Psalm 9

1. The inscription of this Psalm is, To the end for the hidden things of the Son, a Psalm of David himself As to the hidden things of the Son there may be a question: but since he has not added whose, the very only-begotten Son of God should be understood. For where a Psalm has been inscribed of the son of David, When, he says, he fled from the face of Absalom his son; although his name even was mentioned, and therefore there could be no obscurity as to whom it was spoken of: yet it is not merely said, from the face of son Absalom; but his is added. But here both because his is not added, and much is said of the Gentiles, it cannot properly be taken of Absalom. For the war which that abandoned one waged with his fathar, no way relates to the Gentiles, since there the people of Israel only were divided against themselves. This Psalm is then sung for the hidden things of the only-begotten Son of God. For the Lord Himself too, when, without addition, He uses the word Son, would have Himself, the Only-begotten, to be understood; as where He says, If the Son shall make you free, then shall ye be free indeed. For He said not, the Son of God; but in saying merely, Son, He gives us to understand Whose Son it is. Which form of expression nothing admits of, save His excellency of Whom we so speak, that, though we name Him not, He can be understood. For so we say, it rains, clears up, thunders, and such like expressions; and we do not add who does it all: for that the excellency of the doer spontaneously presents itself to all men's minds, and does not want words. What then are the hidden things of the Son? By which expression we must first understand that there are some things of the Son manifest, from which those are distinguished which are called hidden. Wherefore since we believe two advents of the Lord, one past, which the Jews understood not: the other future, which we both hope for; and since the one which the Jews understood not, profited the Gentiles; For the hidden things of the Son, is not unsuitably understood to be spoken of this advent, in which blindness in part is happened to Israel, that the fulness of the Gentiles might come in. (For. notice of two judgments is conveyed to us throughout the Scriptures, if any one will give heed to them, one hidden, the other manifest. The hidden one is passing now, of which the Apostle Peter says, The time is come, that judgment should begin from the house of the Lord. The hidden judgment accordingly is the pain, by which now each man is either exercised to purification, or warned to conversion, or if he despise the calling and discipline of God, is blinded unto damnation. But the manifest judgment is that, in which the Lord, at His coming, will judge the quick and the dead, all men confessing that it i# He by Whom both rewards shall be assigned to the good, and punishments to the evil. But then that confession will avail, not to the remedy of evils, but to the accumulation of damnation. Of these two judgments, the one hidden, the other manifest, the Lord seems to me to have spoken, where He says, Whoso believeth on Me hath passed from death unto life, and shall not come24' into judgment; into the manifest judgment, that is. For that which passes from death unto life by means of some affliction, whereby He scourgelh every son whom He receiveth, is the hidden judgment But whoso believeth not, saith He, hath been judged already: that is, by this hidden judgment hath been already prepared for that manifest one. These two judgments we read of also in Wisdom, whence it is written, Therefore unto them, as to children without the use of reason, Thou didst give a judgment to mock them; ButH[26' they that have not been corrected by this judgment have felt a judgment worthy of God. Whoso then are not corrected by this hidden judgment of God, shall most worthily be punished by that manifest one.) Wherefore in this Psalm must be observed the hidden things of the Son, that is, both His advent in humility, by which He profited the Gentiles with the Jews' blindness; and the pain which is now dispensed secretly, not as yet in the damnation of sinners, but either in exercising the converted, or in admonition that they* be converted, or in blinding, that they who refuse to be converted may be made ready for damnation. -

2. / will corfess unto Thee, 0 Lord, with my whole heart. He doth not, with a whole heart, confess unto God, who doubteth of His Providence in any particular: but he who sees already the hidden things of the wisdom of God, how great is His invisible reward, who saith, We rejoice in tribulations; and how all torments, which are inflicted on3, the body, are either for the exercising of those that are converted to God, or for warning that they be converted, or for just preparation of the obdurate unto their last damnation: and so now all things are referred to the governance of Divine Providence, which fools think done as it were by chance and at random, and without any Divine ordering. J will tell all Thy marvels. He tells all God's marvels, who sees them performed not only openly on the body, but invisibly indeed too in the soul, but far more sublimely and excellently. For men earthly, and led wholly by the eye, marvel more that the dead Lazarus rose again in the body, than that Paul the persecutor rose again in soul. But since the visible miracle calleth the soul to the light, but the invisible enlighteneth the Boul that comes when called, he tells all God's marvels, who, by believing the visible, passes on to the understanding of the invisible.

