Easter Day
Augustine on Psalm LVII
Easter Home
CHRIST our Passover is sacrificed for us: * therefore let us keep the feast, Not with old leaven, neither with the leaven of malice and wickedness; * but with the unleavened bread of sincerity and truth. 1 Cor. v. 7.
CHRIST being raised from the dead dieth no more; * death hath no more dominion over him. For in that he died, he died unto sin once: * but in that he liveth, he liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin, * but alive unto God through Jesus Christ our Lord. Rom. vi. 9.
CHRIST is risen from the dead, * and become the firstfruits of them that slept. For since by man came death, * by man came also the resurrection of the dead. For as in Adam all die, * even so in Christ shall all be made alive. 1 Cor. xv. 20
ALMIGHTY God, who through thine only-begotten Son Jesus Christ hast overcome death, and opened unto us the gate of everlasting life; We humbly beseech thee that, as by thy special grace preventing us thou dost put into our minds good desires, so by thy continual help we may bring the same to good effect; through the same Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Ghost ever, one God, world without end. Amen.
Source of Collect: Sacramentary of Gelasius [ca 494 AD]. This was changed to reflect the churches fight against the teachings of Pelagain, and English monk who traveled and taught that people could do good withouth God's help.
Isaiah xxv. 1-9, Psalm 2, 57, 111 | 113, 116, 117, Colossians iii. 1. St. John xx. 1.
Homilies
He is not here: for he is risen, as he said. Come, see the place where the Lord lay.
Isaiah xxv. 1
O Lord, thou art my God; I will exalt thee, I will praise thy name; for thou hast done wonderful things; thy counsels of old are faithfulness and truth. For thou hast made of a city an heap; of a defenced city a ruin: a palace of strangers to be no city; it shall never be built. Therefore shall the strong people glorify thee, the city of the terrible nations shall fear thee. For thou hast been a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall. Thou shalt bring down the noise of strangers, as the heat in a dry place; even the heat with the shadow of a cloud: the branch of the terrible ones shall be brought low. And in this mountain shall the LORD of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined. And he will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations. He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the LORD hath spoken it. And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the LORD; we have waited for him, we will be glad and rejoice in his salvation.
Psalms for Morning 2, 57, 111 | Evening 113, 116, 117
Colossians iii. 1.
IF ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory.
St. John xx. 1.
THE first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre. Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him. Peter therefore went forth, and that other disciple, and came to the sepulchre. So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre. And he stooping down, and looking in, saw the linen clothes lying; yet went he not in. Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie, and the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself. Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed. For as yet they knew not the scripture, that he must rise again from the dead. Then the disciples went away again unto their own home.
Psalm LVII
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 selves, now at [2124] the right hand of the Father; ye have
heard how much He loveth us....
2. Because then this Psalm is singing of the Passion of the Lord, see
what is the title that it hath: "at the end." The end is Christ. [2125]
Why hath He been called end? Not as one that consumeth, but one that
consummateth....
3. "At the end, corrupt not, for David himself, for the inscription of
the title; when he fled from the face of Saul into a cavern." We
referring to holy Scripture, do find indeed how holy David, that king
of Israel, from whom too the Psalter of David hath received the name
thereof, had suffered for persecutor Saul the king of his own people,
as many of you know that have either read or have heard the Scriptures.
King David had then for persecutor Saul: and whereas the one was most
gentle, the other most ferocious: the one mild, the other envious; the
one patient, the other cruel; the one beneficent, the other ungrateful:
he endured him with so much mildness, that when he had gotten him into
his hands him he touched not, hurt not. [2126] ...What reference hath
this to Christ? If all things which then were being done, were figures
of things future, we find there Christ, and by far in the greatest
degree. For this, "corrupt not for the inscription of the title," I see
not how it belongeth to that David. For not any "title" was inscribed
over David himself which Saul would "corrupt." But we see in the
Passion of the Lord that there had been written a title, "King of the
Jews:" [2127] in order that this title might put to the blush these
very men, seeing that from their King they withheld not their hands.
For in them Saul was, in Christ David was. For Christ, as saith the
Apostolic Gospel, is, as we know, as we confess, of the seed of David
after the flesh; [2128] for after the Godhead He is above David, above
all men, above heaven and earth, above angels, above all things visible
and invisible....And because already it had been sung through the Holy
Spirit, "Unto the end, corrupt not, for the inscription of the title:"
Pilate answered them, "What I have written, I have written:" [2129] why
do ye suggest to me falsehood? I corrupt not truth.
