Psalms 85

ON MELCHIZEDEK. — We read about Melchizedek in the book of Genesis; about Melchizedek likewise, in a similar manner, in the Epistle to the Hebrews: “Because,” it says, “Melchizedek, priest of the Most High God, met Abraham as he returned from the slaughter of the kings, and brought out bread and wine, and offered it to him, and blessed him, saying: Blessed are you, Abraham, by the Most High God, who made heaven and earth, who has delivered your enemies into your hands” (Gen. 14:18-20). And in order to indicate who is to be understood under the name of Melchizedek, the Apostle added: “For, without any doubt,” he says, “the lesser is blessed by the better” (Heb. 7:7). He certainly did not refer this to the handing on of ecclesiastical office. For who would question that the rule of the Lord’s ordinance, by which subjects are blessed by the Lord, is better than those who are blessed by it? For the mystery of the Lord operates in those words which contain and recall him. But he wished to show the proper merit and power of his person. Who then is this one, and how great, in comparison with whom Abraham is called “the lesser,” Abraham who is clearly known, in all the faithful, to bear the mark of noble testimony and faith? Therefore this Melchizedek is not to be understood as having blessed Abraham in the same way as human priests do, so as to give a blessing by commission with sincere words; but as one who, so to speak, possessed a proper blessing which he received, not by words, but by nature, substantially, so that it is his own. The priests, however, whom we call bishops, have a rule ordered and handed down to them in sincere words, and by placing this rule upon people they bless them: yet not those whom they will, but sometimes even those whom they do not will; because the giver of the rule himself knows to whom the most holy blessing ought to be given or poured in. But he who by nature possesses the blessing substantially, whom he calls priest of the Most High God, gives the blessing by his will. For the words of blessing and his nature are in agreement with his will. Nor does he go wrong so as to will it where he ought not, nor refuse where he ought; but to whomever he gives the words, he gives also the effect. Our priests, on the other hand, daily place upon many the name of the Lord and the words of blessing, but in few is there the effect. There are, again, times when those who are better bless themselves. For although one who is holy bows his head to receive a blessing, yet this is because it is not the priest’s own possession, but God’s invention. For the priest Heli blessed Anna, and the effect followed (1 Sam. 1:17, 20), not by the merit of the priest, but by that of Anna herself, whose pure heart God inspected. Therefore Melchizedek is said to be better than Abraham, not because of the office of priesthood alone; rather he is also preferred to him by nature, so that he is understood to be beyond men. For it is in no way possible that he who is set before so great a friend of God, and so faithful that, for love and fear of him, he did not hesitate to kill even his most beloved son, should be considered a mere man. By what justice, by what works, could he have merited more than Abraham merited? Nor was there anything further that he could do to enhance the honor of his importance beyond what Abraham did. First, when he did not know God, nor had he seen a sign by which he might be persuaded, when God said to him, “Go out from your land, and from your kindred, and from your father’s house” (Gen. 12:1), he did not delay, but immediately obeyed, fulfilling the will not only of the present God, but also of the future Lord. For the Lord says: “Whoever loves house, or parents, or brothers, or relatives more than me, is not worthy of me” (Matt. 10:37). What then is Abraham like, and of what kind of merit is he, who fulfilled the commands of the Saviour before they were preached? The Apostle strongly teaches that hospitality must be pursued (Heb. 13:2); Abraham practiced this so diligently and devoutly (Gen. 18:3) that the Apostle seems to have learned from him that this must be preached. Then, advanced in years, he believed that his offspring would be multiplied in such a way as seems foolish to the wise of this world, like the stars of heaven, so that, before a judgment was passed by the wise of this age, they seem to have been condemned by him. For afterward it was said: “I will destroy the wisdom of the wise” (Isa. 29:14; 1 Cor. 1:19). At God’s command he was circumcised; which is certainly not done without pain: and he did not take it hard, so as to give his descendants a model of patience. From Sarah his wife, now an old woman, a son is promised to him, and he does not doubt (Gen. 17:17); in order to show to future generations that God’s authority must be believed in to such an extent that, even if he commands or promises things that seem irrational, there is no wavering; because his person must be considered more than his words, so that what seems weak or impossible in the words his person may confirm and make appear possible. For it is God who promises, of whom it must be believed that he can do what seems impossible to human beings. What fault, then, can be judged, when one forms a higher opinion of God than humanity does of itself? Therefore the son given to Abraham by God he does not hesitate to kill at God’s command; he does not delay the time; he is not astonished at God’s will, that he should order to be killed the very son whom he had given as a gift of great favor and wonder: he is certain that God’s will ought not to be reconsidered by a human being, nor that God’s command or deed is without providence. And so that he might fulfill this with every devotion, and swiftly, he does not tell his mother, his wife, not being ignorant that women are more fragile regarding their children and could bring an obstacle to this devotion through the tears of compassion; nor does he reveal it to the boy himself until the hour of his death, so that he might obey the command of God with the full submission of his mind (Gen. 22:3-10); considering this not as murder, but as a holocaust, which was being carried out with a just judge as its author. What greater deeds, then, could Melchizedek perform, by which he might surpass Abraham, whom, as we see, is in no respect found to have been disobedient? For Moses himself, of whom it is read that the Lord spoke to him face to face (Exod. 33:11), when he was sent to the nation and to his brothers, did not want to go (Exod. 4:1). The prophet Jonah broke the command given to him to preach to the Ninevites, and went off to another place where he had not been sent (Jonah 1:1-3). Job, truly outstanding in all things, nevertheless, moved by the loss of his children, tore his garments and shaved the hair of his head (Job 1:20); Abraham, however, is nowhere read to have been saddened by the death of his most beloved son, the very one he had been ordered to kill with his own hands, nor is he read anywhere to have shuddered when God commanded him. Therefore, through these things it becomes clear that Melchizedek is beyond man, because there was no way he could be better than Abraham except by surpassing him in nature alone. For a nature that is impassible possesses blessedness by its very substance; human birth, however, attains blessedness through deeds. Since it does not have the perfection of divinity, it advances and improves through effort and struggle, becoming better the more it conquers than it is conquered. For if it acted in such a way, which is impossible, that it never sinned, it would become better than God; which is unthinkable, because a nature that can sin as well as not sin, if it always won, would have to be preferred to that nature which does not sin precisely because it is impassible. For it would not seem a great thing not to sin if one could not sin; it is truly magnificent if, being able to sin, one does not sin. This, then, is the difference between the substance of God and that of man: the substance of God is always blessed with the security of its unconquerable eternity; man’s substance, however, becomes blessed through labor. And necessarily one kind of blessedness is that which is impassible, another that of the one who is worn down by tribulations so that he may at some point rejoice. For impassible blessedness lies in this, that it is always blessed; but passible blessedness rejoices, after great perils, to have escaped death. Therefore it is saddened so that it may be able to rejoice, nor is it perpetually secure because of the passibility of its nature. The impassible, however, is always blessed, because it neither knows sadness nor even suspects that it could be saddened. For even human nature, although it attains blessedness through labor, will not remain unharmed, nor will it lack scars. How could it be otherwise, that nature which, having often engaged in combat and at times been defeated, would not be wounded? But the impassible remains always untouched, unharmed, unbreakable. Therefore Abraham would not be said to be the lesser in comparison with Melchizedek, unless the nature of Melchizedek were superior to that of Abraham. Now what we have said may perhaps seem to belong to human reasoning. But if we look to the Law, far more and greater things will still be said. For this Melchizedek, king of Salem, priest of the Most High God, who met Abraham as he returned from the slaughter of the kings and blessed him, is first interpreted “King of Righteousness,” and then “King of Salem,” which is “king of peace,” without father, without mother, and without genealogy, having neither beginning of days nor end of life; but, made like to the Son of God, he remains a priest forever. And so that he might highlight, in the places where he had signified these things, what he meant, he added this about him: “You see,” he says, “how great this man is, to whom Abraham the patriarch gave a tenth of the spoils” (Heb. 7:1-4). For in order to show by what power and how great Melchizedek is, he praises Abraham by saying that he is the patriarch, that is, better than all the rest; yet he is least in comparison with Melchizedek. Is it not clear that this one is not merely a man, but better than a man? What does it mean when he says of him that he is king of peace and king of righteousness? Draw nearer and see. From afar, seeing the sun, you think it a lamp; looking at silver, you suppose it to be tin. Can any human being be called king of peace and of righteousness? For peace is proclaimed to men, and likewise righteousness; but this one is called king of peace and righteousness precisely so that righteousness and peace may be known to have their origin from him. For that which is ruled by him cannot be said to be above him. Men are instructed by righteousness as their teacher and by peace, so as to gain God’s favor. This, then, which is the teacher of men, has Melchizedek as its king. How much, then, is Melchizedek better than man, since that which governs men is under him, that is, since he is king of kings? Therefore, when he is called king of righteousness and of peace, he is shown to be their author, so that just as the Lord Jesus is the author of life, so Melchizedek is the author of righteousness and peace; because those who live through Christ are governed, by the dispensation of righteousness and peace, through him. For he pours righteousness and peace into the hearts of God’s servants, in order to adorn the discipline of the Lord. We read written in Psalm 84 that “Righteousness and peace have embraced one another, and truth has sprung out of the earth;” and to show of what righteousness he was speaking, he said, “Righteousness has looked down from heaven” (Ps. 85:11-12). Scripture points here to the time of the Savior, when