On the Psalms.

 Psalm II.

 A psalm of David, when he fled from the face of Abessalon his son.

 Psalm IV.

 Psalm V.

 Psalm VI.

 Psalm VII.

 Psalm VIII.

 Psalm IX.

 20. And because it is believed that he is to arrive at so great a pitch of empty glory, and he will be permitted to do so great things, both against a

 1. This title does not require a fresh consideration: for the meaning of, “to the end,” has already been sufficiently handled. Let us then look to the

 To the end, for the eighth, a psalm of David.

 Unto the end, a psalm of David.

 To the end, a psalm of David himself.

 A psalm of David himself.

 1. Our King in this Psalm speaks in the character of the human nature He assumed, of whom the royal title at the time of His passion was eminently set

 A prayer of David himself.

 To the end, for the servant of the Lord, David himself.

 To the end, a psalm of David himself.

 To the end, a psalm of David.

 To the end, a psalm of David himself.

 1. “To the end,” for His own resurrection, the Lord Jesus Christ Himself speaketh. For in the morning on the first day of the week was His resurrectio

 A psalm of David himself.

 1. A Psalm of David himself, touching the glorifying and resurrection of the Lord, which took place early in the morning on the first day of the week,

 1. Christ speaks, but in the person of the Church: for what is said has reference rather to the Christian People turned unto God.

 Of David himself.

 1. Christ’s young soldier speaketh, on his coming to the faith. “The Lord is my light, and my salvation: whom shall I fear?” (ver. 1). The Lord will g

 Of David himself.

 A psalm of David himself, of the consummation of the tabernacle.

 1. To the end, a Psalm of the joy of the Resurrection, and the change, the renewing of the body to an immortal state, and not only of the Lord, but al

 1. To the end a Psalm of David Himself, the Mediator strong of hand in persecutions. For the word ecstasy, which is added to the title, signifies a tr

 To David himself for understanding.

 1. “Rejoice in the Lord, O ye righteous:” rejoice, O ye righteous, not in yourselves, for that is not safe but in the Lord. “For praise is comely to

 A psalm of David, when he changed his countenance before Abimelech, and he sent him away, and he departed. [Translation absent until Because there wa

 1. …The title of it causeth us no delay, for it is both brief, and to be understood not difficult, especially to those nursed in the Church of God. Fo

 1. …“The ungodly hath said in himself that he will sin: there is no fear of God before his eyes” (ver. 1). Not of one man, but of a race of ungodly me

 On the first part of the psalm.

 A psalm to David himself, on the remembrance of the Sabbath.

 Psalm XXXIX .

 1. Of all those things which our Lord Jesus Christ has foretold, we know part to have been already accomplished, part we hope will be accomplished her

 To the people, on the Feast of the Martyrs.

 1. 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

 1. This Psalm is a short one it satisfies the mental cravings of the hearers, without imposing too severe a trial on the hunger of those fasting. Let

 1. This Psalm is addressed “to the sons of Korah,” as its title shows. Now Korah is equivalent to the word baldness and we find in the Gospel that ou

 1. This Psalm, even as we ourselves have been singing with gladness together with you, we would beg you in like manner to consider with attention toge

 1. It is called, “A Psalm, to the end, for the sons of Korah, for things secret.” Secret is it then but He Himself, who in the place of Calvary was c

 1. The title of the Psalm goeth thus. “To the end: for the sons of Korah: a Psalm of David himself.” These sons of Korah have the title also of some o

 1. The title of this Psalm is, “A song of praise, to the sons of Korah, on the second day of the week.” Concerning this what the Lord deigneth to gran

 Psalm XLIX .

 1. How much availeth the Word of God to us for the correction of our life, both regarding His rewards to be expected, and His punishments to be feared

 1. Neither must this multitude’s throng be defrauded, nor their infirmity burthened. Silence we ask, and quiet, in order that our voice, after yesterd

 1. The title of the Psalm hath: “At the end, understanding of David, when there came Doeg the Edomite and told Saul, David hath come into the house of

 1. Of this Psalm we undertake to treat with you, as far as the Lord supplieth us. A brother biddeth us that we may have the will, and prayeth that we

 1. The title of this Psalm hath fruit in the prolixity thereof, if it be understood: and because the Psalm is short, let us make up our not having to

 1. Of this Psalm the title is: “At the end, in hymns, understanding to David himself.” What the “end” is, we will briefly call to your recollection, b

 1. Just as when we are going to enter into any house, we look on the title to see whose it is and to whom it belongeth, lest perchance inopportunely w

 1. We have heard in the Gospel just now, brethren, how loveth us our Lord and Saviour Jesus Christ, God with the Father, Man with us, out of our own s

 1. The words which we have sung must be rather hearkened to by us, than proclaimed. For to all men as it were in an assemblage of mankind, the Truth c

 The First Part.

