strength oughtest thou to rely? Just as men are wont to say, now leave me, it was necessary for thee to show me the way; it is sufficient, 1 will walk in the way. And he that hath shown thee the way, " wilt thou not that I conduct thee to the place?" But thou, if thou art conceited, " let me alone, it is enough, I will walk in the way." Thou art left, and through thy weakness again thou wilt lose the way. Good were it for thee that He should have conducted thee, who first put thee in the way. But unless He too lead thee, again also thou wilt stray: say to Him then, " Conduct me, O Lord, in Thy way, and I will walk in Thy truth." ' But thy having entered on the way, is youth, the very renewal and beginning of the faith. For before thou wast walking through thy own ways a vagabond; straying through woody places, through rough places, torn in all thy limbs, thou wast seeking a home, that is, a sort of settlement of thy spirit, where thou mightest say, it is well; and being in security mightest say it, at rest from every uneasiness, from every trial, in a word from every captivity; and thou didst not find. What shall I say? Came there to thee one to show thee the way? There came to thee the Way itself, and thou wast set therein by no merits of thine preceding, for evidently thou wast straying. What, since the time that thou hast set foot therein dost thou now direct thyself? Doth He that hath taught thee the way now leave thee? No, he saith: " Thou hast taught me from my youth; and even until now I will tell forth Thy wonderful works." For a wonderful thing is that which still Thou doest; namely, that Thou dost direct me, who in the way hast put me: and these are Thy wonderful works. What dost thou think to be the wonderful works of God? What is more wonderful among God's wonderful works, than the raising the dead? But am I by any means dead, thou sayest? Unless dead thou hadst been, there would not have been said to thee, " Rise, thou that sleepest, and arise from the dead, and Christ shall enlighten thee."1 Dead are all unbelievers, all unrighteous men; in body they live, but in heart they.are extinct.
But he that raiseth a man dead according to the body, doth bring him back to see this light and to breathe this air: but he that raiseth is not himself light and air to him; he beginneth to see, as he saw before. A soul is not so resuscitated. For a soul is resuscitated by God; though even a body is resuscitated by God: but God, when He doth resuscitate a body, to the world doth bring it back: when He doth resuscitate a soul, to Himself He bringeth it back. If the air of this world be withdrawn, there dieth body: if God be withdrawn, there dieth Ps. Ixxxvi. 1: * Eph. v. 14.
soul. When then God doth resuscitate a soul, unless there be with her He that hath resuscitated, she being resuscitated liveth not. For He doth not resuscitate, and then leave her to live to herself: in the same manner as Lazarus, when he was resuscitated after being four days dead, was resuscitated by the Lord's corporal presence...The Lord withdrew from that same city or from that spot, did Lazarus cease to live? Not so is the soul resuscitated: God doth resuscitate her, she dieth if God shall have withdrawn. For I will speak boldly, brethren, but yet the truth. Two lives there are, one of the body, another of the soul: as the life of the body is the soul, so the life of the soul is God: in like manner as, if the soul forsake, the body dieth: so the soul dieth, if God forsake. This then is His grace, namely, that He resuscitate and be with us. Because then He doth resuscitate us from our past death, and doth renew in a manner our life, we say to Him, " O God, Thou hast taught me from my youth." But because He doth not withdraw from those whom He resuscitateth, lest when He shall have withdrawn from them they die, we say to Him, "and even until now I will tell forth Thy wonderful works: " because while Thou art with me I live, and of my soul Thou art the life, which will die if she be left to herself. Therefore while my life is present, that is, my God, " even until now," what next?
21." And even unto oldness 3 and old age " * (ver. 18). These are two terms for old age, and are distinguished by the Greeks. For the gravity succeeding youth hath another name among the Greeks, and after that same gravity the last age coming on hath another name; for Trpeo-fivTrjs signifieth grave, and yipmv old. But because in the Latin language the distinction of these two terms holdeth not, both words implying old age are inserted, oldness and old age: but ye know them to be two ages. "Thou hast taught me Thy grace from my youth; and even until now; " after my youth, " I will tell forth Thy wonderful works," because Thou art with me in order that I may not die, who hast come in order that I may rise: " and even unto oldness and old age," that is, even unto my last breath, unless with me Thou shalt have been, there will not be any merit of mine; may Thy grace alway remain with me. Even one man would say this, thou, he, I: but because this voice is that of a certain great Man, thijt is, of the Unity itself, for it is the voice of the Church; let us investigate the youth of the Church. When Christ came, He was crucified, dead, rose again, called the Gentiles, they began to be converted, became Martyrs strong in Christ, there 3 Scntcta.
