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 CXXV.5466    Lat. CXXIV. A discourse to the people.

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 charity and piety, not to fix our gaze upon men who are prosperous in this world, with a happiness that is false and unstable, and altogether seductive; where they cherish nothing save pride, and their heart freezeth up against God, and is made hard against the shower of His grace, so that it beareth not fruit.…

2. “They that put their trust in the Lord shall be even as the mount Sion: they shall not be removed for ever” (ver. 1).

3. Who are these? “They shall stand fast for ever, who dwell in Jerusalem” (ver. 2). If we understand this earthly Jerusalem, all who dwelt therein have been excluded by wars and by the destruction of the city: thou now seekest a Jew in the city of Jerusalem, and findest him not. Why then will “they that dwell in Jerusalem not be moved for ever,” save because there is another Jerusalem, of which ye are wont to hear much? She is our mother, for whom we sigh and groan in this pilgrimage, that we may return unto her.…They then who dwell therein “shall never be moved.” But they who dwelt in that earthly Jerusalem, have been moved; first in heart, afterwards by exile. When they were moved in heart and fell, then they crucified the King of the heavenly Jerusalem herself; they were already spiritually without, and shut out of doors their very King. For they cast Him out without their city, and crucified Him without.5467    John xix. 17, 18. He too cast them out of His city, that is, of the everlasting Jerusalem, the Mother of us all, who is in Heaven.

4. What is this Jerusalem? He briefly describes it. “The mountains stand around Jerusalem” (ver. 2). Is it anything great, that we are in a city surrounded by mountains? Is this the whole of our happiness, that we shall have a city which mountains surround? Do we not know what mountains are? or what are mountains save swellings of the earth? Different then from these are those mountains that we love, lofty mountains, preachers of truth, whether Angels, or Apostles, or Prophets. They stand around Jerusalem; they surround her, and, as it were, form a wall for her. Of these lovely and delightful mountains Scripture constantly speaketh.…They are the mountains of whom we sing: “I lifted up mine eyes unto the mountains, from whence my help shall come:”5468    Ps. cxxi. 1, 2. because in this life we have help from the holy Scriptures.5469    [Observe in our author passim this implication that the laity as well as the clergy were filled with the knowledge and comfort of the Scriptures.—C.] And through the mountains that receive peace, the little hills received righteousness: for what saith he of the mountains themselves? He said not, they have peace from themselves, or they make peace, or generate peace; but, they receive peace. The Lord is the source, whence they receive peace. So therefore lift up thine eyes to the mountains for the sake of peace, that thy help may come from the Lord, who hath made heaven and earth. Again, the Holy Spirit mentioning these mountains saith this: “Thou dost light them wonderfully from Thy everlasting mountains.”5470    Ps. lxxvi. 4. He said not, the mountains light them: but, Thou lightest them from Thy everlasting mountains: through those mountains whom Thou hast willed to be everlasting, preaching the Gospel, Thou lighting them, not the mountains. Such then are the “mountains that stand around Jerusalem.”

5. And that ye may know what sort of mountains these be that stand around Jerusalem; where Scripture hath mentioned good mountains, very rarely, and hardly, and perhaps never, doth it fail instantly to mention the Lord also, or allude to Him at the same moment, that our hopes rest not in the mountains.…Lest thou again shouldest tarry in the mountains, he at once addeth, “Even so the Lord standeth round about His people:” that thy hope might not lie in the mountains, but in Him who lighteth the mountains.5471    [Evidence against saint-worship.—C.] For when He dwelleth in the mountains, that is, in the Saints, He Himself is round about His people; and He hath Himself walled His people with a spiritual fortification, that it may not be moved for evermore. But when Scripture speaketh of evil mountains, it addeth not the Lord unto them. Such mountains, we have already told you often, signify certain mighty, but evil, souls. For ye are not to suppose, brethren, that heresies could be produced through any little souls. None save great men have been the authors of heresies; but in proportion as they were mighty, so were they evil, mountains. For they were not such mountains as would receive peace, that the hills might receive righteousness; but they received dissension from their father the devil. There were therefore mountains: beware thou fly not to such mountains. For men will come, and say unto thee, There is a great hero, there is a great man! How great was that Donatus! How great is Maximian! and a certain Photinus, what a great man he was! And Arius too, how illustrious he was! All these I have mentioned are mountains, but mountains that cause shipwreck.5472    [So Jude 16.—C.] Vinc. Lir. Common. §§ 17–20.…

