On the Psalms.

 Psalm II.

 A psalm of David, when he fled from the face of Abessalon his son.

 Psalm IV.

 Psalm V.

 Psalm VI.

 Psalm VII.

 Psalm VIII.

 Psalm IX.

 20. And because it is believed that he is to arrive at so great a pitch of empty glory, and he will be permitted to do so great things, both against a

 1. This title does not require a fresh consideration: for the meaning of, “to the end,” has already been sufficiently handled. Let us then look to the

 To the end, for the eighth, a psalm of David.

 Unto the end, a psalm of David.

 To the end, a psalm of David himself.

 A psalm of David himself.

 1. Our King in this Psalm speaks in the character of the human nature He assumed, of whom the royal title at the time of His passion was eminently set

 A prayer of David himself.

 To the end, for the servant of the Lord, David himself.

 To the end, a psalm of David himself.

 To the end, a psalm of David.

 To the end, a psalm of David himself.

 1. “To the end,” for His own resurrection, the Lord Jesus Christ Himself speaketh. For in the morning on the first day of the week was His resurrectio

 A psalm of David himself.

 1. A Psalm of David himself, touching the glorifying and resurrection of the Lord, which took place early in the morning on the first day of the week,

 1. Christ speaks, but in the person of the Church: for what is said has reference rather to the Christian People turned unto God.

 Of David himself.

 1. Christ’s young soldier speaketh, on his coming to the faith. “The Lord is my light, and my salvation: whom shall I fear?” (ver. 1). The Lord will g

 Of David himself.

 A psalm of David himself, of the consummation of the tabernacle.

 1. To the end, a Psalm of the joy of the Resurrection, and the change, the renewing of the body to an immortal state, and not only of the Lord, but al

 1. To the end a Psalm of David Himself, the Mediator strong of hand in persecutions. For the word ecstasy, which is added to the title, signifies a tr

 To David himself for understanding.

 1. “Rejoice in the Lord, O ye righteous:” rejoice, O ye righteous, not in yourselves, for that is not safe but in the Lord. “For praise is comely to

 A psalm of David, when he changed his countenance before Abimelech, and he sent him away, and he departed. [Translation absent until Because there wa

 1. …The title of it causeth us no delay, for it is both brief, and to be understood not difficult, especially to those nursed in the Church of God. Fo

 1. …“The ungodly hath said in himself that he will sin: there is no fear of God before his eyes” (ver. 1). Not of one man, but of a race of ungodly me

 On the first part of the psalm.

 A psalm to David himself, on the remembrance of the Sabbath.

 Psalm XXXIX .

 1. Of all those things which our Lord Jesus Christ has foretold, we know part to have been already accomplished, part we hope will be accomplished her

 To the people, on the Feast of the Martyrs.

 1. We have undertaken the exposition of a Psalm corresponding to your own “longings,” on which we propose to speak to you. For the Psalm itself begins

 1. This Psalm is a short one it satisfies the mental cravings of the hearers, without imposing too severe a trial on the hunger of those fasting. Let

 1. This Psalm is addressed “to the sons of Korah,” as its title shows. Now Korah is equivalent to the word baldness and we find in the Gospel that ou

 1. This Psalm, even as we ourselves have been singing with gladness together with you, we would beg you in like manner to consider with attention toge

 1. It is called, “A Psalm, to the end, for the sons of Korah, for things secret.” Secret is it then but He Himself, who in the place of Calvary was c

 1. The title of the Psalm goeth thus. “To the end: for the sons of Korah: a Psalm of David himself.” These sons of Korah have the title also of some o

 1. The title of this Psalm is, “A song of praise, to the sons of Korah, on the second day of the week.” Concerning this what the Lord deigneth to gran

 Psalm XLIX .

 1. How much availeth the Word of God to us for the correction of our life, both regarding His rewards to be expected, and His punishments to be feared

 1. Neither must this multitude’s throng be defrauded, nor their infirmity burthened. Silence we ask, and quiet, in order that our voice, after yesterd

 1. The title of the Psalm hath: “At the end, understanding of David, when there came Doeg the Edomite and told Saul, David hath come into the house of

 1. Of this Psalm we undertake to treat with you, as far as the Lord supplieth us. A brother biddeth us that we may have the will, and prayeth that we

 1. The title of this Psalm hath fruit in the prolixity thereof, if it be understood: and because the Psalm is short, let us make up our not having to

 1. Of this Psalm the title is: “At the end, in hymns, understanding to David himself.” What the “end” is, we will briefly call to your recollection, b

 1. Just as when we are going to enter into any house, we look on the title to see whose it is and to whom it belongeth, lest perchance inopportunely w

 1. We have heard in the Gospel just now, brethren, how loveth us our Lord and Saviour Jesus Christ, God with the Father, Man with us, out of our own s

 1. The words which we have sung must be rather hearkened to by us, than proclaimed. For to all men as it were in an assemblage of mankind, the Truth c

 The First Part.