« Senium.
[Psalm LXXI.
was shed faithful blood, there arose a harvest for the Church: this is Her youth. But seasons advancing let the Church confess, let Her say, " Even until now I will tell forth Thy wonderful works." Not only in youth, when Paul, when Peter, when the first Apostles told: even in advancing age I myself, that is, Thy Unity, Thy members, Thy Body, " will tell forth Thy marvellous works." What then? "And even unto oldness and old age," I will tell forth Thy wonderful works: even until the end of the world here shall be the Church. For if She were not to be here even unto the end of the world; to whom did the Lord say, " Behold, I am with you always, even unto the consummation of the world "? Why was it necessary that these things should be spoken in the Scriptures? Because there were to be enemies of the Christian Faith who would say, '' for a short time are the Christians, hereafter they shall perish, and there shall come back idols, there shall come back that which was before. How long shall be the Christians? " ' " Even unto oldness and old age: " that is, even unto the end of the world. When thou, miserable unbeliever, dost expect Christians to pass away, thou art passing away thyself without Christians: and Christians even unto the end of the world shall endure; and as for thee with thine unbelief when thou shalt have ended thy short life, with what face wilt thou come forth to the Judge, whom while thou wast living thou didst blaspheme? Therefore " from my youth, and even until now, and even unto oldness and old age, O Lord, forsake not me." It will not be, as mine enemies say, even for a time. " Forsake not me, until I tell forth Thine arm to every generation that is yet to come." And the Arm of the Lord hath been revealed to whom? 2 The Arm of the Lord is Christ. Do not Thou then forsake me: let not them rejoice that say, " only for a set time the Christians are." May there be persons to tell forth Thine arm. To whom? " To every generation that is yet to come." If then it be to every generation that is yet to come, it will be even unto the end of the world: for when the world is ended, no longer any generation will come on. 22. " Thy power and Thy righteousness " (ver. 19). That is, that I may tell forth to every generation that is yet to come, Thine arm. And what hath Thine arm effected? This then let me tell forth, that same grace to every generation succeeding: let me say to every man that is to be born, nothing thou art by thyself, on God call thou, thine own are sins, merits are God's: 3 punishment to thee is owing, and when reward shall have come, His own gifts He will crown, not thy merits. Let me say to every 1 Sec on Ps. xl. % 1 and note. Oxf. edition. * Oxf. mss. add, " by grace given to thee."
2 Isa. liii. 1.
generation that is to come, out of captivity thou hast come, unto Adam thou didst belong. Let me say this to every generation that is to come, that there is no strength of mine, no righteousness of mine; but " Thy strength and Thy righteousness, O God, even unto the most high mighty works which Thou hast made." " Thy power and Thy righteousness," as far as what? even unto flesh and blood? Nay, " even unto the most high mighty works which Thou hast made." For the high places are the heavens, in the high places are the Angels, Thrones, Dominions, Principalities, Powers: to Thee they owe it that they are; to Thee they owe it that they live, to Thee they owe it that righteously they live, to Thee they owe it that blessedly they live. " Thy power and Thy righteousness," as far as what? " Even unto the most high mighty works which Thou hast made." Think not that man alone belongeth to the grace of God. What was Angel before he was made? What is Angel, if He forsake him who hath created? Therefore " Thy power and Thy justice even unto the most high mighty works which Thou hast made."
23. And man exalteth himself: and in order that he may belong to the first captivity, he heareth the serpent suggesting, " Taste, and ye shall be as Gods." * Men as Gods? " O God, who is like unto Thee?" Not any in the pit, not in Hell, not in earth, not in Heaven, for all things Thou hast made. Why doth the work strive with the Maker? "O God, who is like unto Thee?" But as for me, saith miserable Adam, and Adam is 5 every man, while I perversely will to be like unto Thee, behold what I have become, so that from captivity to Thee I cry out: I with whom it was well under a good king, have been made captive under my seducer; and cry out to Thee, because I have fallen from Thee. And whence have I fallen from Thee? While I perversely seek to be like unto Thee...24. Ill straying, ill presuming, doomed to die by withdrawing from the path6 of righteousness: behold he breaketh the commandment, he hath shaken off from his neck the yoke of discipline, uplifted with high spirit he hath broken in sunder the reins of guidance: where is he now? Truly captive he crieth, "O Lord, who is like unto Thee?" I perversely willed to be like unto Thee, and I have been made like unto a beast! Under Thy dominion, under Thy commandment, I was indeed like: "But a man in honour set hath not perceived, he hath been compared to beasts without sense, * Gen. iii. 5.