 1. David the king was one man, but not one man he figured sometimes to wit he figured the Church of many men consisting, extended even unto the ends

 1. The title of it doth not detain us. For it is “Unto the end, in hymns, to David himself. “In hymns,” to wit in praises. “Unto the end,” to wit unto

 1. The title of it is, “Unto the end, in behalf of Idithun, a Psalm to David himself.” I recollect that already to you hath been explained what Idithu

 1. This psalm hath the title, “For David himself, when he was in the desert of Idumæa.” By the name of Idumæa is understood this world. For Idumæa was

 1. Though chiefly the Lord’s Passion is noticed in this Psalm, neither could the Martyrs have been strong, unless they had beheld Him, that first suff

 1. The voice of holy prophecy must be confessed in the very title of this Psalm. It is inscribed, “Unto the end, a Psalm of David, a song of Jeremiah

 Psalm LXVI .

 1. Your Love remembereth, that in two Psalms, which have been already treated of, we have stirred up our soul to bless the Lord, and with godly chant

 1. Of this Psalm, the title seemeth not to need operose discussion: for simple and easy it appeareth. For thus it standeth: “For the end, for David hi

 1. We have been born into this world, and added to the people of God, at that period wherein already the herb from a grain of mustard seed hath spread

 1. Thanks to the “Corn of wheat,” because He willed to die and to be multiplied: thanks to the only Son of God, our Lord and Saviour Jesus Christ, who

 1. In all the holy Scriptures the grace of God that delivereth us commendeth itself to us, in order that it may have us commended. This is sung of in

 1. “For Salomon” indeed this Psalm’s title is fore-noted: but things are spoken of therein which could not apply to that Salomon king of Israel after

 1. This Psalm hath an inscription, that is, a title, “There have failed the hymns of David, the son of Jesse. A Psalm

 1. This Psalm’s Title is, “Of the Understanding of Asaph.” Asaph in Latin is translated congregation, in Greek Synagogue. Let us see what this Synagog

 1. …The Title of this Psalm thus speaketh: “At the end, corrupt not.” What is, “corrupt not?” That which Thou hast promised, perform. But when? “At th

 1. The Jews are wont to glory in this Psalm which we have sung, saying, “Known in Judæa is God, in Israel great is the name of Him:” and to revile the

 1. This Psalm’s lintel is thus inscribed: “Unto the end, for Idithun, a Psalm to Asaph himself.” What “Unto the end” is, ye know. Idithun is interpret

 1. This Psalm doth contain the things which are said to have been done among the old people: but the new and latter people is being admonished, to bew

 1. Over the title of this Psalm, being so short and so simple, I think we need not tarry. But the prophecy which here we read sent before, we know to

 1. …If perchance things obscure demand the office of an interpreter, those things which are evident ought to require of me the office of a reader. The

 1. For a Title this Psalm hath, “Unto the end for the presses, on the fifth of the Sabbath, a Psalm to Asaph himself.” Into one title many mysteries a

 1. This Psalm, like others similarly named, was so entitled either from the name of the man who wrote it, or from the explanation of that same name, s

 1. Of this Psalm the title is, “A song of a Psalm of Asaph.” We have already often said what is the interpretation of Asaph, that is, congregation. Th

 1. This Psalm is entitled, “For the winepresses.” And, as you observed with me, my beloved (for I saw that you attended most closely), nothing is said

 1. …Its title is, “A Psalm for the end, to the sons of Core.” Let us understand no other end than that of which the Apostle speaks: for, “Christ is th

 1. No greater gift could God have given to men than in making His Word, by which He created all things, their Head, and joining them to Him as His mem

 1. The Psalm which has just been sung is short, if we look to the number of its words, but of deep interest in its thoughts. …The subject of song and

 1. The Title of this eighty-seventh Psalm contains a fresh subject for enquiry: the words occurring here, “for Melech to respond,” being nowhere else

 1. Understand, beloved, this Psalm, which I am about to explain, by the grace of God, of our hope in the Lord Jesus Christ, and be of good cheer, beca

 1. This Psalm is entitled, “The prayer of Moses the man of God,” through whom, His man, God gave the law to His people, through whom He freed them fro

 1. This Psalm is that from which the Devil dared to tempt our Lord Jesus Christ: let us therefore attend to it, that thus armed, we may be enabled to

 1. …We are not Christians, except on account of a future life: let no one hope for present blessings, let no one promise himself the happiness of the

 1. …It is entitled, “The Song of praise of David himself, on the day before the Sabbath, when the earth was founded.” Remembering then what God did th

 1. As we listened with much attention, while the Psalm was in reading, so let us listen attentively, while the Lord revealeth the mysteries which He h

 1. I could wish, brethren, that we were rather listening to our father: but even this is a good thing, to obey our father. Since therefore he who deig

 1. My lord and brother Severus still defers the pleasure we shall feel in his discourse, which he oweth us for he acknowledgeth, that he is held a de

