The Seventeenth Sunday after Trinity
Augustine on Psalm 60
Trinity 17 Home
LORD, we pray thee that thy grace may always prevent and follow us, and make us continually to be given to all good works; through Jesus Christ our Lord. Amen.
Source: Bishop Gregory [595]. "Prevent" meaning to come before from the verb prevenient. This calls to my mind Patrick's Breastplate Christ behind me, Christ before me... and Psalm 139 Thou hast beset me before and behind...
Psalm 60, Ephesians iv. 1 & St. Luke xiv. 1
Ephesians iv. 1 I THEREFORE, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavouring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above, and through all, and in you all.
St. Luke xiv. 1
IT came to pass, as Jesus went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him. And, behold, there was a certain man before him which had the dropsy. And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the sabbath day? And they held their peace. And he took him, and healed him, and let him go; and answered them, saying, Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the sabbath day? And they could not answer him again to these things. And he put forth a parable to those which were bidden, when he marked how they chose out the chief seats; saying unto them, When thou art bidden of any man to a wedding, sit not down in the highest seat; lest a more honourable man than thou be bidden of him; and he that bade thee and him come and say to thee, Give this man place; and thou begin with shame to take the lowest place. But when thou art bidden, go and sit down in the lowest place; that when he that bade thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have worship in the presence of them that sit at meat with thee. For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.
Homily - Psalm LX by Augustine
and hast destroyed us"
Homily
Augustine, Bishop of Hippo
Exposition on the Psalms
Psalm LX
Psalm LX. [2281]
1. David the king was one man, but not one man he figured; sometimes to
wit he figured the Church of many men consisting, extended even unto
the ends of the earth: but sometimes One Man he figured, Him he figured
that is Mediator of God and men, the Man Christ Jesus. [2282] In this
Psalm therefore, or rather in this Psalm's title, certain victorious
actions of David are spoken of:..."To the end, in behalf of those men
that shall be changed unto the title's inscription, unto teaching for
David himself, when he burned up Mesopotamia in Syria, and Syria Sobal,
and turned Joab, and smote Edom, in the valley of salt-pits twelve
thousand." We read of these things in the books of the Reigns, [2283]
that all those persons whom he hath named, were defeated by David, that
is, Mesopotamia in Syria, and Syria Sobal, Joab, [2284] Edom. These
things were done, and just as they were done, so there they have been
written, so they are read: let him read that will. Nevertheless, as the
Prophetic Spirit in the Psalms' titles is wont to depart somewhat from
the expression of things done, and to say something which in history is
not found, and hence rather to admonish us that titles of this kind
have been written not that we may know things done, but that things
future may be prefigured....But here this thing is inserted for this
especial reason, that there it is not written [2285] that he burned up
Mesopotamia in Syria, and Syria Sobal. But now let us begin to examine
these things after the significations of things future, and to bring
out the dimness of shadows into the light of the word.
2. What is "to the end" ye know. For "the end of the law is Christ."
[2286] Those that are changed ye know. For who but they that do pass
from old life into new?..."For ye were sometime darkness, but now light
in the Lord." [2287] But they are changed "into the title's
inscription,"...who into the kingdom of Christ do pass over from the
kingdom of the devil. It is well that they are changed unto this
title's inscription. But they are changed, as followeth, "unto
teaching." He added, "for David himself unto teaching:" that is, are
changed not for themselves, but for David himself, and are changed unto
teaching....When therefore would Christ have changed us, unless He had
done that which He spake of, "Fire I have come to send into the world"?