3. / will be glad and exult in Thee. Not any more in this world, not in pleasure of bodily dalliance, not in relish of palate and tongue, not in sweetness of perfumes, not in joyousness of passing sounds, not in the variously coloured forms of figure, not in vanities of men's praise, not in wedlock and perishable offspring, not in superfluity of temporal wealth, not in this world's getting, whether it extend over place and space, or be prolonged in time's succession: but, I will be glad and exult in Thee, namely, in the hidden things of the Son, where the light of Thy countenance hath been stamped on us, O Lord: for, Thou wilt hide them, saith he, in the hiding place of Thy countenance. He then will be glad and exult in Thee, who tells all Thy marvels. And He will tell all Thy marvels, (since it is now spoken of prophetically,) Who came not to do His own will, but the will of Him Who sent Him.

4. For now the Person of the Lord begins to appear speaking in this Psalm. For it follows, I will sing to Thy Name, O Most High, in turning mine enemy behind. His enemy then, where was he turned back? Was it when it was said to him, Get thee behind, Satan? For then he who by tempting desired to put himself before, was turned behind, by failing in deceiving Him Who was tempted, and by availing nothing against Him. For earthly men are behind: but the heavenly man is preferred before, although he came after. For the first man is of the earth, earthy: the second Man is from heaven, heavenly. But from this stock he came by whom it was said, He Who cometh after me is preferred before me. And the Apostle forgets those things that are behind, and reaches forth unto those things that are before. The enemy, therefore, was turned behind, after that he could not deceive the heavenly Man being tempted; and he turned himself to earthy men, where he can have dominion. Wherefore no man goeth before him, and causetb him to be behind, but he who laying aside the image of the earthy man shall have borne the image of the heavenly. But now, should we prefer understanding the words, mine enemy, generally, either for a sinner, or an heathen, it will not be unreasonable. Nor will the words, In turning mine enemy behind, be a punishment; but a benefit, yea such a benefit, as that nothing can be compared to it. For what more blessed than to lay aside pride, and to have no wish to go before Christ, as if one were whole, and needed not the physician, but to wish rather to go behind after Christ, Who, when calling a disciple to perfection, saith, Follow Me. But still, in turning my enemy behind, is more suitably understood as spoken of the devil. For in truth the devil is turned behind, even in the persecution of the righteous, and he, much more to their advantage, is a persecutor, than if he went before as a leader and a prince. We must sing then to the Name of the Most High in turning the enemy behind: since we ought to choose rather to fly from him as a persecutor, than to follow him as a leader. For we have whither we may fly and hide ourselves in the hidden things of the Son; seeing that the Lord hath been made a refuge for us.

5. They will be weakened, and perish from Thy face. Who will be weakened and perish, but the unrighteous and ungodly? They will be weakened, while they shall avail nothing; and they shall perish, because the ungodly will not be; from the face of God, that is, from the knowledge of God, as he perished who said, But now I live not, but Christ liveth in me. But why will the ungodly be weakened, and20' perish from Thy face? Because, he saith, Thou hast made my judgment, and my cause: that is, the judgment in which I seemed to be judged, Thou hast made mine; and the cause in which men condemned me just and innocent, Thou hast made mine. For such things served1 Him for our deliverance: as sailors too call the wind theirs, which they advantage of for prosperous sailing.

6. Thou safest on the throne Who judgest equity. Whether the Son say this to the Father, Who said also, Thou couldest have no power against Me, except it were given thee from above, referring this very thing, that the Judge of men was judged for men's advantage, to the Father's equity and His own hidden things: or whether man say to God, Thou satest on the throne Who judgest equity 9 giving the name of God's throne to his soul, so that his body may peradventure be the earth, which is called God's footstool: for God was in Christy reconciling the world unto Himself: or whether the soul of the Church, perfect now and without spot and wrinkle, worthy, that is, of the hidden things of the Son, in that The King hath brought her into chamber, say to her spouse, Thou satest upon the throne Who judgest equity, in that Thou hast risen from the dead, and ascended up into heaven, and sittest at the right hand of the Father: whichsoever, I say, of those opinions, whereunto this verse may be referred, is preferred, it transgresses not the rule of faith,