the righteousness of God was given to the world through Christ in the revelation of the mystery of the one God that had been previously promised. For it is just that the creature should know the truth of its Creator; this righteousness, revealed on earth, removed the disharmony that had arisen from the unrighteousness born of an unknown God, and made those who were at odds into people of peace, when it established men long divided into one faith. Therefore righteousness and peace and truth of the One have embraced each other. From the earth has arisen the teacher of righteousness. For the incarnation of Christ has shown what truth about God himself was to be known. Therefore, this is certainly the righteousness of God. Likewise peace also, as the Apostle says: “The God of peace will soon crush Satan” (Rom. 16:20). I do not see how this can be distinguished: since the God of peace is the Father of our Lord Jesus Christ, and Christ himself as well; for he says, “My peace I give to you” (Jn. 14:27); how then can it be said of Melchizedek that he is king of righteousness and peace, and by what reasoning can he be set apart, I do not understand. I think that, as far as the matter at hand is concerned, there is no difference between “king of peace” and “God of peace.” Because no one in the world ought to have been called God, so that this name alone might be reserved to the One from whom are all things, he appointed a king who would bear his image, who, except for the name of God, would have all his authority; but since he is earthly, he is king of men, yet not of peace and righteousness. For he too has righteousness as his leader, which he is not permitted to despise. For God is his righteousness. Righteousness is God’s own attribute, and whoever transgresses it becomes guilty before God’s judgment. But Melchizedek, as we are given to understand, is not called king in the way humans are; because he has righteousness under him, which rules over kings. For no one can have righteousness under himself unless his nature is such that he cannot sin. Yet he is said to be above it because he discovered the manner of law by which those who can sin are governed. Therefore the king of righteousness is the ruler of the words discovered by himself, by which a person can both live well and happily and also believe. We labor long and much, and still we say too little about Melchizedek, unless we return to Scripture, which itself also for a long time knocks and cries out, so as to awaken those weighed down by heavy sleep to understanding, not of night but of day. It says therefore that Melchizedek is without father, without mother, without genealogy. And lest this should be understood otherwise than is worthy, it added: Having neither beginning of days nor end of life. By this it shows that Melchizedek was neither born nor died. What has human refinement to argue against things so clear? What cunning craftiness of intellect is so deceptive that it dares to resist what is revealed, so as not to receive meaning from the text, but to impose meaning on the text? Violence is done to the Scriptures of the Lord, so that they even feel these as enemies who appear to bow themselves to their authority. For some say that one ought not to believe about Melchizedek as it is reported in the Scriptures, and by this they twist the Scriptures to their own understanding. It would be better for such people openly not to accept the Scriptures than to act deceitfully against them, so that under the name of peace war is prepared, and under the cloak of friendship the enemy lies hidden. They say therefore that Melchizedek’s “without father and mother” does not refer to nobility, but to the lowliness of his family, because he is read to have been without father and mother. They claim this was written therefore in order to show that he was of foreigners, not of the tribe from which Abraham sprang, because his lineage is not found in the Law. Therefore, they say, it also added, And without genealogy, so that it might be understood that his origin is in no way described in the Law, so that he may be believed to have become a good man by himself from parents of whatever sort. But now Scripture is so abundant that it sets out everything necessary to the case in orderly fashion. First it says, Without father, without mother. Let us see whether the mothers of others are mentioned in the Law: it is not written who was the wife of Nahor, Abraham’s grandmother, the mother of Terah; nor is it written who was the mother of Abraham, not to speak of the rest. Are these to be said to have been without mothers? If it had said, Without father, there might have been some appearance of a distinguishing feature, because in the Law the fathers of all who existed are recorded. It adds, And without genealogy. If he said this in order to show that his lineage is not in the Law, it would have been enough to say “without father,” since no one knows his father. Yet further, and much more clearly, he says for the sake of clarity, Having neither beginning of days nor end of life. Say, whoever you are that use violence, how do you interpret this? What is it not to have the beginning of days nor the end of life? It would certainly have been enough to say that his lineage is not written in the Law, and that therefore his origin must be believed to be from foreigners. It can be said that he was translated like Enoch, and therefore did not die. Granted. What is it not to have the beginning of the days of life? Perhaps you will say that his birthday is not written. Whose is written in the Law? And is this the reasoning, that for anyone whose birthday is not written, it is denied that he has a beginning of days of life? The same could therefore have been said of the others. And even if he had been translated as a man, he still would not have been without an end of life; because whatever is under the prospect of death has an end. Stop, whoever you are who strive for dispute. It is better to be overcome by the truth than to overcome the truth by falsehoods. For that is destruction, not victory; because even if truth might seem to be defeated in man, yet with God it triumphs, because its reason is invincible. Therefore the mind ought to be overcome by the Law, so that it may think what is signified by the Law, not that it should give the Law its meaning by its own judgment, so as to present itself as violently reading the Law. And listen to Zerubbabel, for, he says, above all things truth prevails (3 Esdras 3:12). Already Melchizedek has shown the future mystery of the incarnation and passion of the Lord, when he first delivered to Abraham, as to the father of believers, the Eucharist of the body and blood of the Lord, so that in the father the truth might be prefigured which was to come in the sons. If he is thought to be a man and a priest in the manner in which Aaron was, or as priests now are, let the place of his dwelling be shown or read; or if there was some temple or synagogue in which he gathered the people and offered their sacrifices, or what people it was that assembled to him. For if he was a priest upon earth, he undoubtedly had a people, and before Abraham, or at least in his time, there was certainly a people who served God. And how then was Abraham made as it were the head of faith, so that from him the people might have the knowledge of God? For similarly, if Melchizedek existed as one who taught the fear of the one God on earth, Abraham was chosen in vain so that from him the people of God should be named. For there could have been among those who gathered to Melchizedek some who would be called the people of God. And where is that which is read in the canticle of Deuteronomy: For when the Most High divided the nations, as he separated the sons of Adam, he set the bounds of the nations according to the number of the Angels of God. And the portion of the Lord became his people Jacob (Deut. 32:8–9). Therefore, if there was in the world no people of God except the children of Abraham, on what ground is another people thought to have existed which came forth from the teaching of Melchizedek, when the Prophet denies it? For when he names all the nations that are in the world, and does not say that any people are God’s except the children of Abraham, what remains but that, apart from these, it should be denied that the rest had the knowledge of God, because God is known in Judah (Ps. 75:1). But Melchizedek, priest of the most high God, appeared to bless Abraham as a foreshadowing of the future saints: because in time to come a blessing was to be given to the people of God through the chief minister of God, whom we call a priest. Therefore this Melchizedek appeared as the forerunner of the future consecrated Son of God, because he who follows in order goes before in service. Nor, then, are the things we have said about Melchizedek to be wondered at, when Scripture, to the confusion of those who murmur, adds more and says. For after all the things worthy of praise, in order to confuse the spiteful it says: “But made like unto the Son of God, he remains a priest forever.” Now consider of whom you are striving to think ill; and if you do not fear him, at least fear Christ, to whom he is reported, by the authority of Scripture, to be similar. For by degrees he comes, in due order, to his natural merit, so that if any were moved by the preceding statements, by which he is signified as king of righteousness and of peace, and because, having been seen in the flesh, he had neither father nor mother, that is, he appeared as unbegotten, having neither beginning nor end; from the things set forth last he might show the former statements to be believable. For who would dare to say, unless he is mad, that all these things which have been spoken in such exalted terms are unfitting to him who is designated as like unto the Son of God, remaining a priest forever? But one who is like unto the Son of God cannot be so unless he is of the same nature. And what seems incredible, if Melchizedek appeared as a man, when he is understood to be the third person? For if Christ, who is the second person, was frequently seen in the form of a man, why should there be any doubt about the things that have been said? For we read in the Psalm: “You are,” he says, “a priest forever, according to the order of Melchizedek” (Ps. 110:4). None of us doubts that this refers to the person of Christ, because Christ is a priest forever in the same manner as Melchizedek. But Christ is the high priest, Melchizedek the second. For if Melchizedek is a man, how does it fit that Christ should be a priest forever according to his order? Already both are read as being similar and as belonging to a single dispensation, because they are also of a single nature. But since in every respect the authority of the one God must be preserved, therefore the third person is also subordinated to the paternal name. Christ, however, is the vicar and high priest of the Father, and therefore he is also called a priest. Likewise, the Holy Spirit, as it were a high priest, has been called priest of the most high God, not the supreme one, as our people presume in the offering. For although Christ and the Holy Spirit are of one substance, yet the order of each must be observed. Therefore priests or messengers are so called because they show in themselves him of whom they are the messengers: for they are his image. And therefore Christ and the Holy Spirit, naturally possessing the image of God, are called his priests. In them God is seen, as the Lord says, “He who sees me, sees the Father also” (Jn. 14:9). And if in the deeds of God the Lord has been seen, but the deeds of the Holy Spirit are works, with the Lord signifying, “For I cast out demons by the Spirit of God” (Matt. 12:28); then in the Holy Spirit God has been seen.