[2288] If therefore Christ came to send into the world fire, to wit to
its health and profit, we must inquire not how He is to send the world
into fire, but how into the world fire. Inasmuch as therefore He came
to send fire into the world, let us inquire what is Mesopotamia which
was burned up, what is Syria Sobal? The interpretations therefore of
the names let us examine according to the Hebrew language, wherein
first this Scripture was written. Mesopotamia [2289] they say is
interpreted, "exalted calling." Now the whole world by calling hath
been exalted, Syria [2290] is interpreted "lofty." But she which was
lofty, burned up hath been and humbled. Sobal is interpreted "empty
antiquity." Thanks to Christ that hath burned her. Whenever old bushes
are burned up, green places succeed; and more speedily and more
plentifully, and more fully green, fresh ones spring out, when fire
hath gone before them to the burning up of the old. Let not therefore
the fire of Christ be feared, hay it consumeth. "For all flesh is hay,
and all the glory of man as flower of hay." [2291] He burneth up
therefore those things with that fire. "And turned Joab." Joab is
interpreted enemy. There was turned an enemy, as thou wilt understand
it. If turned unto flight, the devil it is: if converted to the faith,
a Christian it is. How unto flight? From the heart of a Christian: "The
Prince of this world," He saith, "now hath been cast out." [2292] But
how can a Christian turned to the Lord be an enemy turned? Because he
hath become a believer that had been an enemy. "Smote Edom." Edom is
interpreted "earthly." That earthly one ought to be smitten. For why
should one live earthly, that ought to live heavenly? There hath been
slain therefore life earthly, let there live life heavenly. "For as we
have borne the image of the earthly, let us bear also the image of Him
that is from Heaven." [2293] See it slain: "Mortify your members which
are upon earth." [2294] But when he had smitten Edom, he smote "twelve
thousand in the valley of salt-pits." Twelve thousand is a perfect
number, to which perfect number also the number of the twelve Apostles
is ascribed: for not to no purpose is it, but because through the whole
world was to be sent the Word. But the Word [2295] of God, which is
Christ, is in clouds, that is, in the preachers of truth. But the world
of four parts doth consist. The four parts thereof are exceeding well
known to all, and often in the Scriptures they are mentioned: they are
the same as the name of the four winds, East, West, North, and South.
To all these four parts was sent the Word, so that in the Trinity all
might be called. The number twelve four times three do make. With
reason therefore twelve thousand [2296] earthly things were smitten,
the whole world was smitten: for from the whole world was chosen out
the Church, mortified from earthly life. Why "in the valley of
salt-pits"? A valley is humility: salt-pits signify savour. For many
men are humbled, but emptily and foolishly, in empty oldness they are
humbled. One suffereth tribulation for money, suffereth tribulation for
temporal honour, suffereth tribulation for the comforts of this life;
he is to suffer tribulation and to be humbled: why not for the sake of
God? why not for the sake of Christ? why not for the savour of salt?
Knowest thou not that to thee hath been said, "Ye are the salt of
earth," and, "If the salt shall have been spoiled, for no other thing
will it be of use, but to be cast out"? [2297] A good thing it is
therefore wisely to be humbled. Behold now are not heretics being
humbled? Have not laws been made even by men to condemn them, against
whom divine laws do reign, which even before had condemned them? Behold
they are humbled, behold they are put to flight, behold persecution
they suffer, but without savour; for folly, for emptiness. For now the
salt hath been spoiled: therefore it hath been cast out, to be trodden
down of men. We have heard the title of the Psalm, let us hear also the
words of the Psalm.
3. "God, Thou hast driven us back, and hast destroyed us" (ver. 1). Is
that David speaking that smote, that burned up, that defeated, and not
they to whom He did these things, that is to say, their being smitten
and driven back, that were evil men, and again their being made alive
and returning in order that they might be good men? That destruction
indeed that David made, strong of hand, our Christ, whose figure that
man was bearing; He did those things, He made this destruction with His
sword and with His fire: for both He brought into this world. Both
"Fire I am come to send into the world," [2298] thou hast in the
Gospel: and "A sword I have come to send into the earth," [2299] thou
hast in the Gospel. He brought in fire, whereby might be burned up
Mesopotamia in Syria, and Syria Sobal: He brought in a sword whereby
might be smitten Edom. Now again this destruction was made for the sake
of "those that are changed unto the title's inscription." Hear we
therefore the voice of them: to their health smitten they were, being
raised up let them speak. Let them say, therefore, that are changed
into something better, changed unto the title's inscription, changed
unto teaching for David himself; let them say, "Thou hast had mercy
upon us." Thou hast destroyed us, in order that Thou mightest build us;
Thou hast destroyed us that were ill builded, hast destroyed empty
oldness; in order that there may be a building unto a new man, building
to abide for everlasting....
4. "Thou hast moved the earth, and hast troubled it" (ver. 2). How hath
the earth been troubled? In the conscience of sinners. Whither go we?