7. Thou hast rebuked the heathen, and the ungodly hath perished. We take this to be more suitably said to the Lord Jesus Christ, than said by Him* For Who else hath rebuked the heathen, and the ungodly perished, save He, Who after that He ascended up into heaven, sent the Holy Ghost, that, filled by Him, the Apostles should preach the word of God with boldness, and freely reprove men's sins? At which rebuke the ungodly perished; because the ungodly was justified and was made godly. Thou hast effaced their name for the world*, and for the world's world. The name of the ungodly hath been effaced. For they are not called ungodly who believe in the true God. Now their name is effaced for the world, that is as long as the course of the temporal world endures. And for the world's world. What is the world's world, but that whose image and shadow, as it were, this world possesses? For the change of seasons sue-meaning of * age/ as in our expression in Latin. ceeding one another, whilst the moon is on the wane, and again on the increase, whilst the sun each year returns to his quarter, whilst spring, or summer, or autumn, or winter passes away only to return, is in some sort an imitation of eternity. But this world's world is that which abides in immutable eternity. ' As a verse in the mind, and a verse in the voice: the former is understood, the latter heard; and the former fashions the latter: and hence the former works in art and abides, the latter sounds in the air and passes away. So the fashion of this changeable world is defined by that world unchangeable which is called the world's world. And hence the one abides in the art, that is, in the Wisdom and Power of God: but the other is made to pass in the governance of creation. If after all it be not a repetition, so that after it was said for the world, lest it should be understood of this world that passeth away, it were added/br the world's world. For in the Greek copies it is thus, efa Toy aloova, xa) e$ Toy alcove*. toO aia>vo$. Which the Latins have for the most part rendered, not, for the world, and for the world's world9; but, for ever, and for the world's world*, that in. the words for the worlds world, the words for ever, should be explained. The name then of the ungodly Thou hast effaced for ever, for from henceforth the ungodly shall never be. And if their name be not prolonged unto this world, much less unto the world's world.

8. The swords of the enemy have failed at the end. Not enemies in the plural, but this enemy in the singular. Now what enemy's swords have failed but the devil's? Now these are understood to be divers erroneous opinions, whereby as with swords he destroys souls. In overcoming these swords, and in bringing them to failure, that sword is employed, of which it is said in the seventh Psalm, If ye be not con-Va.7,12. verted, He will brandish His sword. And peradventure this is the end, against which the swords of the enemy fail; since up to it they are of some avail. Now it worketh secretly, but in the last judgmentdt will be brandished openly. By it the cities are destroyed. For so it follows, The swords of the enemy have failed at the end: and Thou hast destroyed the cities. Cities indeed wherein the devil rules, where crafty and deceitful counsels hold, as it were, the place of a court, on which supremacy attend as officers and ministers the services of all the members, the eyes for curiosity, the ears for lasciviousness, or for whatsoever else is gladly listened to that bears on evil, the hands for rapine or any other violence or pollution soever, and all the other members after this manner serving the tyrannical supremacy, that is, perverse counsels. Of this city the commonalty, as it were, are all soft affections and disturbing emotions of the mind, stirring up daily seditions in a man. So then where a king, where a court, where ministers, where commonalty are found, there is a city. Nor again would such things be in bad cities, unless they were first in individual men, who are, as it were, the elements and seeds of cities. These cities He destroys, when on the prince being shut out thence, of whom it was said, The prince of this world has been cast out, these kingdoms are wasted by the word of truth, evil counsels are laid to sleep, vile affections tamed, the ministries of the members and senses taken captive, and transferred to the service of righteousness and good works: that as the Apostle says, sin should no more reign in our mortal body, and so forth. Then is the soul at peace, and the man is disposed to receive rest and blessedness. Their memorial has perished tenth uproar: with the uproar, that is, of the ungodly. But it is said, with uproar, either because when ungodliness is overturned, there is uproar made: for none passeth to the highest place, where there is the deepest silence, but he who with much uproar shall first have warred with his own vices: or with uproar, is said, that the memory of the ungodly should perish in the perishing even of the very uproar, in which ungodliness riots.

9. And the Lord abideth for ever. Wherefore then have the heathen raged, and the people imagined vain things against the Lord, and against His Anointed: for the Lord abideth for ever. He hath prepared His seat in judgment, and He shall judge the world in equity. He prepared His seat, when He was judged. For by that patience Man purchased heaven, and God in Man profited.believers. And this is the Son's hidden judgment. But seeing He is also to come openly and in the sight of all to judge the quick and the dead, He hath prepared His seat in the hidden judgment: and He shall also openly judge the world in equity, that is, He shall distribute gills proportioned toss, desert, setting the sheep on His right hand, and the goats on His left. He shall judge the people with justice. This is the same as was said above, He shall judge the world in equity. Not as men judge who see not the heart, by whom very oft^n worse men are acquitted than are condemned: but in equity and with justice shall the Lord judge, conscience bearing tritness, and thoughts accusing, or else15' excusing.

10. And the Lord hath become a refuge to the poor. Whatsoever be the persecutions of that enemy, who hath been turned behind, what harm shall he do to them whose refuge the Lord hath become? But this will be, if in this world, in which that one has an office of power, they shall choose to be poor, by loving nothing which either here leaves a man wHile he lives and loves, or is left by him when he dies. For to such a poor man hath the Lord become a refuge, an Helper in due season, in tribulation. Lo He maketh poor, for He scour geth every son whom He receiveth. For what an Helper in due season is, he explained by6, adding in tribulation. For the soul is not turned to God, save when it is turned away from this world: nor is it more seasonably turned away from this world, except toils and pains be mingled with its trifling and hurtful and destructive pleasures.