WHY WAS THE SON OF GOD SENT, AND NOT ANOTHER? — Although everything that God does must be believed to be done reasonably and providentially, I nevertheless think it better if, after faith, the cause of what is done can also be noticed, so that what is believed is not unknown. Therefore the Lord says: “Now this is eternal life: that they may know you, the only true God, and Jesus Christ whom you have sent” (Jn. 17:3). For first what is said by the Prophet must be believed, and then what is believed must be known; because the Holy Spirit helps the faithful and diligent person in this matter, so that by coming to know he may understand the rationale of faith. Then he enjoys the full joy of his believing, if he understands what he believes. For this is the strength of faith, this the immovable foundation of belief: to learn the mystery. For where there is only faith, devotion is not so pure, and deception can gain entrance. Therefore the chosen vessel labors so that believers may learn the rationale of their faith. For when they have come to know how great he is in whom they have trusted, and what his power is, they will by no means and in no way allow themselves to be turned away from hope in him. Therefore we read the saying: “Taste and see that the Lord is sweet” (Ps. 34:9), so that by deliberate effort they may know the flavor of his divinity, understanding that nothing is wiser than to believe in Christ. For this reason the Teacher of the Gentiles says among other things: “In whom are hidden all the treasures of the wisdom and knowledge of God” (Col. 2:3); and again, “I know,” he says, “whom I have believed, and that he is able to guard my deposit” (2 Tim. 1:12). Therefore this man knows the rationale of his faith and does not doubt the power of him who understands that all the treasures of wisdom and knowledge are hidden in the mystery of the birth, passion, and resurrection of Christ. So, with faith remaining, I long conferred with myself to know why our Lord came incarnate from holy and heavenly seats down to earth, and not another from among those whom the Lord himself calls holy angels. For it seems unfitting to his person that he should have undertaken this work, unless the cause of the deed is known. Indeed this is what troubles many. For the providence of God the Father could have carried out this business through another person, in order both to show the truth to men who were in error, and to restrain the arrogant and envious Devil, who begrudges salvation, together with his satellites, and to despoil him once defeated. For the stubbornness and irreverence of most wicked servants ought to have been curbed by subordinate ministers, so that the Lord of all should not experience something unworthy of himself. For Satan does not have such great force and power that he could in no way be overcome by another power of the same order, since it is clear that by God’s help he is even conquered by men. For although the comparison is unequal if we take examples from earthly affairs, still it suits reason in some respect. For against the servant who rebelled against King David, Joab, his fellow-servant, was sent to pursue and kill him; and against Absalom, wicked toward his father, this task was laid upon the servants (2 Kings 20:6 and 15:14): how much more would the worth of one among many have suited to conquer the tyranny of the Devil; since we read that, challenging against Michael the archangel, he could not hold out, but was cast down to the earth (Rev. 12:7–9)? Often reflecting on this, I knew only this: that he himself was sent by the Father lest it should touch the Father as an injury if a work done by him were corrected by another; but to know this was little. For it did not avail for so great and wondrous a cause, unless something else were also grasped that would help toward the secret understanding. Therefore it came about that I noticed that the cause itself demanded that the one who came should come in just this way. Reason itself required that he should come to subdue the one who had seized his dignity and merit. For after God the Father the Devil wanted to be called god, which he even now still strives for, though the matter did not belong to him, but to the Son of God, who after the Father is second as God, not by nature but by order. Therefore for dealing with this cause no one ought to have come but Christ our Lord: who came not only to subdue the Devil, but also to reveal himself to every creature; so that, with the Devil’s person rejected, they might recognize him whose rule and majesty Satan had presumed upon; and thereafter, once the truth was known, they might abandon error, being certain that Christ is the Son of God, who alone is God from God, and the head or ruler of all things, whether those in heaven or those on earth. For by the strength and power with which he overcame the tyrant Satan, he is shown to be the very one whose dominion the wicked Devil, who is Satan, had presumed upon. For when he unjustly wished to be called god so that he might rule spiritual powers (for which he is rebuked by the prophet saying, “For you have said in your heart: I will set my throne in the clouds, and I will be like the Most High” (Isa. 14:13–14), he deceived many, by whose conspiracy he became the prince of error. These are admonished in the Psalm to reject falsehood and receive truth. For it is said to them: “Lift up your gates, you princes; and be lifted up, you eternal gates; and the King of glory shall enter in.” (Ps. 24:7-10) For unless error is removed from the minds of unbelievers, they could not receive faith in the one God in Christ. For this they are taught: that, once the gates by which one goes to death, according to the unbelief established by the Devil, are taken away, they may receive the mysteries of faith by which one goes to life. These are what he signifies by the eternal gates; because the truth of faith is eternal, but unbelief is temporal, because falsehood is the invention of the Devil. For the Devil sowed on earth the transgression he had begun in heaven, urging the worship of many gods, among whom he might hold first place. For he wished to be the head and ruler of the others, which was not owed to him, but to the Savior. Therefore the Savior pursues him even to the earth, so that by subduing him he may show the transgression of his error, with the truth revealed in himself. Where it is said: “Truth is sprung out of the earth” (Ps. 84:12). For, cast down from heaven, he took refuge on earth, so that the divinity he had contemplated in the heights he might enact in the lower regions. Therefore the Apostle says: “So that he sits in the temple of God, showing himself as though he were God” (2 Thess. 2:4). For in whatever way he wishes to fulfill his desire, even if it means being damned: filled with madness he considers it less grievous to be damned than not to satisfy the greed of his error.

Nevertheless His salvation is near to those who fear Him. I have shown the way of salvation, I grant mercy. Although you are not yet turned to the heart, still I wait, I grant room for repentance. And all this, indeed, that glory may dwell in our land. For this reason He calls you to repentance, that you, who were a leper, may have Christ as your guest.

Nevertheless his salvation is near to those who fear him. See what he says. Those who fear the Lord have the Lord near, since fear does not yet possess perfection: "For perfect love casts out fear." Therefore we who love the Lord have him not nearby, but within. "For I will dwell in them, and walk among them, and I will be their God, and they shall be my people." That glory may dwell in our land. This is the land of which he says in another place, "The earth has given its fruit." The fruit of our land is the bread of life, which was born for us in Bethlehem; for Bethlehem is interpreted "house of bread." And this bread, which arose in Bethlehem, was made for us descending from heaven, into whose mysteries the angels desire to look.

Turn us, O God of our salvations. See what he says. You, for Your part, have turned away from wrath on account of Your clemency. Turn us, O God. You have turned away from wrath; turn us away from sins. Turn us, O God of our salvations. Why did he not say, "of our salvation," but, "of our salvations"? If we sinned but once, we would need one salvation. We have sinned in many things, therefore we need many salvations.

Convert us, O God of our salvations. He did not say, "of our salvation": because we have sinned much, we have need of many salvations.