 1. David the king was one man, but not one man he figured sometimes to wit he figured the Church of many men consisting, extended even unto the ends

 1. The title of it doth not detain us. For it is “Unto the end, in hymns, to David himself. “In hymns,” to wit in praises. “Unto the end,” to wit unto

 1. The title of it is, “Unto the end, in behalf of Idithun, a Psalm to David himself.” I recollect that already to you hath been explained what Idithu

 1. This psalm hath the title, “For David himself, when he was in the desert of Idumæa.” By the name of Idumæa is understood this world. For Idumæa was

 1. Though chiefly the Lord’s Passion is noticed in this Psalm, neither could the Martyrs have been strong, unless they had beheld Him, that first suff

 1. The voice of holy prophecy must be confessed in the very title of this Psalm. It is inscribed, “Unto the end, a Psalm of David, a song of Jeremiah

 Psalm LXVI .

 1. Your Love remembereth, that in two Psalms, which have been already treated of, we have stirred up our soul to bless the Lord, and with godly chant

 1. Of this Psalm, the title seemeth not to need operose discussion: for simple and easy it appeareth. For thus it standeth: “For the end, for David hi

 1. We have been born into this world, and added to the people of God, at that period wherein already the herb from a grain of mustard seed hath spread

 1. Thanks to the “Corn of wheat,” because He willed to die and to be multiplied: thanks to the only Son of God, our Lord and Saviour Jesus Christ, who

 1. In all the holy Scriptures the grace of God that delivereth us commendeth itself to us, in order that it may have us commended. This is sung of in

 1. “For Salomon” indeed this Psalm’s title is fore-noted: but things are spoken of therein which could not apply to that Salomon king of Israel after

 1. This Psalm hath an inscription, that is, a title, “There have failed the hymns of David, the son of Jesse. A Psalm

 1. This Psalm’s Title is, “Of the Understanding of Asaph.” Asaph in Latin is translated congregation, in Greek Synagogue. Let us see what this Synagog

 1. …The Title of this Psalm thus speaketh: “At the end, corrupt not.” What is, “corrupt not?” That which Thou hast promised, perform. But when? “At th

 1. The Jews are wont to glory in this Psalm which we have sung, saying, “Known in Judæa is God, in Israel great is the name of Him:” and to revile the

 1. This Psalm’s lintel is thus inscribed: “Unto the end, for Idithun, a Psalm to Asaph himself.” What “Unto the end” is, ye know. Idithun is interpret

 1. This Psalm doth contain the things which are said to have been done among the old people: but the new and latter people is being admonished, to bew

 1. Over the title of this Psalm, being so short and so simple, I think we need not tarry. But the prophecy which here we read sent before, we know to

 1. …If perchance things obscure demand the office of an interpreter, those things which are evident ought to require of me the office of a reader. The

 1. For a Title this Psalm hath, “Unto the end for the presses, on the fifth of the Sabbath, a Psalm to Asaph himself.” Into one title many mysteries a

 1. This Psalm, like others similarly named, was so entitled either from the name of the man who wrote it, or from the explanation of that same name, s

 1. Of this Psalm the title is, “A song of a Psalm of Asaph.” We have already often said what is the interpretation of Asaph, that is, congregation. Th

 1. This Psalm is entitled, “For the winepresses.” And, as you observed with me, my beloved (for I saw that you attended most closely), nothing is said

 1. …Its title is, “A Psalm for the end, to the sons of Core.” Let us understand no other end than that of which the Apostle speaks: for, “Christ is th

 1. No greater gift could God have given to men than in making His Word, by which He created all things, their Head, and joining them to Him as His mem

 1. The Psalm which has just been sung is short, if we look to the number of its words, but of deep interest in its thoughts. …The subject of song and

 1. The Title of this eighty-seventh Psalm contains a fresh subject for enquiry: the words occurring here, “for Melech to respond,” being nowhere else