 1. …This Psalm is entitled, “A Psalm of David’s, when his land was restored.” Let us refer the whole to Christ, if we wish to keep the road of a right

 1. “O sing unto the Lord a new song” (ver. 1). The new man knoweth this, the old man knoweth it not. The old man is the old life, and the new man the

 1. Beloved brethren, it ought already to be known to you, as sons of the Church, and well instructed in the school of Christ through all the books of

 1. Ye heard the Psalm, brethren, while it was being chanted: it is short, and not obscure: as if I had given you an assurance, that ye should not fear

 1. In this Psalm, we ought to seek in the whole body of it what we find in the first verse: “Mercy and judgment will I sing unto Thee, O Lord” (ver. 1

 1. Behold, one poor man prayeth, and prayeth not in silence. We may therefore hear him, and see who he is: whether it be not perchance He, of whom the

 1. …“Bless the Lord, O my soul! and all that is within me, His holy Name” (ver. 1). I suppose that he speaketh not of what is within the body I do no

 1. …“Bless the Lord, O my soul.” Let the soul of us all, made one in Christ, say this. “O Lord my God, Thou art magnified exceedingly!” (ver. 1). Wher

 1. This Psalm is the first of those to which is prefixed the word Allelujah the meaning of which word, or rather two words, is, Praise the Lord. For

 1. This Psalm also hath the title Allelujah prefixed to it: and this twice. But some say, that one Allelujah belongeth to the end of the former Psalm,

 1. This Psalm commendeth unto us the mercies of God, proved in ourselves, and is therefore the sweeter to the experienced. And it is a wonder if it ca

 1. I have not thought that the CVIII th Psalm required an exposition since I have already expounded it in the LVII th th th th th th th[4899] d th th

 1. Every one who faithfully readeth the Acts of the Apostles, acknowledgeth that this Psalm containeth a prophecy of Christ for it evidently appearet

 1. …This Psalm is one of those promises, surely and openly prophesying our Lord and Saviour Jesus Christ so that we are utterly unable to doubt that

 Psalm CXI .

 1. I believe, brethren, that ye remarked and committed to memory the title of this Psalm. “The conversion,” he saith, “of Haggai and Zechariah.” These

 1. …When ye hear sung in the Psalms, “Praise the Lord, ye children” (ver. 1) imagine not that that exhortation pertaineth not unto you, because havin

 1. The river Jordan, when they were entering across it into the land of promise, when touched by the feet of the priests who bore the Ark, stood still

 1. “Not unto us, O Lord, not unto us, but unto Thy Name give the praise” (ver. 1). For that grace of the water that gushed from the rock (“now that ro

 1. “I have loved, since the Lord will hear the voice of my prayer” (ver. 1). Let the soul that is sojourning in absence from the Lord sing thus, let t

 1. “O praise the Lord, all ye heathen: praise Him, all ye nations” (ver. 1). These are the courts of the Lord’s house, this all His people, this the t

 1. …We are taught in this Psalm, when we chaunt Allelujah, which meaneth, Praise the Lord, that we should, when we hear the words, “Confess unto the L

 Aleph.

 1. The Psalm which we have just heard chanted, and have responded to with our voices, is short, and very profitable. Ye will not long toil in hearing,

 1. …Let them “lift up their eyes to the hills whence cometh their help” (ver. 1). What meaneth, The hills have been lightened? The San of righteousnes

 1. As impure love inflames the mind, and summons the soul destined to perish to lust for earthly things, and to follow what is perishable, and precipi

 1. …Let this singer ascend and let this man sing from the heart of each of you, and let each of you be this man, for when each of you saith this, sin

 1. Ye already well know, dearest brethren, that a “Song of Degrees,” is a song of our ascent: and that this ascent is not effected by the feet of the

 1. This Psalm, belonging to the number of the Songs of Degrees, teacheth us, while we ascend and raise our minds unto the Lord our God in loving chari

 1. …How man had come into captivity, let us ask the Apostle Paul.…For he saith: “For we know that the Law is spiritual, but I am carnal, sold under si

 1. Among all the Songs entitled the Song of degrees, this Psalm hath a further addition in the title, that it is “Solomon’s.” For thus it is entitled,

 Psalm CXXVIII .

 1. The Psalm which we have sung is short: but as it is written in the Gospel of Zacchæus that he was “little of stature,” but mighty in works as it i

 1. “Out of the deep have I called unto Thee, O Lord: Lord, hear my voice” (ver. 1). Jonas cried from the deep from the whale’s belly. He was not only

 1. In this Psalm, the humility of one that is a servant of God and faithful is commended unto us, by whose voice it is sung which is the whole body o

 1. It was right indeed, most beloved, that we should rather hear our Brother, my colleague, when present before all of us. And just now he refused not

 1. This is a short Psalm, but one well known and quoted. “Behold, how good and how pleasant is it, that brethren should dwell together in unity” (ver.