All these things, indeed, we have said concerning the mercy of the Lord, since He came for this purpose, to save the human race. Nevertheless we ought to know that He Himself is to judge the living and the dead, He Himself will come to judge. Righteousness shall walk before Him. Do not be negligent: Righteousness shall walk before Him. And He shall set His steps in the way. See what it says, His steps: where there are no stones, where there are no thorns and thistles, where the way is level, where He can walk, where He cannot stumble. Let us, then, also make a way for the Lord in our heart: the way over which John labored, and cried out in the wilderness, that we should make a way for the Lord. Therefore now too this is said. And He shall set His steps in the way. Where He finds a way, He will walk. Although before we had thorns and thistles, although stones, it is said to us in Isaiah: "And cast the stones out of the way." And He says this for the reason, that when He wishes to walk about in our way, He may not stub His foot. The stones which are in the way, and are commanded to be cast out, are our sins. Christ does not walk in our heart, if there be any sin: at once He stumbles against the stones. And He shall set His steps in the way. Let us make a way, and Jesus will set His steps in the way.

There are many things which might be said, but the hour compels the sermon to reach its end. Let us together pray to the Lord, that both my speech and your hearing may be turned into work. "For not the hearers only are just before God, but the doers." For he who speaks or hears, and does not do, either listens or speaks unto his own condemnation. For what does he say in the gospel? "If you were blind, you would not have sin." Let us turn that around in another way: If you were deaf, and did not hear, you would not have sin. But because both to speak and to hear without work are each of them sin, let us ask the Lord to set his steps upon the way — that is, that he may accompany us in the perils of this life, and, walking in our heart without the offense of our sin, may delight to dwell in us always. To whom is glory unto the ages of ages. Amen.

You have remitted the iniquity of Your people. Not on account of their works, but on account of Your mercy, You have saved Your people. You have covered all their sins.

You have remitted the iniquity of Your people. No one remits anything except what is owed. You have covered all their sins. You have covered them with virtues, and therefore the sins do not appear. For example, You have covered iniquity with righteousness, You have covered unchastity with chastity, You have covered blackness with whiteness.

You have forgiven the iniquity of your people. This we believe was accomplished in baptism. You have covered all their sins. This in penance, as is said in the thirty-first psalm: "Blessed are they whose iniquities are forgiven, and whose sins are covered." In baptism our iniquities are forgiven us, but in penance the sins that had been committed are covered over: they are not dismissed, but covered over. Let us carefully consider the force of the word. For when the Lord and Savior comes, all our iniquities are utterly forgiven us in baptism. For when we were living without law, we were sinning without law — ἀνομία it is called in Greek, that is, sin without law; but when we have received baptism, it is by no means called ἀνομία, but sin is called sin. For sin is not imputed except to him who knows it to be sin: where there is transgression of a commandment, there is true sin. Do you wish to know how sins are covered over by virtues? Yesterday I was dissolute, today I am chaste: chastity covers over lust. Yesterday I was imprudent, today I am prudent, I repent of my error: prudence covers over imprudence. Yesterday I was seizing what belonged to others, today I distribute what is my own: almsgiving covers over greed. Blessed is he whose iniquities are forgiven in baptism: but the second is penance, which is like a plank after shipwreck. Therefore that man too can be called blessed: though he be delivered amid peril, yet because he is delivered in penance, he is to be called blessed.

Will you be angry with us forever? or will you extend your wrath from generation to generation? Your wrath has profited unto salvation: for this reason you were angry with the former people, that you might have mercy on ours.

And so, that you may know that "righteousness" does not sound of cruelty, but of mercy, see what it says. For the Lord shall give loving-kindness. For this reason He looked down from heaven, that He might have mercy on His works. And our land shall yield its fruit. Truth indeed has sprung up out of the earth: this of the past. Now it is said of the future, And our land shall yield its fruit. Do not despair, because He was once born of Mary: daily He is born also in us. And our land shall yield its fruit. We too can bring forth Christ, if we will. And our land shall yield its fruit: from which is made the heavenly bread, of which He says, "I am the heavenly bread."

For indeed the Lord will give kindness. For this reason these kisses were given, that the Lord might give kindness. And our land will give its fruit. What was promised at that time, we now see fulfilled. Our land gives its fruit, when it is tilled with the plow of justice, when by fastings, when by abstinence and the other virtues it is uprooted from its old vices, so that it may render the grain of the gospel seed which it received into a hundredfold fruit. Peter and the rest of the apostles, because they cultivated their land with diverse labors, can confidently say, Our land has given its fruit. The martyrs too, when they are cut down, when they are crucified, their land will render its fruit.

I will hear what the Lord God will speak in me. Many think, when Moses speaks and says, "Thus says the Lord," and Isaiah, and the rest, and when it is said, "The word of the Lord came to Isaiah" or "to Ezekiel the prophet," that the speech comes from outside, and that the prophet hears through these ears of his what is spoken by the Lord. It is not so. Indeed, what does our Lord Himself say to the Pharisees and the Jews? "He who has ears to hear, let him hear." And Isaiah says: "The Lord has added an ear for me." See what he says: The Lord has added an ear for me. Because I did not have that ear which is in the heart, He added it for me, that I might be able to hear the words of God. And so now, then, whatever the prophet hears, he hears in his heart. For just as we cry out in our hearts, "Abba, Father," and that cry is a cry of silence, and the silence is heard by the Lord: so too the Lord speaks to our heart, which cries out, "Abba, Father." Therefore, then, the prophet now says: I will hear what the Lord God will speak in me. Something similar the prophet Habakkuk also says: "I will stand upon my contemplation, and I will see what the Lord will answer me, and what I shall answer to Him" — and I will hear what the Lord God will speak in me. Therefore this also that he says, I will hear what the Lord God will speak in me, he speaks in the heart, he speaks in the understanding. Do you wish to know what the cry of the heart is like? Do you wish to know that a cry before God is not one of voice, but of tears? It is said in the Lamentations of Jeremiah: "The pupil of my eye was not silent." For He will speak peace unto His people. This is properly said of the people of the Jews, who are to believe in Christ: that is, it is said of the coming of Christ and of the faith of the Jewish people, that is, of the apostles, and of all who believed the apostles. For He will speak peace unto His people. Peace is not spoken of except when there is war.

And unto His saints, and unto those who are turned to the heart: that is, those who first followed the flesh, and afterwards are turned to the heart. That you may know that this little verse is spoken further of the Jews — that is, of those who believed in the Savior — see the examples we have mentioned. Take for me a Jew reading Leviticus, and all those sacraments that are written there, and how the leper enters into the synagogue, how a hen is taken up, and its neck is wrung; then it is told how the blood is to be sprinkled, it is told of the water, it is told also of the hyssop, it is told too how his garments are to be rent, and thus he enters into the synagogue, he who had been a leper. If we read according to the letter, what profit is it to us that we read? But if we have turned to the heart, if we have understood spiritually, we shall see that the leper cannot enter to the people of God unless his garments be rent, unless whatever had been shut up be uncovered. Then see that this leper does not enter into the synagogue except through blood and water and hyssop. Therefore you too, who up to this day have been a leper — your leprosy did not appear until you came to the priest. But because you came to the priest, the priest unstitched your garments, and that which seemed to be covered and sound, he showed to be leprous. He set all your sins and your leprosy before your eyes, and therefore he brings you back into the synagogue of God through blood and through water. Through blood, through the passion of Christ; and through water, through baptism. Therefore, after leprosy you will not be able to be healed except through the blood of Christ and through baptism. And when you have done this, that too is said: "You shall sprinkle me with hyssop, and I shall be cleansed: You shall wash me, and I shall be made whiter than snow." Up to this day you are in Egypt: as long as you do not come to the blood and to the water, you will not be able to be saved. Do you wish that the destroyer, who slew Egypt, may not slay you? Take hyssop, dip it in the blood, sprinkle your doorposts: and the destroyer, when he sees the blood on your forehead, will not be able to approach. Why have I said all this? Because it is written, Unto those who are turned to the heart. Therefore God will not be able to speak peace to His people, except to those who are turned to the heart.

I will hear what the Lord God speaks within me. The prophet prays on behalf of the people, and he who speaks within himself while God speaks, and he says, I will hear what the Lord God speaks within me. You see that God speaks not in the ears but in the heart; just as Zechariah too says: "And the angel who spoke within me said to me." There the angel is understood to be our Lord, who announces the will of the Father, who in Isaiah is called the "angel of great counsel." I will hear what the Lord God speaks within me: I will incline the ear of my heart, that I may hear what the Lord God speaks within me.

