Sermon 94: 1 Samuel 26:7-18

7. Therefore David and Abishai came to the people by night, and they found Saul lying and sleeping in the tent, with his spear stuck in the ground at his head, but Abner and the people sleeping around him. 8. And Abishai said to David: God has shut up your enemy today into your hands: now therefore I will pierce him with the spear into the ground once, and there will be no need of a second time. 9. And David said to Abishai: Do not kill him: for who shall extend his hand against the Lord's anointed and be innocent? 10. And David said: As the Lord lives, unless the Lord shall strike him, either his day shall come that he should die, or going down into battle he shall perish, 11. May the Lord be propitious to me, that I may not extend my hand against the Lord's anointed: but now therefore take the spear which is at his head, and the cup of water, and let us go away. 12. Therefore David took the spear, and the cup of water which was at Saul's head, and they went away: and there was no one who saw, or understood, or awoke: but all were sleeping, because a deep sleep had fallen upon them. 13. And when David had passed over to the opposite side, and stood on the top of a mountain afar off, and there was a great interval between them, 14. David cried out to the people, and to Abner the son of Ner, saying: Will you not answer, Abner? And Abner answering said: Who are you that cry out and disturb the king? 15. And David said to Abner: Are you not a man? And who else is like you in Israel? Why therefore have you not guarded your lord the king? For one of the crowd has come in to kill the king your lord. 16. This is not good which you have done: as the Lord lives, you are sons of death, you who have not guarded your lord the Lord's anointed: now therefore see where the king's spear is, and where the cup of water is which was at his head. 17. And Saul recognized David's voice, and said: Is this your voice, my son David? And David said: It is my voice, my lord the king. 18. And he said: Why does my lord pursue his servant? what have I done? or what evil is in my hand?

We undertake to explain the other part which we touched upon yesterday, namely how David conducted himself when the opportunity to slay Saul was offered to him. He abstained from polluting his hands with the blood of Saul, patiently awaiting the hour appointed by God: and accordingly he turned aside neither to the right nor to the left: but placed his whole hope in God: meanwhile, however, against Saul's violence he prepared himself by what means he could, ...protected by his deliberations. Moreover, a memorable deed of David is recounted in this place, who, taking Abishai with him, went down into Saul's camp. David had previously asked others, but Abishai alone offered himself as companion, and content with him, he came into the camp. But this excessive boldness will perhaps rightly seem to be such -- to break alone into the midst of the enemy's host, which seemed unable to be done without their being caught either going or returning by the guards, and giving themselves headlong, like a boar onto the hunting spear, into the hands of the enemy. But it was said before that David had gone out to reconnoiter; and accordingly there is no doubt that he caught the enemy in their sluggishness and security, sleeping as if at home in their beds. Therefore when he noticed them buried in sleep, with greater readiness of mind he came into their very camp. Besides which, there is no doubt that he was impelled by the divine Spirit, just as in all these particular deeds we must believe the Spirit of God to have been at work, that through his faithful servants he might accomplish those things which could be perfected by no human strength. David therefore, although a brave and great-souled man, would never have thrown himself into so open a danger, unless he had been led, as it were, by the very hand of God. But God advanced this business in this way, so that David's integrity and innocence might be more conspicuous and clear to all, while Saul, confused, would withdraw and at least for a time give David some quiet. For God did not then wish to destroy Saul, nor to put him to flight by some greater force, but to recall him home with some disgrace -- as we see came to pass. David therefore escaped safe and unharmed, although he had come into the midst of the enemy's host and had thrown himself, as one groping in the dark, into the greatest peril, with God himself ruling him by admirable and secret counsel, so that his innocence might become known to all by no doubtful signs, and Saul, although boiling with fury and thirsting for blood, was forced to return home with ignominy because he was persecuting an innocent man with the highest injury, as we shall hear him himself afterward confessing. From this then let us learn that God supplies counsel to his struggling ones, and succors them in the most difficult matters in admirable ways, which could never have come into mind. From which a greater zeal of praying to God ought to be aroused in us, that he may rule and protect us in every moment. For it often happens that, although we seem to ourselves to discern keenly and to act prudently, yet we scarcely see what is before our feet, and the considerations we had foreseen flow away in a moment; and God admirably recalls us out of the midst of dangers and lifts up the afflicted. Let us therefore remember always to flee to him, that he may not only give us judgment to know those things which need to be done for a month or a year, but, as he calls us to handle arduous affairs, may also disclose the outcome and rule us by his hand and lead us in this direction or in that, as he knows to be expedient.

David indeed, while reconnoitering the enemy's camp, did not have it in mind to come into the midst of their host; but God suggested this counsel to him and inspired the boldness, when he had noticed the enemy's sluggishness and negligence. This counsel therefore was sudden; for which reason, as I said before, it must not be doubted that, if it ever happens that we are dismayed in mind, helpless of counsel in the greatest difficulties, God helps and supplies counsel in uncertain matters and shows what is useful -- so much so that beyond hope and expectation he suggests reasons by which we may emerge from our straits.

Next follows that Abishai was the urger of David's killing Saul -- not indeed by David's own hand, but by his own service, which he offers in these words: "God has shut up your enemy today into your hands; now therefore I will pierce him with the spear into the ground at one stroke, and there will be no need of a second." By which words he promises to inflict a deadly wound from which Saul could never escape. But David restrains Abishai with the same words by which earlier he had deterred his soldiers urging him to the slaughter of Saul, when he had come into the cave: "Do not kill him; for who shall extend his hand against the Lord's anointed and be innocent?" Then he confirms the matter with an oath: "As the Lord lives, unless the Lord strike him, or his day come and he die, or going down into battle he perish -- may the Lord be merciful to me, that I should not extend my hand against the Lord's anointed." Let us behold David's patience, who must necessarily have composed himself wholly to the obedience of God, since he can so dominate his own affections. For it was not only a question of avenging past injuries, but of present danger, since like a little bird he wandered uncertain and seemed shut up in a snare. And although he had before tried to bend Saul's heart, and Saul himself had acknowledged his fault, yet he could not bend him, but he nourished perpetual hatred and was irreconcilable. Finally, although such great fear and reverence had kept David in his duty and from taking vengeance for the many injuries by which he had been undeservedly afflicted by Saul, nevertheless a just occasion of striking Saul seemed offered to him, since his fury could not be appeased and gave David no quiet, not even for a moment, so much so that he might rightly seem to have been able to provide for himself by Saul's death, and to remove once for all so hostile an enemy from the midst, rather than be in peril so often. He had therefore in the opinion of men a just cause for providing for himself and his affairs by Saul's death; and there is no doubt that a serious temptation afflicted David. For when certain plausible reasons appear -- since men are inclined to flatter themselves and hope they will be held innocent before God and men, and that they will easily wash their hands -- they permit themselves anything and loosen the reins to the desires of the soul. But the contrary example is set before us in David, who could neither be overcome by such temptations... ...nor be conquered by such plausible reasons. Therefore this example is to be imitated all the more diligently, in that it is the more conspicuous, so that when solicited to evil even by plausible reasons, with the devil persuading us that the outcome of all things will be happy, we may bravely resist temptations of this kind and refute the plausible reasons -- examining ourselves seriously and ceasing to flatter ourselves, so that we may attempt nothing except what is honest and pleasing and acceptable to God; but as soon as any evil has appeared, let us immediately recoil.

