and the world? He turneth to God, and as though explaining to us the counsel of His healing, He saith, " Thou hast turned all his bed in his infirmity." By the bed is understood anything earthly. Every soul that is infirm in this life seeketh for itself somewhat whereon to rest, because intensity of labour, and of the soul extended toward God, it can hardly endure perpetually, somewhat it seeketh on earth whereon to rest, and in a manner with a kind of pausing to recline, as are those things which innocent ones love...The innocent man resteth in his house, his family, his wife, his children; in his poverty, his little farm, his orchard planted with his own hand, in some building fabricated with his own study; in these rest the innocent. But yet God willing us not to have love but of life eternal, even with these, though innocent delights, mixeth bitterness, that even in these we may suffer tribulation, and so He turneth all our bed in our infirmity. " Thou hast turned all his bed in his infirmity." Let him not then complain, when in these things which he hath innocently, he suffereth some tribulations. He is taught to love the better, by the bitterness of the worse; lest going a traveller to his country, he choose the inn instead of his own home.
5. But why this? Because He "scourgeth every son whom He receiveth." ' Why this? Because to men sinning was it said, " In the sweat of thy face shalt thou eat bread." 2 Therefore because all these chastisements, in which all our bed is turned in our infirmity, man ought to acknowledge that he suffers for sin; let him turn himself, and say what follows: " I said, Lord, be merciful unto me; heal my soul, for I have sinned against Thee" (ver. 4). O Lord, by tribulations do Thou exercise me; to be scourged Thou judgest every son whom Thou wilt receive, who sparedst not even the Only-Begotten. He indeed without sin was scourged; but I say, " I have sinned against Thee."...6. " Mine enemies speak evil of Me, When He shall die, then shall His Name perish" (ver. 5). Of this we have already spoken,3 and from this began.
7. "And entered in* to see" (ver. 6). What Christ suffered, that suffereth also the Church; what the Head suffered, that suffer also the Members. " For the disciple is not above his Master, nor the servant above his Lord."'...If to Christ's Members thou belongest, come within, cling to the Head. Endure the tares if thou art wheat, endure the chaff if thou art grain.6 Endure the bad fish within the net if thou art a good fish. Wherefore before the time of win- 1 Heb. xii. 6. » Gen, iii. 19.
* Al. " if they entered in." i Malt. x. 34.
* Matt. xiii. 30.
nowing dost thou fly away? Wherefore before the time of harvest, dost thou root up the corn also with thyself? Wherefore before thou art come to the shore, hast thou broken the nets? " They go abroad, and tell it."
8. " Alt mine enemies whisper against Me unto the same thing" (ver. 7). Against Me all unto the same thing. How much better with me unto the same thing, than against me 7 " unto the same thing." What is, " Against me unto the same thing "? With one counsel, with one conspiring. Christ then speaketh unto thee, Ye consent against Me, consent ye to Me: why against Me? wherefore not with Me? That same thing if ye had always had, ye had not divided you into schisms. For, saith the Apostle, " I beseech you, brethren, that ye all speak the same thing, and that there be no division among you."8 "All mine enemies whisper against Me unto the same thing: " against Me do they " devise evil to Me." To themselves rather, for " they have gathered iniquity to themselves; " but therefore to Me, because by their intention they are to be weighed: for not because to do nothing was in their power, to do nothing was in their will. For the devil lusted to extinguish Christ, and Judas would slay Christ; yet Christ slain and rising again, we are made alive, but to the devil and to Judas is rendered the reward of their evil will, not of our salvation...The intention wherewith they spake, not what they spake, did He consider, who related that they spake evil of Him, " Against Me they devised evil to Me." And what evil to Christ, to the Martyrs what evil? All hath God turned to good.
9. " An ungodly word do they set forth against Me" (ver. 8). What sort of ungodly word? Listen to the Head Itself. "Come, let us kill Him, and the inheritance shall be ours." 9 Fools! How shall the inheritance be yours? Because ye killed Him? Lo! ye even killed Him; yet shall not the inheritance be yours. " Shall not He that sleepeth add this also, that He rise again"? When ye exulted that ye had slain Him, He slept; for He saith in another Psalm, " I slept." They raged and would slay Me; "I slept." If I had not willed, I had not even slept. " I slept," because " I have power to lay down My life, and I have power to take it again." '° " I laid Me down and slept, and rose up again." " Rage then the Jews; be " the earth given into the hands of the wicked,",2 be the flesh left to the hands of persecutors, let them on wood suspend it, with nails transfix it, with a spear pierce it. " Shall He that sleepeth, not add this, that He rise up again? " Wherct " Than," etc., added from Oxf. MSS. • 1 Cor. 1. 10. 9 Mark xii. 7.