For he will speak peace unto his people, and upon his saints, and unto those who are converted to the heart. I see three kinds of people: the common people, the saints, and those who are converted to the heart. He speaks peace with his people: not with the people of the Jews, of whom he says in Hosea, "You are not my people," but concerning all Christians who have believed in him. For all whosoever are in the Church are together called the people of the Lord. But those who are already foremost among them, and advance in spiritual deeds, are called saints of God, just as Paul writes in his epistles to the churches and to the saints who are in them. This third follows, And unto those who are converted to the heart. These are they who had been tripped up by the devil, and afterward, doing penance, are converted to the virtues. For at the time when they sinned, they lost their heart — that is, the prudence of the heart, which, being converted to better things, they receive again. Hear, O Montanus; hear, O Novatus; hear, O Maximilla and the rest among the Phrygians, you who say that there is no penance. The Lord speaks to his people, that is, to all Christians without exception, and to his saints who are foremost in the Church, and to those who are converted to the heart, that is, who do penance. Blessed indeed is he whom no sin has ever stained, in whom no wound has ever been fixed: yet the second blessedness is, after a wound, to heal the scar.

Unto the end, a psalm of the sons of Korah. The eighty-fourth psalm is headed with this title. I have often said: wherever there is the title "Of the sons of Korah," nothing is sorrowful, but always joyful. For the sorrow of the father is consoled by the joy of the sons. Read the psalms through carefully, then, and wherever you find the title "Of the sons of Korah," you will find nothing sorrowful. I have often said: Korah, which is interpreted as "the place of the Skull," must signify something joyful. So then, who is this Korah? He is the one who was going up from Jericho to Bethel. Bethel, "the house of God." Note this carefully. Whoever is in Jericho, and wishes to go to the house of God, must go up. Therefore our Korah went up from Jericho — that is, Elisha — to the house of God, Bethel; and there come out from Bethel, that is, from the house of God, that is, from the synagogue, where formerly there had been the house of God, there come out forty-two boys, and they mock Elisha, our Korah, and say, "Go up, baldhead, go up, baldhead." He comes to his own house, and is mocked by the little children of Bethel. But that most patient Elisha, who had come to Bethel for this very purpose, to save it, at length turned round upon them: he turned round, and gave orders that two bears should come out of the wood, and they killed forty-two boys. So too our Lord, that is, our Korah, when He had come to Bethel and wished to go up, mocked by the little ones, gives orders that two bears come out — that is, Vespasian and Titus — and they killed forty-two boys. Who are these forty-two boys? From the ascension of Christ up to the overthrow of Jerusalem there are forty-two years. Look carefully, and you will find it so. And so He gave them room for repentance for forty-two years, even after His resurrection, when He went up to Bethel. But because they kept mocking, "Go up, baldhead, go up, baldhead," the two bears came out and killed them.

You have blessed, O Lord, Your land. This is spoken of the coming of the Savior. This properly according to the history; but according to the tropology, after we have spoken of the history, we shall discourse afterwards. You have blessed, O Lord, Your land. This we have said of the coming of the Savior. The land which had offended You, which had been defiled with idolatries, was saved when You came. You have blessed, O Lord, Your land. Let the sinner speak, and then, having obtained pardon: You have blessed, O Lord, Your land. Although it brought forth thistles and thorns, yet it is Your creation, and therefore it was saved. You have turned away the captivity of Jacob: of those who have believed in Christ. You have turned away the captivity of Jacob. Whoever is in sins is held captive.

To the end, a psalm for the sons of Korah. Korah is interpreted as "Skull," the place of the Lord's passion. We are all sons of Korah, we who believe in his resurrection. What then do we say, and what do we sing with harmonious voice?

You have blessed, O Lord, your land. It is better said in Greek, Εὐδόκησας Κύριε, that is, "It has well pleased you, O Lord, in regard to your land"; it has pleased you, this has seemed good to you, this you have decreed, that through your mercy you might fulfill what is said in the following verse: You have turned away the captivity of Jacob, you have forgiven the iniquity of your people, you have covered all their sins. But we can also understand it according to the Latin sense. You have blessed, O Lord, your land. The land, which before had been cursed, has been blessed by your coming. That which before had heard, "Thorns and thistles shall you bring forth," now is called, as is written in the Song of Songs, "the flower of the field and the lily of the valleys." The land, which before brought forth thorns, hears in Isaiah: "There shall come forth a rod from the root of Jesse, and a flower shall rise up from his root." You have turned away the captivity of Jacob. The Lord therefore came to preach release to the captives. This is what is said in another place, "He led captivity captive": that is, we who before had been taken captive by the devil unto perdition, are now taken captive by the Savior unto salvation.

You have softened all Your wrath, You have turned away from the wrath of Your indignation.

You have mitigated all your wrath, you have turned away from the wrath of your indignation. See what penance avails: it holds off the imminent wrath of God.

O God, You, turning again, will bring us to life. As long, therefore, as the Lord does not turn to us, we are dead.

You, being turned, will give us life, and your people will rejoice in you.

Show us, O Lord, Your mercy, and grant us Your salvation. That the Savior came down is a matter of God's mercy: the physician would not have come, had not very many been sick. Because very many were sick, therefore the physician came: because we were in need of mercy, therefore the Savior came.

Show us, O Lord, your mercy, and give us your salvation. What in Latin is called "salvation" (salutare), in Hebrew is called "Jesus." Therefore in Hebrew it is said thus: Show us, O Lord, your mercy, and give us your salvation: Unless you first be merciful toward the human race, your Jesus will not be given to us.

Truth has sprung up out of the earth. "I am the way and the truth and the life." He who said, I am the truth, has sprung up out of the earth. What is this truth, which has sprung up out of the earth? "There shall come forth a rod out of the root of Jesse, and a flower shall rise up from his root." And in another place: "For God has wrought salvation in the midst of the earth." What do you say, Manichaean, who deny that the Savior had flesh? Behold, the truth, the Savior, has sprung up out of the earth, that is, out of Mary. And righteousness has looked down from heaven. For it was righteous that the Savior should have mercy on His people. See what it says. O righteous judgments of God, and His ways past finding out! Truth has sprung up out of the earth, that is, the Savior. And again, And righteousness has looked down from heaven. Righteousness is the Savior Himself. How has He sprung up out of the earth? How has He looked down from heaven? He has sprung up out of the earth, because He was born a man: He has looked down from heaven, because as God He is always in the heavens. That is, He was indeed born of the earth: but He who was born of the earth is always in heaven. That is, He so appeared on earth that He did not leave the heavens. For God is everywhere. He looked down: because, as long as we were sinning, He turned His eyes away from us. What He says is this. It is righteous that the potter should have mercy on his works, that the shepherd should have mercy on his flock. We are His people, we are His creation. Therefore, then, He sprang up out of the earth, and looked down from heaven, that He might fulfill His righteousness, and have mercy on His work.

Truth has arisen from the earth, and justice has looked down from heaven. The truth of the promise has arisen from the earth, and the sun of justice has looked down from heaven: that he might lavish his light upon men set in darkness and in the shadow of death.

Mercy and truth have met each other: righteousness and peace have kissed. O how splendid a friendship! Mercy and truth have met each other. Are you a sinner? Hear what it says: Mercy. Are you holy? Hear what it says: And truth. Neither, if you are a sinner, should you despair; nor, if you are righteous, should you be proud. Let us speak in another way. There are two believing peoples: one from the people of the Gentiles, and another from the Jews. To the Jews it was promised that the Savior would come: but to us, who were strangers to the law of God, it was not promised. Mercy, therefore, is in the people of the Gentiles, truth in the people of the Jews: because what was promised has come, that is, what was promised to the fathers is fulfilled in the sons. Righteousness and peace have kissed. See what it says: Righteousness and peace have kissed. It is the same as what it said above, Mercy and truth. Mercy is the same as peace, but truth is the same as righteousness. For if anything pertains to peace, it pertains also to mercy: and if anything to truth, it pertains also to righteousness. See, then, what it says. Righteousness and peace have kissed each other: that is, mercy and truth have made friendship, that is, the people of the Gentiles and of the Jews are under one shepherd, Christ.

Mercy and truth have met each other: justice and peace have kissed. Mercy and truth have met. I see two things, which by coming together and meeting become one. Justice and peace have kissed. All this is fitted to the mystery of the Lord and Savior: this is the Son of God and of man, who is for us truth, mercy, peace, and justice, in whom the justice of the former people and the mercy of the latter are joined together into one peace. "For he himself," says the Apostle, "is our peace, who has made both one." This is the mystery which the Church desires, and cries out in the Song of Songs, saying, "Let him kiss me with the kiss of his mouth." This is the kiss of which the Apostle Paul says, "Greet one another with the kiss of peace."