 1. “Behold, now, bless ye the Lord, all ye servants of the Lord” (ver. 1), “who stand in the house of the Lord, in the courts of the house of our God”

 1. Very pleasant ought it be to us, and we should rejoice because it is pleasant, to which this Psalm exhorteth us. For it says, “Praise the name of t

 1. “Give thanks unto the Lord, for He is good, for His mercy endureth for ever” (ver. 1). This Psalm contains the praise of God, and all its verses fi

 1. …But to-day we have sung, “By the waters of Babylon we sat down and wept, when we remembered Sion” (ver. 1).…

 1. The title of this Psalm is brief and simple, and need not detain us since we know whose resemblance David wore, and since in him we recognise ours

 1. …Our Lord Jesus Christ speaketh in the Prophets, sometimes in His own Name, sometimes in ours, because He maketh Himself one with us as it is said

 1. Our Lords have bidden me, brethren, and in them the Lord of all, to bring this Psalm to your understanding, so far as God giveth me to. May He help

 1. …The Psalm which we have just sung is in many parts somewhat obscure. When by the help of the Lord what has been said shall begin to be expounded a

 1. …“With my voice have I cried unto the Lord” (ver. 1). It were enough to say, “with voice:” not for nothing perhaps has “my” been added. For many cr

 1. …The title of the Psalm is, “To David himself, when his son was pursuing him.” We know from the Books of Kings that this happened:…but we must reco

 1. The title of this Psalm is brief in number of words, but heavy in the weight of its mysteries. “To David himself against Goliath.” This battle was

 1. …The title is, “Praise, to David himself.” Praise to Christ Himself. And since He is called David, who came to us of the seed of David, yet He was

 1. …Behold the Psalm soundeth it is the voice of some one (and that some one are ye, if ye will), of some one encouraging his soul to praise God, and

 1. It is said to us, “Praise the Lord” (ver. 1). This is said to all nations, not to us alone. And these words, sounded forth through separate places

 1. The subject of our meditation in this present life should be the praises of God for the everlasting exaltation of our life hereafter will be the p

 1. Let us praise the Lord both in voice, and in understanding, and in good works and, as this Psalm exhorteth, let us sing unto Him a new song. It be

 1. Although the arrangement of the Psalms, which seems to me to contain the secret of a mighty mystery, hath not yet been revealed unto me, yet, by th

Psalm XLVIII.1549    Lat. XLVII.

1. The title of this Psalm is, “A song of praise, to the sons of Korah, on the second day of the week.” Concerning this what the Lord deigneth to grant receive ye like sons of the firmament. For on the second day of the week, that is, the day after the first which we call the Lord’s day, which also is called the second week-day, was made the firmament of Heaven.1550    Gen. i. 6–8.…The second day of the week then we ought not to understand but of the Church of Christ: but the Church of Christ in the Saints, the Church of Christ in those who are written in Heaven, the Church of Christ in those who to this world’s temptations yield not. For they are worthy of the name of “firmament.” The Church of Christ, then, in those who are strong, of whom saith the Apostle, “We that are strong ought to bear the infirmities of the weak,” 1551    Rom. xv. 1. is called the firmament. Of this it is sung in this Psalm. Let us hear, acknowledge, associate, glory, reign. For Her called firmament, hear also in the Apostolic Epistles, “the pillar and firmament1552    E.V. “ground.” of the truth.”1553    1 Tim. iii. 15.…

2. “Great is the Lord, and greatly to be praised” (ver. 1).…That is, “in the city of our God, in His holy mountain.” This is the city set upon an hill, which cannot be hid: this is the candle which is not hidden under a bushel,1554    Matt. v. 14, 15. to all known, to all proclaimed. Yet are not all men citizens thereof, but they in whom “great is the Lord, and greatly to be praised.” What then is that city: let us see whether perhaps, since it is said, “In the city of our God, in His holy mountain,” we ought not to enquire for this mountain where also we may be heard.…What then is that mountain, brethren? One is it with great care to be enquired for, with great solicitude investigated, with labour also to be occupied and ascended. But if in any part of the earth it is, what shall we do? Shall we go abroad out of our own country, that to that mountain we may arrive? Nay, then we are abroad, when in it we are not. For that is our city, if we are members of the King, who is the head of the same city.…For there was a certain corner-stone contemptible, whereat the Jews stumbled,1555    Rom. ix. 32. cut out of a certain mountain without hands, that is, coming of the kingdom of the Jews without hands, because human operation went not with Mary of whom was born Christ.1556    Matt. i. 16. But if that stone, when the Jews stumbled thereat, had remained there, thou hadst not had whither to ascend. But what was done? What saith the prophecy of Daniel? What but that the stone grew, and became a great mountain? How great? So that it filled the whole face of the earth.1557    Dan. ii. 35. By growing, then, and by filling the whole face of the earth, that mountain came to us. Why then seek we the mountain as though absent, and not as being present ascend to it; that in us the Lord may be “great, and greatly to be praised”?

