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 LVII.2118    Lat. LVI. Sermon to the Commonalty.

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 selves, now at2119    Circa. the right hand of the Father; ye have heard how much He loveth us.…

2. Because then this Psalm is singing of the Passion of the Lord, see what is the title that it hath: “at the end.” The end is Christ.2120    Rom. x. 4. Why hath He been called end? Not as one that consumeth, but one that consummateth.…

3. “At the end, corrupt not, for David himself, for the inscription of the title; when he fled from the face of Saul into a cavern.” We referring to holy Scripture, do find indeed how holy David, that king of Israel, from whom too the Psalter of David hath received the name thereof, had suffered for persecutor Saul the king of his own people, as many of you know that have either read or have heard the Scriptures. King David had then for persecutor Saul: and whereas the one was most gentle, the other most ferocious: the one mild, the other envious; the one patient, the other cruel; the one beneficent, the other ungrateful: he endured him with so much mildness, that when he had gotten him into his hands him he touched not, hurt not.2121    1 Sam. xxiv. 4, 7.…What reference hath this to Christ? If all things which then were being done, were figures of things future, we find there Christ, and by far in the greatest degree. For this, “corrupt not for the inscription of the title,” I see not how it belongeth to that David. For not any “title” was inscribed over David himself which Saul would “corrupt.” But we see in the Passion of the Lord that there had been written a title, “King of the Jews:” 2122    Matt. xxvii. 37; John xix. 19. in order that this title might put to the blush these very men, seeing that from their King they withheld not their hands. For in them Saul was, in Christ David was. For Christ, as saith the Apostolic Gospel, is, as we know, as we confess, of the seed of David after the flesh;2123    Rom. i. 3; Matt. i. 1. for after the Godhead He is above David, above all men, above heaven and earth, above angels, above all things visible and invisible.…And because already it had been sung through the Holy Spirit, “Unto the end, corrupt not, for the inscription of the title:” Pilate answered them, “What I have written, I have written:”2124    John xix. 22. why do ye suggest to me falsehood? I corrupt not truth.

4. What therefore is, “When he fled from the face of Saul into a cavern”? Which thing indeed the former David also did: but because in him we find not the inscription of the title, in the latter let us find the flight into the cavern.2125    1 Sam. xxiv. 3. For that cavern wherein David hid himself did figure somewhat. But wherefore hid he himself? It was in order that he might be concealed and not be found. What is to be hidden in a cavern? To be hidden in earth. For he that fleeth into a cavern, with earth is covered so that he may not be seen. But Jesus did carry earth, flesh which He had received from earth: and in it He concealed Himself, in order that by Jews He might not be discovered as God. “For if they had known, never the Lord of glory would they have crucified.”2126    1 Cor. ii. 8. Why therefore the Lord of glory found they not? Because in a cavern He had hidden Himself, that is, the flesh’s weakness to their eyes He presented, but the Majesty of the Godhead in the body’s clothing, as though in a hiding-place of the earth, He hid.…But wherefore even unto death willed He to be patient? It was in order that He might flee from the face of Saul into a cavern. For a cavern may be understood as a lower part of the earth. And certainly, as is manifest and certain to all, His Body in a Tomb was laid, which was cut in a Rock. This Tomb therefore was the Cavern; thither He fled from the face of Saul. For so long the Jews did persecute Him, even until He was laid in a cavern. Whence prove we that so long they persecuted Him, until therein He was laid? Even when dead, and, on the Cross hanging, with lance they wounded Him.2127    John xix. 34. But when shrouded, the funeral celebrated, He was laid in a cavern, no longer had they anything which to the Flesh they might do. Rose therefore the Lord again out of that cavern unhurt, uncorrupt, from that place whither He had fled from the face of Saul: concealing Himself from ungodly men, whom Saul prefigured, but showing Himself to His members. For the members of Him rising again by His members were handled: for the members of Him, the Apostles, touched Him rising again and believed;2128    Luke xxiv. 39. and behold nothing profited the persecution of Saul. Hear we therefore now the Psalm; because concerning the title thereof enough we have spoken, as far as the Lord hath deigned to give.