You have covered all their sins, and right up to the end the psalm is about the coming of the Savior, as I said. Mercy and truth. Nevertheless His salvation is near to those who fear Him, that glory may dwell in our land. For truly the glory of God dwelt in our land, and thereafter righteousness looked down from heaven. For the Lord shall give loving-kindness. What loving-kindness? Our land shall yield its fruit. Mary, our land, our flesh, yielded her fruit. Righteousness shall walk before Him. The virgin land gave forth its righteous fruit.

"Nevertheless, His salvation is nigh them that fear Him" (ver. 9). There were some even then who feared Him in the Jewish people. Everywhere throughout the earth idols were worshipped: devils were feared, not God: in that nation God was feared. But why was He feared? In the Old Testament He was feared, lest He should give them up to captivity, lest He should take away their land from them, lest He should destroy their vines with hail, lest He should make their wives barren, lest He should take away their children from them. For these carnal promises of God captivated their minds, which as yet were of small growth, and for these things God was feared: but He was near unto them who even for these things feared Him. The Pagan prayed for land to the devil: the Jew prayed for land to God: it was the same thing which they prayed for, but not the same to whom they prayed. The latter, though seeking what the Pagan sought, yet was distinguished from the Pagan; for He sought it of Him who had made all things. And God, who was far from the Gentiles, was near unto them: yet He had regard even to those who were afar off, and to those who were near, as the Apostle said: "And He came and preached peace to you who were afar off, and to them that were near." Whom did He mean by those near? The Jews, because they worshipped one God. Whom by those who were afar off? The Gentiles, because they had left Him by whom they were made and worshipped things which themselves had made. For it is not in space that any one is far from God, but in affections. Thou lovest God, thou art near unto Him. Thou hatest God, thou art far off. Thou art standing in the same place, both while thou art near and far off. This it was, my brethren, which the Prophet had regard to: although he saw the mercy of God extending over all, yet he saw something especial and peculiar shown toward the Jews, and he saith, "Nevertheless, I will hearken what the Lord God shall say unto me: for He shall speak peace unto His people;" and His people shall be, not Judaea only, but it shall be gathered together out of all nations: "For He shall speak peace unto His Saints, and to those who turn their hearts unto Him," and to all who shall turn their hearts unto Him from the whole world. "Nevertheless, His salvation shall be nigh them that fear Him, that glory may dwell in our land:" that is, in that land in which the Prophet was born, greater glory shall dwell, because Christ began to be preached from thence. Thence were the Apostles, and thither first they were sent; from thence were the Prophets, there first was the Temple, there sacrifice was made to God, there were the Patriarchs, there He Himself came of the seed of Abraham, there Christ was manifested, there Christ appeared; for from thence was the Virgin Mary who bore Christ. There He walked with His feet, there He worked miracles. Thirdly, He ascribed so great honour to that nation, that when a certain Canaanitish woman interrupted Him, praying for the healing of her daughter, He said unto her, "I am not sent but unto the lost sheep of the house of Israel." Seeing this, the Prophet saith, "that glory may dwell in our land."

And as these things are said of the future, though the sound of the words is past, it follows: "Turn us, O God of our salvation" [Psalm 85:4]. That which he had just related as if it were done, how prays he that it may be done, except because he wished to show that he had spoken as if of the past in prophecy? But that it was not yet done which he had said was done he shows by this, that he prays that it may be done: "Turn us, O God of our salvation, and turn away Your anger from us." Did you not say before: "You have appeased all Your anger, You have turned Yourself from Your wrathful indignation"? How then now do you say, "And turn away Your anger from us"? The Prophet answers: These things I speak of as done, because I see them about to be done: but because they are not yet done, I pray that they may come, which I have already seen.

For how did He turn away the captivity of Jacob? See, how that that setting free is spiritual, see how that it is done inwardly. "You have forgiven," he says, "the iniquity of Your people: You have covered all their sins" [Psalm 85:2]. Behold how He has turned away their captivity, in that He has remitted iniquity: iniquity held them captive; your iniquity forgiven, you are freed. Confess therefore that you are in captivity, that you may be worthy to be freed: for he that knows not of his enemy, how can he invoke the liberator? "You have covered all their sins." What is, "You have covered"? So as not to see them. How did You not see them? So as not to take vengeance on them. You were unwilling to see our sins: and therefore You saw them not, because You would not see them: "You have covered all their sins." "You have appeased all Your anger: You have turned Yourself from Your wrathful indignation" [Psalm 85:3].

"Be not angry with us for ever" (ver. 5). For by the anger of God we are subject to death, and by the anger of God we eat bread on this earth in want, and in the sweat of our face. This was Adam's sentence when he sinned: and that Adam was every one of us, for "in Adam all die;" the sentence passed on him hath taken effect after him on us. For we were not yet ourselves, but we were in Adam: therefore whatever happened to Adam himself took effect on us also, so that we should die: for we all were in him. ...So far as this the sin of thy father hurts thee not, if thou hast changed thyself, even as it would not hurt thy father if he had changed himself. But that which our stock hath received unto its subjection to death, it hath derived from Adam. What hath it so derived? That frailty of the flesh, this torture of pains, this house of poverty, this chain of death, and snares of temptations; all these things we carry about in this flesh; and this is the anger of God, because it is the vengeance of God. But because it was so to be, that we should be regenerated, and by believing should be made new, and all that mortality was to be removed in our resurrection, and the whole man was to be restored in newness; "For as in Adam all die, so also in Christ shall all be made alive;" seeing this the Prophet saith, "Be not angry with us for ever, nor stretch out Thy wrath from one generation to another." The first generation was mortal by Thy wrath: the second generation shall be immortal by Thy mercy....

"For the Lord shall give sweetness, and our land shall give her increase" [Psalm 85:12]....He will give unto you the sweetness of working righteousness, so that righteousness shall begin to delight you, whom before unrighteousness delighted: so that thou who at first delighted in drunkenness, shall rejoice in sobriety: and thou who at first rejoiced in theft, so as to take from another man what you had not, shall seek to give to him that has not that which you have: and thou who took delight in robbing, shall delight now in giving: thou whom shows delighted, shall delight in prayer; thou who delighted in trifling and lascivious songs, shall now delight in singing hymns to God; in running to church, thou who at first ran to the theatre. Whence is that sweetness born to you, except from this, that "God gives sweetness"? For, behold, you see what I mean: behold, I have spoken unto you the word of God, I have sown seed in your devout hearts, finding your souls furrowed, as it were, with the plough of confession: with devout attention you have received the seed; think now upon the word which you have heard, like those who break up the clouds, lest the fowls should carry away the seed, that what is sown may be able to spring up there: and unless God rain upon it, what profits it that it is sown? This is what is meant by "our land shall give her increase." May He with His visitations, in leisure, in business, in your house, in your bed, at meal-time, in conversation, in walks, visit your hearts, when we are not by. May the rain of God come and make to sprout what is sown there: and when we are not by, and are resting quietly, or otherwise employed, may God give increase to the seeds which we have sown, that remarking afterwards your improved characters, we too may rejoice for your fruit.

We were wolves. "We too were by nature children of wrath just like the rest." But the sheep died and turned us into sheep. "Behold the Lamb of God, behold him who takes away the sin," not of this person or that, but "of the world." So then, my brothers, let us claim no credit for anything we are, provided it is by faith in him we are whatever we are—let us claim no credit for ourselves, or we may lose what we have received. But for whatever we have received let us give him the glory, him the honor, and may he water the seeds he has sown. What would our land have if he had not sown anything? He too sends the rain. He does not abandon what he has sown. "The Lord will give his sweetness, and our land will yield its fruit."