 1. Understand, beloved, this Psalm, which I am about to explain, by the grace of God, of our hope in the Lord Jesus Christ, and be of good cheer, beca

 1. This Psalm is entitled, “The prayer of Moses the man of God,” through whom, His man, God gave the law to His people, through whom He freed them fro

 1. This Psalm is that from which the Devil dared to tempt our Lord Jesus Christ: let us therefore attend to it, that thus armed, we may be enabled to

 1. …We are not Christians, except on account of a future life: let no one hope for present blessings, let no one promise himself the happiness of the

 1. …It is entitled, “The Song of praise of David himself, on the day before the Sabbath, when the earth was founded.” Remembering then what God did th

 1. As we listened with much attention, while the Psalm was in reading, so let us listen attentively, while the Lord revealeth the mysteries which He h

 1. I could wish, brethren, that we were rather listening to our father: but even this is a good thing, to obey our father. Since therefore he who deig

 1. My lord and brother Severus still defers the pleasure we shall feel in his discourse, which he oweth us for he acknowledgeth, that he is held a de

 1. …This Psalm is entitled, “A Psalm of David’s, when his land was restored.” Let us refer the whole to Christ, if we wish to keep the road of a right

 1. “O sing unto the Lord a new song” (ver. 1). The new man knoweth this, the old man knoweth it not. The old man is the old life, and the new man the

 1. Beloved brethren, it ought already to be known to you, as sons of the Church, and well instructed in the school of Christ through all the books of

 1. Ye heard the Psalm, brethren, while it was being chanted: it is short, and not obscure: as if I had given you an assurance, that ye should not fear

 1. In this Psalm, we ought to seek in the whole body of it what we find in the first verse: “Mercy and judgment will I sing unto Thee, O Lord” (ver. 1

 1. Behold, one poor man prayeth, and prayeth not in silence. We may therefore hear him, and see who he is: whether it be not perchance He, of whom the

 1. …“Bless the Lord, O my soul! and all that is within me, His holy Name” (ver. 1). I suppose that he speaketh not of what is within the body I do no

 1. …“Bless the Lord, O my soul.” Let the soul of us all, made one in Christ, say this. “O Lord my God, Thou art magnified exceedingly!” (ver. 1). Wher

 1. This Psalm is the first of those to which is prefixed the word Allelujah the meaning of which word, or rather two words, is, Praise the Lord. For

 1. This Psalm also hath the title Allelujah prefixed to it: and this twice. But some say, that one Allelujah belongeth to the end of the former Psalm,

 1. This Psalm commendeth unto us the mercies of God, proved in ourselves, and is therefore the sweeter to the experienced. And it is a wonder if it ca

 1. I have not thought that the CVIII th Psalm required an exposition since I have already expounded it in the LVII th th th th th th th[4899] d th th

 1. Every one who faithfully readeth the Acts of the Apostles, acknowledgeth that this Psalm containeth a prophecy of Christ for it evidently appearet

 1. …This Psalm is one of those promises, surely and openly prophesying our Lord and Saviour Jesus Christ so that we are utterly unable to doubt that

 Psalm CXI .

 1. I believe, brethren, that ye remarked and committed to memory the title of this Psalm. “The conversion,” he saith, “of Haggai and Zechariah.” These

 1. …When ye hear sung in the Psalms, “Praise the Lord, ye children” (ver. 1) imagine not that that exhortation pertaineth not unto you, because havin

 1. The river Jordan, when they were entering across it into the land of promise, when touched by the feet of the priests who bore the Ark, stood still

 1. “Not unto us, O Lord, not unto us, but unto Thy Name give the praise” (ver. 1). For that grace of the water that gushed from the rock (“now that ro

 1. “I have loved, since the Lord will hear the voice of my prayer” (ver. 1). Let the soul that is sojourning in absence from the Lord sing thus, let t

 1. “O praise the Lord, all ye heathen: praise Him, all ye nations” (ver. 1). These are the courts of the Lord’s house, this all His people, this the t

 1. …We are taught in this Psalm, when we chaunt Allelujah, which meaneth, Praise the Lord, that we should, when we hear the words, “Confess unto the L

 Aleph.