11 Ps. iii. 5. " Job ix. 24.
1 John x. l3.
Psalm XLI.]
fore slept He? Because " Adam is the figure of Him that was to come." ' And Adam slept, when out of his side was made Eve.2 Adam in the figure of Christ, Eve in the figure of the Church; whence she was called "the mother of all living."3 When was Eve created? While Adam slept. When out of Christ's side flowed the Sacraments of the Church? While He slept upon the Cross...
10. "The man of My peace, in whom I trusted, which did eat of My bread, hath enlarged his heel against Me " (ver. 9): hath raised up his foot against Me: would trample upon Me. Who is this man of His peace? Judas. And in him did Christ trust, that He said, " in whom I trusted "? Did He not know him from the beginning? Did He not before he was born know that he would be? Had He not said to all His disciples, " I have chosen you twelve, and one of you is a devil "? 4 How then trusted He in him, but that He is in His Members, and that because many faithful trusted in Judas, the Lord transferred this to Himself?..." The man of My peace, in whom I trusted, which did eat of My bread." How showed He him in His Passion? By the words of His prophecy: by the sop He marked Him out, that it might appear said of him, " Which did eat of My bread." 5 Again, when he came to betray Him, He granted him a kiss,6 that it might appear said of him, " The man of My peace."
n." But Thou, O Lord, be merciful unto Me" (ver. 10). This is the person of a servant, this is the person of the needy and poor: for, ' " Blessed is he that understandeth upon the needy and poor One." See, as it was spoken, " Be merciful unto Me, and raise Me up, and I will requite them," so is it done. For the Jews slew Christ, lest they should lose their place.8 Christ slain, they lost their place. Rooted out of the kingdom were they, dispersed were they. He, raised up, requited them tribulation, He requited them unto admonition, not yet unto condemnation. For the city wherein the people raged, as a ramping and a roaring lion, crying out, " Crucify Him, Crucify Him," 9 the Jews rooted out therefrom, hath now Christians, by not one Jew is inhabited.10 There is planted the Church of Christ, whence were rooted out the thorns of the synagogue. For truly this fire blazed "as the fire of thorns." " But the Lord was as a green tree. This said Rom. v. 14.
* John vi. 70. * 7 [He recurs to ver. I. 9 Luke xxiii. 2:.
2 Gen. ii. at. John xiii. 26. -C] 3 Gen. iii. 20. 6 Matt. xxvi. 49. 8 John xi. 48.
10 [Circa A.D. 400. Very noteworthy. Till the middle of our century only three hundred were permitted to dwell there; now nearly twenty thousand are said to inhabit Jerusalem. Is it a sign? Luke xxi. 24. — C.]
11 Ps. cxviii. ja.
Himself, when certain women mourned Christ as dying..." For if they do these things in a green tree, what shall be done in a dry?" When can a green tree be consumed by the fire of thorns? For they blazed as fire among thorns. Fire consumeth thorns, but whatsoever green tree it is applied to, is not easily kindled...Yet lest ye think that God the Father of Christ could raise up Christ, that is, the Flesh of His Son, and that Christ Himself, though He be the Word equal with the Father, could not raise up His own Flesh; hear out of the Gospel, " Destroy this temple, and in three days I will raise it up." " " But," said the Evangelist (lest even after this we should doubt), " He spake of the temple of His Body. Raise Me up, and I will requite them."
1 2. " By this I know that Thou favourest Me, that Mine enemies shall not triumph over Me " (ver. 11.) Because the Jews did triumph, when they saw Christ crucified; they thought that they had fulfilled their will to do Him hurt: the fruits of their cruelty they saw in effect, Christ hanging on the Cross: they shook their heads, saying, " If Thou be the Son of God, come down from the Cross." "3 He came not down, who could; His Potency He showed not, but patience taught. For if, on their saying these things, He had come down from the Cross, He would have seemed as it were to yield to them insulting, and not being able to endure reproach, would have been believed conquered: more firm remained He upon the Cross, than they insulting; fixed was He, they wavering. For therefore shook they their heads, because to the true Head they adhered not. He taught us plainly patience. For mightier is that which He did, who would not do what the Jews challenged. For much mightier is it to rise from the sepulchre, than to come down from the Cross. " That Mine enemies shall not triumph over Me." They triumphed then at that time. Christ rose again, Christ was glorified. Now see they in* His Name the human race converted: now let them insult, now shake the head: rather now let them fix the head, or if they shake the head, in wonder and admiration let them shake...