Whither flee we, when this sword hath been brandished, "Repent, for
near hath drawn the kingdom of Heaven"? [2300] "Heal the crushings
[2301] thereof, for moved it hath been." Unworthy it is to be healed,
if moved it hath not been: but thou speakest, preachest, threatenest us
with God, of coming judgment holdest not thy peace, of the commandment
of God thou warnest, from these things thou abstainest not; and he that
heareth, if he feareth not, if he is not moved, is not worthy to be
healed. Another heareth, is moved, is stung, smiteth the breast,
sheddeth tears....
5. The first labour is, that thou shouldest be displeasing to thyself,
that sins thou shouldest battle out, that thou shouldest be changed
into something better: the second labour, in return for thy having been
changed, is to bear the tribulations and temptations of this world, and
amid them to hold on even unto the end. Of these things therefore when
he was speaking, while pointing out such things, he addeth what? "Thou
hast shown to Thy people hard things" (ver. 3): to Thy people now, made
tributary after the victory of David. "Thou hast shown to Thy people
hard things." Wherein? In persecutions which the Church of Christ hath
endured, when so much blood of martyrs was spilled. "Thou hast given us
to drink of the wine of goading." "Of goading" is what? Not of killing.
For it was not a killing that destroyeth, but a medicine that smarteth.
[2302] "Thou hast given us to drink of the wine of goading."
6. Wherefore this? "Thou hast given to men fearing Thee, a sign that
they should flee from the face of the bow" (ver. 4). Through
tribulations temporal, he saith, Thou hast signified to Thine own to
flee from the wrath of fire everlasting. For, saith the Apostle Peter,
"Time it is that Judgment begin with the House of God." [2303] And
exhorting the Martyrs to endurance, when the world should rage, when
slaughters should be made at the hands of persecutors, when far and
wide blood of believers should be spilled, when in chains, in prisons,
in tortures, many hard things Christians should suffer, in these hard
things, I say, lest they should faint, Peter saith to them, "Time it is
that Judgment begin with the House of God," etc. [2304] What therefore
is to be in the Judgment? The bow is bended, still in menacing posture
it is, not yet in aiming. And see what there is in the bow: is there
not an arrow to be shot forward? The string however is stretched back
in a contrary direction to that in which it is going to be shot; and
the more the stretching thereof hath gone backward, with the greater
swiftness it starteth forward. What is it that I have said? The more
the Judgment is deferred, with so much the greater swiftness it is to
come. Therefore even for temporal tribulations to God let us render
thanks, because He hath given to His people a sign, "that they should
flee from the face of the bow:" in order that His faithful ones having
been exercised in tribulations temporal, may be worthy to avoid the
condemnation of fire everlasting, which is to find out all them that do
not believe these things.
7. "That Thy beloved may be delivered: save me with Thy right hand, and
hearken unto me" (ver. 5). With Thy right hand save me, Lord: so save
me as that at the right hand I may stand. Not any safety temporal I
require, in this matter Thy Will be done. For a time what is good for
us we are utterly ignorant: for "what we should pray for as we ought we
know not:" [2305] but "save me with Thy right hand," so that even if in
this time I suffer sundry tribulations, when the night of all
tribulations hath been spent, on the right hand I may be found among
the sheep, not on the left hand among the goats. [2306] "And hearken
unto me." Because now I am deserving that which Thou art willing to
give; not "with the words of my transgressions" I am crying through the
day, so that Thou hearken not, and "in the night so that Thou hearken
not," [2307] and that not for folly to me," but truly for my warning,
by adding savour from the valley of salt-pits, so that in tribulation I
may know what to ask: but I ask life everlasting; therefore hearken
unto me, because Thy right hand I ask....
8. "God hath spoken in His Holy One" (ver. 6)....In what Holy One of
His? "God was in Christ reconciling the world to Himself." [2308] In
that Holy One, of whom elsewhere ye have heard, "O God, in the Holy One
is Thy way." [2309] "I will rejoice and will divide Sichima....and the
valley of tabernacles I will measure out." Sichima is interpreted
shoulders. But according to history, Jacob returning from Laban his
father-in-law with all his kindred, hid the idols in Sichima [2310]
which he had from Syria, where for a long time he had dwelled, and at
length was coming from thence. But tabernacles he made there because of
his sheep and herds, and called the place Tabernacles. [2311] And these
I will divide, saith the Church. What is this, "I will divide Sichima"?