Further, we saw before that David did not wish to lay hands on Saul because he was king and the Lord's anointed, which reason now also restrains him from killing Saul. "For who," he says, "shall extend his hand against the Lord's anointed, and be innocent?" For Saul had been made king by the Lord. From which let us learn to recall into use that doctrine which was treated there: namely, to venerate and honor all who sit at the helm of affairs, since, as the apostle warns, there is no dignity except from God; and accordingly let us know that one who violates this order constituted by God is doing injury to God himself and rising up against him. Therefore let us beware of contriving anything against God by violating public order, and let us treat with due honor those whom God has raised to some grade of dignity and set over us -- content with this one thing, that sacred Scripture teaches it is not for private persons to lift themselves up. And although many by ambition, avarice, and cruelty have invaded empires and kingdoms, yet let us know that the will of God is to be reckoned more than all those things; and accordingly let us willingly submit to those whom God has set over us as kings or lords, and exhibit due honor to them, as long as God has willed them to remain alive. Let us learn besides from this that, although God grants some power against enemies, yet they should hold their hands, lest they undertake anything more than what God has prescribed -- imitating David's example, who, although relying on God's promises he was awaiting the crown of the kingdom owed him, yet did not wish to hasten, nor to seize the offered occasion of striking down the enemy, because he perceived that the time appointed by God had not yet come, but rather chose to live as a private man and be content with little, until God himself should advance his work. We therefore should undertake nothing rashly, but should bring all our deeds to the divine measuring line; and let us not advance even a finger's breadth, except so much as God has granted, who at the opportune and fitting time will lead us to the desired end -- provided we always consult his mouth and diligently inquire what needs to be done; and where he commands us to be quiet, let us not advance further. But how shall we accomplish this, unless we dominate all our affections and be fortified with that constancy and fortitude by which we are prepared to bear whatever the Lord has imposed, and not impatiently bear his rather long testing of us through various trials? For such is the force of patience and constancy that it is never overwhelmed and is never wearied of offering sacrifices of obedience. Thus we see David abstaining from the killing of Saul, so moderating his affections that he forced them into reason. For man, of his own and proper motion, even if other inciters and as it were fans of slaughter had not been at hand, would have sought Saul's death; but he wrestles against this thought and at length wrestles his way out, depending wholly on God's will. Let us therefore know that we shall always come to this, that overcome by our passions we do something against duty, unless we restrain our too violent passions. Indeed, I confess this cannot happen without a certain mourning and sickness of mind; but if we look to the outcome joined with the highest happiness, we will bid all trouble and sickness of mind depart far away, and we will offer God a willing sacrifice, and follow him willingly wherever he calls. Therefore, unless we wish to leap outside the bounds of our calling, let us patiently bear the afflictions by which we are tested by the Lord; nor indeed for one or two days, but although no outcome appears, let us nonetheless patiently await the Lord. It is certain that David feared other new attempts and assaults of Saul afterward, just as we shall see him next as an exile from his fatherland fleeing into the enemy's land. But nevertheless he constantly sustained these things, and with unoffending foot, although many troubles solicited him, he remained in the true worship of God. The only way of moderating affections, therefore, is to comply with the will of God, and to commit ourselves wholly to his mercy, and to depend on his judgment, persuaded that we are his both in life and in death.

Further, David also confirms the matter with an oath, both to restrain the burning Abishai and to make all more certain of his disposition toward Saul. For if he had only by word commanded him to abstain from violence, since in wars fervor impels men, who do not always deliberate with reason what is to be done, Abishai might have run Saul through in the heat of his anger, and so have brought David into the hatred of many. David therefore by this oath, "The Lord lives," restrained the man as if by an injected bridle, so that we may know that he did not rashly take up the name of God, but compelled by necessity. Before all therefore he wished to prove his innocence and to testify his outstanding good will and faith toward Saul, in that he would not touch the enemy placed in his power. From this let us observe that the Lord permits us the invocation of his name when we more difficultly persuade men of what we wish. And here the use of oaths is permitted to us, when we wish either to retain men in their duty, or to prove something which ought to be acknowledged. Thus God, so to speak, lends his name to us for his own glory. And enough about that oath. Meanwhile David orders Abishai to take up Saul's spear and the cup of water prepared for drinking; for in those hot regions the drinking of wine was not customary, and therefore mention is made in this place of the cup of water. For although Saul was king, yet he did not at every hour drink wine; nor is this much to be wondered at, since, as I said before, that hot region does not permit ordinary drinking of wine to its inhabitants, whose life would otherwise be shorter unless they drank more water than wine. And besides the fact that there is no doubt they drank soberly, it appears that God also gave Saul a mind by which he might moderate his affections. For one may see many who would prefer to perish a hundred thousand times rather than abstain from wine, which yet they sufficiently feel to be harmful to soul and body; but it pleases them to indulge their affections and live in Bacchanalian fashion, and to be swine of Epicurus's herd. In fact, you may even see many wealthy men counting it a disgrace to drink water, who even at risk of health wish to display their wealth openly. But since we see a king who was able to have abundance of wine, yet was accustomed to drink water, by his example we ought to be incited to sobriety, and at least those who are accustomed to wine should learn to drink moderately, lest they appear to wish to abuse God's good creatures.