5 Ben. " In Adam every man; " but it is noted that the mss. omit " in."
* " Life," moat mss.
Psalm LXXI.]
and hath been made like unto them." ' Now out of the likeness of beasts cry though late and say, " O God, who is like unto Thee? " 25. " How great troubles hast Thou shown to me, many and evil!" (ver. 20). Deservedly, proud servant. For thou hast willed perversely to be like thy God, who hadst been made after the image of thy Lord.2 Wouldest thou have it to be well with thee, when withdrawing from that good? Truly God saith to thee, if thou withdravvest from Me, and it is well with thee, I am not thy good. Again, if He is good, and in the highest degree good, and of Himself to Himself good, and by no foreign good thing good, and is Himself our chief good; by withdrawing from Him, what wilt thou be but evil? Also if He is Himself our blessedness, what will there be to one withdrawing from Him, except misery? Return thou then after misery, and say, " O Lord, who is like unto Thee? How great troubles hast Thou shown to me, many and evil! " 26. But this was discipline; admonition, not desertion. Lastly, giving thanks, he saith what? " And being turned Thou hast made me alive, and from the bottomless places of the earth again Thou hast brought me back." But when before? What is this " again "? Thou hast fallen from a high place, O man, disobedient slave, O thou proud against thy Lord, thou hast fallen. There hast come to pass in thee, " every one that exalteth himself shall be humbled: " may there come to pass in thee, " every one that humbleth himself shall be exalted." J Return thou from the deep. I return, he saith, I return, I acknowledge; " O God, who is like unto Thee? How great troubles hast Thou shown to me, many and evil! and being turned Thou hast made me alive, and from the bottomless places of the earth again Thou hast brought me back." " We perceive," I hear. Thou hast brought us back from the bottomless places of the earth, hast brought us back from the depth and drowning of sin. But why " again "? When had it already been done? Let us go on, if perchance the latter parts of the Psalm itself do not explain to us the thing which here we do not yet perceive, namely, why he hath said " again." Therefore let us hear: " How great troubles Thou hast shown to me, many and evil! And being turned Thou hast made me alive, and from the bottomless places of the earth again Thou hast brought me back." What then? "Thou hast multiplied Thy righteousness, and being turned Thou hast comforted me, and from the bottomless places of the earth again Thou hast brought me back" (ver. 21). Behold a second "again "! If we labour to unravel this " again " when written once, who will be able to unravel 1 Ps. xlix. 12.
2 Gen. i. 27.
3 Luke xiv. xi.
it when doubled? Now " again " itself is a redoubling, and once more there is written " again." May He be with us from whom is grace, may there be with us the arm also which we are telling forth to every generation that is to come: may He be with us Himself, and as with the key of His Cross open to us the mystery that is locked up. For it was not to no purpose that when He was crucified the veil of the temple was rent in the midst, but to show that through His Passion the secret things of all mysteries were opened.4 May He then Himself be with men passing over unto Him, be the veil taken away: 5 may our Lord and Saviour Jesus Christ tell us why such a voice of the Prophet hath been sent before, " Thou hast shown to me troubles many and evil: and being turned Thou hast made me alive, and from the bottomless places of the earth again Thou hast brought me back." Behold this is the first "again" which hath been written. Let us see what this is, and we shall see why there is a second " again."