13. " But as for Me, Thou upholdest Me, because of Mine innocence" (ver. 12). Truly innocence; integrity without sin, requiting without debt, scourging without desert. " Thou upholdest Me because of Mine innocence, and hast made Me strong in Thy sight for ever." Thou hast made Me strong for ever, Thou madest Me weak for a time: Thou hast made Me strong in Thy sight, Thou madest Me weak in sight of men. What then? Praise to Him, glory to Him. " Blessed be the Lord God of Israel."
12 John ii. 19.
[Psalm XLII.
For He is the God of Israel, our God, the God of Jacob, the God of the younger son, the God of the younger people. Let none say, Of the Jews said He this, I am not Israel; rather the Jews are not Israel. For the elder son, he is the elder people reprobated; the younger, the people beloved. " The elder shall serve the younger: now is it fulfilled: now, brethren, the Jews serve us, they are as our satchellers we studying, they carry our books. Hear wherein the jews serve us, and not without reason...With them are the Law and the Prophets, in which Law, and in which Prophets, Christ is preached. When we have to do with Pagans, and show this coming to pass in the Church of Christ, which before was predicted of the Name of Christ, of the Head and Body of Christ, lest they think that we have forged these predictions, and from things which have happened, as though they were future, had made them up, we bring forth the books of the Jews. The Jews forsooth are our enemies, from an enemy's books convince we the adversary.3...If any enemy clamour and say, " Ye for yourselves have forged prophecies; " be the books of the Jews brought forth, because the elder shall serve the younger. Therein let them read those predictions, which now we see fulfilled; and let us all say, "Blessed be the Lord God of Israel, from everlasting to everlasting, and all the people shall say, So be it, So be it."
PSALM XLII.* PSALM XLII.* i. We have undertaken the exposition of a Psalm corresponding to your own " longings," on which we propose to speak to you. For the Psalm itself begins with a certain pious " longing; " and he who sings so, says, " Like as the hart desireth the water-brooks, so longeth my soul after Thee, O God" (ver. i). Who is it then that saith this? It is ourselves, if we be but willing! And why ask, who it is other than thyself, when it is in th'y power to be the thing which thou art asking about? It is not however one individual, but it is " One Body; " but " Christ's Body is the Church." 5 Such " longing" indeed is not found in all who enter the Church: let all however who have " tasted " the sweetness " of the Lord," 6 and who own in Christ that for which they have a relish, think that they are not the only ones; but that there are such seeds scattered throughout " the field " of the Lord, this whole earth: and that there is a certain Christian unity, whose voice thus speaks, " Like as the hart desireth the water-brooks, so longeth my soul after Thee, O God." And in- 1 Gen. xxv. 13. 3 Capsarfi.
' I Notably with reference to the book of Daniel. See Pusey on Daniel the Prophet, p. viii. preface, and 1-8, ed Oxford, 1864. — C.l * Lat. XU. » Col. i. n. » P.. xxxir. 8.
deed it is not ill understood as the cry of those, who being as yet Catechumens,7 are hastening to the grace of the holy Font. On which account too this Psalm is ordinarily 8 chanted on those occasions, that they may long for the Fountain of remission of sins, even " as the hart for the water-brooks." Let this be allowed; and this meaning retain its place in the Church; a place both truthful and sanctioned by usage.' Nevertheless, it appears to me, my brethren, that such " a longing " is not fully satisfied even in the faithful in Baptism: but that haply, if they know where they are sojourning, and whither they have to remove from hence, their " longing " is kindled in even greater intensity.