 1. The Psalm which we have just heard chanted, and have responded to with our voices, is short, and very profitable. Ye will not long toil in hearing,

 1. …Let them “lift up their eyes to the hills whence cometh their help” (ver. 1). What meaneth, The hills have been lightened? The San of righteousnes

 1. As impure love inflames the mind, and summons the soul destined to perish to lust for earthly things, and to follow what is perishable, and precipi

 1. …Let this singer ascend and let this man sing from the heart of each of you, and let each of you be this man, for when each of you saith this, sin

 1. Ye already well know, dearest brethren, that a “Song of Degrees,” is a song of our ascent: and that this ascent is not effected by the feet of the

 1. This Psalm, belonging to the number of the Songs of Degrees, teacheth us, while we ascend and raise our minds unto the Lord our God in loving chari

 1. …How man had come into captivity, let us ask the Apostle Paul.…For he saith: “For we know that the Law is spiritual, but I am carnal, sold under si

 1. Among all the Songs entitled the Song of degrees, this Psalm hath a further addition in the title, that it is “Solomon’s.” For thus it is entitled,

 Psalm CXXVIII .

 1. The Psalm which we have sung is short: but as it is written in the Gospel of Zacchæus that he was “little of stature,” but mighty in works as it i

 1. “Out of the deep have I called unto Thee, O Lord: Lord, hear my voice” (ver. 1). Jonas cried from the deep from the whale’s belly. He was not only

 1. In this Psalm, the humility of one that is a servant of God and faithful is commended unto us, by whose voice it is sung which is the whole body o

 1. It was right indeed, most beloved, that we should rather hear our Brother, my colleague, when present before all of us. And just now he refused not

 1. This is a short Psalm, but one well known and quoted. “Behold, how good and how pleasant is it, that brethren should dwell together in unity” (ver.

 1. “Behold, now, bless ye the Lord, all ye servants of the Lord” (ver. 1), “who stand in the house of the Lord, in the courts of the house of our God”

 1. Very pleasant ought it be to us, and we should rejoice because it is pleasant, to which this Psalm exhorteth us. For it says, “Praise the name of t

 1. “Give thanks unto the Lord, for He is good, for His mercy endureth for ever” (ver. 1). This Psalm contains the praise of God, and all its verses fi

 1. …But to-day we have sung, “By the waters of Babylon we sat down and wept, when we remembered Sion” (ver. 1).…

 1. The title of this Psalm is brief and simple, and need not detain us since we know whose resemblance David wore, and since in him we recognise ours

 1. …Our Lord Jesus Christ speaketh in the Prophets, sometimes in His own Name, sometimes in ours, because He maketh Himself one with us as it is said

 1. Our Lords have bidden me, brethren, and in them the Lord of all, to bring this Psalm to your understanding, so far as God giveth me to. May He help

 1. …The Psalm which we have just sung is in many parts somewhat obscure. When by the help of the Lord what has been said shall begin to be expounded a

 1. …“With my voice have I cried unto the Lord” (ver. 1). It were enough to say, “with voice:” not for nothing perhaps has “my” been added. For many cr

 1. …The title of the Psalm is, “To David himself, when his son was pursuing him.” We know from the Books of Kings that this happened:…but we must reco

 1. The title of this Psalm is brief in number of words, but heavy in the weight of its mysteries. “To David himself against Goliath.” This battle was

 1. …The title is, “Praise, to David himself.” Praise to Christ Himself. And since He is called David, who came to us of the seed of David, yet He was

 1. …Behold the Psalm soundeth it is the voice of some one (and that some one are ye, if ye will), of some one encouraging his soul to praise God, and

 1. It is said to us, “Praise the Lord” (ver. 1). This is said to all nations, not to us alone. And these words, sounded forth through separate places

 1. The subject of our meditation in this present life should be the praises of God for the everlasting exaltation of our life hereafter will be the p

 1. Let us praise the Lord both in voice, and in understanding, and in good works and, as this Psalm exhorteth, let us sing unto Him a new song. It be

 1. Although the arrangement of the Psalms, which seems to me to contain the secret of a mighty mystery, hath not yet been revealed unto me, yet, by th

Psalm XLVII.1507    Lat. XLVI.