6. But love such mountains, in whom the Lord is. Then do those very mountains love thee, if thou hast not placed hope in them.5473    [Evidence against saint-worship.—C.] See, brethren, what the mountains of God are. Thence they are so called in another passage: “Thy righteousness is like the mountains of God.”5474    Ps. xxxvi. 6. Not their righteousness, but “Thy righteousness.” Hear that great mountain the Apostle. “That I may be found in Him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ.”5475    Philip. iii. 9. But they who have chosen to be mountains through their own righteousness, as certain Jews or Pharisees their rulers, are thus blamed: “Being ignorant of God’s righteousness, and going about to establish their own righteousness, they have not submitted themselves unto the righteousness of God.”5476    Rom. x. 3. But they who have submitted themselves are exalted in such a manner as to be humble. In that they are great, they are mountains; in that they submit themselves unto God, they are valleys: and in that they have the capacity of piety, they receive the plenteousness of peace, and transmit the copious irrigation to the hills, only beware, at present, what mountains thou lovest. If thou wish to be loved by good mountains, place not thy trust even in good mountains. For how great a mountain was Paul? where is one like him found? We speak of the greatness of men. Can any one readily be found of so great grace? Nevertheless, he feared lest that bird should place trust in him: and what doth he say: “Was Paul crucified for you?”5477    1 Cor. i. 13. But lift up your eyes unto the mountains, whence help may come unto you: for, “I have planted, Apollos hath watered:” but, your help cometh from the Lord, who hath made Heaven and earth; for, “God gave the increase.”5478    1 Cor. iii. 6. “The mountains,” therefore, “stand around Jerusalem.” But as “the mountains stand around Jerusalem, even so standeth the Lord round about His people, from this time forth for evermore.” If therefore the mountains stand around Jerusalem, and the Lord standeth round about His people, the Lord bindeth His people into one bond of love and peace, so that they who trust in the Lord, like the mount Sion, may not be moved for evermore: and this is, “from this time forth for evermore.”

7. “For the Lord will not leave the rod of the ungodly upon the lot of the righteous, lest the righteous put forth their hands unto wickedness” (ver. 3). At present indeed the righteous suffer in some measure, and at present the unrighteous sometimes tyrannize over the righteous. In what ways? Sometimes the unrighteous arrive at worldly honours: when they have arrived at them, and have been made either judges or kings; for God doth this for the discipline of His folk, for the discipline of His people; the honour due to their power must needs be shown them. For thus hath God ordained His Church, that every power ordained in the world may have honour, and sometimes from those who are better than those in power. For the sake of illustration I take one instance; hence calculate the grades of all powers. The primary and every day relation of authority between man and man is that between master and slave. Almost all houses have a power of this sort. There are masters, there are also slaves; these are different names, but men and men are equal names.5479    [The Epistle to Philemon is here reflected. See A.N.F. vol. viii. p. 782, note 1, and p. 784; also vol. vii. p. 425.—C.] And what saith the Apostle, teaching that slaves are subject to their masters? “Servants, be obedient to them that are your masters according to the flesh:” for there is a Master according to the Spirit. He is the true and everlasting Master; but those temporal masters are for a time only. When thou walkest in the way, when thou livest in this life, Christ doth not wish to make thee proud. It hath been thy lot to become a Christian, and to have a man for thy master: thou wast not made a Christian, that thou mightest disdain to be a servant. For when by Christ’s command thou servest a man, thou servest not the man, but Him who commanded thee. He saith this also: “Servants, be obedient to them that are your masters according to the flesh.”5480    Eph. vi. 5. Behold, he hath not made men free from being servants, but good servants from bad servants. How much do the rich owe to Christ, who orders their house for them! so that if thou hast had an unbelieving servant, suppose Christ convert him, and say not to him, Leave thy master, thou hast now known Him who is thy true Master: he perhaps is ungodly and unjust, thou art now faithful and righteous: it is unworthy that a righteous and faithful man should serve an unjust and unbelieving master. He spoke not thus unto him, but rather, Serve him: and to confirm the servant, added, Serve as I served; I before thee served the unjust.…If the Lord of heaven and earth, through whom all things were created, served the unworthy, asked mercy for His furious persecutors, and, as it were, showed Himself as their Physician at His Advent (for physicians also, better both in art and health, serve the sick): how much more ought not a man to disdain, with his whole mind, and his whole good will, with his whole love to serve even a bad master! Behold, a better serveth an inferior, but for a season. Understand what I have said of the master and slave, to be true also of powers and kings, of all the exalted stations of this world. For sometimes they are good powers, and fear God; sometimes they fear not God. Julian was an infidel Emperor, an apostate, a wicked man, an idolater; Christian soldiers served an infidel Emperor; when they came to the cause of Christ, they acknowledged Him only who was in heaven. If he called upon them at any time to worship idols, to offer incense; they preferred God to him: but whenever he commanded them to deploy into line, to march against this or that nation, they at once obeyed. They distinguished their everlasting from their temporal master; and yet they were, for the sake of their everlasting Master, submissive to their temporal master.