2. The title then of it is, " On the end: a Psalm for understanding for the sons of Korah." We have met with the sons of Korah in other titles of Psalms: IO and remember to have discussed and stated already the meaning of this name. Yet we must even now take notice of this title in such a way, that what we have said already should be no prejudice against our saying it again: for all were not present in every place where we said it. Now Korah may have been, as indeed he was, a certain definite person; and have had sons, who might be called " the sons of Korah; " let us however search for the secret of which this is the sacrament, that this name may bring to light the mystery with which it is pregnant. For there is some great mystery in the matter that the name " sons of Korah " is given to Christians. Why " sons of Korah"? They are "sons of the bridegroom, sons of Christ."" Why then does " Korah " stand for Christ? Because " Korah " is equivalent to " Calvaria."...Therefore, the " sons of the bridegroom," the sons of His Passion, the sons redeemed by His Blood, the sons of His Cross, who bear on their forehead that which His enemies erected on Calvary, are called " the sons of Korah; " to them is this Psalm sung as a Psalm for " understanding." Let then our " understanding " be roused: and if the Psalm be sung to us, let us follow it with our " understanding."...Run to the brooks; long after the water-brooks. " With God is the fountain of Life; " a " fountain " that shall never be dried up: in His " Light " is a Light that shall never be darkened. Long thou for this light: for a certain fountain, a certain light, such as thy bodily eyes know not; a light to see which the inward eye must be prepared; a fountain, to drink of which the inward thirst is to be kindled. Run to the fountain; long for the fountain; but do it not anyhow, be not satisfied 7 [See Bingham, b. x. cap. 2. Catechised in Lent, to be baptized at Easter. See the treatise on Faith and Works. — C] 8 Solenniter. 9 Et veracem et soUnnem.
10 Later Psalms had been treated before.
11 Matt. ix. 15. Filii sponsi, Lat.
Psalm XLII.]
U3 with running like any ordinary animal; run thou " like the hart." What is meant by " like the hart"? Let there be no sloth in thy running; run with all thy might: long for the fountain with all thy might. For we find in " the hart " an emblem of swiftness.
3. But perhaps Scripture meant us to consider in the stag not this point only, but another also. Hear what else there is in the hart. It destroys serpents,' and after the killing of serpents, it is inflamed with thirst yet more violent; having destroyed serpents, it runs to " the waterbrooks," with thirst more keen than before. The serpents are thy vices, destroy the serpents of iniquity; then wilt thou long yet more for " the Fountain of Truth." Perhaps avarice whispers in thine ear some dark counsel, hisses against the word of God, hisses against the commandment of God. And since it is said to thee, " Disregard this or that thing," if thou prefer working iniquity to despising some temporal good, thou choosest to be bitten by a serpent, rather than destroy it. Whilst, therefore, thou art yet indulgent to thy vice, thy covetousness or thy appetite, when am I to find in thee " a longing " such as this, that might make thee run to the water-brooks?...
4. There is another point to be observed in the hart. It is reported of stags...that when they either wander in the herds, or when they are swimming to reach some other parts of the earth, that they support the burdens of their heads on each other, in such a manner as that one takes the lead, and others follow, resting their heads upon him, as again others who follow do upon them, and others in succession to the very end of the herd; but the one who took the lead in bearing the burden of their heads, when tired, returns to the rear, and rests himself after his fatigue by supporting his head just as did the others; by thus supporting what is burdensome, each in turn, they both accomplish their journey, and do not abandon each other. Are they not a kind of " harts " that the Apostle addresses, saying, " Bear ye one another's burdens, and so fulfil the Law of Christ "?2...5. "My soul is athirst for the living God" (ver. 2). What I am saying, that "as the hart panteth after the water- brooks, so longs my soul after Thee, O God," means this, " My soul is athirst for the living God." For what is it athirst? " When shall I come and appear before God? " This it is for which I am athirst, to "come and to appear before Him." I am athirst in my pilgrimage, in my running; I shall be filled on my arrival. But "When shall I come? " And this, which is soon in the sight of God, is late to our " longing." 3 " When ' Citius Deo, tardum desiderio.
' Gal. vi. a.
shall I come and appear before God? " This too proceeds from that " longing," of which in another place comes that cry, " One thing have I desired of the Lord; that will I seek after; that I may dwell in the house of the Lord all the days of my life." Wherefore so? "That I may behold " (he saith) " the beauty of the Lord."'1 "When shall I come and appear before the Lord?"...