1. The title of the Psalm goeth thus. “To the end: for the sons of Korah: a Psalm of David himself.” These sons of Korah have the title also of some other Psalms, and indicate a sweet mystery, insinuate a great Sacrament: wherein let us willingly understand ourselves, and let us acknowledge in the title us who hear, and read, and as in a glass set before us behold who we are. The sons of Korah, who are they?1508    Numb. xvi. 1. [See p. 155, note 8, supra.—C.]…Haply the sons of the Bridegroom. For the Bridegroom was crucified in the place of Calvary. Recollect the Gospel,1509    Matt. xxvii. 33. where they crucified the Lord, and ye will find Him crucified in the place of Calvary. Furthermore, they who deride His Cross, by devils, as by beasts, are devoured. For this also a certain Scripture signified. When God’s Prophet Elisha was going up, children called after him mocking, “Go up thou bald head, Go up thou bald head:” but he, not so much in cruelty as in mystery, made those children to be devoured by bears out of the wood. 1510    2 Kings ii. 23, 24. If those children had not been devoured, would they have lived even till now? Or could they not, being born mortal, have been taken off by a fever? But so in them had no mystery been shown, whereby posterity might be put in fear. Let none then mock the Cross of Christ. The Jews were possessed by devils, and devoured; for in the place of Calvary, crucifying Christ, and lifting on the Cross, they said as it were with childish sense, not understanding what they said, “Go up, thou bald head.” For what is, “Go up”? “Crucify Him, Crucify Him.”1511    Luke xxiii. 21. For childhood is set before us to imitate humility, and childhood is set before us to beware of foolishness. To imitate humility, childhood was set before us by the Lord, when He called children to Him,1512    Matt. xviii. 2. and because they were kept from Him, He said, “Suffer them to come unto Me, for of such is the Kingdom of Heaven.”1513    Matt. xix. 14. The example of childhood is set before us to beware of foolishness by the Apostle, “Brethren, be not children in understanding:” and again he proposeth it to imitate, “Howbeit in malice be ye children, that in understanding ye may be men.”1514    1 Cor. xiv. 20. “For the sons of Korah” the Psalm is sung; for Christians then is it sung. Let us hear it as sons of the Bridegroom, whom senseless children crucified in the place of Calvary. For they earned to be devoured by beasts; we to be crowned by Angels. For we acknowledge the humility of our Lord, and of it are not ashamed. We are not ashamed of Him called in mystery “the bald” (Calvus), from the place of Calvary. For on the very Cross whereon He was insulted, He permitted not our forehead to be bald; for with His own Cross He marked it. Finally, that ye may know that these things are said to us, see what is said.

2. “O clap your hands, all ye nations” (ver. 1). Were the people of the Jews all the nations? No, but blindness in part is happened to Israel, that senseless children might cry, “Calve,” “Calve;” and so the Lord might be crucified in the place of Calvary, that by His Blood shed He might redeem the Gentiles, and that might be fulfilled which saith the Apostle, “Blindness in part is happened unto Israel, until the fulness of the Gentiles be come in.”1515    Rom. xi. 25. Let them insult, then, the vain, and foolish, and senseless, and say, “Calve,” “Calve;” but ye redeemed by His Blood which was shed in the place of Calvary, say, “O clap your hands, all ye nations;” because to you hath come down the Grace of God. “O clap your hands.” What is “O clap”? Rejoice. But wherefore with the hands? Because with good works. Do not rejoice with the mouth while idle with the hands. If ye rejoice, “clap your hands.” The hands of the nations let Him see, who joys hath deigned to give them. What is, the hands of the nations? The acts of them doing good works. “O clap your hands, all ye nations: shout unto God with the voice of triumph.” Both with voice and with hands. If with the voice only it is not well, because the hands are slow; if only with the hands it is not well, because the tongue is mute. Agree together must the hands and tongue. Let this confess, these work. “Shout unto God with the voice of triumph.”

3. “For the Lord Most High is terrible” (ver. 2). The Most High in descending made like one ludicrous, by ascending into Heaven is made terrible. “A great King over all the earth.” Not only over the Jews; for over them also He is King. For of them also the Apostles believed and of them many thousands of men sold their goods, and laid the price at the Apostles’ feet,1516    Acts iv. 34. and in them was fulfilled what in the title of the Cross was written, “The King of the Jews.”1517    Matt. xxvii. 37. For He is King also of the Jews. But “of the Jews” is little.1518    [Isa. xlix. 6.—C.] “O clap your hands, all ye nations: for God is the King of all the earth.” For it sufficeth not Him to have under Him one nation: therefore such great price gave He out of His side, as to buy the whole world.