3. Further,…when he had said, “in the city of our God, in His holy mountain,” what added he? “Spreading abroad the joys of the whole earth, the mountains of Sion” (ver. 2). Sion is one mountain, why then “mountains”? Is it that to Sion belonged also those which came from the other side, so as to meet together on the Corner Stone, and become two walls, as it were two mountains, one of the circumcision, the other of the uncircumcision; one of the Jews, the other of the Gentiles: no longer adverse, although diverse, because from different sides, now in the corner not even diverse. “For He is our peace, who hath made both one.”1558    Eph. ii. 14. The same Corner Stone “which the builders rejected, is become the Head Stone of the corner.”1559    Ps. cxviii. 22. The mountain hath joined in itself two mountains; one house there is, and two houses; two, because coming from different sides; one, because of the Corner Stone, wherein both are joined together. Hear also this, “the mountains of Sion: the sides of the North are the city of the great King.”…See the Gentiles; “the sides of the North:” the sides of the North are joined to the city of the great King. The North is wont to be contrary to Sion: Sion forsooth is in the South, the North over against the South. Who is the North, but He who said, “I will sit in the sides of the North, I will be like the Most High”?1560    Isa. xiv. 13, 14. The devil had held dominion over the ungodly, and possessed the nations serving images, adoring demons; and all whatsoever there was of human kind anywhere throughout the world, by cleaving to Him, had become North. But since He who binds the strong man, taketh away his goods,1561    Matt. xii. 29. and maketh them His own goods; men delivered from infidelity and superstition of devils, believing in Christ, are fitted on to that city, have met in the corner that wall that cometh from the circumcision, and that was made the city of the great King, which had been the sides of the North. Therefore also in another Scripture is it said, “Out of the North come clouds of golden colour: great is the glory and honour of the Almighty.”1562    Job xxxvii. 22. For great is the glory of the physician, when from being despaired of the sick recovers. “Out of the North come clouds,” and not black clouds, not dark clouds, not lowering, but “of golden colour.” Whence but by grace illumined through Christ? See, “the sides of the North are the city of the great King.”…

4. Let the Psalm then follow, and say, “God shall be known in her houses.” Now in her “houses,” because of the mountains, because of the two walls, because of the two sons. “God shall be known in her houses,” but he commendeth grace, therefore he added, “when He shall take her up.” For what would that city have been, unless He had taken her up? Would it not immediately have fallen, unless it had such foundation? For “other foundation can no man lay than that is laid, which is Jesus Christ.”1563    1 Cor. iii. 11. Let none then glory in his own merits; but “he that glorieth, let him glory in the Lord.”1564    1 Cor. i. 31.…The Lord then hath taken up this city, and is known therein, that is, His grace is known in that city: for whatever that city hath, which glorieth in the Lord, it hath not of itself. For because of this it is said, “What hast thou that thou didst not receive?”1565    1 Cor. iv. 7.

5. “For, lo, the kings of the earth are gathered together” (ver. 3). Behold now those sides of the North, see how they come, see how they say, “Come ye, and let us go up to the mountain of the Lord: and He will teach us His way, and we will walk in it.”1566    Isa. ii. 3. “And have come together in one.” In what one, but that “corner-stone”?1567    Eph. ii. 20. “They saw it, and so they marvelled” (ver. 4). After their marvelling at the miracles and glory of Christ, what followed? “They were troubled, they were moved” (ver. 5), “trembling took hold upon them.” Whence took trembling hold upon them, but from the consciousness of sins? Let them run then, king after a king; kings, let them acknowledge the King. Therefore saith He elsewhere, “Yet have I been set by Him a King upon His holy hill of Sion.”1568    Ps. ii. 6.…A King then was heard of, set up in Sion, to Him were delivered possessions even to the uttermost parts of the earth. Kings behoved to fear lest they should lose the kingdom, lest the kingdom be taken from them. As wretched Herod feared, and for the Child slew the children.1569    Matt. ii. 16. But fearing to lose his kingdom, he deserved not to know the King. Would that he too had adored the King with the Magi: not by ill-seeking the kingdom, slain the Innocents, and perished guilty. For as concerning him, he destroyed the Innocents: but as for Christ, even a Child, the children dying for Him did He crown. Therefore behoved kings to fear when it was said, “Yet have I been set a King by Him upon His holy hill of Sion,” and inheritance to the uttermost parts of the earth shall He give Him, who set Him up King.…Thence also this is said to them, “Understand now therefore, O ye kings; be instructed, ye judges of the earth. Serve the Lord with fear, and rejoice unto Him with trembling.”1570    Ps. ii. 10, 11. And what did they? “There pains as of a woman in travail.” What are the pains “as of a woman in travail,” but the pangs of a penitent? See the same conception of pain and travail: “Of Thy fear” (saith Isaiah) “we have conceived, we have travailed of the Spirit of salvation.”1571    Isa. xxvi. 17, 18. So then the kings conceived from the fear of Christ, that by travailing they brought forth salvation by believing on Him whom they had feared. “There pains as of a woman in travail:” when of travail thou hearest, expect a birth. The old man travaileth, but the new man is born.