4. What therefore is, "When he fled from the face of Saul into a
cavern"? Which thing indeed the former David also did: but because in
him we find not the inscription of the title, in the latter let us find
the flight into the cavern. [2130] For that cavern wherein David hid
himself did figure somewhat. But wherefore hid he himself? It was in
order that he might be concealed and not be found. What is to be hidden
in a cavern? To be hidden in earth. For he that fleeth into a cavern,
with earth is covered so that he may not be seen. But Jesus did carry
earth, flesh which He had received from earth: and in it He concealed
Himself, in order that by Jews He might not be discovered as God. "For
if they had known, never the Lord of glory would they have crucified."
[2131] Why therefore the Lord of glory found they not? Because in a
cavern He had hidden Himself, that is, the flesh's weakness to their
eyes He presented, but the Majesty of the Godhead in the body's
clothing, as though in a hiding-place of the earth, He hid....But
wherefore even unto death willed He to be patient? It was in order that
He might flee from the face of Saul into a cavern. For a cavern may be
understood as a lower part of the earth. And certainly, as is manifest
and certain to all, His Body in a Tomb was laid, which was cut in a
Rock. This Tomb therefore was the Cavern; thither He fled from the face
of Saul. For so long the Jews did persecute Him, even until He was laid
in a cavern. Whence prove we that so long they persecuted Him, until
therein He was laid? Even when dead, and, on the Cross hanging, with
lance they wounded Him. [2132] But when shrouded, the funeral
celebrated, He was laid in a cavern, no longer had they anything which
to the Flesh they might do. Rose therefore the Lord again out of that
cavern unhurt, uncorrupt, from that place whither He had fled from the
face of Saul: concealing Himself from ungodly men, whom Saul
prefigured, but showing Himself to His members. For the members of Him
rising again by His members were handled: for the members of Him, the
Apostles, touched Him rising again and believed; [2133] and behold
nothing profited the persecution of Saul. Hear we therefore now the
Psalm; because concerning the title thereof enough we have spoken, as
far as the Lord hath deigned to give.
5. "Have pity on me, O God, have pity on me, for in Thee hath trusted
my Soul" (ver. 1). Christ in the Passion saith, "Have pity on Me, O
God." To God, God saith, "Have pity on Me!" He that with the Father
hath pity on thee, in thee crieth, "Have pity on Me." For that part of
Him which is crying, "Have pity on Me," is thine: from thee this He
received, for the sake of thee, that thou shouldest be delivered, with
Flesh He was clothed. The flesh itself crieth: "Have pity on Me, O God,
have pity on me:" Man himself, soul and flesh. For whole Man did the
Word take upon Him, and whole Man the Word became. Let it not therefore
be thought that there Soul was not, because the Evangelist thus saith:
"The Word was made flesh, and dwelled in us." [2134] For man is called
flesh, as in another place saith the Scripture, "And all flesh shall
see the salvation of God." [2135] Shall anywise flesh alone see, and
shall Soul not be there?...Thou hearest the Master praying, learn thou
to pray. For to this end He prayed, in order that He might teach how to
pray: because to this end He suffered, in order that He might teach how
to suffer; to this end He rose again, in order that He might teach how
to hope for rising again. "And in the shadow of Thy wings I will hope,
until iniquity pass over." This now evidently whole Christ doth say:
here is also our voice. For not yet hath passed over, still rife is
iniquity. And in the end our Lord Himself said there should be an
abounding of iniquity: "And since iniquity shall abound, the love of
many shall wax cold; but he that shall have persevered unto the end,
the same shall be saved." [2136] But who shall persevere even unto the
end, even until iniquity pass over? He that shall have been in the Body
of Christ, he that shall have been in the members of Christ, and from
the Head shall have learned the patience of persevering. Thou passest
away, and behold passed are thy temptations; and thou goest into
another life whither have gone holy men, if holy thou hast been. Into
another life have gone Martyrs; if Martyr thou shalt have been, thou
also goest into another life. Because "thou" hast passed away hence,
hath by any means iniquity therefore passed away? There are born other
unrighteous men, as there die some unrighteous men. In like manner
therefore as some unrighteous men die and others are born: so some just
men go, and others are born. Even unto the end of the world neither
iniquity will be wanting to oppress, nor righteousness to suffer....