27...Therein Christ died, wherein thou art to die: and therein Christ rose again, wherein thou art to rise again. By His example He taught thee what thou shouldest not fear, for what thou shouldest hope. Thou didst fear death, He died: thou didst despair of rising again, He rose again. But thou sayest to me, He rose again, do I by any means rise again? But He rose again in that which for thee He received of thee. Therefore thy nature in Him hath preceded thee; and that which was taken of thee, hath gone up before thee: therein therefore thou also hast ascended. Therefore He ascended first, and we in Him: because that flesh is of the human race...Behold one " again." Hear of its being fulfilled from the Apostle: " If then ye have risen with Christ, the things which are above seek ye, where Christ is sitting on the right hand of God; the things which are above mind ye, not the things which are upon the earth."6 He then hath gone before: already we also have risen again, but still in hope. Hear the Apostle Paul saying this same thing: " Even we ourselves groan in ourselves, looking for the adoption, the redemption of our body." What is it then that Christ hath granted to thee? Hear that which followeth: " For by hope we are saved: but hope which is seen is not hope. For that which a man seeth, why doth he hope for? But if that which we see not we hope for, through patience we wait for it." We have been brought back therefore again from the bottomless places in hope. Why again? Because already Christ had gone before. But because we shall rise again in substance, for now in hope we are living, now after faith we are 4 Matt, xxvii. 51.
3 3 Cor. iii. 16.
6 Col. iii. i, a.
[Psalm LXXII.
walking; we have been brought back from the bottomless places of the earth, by believing in Him who before us hath risen again from the bottomless place of the earth...Thou hast heard one " again," thou hast heard the other " again; " one " again " because of Christ going before; and the other, yet however in hope, and a thing which remaineth to be in substance. " Thou hast multiplied Thy righteousness," ' already in me believing, already in those that first have risen again in hope..." Thou hast multiplied Thy righteousness, and being turned Thou hast comforted me; " and because of the body to rise again at the end, " even from the bottomless places of the earth again Thou hast brought me back.
28. " For I will confess to Thee in the vessels of a Psalm Thy truth " (ver. 22). The vessels of a Psalm are a Psaltery. But what is a Psaltery? An instrument of wood and strings.2 What doth it signify? There is some difference between it and a harp:...there seemeth to be signified by the Psaltery the Spirit, by the harp the flesh. And because he had spoken of two bringings back of ours from the bottomless places of the earth, one after the Spirit in hope, the other after the body in substance; hear thou of these two: " For I will confess to Thee in the vessels of a Psalm Thy truth." This after the Spirit: concerning the body what? "I will psalm to Thee on a harp, Holy One of Israel."
29. Again hear this because of that same " again " and " again." "My lips shall exult when I shall psalm to Thee " (ver. 23). Because lips are wont to be spoken of both belonging to the inner and to the outward man, it is uncertain in what sense lips have been used: there followeth therefore, " And my soul which Thou hast redeemed." Therefore regarding the inward lips having been saved in hope, brought back from the bottomless places of the earth in faith and love, still however waitiug for the redemption of our body,3 we say what? Already he hath said, " And my soul which Thou hast redeemed." But lest thou shouldest think the soul alone redeemed, wherein now thou hast heard one "again," "but still," he saith; why still? "but still my tongue also: " therefore now the tongue of the body: " all day long shall meditate of Thy righteousness" (ver. 24): that is, in eternity without end. But when shall this be? Hereafter at the end of the world, at the resurrection of the body and the changing into the Angelic state. Whence is it proved that this is spoken of the end, " but still my tongue also all day long shall meditate of Thy righteousness "? " When they shall have been confounded and shall have blushed, that seek evil things for me."
1 Or, " justice." * Rom. viii, 33.
When shall they be confounded, when shall they blush, save at the end of the world? For in two ways they shall be confounded, either when they shall believe in Christ, or when Christ shall have come. For so long as the Church is here, so long as grain groaneth amid chaff, so long as wheat groaneth amid tares,4 so long as vessels of mercy groan amid vessels of wrath made for dishonour,5 so long as lily groaneth amid thorns, there will not be wanting enemies to say, " When shall he die, and his name perish? " 6 " Behold there shall come the time when Christians shall be ended and shall be no more: as they began at a set time, so even unto a particular time they shall be." But while they are saying these things and without end 7 are dying, and while the Church is continuing preaching the Arm of the Lord 8 to every generation that is to come; there shall come Himself also at last in His glory,9 there shall rise again all the dead, each with his cause: there shall be severed good men to the right hand, but evil men to the left, and they shall be confounded that did insult, they shall blush that did mock: and so my tongue after resurrection shall meditate of Thy righteousness, all day long of Thy praise, " when they shall have been confounded and shall have blushed, that seek evil things for me."