8. But will it be thus always, that the ungodly have power over the righteous? It will not be so. The rod of the ungodly is felt for a season upon the lot of the righteous; but it is not left there, it will not be there for ever. A time will come, when Christ, appearing in his glory, shall gather all nations before Him.5481    Matt. xxv. 32, 33. And thou wilt see there many slaves among the sheep, and many masters among the goats; and again many masters among the sheep, many slaves among the goats. For all slaves are not good—do not infer this from the consolation we have given to servants—nor are all masters evil, because we have thus repressed the pride of masters. There are good masters who believe, and there are evil: there are good servants who believe, and there are evil. But as long as good servants serve evil masters, let them endure for a season. “For God will not leave the rod of the ungodly upon the lot of the righteous.” Why will He not? “Lest the righteous put forth their hand unto wickedness:” that the righteous may endure for a season the domination of the ungodly, and may understand that this is not for ever, but may prepare themselves to possess their everlasting heritage.…

9. And he therefore addeth, “Do well, O Lord, unto those that are good and true of heart” (ver. 4). They who are right in heart, of whom I was speaking a little before,—they who follow the will of God, not their own will,—reflect upon this. But they who wish to follow God, allow Him to go before, and themselves to follow; not themselves to go before, and Him to follow; and in all things they find Him good, whether chastening, or consoling, or exercising, or crowning, or cleansing, or enlightening; as the Apostle saith, “We know that all things work together for good to them that love God.”5482    Rom. viii. 28.

10. Whence the Psalmist at once addeth: “As for such as turn aside, the Lord shall lead them forth unto strangling with the workers of unrighteousness” (ver. 5): that is, those whose deeds they have imitated; because they took delight in their present pleasures, and did not believe in their punishments to come. What then shall they have, who are righteous in heart, and who turn not back? Let us now come to the heritage itself, brethren, for we are sons. What shall we possess? What is our heritage? what is our country: what is it called? Peace. In this we salute you, this we announce to you, this the mountains receive, and the little hills receive as righteousness.5483    Ps. lxxii. 3. Peace is Christ: “for He is our peace, who hath made both one, and hath broken down the middle wall of partition between us.”5484    Eph. ii. 14. Since we are sons, we shall have an inheritance. And what shall this inheritance be called, but peace? And consider that they who love not peace are disinherited. Now they who divide unity, love not peace. Peace is the possession of the pious, the possession of heirs. And who are heirs? Sons.…Since then Christ the Son of God is peace, He therefore came to gather together His own, and to separate them from the wicked. From what wicked men? From those who hate Jerusalem, who hate peace, who wish to tear unity asunder, who believe not peace, who preach a false peace to the people, and have it not. To whom answer is made, when they say,5485    [In the Liturgy.—C.] “Peace be with you,” “And with thy spirit:” but they speak falsely, and they hear falsely. Unto whom do they say, Peace be with you? To those whom they separate from the peace of the whole earth. And unto whom is it said, “And with thy spirit”? To those who embrace dissensions, and who hate peace. For if peace were in their spirit, would they not love unity, and leave dissensions? Speaking then false words, they hear false words. Let us speak true words, and hear true words. Let us be Israel, and let us embrace peace; for Jerusalem is a vision of peace, and we are Israel, “and peace is upon Israel.”