Augustine of Hippo

Therefore "the Lord will not withhold good from those who walk in innocence" [Psalm 84:12]. Why then, O men, are you unwilling to keep innocence, except in order that you may have good things?...You see wealth in the hands of robbers, of the impious, the wicked, the base; in the hands of scandalous and criminal men you see wealth: God gives them these things on account of their fellowship in the human race, for the abundant overflowing of His goodness: who also "makes His sun to rise upon the good and the evil, and causes it to rain upon the righteous and upon the sinners." [Matthew 5:45] Gives He so much to the wicked, and keeps nothing for you? He keeps something: be at ease, He who had mercy on you when you were impious, does He desert you when you have become pious? He who gave to the sinner the free gift of His Son's death, what keeps He for the saved through that death? Therefore be at ease. Hold Him a debtor, for you have believed in Him promising. What then remains for us here, in the winepress, in affliction, in hardship, in our present dangerous life? What remains for us, that we may arrive there? "O Lord God of virtues, blessed is the man that puts his hope in You."

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.

"Be not angry with us for ever" [Psalm 85:5]. 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. [Genesis 3:19] This was Adam's sentence when he sinned: and that Adam was every one of us, for "in Adam all die;" [1 Corinthians 15:22] the sentence passed on him has 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 your father hurts you not, if you have changed yourself, even as it would not hurt your father if he had changed himself. But that which our stock has received unto its subjection to death, it has derived from Adam. What has 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;" [1 Corinthians 15:22] seeing this the Prophet says, "Be not angry with us for ever, nor stretch out Your wrath from one generation to another." The first generation was mortal by Your wrath: the second generation shall be immortal by Your mercy....

"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.

"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.

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.

"I will hearken" [Psalm 85:8]. 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, thinks on many things, [Wisdom 9:15] he says, "I will hearken what the Lord God speaks 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 calls unto peace. Ho! It says, whosoever are not yet in peace, love ye peace: for what can you 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. Are you hungry? One asks you: you answer I am. He places food before you for your refreshment; continue thou to use it, for you had need of it; yet in continuing that which you need for refreshment, therein do you find weariness. By long sitting you were tired; you rise and refreshest yourself by walking; continue that relief, and by much walking you are wearied; again you would sit down. Find me anything by which you are refreshed, wherein if you 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." [1 Corinthians 15:53] ...Persevere in eating much; this itself will kill you: persevere in fasting much, by this you will die: sit continually, being resolved not to rise up, by this you will die: be always walking so as never to take rest, by this you will die; watch continually, taking no sleep, by this you will die; sleep continually, never watching, thus too you will 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 offenses wax common. Who would not long for that City whence no friend goes out, whither no enemy enters, 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. [1 Corinthians 15:28] 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 gives unto us, He Himself shall be unto us instead of His gifts; this will be full and perfect peace. This He speaks 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 utters? 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 falls with them. Which is better, that you fall with him unto whom you turn yourself, or that thou stand with Him with whom you turn yourself? Our joy, our peace, our rest, the end of all troubles, is none but God: blessed are "they that turn their hearts unto Him."

"Nevertheless, His salvation is near them that fear Him" [Psalm 85:9]. 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." [Ephesians 2:17] 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. You love God, you are near unto Him. You hate God, you are far off. You are standing in the same place, both while you are 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 special and peculiar shown toward the Jews, and he says, "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 Judæa 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 near 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 there 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." [Matthew 15:24] Seeing this, the Prophet says, "that glory may dwell in our land."

"Mercy and truth have met together" [Psalm 85:10]. "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 you shall have peace; that righteousness and peace may kiss each other. For if you love not righteousness, you shall not have peace; for those two, righteousness and peace, love one another, and kiss one another: that he who has 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 you, 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 you love not the friend of peace, peace itself will not love you, nor come unto you. For what great thing is it to desire peace? Every bad man longs for peace. For peace is a good thing. But do righteousness, for righteousness and peace kiss one another, they quarrel not together....

"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?

"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.

"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.