6. "I will cry to God most high" (ver. 2). If most high He is, how
heareth He thee crying? Confidence hath been engendered by experience:
"to God," he saith, "who had done good to me." If before that I was
seeking Him, He did good to me, when I cry shall He not hearken to me?
For good to us the Lord God hath done in sending to us our Saviour
Jesus Christ, that He might die for our offences, and rise again for
our justification. [2137] For what sort of men hath He willed His Son
to die? For ungodly men. But ungodly men were not seeking God, and have
been sought of God. For He is Most High in such sort, as that not far
from Him is our misery and our groaning: because "near is the Lord to
them that have bruised the heart." [2138] "God that hath done good to
me."
7. "He hath sent from heaven and hath saved me" (ver. 3). Now the Man
Himself, now the Flesh Itself, now the Son of God after His partaking
of ourselves, of Him it is manifest, how He was saved, and hath sent
from heaven the Father and hath saved Him, hath sent from heaven, and
hath raised Him again: but in order that ye may know, that also the
Lord Himself hath raised again Himself; both truths are written in
Scripture, both that the Father hath raised Him again, and that Himself
Himself hath raised again. Hear ye how the Father hath raised Him
again: the Apostle saith, "He hath been made," he saith, "obedient unto
death, even the death of the Cross: wherefore God also hath exalted
Him, and hath given Him a name which is above every name." [2139] Ye
have heard of the Father raising again and exalting the Son; hear ye
how that He too Himself His flesh hath raised again. Under the figure
of a temple He saith to the Jews, "Destroy this Temple, and in three
days I will raise it up." [2140] But the Evangelist hath explained to
us what it was that He said: "But this," he saith, "He spake of the
Temple of His Body." Now therefore out of the person of one praying,
out of the person of a man, out of the person of the flesh, He saith,
"He hath saved me. He hath given unto reproach those that trampled on
me." Them that have trampled on Him, that over Him dead have insulted,
that Him as though man have crucified, because God they perceived not,
them He hath given unto reproach. See ye whether it has not been so
done. The thing we do not believe as yet to come, but fulfilled we
acknowledge it. The Jews raged against Christ, they were overbearing
against Christ. Where? In the city of Jerusalem. For where they
reigned, there they were puffed up, there their necks they lifted up.
After the Passion of the Lord thence they were rooted out; and they
lost the kingdom, wherein Christ for King they would not acknowledge.
In what manner they have been given unto reproach, see ye: dispersed
they have been throughout all nations, nowhere having a settlement,
nowhere a sure abode. But for this reason still Jews they are, in order
that our books they may carry to their confusion. For whenever we wish
to show Christ prophesied of, we produce to the heathen these writings.
And lest perchance men hard of belief should say that we Christians
have composed these books, so that together with the Gospel which we
have preached we have forged the Prophet, through whom there might seem
to be foretold that which we preach: by this we convince them; namely,
that all the very writings wherein Christ hath been prophesied are with
the Jews, all these very writings the Jews have. We produce documents
from enemies, to confound other enemies. In what sort of reproach
therefore are the Jews? A document the Jew carrieth, wherefrom a
Christian may believe. Our librarians they have become, just as slaves
are wont behind their masters to carry documents, in such sort that
these faint in carrying, those profit by reading. [2141] Unto such a
reproach have been given the Jews: and there hath been fulfilled that
which so long before hath been foretold, "He hath given unto reproach
those that trampled on me." But how great a reproach it is, brethren,
that this verse they should read, and themselves being blind should
look upon their mirror! For in the same manner the Jews appear in the
holy Scripture which they carry, as appeareth the face of a blind man
in a mirror: by other men it is seen, by himself not seen.