11. Ver. 10. And let them who know Thy Name, hope in I7iee9 when they shall have ceased hoping in wealth, and in the other enticements of this world. For the soul indeed that seeketh where to fix her hope, when she is torn away from this world, the knowledge of God's Name seasonably receives. For the mere Name of God hath now been published every where: but the knowledge of the name is, when He is known Whose name it is. For the name is not a name for its own sake, but for that which it signifies. Now it has been said, The Lord is His Name. Wherefore whoso willingly submits himself to God as His servant, hath known2, this name. And let them who know Thy Name hope in Thee. Again, the Lord saith to Moses, / am That I am; and Thou shalt say to the children of Israel, I AM, hath sent me. Let them then 'who know Thy Name, hope in Thee; that they may not hope in those things which flow by in time's quick revolution, having nothing but 6 will be' and t has been.' For what in them is future, when it arrives, straightway becomes the past; it is awaited with eagerness, it is lost with pain. But in the nature of God nothing will be, as if it were not yet; or hath been, as if it were no longer: but there is only that which is, and this is eternity. Let them cease then to hope in and love things temporal, and let them apply themselves to hope eternal, who know His name Who said, lam That lam; and of Whom it was said, / AM hath sent me. For Thou hast not forsaken them that seek Thee, O Lord. Whoso seek Him, seek no more things transient

12. Ver. 11. Sing to the Lord, Wlio dwellelh in Sion, is said to them, whom the Lord. forsakes not as they seek Him. He dwelleth in Sion, which is interpreted watching, and which beareth the likeness of the Church that now is; as Jerusalem beareth the likeness of the Church that is to come> tnat;s> the city of Saints already enjoying life angelical; for Jerusalem is by interpretation the vision of peace. Now watching goes before vision, as this Church goes before that one which is promised, the city immortal and eternal. But in time it goes before, not in dignity: because more honourable is that whither we are striving to arrive, than what we practise, that we may attain to arrive; now we practise watching, that we may arrive at vision. But again this same Church which now is, unless the Lord inhabit her, the most earnest watching might run into any sort of And to this Church it was.said, For the temple of G0^*8 holy, which temple ye are: again, That Christ may dwell in the inner man in your hearts by faith. It is enjoined us then, that we sing to the Lord Who dwelleth in Sion, that with one accord we praise the Lord, the Inhabitant of the Church. Shew forth His wonders among the heathen. It has both been done, and will not cease to be done.

13. Ver. 12. For requiring their blood He hath remembered. As if they, who were sent to preach the Gospel, should make answer to that injunction which has been mentioned, Shew forth His wonders among the heathen, and should say, O Lord, who hath believed our report? and18-63*1- again, For Thy sake we are killed all the day long; the Psalmist suitably goes on to say, That Christians not without great reward of eternity will die in persecution, for requiring their blood He hath remembered. But why did he choose to say, their blood? Was it, as if one of imperfect knowledge and less faith should ask, How will they shew them forth, seeing that the infidelity of the heathen will rage against them; and he should be answered, For requiring their blood He hath remembered, that is, the last judgment will come, in which both the glory of the slain and the punishment of the slayers shall be made manifest? But let no one suppose He hath remembered to be so used, as though forgetfnlness can attach to God; but since the judgment will be after a long interval, it is used in accordance with the feeling of weak men, who think God hath forgotten, because He doth not act so speedily as they wish. To such is said what follows also, He hath not forgotten the cry of the poor: that is, He hath not, as you suppose, forgotten. As if they should on hearing, He hath remembered, say, Then He had forgotten; No, He hath not forgotten, says the Psalmist, the cry of the poor.