4. “He hath subdued the people under us, and the nations under our feet” (ver. 3). Which subdued, and to whom? Who are they that speak? Haply Jews? Surely, if Apostles; surely, if Saints. For under these God hath subdued the people and the nations, that to-day are they honoured among the nations, who by their own citizens earned to be slain: as their Lord was slain by His citizens, and is honoured among the nations; was crucified by His own, is adored by aliens, but those by a price made His own. For therefore bought He us, that aliens from Him we might not be. Thinkest thou then these are the words of Apostles, “He hath subdued the people under us, and the nations under our feet”? I know not. Strange that Apostles should speak so proudly, as to rejoice that the nations were put under their feet, that is, Christians under the feet of Apostles. For they rejoice that we are with them under the feet of Him who died for us. For under Paul’s feet ran they, who would be of Paul, to whom He said, “Was Paul crucified for you?”1519    1 Cor. i. 13. What then here, what are we to understand? “He hath subdued the people under us, and the nations under our feet.” All pertaining to Christ’s inheritance are among “all the nations,” and all not pertaining to Christ’s inheritance are among “all the nations:” and ye see so exalted in Christ’s Name is Christ’s Church, that all not yet believing in Christ lie under the feet of Christians. For what numbers now run to the Church; not yet being Christians, they ask aid of the Church;1520    [See (A.N.F. vol. v. p. 563) the noble charities of early Christians.—C.] to be succoured by us temporally they are willing, though eternally to reign with us as yet they are unwilling. When all seek aid of the Church, even they who are not yet in the Church, hath He not “subdued the people under us, and the nations under our feet”?

5. “He hath chosen an inheritance for us, the excellency1521    Speciem. of Jacob, whom He loved” (ver. 4). A certain beauty of Jacob He hath chosen for our inheritance. Esau and Jacob were two brothers; in their mother’s womb both struggled, and by this struggle their mother’s bowels were shaken; and while they two were yet therein, the younger was elected and preferred to the elder, and it was said, “Two peoples are in thy womb, and the elder shall serve the younger.” 1522    Gen. xxv. 23. Among all nations is the elder, among all nations the younger; but the younger is in good Christians, elect, godly, faithful; the elder in the proud, unworthy, sinful, stubborn, defending rather than confessing their sins: as was also the very people of the Jews, “being ignorant of God’s righteousness, and going about to establish their own righteousness.”1523    Rom. x. 3. But for that it is said, “The elder shall serve the younger;” it is manifest that under the godly are subdued the ungodly, under the humble are subdued the proud. Esau was born first, and Jacob was born last; but he who was last born, was preferred to the first-born, who through gluttony lost his birthright. So thou hast it written,1524    Gen. xxv. 30–34. He longed for the pottage, and his brother said to him, If thou wilt that I give it thee, give me thy birthright. He loved more that which carnally he desired, than that which spiritually by being born first he had earned:1525    Meruerat. and he laid aside his birthright, that he might eat lentils. But lentils we find to be the food of the Egyptians, for there it abounds in Egypt. Whence is so magnified the lentil of Alexandria, that it comes even to our country, as if here grew no lentil. Therefore by desiring Egyptian food he lost his birthright. So also the people of the Jews, of whom it is said, “in their hearts they turned back again into Egypt.”1526    Acts vii. 39. They desired in a manner the lentil, and lost their birthright.

6. “God is gone up with jubilation” (ver. 5). Even He our God, the Lord Christ, is gone up with jubilation; “the Lord with the sound of a trumpet.” “Is gone up:” whither, save where we know? Whither the Jews followed Him not, even with their eyes. For exalted on the Cross they mocked Him, ascending into Heaven they did not see Him. “God hath gone up with jubilation.” What is jubilation, but admiration of joy which cannot be expressed in words? As the disciples in joy admired, seeing Him go into Heaven, whom they had mourned dead; truly for the joy, words sufficed not: remained to jubilate what none could express. There was also the voice of the trumpet, the voice of Angels. For it is said, “Lift up thy voice like a trumpet.” Angels preached the ascension of the Lord: they saw the Disciples, their Lord ascending, tarrying, admiring, confounded, nothing speaking, but in heart jubilant: and now was the sound of the trumpet in the clear voice of the Angels, “Ye men of Galilee, why stand ye gazing up into Heaven? this is Jesus.”1527    Acts i. 11. As if they knew not that it was the same Jesus. Had they not just before seen Him before them? Had they not heard Him speaking with them? Nay, they not only saw the figure of Him present, but handled also His limbs. Of themselves then knew they not, that it was the same Jesus? But they being by very admiration, from joy of jubilation, as it were transported in mind, the Angels said, “that same is Jesus.” As though they said, If ye believe Him, this is that same Jesus, whom crucified, your feet stumbled, whom dead and buried, ye thought your hope lost. Lo, this is the same Jesus. He hath gone up before you, “He shall so come in like manner as ye have seen Him go into Heaven.” His Body is removed indeed from your eyes, but God is not separated from your hearts: see Him going up, believe on Him absent, hope for Him coming; but yet through His secret Mercy, feel Him present. For He who ascended into Heaven that He might be removed from your eyes, promised unto you, saying, “Lo, I am with you always, even unto the end of the world.”1528    Matt. xxviii. 20. Justly then the Apostle so addressed us, “The Lord is at hand; be careful for nothing.”1529    Phil. iv. 5, 6. Christ sitteth above the Heavens; the Heavens are far off, He who there sitteth is near.…