8. Thou wast inquiring perhaps when he said, "He hath sent from heaven
and hath saved me." What hath He sent from heaven? Whom hath He sent
from heaven? An Angel hath He sent, to save Christ, and through a
servant is the Lord saved? For all Angels are creatures [2142] serving
Christ. For obedience there might have been sent Angels, for service
they might have been sent, not for succour: as is written, "Angels
ministered unto Him," [2143] not like men merciful to one indigent, but
like subjects to One Omnipotent. What therefore "hath He sent from
heaven, and hath saved me"? Now we hear in another verse what from
heaven He hath sent. "He hath sent from heaven His mercy and His
truth." [2144] For what purpose? "And hath drawn out my soul from the
midst of the lions' whelps." [2145] "Hath sent," he saith, "from heaven
His mercy and His truth:" and Christ Himself saith, "I am Truth." There
was sent therefore Truth, that it should draw out my soul hence from
the midst of the lions' whelps: there was sent mercy. Christ Himself we
find to be both mercy and truth; mercy in suffering with us, and truth
in requiting us....Who are the lions' whelps? That lesser [2146]
people, unto evil deceived, unto evil led away by the chiefs of the
Jews: so that these are lions, those lions' whelps. All roared, all
slew. For we are to hear even here the slaying of these very men,
presently in the following verses of this Psalm.
9. "And hath drawn out," he saith, "my soul from the midst of the
lions' whelps" (ver. 4). Why sayest thou, "And hath drawn out my soul"?
For what hadst thou suffered, that thy soul should be drawn out? "I
have slept troubled." Christ hath intimated His death....
10. Whence "troubled"? Who troubling? Let us see in what manner he
brandeth an evil conscience upon the Jews, wishing to excuse themselves
of the slaying of the Lord. For to this end, as the Gospel speaketh, to
the judge they delivered Him, that they might not themselves seem to
have killed Him....Let us question Him, and say, since Thou hast slept
troubled, who have persecuted Thee? who have slain Thee? was it
perchance Pilate, who to soldiers gave Thee, on the Tree to be hanged,
with nails to be pierced? Hear who they were, "Sons of men" (ver. 5).
Of them He speaketh, whom for persecutors He suffered. But how did they
slay, that steel bare not? They that sword drew not, that made no
assault upon Him to slay; whence slew they? "Their teeth are arms and
arrows, and their tongue a sharp sword." Do not consider the unarmed
hands, but the mouth armed: from thence the sword proceeded, wherewith
Christ was to be slain: in like manner also as from the mouth of
Christ, that wherewith the Jews were to be slain. For He hath a sword
twice whetted: [2147] and rising again He hath smitten them, and hath
severed from them those whom He would make His faithful people. They an
evil sword, He a good sword: they evil arrows, He good arrows. For He
hath Himself also arrows good, words good, whence He pierceth the
faithful heart, in order that He may be loved. Therefore of one kind
are their arrows, and of another kind their sword. "Sons of men, their
teeth are arms and arrows, and their tongue a sharp sabre." Tongue of
sons of men is a sharp sabre, and their teeth arms and arrows. When
therefore did they smite, save when they clamoured, "Crucify, crucify"?
[2148]
11. And what have they done to Thee, O Lord? Let the Prophet here
exult! For above, all those verses the Lord was speaking: a Prophet
indeed, but in the person of the Lord, because in the Prophet is the
Lord...."Be exalted," he saith, "above the Heavens, O God." Man on the
Cross, and above the Heavens, God. Let them continue on the earth
raging, Thou in Heaven be judging. Where are they that were raging?
where are their teeth, the arms and arrows? Have not "the stripes of
them been made the arrows of infants"? For in another place a Psalm
[2149] this saith, desiring to prove them vainly to have raged, and
vainly unto frenzies to have been driven headlong: for nothing they
were able to do to Christ when for the time crucified, and afterwards
when He was rising again, and in Heaven was sitting. How do infants
make to themselves arrows? Of reeds? [2150] But what arrows? or what
powers? or what bows? or what wound? "Be Thou exalted above the
Heavens, O God, and above all the earth Thy glory" (ver. 6). Wherefore
exalted above the Heavens, O God? Brethren, God exalted above the
Heavens we see not, but we believe: but above all the earth His glory
to be not only we believe, but also see. But what kind of madness
heretics are afflicted with, I pray you observe. They being cut off
from the bond of the Church of Christ, and to a part holding, the whole
losing, will not communicate with the whole earth, where is spread
abroad the glory of Christ. [2151] But we Catholics are in all the
earth, because with all the world we communicate, wherever the Glory of
Christ is spread abroad. [2152] For we see that which then was sung,
now fulfilled. There hath been exalted above the Heavens our God, and
above all the earth the Glory of the Same. O heretical insanity! That
which thou seest not thou believest with me, that which thou seest thou
deniest: thou believest with me in Christ exalted above the Heavens, a
thing which we see not; and deniest His Glory over all the earth, a
thing which we see.