14. But I ask, what is that cry of the poor, which God forgetteth not? Is it that cry, the words whereof are these, (ver. 13.) Pity me, 0 Lord, see my humiliation at the hands of my enemies? Why then did he not say, Pity us, O Lord, see our humiliation at the hands of our enemies, as if many poor were crying; but as if one, Pity me, O Lord? Is it because One inteTcedeth for the Saints, Who first for our2Cor.Q, sakes became poor, though He was rich; and it is He Who9, saith, Who exaltest me from the gales of death, (ver. 14.) that I may declare all Thy praises in the gates of the daughter of Sion? For man is exalted in Him, not that Man only Which He beareth, Which is the Head of the Church; but whichsoever one of us also is among the other members, and is exalted from all depraved desires; which are the gates of death, for that through them is the road to death. But the joy in the fruition is at once death itself, when one gains what he hath in abandoned wilfulness coveted: for coveting is the root of all evil: and therefore is the gate of death, for the widow that liveth in pleasures is dead. At which pleasures we arrive through desires as it were through the gates of death. But all highest purposes are the gates of the daughter of Sion, through which we come to the vision of peace in the Holy Church. In these gates therefore all the praises of God are well shewn forth, that what is holy may not be given to dogs, nor pearls cast before swine: who would rather frowardly bark, than earnestly inquire; or who would neither bark nor inquire, but wallow in the mire of their own lusts. But when God's praises are shewn forth in good earnestness; to them that seek it is given, and to them that inquire it is made manifest, and to them that knock it is opened. Or haply are the gates of death the bodily senses and eyes, which were opened when the man tasted of the forbidden tree, from which they are exalted, to whom it is said that they should seek not the things that are seen, but the things that are not seen; for the things that are seen are temporal, but the things that are not seen are eternal: and are the gates of the daughter of Sion the sacraments and beginnings of faith, which are opened to them that knock, that they may arrive at the hidden things of the Son? For eye hath not seen, nor ear heard, neither hath it ascended in the heart of man, what things God hath prepared for them that love Him. Thus far is the cry of the poor, which the Lord hath not forgotten.

15. Then follows, / will exult for Thy salvation: that is, with blessedness shall I be holden by Thy salvation, which is our Lord Jesus Christ, the Power and Wisdom of God. Therefore says the Church, which is here in affliction and is saved by hope, as long as the hidden judgment of the Son js, in hope she says, / will exult for Thy salvation: for now she is worn down either by the roar of violence around her, or by the errors of the heathen. (Ver. 15.) The heathen are fixed in the corruption, which they made. Consider ye how punishment is reserved for the sinner, out of his own works; and how they that have wished to persecute the Church, have been fixed in that corruption, which they thought to inflict. For they were desiring to kill the body, whilst they themselves were dying in soul. In that snare which they hid, has their foot been taken. The hidden snare is crafty devising. The foot of the soul is well understood to be its love: which, when depraved, is called coveting or lust; but when upright, love or charity. For by love it is moved as it were to the place, whither it tendeth. But the soul's place is not in any space which bodily form occupies: but in the delight, at which she rejoices to have attained through love. But a pernicious delight follows coveting, a profitable one charity. Whence coveting is also called a root. The root moreover is taken for, so to say, the foot of the tree. Charity too is called a root, where the Lord speaks of the seed, which in the stony places withers under the scorching sun, because it had not deep root. Whereby He points out those, that rejoice in receiving the word of truth, but give way in persecution, which can be withstood by love only. And the Apostle says, That* being rooted and grounded in love, ye may be able to take in. The foot then of sinners, that is, their love, is taken in the snare, which they hide: for when delight shall have followed on to deceitful dealing, when God shall have delivered them over to the lust of their heart; that delight at once binds them, that they dare not tear away their love thence and apply it to profitable objects; for when they shall make the attempt, they will be pained in heart, as if desiring to free their foot from a fetter: and giving way under this pain they refuse to withdraw from pernicious delights. In the snare then which they have hid, that is, in deceitful counsel, their foot hath been taken, that is their love, which through deceit attains to that vain joy whereby pain is purchased.

16. Ver. 16. The Lord is known executing judgments. These are God's judgments. Not from that tranquillity of His blessedness, nor from the secret places of wisdom, wherein blessed souls are received, is the sword, or fire, or wild beast, or any such thing brought forth, whereby sinners may be tormented: but how are they tormented, and how does the Lord do judgment? In the works, he says, of his own hands hath the sinner been caught.

17. Here is interposed, The song of the diapsalma: as it were the hidden joy, as far as we can imagine, of the separation which is now made, not in place, but in the affections of the heart, between sinners and the righteous, as of the corn from the chaff, as yet on the floor. And then follows, (ver. 17.) Let the sinners be turned into hell: that is, let them be given into their own hands, when they are spared, and let them be ensnared in deadly delight. All nations that forget God. Because when they did not think good to retain God in their knowledge, God gave them over to a reprobate mind.

18. Ver. 18. For there shall not be forgetfulness of tho poor man to the end: who now seems to be in forgetfulness, when sinners are thought to flourish in this world's happiness, and the righteous to be in travail: but the patience saith He, of the poor shall not perish for ever. Wherefore there is need of patience now to bear with the evil, who are already separated in will, till they be also separated at the last judgment.

