Psalms 67–68 (Vulgate 66–67)

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 have said, Bless Mow,104, O my soul, the Lord. If therefore we have stirred up our soul in those Psalms to bless the Lord, in this Psalm is well said, (ver. 1.) May God have pity on us, and bless us. Let our soul bless the Lord, and let God bless us. When God blesseth us, we grow, and when we bless the Lord, we grow, to us both are profitable. He is not increased by our blessing, nor is He lessened by our cursing. He that curseth the Lord, is himself lessened: he that blesseth the Lord, is himself increased. First, there is in us the blessing of the Lord, and the consequence is that we also bless the Lord. That is the rain, this the fruit. Therefore there is rendered as it were fruit to God the Husbandman, raining upon and tilling us. Let us chant these words with no barren devotion, with no empty voice, but with true heart. For most evidently God the Father hath been called aJohnls, Husbandman. The Apostle saith, GooVs husbandry ye are, God's building ye are. In things visible of this world, the vine is not a building, and a building is uot a vineyard: but we are the vineyard of the Lord, because He tilleth us for the building of God we are, since He Who tilleth us, in us. And what saith the same Apostle? I have planted, Apollo hath watered, hut the increase God hath given. Tlierefore neither he that planieth is any thing, nor he that watereth, but He that giveth the increase, even God. He it is therefore That giveth the increase. Are those perchance the husbandmen? For a husbandman he is called that planteth, that watereth: but the Apostle hath said, / have planted, Apollo hath watered. Do we enquire whence himself hath done this? The Apostle maketh answer, Yet not I, but the Grace of God with me. Therefore whithersoever thou turn thee, whether through Angels, thou wilt find God thy Husbandman; whether through Prophets, the Same is thy Husbandman; whether through Apostles, the very Same acknowledge to be thy Husbandman. What then of us? Perchance we are the labourers of that Husbandman, and this too with powers imparted by Himself, and by Grace granted by Himself. Himself therefore both tilleth, and giveth the increase..But a human husbandman tilleth a vineyard only so far as to plough, prune, apply other means which belong to the diligence of husbandmen: to rain upon his vineyard he is not able. But if perchance he is able to water, of whose power is it? Himself indeed guideth the water into a channel, but God filleth the spring. Lastly, in his vineyard he cannot give increase to his tender shoots, he cannot shape the fruit, he cannot qualify the seeds, he cannot rule the seasons of production. But God, that can do all things, is our Husbandman; we are secure. Perchance some one saith, " Thou sayest that our Husbandman is God. Nay, but I say that the Apostles are husbandmen, who have said, I have planted, Apollo hath watered" If I of myself say it, let no one believe: if Christ saith it, woe to him that believeth not. The Lord Christ therefore saith what? I am the Vine, ye the branches, My Father the Husbandman. Let therefore earth thirst, and give forth the voices of her thirst: as it hath been written, My soul is as earth without water for Thee. Let therefore our earth, we ourselves, longing for the rain of God, say, May God have pity on us, and bless us.

2. Lighten His countenance upon us. Thou wast perchance going to enquire, what is bless us? In many ways men would have themselves to be blessed of God: one would have himself to be blessed, so that he may have a house full of the necessary things of this life; another desireth himself to be blessed, so that he may obtain soundness of body without flaw; another would have himself to be blessed, if perchance he is sick, so that he may acquire soundness; another longing for sons, and perchance being sorrowful because none are born, would have himself to be blessed so that he may have posterity. And who could number the divers wishes of men desiring themselves to be blessed of the Lord God? But which of us would say, that it was no blessing of God, if either husbandry should bring him fruit, or if any man's house should abound in plenty of things temporal, or if the very bodily health be either so maintained that it be not lost, or, if lost, be regained? For the fruitfulness of women and the chaste vows of men desiring sons, belong to whom save to the Lord God? For He that created when there was nothing, doth Himself by succession of offspring cause to continue that which He hath builded. God maketh these things, God giveth these things. Too little it is for us to say, God maketh these things, God giveth these things; but alone He maketh, alone He giveth. For what if God maketh these things, but some one also maketh these things, that is not God? He maketh these things, aud alone maketh them. And without reason these things are sought either from men, or from demons; and whatsoever good things the enemies of God receive, from Him they receive; and while from others they seek them, when they receive, unknowingly from Him they receive them. In like manner as when they are punished, and think themselves by others to be punished, unknowingly by Him they are punished: so also, when they abound, are filled, are saved, are delivered, even though they know not this, and either to men or demons or to angels they ascribe it, they have it not except from Him with whom is power over all things. May we so have spoken of these things, brethren, that whosoever longeth for even those earthly things, either for the cravings of necessity, or for any infirmity, should long for them from no one except from Him Who is the Fountain of all good things, and the Creator and Renewer1 of the universe.