If to the story where the idols were hidden is the reference, the
Gentiles it signifieth; I divide the Gentiles. I divide, is what? "For
not in all men is there faith." [2312] I divide, is what? Some will
believe, others will not believe....The shoulders are divided, in order
that their sins may burthen some men, while others may take up the
burden of Christ. For godly shoulders He was requiring when He said,
"For My yoke is gentle, and My burden is light." [2313] Another burden
oppresseth and loadeth thee, but Christ's burden relieveth thee:
another burden hath weight, Christ's burden hath wings. For even if
thou pull off the wings from a bird, thou dost remove a kind of weight;
and the more weight thou hast taken away, the more on earth it will
abide. She that thou hast chosen to disburden lieth there: she flieth
not, because thou hast taken off a weight: let there be given back the
weight, and she flieth. Such is Christ's burden; let men carry it, and
not be idle: let them not be heeded that will not bear it; let them
bear it that will, and they shall find how light it is, how sweet, how
pleasant, how ravishing unto Heaven, and from earth how
transporting....Perchance because of the sheep of Jacob, "the valley of
Tabernacles" is to be understood of the nation of the Jews, and the
same is divided: for they have passed from thence that have believed,
the rest have remained without.
9. "Mine is Galaad" (ver. 7). These names are read in the Scriptures of
God. Galaad hath the voice of an interpretation of its own and of a
great Mystery: for it is interpreted "the heap of testimony." How great
a heap of testimony in the Martyrs? "Mine is Galaad," mine is a heap of
testimony, mine are the true Martyrs....Then meanly esteemed was the
Church among men, then reproach on Her a Widow was being thrown,
because Christ's She was, because the sign of the Cross on her brow She
was wearing: not yet was there honour, censure there was then: when
therefore not honour, but censure there was, then was made a heap of
witness; and through the heap of witness was the Love of Christ
enlarged; and through the enlargement of the Love of Christ, were the
Gentiles possessed. There followeth, "And mine is Manasses;" which is
interpreted forgotten. For to Her had been said, "Confusion for
everlasting Thou shalt forget, and of the reproach of Thy widowhood
Thou shalt not be mindful." [2314] There was therefore a confusion of
the Church once, which now hath been forgotten: for of Her confusion
and of the "reproach" of Her widowhood now She is not mindful. For when
there was a sort of confusion among men, a heap of witness was made.
Now no longer doth any even remember that confusion, when it was a
reproach to be a Christian, now no one remembereth, now all have
forgotten, now "Mine is Manasses, and Ephraim the strength of My head."
Ephraim is interpreted fruitfulness. Mine, he saith, is fruitfulness,
and this fruitfulness is the strength of My Head. For My Head is
Christ. And whence is fruitfulness the strength of Him? Because unless
a grain were to fall into the earth, it would not be multiplied, alone
it would remain. [2315] Fall then to earth did Christ in His Passion,
and there followed fruit-bearing in the Resurrection. He was hanging
and was being despised: the grain was within, it had powers to draw
after it all things. How in a grain do numbers of seeds lie hid,
something abject it appeareth to the eyes, but a power [2316] turning
into itself matter and bringing forth fruit is hidden; so in Christ's
Cross virtue [2317] was hidden, there appeared weakness. O mighty
grain! Doubtless weak is He that hangeth, Doubtless before Him that
people did wag the head, Doubtless they said, "If Son of God He is, let
Him come down from the Cross." [2318] Hear the strength of Him: that
which is a weak thing of God, is stronger than men. [2319] With reason
so great fruitfulness hath followed: it is mine, saith the Church.