6. " My tears have been my meat day and night, while they daily say unto me, Where is thy God?" (ver. 3). My tears (he saith) have been not bitterness, but "my bread." Those very tears were sweet unto me: being athirst for that fountain, inasmuch as I was not as yet able to drink of it, I have eagerly made my tears my meat. For he said not, " My tears became my drink," lest he should seem to have longed for them, as for " the water-brooks: " but, still retaining that thirst wherewith I burn, and by which I am hurried away towards the water-brooks, " My tears became my meat," whilst I am not yet there.' And assuredly he does but the more thirst for the water-brooks from making his tears his meat..." And they daily say unto me, Where is thy God?" For if a Pagan should say this to me, I cannot retort it upon him, saying, " Where is thine? " inasmuch as he points with his finger to some stone, and says, " Lo, there is my God! " When I have laughed at the stone, and he who pointed to it has been put to the blush, he raises his eyes from the stone, looks up to heaven, and perhaps says, pointing his finger to the Sun, "Behold there my God! Where, I pray, is your God?" He has found something to point out to the eyes of the flesh; whereas I, on my part, not that I have not a God to show to him, cannot show him what he has no eyes to see. For he indeed could point out to my bodily eyes his God, the Sun; but what eyes hath he to which I might point out the Creator of the Sun?...
7. " I thought on these things, and poured out my soul above myself"5 (ver. 4). When would my soul attain to that object of its search, which is " above my soul," if my soul were not to " pour itself out above itself "? For were it to rest in itself, it would not see anything else beyond itself; and in seeing itself, would not, for all that, see God. Let then my insulting enemies now say, "Where is thy God?" aye, let them say it! I, so long as I do not " see," so long as my happiness is postponed, make my tears my " bread day and night." Let them 4 Ps. xxvii. 4. 5 Differor.
6 Super me; Vulgate, in me. Compare Aristotle, Eth. ix. 9: voovfj-tv OTi pooO/ift" to 6' alcddvl&dai r/ code, (m aiodavOHtOa rj voovtitv, [euTi To altr&6.v«j8a.i ij vot'iv] OTt ccrjuef ■ to yap t'vai %v to ai<r$av«rdai it voelv, k. r. A. " By the exercise of the powers of sensation and of thought, we become conscious of the exercise of those powers of sensation and of thought, and thereby conscious of our own being, for being is implied in the exercise of the powers of thought and sensation."
[Psalm XLII.
[Psalm XLII.
still say, " Where is thy God? " I s;ek my God in every corporeal nature, terrestrial or celestial, and find Him not: I seek His Substance in my own soul, and I find it not, yet still I have thought on these things, and wishing to " see the invisible things of my God, being understood by the things made," ■ I have poured forth my soul above myself, and there remains no longer any being for me to attain to, save my God. For it is " there " is the " house of my God." His dwelling-place is above my soul; from thence He beholds me; from thence He created me; from thence He directs me and provides for me; from thence he appeals to * me, and calls me, and directs me; leads me in the way, and to the end of my way.3...8. For when I was " pouring out my soul above myself," in order to reach my God, why did I do so? " For I will go into the place of Thy Tabernacle." For I should be in error were I to seek for my God without " the place of His tabernacle." " For I will go into the place of Thy wonderful tabernacle, even unto the house of God."