7. “Sing praises to our God, sing praises” (ver. 6). Whom as Man mocked they, who from God were alienated. “Sing praises to our God.” For He is not Man only, but God. Man of the seed of David,1530    Rom. i. 3. God the Lord of David, of the Jews having flesh. “Whose” (saith the Apostle) “are the fathers, of whom as concerning the flesh Christ came.”1531    Rom. ix. 5. Of the Jews then is Christ, but according to the flesh. But who is this Christ who is of the Jews according to the flesh? “Who is over all, God blessed for ever.” God before the flesh, God in the flesh, God with the flesh. Nor only God before the flesh, but God before the earth whence flesh was made; nor only God before the earth whereof flesh was made, but even God before the Heaven which was first made; God before the day which was first made; God before Angels; the same Christ is God: for “In the beginning was the Word, and the Word was with God, and the Word was God.”1532    John i. 1.

8. “For God is the King of all the earth” (ver. 7). What? And before was He not God of all the earth? Is He not God of both heaven and earth, since by Him surely were all things made? Who can say that He is not his God? But not all men acknowledged Him their God; and where He was acknowledged, there only, so to say, He was God. “In Judah is God known.”1533    Ps. lxxvi. 1. Not yet was it said to the sons of Korah, “O clap your hands, all ye nations.” For that God known in Judah, is King of all the earth: now by all He is acknowledged, for that is fulfilled which Isaiah saith, “He is thy God who hath delivered thee, the God of the whole earth shall He be called.”1534    Isa. liv. 5. “Sing ye praises with understanding.” He teacheth us and warneth us to sing praises with understanding, not to seek the sound of the ear, but the light of the heart. The Gentiles, whence ye were called that ye might be Christians, adored gods made with hands, and sang praises to them, but not with understanding. If they had sung with understanding, they had not adored stones. When a man sensible sang to a stone insensible, did he sing with understanding? But now, brethren, we see not with our eyes Whom we adore, and yet correctly1535    Correcti. ms. Vat. ap. Ben. corde recti, “right in heart.” we adore.1536    [The adoration of the Host was unknown to the ancient Church.—C.] Much more is God commended to us, that with our eyes we see Him not. If with our eyes we saw Him, haply we might despise. For even Christ seen, the Jews despised; unseen, the Gentiles adored.

9. “God shall reign over all nations” (ver. 8). Who reigned over one nation, “shall reign” (saith He) “over all nations.” When this was said, God reigned over one nation. It was a prophecy, the thing was not yet shown. Thanks be to God, we now see fulfilled what before was prophesied. A written promise God sent unto us before the time, the time fulfilled He hath repaid us. “God shall reign over all nations,” is a promise. “God sitteth upon His Holy Seat.” What then was promised to come, now being fulfilled, is acknowledged and held. “God sitteth upon His Holy Seat.” What is His Holy Seat? Haply saith one, The Heavens, and he understandeth well. For Christ hath gone up,1537    Acts i. 2. as we know, with the Body, wherein He was crucified, and sitteth at the right hand of the Father; thence we expect Him to come to judge the quick and the dead.1538    2 Tim. iv. 1. “God sitteth upon His Holy Seat.” The Heavens are His Holy Seat. Wilt thou also be His Seat? think not that thou canst not be; prepare for Him a place in thy heart. He cometh, and willingly sitteth. The same Christ is surely “the Power of God, and the Wisdom of God:”1539    1 Cor. i. 24. and what saith the Scripture of Wisdom Herself? The soul of the righteous is the seat of Wisdom.1540    Wisd. vii. 27. If then the soul of the righteous is the seat of Wisdom, be thy soul righteous, and thou shalt be a royal seat of Wisdom. And truly, brethren, all men who live well, who act well, converse in godly charity, doth not God sit in them, and Himself command? Thy soul obeyeth God sitting in it, and itself commandeth the members. For thy soul commandeth thy members, that so may move the foot, the hand, the eye, the ear, and itself commandeth the members as its servants, but yet itself serveth its Lord sitting within. It cannot well rule its inferior, unless its superior it have not disdained to serve.