5. “Have pity on me, O God, have pity on me, for in Thee hath trusted my Soul” (ver. 1). Christ in the Passion saith, “Have pity on Me, O God.” To God, God saith, “Have pity on Me!” He that with the Father hath pity on thee, in thee crieth, “Have pity on Me.” For that part of Him which is crying, “Have pity on Me,” is thine: from thee this He received, for the sake of thee, that thou shouldest be delivered, with Flesh He was clothed. The flesh itself crieth: “Have pity on Me, O God, have pity on me:” Man himself, soul and flesh. For whole Man did the Word take upon Him, and whole Man the Word became. Let it not therefore be thought that there Soul was not, because the Evangelist thus saith: “The Word was made flesh, and dwelled in us.”2129    John i. 14. For man is called flesh, as in another place saith the Scripture, “And all flesh shall see the salvation of God.”2130    Isa. xl. 5, lii. 10; Luke iii. 6. Shall anywise flesh alone see, and shall Soul not be there?…Thou hearest the Master praying, learn thou to pray. For to this end He prayed, in order that He might teach how to pray: because to this end He suffered, in order that He might teach how to suffer; to this end He rose again, in order that He might teach how to hope for rising again. “And in the shadow of Thy wings I will hope, until iniquity pass over.” This now evidently whole Christ doth say: here is also our voice. For not yet hath passed over, still rife is iniquity. And in the end our Lord Himself said there should be an abounding of iniquity: “And since iniquity shall abound, the love of many shall wax cold; but he that shall have persevered unto the end, the same shall be saved.”2131    Matt. xxiv. 12. But who shall persevere even unto the end, even until iniquity pass over? He that shall have been in the Body of Christ, he that shall have been in the members of Christ, and from the Head shall have learned the patience of persevering. Thou passest away, and behold passed are thy temptations; and thou goest into another life whither have gone holy men, if holy thou hast been. Into another life have gone Martyrs; if Martyr thou shalt have been, thou also goest into another life. Because “thou” hast passed away hence, hath by any means iniquity therefore passed away? There are born other unrighteous men, as there die some unrighteous men. In like manner therefore as some unrighteous men die and others are born: so some just men go, and others are born. Even unto the end of the world neither iniquity will be wanting to oppress, nor righteousness to suffer.…

6. “I will cry to God most high” (ver. 2). If most high He is, how heareth He thee crying? Confidence hath been engendered by experience: “to God,” he saith, “who had done good to me.” If before that I was seeking Him, He did good to me, when I cry shall He not hearken to me? For good to us the Lord God hath done in sending to us our Saviour Jesus Christ, that He might die for our offences, and rise again for our justification.2132    Rom. iv. 25. For what sort of men hath He willed His Son to die? For ungodly men. But ungodly men were not seeking God, and have been sought of God. For He is Most High in such sort, as that not far from Him is our misery and our groaning: because “near is the Lord to them that have bruised the heart.”2133    Ps. xxxiv. 18. “God that hath done good to me.”