Let us proceed to the rest. David departed with Saul's spear and cup, and standing on the top of a mountain opposite Saul's camp he cried out to the people, and first called Abner. Now this man was Saul's nephew through his brother, and he led Saul's troops and had charge of the whole army. And David accuses them of sluggishness and treachery, in that they had all been so heavily sunk in sleep that it was permitted to kill Saul with impunity. To this end therefore David had taken Saul's spear and cup, that by these most certain signs he might make his innocence open to all and compare himself with the whole army of Saul: namely, that he had no one more faithful than himself in the whole army — whom he had reverenced and dismissed unharmed, whose head he could rightly have taken away, abandoned by his own men sunk in deep sleep and exposed as prey. To this end therefore, namely to make his faithfulness, innocence, and integrity open, David carried off those signs with him — not to display and proclaim his strength and to prefer himself to all of Saul's soldiers, [since he would have preferred to live a quiet life at home]. When therefore he so boasted and proclaimed his virtue, he did so led by necessity, that he might placate Saul's mind and bend it to mercy. Let us therefore so imitate David's example, that we do not seem to wish to make much of ourselves and proclaim our praises, as many are accustomed to behave themselves insolently in this part, profaning and corrupting the praise of God by their boasting and proud glorying. For David's example will profit us nothing. For he proclaims his praises and glories before the whole army, that he may soften Saul's cruelty and savagery, and teach what is the duty of soldiers toward their commander. In no other way do we see St. Paul, when proclaiming his praises, vehemently excusing himself, in that he compares himself with the other apostles and shows that he has labored more than they and suffered more for the gospel, excusing himself because by the importunity of certain men he is reduced to this. Let us therefore learn neither arrogantly nor rashly to vaunt our virtues, but, if necessity compels, to proclaim them modestly and soberly, so that we may be free from all ambition, but refer all our things to the glory of God.

For this cause therefore David reproaches Saul's soldiers for sluggishness and the commander himself for treachery, but on the contrary his own fortitude and great-souledness and supreme integrity. He indeed first says "one of the multitude went forth" — which was said ironically by him, as if to suggest that some common soldier had gone out from the camp who had reached even to the king's bed to take away his life from the guards snoring deeply, and by this reason to make their sluggishness and treachery the greater, and prove them unworthy of the king's protection and bodyguard. "You all are men of death. For who is responsible that your lord was not killed?" David therefore mocking them says: someone from the multitude, a vile and abject little man, has gone out to kill your king; and you, brave and strenuous men, how have you protected him? And you, Abner — are you not a brave and great-souled man, are you not the leader of the army, are you not distinguished by many victories, are you not most skilled in arms, if credit is to be given you? How then have you behaved yourself here? What sort of man have you shown yourself? Someone sought your king for slaughter, while in the meantime you were lying sunk in deep sleep — what faithful service have you rendered him? And so David defends his integrity and innocence and the justice of his cause. Let us now draw out useful doctrine from these things: namely, that we should strive in every way to placate enemies hostile to us, even if we rely on the goodness of our cause, and let us strive to break the venom of all depraved and wicked men with gentler words, hoping that, if we follow this way, God will hold us acceptable and will more and more bless us and make us prosper. Moreover, we may also note from this that we are permitted to rebuke enemies more freely, provided we are moved by the same spirit as David: namely, that we should not assail them with insults or sharp sayings, but freely show and reprove their vices.

Let us proceed to the rest, in which it is said that Saul, hearing David's voice, called him son. This word did not slip from him rashly or in pretense, but from the feeling and sting of conscience, recognizing with what great treachery and wickedness he was persecuting an innocent son to whom now for the second time he owed his life, besides the innumerable benefits by which he was most greatly bound to him. From which it appears that even the wickedest men are cast down and prostrated by our good deeds which we repay them for the evils received... ...by our good deeds which we render to them in return for evils received. Which Solomon teaches beautifully when he says that by good deeds coals are heaped upon the heads of the wicked. Therefore let us hold in mind that, by good deeds bestowed on the unworthy, we call them to a better mind, and soften and change the depraved spirit by which they were before boiling and burning; or otherwise, that they become inexcusable — and that God will not allow this our affection and inclination toward enemies to be empty, but will bring it about that those whom we have striven to win over by good deeds either become gentler, or, if they go on in malice and harden themselves more and more in it, yet, even unwilling, condemn themselves and confess their wickedness, suffused with shame — as we see happened here to Saul. And at length it will turn to the wretched man's advantage and benefit. So much the more therefore ought we to be incited by these things to patience and to doing good to enemies, even though the well-known proverb contradicts — "He who has made himself a sheep shall be torn by wolves" — because we know that God takes peculiar care of us and is our shepherd, and accordingly will miraculously preserve our life when we have permitted ourselves to be ruled by him as sheep, and will easily change wolves and lions and tigers, however raging, so that for a time they are terrified, even if they do not entirely lay aside their ferocity nor forget their nature, but presently return to it — I speak of men, not of the elect. For there is no doubt that many who for a time raged like wolves and lions, converted by the preaching of the divine word, become gentle and return to good fruit and live peacefully with their neighbors.

Let us pass to David's complaints: "Why does my lord pursue his servant?" He calls him "lord" not in pretense, but from the heart, exhibiting due honor to God when he submits himself to him whom God had raised to a higher rank. To which he then adds: "If Jehovah has incited you against me, may he smell an offering; but if men, may they be cursed before Jehovah, because they drive me out today, that I should not cling as one chosen to the inheritance of Jehovah, saying, Go, serve other gods." By which words he complains that, as an exile from his fatherland and banished from the holy people, he cannot worship God, because God cannot be rightly worshiped elsewhere than in that place which he has dedicated to himself for himself, since in other places everywhere idolatry reigns; and accordingly that they are doing him injury in that they as it were force him by violence to flee to the worship of idols, and are therefore inexcusable, since they know they are fighting against God in striving to reject what God approves. In all this complaint of David one must observe what I touched on a little before, that David honors Saul, although unworthy, because he prefers God's will to Saul's ingratitude. Therefore even if we use most unjust kings, princes, magistrates, the dominion is nevertheless to be borne patiently, and that honor is to be exhibited to him; since he has constituted such dignity and pre-eminence, we should willingly submit to him, knowing this — that it is the highest contumacy against God if we do not submit to higher powers but rebel against them. For who indeed will hope to be superior in contest against so great an antagonist as God? Therefore when wicked and malicious men dominate, let us know that God wishes to avenge our sins and to afflict us with disgrace and infamy; and yet not only is nothing to be dared against them, but we must even submit to them and honor is owed to their dignity, even though they themselves do not submit to God — until the Lord has cast them down from their throne, who, abusing their authority and turning it into cruelty, he strips of the belt and dismisses with disgrace, although previously raised to such great dignity. Let us therefore patiently await the divine vengeance, nor let us be ashamed to submit to such depraved and malicious men, as long as the Lord has tolerated them. For thus he chastises us for the sins committed, or even tests the innocent and our patience, in which thing we must rest. And let us hold this firm conclusion in mind: it is not for human weakness to cast down those whom God has raised, and to overturn what he has constituted. And therefore kings and magistrates ought to be venerable to us, not only those whom virtue commends, but also those whom God, although unworthy, deems worthy of this title — in this testing our obedience, whether we comply with him or not, by paying obedience to those whom he has set over us, although unworthy of honor.