12. ...Let your Love see the Lord speaking to us, and exhorting us by
His example: "A trap [2153] they have prepared for My feet, and have
bowed down My Soul" (ver. 7). They wished to bring It down as if from
Heaven, and to the lower places to weigh It down: "They have bowed My
Soul: they have digged before My face a pit and themselves have fallen
into it." Me have they hurt, or themselves? Behold He hath been exalted
above the Heavens, God, and behold above all the earth the Glory of the
Same: the kingdom of Christ we see, where is the kingdom of the Jews?
Since therefore they did that which to have done they ought not, there
hath been done in their case that which to have suffered they ought:
themselves have dug a ditch, and themselves have fallen into it. For
their persecuting Christ, to Christ did no hurt, but to themselves did
hurt. And do not suppose, brethren, that themselves alone hath this
befallen. Every one that prepareth a pit for his brother, it must needs
be that himself fall into it....
13. But the patience of good men with preparation of heart accepteth
the will of God: and glorieth in tribulations, saying that which
followeth: "Prepared is my heart, O God, I will sing and play" (ver.
8). What hath he done to me? He hath prepared a pit, my heart is
prepared. He hath prepared pit to deceive, shall I not prepare heart to
suffer? He hath prepared pit to oppress, shall I not prepare heart to
endure? Therefore he shall fall into it, but I will sing and play. Hear
the heart prepared in an Apostle, because he hath imitated his Lord:
"We glory," he saith, "in tribulations: because tribulation worketh
patience: patience probation, probation hope, but hope maketh not
ashamed: because the love of God is shed abroad in our hearts through
the Holy Spirit, which hath been given to us." [2154] He was in
oppressions, in chains, in prisons, in stripes, in hunger and thirst,
in cold and nakedness, [2155] in every wasting of toils and pains, and
he was saying, "We glory in tribulations." Whence, but that prepared
was his heart? Therefore he was singing and playing.
14. "Rise up, my glory" (ver. 9). He that had fled from the face of
Saul into a cavern, saith, "Rise up, my glory:" glorified be Jesus
after His Passion. "Rise up, psaltery and harp." He calleth upon what
to rise? Two organs I see: but Body of Christ one I see, one flesh hath
risen again, and two organs have risen. The one organ then is the
psaltery, the other the harp. Organs [2156] is the word used for all
instruments of musicians. Not only is that called an organ, which is
great, and blown into with bellows; [2157] but whatsoever is adapted to
playing and is corporeal, whereof for an instrument the player maketh
use, is said to be an organ. But distinguished from one another are
these organs. [2158] ...What therefore do these two organs figure to
us? For Christ the Lord our God is waking up His psaltery and His harp;
and He saith, "I will rise up at the dawn." I suppose that here ye now
perceive the Lord rising. We have read thereof in the Gospel: [2159]
see the hour of the Resurrection. How long through shadows was Christ
being sought? He hath shone, be He acknowledged; "at the dawn" He rose
again. But what is psaltery? what is harp? Through His flesh two kinds
of deeds the Lord hath wrought, miracles and sufferings: miracles from
above have been, sufferings from below have been. But those miracles
which He did were divine; but through Body He did them, through flesh
He did them. The flesh therefore working things divine, is the
psaltery: the flesh suffering things human is the harp. Let the
psaltery sound, let the blind be enlightened, let the deaf hear, let
the paralytics be braced to strength, the lame walk, the sick rise up,
the dead rise again; this is the sound of the Psaltery. Let there sound
also the harp, let Him hunger, thirst, sleep, be held, scourged,
derided, crucified, buried. When therefore thou seest in that Flesh
certain things to have sounded from above, certain things from the
lower part, one flesh hath risen again, and in one flesh we acknowledge
both psaltery and harp. And these two kinds of things done have
fulfilled the Gospel, and it is preached in the nations: for both the
miracles and the sufferings of the Lord are preached.