6. “With a strong wind Thou shalt break the ships of Tarshish” (ver. 6). Briefly understood, this is, Thou shalt overthrow the pride of the nations. But where in this history is mentioned the overthrowing of the pride of the nations? Because of “the ships of Tarshish.” Learned men have enquired for Tarshish a city, that is, what city was signified by this name: and to some it has seemed that Cilicia is called Tarshish, because its metropolis is called Tarsus. Of which city was the Apostle Paul, being born in Tarsus of Cilicia.1572    Acts xxi. 39. But some have understood by it Carthage, being haply sometimes so named, or in some language so signified. For in the Prophet Isaiah it is thus found: “Howl, ye ships of Carthage.”1573    So LXX.; Heb. Tarshish. Isa. xxiii. 1. But in Ezekiel1574    Ezek. xxxviii. 13. [Note the author’s interest in all that bears upon his own field of labour.—C.] by some interpreters the word is translated Carthage, by some Tarshish: and from this diversity it can be understood that the same which was called Carthage, is called Tharsus. But it is manifest, that in the beginning of its reign Carthage flourished with ships, and so flourished, that among other nations they excelled in trafficking and navigation. For when Dido, flying from her brother, escaped to the parts of Africa, where she built Carthage, the ships which had been prepared for commerce in his country she had taken with her for her flight, the princes of the country consenting to it; and the same ships also when Carthage was built failed not in traffic. And hence that city became too proud, so that justly by its ships may be understood the pride of the nations, presuming on things uncertain, as on the breath of the winds. Now let none presume on full sails, and on the seeming fair state of this life, as of the sea. Be our foundation in Sion: there ought we to be stablished, not to be “carried about with every wind of doctrine.”1575    Eph. iv. 14. Whoso then by the uncertain things of this life had been puffed up, let them be overthrown, and be all the pride of the nations subjected to Christ, who shall “with a strong wind break all the ships of Tarshish:” not of any city, but of “Tarshish.” How “with a strong wind”? With very strong fear. For so all pride feared Him that shall judge, as on Him humble to believe, lest Him exalted it should fear.

7. “As we have heard, so have we seen” (ver. 7). Blessed Church! at one time thou hast heard, at another time thou hast seen. She heard in promises, seeth in performance: heard in Prophecy, seeth in the Gospel. For all things which are now fulfilled were before prophesied. Lift up thine eyes then, and stretch them over the world; see now His “inheritance even to the uttermost parts of the earth:” 1576    Ps. ii. 8. see now is fulfilled what was said, “All kings shall fall down before Him: all nations shall serve Him:”1577    Ps. lxxii. 11. see fulfilled what was said, “Be Thou exalted, O God, above the heavens, and Thy glory above all the earth.”1578    Ps. cviii. 5. See Him whose feet and hands were pierced with nails, whose bones hanging on the tree were counted, upon whose vesture lots were cast:1579    Matt. xxvii. 35. see reigning whom they saw hanging; see sitting in Heaven1580    Matt. xxvi. 64. whom they despised walking on earth: see thus fulfilled, “All the ends of the earth shall remember, and turn to the Lord, and all the kindreds of the nations shall worship before Him.” Seeing all this, exclaim with joy, “As we have heard, so have we seen.” Justly the Church herself is so called out of the Gentiles.…They to whom the Prophets were not sent, first heard and understood the Prophets: they who first heard not, afterwards hearing marvelled. They remained behind to whom they were sent, carrying the books, understanding not the truth: having the tables of the Testament, and not holding the inheritance. But we,…“As we have heard, so have we seen.” And where hearest thou? where seest thou? “In the city of the Lord of Hosts, in the city of our God. God hath founded it for ever.” Let not heretics insult, divided into parties, let them not exalt themselves who say, “Lo, here is Christ, or lo, there.” 1581    Matt. xxiv. 23. Whoso saith, “Lo, here is Christ, or lo, there,” inviteth to parties. Unity God promised. The kings are gathered together in one, not dissipated through schisms. But haply that city which hath held the world, shall sometime be overthrown? Far be the thought! “God hath founded it for ever.” If then God hath founded it for ever, why fearest thou lest the firmament should fall?