19. Ver. 19. Arise, 0 Lord, let not man prevail. The future judgment is prayed for: but before it come, Let the heathen, saith he, be judged in Thy sight: that is, in secret; which is called in God's sight, with the knowledge of a few holy and righteous ones. (Ver. 20.) Place a lawgiver over them, 0 Lord. He seems to me to point out Antichrist: of the Apostle says, When the man of sin shall be revealed. Let the heathen know that they are men. That they who will be set free by the Son of God, and belong to the Son of Man, and be sons of men, that is, new men, may serve man, that is, the old man the sinner, for that they are

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 all men and against the Saints of God, that then some weak ones shall indeed think that God cares not for human affairs, the Psalmist interposing a diapsalma, adds as it were the voice of men groaning and asking why judgment is deferred. (Psalm X. ver. l.h) Why, O Lord, saith he, hast Thou withdrawn afar off? Then he who thus inquired, as if all on a sudden he understood, or as if he asked, though he knew, that he might teach, adds, Thou despisest in due seasons, in tribulations: that is, Thou despisest seasonably, and causest tribulations to inflame men's minds with longing for Thy coming. For that fountain of life is sweeter to them, that have much thirst. Therefore he hints the reason of the delay, saying, (ver. 2.) Whilst the ungodly vaunteth himself, the poor man is inflamed. Wondrous it is and true with what earnestness of good hope the little ones are inflamed unto an upright living by comparison with sinners. In which mystery it comes to pass, that even heresies are permitted to exist; not that heretics themselves wish this, but because Divine Providence worketh this result from their sins, Which both maketh and ordaineth the light; but ordereth only the darkness, that by comparison therewith the light may be more pleasant, as by comparison with heretics the discovery of truth is more sweet. For so, by this comparison, the approved, who are known to God, are made manifest among men.

21. They are taken in their thoughts, which they think: that is, their evil thoughts become chains to them. But how become they chains? (ver. 3.) For the sinner is praised, saith he, in the desires of his soid. The tongues of flatterers bind souls in sin. For there is pleasure in doing those things, in which not only is no reprover feared, but even an approver heard. And he that does unrighteous deeds is blessed. Hence are they taken in their thoughts, which they think.

22. Ver. 4. The sinner hath angered the Lord. Let no one congratulate the man, that prospers in his way, to whose sins no avenger is nigh, and an approver is by. This is the greater anger of the Lord. For the sinner hath angered the Lord, that he should suffer these things, that is, should not suffer the scourging of correction. The sinner hath angered the Lord: according to the multitude of His anger He will not search it out. Great is His anger, when He searcheth not out, when He as it were forgetteth and marketh not sin, and by fraud and wickedness man attains to riches and honours: which will especially be the case in that Antichrist, who will seem to men blessed to that degree, that he will even be thought God. But how great this anger of Go.d is, we are taught by what follows.

23. God is not in his sight, (ver. 5.) his ways are polluted in all time. He that knows what in the soul gives joy and gladness, knows how great an ill it is to be abandoned by the light of truth: since a great ill do men reckon the blindness of their bodily eyes, whereby this light is withdrawn. How great then the punishment he endures, who through the prosperous issue of his sins is brought to that pass, that God is not in his sight, and that his ways are polluted in all time, that is, his thoughts and counsels are unclean? Thy judgments are taken away from his face. For the mind conscious of evil, whilst it seems to itself to suffer no punishment, believes that God doth not judge, and so are God's judgments taken away from its face; while this very thing is great condemnation. And he shall have dominion over all his enemies. For so is it delivered, that he will overcome all kings, and alone obtain the kingdom; since too according the Apostle, who preaches concerning him, He shall sit in the temple of God, exalting himself above all that is worshipped and that is called God.

24. And seeing that being delivered over to the lust of own heart, and predestinated to extreme1 condemnation, he is to come, by wicked arts, to that vain and empty height and rule; therefore it follows, (ver. 6.) For he hath said in his heart, I shall not move from generation to generation without evil: that is, my fame and my name will not pass from this generation to the generation of posterity, unless by evil arts I acquire so lofty a principality, that posterity cannot be silent concerning it. For a mind abandoned and void of good arts, and estranged from the light of righteousness, by bad arts devises a passage for itself to a fame so lasting, as is celebrated even in posterity. And they that cannot be known for good, desire that men should speak of them even for ill, provided that their name spread far and wide. And this I think is here meant, / shall not move from generation to generation without evil. There is too another interpretation, if a mind vain and full of error supposes that it cannot come from the mortal generation to the generation of eternity, but by bad arts: which indeed was also reported of Simon, when he thought that he would gain heaven by wicked arts, and pass from the human generation to the generation divine by magic. Where then is the wonder, if that man of sin too, who is to fill up all the wickedness and ungodliness, which all false prophets have begun, and to do such great signs; that, if it were possible, lie should deceive the very elect, shall say in his heart, I shall24' not move from generation to generation without evil?