7. “He hath sent from heaven and hath saved me” (ver. 3). Now the Man Himself, now the Flesh Itself, now the Son of God after His partaking of ourselves, of Him it is manifest, how He was saved, and hath sent from heaven the Father and hath saved Him, hath sent from heaven, and hath raised Him again: but in order that ye may know, that also the Lord Himself hath raised again Himself; both truths are written in Scripture, both that the Father hath raised Him again, and that Himself Himself hath raised again. Hear ye how the Father hath raised Him again: the Apostle saith, “He hath been made,” he saith, “obedient unto death, even the death of the Cross: wherefore God also hath exalted Him, and hath given Him a name which is above every name.”2134    Phil. ii. 8, 9. Ye have heard of the Father raising again and exalting the Son; hear ye how that He too Himself His flesh hath raised again. Under the figure of a temple He saith to the Jews, “Destroy this Temple, and in three days I will raise it up.”2135    John ii. 19. But the Evangelist hath explained to us what it was that He said: “But this,” he saith, “He spake of the Temple of His Body.” Now therefore out of the person of one praying, out of the person of a man, out of the person of the flesh, He saith, “He hath saved me. He hath given unto reproach those that trampled on me.” Them that have trampled on Him, that over Him dead have insulted, that Him as though man have crucified, because God they perceived not, them He hath given unto reproach. See ye whether it has not been so done. The thing we do not believe as yet to come, but fulfilled we acknowledge it. The Jews raged against Christ, they were overbearing against Christ. Where? In the city of Jerusalem. For where they reigned, there they were puffed up, there their necks they lifted up. After the Passion of the Lord thence they were rooted out; and they lost the kingdom, wherein Christ for King they would not acknowledge. In what manner they have been given unto reproach, see ye: dispersed they have been throughout all nations, nowhere having a settlement, nowhere a sure abode. But for this reason still Jews they are, in order that our books they may carry to their confusion. For whenever we wish to show Christ prophesied of, we produce to the heathen these writings. And lest perchance men hard of belief should say that we Christians have composed these books, so that together with the Gospel which we have preached we have forged the Prophet, through whom there might seem to be foretold that which we preach: by this we convince them; namely, that all the very writings wherein Christ hath been prophesied are with the Jews, all these very writings the Jews have. We produce documents from enemies, to confound other enemies. In what sort of reproach therefore are the Jews? A document the Jew carrieth, wherefrom a Christian may believe. Our librarians they have become, just as slaves are wont behind their masters to carry documents, in such sort that these faint in carrying, those profit by reading.2136    [See p. 132, note 3, supra.—C.] Unto such a reproach have been given the Jews: and there hath been fulfilled that which so long before hath been foretold, “He hath given unto reproach those that trampled on me.” But how great a reproach it is, brethren, that this verse they should read, and themselves being blind should look upon their mirror! For in the same manner the Jews appear in the holy Scripture which they carry, as appeareth the face of a blind man in a mirror: by other men it is seen, by himself not seen.

8. Thou wast inquiring perhaps when he said, “He hath sent from heaven and hath saved me.” What hath He sent from heaven? Whom hath He sent from heaven? An Angel hath He sent, to save Christ, and through a servant is the Lord saved? For all Angels are creatures2137    Lat. “a creature.” serving Christ. For obedience there might have been sent Angels, for service they might have been sent, not for succour: as is written, “Angels ministered unto Him,”2138    Matt. iv. 11. not like men merciful to one indigent, but like subjects to One Omnipotent. What therefore “hath He sent from heaven, and hath saved me”? Now we hear in another verse what from heaven He hath sent. “He hath sent from heaven His mercy and His truth.”2139    Ps. lvii. 3. For what purpose? “And hath drawn out my soul from the midst of the lions’ whelps.”2140    Ps. lvii. 4. “Hath sent,” he saith, “from heaven His mercy and His truth:” and Christ Himself saith, “I am Truth.” There was sent therefore Truth, that it should draw out my soul hence from the midst of the lions’ whelps: there was sent mercy. Christ Himself we find to be both mercy and truth; mercy in suffering with us, and truth in requiting us.…Who are the lions’ whelps? That lesser2141    Minutus. people, unto evil deceived, unto evil led away by the chiefs of the Jews: so that these are lions, those lions’ whelps. All roared, all slew. For we are to hear even here the slaying of these very men, presently in the following verses of this Psalm.

9. “And hath drawn out,” he saith, “my soul from the midst of the lions’ whelps” (ver. 4). Why sayest thou, “And hath drawn out my soul”? For what hadst thou suffered, that thy soul should be drawn out? “I have slept troubled.” Christ hath intimated His death.…

10. Whence “troubled”? Who troubling? Let us see in what manner he brandeth an evil conscience upon the Jews, wishing to excuse themselves of the slaying of the Lord. For to this end, as the Gospel speaketh, to the judge they delivered Him, that they might not themselves seem to have killed Him.…Let us question Him, and say, since Thou hast slept troubled, who have persecuted Thee? who have slain Thee? was it perchance Pilate, who to soldiers gave Thee, on the Tree to be hanged, with nails to be pierced? Hear who they were, “Sons of men” (ver. 5). Of them He speaketh, whom for persecutors He suffered. But how did they slay, that steel bare not? They that sword drew not, that made no assault upon Him to slay; whence slew they? “Their teeth are arms and arrows, and their tongue a sharp sword.” Do not consider the unarmed hands, but the mouth armed: from thence the sword proceeded, wherewith Christ was to be slain: in like manner also as from the mouth of Christ, that wherewith the Jews were to be slain. For He hath a sword twice whetted:2142    Rev. i. 16. and rising again He hath smitten them, and hath severed from them those whom He would make His faithful people. They an evil sword, He a good sword: they evil arrows, He good arrows. For He hath Himself also arrows good, words good, whence He pierceth the faithful heart, in order that He may be loved. Therefore of one kind are their arrows, and of another kind their sword. “Sons of men, their teeth are arms and arrows, and their tongue a sharp sabre.” Tongue of sons of men is a sharp sabre, and their teeth arms and arrows. When therefore did they smite, save when they clamoured, “Crucify, crucify”?2143    Matt. xxvii. 22; John xix. 6.