8. “We have received Thy mercy, O God, in the midst of Thy people” (ver. 8). Who have received, and where received? Hath not the same Thy people received Thy mercy. If Thy people hath received Thy mercy, how then, “in the midst of Thy people”? As if they who received were one party, they in the midst of whom they received another. A great mystery, but yet well known. When hence also, that is, out of these verses, hath been extracted and brought forth what ye know; it will be not ruder, but sweeter. Now forsooth all are reckoned the people of God, who carry His Sacraments, but not all belong to His Mercy. All forsooth receiving the Sacrament of the Baptism of Christ, are called Christians, but not all live worthily of that Sacrament. There are some of whom saith the Apostle, “Having a form of godliness, but denying the power thereof.”1582    2 Tim. iii. 5. Yet on account of this form of godliness they are named among God’s people. As to the floor, until the corn is threshed, belongs not the wheat only, but the chaff. But will it also belong to the garner? In the midst then of an evil people is a good people, which hath received the Mercy of God. He liveth worthily of the Mercy of God who heareth, and holdeth, and doeth what the Apostle saith, “We beseech you that ye receive not the Grace of God in vain.”1583    2 Cor. vi. 1. Whoso then receiveth not the Grace of God in vain, the same receiveth not only the Sacrament, but also the Mercy of God as well.…So those who have the Sacraments, and have not good manners, are both said to be of God, and not of God; are both said to be His, and to be strangers: His because of His own Sacraments, strangers because of their own vice. So also strange daughters:1584    Cant. ii. 2. daughters, because of the form of godliness; strange, because of their loss of virtue. Be the lily there; let it receive the Mercy of God: hold fast the root of a good flower, be not ungrateful for soft rain coming from heaven. Be thorns ungrateful, let them grow by the showers: for the fire they grow, not for the garner. In the midst of Thy people not receiving Thy mercy, we have received Thy mercy. For “He came unto His own, and His own received Him not,” yet, in the midst of them, “as many as received Him, to them gave He power to become the sons of God.”1585    John i. 11, 12.…

9. For when he had said, “We have received Thy mercy in the midst of Thy people,” he signified that there is a people not receiving the mercy of God, in the midst of whom some do receive the mercy of God: and then lest it should occur to men that there are so few, as to be nearly none, how did He console them in the words following? “According to Thy Name, O God, so is Thy praise unto the ends of the earth” (ver. 9). What is this? …That is, as Thou art known through all the earth, so Thou art also praised through all the earth, nor are there wanting who now praise Thee through all the earth. But they praise Thee who live well. For, “According to Thy Name, O God, so is Thy praise,” not in a part, but “unto the ends of the earth.” “Thy right hand is full of righteousness.” That is, many are they also who shall stand at Thy right hand. Not only shall they be many who shall stand at Thy left hand, but there also shall be a full heap set at Thy right hand.

10. “Let mount Zion rejoice, and the daughters of Judah be glad, because of Thy judgments, O Lord” (ver. 10). O mount Zion, O daughters of Judah, ye labour now among tares, among chaff, among thorns ye labour: yet be glad because of God’s judgments. God erreth not in judgment. Live ye separate, though separate ye were not born; not vainly hath a voice gone forth from your mouth and heart, “Destroy not my soul with sinners, nor my life with bloody men.”1586    Ps. xxvi. 9. He shall winnow with such art, carrying in His hand a fan, that not one grain of wheat shall fall into the heap of chaff prepared to be burned, nor one beard of chaff pass to the heap to be laid up in the garner.1587    Matt. iii. 12. Be glad, O ye daughters of Judæa, because of the judgments of God that erreth not, and do not yet judge rashly. To you let it belong to collect, to Him let it belong to separate. But think not that the “daughters of Judah” are Jews. Judah is confession; all the sons of confession are all the sons of Judah. For “salvation is of the Jews,”1588    John iv. 22. is nothing else than that Christ is of the Jews. This saith also the Apostle, “He is not a Jew which is one outwardly; neither is that circumcision which is outward in the flesh: but he is a Jew which is one inwardly, and circumcision is that of the heart, in the spirit, and not in the letter, whose praise is not of men, but of God.”1589    Rom. ii. 28, 29. Be such a Jew; glory in the circumcision of the heart, though thou hast not the circumcision of the flesh. Let the daughters of Judah be glad, because of Thy judgments, O Lord.

11. “Walk about Zion, and embrace her” (ver. 11). Be it said to them who live ill, in the midst of whom is the people, which hath received the mercy of God. In the midst of you is a people living well, “Walk about Zion.” But how? “embrace her.” Not with scandals, but with love go round about her: that so those who live well in the midst of you ye may imitate, and by imitation of them, be incorporate with Christ, whose members they are. “Walk about Zion, go round about her: speak in the towers thereof.” In the height of her bulwarks, set forth the praises thereof.