Further, what David adds, that he had been in no way injurious to Saul, teaches us that we ought to be able openly to attest our integrity and sincerity, when we are pressed by enemies in various ways. For only a good conscience can protect us before God and men. Often indeed, I confess, those whom conscience reproves will proclaim their righteousness in words, but far otherwise David, who before God protects his innocence and uses Saul himself as witness and judge conscious of his honesty, when he says: "Come," he says, "bring forth from me if anything has been sinned by me; for what have I done and what evil is in my hand?" Let us therefore learn to act with such candor and integrity with our neighbors, that we give no occasion to any of afflicting us with insults or injuries on account of misdeeds, so that, if anyone has acted unjustly with us and afflicted us with insults, we can in fact testify that we are undeservedly vexed by them, having suffered neither injury nor insult from us. For if with this conscience we have overcome our enemies, it is certain that God will be on our side and will defend our right, and will be merciful toward the wretched and afflicted, and will either soften the cruelest of our enemies, or even overwhelm with perpetual disgrace and ignominy those who have so cruelly vexed us of their own accord and without cause. Further, the words of David which follow seem to have something unusual, when he says: "If Jehovah has incited you against me, let him smell an offering; but if men, may they be cursed before Jehovah." For although men were inciting Saul against David, yet this was not happening without God's will. For, by way of example, although robbers despoil travelers of their fortunes and even of their life by their own fault, it must nevertheless be confessed that this does not happen without God's will. Indeed, David himself in 2 Samuel chapter 16, when he was attacked with stones by Shimei and overwhelmed with curses, and his soldiers wished to make an attack upon the cursing Shimei, says: "Let him alone, for if Jehovah has commanded him to curse David, who shall say, Why do you act thus?" Therefore, although the malice of men was inciting Saul against David, and the venomous tongue of slanderous courtiers and sycophants was urging him on, this was nevertheless not happening without divine permission and will — so that David may seem in this part to exceed the measure and forget his duty, when he says: "If God incites you, or if men do this." But the sense of David's words is different: namely, that he, if he should know that he is afflicted by God impelling and acting, has nothing to gainsay, but should restrain his mouth; but if not by God acting, but only the malice of men is inciting Saul, he has just occasion of complaining about them and of haling them before the divine judgment. As if to say: If no one has slandered me before you and incited you against me, I have occasion to confess my fault, and to acknowledge that this deed has been done by the hand of God, who thus chastises me. And so this only remains for me, that I flee as a suppliant to his mercy. But since I see that men are like incendiaries and fans for stirring up your fury against me, I acknowledge indeed that occasion is offered me of casting myself down before God, without whose will I see this not happening; but I also have ample and just occasion of complaining about those by whom you are incited against me, and I can truly say that they are wicked and accursed men, to whose slanders and malevolence I have given no occasion. And this seems to be the sense of David's words.

Further, when he says he prefers to have business with God rather than with men — just as also when there a choice was given him by the Lord, of either war or famine or plague, by which he himself as well as the people would be punished by the Lord, because he had wished to number the people against the Lord's command — there is no doubt that he acknowledged what he himself professes in the Psalms, that with God there is a place of mercy, but with men only of savagery and cruelty. And therefore he preferred plague to war and famine, recognizing it to be the particular hand of God. Why so, indeed? For, I beg, is not war also God's scourge? Surely; but that passage in which David professes that he prefers to fall into God's hands rather than into men's indicates that he prefers to have business with God rather than with men. For fleeing to his mercy and falling utterly silent before his justice, and confessing his sins and begging pardon for them, he hopes that he will easily be received again into grace by God, but not by men, who, dominating me and desiring to avenge themselves — this is the simple sense of David's words, from which this doctrine must be drawn, that they were inexorable and could give no hope of safety, since on the contrary I am taught by the very fact that the Lord's chastisements will turn to my benefit and salvation, and that from them a new occasion of glorifying his name will be offered to me. Therefore from that passage David must be understood as speaking of men, not however to exclude the divine providence, but that he prefers to be chastised by the Lord himself rather than to be accused by men and pressed with calumnies, by which Saul was incited against him.

And so when David thus addresses Saul in these words, he professes that he wishes to be reconciled with God and to flee with all humility to his mercy and await salvation, when he has come to know that Saul is persecuting him with God as the author. But if it happens by the work of men, he has his exceptions against them; and here doctrine must be drawn out by us, that, when David says that, if God incites Saul, he will supplicate him and offer a gift, and having offered a gift will pacify him — in order to show that, when God stretches out his hand against us to chastise us with his scourges, we ought not to seek excuses and arguments by which to defend ourselves, but must acknowledge our sins and beg pardon from him. For that word "sacrifice" or "gift" has this force: first that we confess we are guilty before the Lord, then that we flee to his mercy. Therefore as often as we experience God's avenging hand, let us beware most greatly lest we gainsay him or accuse him of injustice and pollute his name with blasphemous words. For it cannot happen that we should wish to defend our right before God according to the lust of our senses without accusing God of injustice and cruelty, which is the highest blasphemy. Therefore the mouth must be shut, and it must be acknowledged that God is supremely good and supremely just, in whose will alone we must acquiesce without struggle, and we must rather turn our back to receive his blow patiently, so that, if he should even strip off the skin, we should confess that he deals with us justly and that we have deserved far more. Moreover, the mind must not therefore be cast down, but on the contrary, when we have acknowledged our sins and judged ourselves guilty by our own vote, let us yet flee to his mercy as to a most safe asylum. Therefore to confess sins before God when we are guilty is not enough, but pardon for them must also be sought as suppliants; since the wicked often confess their sins and acknowledge themselves guilty before the Lord, but they fall into desperation and rise up against God himself...