"Bow down Your ear, O Lord, and hear me" [Psalm 86:1]. He speaks in the form of a servant: speak thou, O servant, in the form of your Lord: "Bow down Your ear, O Lord." He bows down His ear, if you dost not lift up your neck: for unto the humble He draws near: from him that is exalted He removes afar off, except whom He Himself has exalted from being humble. God then bows down His ear unto us. For He is above, we below: He in a high place, we in a lowly one, yet not deserted. "For while we were yet sinners, Christ died for us. For scarcely for a just man will one die: yet for a good man perhaps one would even dare to die:" [Romans 5:8, 7] but our Lord died for the wicked. For no merits of ours had gone before, for which the Son of God should die: but the more, because there were no merits, was His mercy great. How sure then, how firm is the promise, by which for the righteous He keeps His life, who for the wicked gave His own death! "For I am poor and in misery." To the rich then He bows not down His ear: unto the poor and him that is in misery He bows down His ear, that is, unto the humble, and him that confesses, unto him that is in need of mercy: not unto him that is full, who lifts up himself and boasts, as if he wanted nothing, and says, "I thank You that I am not as this Publican." For the rich Pharisee boasted of his merits: the poor Publican confessed his sins. [Luke 18:11-13]

"Preserve My Soul, for I am holy" [Psalm 86:2]. I know not whether any one could say this, "I am holy," but He who was in the world without sin: He by whom all sins were not committed but remitted. We own it to be His voice saying, "Preserve My Soul, for I am holy;" of course in that form of a servant which He had assumed. For in that was flesh, in that, was also a Soul. For He was not, as some have said, only Flesh and the Word: but Flesh and Soul also, and the Word, and all this, One Son of God, One Christ, One Saviour; in the form of God equal to the Father, in the form of a servant the Head of the Church. When therefore I hear, "for I am holy," I recognise His voice: yet do I exclude my own? Surely He speaks inseparably from His body when He speaks thus. Shall I then dare to say, "For I am holy"? If holy as making holy, and as needing none to sanctify, I should be proud and false: but if holy as made holy, as it is written, "Be holy, for I am holy," [Leviticus 19:2] then the body of Christ may venture, and that one Man "crying from the end of the earth," may venture with his Head, and under his Head, to say, "For I am holy." For he has received the grace of holiness, the grace of Baptism, and of remission of sins. [1 Corinthians 6:11] ...Say unto your God, I am holy, for You have sanctified me: because I received, not because I had: because You gave, not because I deserved. For on another side you are beginning to do an injury to our Lord Jesus Christ Himself. For if all Christians who are faithful and have been baptized in Him have put Him on, as the Apostle says, "As many as are baptized in Christ have put on Christ:" [Galatians 3:27] if they have been made members of His body, and say that they are not holy, they do injury to their Head, of whom they are members, and yet not holy. Look thou where you are and from your Head assume dignity. For thou were in darkness, "but now light in the Lord." [Ephesians 5:8] "You were sometime darkness," he says: but did ye remain darkness? Was it for this the Enlightener came, that you might still remain darkness, or that in Him ye might become light? Therefore, every Christian by himself, therefore also the whole body of Christ, may say, it may cry everywhere, while it suffers tribulations, various temptations and offenses, it may say, "Preserve my soul, for I am holy: my God, save Your servant, that puts his trust in You." See thou, that holy man is not proud, since he puts his trust in God.

"Be merciful unto me, O Lord, for I have cried unto You all day" [Psalm 86:3]. Not "one day:" understand "all day" to mean continually: from the time that the body of Christ groans being in afflictions, until the end of the world, when afflictions pass away, that man groans and calls upon God: and each one of us after his measure has his part in that cry in the whole body. You have cried in your days, and your days have passed away: another has come after you, and cried in his days: and thou here, he there, another elsewhere: the body of Christ cries all the day, its members departing and succeeding one another. One Man it is that reaches to the end of the world: the same members of Christ cry, and some members already rest in Him, some still cry, some when we shall be at rest will cry, and after them others will cry. It is the whole body of Christ whose voice He hears, saying, "Unto You have I cried all the day." Our Head on the right hand of the Father intercedes for us: some members He recovers, others He scourges, others He cleanses, others He comforts, others He is creating, others calling, others recalling, others correcting, others restoring.

"Make glad the soul of Your servant: for unto You, O Lord, have I lifted up my soul" [Psalm 86:4]. Make it glad, for unto You have I lifted it up. For it was on earth, and from the earth it felt bitterness: lest it should wither away in bitterness, lest it should lose all the sweetness of Your grace, I lifted it up unto You: make it glad with Yourself. For You alone are gladness: the whole world is full of bitterness. Surely with reason He admonishes His members to lift up their hearts. May they hear and do it: may they lift up unto Him what on earth is ill. There the heart decays not, if it be lifted up to God. If you had grain in your rooms below, you would take it up higher, lest it should grow rotten. Would you remove your grain, and do you suffer your heart to rot on the earth? You would take your grain up higher: lift up your heart to heaven. And how can I, do you say? What ropes are needed? What machines? What ladders? Your affections are the steps: your will the way. By loving you mount, by neglect you descend. Standing on the earth you are in heaven, if you love God. For the heart is not so raised as the body is raised: the body to be lifted up changes its place: the heart to be lifted up changes its will.