11. And what have they done to Thee, O Lord? Let the Prophet here exult! For above, all those verses the Lord was speaking: a Prophet indeed, but in the person of the Lord, because in the Prophet is the Lord.…“Be exalted,” he saith, “above the Heavens, O God.” Man on the Cross, and above the Heavens, God. Let them continue on the earth raging, Thou in Heaven be judging. Where are they that were raging? where are their teeth, the arms and arrows? Have not “the stripes of them been made the arrows of infants”? For in another place a Psalm2144    [Vulgate and Septuagint, Ps. lxiv. 7.—C.] this saith, desiring to prove them vainly to have raged, and vainly unto frenzies to have been driven headlong: for nothing they were able to do to Christ when for the time crucified, and afterwards when He was rising again, and in Heaven was sitting. How do infants make to themselves arrows? Of reeds?2145    Cannæ. But what arrows? or what powers? or what bows? or what wound? “Be Thou exalted above the Heavens, O God, and above all the earth Thy glory” (ver. 6). Wherefore exalted above the Heavens, O God? Brethren, God exalted above the Heavens we see not, but we believe: but above all the earth His glory to be not only we believe, but also see. But what kind of madness heretics are afflicted with, I pray you observe. They being cut off from the bond of the Church of Christ, and to a part holding, the whole losing, will not communicate with the whole earth, where is spread abroad the glory of Christ.2146    Against the Donatists. But we Catholics are in all the earth, because with all the world we communicate, wherever the Glory of Christ is spread abroad.2147    [This comes home with terrible import to that portion of the Church which has made itself the whole Church with a novel creed, and broken communion with the Easterns.—C.] For we see that which then was sung, now fulfilled. There hath been exalted above the Heavens our God, and above all the earth the Glory of the Same. O heretical insanity! That which thou seest not thou believest with me, that which thou seest thou deniest: thou believest with me in Christ exalted above the Heavens, a thing which we see not; and deniest His Glory over all the earth, a thing which we see.

12. …Let your Love see the Lord speaking to us, and exhorting us by His example: “A trap2148    Muscipulam. they have prepared for My feet, and have bowed down My Soul” (ver. 7). They wished to bring It down as if from Heaven, and to the lower places to weigh It down: “They have bowed My Soul: they have digged before My face a pit and themselves have fallen into it.” Me have they hurt, or themselves? Behold He hath been exalted above the Heavens, God, and behold above all the earth the Glory of the Same: the kingdom of Christ we see, where is the kingdom of the Jews? Since therefore they did that which to have done they ought not, there hath been done in their case that which to have suffered they ought: themselves have dug a ditch, and themselves have fallen into it. For their persecuting Christ, to Christ did no hurt, but to themselves did hurt. And do not suppose, brethren, that themselves alone hath this befallen. Every one that prepareth a pit for his brother, it must needs be that himself fall into it.…

13. But the patience of good men with preparation of heart accepteth the will of God: and glorieth in tribulations, saying that which followeth: “Prepared is my heart, O God, I will sing and play” (ver. 8). What hath he done to me? He hath prepared a pit, my heart is prepared. He hath prepared pit to deceive, shall I not prepare heart to suffer? He hath prepared pit to oppress, shall I not prepare heart to endure? Therefore he shall fall into it, but I will sing and play. Hear the heart prepared in an Apostle, because he hath imitated his Lord: “We glory,” he saith, “in tribulations: because tribulation worketh patience: patience probation, probation hope, but hope maketh not ashamed: because the love of God is shed abroad in our hearts through the Holy Spirit, which hath been given to us.”2149    Rom. v. 3. He was in oppressions, in chains, in prisons, in stripes, in hunger and thirst, in cold and nakedness,2150    2 Cor. xi. 27. in every wasting of toils and pains, and he was saying, “We glory in tribulations.” Whence, but that prepared was his heart? Therefore he was singing and playing.