and act fiercely. And under the name of sacrifice these two things are contained, namely confession of sins and entreaty of the divine mercy, that he himself may open to us the way to entreat him and to obtain pardon. Furthermore, as concerns that other part, about men whose hand God uses to afflict us, we must rise still higher and be lifted above the world, and apply this doctrine, confessing our sins and praising God, so that, since we are truly such before God and men, we may be able to testify that our enemies were in no way previously provoked by us either by insult or injury; yet, if it pleases God to chastise us, we should calmly submit ourselves to his judgments, content with this one thing, that God wills to be glorified by us in this way. And David himself set forth in his own person an example of this doctrine, who, when his son Absalom was pursuing him with war and overwhelming him with every kind of insult, nevertheless did not at all complain about him or about the rest of his enemies. But he said: 'I will be silent, O Lord, because you have done it.' What then? Did God impel Absalom to persecute his father and defile himself with incest? Surely God did not impel him; but nevertheless David in this deed of Absalom recognized the hand of God chastising him, and on that account cast himself down before him, just as we said above that David himself, when he was assailed with stones by Shimei, was unwilling to avenge the injury, but cast himself down under the hand of God. The rest we shall pursue at greater length next time.

Now then proceed, etc.

## HOMILIA XCV.

7. So David and Abishai came to the people by night, and they found Saul lying asleep in the camp, with his spear stuck in the ground at his head. Abner and the people were sleeping around him. 8. And Abishai said to David: God has delivered your enemy into your hand today. Now therefore let me pin him to the ground with the spear at one stroke — I will not need to strike him twice. 9. But David said to Abishai: Do not kill him. Who can stretch out his hand against the Lord's anointed and be without guilt? 10. And David said: As the Lord lives, the Lord will strike him, or his day will come and he will die, or he will go down into battle and perish. 11. The Lord forbid that I should stretch out my hand against the Lord's anointed. But now take the spear that is at his head and the water jug, and let us go. 12. So David took the spear and the water jug from beside Saul's head, and they went away. No one saw it or knew it or awoke, for they were all sleeping — a deep sleep from the Lord had fallen upon them. 13. Then David crossed over to the other side and stood on top of a hill some distance away, with a wide space between them. 14. David called out to the people and to Abner the son of Ner, saying: Will you not answer, Abner? And Abner answered: Who are you that calls out and disturbs the king? 15. And David said to Abner: Are you not a man? And who is like you in Israel? Why then have you not guarded your lord the king? For someone from the people came in to kill the king your lord. 16. This is not good, what you have done. As the Lord lives, you are men who deserve to die — you who have not guarded your lord, the Lord's anointed. Now look — where is the king's spear, and where is the water jug that was at his head? 17. And Saul recognized David's voice and said: Is this your voice, my son David? And David said: It is my voice, my lord the king. 18. And he said: Why does my lord pursue his servant? What have I done? What wrong is in my hand?

We now take up the other part of yesterday's passage: how David conducted himself when the opportunity to kill Saul was placed before him. He refused to defile his hands with Saul's blood, patiently waiting for the hour God had appointed. He turned neither to the right nor to the left, placing his whole hope in God — yet at the same time he prepared himself by whatever means he could against Saul's violence, protected by prudent planning. This passage records a remarkable deed: David, taking Abishai with him, went down into Saul's camp. He had asked others first, but only Abishai volunteered to go. Content with this one companion, David entered the camp. This kind of daring might rightly seem excessive — to break alone into the middle of an enemy's camp, where they could easily have been caught coming or going by the guards and handed themselves over like a wild boar onto a spear. But as we noted earlier, David had gone out to scout ahead, and there is no doubt he found the enemy buried in their complacency — sound asleep as though lying in their own beds at home. Seeing them plunged in deep sleep, he came into their very camp with greater readiness of mind. Beyond that, there is no doubt he was driven by God's Spirit. In all these particular deeds we must believe God's Spirit was at work — accomplishing through His faithful servants what no human strength could have managed. David, though a brave and bold man, would never have thrown himself into such obvious danger unless he had been led by the very hand of God. God arranged this event so that David's integrity and innocence would be made clear and unmistakable to all — while Saul, caught and shamed, would at least for a time give David some peace. For God's purpose at that moment was not to destroy Saul or put him to flight by some greater force — but to send him home in disgrace, as we see actually happened. David escaped safe and unharmed, though he had walked into the middle of the enemy's camp and thrown himself, as one groping in the dark, into the greatest peril — with God Himself governing him by remarkable and hidden counsel. His innocence became unmistakably known to all, and Saul, though boiling with fury and thirsting for blood, was forced to return home in shame — for he had been persecuting an innocent man with the gravest injustice, as we will hear him confess. Let us learn from this that God provides counsel to those who are fighting for Him, and helps them in the most difficult situations in remarkable ways that would never have occurred to them. This ought to stir greater eagerness in us to pray that God would rule and protect us at every moment. It often happens that, even when we think we see clearly and are acting wisely, we can barely see what is right in front of us, and the plans we carefully made vanish in a moment. But God remarkably rescues us from the midst of danger and lifts up the afflicted. Let us therefore always remember to flee to Him — not only asking Him to give us wisdom for the things we need to do this month or this year, but also, as He calls us to handle difficult matters, asking Him to reveal the outcome and guide us with His hand, leading us this way or that as He knows best.

David, while scouting the enemy's camp, had no prior plan to walk into the middle of their host. God suggested this course to him and gave him the boldness when he had observed the enemy's sluggishness and carelessness. This decision came suddenly. And for that reason, as I said before, we must not doubt that whenever we are confused and at a loss for what to do in our most difficult moments, God helps us and provides counsel in uncertain situations — showing us what is useful, and beyond all hope and expectation, suggesting the way out of our trouble.