Ver. 7. Whose mouth is full of cursing and bitterness and deceit. For it is a great curse, to seek heaven by such abominable arts, and to get together such earnings for acquiring the eternal seat. But of this cursing his mouth is full. For this desire shall not take effect, but within his mouth only will avail to destroy him, who dared promise himself such things with bitterness and deceit, that is, with anger and insidiousness, whereby he is to bring over the multitude to his side. Under his tongue is toil and grief Nothing is more toilsome than unrighteousness and ungodliness: upon which toil follows grief; for that the toil is not only without fruit, but even unto destruction. Which toil and grief refers to that which he hath said in his heart, I shall not be moved from generation to generation without evil. And therefore, under his tongue, not on his tongue, because he will devise these things in silence, and to men will speak other things, that he may appear good and just, and a son of God. 4 26. Ver. 8. He lieth in ambush with the rich. What rich, but those whom he will load with this world's gifts? And he is therefore said to lie in ambush with them, because he will display their false happiness to deceive men; who, when with a perverted will they desire to be such as they, and seek not the good things eternal, will fall into his snares.

That in the dark he may kill the innocent. In the dark1, 1 suppose, is said, where it is not easily understood what01^1** should be sought, or what avoided. Now to kill the innocent, is of an innocent to make one guilty.

27. His eyes look against the poor, for he is chiefly to persecute the righteous, of whom it is said, Blessed are the poor in spirit, for theirs is the kingdom of heaven, (ver. 9.) He lieth in wait in a secret place >, as a lion in his den. By a lion in a den, he means one, in whom both violence and deceit will work. For the first persecution of the Church was violent, when by proscriptions, by torments, by murders, the Christians were compelled to sacrifice: another persecution is crafty, which is now conducted by heretics of any kind and false brethren: there remains a third, which is to come by Antichrist, than which there is nothing more perilous; for it will be at once violent and crafty. Violence he will exert in empire, craft in miracles. To the violence, the word lion refers; to craft, the words in his den. And these are again repeated with a change of order. He lieth in wait, he says, that he may catch the poor; this hath reference to craft: but what follows, To catch the poor whilst he draweth him, is put to the score of violence. For draweth means, he bringeth him to himself by violence, by whatever tortures he can.

28. Again, the two which follow are the same. Ver. 10. In his snare he will humble him, is craft. He shall decline and fall, whilst he shall have domination oner the poor, is violence. For a snare naturally points to lying in wait: but domination most openly conveys the idea of terror. And well does he say, He will humble him in his snare. For when he shall begin to do those signs, the more wonderful they shall appear to men, the more those Saints that shall be then will be despised, and, as it were, set at nought: he, whom they shall resist by righteousness and innocence, shall seem to overcome by the marvels that he does. But he shall decline and fall, whilst he shall have domination* over the poor; that is, whilst he shall inflict whatsoever punishments he will upon the servants of God that resist him.

29. But how shall he decline, and fall? (ver. 11.) For he hath saidin his heart, God hath forgotten; He turneth away His face, that He see not unto the end. This is declining, and the most wretched fall, while the mind of a man prospers as it were in its iniquities, and thinks that it is spared; when it is being blinded, and kept for an extreme and timely vengeance: of which the Psalmist now speaks: (ver. 12.) Arise, O Lord God, let Tliine hand be exalted: that is, let Thy power be made manifest. Now he had said above, Arise, 0 Lord, let not man prevail, let the heathen be judged in Thy sight: that is, in secret, where God alone seeth. This comes to pass, when the ungodly have arrived at what seems great happiness to men: over whom is placed a lawgiver, such as they had deserved to have of whom it is said, Place a lawgiver over them, O Lord, let the heathen know that they are men. But now after that hidden punishment and vengeance it is said, Arise, O Lord God, let Thine hand be exalted; not of course in secret, but now in glory most manifest. That Thou forget not the poor unto the end; that is, as the ungodly think, who say, Qod hath forgotten, He turneth away His face, that He should not see unto the end. Now they deny that God seeth unto the end, who say that He careth not for things human and earthly, for the earth is as it were the end of things; in that it is the last element, in which men labour in most orderly sort, but they cannot see the order of their labours, which specially belongs to the hidden things of the Son. The Church then labouring in such times, like a ship in great waves and tempests, awaketh the Lord as if He24~~26, were sleeping, that He should command the winds, and calm should be restored. He says therefore, Arise, O Lord God, let Thine hand be exalted, that Thou forget not the poor unto the end.

30. Accordingly understanding now the manifest judgment, and in exultation at it, they say, (ver. 13.) Wherefore hath the ungodly angered Qod? that is, what hath it profited him to do so great evil? For he said in his heart, He will not require it. Then follows, (ver. 14.) For Thou seest toil and con sideresl anger, to deliver them into Thine hands. This sentence looks for distinct explanation, wherein if there shall be error it becomes obscure. For thus has the ungodly said in his heart, God will not require it, as though God regarded toil and anger, to deliver them into His hands; that is, as though He feared toil and anger, and for this reason would spare them, lest their punishment be too burdensome to Him, or lest He should be disturbed by the storm of anger: asmen generally act, excusing themselves of vengeance, to avoid toil or anger.