10. "Juda is my king: Moab the pot of my hope" (ver. 7). What Juda? He
that is of the tribe of Juda. What Juda, but He to whom Jacob himself
said, "Juda, thy brethren shall praise thee"? [2320] What therefore
should I fear, when Juda my king saith, "Fear not them that kill the
body"? [2321] "Moab the pot of my hope." Wherefore "pot"? Because
tribulation. Wherefore "of my hope"? Because there hath gone before
Juda my king....Moab is perceived in the Gentiles. For that nation was
born of sin, [2322] that nation was born of the daughters of Lot, who
lay with their father drunken, abusing a father. Better were it to have
remained barren, than thus to have become mothers. But this was a kind
of figure of them that abuse the law. For do not heed that law in the
Latin language is of the feminine gender: in Greek of the masculine
gender it is: but whether it be of the feminine gender in speaking, or
of the masculine, the expression maketh no difference to the truth. For
law hath rather a masculine force, because it ruleth, is not ruled. But
moreover, the Apostle Paul saith what? "Good is the law, if any one use
it lawfully." [2323] But those daughters of Lot unlawfully used their
father. But in the same manner as good works begin to grow when a man
useth well the law: so arise evil works, when a man ill useth the law.
Furthermore, they ill using their father, that is, ill using the law,
engendered the Moabites, by whom are signified evil works. Thence the
tribulation of the Church, thence the pot boiling up. Of this pot in a
certain place of prophecy is said, "A pot heated by the North wind."
[2324] Whence but by the quarters of the devil, who hath said, "I will
set my seat at the North"? [2325] The chiefest tribulations therefore
arise against the Church from none except from those that ill use the
law....
11. "Into Idumaea I will stretch out my shoe" (ver. 8). The Church
speaketh, "I will come through even unto Idumaea." Let tribulations
rage, let the world boil with offences, even unto those very persons
that lead an earthly life (for Idumaea is interpreted earthly), even
unto those same, "even unto Idumaea, I will stretch out my shoe." Of
what thing the shoe except of the Gospel? "How beautiful the feet of
them that tell of peace, that tell of good things," [2326] and "the
feet shod unto the preparation of the Gospel of peace." [2327] ...In
these times we see, brethren, how many earthly men do perpetrate frauds
for the sake of gain, for frauds perjuries; on account of their fears
they consult fortune-tellers, astrologers: all these men are Edomites,
earthly; and nevertheless all these men adore Christ, under His own
shoe they are; now even unto Idumaea is stretched out His shoe. "To Me
Allophyli have been made subject." Who are "Allophyli"? Men of other
race, not belonging to My race. [2328] They "have been made subject,"
because many men adore Christ, and are not to reign with Christ.
12. "Who will lead Me down into the city of standing round?" (ver. 9).
What is the city of standing round? If ye remember already, I have made
mention thereof in another Psalm, [2329] wherein hath been said, "And
they shall go around the city." For the city of standing round is the
compassing around of the Gentiles, which compassing around of the
Gentiles in the middle thereof had the one nation of the Jews,
worshipping one God: the rest of the compassing around of the Gentiles
to idols made supplication, demons they did serve. And mystically it
was called the city of standing round; because on all sides the
Gentiles had poured themselves around, and had stood around that nation
which did worship one God...."Who will lead me down even unto Idumaea?"
13. "Wilt not Thou, O God, that hast driven us back? And wilt not Thou,
O God, march forth in our powers?" (ver. 10). Wilt not Thou lead us
down, that hast driven us back? But wherefore "hast driven us back"?
Because Thou hast destroyed us. [2330] Wherefore hast destroyed us?
Because angry Thou hast been, and hast had pity on us. Thou therefore
wilt lead down, that hast driven back; Thou, O God, that wilt not march
forth in our powers, wilt lead down. What is, "wilt not march forth in
our powers"? The world is to rage, the world is to tread us down, there
is to be a heap of witnesses, builded of the spilled blood of martyrs,
and the raging heathen are to say, "Where is the God of them?" [2331]
Then "Thou wilt not march forth in our powers:" against them Thou wilt
not show Thyself, Thou wilt not show Thy power, such as Thou hast shown
in David, in Moses, in Joshua the son of Nun, when to their might the
Gentiles yielded, and when the slaughter had been ended, and the great
laying waste repaired, into the land which Thou promisedst Thou leddest
in Thy people. This thing then Thou wilt not do, "Thou wilt not march
forth in our powers," but within Thou wilt work. What is, "wilt not
march forth"? Wilt not show Thyself. For indeed when in chains the
Martyrs were being led along, when they were being shut up in prison,
when they were being led forth to be mocked, when to the beasts they
were exposed, [2332] when they were being smitten with the sword, when
with fire they were being burned, were they not despised as though
forsaken, as though without helper? In what manner was God working
within? in what manner within was He comforting? in what manner to
these men was He making sweet the hope of life everlasting? in what
manner was He not forsaking the hearts of them, where the man was
dwelling [2333] in silence, well if good, ill if evil? Was He then by
any means forsaking, because He was not marching forth in the powers
[2334] of them? By not marching forth in the powers of them, did He not
the more lead down the Church even unto Idumaea, lead down the Church
even unto the city of standing around? For if the Church chose to war
and to use the sword, She would seem to be fighting for life present:
but because she was despising life present, therefore there was made a
heap of witness for the life that shall be.