Then Abishai urges David to let him kill Saul — not by David's own hand, but by his own, offering these words: 'God has delivered your enemy into your hand today. Let me pin him to the ground with one thrust of the spear — I will not need to strike twice.' He was promising a deadly wound from which Saul could not escape. But David restrains Abishai with the same words he had used to hold back his soldiers who urged him to kill Saul in the cave: 'Do not kill him — for who can lift his hand against the Lord's anointed and be innocent?' He then confirms this with an oath: 'As the Lord lives, the Lord will strike him, or his day will come and he will die, or he will go down into battle and perish. May the Lord be merciful to me, that I should not stretch out my hand against the Lord's anointed.' Look at David's patience — he must have brought himself entirely under God's obedience to be able to master his own emotions like this. The question was not only one of avenging past injuries. He was also in present danger — wandering like a little bird with no sure ground, seemingly trapped in a snare. He had already tried once to soften Saul's heart, and Saul had even acknowledged his own fault — yet it changed nothing. Saul nursed a permanent hatred and was utterly unyielding. Despite all this, despite such great fear and reverence holding David in check against taking revenge for the many undeserved injuries Saul had inflicted on him — now a seemingly just occasion to strike Saul was right before him. Saul's fury could not be appeased and gave David no rest, not even for a moment. One might reasonably argue that he could protect himself by putting so hostile an enemy to death, rather than facing mortal danger again and again. By human reasoning, David had a just cause to protect himself and his people through Saul's death. And no doubt a serious temptation was pressing on him. When plausible reasons present themselves, people easily flatter themselves — hoping they will be thought innocent before God and men and that they will easily be washed clean — and on that basis they permit themselves anything and loosen the reins on their desires. But David sets the opposite example: he could neither be overcome by such temptations nor conquered by such seemingly reasonable arguments. This example is all the more worth careful imitation because it stands out so clearly. When we are enticed toward evil even by plausible reasoning — with the devil assuring us that everything will turn out well — let us bravely resist those temptations and push back against the seemingly reasonable arguments. Let us examine ourselves seriously and stop flattering ourselves, attempting nothing except what is honest and pleasing and acceptable to God. And as soon as any evil appears, let us pull back immediately.

We saw before that David refused to lay hands on Saul because Saul was king and the Lord's anointed — and that same reason now holds him back from killing Saul. 'For who,' he says, 'can stretch out his hand against the Lord's anointed and be innocent?' Saul had been made king by the Lord. Let us therefore bring into use that teaching we treated before: we must honor and respect all who hold governing authority, for as the apostle warns, there is no authority except from God. Anyone who violates this order that God has established is doing injury to God Himself and rising up against Him. Let us therefore beware of doing anything against God by disrupting public order. Let us treat with due honor those whom God has raised to some degree of dignity and set over us — content with this one point, that Scripture teaches it is not for private persons to lift themselves up. Even though many have seized kingdoms and empires through ambition, greed, and cruelty, let us know that God's will outweighs all those things. Let us willingly submit to those whom God has placed over us as kings or rulers, and give them due honor, for as long as God has willed them to remain. We also learn from this that even when God gives someone power against an enemy, they should hold back their hand — not venturing beyond what God has prescribed. Follow David's example: though resting on God's promises and awaiting the crown owed to him, he refused to rush ahead or seize the opportunity before him to destroy his enemy, because he could see the time God had appointed had not yet come. He chose instead to live as a private man and be content with little until God Himself advanced His work. Let us therefore take no action rashly, but bring all our deeds to God's measuring line. Let us not advance even a finger's breadth beyond what God has allowed — for He will lead us to the desired end at the right and fitting time, provided we always consult His Word, carefully inquire what needs to be done, and where He commands us to wait, advance no further. But how will we manage this unless we master our own emotions and are armed with that steadiness and courage that prepares us to bear whatever the Lord has laid on us, without impatiently resenting His extended testing of us through various trials? Such is the strength of patience and constancy that it is never overwhelmed and never grows tired of offering the sacrifice of obedience. We see this in David abstaining from killing Saul — moderating his emotions so effectively that he forced them back under reason. Left to himself, even without Abishai fanning the flames, a man would have sought Saul's death. But David wrestled against this impulse and in the end wrestled his way out, resting wholly on God's will. Let us therefore know that we will always end up doing something against our duty — overcome by our passions — unless we hold those too-violent passions in check. I admit this cannot happen without some grief and inner distress. But if we look to the outcome, which is joined with the highest happiness, we will bid all grief and distress to depart, and we will offer God a willing sacrifice and follow Him willingly wherever He calls. Unless we want to leap outside the limits of our calling, let us patiently bear the trials the Lord puts us through — not for one or two days only, but even when no resolution appears, let us go on waiting patiently for the Lord. No doubt David feared new attacks and assaults from Saul afterward — as we will see him next, driven into exile and fleeing into enemy territory. Yet he bore all of this with steadiness, and though many troubles solicited him, he kept his footing and remained in the true worship of God. The only way to moderate our emotions is to yield to God's will, commit ourselves entirely to His mercy, and depend on His judgment — persuaded that we are His both in life and in death.

David also confirms the matter with an oath — both to hold back the burning Abishai and to make his attitude toward Saul unmistakable to everyone. If he had only told Abishai in words to abstain from violence, Abishai might in the heat of the moment have run Saul through — for in warfare, passion drives people and they do not always stop to reason. That would have brought David the hatred of many. By swearing 'As the Lord lives,' David restrained the man as if by a sudden bridle — making clear he had not invoked God's name rashly, but out of necessity. First of all, he wanted to prove his innocence and testify to his outstanding loyalty and good faith toward Saul — he would not touch this enemy who was completely in his power. Let us observe that the Lord permits us to invoke His name when we need to persuade people of something they are slow to accept. Here the use of oaths is allowed: when we want to hold people to their duty or to prove something that must be acknowledged. In this way God, so to speak, lends us His name for His own glory. Enough about the oath. Meanwhile David orders Abishai to take Saul's spear and the water jug prepared for drinking. In those hot regions it was not customary to drink wine at every hour — which is why water is mentioned here, not wine. Though Saul was king, he did not drink wine at every meal. This is not surprising — in that hot climate, the inhabitants could not freely drink wine without shortening their lives, and so they drank far more water than wine. Besides the fact that they were undoubtedly sober drinkers, it appears God also gave Saul a disposition to moderate his habits. You can see many people who would sooner perish a hundred thousand times than give up wine — even when they feel clearly that it is harming body and soul — because it pleases them to indulge and live in a bacchanalian way, wallowing like the swine of Epicurus's herd. You may even see wealthy men who consider it beneath them to drink water, openly displaying their wealth even at the cost of their health. But when we see a king who had access to all the wine he could want yet was accustomed to drink water, his example ought to move us toward sobriety. At the very least, those who drink wine should learn to drink it moderately — lest they appear to abuse God's good gifts.