14. “Rise up, my glory” (ver. 9). He that had fled from the face of Saul into a cavern, saith, “Rise up, my glory:” glorified be Jesus after His Passion. “Rise up, psaltery and harp.” He calleth upon what to rise? Two organs I see: but Body of Christ one I see, one flesh hath risen again, and two organs have risen. The one organ then is the psaltery, the other the harp. Organs 2151    Organa. is the word used for all instruments of musicians. Not only is that called an organ, which is great, and blown into with bellows;2152    [Of which see a primitive example in Parker’s Glossary of Architecture (vol. i. p. 264), Oxford, 1845. The use of organs in churches is very modern. The Greeks exclude them still. St. Thomas Aquinas testifies their non-use in the Latin churches in the thirteenth century.—C.] but whatsoever is adapted to playing and is corporeal, whereof for an instrument the player maketh use, is said to be an organ. But distinguished from one another are these organs.2153    [See p. 139, supra.—C.]…What therefore do these two organs figure to us? For Christ the Lord our God is waking up His psaltery and His harp; and He saith, “I will rise up at the dawn.” I suppose that here ye now perceive the Lord rising. We have read thereof in the Gospel:2154    Mark xvi. 2. see the hour of the Resurrection. How long through shadows was Christ being sought? He hath shone, be He acknowledged; “at the dawn” He rose again. But what is psaltery? what is harp? Through His flesh two kinds of deeds the Lord hath wrought, miracles and sufferings: miracles from above have been, sufferings from below have been. But those miracles which He did were divine; but through Body He did them, through flesh He did them. The flesh therefore working things divine, is the psaltery: the flesh suffering things human is the harp. Let the psaltery sound, let the blind be enlightened, let the deaf hear, let the paralytics be braced to strength, the lame walk, the sick rise up, the dead rise again; this is the sound of the Psaltery. Let there sound also the harp, let Him hunger, thirst, sleep, be held, scourged, derided, crucified, buried. When therefore thou seest in that Flesh certain things to have sounded from above, certain things from the lower part, one flesh hath risen again, and in one flesh we acknowledge both psaltery and harp. And these two kinds of things done have fulfilled the Gospel, and it is preached in the nations: for both the miracles and the sufferings of the Lord are preached.

15. Therefore there hath risen psaltery and harp in the dawn, and he confesseth to the Lord; and saith what? “I will confess to Thee among the peoples, O Lord, and will play to Thee among the nations: for magnified even unto the Heavens hath been Thy mercy, and even unto the clouds Thy truth” (ver. 10). Heavens above clouds, and clouds below heavens: and nevertheless to this nearest heaven belong clouds. But sometimes clouds rest upon the mountains, even so far in the nearest air are they rolled. But a Heaven above there is, the habitations of Angels, Thrones, Dominions, Principalities, Powers. This therefore may perchance seem to be what should have been said: “Unto the Heavens Thy truth, and even unto the clouds Thy mercy.” For in Heaven Angels praise God, seeing the very form of truth, without any darkness of vision, without any admixture of unreality: they see, love, praise, are not wearied. There is truth: but here in our own misery surely there is mercy. For to a miserable one must be rendered mercy. For there is no need of mercy above, where is no miserable one. I have said this because that it seemeth as though it might have been more fittingly said, “Magnified even unto the Heavens hath been Thy truth, and even unto the clouds Thy mercy.” For “clouds” we understand to be preachers of truth, men bearing that flesh in a manner dark, whence God both gleameth in miracles, and thundereth in precepts.2155    [Psa. xxxvi. p. 88, § 7, supra.—C.]…Glory to our Lord, and to the Mercy of the Same, and to the Truth of the Same, because neither hath He forsaken by mercy to make us blessed through His Grace, nor defrauded us of truth: because first Truth veiled in flesh came to us and healed through His flesh the interior eye of our heart, in order that hereafter face to face we may be able to see It.2156    1 Cor. xiii. 12. Giving therefore to Him thanks, let us say with the same Psalm the last verses, which sometime since too I have said, “Be Thou exalted above the Heavens, O God, and above all the earth Thy glory” (ver. 11). For this to Him the Prophet said so many years before; this now we see; this therefore let us also say.