PSALM LXXII.10 PSALM LXXII.10 1. " For Salomon " indeed this Psalm's title is fore-noted: but things are spoken of therein which could not apply to that Salomon king of Israel after the flesh, according to those things which holy Scripture speaketh concerning him: but they can most pertinently apply to the Lord Christ. Whence it is perceived, that the very word Salomon is used in a figurative sense, so that in him Christ is to be taken. For Salomon is interpreted peace-maker: and on this account such a word to Him most truly and excellently doth apply, through Whom, the Mediator, having received remission of sins, we that were enemies are reconciled to God. For " when we were enemies we were reconciled to God through the death of His Son." " The Same is Himself that Peace-maker...Since then we have found out the true Salomon, that is, the true Peacemaker: next let us observe what the Psalm doth teach concerning Him.
2. " O God, Thy judgment to the King give Thou, and Thy justice to the King's Son " (ver. 1). The Lord Himself in the Gospel saith, " The Father judgeth not any one, but all judgment He hath given to the Son: " " this is then, * Matt. Hi. is, xiii. 30. 3 3 Tim. ii. 30. 6 Pa. xli 5.
13 Joha V. 33.
Psalm LXXII.]
"O God, Thy judgment to the King give Thou." He that is King is also the Son of the King: because God the Father also is certainly King. Thus it hath been written, that the King made a marriage for His Son.' But after the manner of Scripture the same thing is repeated. For that which he hath said in, " Thy judgment; " the same he hath otherwise expressed in, " Thy justice: " and that which he hath said in, " the King," the same he hath othenvise expressed in, " to the King's Son."...But these repetitions do much commend the divine sayings, whether the same words, or whether in other words the same sense be repeated: and they are mostly found in the Psalms, and in the kind of discourse whereby the mind's affection is to be awakened.
3. Next there followeth, " To judge Thy people in justice, and Thy poor in judgment " (ver. 2). For what purpose the royal Father gave to the royal Son His judgment and His justice is sufficiently shown when he saith, " To judge Thy people in justice; " that is, for the purpose of judging Thy people. Such an idiom is found in Salomon: " The Proverbs of Salomon, son of David, to know wisdom and discipline: "2 that is, the Proverbs of Salomon, for the purpose of knowing wisdom and discipline. So, " Thy judgment give Thou, to judge Thy people: " that is, " Thy judgment " give Thou for the purpose of judging Thy people. But that which he saith before in, " Thy people," the same he saith afterwards in, " Thy poor: " and that which he saith before in, " in justice; " the same afterward in, " in judgment: " according to that manner of repetition. Whereby indeed he showeth, that the people of God ought to be poor, that is, not proud, but humble. For, " blessed are the poor in spirit, for theirs is the kingdom of Heaven." 3 In which poverty even blessed Job was poor even before he had lost those great earthly riches. Which thing for this reason I thought should be mentioned, because there are certain persons who are more ready to distribute all their goods to the poor,4 than themselves to become the poor of God. For they are puffed up with boasting wherein they think their living well should be ascribed to themselves, not to the grace of God: and therefore now they do not even live well, however great the good works which they seem to do...
4. But seeing that he hath changed the order of the words (though he had first said, " O God, Thy judgment to the King give Thou, and Thy justice to the King's'Son," putting judgment first, then justice), and hath put justice first, then judgment, saying, "To judge Thy people in justice, and Thy poor in judgment: " he doth 1 Prov. i. j.
3 Matt. v. 3.
more clearly show that he hath called judgment justice, proving that there is no difference made by the order in which the word is placed, because it signifieth the same thing. For it is usual to say " wrong judgment " of that which is unjust: but justice iniquitous or unjust we are not wont to speak of. For if wrong and unjust it be; no longer must it be called justice. Again, by putting down judgment and repeating it under the name of justice, or by putting down justice and repeating it under the name of judgment, he clearly showeth that he specially nameth that judgment which is wont to be put instead of justice, that is, that which cannot be understood of giving an evil judgment. For in the place where He saith, "Judge not according to persons, but right judgment judge ye; " 5 He showeth that there may be a wrong judgment, when He saith, " right judgment judge ye: " lastly, the one He doth forbid, the other He doth enj»in. But when without any addition He speaketh of judgment, He would at once have just judgment to be understood: as is that which He saith, " Ye forsake the weightier matters of the Law, mercy and judgment."6 That also which Jeremiah saith is, " making his riches not with judgment." I He saith not, making his riches by wrong or unjust judgment, or not with judgment right or just, but not with judgment: calling not anything judgment but what is right and just.
