another's wealth; to extort splendour from another's store to lavish expenditure which you do not feel! Far be all this from believers, who have no care about maintenance, unless it be that we distrust the promises of God, and (His) care and providence, who clothes with such grace the lilies of the field; who, without any labour on their part, feeds the fowls of the heaven; who prohibits care to be taken about to-morrow's food and clothing, promising that He knows what is needful for each of His servants-not indeed ponderous necklaces, not burdensome garments, not Gallic mules nor German bearers, which all add lustre to the glory of nuptials; but "sufficiency," which is suitable to moderation and modesty, Presume, I pray you, that you have need of nothing if you "attend upon the Lord; " nay, that you have all things, if you have the Lord, whose are all things.

On the other hand, this worldly concupiscence (to which I referred) has, as its causes, glory, cupidity, ambition, want of sufficiency; through which causes it trumps up the "necessity" for marrying,-promising itself, forsooth, heavenly things in return-to lord it, (namely,) in another's family; to roost on another's wealth; to extort splendour from another's store to lavish expenditure which you do not feel! Far be all this from believers, who have no care about maintenance, unless it be that we distrust the promises of God, and (His) care and providence, who clothes with such grace the lilies of the field; who, without any labour on their part, feeds the fowls of the heaven; who prohibits care to be taken about to-morrow's food and clothing, promising that He knows what is needful for each of His servants-not indeed ponderous necklaces, not burdensome garments, not Gallic mules nor German bearers, which all add lustre to the glory of nuptials; but "sufficiency," which is suitable to moderation and modesty, Presume, I pray you, that you have need of nothing if you "attend upon the Lord; " nay, that you have all things, if you have the Lord, whose are all things.

On the other hand, this worldly concupiscence (to which I referred) has, as its causes, glory, cupidity, ambition, want of sufficiency; through which causes it trumps up the "necessity" for marrying,-promising itself, forsooth, heavenly things in return-to lord it, (namely,) in another's family; to roost on another's wealth; to extort splendour from another's store to lavish expenditure which you do not feel! Far be all this from believers, who have no care about maintenance, unless it be that we distrust the promises of God, and (His) care and providence, who clothes with such grace the lilies of the field; who, without any labour on their part, feeds the fowls of the heaven; who prohibits care to be taken about to-morrow's food and clothing, promising that He knows what is needful for each of His servants-not indeed ponderous necklaces, not burdensome garments, not Gallic mules nor German bearers, which all add lustre to the glory of nuptials; but "sufficiency," which is suitable to moderation and modesty, Presume, I pray you, that you have need of nothing if you "attend upon the Lord; " nay, that you have all things, if you have the Lord, whose are all things.

Otherwise; Because the thoughts of the unbelievers were ill-employed respecting care of things future, cavilling concerning what is to be the appearance of our bodies in the resurrection, what the food in the eternal life, therefore He continues, Is not the life more than food? He will not endure that our hope should hang in care for the meat and drink and clothing that is to be in the resurrection, lest there should be affront given to Him who has given us the more precious things, in our being anxious that He should also give us the lesser.

Otherwise; Because the thoughts of the unbelievers were ill-employed respecting care of things future, cavilling concerning what is to be the appearance of our bodies in the resurrection, what the food in the eternal life, therefore He continues, Is not the life more than food? He will not endure that our hope should hang in care for the meat and drink and clothing that is to be in the resurrection, lest there should be affront given to Him who has given us the more precious things, in our being anxious that He should also give us the lesser. It may be said, that under the name of birds, He exhorts us by the example of the unclean spirits, to whom, without any trouble of their own in seeking and collecting it, provision of life is given by the power of the Eternal Wisdom. And to lead us to refer this to the unclean spirits, He suitably adds, Are not ye of much more value than they? Thus showing the great interval between piety and wickedness. Otherwise; As by the example of the spirits He had fixed our faith in the supply of food for our lives, so now by a decision of common understanding He cuts off all anxiety about supply of clothing. Seeing that He it is who shall raise in one perfect man every various kind of body that ever drew breath, and is alone able to add one or two or three cubits to each man's stature; surely in being anxious concerning clothing, that is, concerning the appearance of our bodies, we offer affront to Him who will add so much to each man's stature as shall bring all to an equality.

Or; By the lilies are to be understood the eminences of the heavenly Angels, to whom a surpassing radiance of whiteness is communicated by God. They toil not, neither do they spin, because the angelic powers received in the very first allotment of their existence such a nature, that as they were made so they should ever continue to be; and when in the resurrection men shall be like unto Angels, He would have them look for a covering of angelic glory by this example of angelic excellence.

Or, under the signification of grass the Gentiles are pointed to. If then an eternal existence is only therefore granted to the Gentiles, that they may soon be handed over to the judgment fires; how impious it is that the saints should doubt of attaining to eternal glory, when the wicked have eternity bestowed on them for their punishment.

This is further comprehended under the full meaning of the Divine words. We are commanded not to be careful about the future, because sufficient for our life is the evil of the days wherein we live, that is to say, the sins, that all our thought and pains be occupied in cleansing this away. And if our care be slack, yet will the future be careful for itself, in that there is held out to us a harvest of eternal love to be provided by God.

Behold, we see, dearest brothers, how many of you have gathered for the feast of the martyr: you bend your knees, you beat your breasts, you utter words of prayer and confession, you wet your faces with tears. But consider, I ask, your petitions; see whether you are asking in the name of Jesus, that is, whether you are seeking the joys of eternal salvation. For in the house of Jesus you do not seek Jesus, if in the temple of eternity you pray inappropriately for temporal things. Behold, one person in prayer seeks a wife, another asks for an estate, another requests clothing, another begs that food be given to him. And indeed when these things are lacking, they should be sought from almighty God. But we ought to remember continually what we have received from the command of our same Redeemer: "Seek first the kingdom of God and his righteousness, and all these things will be added to you." And so to ask these things from Jesus is not to err, provided they are not sought excessively.