12. “Set your hearts upon her might” (ver. 12). Not that ye may have the form of godliness, deny the power thereof,1590    2 Tim. iii. 5. but, “upon her might set your hearts. Speak ye in her towers.” What is the might of this city? Whoso would understand the might of this city, let him understand the force of love. That is a virtue which none conquereth. Love’s flame no waves of the world, no streams of temptation, extinguish. Of this it is said, “Love is strong as death.”1591    Cant. viii. 6. For as when death cometh, it cannot be resisted; by whatever arts, whatever medicines, you meet it; the violence of death can none avoid who is born mortal; so against the violence of love can the world do nothing. For from the contrary the similitude is made of death; for as death is most violent to take away, so love is most violent to save. Through love many have died to the world, to live to God; by this love inflamed, the martyrs, not pretenders, not puffed up by vain-glory, not such as they of whom it is written, “Though I give my body to be burned, and have not charity, it profiteth me nothing,”1592    1 Cor. xiii. 3. but men whom truly a love of Christ and of the truth led on to this passion; what to them were the temptations of the tormentors? Greater violence had the eyes of their weeping friends, than the persecutions of enemies. For how many were held by their children, that they might not suffer? to how many did their wives fall upon their knees, that they might not be left widows? How many have their parents forbidden to die; as we know and read in the Passion of the Blessed Perpetua!1593    Ruinart. Acta Martyrum, p. 86, which supports the reading adopted from the Oxford mss. Ben. has, “How many parents did their sons forbid.” [See A.N.F. vol. iii., p. 700.—C.] All this was done; but tears, however great, and with whatever force flowing, when did they extinguish the ardour of love? This is the might of Sion, to whom elsewhere it is said, “Peace be within thy walls, and prosperity within thy palaces.”1594    Ps. cxxii. 7.

13. What here understand we, “Set your hearts upon her might, and distribute her houses”? That is, distinguish house from house. Do not confound. For there is a house having the form of godliness, and not having godliness; but there is a house having both form and godliness. Distribute, confound not. But then ye distribute and confound not, when ye “set your hearts upon her might;” that is, when through love ye are made spiritual. Then ye will not judge rashly, then ye will see that the evil harms not the good as long as we are in this floor. “Distribute her houses.” There can be also another understanding. The two houses, one coming of the circumcision, one of the uncircumcision, it is commanded the Apostles to distribute. For when Saul was called, and made the Apostle Paul, agreeing in unity with his fellow Apostles, he so with thorn determined, that they should go to the circumcision, he to the uncircumcision. By that dispensation of their Apostleship, they distributed the houses of the city of the great King; and meeting in the corner, divided the Gospel in dispensation, in love united it. And truly this is rather to be understood; for it followeth and showeth that it is here said to the preachers, “distribute her houses: that ye may tell it to the generation following:” that is, that even to us, who were to come after them, their dispensation of the Gospel should reach: For not for those only they laboured, with whom they lived in the earth; nor the Lord for those Apostles only to whom He deigned to show Himself alive after His Resurrection, but for us also. For to them He spake, and signified us when He spake, “Lo, I am with you alway, even to the end of the world.”1595    Matt. xxviii. 20. Were they then to be here alway, even to the end of the world? Also He said, “Neither pray I for these alone, but for them also which shall believe on Me through their word.”1596    John xvii. 20. Therefore He considereth us, because He suffered on account of us. Justly then it is said, “That ye may tell it to the generation following.”

14. Tell what? “For this is God, even our God” (ver. 13). The earth was seen, the earth’s Creator was not seen; the flesh was held, God in the flesh was not acknowledged. For the flesh was held by those from whom had been taken the same flesh, for of the seed of Abraham was the Virgin Mary. At the flesh they stayed, the Divinity they did not understand. O Apostles, O mighty city, preach thou on the towers, and say, “This is God, even our God.” So, even so as He was despised, as He lay a stone before the feet of the stumbling, that He might humble the hearts of the confessing; even so, “This is God, even our God.” Certainly He was seen, as was said, “Afterward did He show Himself upon earth, and conversed with men.”1597    Baruch iii. 37. “This is God, even our God.” He is also Man, and who is there will know Him? “This is God, even our God.” But haply for a time as the false gods. For because they can be called gods, but cannot be so, for a time they are even called so. For what saith the Prophet, or what warneth He to be said to them? This shall ye say to them, “The gods that have not made the heavens and the earth, even they shall perish from the earth, and from those that are under the heavens.” 1598    Jer. x. 11. He is not such a god: for our God is above all gods. Above all what gods? “For all the gods of the nations are idols, but the Lord made the heavens.”1599    Ps. xcvi. 5. The same then is our God. “This is God, even our God.” For how long? “For ever and ever: He shall rule us for ever.” If He is our God, He is also our King. He protecteth us, being our God, lest we die; He ruleth us, being our King, lest we fall. But by ruling us He doth not break us; for whom He ruleth not, He breaketh. “Thou shalt rule them,” saith He, “with a rod of iron, and dash them in pieces like a potter’s vessel.” 1600    Ps. ii. 9. But there are whom He ruleth not; these He spareth not, as a potter’s vessel dashing them in pieces. By Him then let us wish to be ruled and delivered, “for He is our God for ever and ever, and He shall rule us for ever.”

Psalm XLIX