Let us proceed to the rest. David departed with Saul's spear and water jug, and standing on a hilltop opposite Saul's camp, he called out to the people — first calling to Abner. This Abner was Saul's nephew through Saul's brother. He commanded Saul's troops and had charge of the whole army. David charges them with negligence and dereliction of duty — they had all fallen so deeply asleep that Saul could have been killed without anyone stopping it. David had taken the spear and jug precisely so that by these unmistakable signs he could make his innocence clear to all and hold himself up against Saul's entire army: no one in that army had been more faithful to Saul than David himself — the man they had been pursuing, whom he had honored and released unharmed, whose head he could rightly have taken, abandoned as he was by his own guards sunk in deep sleep and left exposed as prey. That was the sole purpose in carrying those objects off — to make his faithfulness, innocence, and integrity unmistakably evident. Not to display his strength or claim superiority over Saul's soldiers; he would have preferred to live quietly at home. When he did boast and proclaim his virtue, he did so out of necessity — to soften Saul's heart and bend him toward mercy. Let us therefore imitate David's example in such a way that we do not appear to be promoting ourselves and advertising our praises — as many behave arrogantly, corrupting and profaning the praise of God through their boasting and proud self-glory. In that case David's example will profit us nothing. He proclaims his actions and boasts before the whole army so as to soften Saul's cruelty and teach soldiers their duty toward their commander. We see Paul do the same: when he praises himself, he excuses himself urgently for it — comparing himself with the other apostles and showing he has labored more and suffered more for the Gospel, explaining that certain people's pressure has forced him to this. Let us therefore learn to speak of our own virtues neither arrogantly nor rashly — but when necessity compels, to do so modestly and soberly, free from all ambition, referring everything to the glory of God.

This is why David reproaches Saul's soldiers for their negligence and their commander for failure in duty — while at the same time holding up his own courage, boldness, and complete integrity. He first says 'one of the people went out' — said with irony, as though suggesting that some ordinary soldier had slipped out of the camp, made his way to the very king's bedside while the guards snored away, and could have taken his life. The point was to magnify their negligence and treachery and prove them unworthy of protecting the king. 'You are all men who deserve death. Who is responsible for the fact that your lord was not killed?' David was mocking them: some lowly and obscure man went out to kill your king — and you, brave and capable men, what kind of protection did you provide? And you, Abner — are you not a brave and bold man, are you not the commander of the army, are you not distinguished by many victories, are you not highly skilled in arms, if all that reputation is deserved? How then did you conduct yourself here? What kind of man have you shown yourself to be? Someone came to kill your king while you lay plunged in deep sleep — what faithful service have you rendered him? So David defends his integrity, innocence, and the justice of his cause. Let us draw practical teaching from this: we should strive in every way to pacify enemies hostile to us — even when we have a just cause — and try to disarm the venom of wicked and depraved men with gentler words. If we follow this path, God will look favorably on us and will increasingly bless us and make us prosper. We may also note that we are permitted to rebuke enemies more directly — provided we are moved by the same spirit as David: not attacking them with insults and sharp remarks, but freely showing and rebuking their faults.

Let us proceed to the rest, where Saul, hearing David's voice, calls him son. This word did not slip out carelessly or as pretense — it came from the sting of his conscience, recognizing with what great treachery and wickedness he had been pursuing an innocent man who had now for a second time saved his life, on top of the countless acts of loyalty by which David had bound him. This shows that even the most wicked people are broken and brought low by the good deeds done to them in return for the evil they have inflicted. Solomon teaches this beautifully when he says that by doing good we heap coals of fire on the heads of the wicked. Let us therefore keep in mind that by doing good to the unworthy we draw them toward a better mind and soften and change the corrupt spirit in which they were once burning. Or if that fails, they become without excuse — and God will not allow our love and kindness toward enemies to be empty. He will bring it about that those we strove to win by good deeds either become gentler, or, if they persist in malice and harden themselves further, even against their will they condemn themselves and confess their own wickedness, overcome by shame — as we see happen here to Saul. And in the end it will turn to the poor man's own benefit. All the more, then, should these things stir us to patience and to doing good to enemies — even though the well-known saying goes against it: 'He who has made himself a sheep will be torn by wolves.' We know that God is our peculiar shepherd and takes special care of us. When we permit ourselves to be ruled by Him as sheep, He will miraculously preserve our lives and will easily change wolves and lions and tigers — however raging — so that at least for a time they are terrified. They may not entirely lay aside their ferocity or forget their nature, and may quickly return to it — but I speak here of people in general, not of the elect. There is no doubt that many who for a time raged like wolves and lions have, converted by the preaching of God's Word, become gentle — bearing good fruit and living peacefully with their neighbors.

Let us move to David's complaint: 'Why does my lord pursue his servant?' He calls Saul 'lord' not as a pretense, but from the heart — giving due honor to God by submitting to the one God had raised to a higher rank. He then adds: 'If the Lord has stirred you up against me, let Him accept an offering. But if it is men, may they be cursed before the Lord — for they have driven me out today so that I cannot hold to the inheritance of the Lord, saying, Go and serve other gods.' By these words he is complaining that, exiled from his homeland and cut off from God's holy people, he cannot worship God properly — because God cannot be rightly worshiped outside the land He has set apart for Himself, since idolatry reigns everywhere else. By driving him out, his enemies were in effect forcing him into idol worship by violence, and they are therefore without excuse — they know they are fighting against God in trying to cast off what God approves. In all this complaint of David, notice what I touched on a moment ago: David honors Saul even though Saul does not deserve it — because he places God's will above Saul's ingratitude. Therefore even under the most unjust kings, princes, and magistrates, we must patiently bear their authority and show them due honor. Since God has established such dignity and rank, we should willingly submit to it — knowing that refusing to submit to higher powers is the highest contempt against God. Who, after all, would hope to win a contest against so great an opponent as God? When wicked and malicious men hold power, let us know that God is using this to punish our sins and bring disgrace and humiliation upon us. We must not only refrain from acting against them — we must even submit to them and honor their office, even when they themselves do not submit to God. This remains until the Lord casts them down from their throne, for those who abuse their authority and turn it into cruelty He strips of power and dismisses in shame, even though He had previously raised them to great dignity. Let us therefore patiently await God's vengeance, and not be ashamed to submit to such depraved and malicious people for as long as the Lord tolerates them. God uses them to chasten us for sin committed — or even to test the innocent and try our patience — and in that we must rest. Hold this firm conclusion in mind: it is not within human power to cast down those whom God has raised or to overturn what He has established. Kings and magistrates must therefore be respected by us — not only those whom their own virtue commends, but also those whom God, though unworthy, has deemed worthy of this title. In this He is testing our obedience — whether we comply with Him by honoring those He has placed over us, even when they are personally unworthy of honor.