"I will hearken" (ver. 8). The Prophet spoke: God spoke within in him, and the world made a noise without. Therefore, retiring for a little from the noise of the world, and turning himself back upon himself, and from himself upon Him whose voice he heard within; sealing up his ears, as it were, against the tumultuous disquietude of this life, and against the soul weighed down by the corruptible body, and against the imagination, that through the earthly tabernacle pressing down, thinketh on many things, he saith, "I will hearken what the Lord God speaketh in me;" and he heard, what? "For He shall speak peace unto His people." The voice of Christ, then, the voice of God, is peace: it calleth unto peace. Ho! it saith, whosoever are not yet in peace, love ye peace: for what can ye find better from Me than peace? What is peace? Where there is no war. What is this, where there is no war? Where there is no contradiction, where there is no resistance, nothing to oppose. Consider if we are yet there: consider if there is not now a conflict with the devil, if all the saints and faithful ones wrestle not with the prince of demons. And how do they wrestle with him whom they see not? They wrestle with their own desires, by which he suggests unto them sins: and by not consenting to what he suggests, though they are not conquered, yet they fight. Therefore there is not yet peace where there is fighting. ...Whatever we provide for our refreshment, there again we find weariness. Art thou hungry? one asks thee: thou answerest, I am. He places food before thee for thy refreshment; continue thou to use it, for thou hadst need of it; yet in continuing that which thou needest for refreshment, therein findest thou weariness. By long sitting thou wast tired; thou risest and refreshest thyself by walking; continue that relief, and by much walking thou art wearied; again thou wouldest sit down. Find me anything by which thou art refreshed, wherein if thou continue thou dost not again become weary. What peace then is that which men have here, opposed by so many troubles, desires, wants, wearinesses? This is no true, no perfect peace. What will be perfect peace? "This corruptible must put on incorruption, and this mortal must put on immortality." ...Persevere in eating much; this itself will kill thee: persevere in fasting much, by this thou wilt die: sit continually, being resolved not to rise up, by this thou wilt die: be always walking so as never to take rest, by this thou wilt die; watch continually, taking no sleep, by this thou wilt die; sleep continually, never watching, thus too thou wilt die. When therefore death shall be swallowed up in victory, these things shall no longer be: there will be full and eternal peace. We shall be in a City, of which, brethren, when I speak I find it hard to leave off, especially when offences wax common. Who would not long for that City whence no friend goeth out, whither no enemy entereth, where is no tempter, no seditious person, no one dividing God's people, no one wearying the Church in the service of the devil; since the prince himself of all such is cast into eternal fire, and with him those who consent unto him, and who have no will to retire from him? There shall be peace made pure in the sons of God, all loving one another, seeing one another full of God, since God shall be all in all. We shall have God as our common object of vision, God as our common possession, God as our common peace. For whatever there is which He now giveth unto us, He Himself shall be unto us instead of His gifts; this will be full and perfect peace. This He speaketh unto His people: this it was which he would hearken unto who said, "I will hearken what the Lord God will say unto me: for He shall speak peace unto His people, and to His saints, and unto those who turn their hearts unto Him." Lo, my brethren, do ye wish that unto you should belong that peace which God uttereth? Turn your heart unto Him: not unto me, or unto that one, or unto any man. For whatever man would turn unto himself the hearts of men, he falleth with them. Which is better, that thou fall with him unto whom thou turnest thyself, or that thou stand with Him with whom thou turnest thyself? Our joy, our peace, our rest, the end of all troubles, is none but God: blessed are "they that turn their hearts unto Him."

"O God, You shall turn us again, and make us alive" [Psalm 85:6]. Not as if we ourselves of our own accord, without Your mercy, turn unto You, and then You shall make us alive: but so that not only our being made alive is from You, but our very conversion, that we may be made alive. "And Your people shall rejoice in You." To their own evil they shall rejoice in themselves: to their own good they shall rejoice in You. For when they wished to have joy of themselves, they found in themselves woe: but now because God is all our joy, he that will rejoice securely, let him rejoice in Him who cannot perish. For why, my brethren, will you rejoice in silver? Either your silver perishes, or thou: and no one knows which first: yet this is certain, that both shall perish; which first, is uncertain. For neither can man remain here always, nor can silver remain here always: so too gold, so garments, so houses, so money, so broad lands, so, lastly, this light itself. Be not thou willing then to rejoice in these: but rejoice in that light which has no setting: rejoice in that dawn which no yesterday precedes, which no tomorrow follows. What light is that? "I," says He, "am the Light of the world." [John 8:12] He who says unto you, "I am the Light of the world," calls you to Himself. When He calls you, He converts you: when He converts you, He heals you: when He has healed you, you shall see your Converter, unto whom it is said, "Show us Your mercy, O Lord, and grant us Your salvation" [Psalm 85:7]: Your salvation, that is, Your Christ. Happy is he unto whom God shows His mercy. He it is who cannot indulge in pride, unto whom God shows His mercy. For by showing him His salvation He persuades him that whatever good man has, he has not but from Him who is all our good. And when a man has seen that whatever good he has he has not from himself, but from his God; he sees that everything which is praised in him is of the mercy of God, not of his own deserving; and seeing this, he is not proud; not being proud, he is not lifted up; not lifting himself up, he falls not; not falling, he stands; standing, he clings fast; clinging fast, he abides; abiding, he enjoys, and rejoices in the Lord his God. He who made him shall be unto him a delight: and his delight no one spoils, no one interrupts, no one takes away....Therefore, what says John in his Epistle? "Beloved, now are we the sons of God, and it does not yet appear what we shall be." [1 John 3:2] Who would not rejoice, if suddenly while he was wandering abroad, ignorant of his descent, suffering want, and in a state of misery and toil, it were announced, You are the son of a senator: your father enjoys an ample patrimony on your family estate; I bid you return to your father: how would he rejoice, if this were said to him by some one whose promise he could trust? One whom we can trust, an Apostle of Christ, has come and said to us, You have a father, you have a country, you have an inheritance. Who is that father? "Beloved, we are the sons of God." [1 John 3:2] ...Therefore He promised us to show Himself unto us. Think, my brethren, what His beauty is. All those beautiful things which you see, which you love, He made. If these are beautiful, what is He Himself? If these are great, how great is He? Therefore from these things which we love here, let us the more long for Him: and despising these things, let us love Him: that by that very love we may by faith purify our hearts, and His vision, when it comes, may find our heart purified. The light which shall be shown unto us ought to find us whole: this is the work of faith now. This is what we have spoken here: "And grant us Your salvation:" grant us Your Christ, that we may know Your Christ, see Your Christ; not as the Jews saw Him and crucified Him, but as the Angels see Him, and rejoice.

The Prophet sings to Him of the future, and uses words as it were of past time: he speaks of things future as if already done, because with God that which is future has already taken place...."Lord, You have been favourable unto Your land" [Psalm 85:1]; as if He had already done so. "You have turned away the captivity of Jacob." His ancient people of Jacob, the people of Israel, born of Abraham's seed, in the promise to become one day the heir of God. That was indeed a real people, to whom the Old Testament was given; but in the Old Testament the New was figured: that was the figure, this the truth expressed. In that figure, by a kind of foretelling of the future, there was given to that people a certain land of promise, in a region where the people of the Jews abode; where also is the city of Jerusalem, whose name we have all heard of. When this people had received possession of this land, they suffered many troubles from their neighbouring enemies who surrounded them: and when they sinned against their God, they were given into captivity, not for destruction, but for discipline; their Father not condemning, but scourging them. And after being seized on, they were set free, and many times were both made captives, and set free; and they are now in captivity, and that for a great sin, even because they crucified their Lord. What then are we to understand them to mean by the words, "You have turned away the captivity of Jacob"?...This Psalm has prophesied in song. "You have turned away the captivity of Jacob." To whom did it speak? To Christ; for it said, "for the end, for the sons of Core:" for He has turned away the captivity of Jacob. Hear Paul himself confessing: "O wretched man that I am, who shall deliver me from the body of this death?" He asked who it should be, and straightway it occurred to him, "The grace of God through Jesus Christ our Lord." [Romans 7:24-25] Of this grace of God the Prophet speaks to our Lord Jesus Christ, "You have turned away the captivity of Jacob." Attend to the captivity of Jacob, attend, and see that it is this: You have turned away our captivity, not by setting us free from the barbarians, with whom we had not met, but by setting us free from bad works, from our sins, by which Satan held sway over us. For if any one has been set free from his sins, the prince of sinners has not whence he may hold sway over him.

But [the objector might continue], "It is by his own will that each person abandons God and is deservedly abandoned by God." Who would ever deny this? And the reason why we ask not to be brought into temptation is that this may not happen. And if we are heard, then this indeed does not happen, because God does not allow it to happen. For nothing happens except what God either does himself or permits to occur. Therefore, he has the power both to turn wills from evil to good and to turn them back when they are inclined toward a fall, as well as to direct their steps in ways that are pleasing to him. It is not in vain that we say to him, "You will turn us, O God, and bring us to life." It is not said in vain, "Do not suffer my feet to be moved." It is not said in vain, "Give me not up, O Lord, from my desire, to the wicked." Finally, not to increase the number of citations, since more may well occur to you, it is not said in vain, "Bring us not into temptation." For whoever is not brought into temptation is evidently not brought into the temptation of his own evil will, and he who is not brought into the temptation of his own evil will is certainly not brought into any temptation at all.