15. Therefore there hath risen psaltery and harp in the dawn, and he
confesseth to the Lord; and saith what? "I will confess to Thee among
the peoples, O Lord, and will play to Thee among the nations: for
magnified even unto the Heavens hath been Thy mercy, and even unto the
clouds Thy truth" (ver. 10). Heavens above clouds, and clouds below
heavens: and nevertheless to this nearest heaven belong clouds. But
sometimes clouds rest upon the mountains, even so far in the nearest
air are they rolled. But a Heaven above there is, the habitations of
Angels, Thrones, Dominions, Principalities, Powers. This therefore may
perchance seem to be what should have been said: "Unto the Heavens Thy
truth, and even unto the clouds Thy mercy." For in Heaven Angels praise
God, seeing the very form of truth, without any darkness of vision,
without any admixture of unreality: they see, love, praise, are not
wearied. There is truth: but here in our own misery surely there is
mercy. For to a miserable one must be rendered mercy. For there is no
need of mercy above, where is no miserable one. I have said this
because that it seemeth as though it might have been more fittingly
said, "Magnified even unto the Heavens hath been Thy truth, and even
unto the clouds Thy mercy." For "clouds" we understand to be preachers
of truth, men bearing that flesh in a manner dark, whence God both
gleameth in miracles, and thundereth in precepts. [2160] ...Glory to
our Lord, and to the Mercy of the Same, and to the Truth of the Same,
because neither hath He forsaken by mercy to make us blessed through
His Grace, nor defrauded us of truth: because first Truth veiled in
flesh came to us and healed through His flesh the interior eye of our
heart, in order that hereafter face to face we may be able to see It.
[2161] Giving therefore to Him thanks, let us say with the same Psalm
the last verses, which sometime since too I have said, "Be Thou exalted
above the Heavens, O God, and above all the earth Thy glory" (ver. 11).
For this to Him the Prophet said so many years before; this now we see;
this therefore let us also say.
Let us pray in the words of Augustine.
Turn we to the Lord God, the Father Almighty, and with pure hearts offer to him, so far as our
meanness can, great and true thanks, with all our hearts praying his exceeding kindness, that of
his good pleasure he would deign to hear our prayers, that by his Power he would drive out the
enemy from our deeds and thoughts, that he would increase our faith, guide our understandings,
give us spiritual thoughts, and lead us to his bliss, through Jesus Christ his Son our Lord, who
liveth and reigneth with him, in the Unity of the Holy Spirit, one God, for ever and ever. Amen.
[A prayer which he was wont to use after his Sermons and Lectures.]
NPNF (V1-08) St. Augustine
Notes:
[2123] Lat. LVI. Sermon to the Commonalty.
[2124] Circa.
[2125] Rom. x. 4.
[2126] 1 Sam. xxiv. 4, 7.
[2127] Matt. xxvii. 37; John xix. 19.
[2128] Rom. i. 3; Matt. i. 1.
[2129] John xix. 22.
[2130] 1 Sam. xxiv. 3.
[2131] 1 Cor. ii. 8.
[2132] John xix. 34.
[2133] Luke xxiv. 39.
[2134] John i. 14.
[2135] Isa. xl. 5, lii. 10; Luke iii. 6.
[2136] Matt. xxiv. 12.
[2137] Rom. iv. 25.
[2138] Ps. xxxiv. 18.
[2139] Phil. ii. 8, 9.
[2140] John ii. 19.
[2141] [See p. 132, note 3, supra.--C.]
[2142] Lat. "a creature."
[2143] Matt. iv. 11.
[2144] Ps. lvii. 3.
[2145] Ps. lvii. 4.
[2146] Minutus.
[2147] Rev. i. 16.
[2148] Matt. xxvii. 22; John xix. 6.
[2149] [Vulgate and Septuagint, Ps. lxiv. 7.--C.]
[2150] Cannae.
[2151] Against the Donatists.
[2152] [This comes home with terrible import to that portion of the
Church which has made itself the whole Church with a novel creed, and
broken communion with the Easterns.--C.]
[2153] Muscipulam.
[2154] Rom. v. 3.
[2155] 2 Cor. xi. 27.
[2156] Organa.
[2157] [Of which see a primitive example in Parker's Glossary of
Architecture (vol. i. p. 264), Oxford, 1845. The use of organs in
churches is very modern. The Greeks exclude them still. St. Thomas
Aquinas testifies their non-use in the Latin churches in the thirteenth
century.--C.]
[2158] [See p. 139, supra.--C.]
[2159] Mark xvi. 2.
[2160] [Psa. xxxvi. p. 88, S: 7, supra.--C.]
[2161] 1 Cor. xiii. 12.