31. The poor hath been left unto Thee. For therefore is he poor, that is, hath despised all the temporal goods of this world, that Thou only mayest be his hope. Thou wilt be a helper to the orphan, that is, to him to whom his father this world, by whom he was bom after the flesh, dies, and who can already say, The world hath been crucified unto me, and I unto the world. For of such orphans God becomes the Father. The Lord teaches us in truth that His disciples do become orphans, to whom He saith, Call no man father m earifa of WDich He first Himself gave an example in saying, Who is my mother, and who my brethren? Whence some most mischievous heretics would assert that He had no mother; and they do not see that it follows from this, if they pay attention to these words, that neither had His disciples fathers. For as He said, Who is my mother? so He taught them, when He said, Call no man your father an earth.

32. Ver. 15. Break the arm of the sinner and of the malicious; of him, namely, of whom it was said above, He shall have dominion over all his enemies. He called his power then, his arm; to which Christ's power is opposed, of which it is said, Arise, O Lord God, let Thine hand be exalted. His fault shall be required, and he shall not be found because of it*; that is, he shall be judged for his sins, and himself shall perish because of his sin. After this, what wonder if there follow, (ver. 16.) The Lord shall reign for ever and world without end; ye heathen shall perish out of His earth? He uses heathen for sinners and ungodly.

33. Ver. 17. The Lord hath heard the longing of the poor: that longing wherewith they were burning, when in the straits and tribulations of this world they desired the day of the Lord. Thine ear hath heard the preparation of their heart. This is the preparation of the heart, of which it is sung in another Psalm, My heart is prepared, O God, my heart is prepared: of which the Apostle says, But if we ' hope for what we see not, we do with patience wait for it. Now, by the ear of God, we ought, according to a general rule of interpretation, to understand not a bodily member, but the power whereby He heareth; and so, (not to repeat this often,) by whatever members of His are mentioned, which in us are visible and bodily, must be understood powers of For we must not suppose it any thing bodily, that 1 the Lord God hears not the sound of the voice, but preparation of the heart. «

34. Ver. 18. To judge for the orphan and the httmble:^lth'' is, not for him who is conformed to this world, nor for proud. For it is one thing to judge the orphan, another judge for the orphan. He judges the orphan even, who him; but he judges for the orphan, who delivers for him. That man add not further to magnify upon earth. For they are men, of whom it was said, a lawgiver over them, O Lord: let the heathen know that they are men. But he too, who in this same passage is understood to be placed over them, will be man, of whom it is now said, That man add not further to magnify himself upon earth: namely, when the Son of Man shall come to judge for the orphan, who hath put off from himself the old man, and thus, as it were, buried his father.

35. After the hidden things then of the Son, of which, in this Psalm, many things have been said, will come the manifest things of the Son, of which a little has been now said at the end of the same Psalm. But the title is given from the former, which here occupy the larger portion. Indeed, the very day of the Lord's advent may be rightly numbered among the hidden things of the Son, although the very presence of the Lord itself will be manifest. For of that day it is said, that no man knoweth it, neither angels, nor powers, nor the Son of man. W hat then so hidden, as that which is said to be hidden even to the Judge Himself, not as regards knowledge, but disclosure? But concerning the hidden things of the Son, even if any one would not wish to understand the Son of God, but of David himself, to whose name the whole Psalter is attributed, for the Psalms we know are called the Psalms of David, let him give ear to those words in which it is said to the Lord, Have mercy on us, O Son of David: and so even in this manner let him understand the20'30* same Lord Christ, concerning Whose hidden things is the inscription of this Psalm. For so likewise is it said by the Angel: God shall give unto Him the throne of His father David. Nor to this understanding of it is the sentence32' opposed in which the same Lord asks of the Jews, If Christ be the Son of David, how then doth he in spirit call Him Lord, saying, The Lord said unto my Lord, Sit Thou on my ' right hand, until I put Thine enemies under Thy feet. For it was said to the unskilled, who although they looked for Christ's coming, yet expected Him as man, not as the Power and Wisdom of God. He teacheth then, in that place, the most true and pure faith, that He is both the Lord of king David, in that He is the Word in the beginning, God with God, by Which all things were made; and Son, in that He was made to him of the seed of David according to the flesh. For He doth not say, Christ is not David's Son, but if ye already hold that He is his Son, learn how He is his Lord: and do not hold in respect of Christ that He is the Son of Man, for so is He David's Son; and leave out that He is the Son of God, for so is He David's Lord.