5. "Let the mountains bear peace to the people, and the hills justice" (ver. 3). The mountains are the greater, the hills the less. These are without doubt those which another Psalm hath, " little with great." 8 For those mountains did exult like rams, and those hills like lambs of the sheep, at the departure of Israel out of Egypt, that is, at the deliverance of the people of God from this world's servitude. Those then that are eminent in the Church for passing sanctity, are the mountains, who are meet to teach other men also,9 by so speaking as that they may be faithfully taught, by so living as that they may imitate them to their profit: but the hills are they that follow the excellence of the former by their own obedience. Why then " the mountains peace: and the hills justice "? '° Would there perchance have been no difference, even if it had been said thus, Let the mountains bear justice to the people and the hills peace? For to both justice, and to both peace is necessary: and it may be that under another name justice herself may have been called peace. For this is true peace, not such as unjust men make among them. Or rather 5 John vii. 24. 6 Matt, xxiii. 23. 7 Jer. xvii. 11.
10 [Coleridge has justly remarked on the feebleness of this Latin word justice, as compared with our English " righteousness." — C.]
[Psalm LXXII.
with a distinction not to be overlooked must that be understood which he saith, " the mountains peace, and the hills justice "? For men excelling in the Church ought to counsel for peace with watchful care; lest for the sake of their own distinctions by acting proudly they make schisms and dissever the bond of union. But let the hills so follow them by imitation and obedience, that they prefer Christ to them: lest being led astray by the empty authority of evil mountains (for they seem to excel), they tear themselves away from the Unity of Christ...
6. Thus also most pertinently may be understood, " let the mountains bear peace to the people," namely, that we understand the peace to consist in the reconciliation whereby we are reconciled to God: for the mountains receive this for His people..." Let the mountains, therefore, receive peace for the people, and the hills justice: " so that in this manner, both being at one, there may come to pass that which hath been written, " justice and peace have kissed one another." ' But that which other copies have, " let the mountains receive peace for the people, and let the hills: " I think must be understood of all sorts of preaching of Gospel peace, whether those that go before, or those that follow after. But in these copies this followeth, " in justice He shall judge the poor of the people." But those copies are more approved of which have that which we have expounded above, " let the mountains bear peace to the people, and the hills justice." But some have, " to Thy people; " some have not to " Thy," but only " to the people."
7. " He shall judge the poor of the people, and shall save the sons of the poor" (ver. 4). The poor and the sons of the poor seem to me to be the very same, as the same city is Sion and the daughter of Sion. But if it is to be understood with a distinction, the poor we take to be the mountains, but the sons of the poor the hills: for instance, Prophets and Apostles, the poor, but the sons of them, that is, those that profit under their authority, the sons of the poor. But that which hath been said above, " shall judge; " and afterwards, " shall save; " is as it were a sort of exposition in what manner He shall judge. For to this end He shall judge, that He may save, that is, may sever from those that are to be destroyed and condemned, those to whom He giveth " salvation ready to be revealed at the " last time.2 For by such men to Him is said, " Destroy not with ungodly men my soul: " ' and, " Judge Thou me, O God, and sever my cause from the nation unholy." 4 We must observe also that he saith not, He shall judge the poor people, but, " the poor of the 1 Pi. lxxxv. 10.
* IV xliii. 1.
1 Pet. i. 5.
3 Ps. xxvi. 9.
people." For above when he had said, " to judge Thy people in justice and Thy poor in judgment," ' the same he called the people of God as His poor, that is, only the good and those that belong to the right hand side. But because in this world those for the right and those for the left feed together, who, like lambs and goats at the last are to be put asunder; 6 the whole, as it is mingled together, he hath called by the name of the People. And because even here he putteth judgment in a good sense, that is, for the purpose of saving: therefore he saith, " He shall judge the poor of the people," that is, shall sever for salvation those that are poor among the people. " And He shall humble the false-accuser." No false-accuser can be more suitably recognised here than the devil. False accusation in his business. " Doth Job worship God gratis? " ' But the Lord Jesus doth humble him, by His grace aiding His own, in order that they may worship God gratis, that is, may take delight in the Lord.8 He humbled him also thus; because when in Him the devil, that is, the prince of this world, had found nothing,'' he slew Him by the false accusations of the Jews, whom the false-accuser made use of as his vessels, working in the sons of unbelief.10...