" I will go," he says, " into the place of the wonderful tabernacle, even unto the house of God! " For there are already many things that I admire in " the tabernacle." See how great wonders I admire in the tabernacle! For God's tabernacle on earth is the faithful; I admire in them the obedience of even their bodily members: that in them " Sin does not reign so that they should obey its lusts; neither do they yield their members instruments of unrighteousness unto sin; but unto the living God in good works." 4 I admire the sight of the bodily members warring in the service of the soul that serves God...And wonderful though the tabernacle be, yet when I come to " the house of God," I am even struck dumb with astonishment. Of that " house " he speaks in another Psalm, after he had put a certain abstruse and difficult question to himself (viz., why is it that it generally goes well with the wicked on earth, and ill with the good?), saying, "I thought to know this; it is too painful for me, until I go into the sanctuary of God, and understand of the last things." s For it is there, in the sanctuary of God, in the house of God, is the fountain of " understanding." There he " understood of the last things; " and solved the question concerning the prosperity of the unrighteous, and the sufferings of the righteous. How does he solve it? Why, that the wicked, when reprieved here, are reserved for punishments without end; and the good when they suffer here, are being tried in order that they may in the end obtain the inheritance. And it was in the sanctuary of God that he understood this, and " understood of the last things."...For he tells us of his progress, and of his guidance thither; as if we had been saying, " You are admiring the tabernacle here on earth; how came you to the sanctuary of the house of God?" he says, "In the voice of joy and praise; the sound of keeping holiday." Here, when men keep festival simply for their own indulgence, it is their custom to place musical instruments, or to station a chorus of singers,6 before their houses, or any kind of music that serves and allures to wantonness. And when these are heard, what do we passers by say? " What is going on here? " And we are told in answer, that it is some festival. " It is a birthday that is being celebrated " (say they), " there is a marriage here;" that those songs may not appear out of place, but the luxurious indulgence » may be excused by the festive occasion. In the " house of God " there is a never-ending festival: for there it is not an occasion celebrated once, and then to pass away.8 The angelic choir makes an eternal " holiday: " the presence of God's face, joy that never fails. This is a " holiday " of such a kind, as neither to be opened by any dawn, nor terminated by any evening. From that everlasting perpetual festivity, a certain sweet and melodious strain strikes on the ears of the heart, provided only the world do not drown the sounds. As he walks in this tabernacle, and contemplates God's wonderful works for the redemption of the faithful, the sound of that festivity charms his ears, and bears the " hart " away to " the water-brooks."
9. But seeing, brethren, so long as "we are at home in this body, we are absent from the Lord; " 9 and " the corruptible body presseth down the soul, and the earthly tabernacle weigheth down the mind that museth on many things; " '° even though we have some way or other dispersed the clouds, by walking as "longing " leads us on, and for a brief while have come within reach of that sound, so that by an effort we may catch something from that " house of God," yet through the burden, so to speak, of our infirmity, we sink back to our usual level, and relapse to our ordinary state." And just as there we found b Symphoniacos. 7 Lnxurt'a. Most mss. Itrtitia," the mirth." 8 Non enim aliquid ibi celebratur et transit.
II Compare Wordsworth's Excursion, " Despondency Corrected," p. 120: — " "Tis a thing impossible to frame Conceptions equal to the soul's desires, And the most difficult of tasks to keep Heights which the soul is competent to gain. Man is of dust; ethereal hopes are his, Which, when they should sustain themselves aloft, Want due consistence; like a pillar of smoke That with majestic energy from earth Rises, but having reach d the thinner air Melts and dissolves, and is no longer seen.'* Compare also p. 122: — " Alas! the endowment of immortal power Is match'd unequally with custom, time. And domineering faculties of sense In all...in most with superadded foes," etc.
Psalm XLII.]
'35 cause for rejoicing, so here there will not be wanting an occasion for sorrow. For that hart that made " tears " its " bread day and night," borne along by " longing to the water-brooks " (that is, to the spiritual delights of God), " pouring forth his soul above himself," that he may attain to what is " above " his own soul, walking towards " the place of the wonderful tabernacle, even unto the house of God," and led on by the sweetness of that inward spiritual ■ sound to feel contempt for all outward things, and be borne on to things spiritual, is but a mortal man still; is still groaning here, still bearing about the frailty of flesh, still in peril in the midst of the " offences " 2 of this world. He therefore glances back to himself,3 as if he were coming from that world; and says to himself, now placed in the midst of these sorrows, comparing these with the things, to see which he had entered in there, and after seeing which he had come forth from thence; " Why art thou cast down, O my soul, and why dost thou disquiet me?" (ver. 5). Lo, we have just now been gladdened by certain inward delights: with the mind's eye we have been able to behold, though but with a momentary glance, something not susceptible of change: why dost thou still " disquiet me, why art thou " still "cast down"? For thou dost not doubt of thy God. For now thou art not without somewhat to say to thyself, in answer to those who say, " Where is thy God?" I have now had the perception of something that is unchangeable; why dost thou disquiet me still?
" Hope in God." Just as if his soul was silently replying to him, " Why do I disquiet thee, but because I am not yet there, where that delight is, to which I was, as it were, rapt for a moment?4 Am I already ' drinking ' from this ' fountain ' with nothing to fear?"...Still " Hope in God," is his answer to the soul that disquiets him, and would fain account for her disquiet from the evils with which this world abounds. In the mean while dwell in hope: for " hope that is seen is not hope; but if we hope for that we see not, then do we with patience wait for it."s