14. Thou therefore, O God, that wilt not march forth in our powers,
"Give to us aid from tribulation, and vain is the safety of man" (ver.
11). Go now they that salt have not, and desire safety temporal for
their friends, which is empty oldness. "Give to us aid:" from thence
whence Thou wast supposed to forsake, thence succour. "In God we will
do valour, [2335] and Himself to nothing shall bring down our enemies"
(ver. 12). We will not do valour with the sword, not with horses, not
with breastplates, not with shields, not in the mightiness of an army,
not abroad. But where? Within, where we are not seen. Where within? "In
God we will do virtue:" and as if abjects, and as if trodden down, men
as if of no consideration we shall be, but "Himself to nothing shall
bring down our enemies." In a word, this thing hath been done to our
enemies. Trodden down have been the Martyrs: by suffering, by enduring,
by persevering even unto the end, in God they have done valour. Himself
also hath done that which followeth: to nothing He hath brought down
the enemies of them. Where are now the enemies of the Martyrs, except
perchance that now drunken men with their cups do persecute those whom
at that time frenzied men did use with stones to persecute?
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:
[2281] Lat. LIX. Sermon preached to the people a little while after the
exposition of the former Psalm.
[2282] 1 Tim. ii. 5.
[2283] Vide 2 Sam. viii.
[2284] He seems to take "Joab" as in the accusative, as though it were
not the name of David's officer, but of some conquered nation.
[2285] i.e., elsewhere.
[2286] Eis to t(TM)los, LXX. Rom. x. 4.
[2287] Eph. v. 8.
[2288] Luke xii. 49.
[2289] Aram Naharaim.
[2290] Aram.
[2291] Isa. xl. 6.
[2292] John xii. 31.
[2293] 1 Cor. xv. 49.
[2294] Col. iii. 5.
[2295] Ezek. xxxvii. 9.
[2296] [See p. 181, note 12, supra.--C.]
[2297] Matt. v. 13.
[2298] Luke xii. 49.
[2299] Matt. x. 34.
[2300] Matt. iii. 2.
[2301] Contritiones.
[2302] Lit. "burneth."
[2303] 1 Pet. iv. 17.
[2304] 1 Pet. iv. 18. He quotes the whole passage.
[2305] Rom. viii. 26.
[2306] Matt. xxv. 33.
[2307] Ps. xxii. 2.
[2308] 2 Cor. v. 19.
[2309] Ps. lxxvii. 13.
[2310] Gen. xxxv. 4.
[2311] Succoth.
[2312] 2 Thess. iii. 2.
[2313] Matt. xi. 30.
[2314] Isa. liv. 4.
[2315] John xii. 24.
[2316] Vis.
[2317] Virtus.
[2318] Matt. xxvii. 40.
[2319] 1 Cor. i. 25.
[2320] Gen. xlix. 8.
[2321] Matt. x. 28.
[2322] Gen. xix. 37.
[2323] 1 Tim. i. 8.
[2324] Jer. i. 13.
[2325] Isa. xiv. 13.
[2326] Rom. x. 15.
[2327] Eph. vi. 15.
[2328] [See Ps. lvi. p. 219, supra.--C.]
[2329] VidePs. lix. 6, p. 240, supra.
[2330] Ps. lx. 1.
[2331] Ps. lxxix. 10.
[2332] Subrigebantur.
[2333] Oxf. mss. "dwelleth."
[2334] Or, "hosts" (virtutibus).
[2335] Virtutem.
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