But against this error, why do we not instead listen to these words: "Who has first given to him, and what recompense shall be made to him? For of him, and by him and in him are all things." And therefore, that very beginning of our faith—from whom is it if not from him? For it is not the case that, with this excepted, all other things are from him, but "of him, and by him and in him are all things." But who would say that he who has already begun to believe does not merit anything from him in whom he has believed? From which it results that other divine gifts are said to be added in recompense to him who already has merit, and hence that God's grace is given according to our merits—a statement that Pelagius, when it was raised in objection to him, himself condemned, so that he might not be condemned. Therefore, whoever wishes in every way to avoid this condemnable opinion, let him understand that the apostle spoke truly when he said, "It has been granted to you that for the sake of Christ you should not only believe in him but also suffer for him." Both of these he shows to be the gifts of God, because both he says are given. He does not say, "to believe in him more fully and perfectly," but "to believe in him." Nor does he say that he himself had obtained mercy in order to be more faithful, but to be faithful, because he knew that he had not first given the beginning of his faith to God, and had its increase returned to him by God, but had been made faithful by God, by whom he was also made an apostle. For the beginning of his faith is recorded in Scripture, and the account is very well known, for it is read in our churches on a solemn occasion. Thus, he felt an aversion to the faith to which he was laying waste and, being vehemently adverse toward it, he was suddenly converted to it by a more powerful grace, converted by him to whom, as the one who would do it, the prophet said, "You will turn and bring us to life." Thus, not only from one who refused to believe did he become a willing believer, but even from a persecutor he came to suffer persecution in defense of that faith that he had persecuted. For it was given him by Christ, not only to believe in him but also to suffer for him.

"Why," they say, "does he not teach everyone?" If we reply that those whom he does not teach are not willing to learn, we shall be given this answer: "And what happens to that which is said to him, 'You will turn, O God, and bring us to life' "? Or if God does not make people willing who are not willing, why does the church, in accordance with the Lord's commandment, pray for its persecutors? For in this sense also the blessed Cyprian wanted it to be understood when we say, "Your will be done on earth as it is in heaven," that is just as for those who have already believed and are in a sense "heaven," so too for those who do not believe and for this reason are still "earth." What then do we pray for those who do not will to believe, except that God shall work in them that they will? Certainly, the apostle spoke of the Jews when he said, "Brothers, the good will of my heart indeed, and my prayer to God, is for their salvation." What does he pray for those who do not believe, except that they may believe? For in no other way do they obtain salvation. Therefore if the faith of those who pray precedes the grace of God, then does the faith of those for whom we pray that they might believe precede the grace of God? Not at all, since this is the very thing that is sought for them, that to those who do not believe, that is, those who do not have faith, faith itself be given. Therefore, when the gospel is preached, some believe and some do not, but those who believe, when they hear the voice of the preacher from without, hear from the Father and learn within, while those who do not believe hear the external word but inwardly do not hear nor learn. That is to say, to the former it is given to believe, to the later it is not given.

"Truth has sprung out of the earth, and righteousness has looked down from heaven" [Psalm 85:11]. "Truth has sprung out of the earth:" Christ is born of a woman. The Son of God has come forth of the flesh. What is truth? The Son of God. What is the earth? Flesh. Ask whence Christ was born, and you see that "Truth is sprung out of the earth." But the Truth which sprang out of the earth was before the earth, and by It the heaven and the earth were made: but in order that righteousness might look down from heaven, that is, in order that men might be justified by Divine grace, Truth was born of the Virgin Mary; that He might be able to offer a sacrifice to justify them, the sacrifice of suffering, the sacrifice of the Cross. And how could He offer a sacrifice for our sins, except He died? How could He die, except He received from us that wherein He might die; that is, unless He received from us mortal flesh, Christ could not have died: because the Word of God dies not, Godhead dies not, the Virtue and Wisdom of God does not die. How should He offer a sacrifice, a healing victim, if He died not? How should He die, unless He clothed Himself with flesh? How should He put on flesh, except truth sprang out of the earth?

"Mercy and truth have met together" (ver. 10). "Truth in our land," in a Jewish person, "mercy" in the land of the Gentiles. For where was truth? Where the utterances of God were. Where was mercy? On those who had left their God, and turned themselves unto devils. Did He look down also upon them? Yea, as if He said, Call those who are fugitives afar off, who have departed far from Me: call them, let them find Me who seek them, since they themselves would not seek Me. Therefore, "Mercy and truth have met together: righteousness and peace have kissed each other." Do righteousness, and thou shalt have peace; that righteousness and peace may kiss each other. For if thou love not righteousness, thou shalt not have peace; for those two, righteousness and peace, love one another, and kiss one another: that he who hath done righteousness may find peace kissing righteousness. They two are friends: thou perhaps willest the one, and not the other: for there is no one who wills not peace: but all will not work righteousness. Ask all men, Willest thou peace? With one mouth the whole race of man answers thee, I wish, I desire, I will, I love it. Love also righteousness: for these two, righteousness and peace, are friends; they kiss one another: if thou love not the friend of peace, peace itself will not love thee, nor come unto thee. For what great thing is it to desire peace? Every bad man longeth for peace. For peace is a good thing. But do righteousness, for righteousness and peace kiss one another, they quarrel not together....

"For righteousness shall go before him, and he shall direct his steps in the way" [Psalm 85:14]: that righteousness, namely, which consists in confession of sins: for this is truth itself. For you ought to be righteous towards yourself, and to punish yourself: for this is the beginning of man's righteousness, that you should punish yourself, who art evil, and God should make you good. Therefore since this is the beginning of man's righteousness, this becomes a way for God, that God may come unto you: there make for Him a way, in confession of sins. Therefore John too, when he was baptizing in the water of repentance, and would have men come to him repenting of their former deeds, spoke thus: "Prepare the way of the Lord, make His paths straight." You pleased yourself in your sins, O man: let that which you were displease you, that you may be able to become what you were not. Prepare the way of the Lord: let that righteousness go before, of confession of sins: He will come and visit you, for now He has where to place His steps, He has whereby He may come to you. Before you confessed your sins, you had shut up the way of God: there was no way by which He might come unto you. Confess your past life, and you open a way; and Christ shall come unto you, and "shall place His steps in the way," that He may guide you with His own footsteps.

And so, concerning the fruit of grace, it is written in the Psalm: "For the Lord will give goodness: and our earth shall yield her fruit." And so these fruits come forth from Christ, blessed by Joseph who produced fruit of heaven, and of the dew, and of the deep that lieth beneath, that is, the charismatic gifts of the graces, by means of dew on humble hearts.

And here again my contemplation was cloven by the ancient voice which said, "I could have told you all this a long time ago. If there is any certain progress it can only be my kind of progress, the progress towards a complete city of virtues and dominations where righteousness and peace contrive to kiss each other. An impersonal force might be leading you to a wilderness of perfect flatness or a peak of perfect height. But only a personal God can possibly be leading you (if, indeed, you are being led) to a city with just streets and architectural proportions, a city in which each of you can contribute exactly the right amount of your own colour to the many-coloured coat of Joseph."

The error began, perhaps, with Shelley's statement that the distinction between mercy and justice was invented in the courts of tyrants. It sounds noble, and was indeed the error of a noble mind. But the distinction is essential. The older view was that mercy 'tempered' justice, or (on the highest level of all) that mercy and justice had met and kissed. The essential act of mercy was to pardon; and pardon in its very essence involves the recognition of guilt and ill-desert in the recipient. If crime is only a disease which needs cure, not sin which deserves punishment, it cannot be pardoned. How can you pardon a man for having a gumboil or a club foot? But the Humanitarian theory wants simply to abolish Justice and substitute Mercy for it. This means that you start being 'kind' to people before you have considered their rights, and then force upon them supposed kindnesses which no one but you will recognize as kindnesses and which the recipient will feel as abominable cruelties. You have overshot the mark. Mercy, detached from Justice, grows unmerciful. That is the important paradox. As there are plants which will flourish only in mountain soil, so it appears that Mercy will flower only when it grows in the crannies of the rock of Justice: transplanted to the marshlands of mere Humanitarianism, it becomes a man-eating weed, all the more dangerous because it is still called by the same name as the mountain variety.