10. “The princes of the peoples are gathered together unto the God of Abraham” (ver. 9). The God of Abraham, and the God of Isaac, and the God of Jacob.1541    Exod. iii. 6. True it is, God said this, and thereupon the Jews prided themselves, and said, “We are Abraham’s children;”1542    John viii. 33. priding themselves in their father’s name, carrying his flesh, not holding his faith; by seed cleaving to Him, in manners degenerating. But the Lord, what said He to them so priding themselves? “If ye are Abraham’s children, do the works of Abraham.”1543    John viii. 39. Again…“The princes of the peoples:” the princes of the nations: not the princes of one people, but the princes of all people have “gathered together unto the God of Abraham.” Of these princes was that Centurion too, of whom but now when the Gospel was read ye heard. For he was a Centurion having honour and power among men, he was a prince among the princes of the peoples. Christ coming to him, he sent his friends to meet Him, nay unto Christ truly passing over to him he sent his friends, and asked that He would heal his servant who was dangerously sick. And when the Lord would come, he sent to Him this message: “I am not worthy that Thou shouldest enter under my roof, but say in a word only, and my servant shall be healed.” “For I also am a man set under authority, having under me soldiers.”1544    Luke vii. 6, 7. See how he kept his rank! first he mentioned that he was under another, and afterwards that another was under him. I am under authority, and I am in authority; both under some I am, and over some I am.…As though he said, If I being set under authority command those who are under me, Thou who art set under no man’s authority, canst not Thou command Thy creature, since all things were made by Thee, and without Thee was nothing made. “Say,” then, said he, “in a word, and my servant shall be healed. For I am not worthy that Thou shouldest enter under my roof.”…Admiring at his faith, Jesus reprobates the Jews’ misbelief. For sound to themselves they seemed, whereas they were dangerously sick, when their Physician not knowing they slew. Therefore when He reprobated, and repudiated their pride what said he? “I say unto you, that many shall come from the east and west,” not belonging to the kindred of Israel: many shall come to whom He said, “O clap your hands, all ye nations;” “and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.” Abraham begat them not of his own flesh; yet shall they come and sit down with him in the kingdom of heaven, and be his sons. Whereby his sons? Not as born of his flesh, but by following his faith. “But the children of the kingdom,” that is, the Jews, “shall be cast into outer darkness, there shall be weeping and gnashing of teeth.”1545    Matt. viii. 12. They shall be condemned to outer darkness who are born of the flesh of Abraham, and they shall sit down with him in the kingdom of heaven, who have imitated Abraham’s faith.

11. And what they who belonged to the God of Abraham? “For the mighty gods of the earth are greatly lifted up.” They who were gods, the people of God, the vineyard of God, whereof it is said, “Judge betwixt Me and My vineyard,”1546    Isa. v. 3. shall go into outer darkness, shall not sit down with Abraham, and Isaac, and Jacob, are not gathered unto the God of Abraham. Wherefore? “For the mighty gods of the earth;” they who were mighty gods of the earth, presuming upon earth. What earth? Themselves; for every man is earth. For to man was it said, “Dust thou art, and unto dust shalt thou return.”1547    Gen. iii. 19. But man ought to presume upon God, and thence to hope for help, not from himself. For the earth raineth not upon itself, nor shineth for itself; but as the earth from heaven expecteth rain and light, so man from God ought to expect mercy and truth. They then, “the mighty gods of the earth, were greatly lifted up,” that is, greatly prided themselves: they thought no physician necessary for themselves, and therefore remained in their sickness, and by their sickness were brought down even to death. The natural branches were broken off that the humble wild olive tree might be grafted in.1548    Rom. xi. 17. Hold we fast then, brethren, humility, charity, godliness: since we are called, on their proving reprobate, even by their example let us fear to pride ourselves.