When David adds that he has in no way wronged Saul, he teaches us that we ought to be able openly to testify our integrity and honesty when we are pressed by enemies in various ways. A good conscience alone can protect us before God and men. Many who are reproved by conscience will loudly proclaim their righteousness in words — but David is very different. Before God he defends his innocence and uses Saul himself as both witness and judge who knows his honesty well, saying: 'Come, bring out against me if I have done anything wrong — for what have I done, and what evil is in my hand?' Let us therefore learn to deal with our neighbors with such openness and integrity that we give no one cause to insult or injure us for any wrongdoing — so that if someone has treated us unjustly and insulted us, we can in fact testify that we are being treated without cause, having given them neither injury nor insult. If we have overcome our enemies with this kind of conscience, God will certainly be on our side. He will defend our right, show mercy to the wretched and afflicted, and will either soften the cruelest of our enemies or overwhelm with perpetual shame and disgrace those who have struck at us so cruelly and without cause. The words David adds next seem unusual: 'If the Lord has stirred you up against me, let Him accept an offering. But if it is men, may they be cursed before the Lord.' For although people were stirring Saul up against David, this was not happening apart from God's will. For example, even when robbers strip travelers of their possessions and their lives through their own wickedness, it must still be acknowledged that this does not happen without God's will. David himself says something similar in 2 Samuel 16, when Shimei was throwing stones at him and cursing him, and David's soldiers wanted to strike him down: 'Let him alone, for if the Lord has commanded him to curse David, who shall say, Why are you doing this?' So although the malice of men was stirring Saul up against David — through the venomous tongues of slanderous courtiers and flatterers — this was still not happening without God's permission and will. David might therefore seem to go too far and forget his place when he says, 'If God incites you, or if men do this.' But the meaning of David's words is different. If he knew God were directly driving this, he would have nothing to say in response — he would shut his mouth. But if God is not the direct actor and only the malice of men is stirring Saul against him, then David has just cause to complain about them and bring them before God's judgment. As if to say: If no one has slandered me before you and stirred you against me, I have reason to acknowledge my fault and confess that this is the hand of God chastising me — and so I have only one thing left: to flee as a suppliant to His mercy. But since I see that certain men are acting as firebrands and fans, fanning your fury against me, I acknowledge that this does give me occasion to bow before God, without whose will I see none of this happening. Yet I also have ample and just cause to complain about those who are stirring you against me — I can truly say they are wicked and accursed men, and I have given them no cause for their slanders and spite. That seems to be the sense of David's words.

When David says he would rather have to deal with God than with men — and similarly, when the Lord gave him a choice between war, famine, or plague as punishment for numbering the people against God's command — there is no doubt he was confessing what he himself declares in the Psalms: that with God there is mercy, but with men there is only savagery and cruelty. He therefore chose plague over war or famine, recognizing it as the particular hand of God. Why? Is not war also God's scourge? Certainly. But the passage where David says he prefers to fall into God's hands rather than into the hands of men shows he would rather deal with God than with people. By fleeing to God's mercy, falling completely silent before His justice, confessing his sins, and begging for pardon, David knew he could easily be received again into grace by God — but not by men. Men who dominate and desire to exact revenge are inexorable and can offer no hope of safety. By contrast, the Lord's own chastisements turn to benefit and salvation — and out of them a fresh occasion for glorifying His name is given. Therefore in that passage David is speaking of men — not to exclude God's providence, but to say he would rather be chastised by the Lord directly than be accused and pressed by the slanders of men who were stirring Saul against him.

So when David speaks to Saul in this way, he is saying that if God is the author of Saul's pursuit, he wishes to be reconciled to God — to flee with all humility to His mercy and wait for salvation. But if men are the agents, he has a complaint against them. From this we must draw teaching: when David says that if God is stirring Saul against him, he will make a suppliant offering and seek to be pacified — this shows that when God stretches out His hand to chastise us with His discipline, we must not look for excuses and defenses. We must acknowledge our sins and beg His pardon. The word 'sacrifice' or 'offering' contains two things: first, confession that we are guilty before the Lord; second, fleeing to His mercy. Therefore whenever we experience God's avenging hand, let us take great care not to resist Him or accuse Him of injustice — or to pollute His name with blasphemous words. It is impossible to defend our own right before God according to our natural impulses without accusing God of injustice and cruelty — and that is the highest blasphemy. The mouth must be shut. It must be acknowledged that God is supremely good and supremely just, and in His will alone we must rest without struggle. We must turn our back to receive His blow patiently — so that even if He strips off the skin, we confess He is dealing with us justly and that we have deserved far worse. Yet the mind must not be cast down. After we have acknowledged our sins and judged ourselves guilty by our own admission, let us still flee to His mercy as to the safest refuge. It is not enough to confess sins before God when we are guilty — pardon must also be sought as suppliants. Wicked people often confess their sins and acknowledge themselves guilty before the Lord, but then fall into despair and turn against God Himself...

...and act with defiance. Under the word 'sacrifice' or 'offering' two things are contained: confession of sins, and entreaty for God's mercy — so that He Himself opens the way for us to approach Him and obtain pardon. As for the other part — about human agents whose hand God uses to afflict us — we must rise still higher and lift ourselves above the world. Apply this teaching: confess sins and praise God. When we truly know ourselves before God and men, we may testify that our enemies were in no way provoked by us through insult or injury. Yet if it pleases God to chastise us, we should calmly submit to His judgments — content with this one thing, that God chooses to be glorified by us in this way. David himself gave an example of this in his own life. When his son Absalom was pursuing him with war and heaping every kind of insult upon him, David did not complain about Absalom or any of his other enemies. He said: 'I will be silent, O Lord, because You have done it.' But wait — did God drive Absalom to pursue his father and defile himself with such crimes? Certainly not. Yet David, in Absalom's actions, recognized the hand of God chastising him — and on that account bowed before God. Just as we said above: when Shimei hurled stones and curses at David, he refused to take revenge and instead bowed under God's hand. We will pursue the rest of this at greater length next time.

Now then proceed, etc.

## HOMILIA XCV.