3. But some gifts there are which God giveth even to His enemies, others which God keepeth only for His friends. What are the gifts which He giveth to His enemies? Those which I have enumerated. For not good men alone have houses full of things necessary, nor do good men alone either in health* abide or from sickness grow well, nor do good men alone have sons, good men alone money, good men alone other things meet for this life temporal and transient: evil men also have these things, and sometimes they are wanting to good men: but they are wanting to evil men also, and ofttimes to these rather than to those; sometimes to those rather than to these they abound. God hath willed these temporal things to be promiscuous: because if to good men alone He were to give them, evil men also would think that for the sake of these things God must be worshipped: again, if to evil men alone He were to give these things, weak good men would fear to be converted, lest those things to them should perchance be wanting. For a soul being as yet weak is less able to receive the kingdom of God, God our Husbandmam must feed her. For even the tree that now mightily withstandeth tempests, when from the ground it sprung, was but a herb. That Husbandman therefore knoweth how not only to prune and purge mighty trees: but also how to protect the tender plants at their first springing. For this reason, dearly beloved, as I began to say, if to good men alone these things were given, all men for the sake of receiving these things would wish to be converted to God: again, if to evil men alone they were given, weak men would fear lest when they were converted, they should lose that which evil men alone could have. Indiscriminately they are given both to good men and evil men. Again, if from good men alone they should be taken away, there would be that same fear on the part of weak men, so that they would not be converted to God: again, if from evil men alone they should be taken away, the only punishment would be thought to be that same wherewith evil men are smitten. In that therefore He giveth them to good men, He comforteth them on their journey: in that He giveth them to evil men also, He warneth good men to long for other things which they have not with evil men in common. Again, from good men He taketh them away whenever He willeth, in order that they may question themselves of their own powers, and they may find out themselves, that perchance were hidden from themselves, whether now they be able to say, The Lord hath given, the Lord hath taken away; as hath pleased the Lord1' so hath been done; be the name of the Lord blessed. For that soul both blessed the Lord, and, being rained upon with the fatness of blessing, rendered back her fruits: The Lord hath given, the Lord hath taken away. He hath withdrawn the gifts, but hath not withdrawn the Giver. Every soul?™ that is blessed is simple, not cleaving to things earthly norLxx. with glued wings grovelling, but beaming with the brightness of virtues, on the twin wings of twin love doth spring into the free air; and seeth how from her is withdrawn that whereon she was treading, not that whereon she was resting, and she saith securely, The Lord hath given, the Lord hath taken away; as it hath pleased the Lord, so hath been done: be the name of the Lord blessed. He hath given, and He hath taken away: there remaineth He that hath given, and He hath taken away that which He hath given: be His name blessed. To this end therefore these things are taken away from good men. But let not perchance any weak man say, when shall I be of so great virtue, as was holy Job? The mightiness of the tree thou wonderest at, because but now thou hast been bora: this great tree, whereat thou wonderest, under the branches and shade whereof thou coolest thyself, hath been a switch. But dost thou fear lest there be taken away from thee these things, when such thou shalt have become? Observe that they are taken away from evil men also. Why therefore dost thou delay conversion? That which thou fearest when good to lose, perchance if evil thou wilt lose still. If being good thou shalt have lost them, there is by thee the Comforter that hath taken them away: the coffer is emptied of gold; the heart is full of faith: without, poor thou art, but within, rich thou art: thy riches with thee thou earnest, which thou wouldest not lose, even if naked from shipwreck thou shouldest escape. Why doth not the loss, that perchance, if evil, thou wilt lose, find thee good; forasmuch as thou seest evil men also suffer loss? But with greater loss they are stricken: empty is the house, more empty the conscience is. Whatsoever evil man shall have lost these things, hath nothing to hold by without, hath nothing within whereon he may rest. He fleeth when he hath suffered loss from the place where before the eyes of men with the display of riches he used to vaunt himself; now in the eyes of men to vaunt himself he is not able: to himself within he returneth not, because he hath nothing. He hath not imitated the ant, he hath not gathered to himself grains, while it was summer. What have I meant by, while it was summer? While he had quietude of life, while he had this world's prosperity, when he had leisure, when happy he was being called by all men, his summer it was. He should have imitated the ant, he should have heaid the Word of God, he should have gathered together grains, and he should have stored them within. There had come the trial of tribulation, there had come upon him a winter of numbness, tempest of fear, the cold of sorrow, whether it were loss, or any danger to his safety, or any bereavement of his family; or any dishonour and humiliation; it was winter; the ant falleth back upon that which in summer she hath gathered together; and within -in her secret store, where no man seeth, she is recruited by her summer toils. When for herself she was gathering together these stores in summer, all men saw her: when on these she feedeth in winter, no one seeth. What is this? See the ant of God, he riseth day by day, he hasteneth to the Church of God, he prayeth, he heareth lection, he chanteth hymn, he digesteth that which he hath heard, with himself1 he thinketh thereon, he gtoj-etk within grains gathered from the threshing-floor. They that providently hear those very things which even now are being spoken of, do thus, and by all men are seen to go forth to the Church, go back from Church, to hear sermon, to hear lection, to choose a book, open and read it: all these things are seen, when they are done. That ant is treading his path, carrying and storing up in the sight of men seeing him. There cometh winter sometime, for to whom cometh it not? There chanceth loss, there chanceth bereavement: other men pity him perchance as being miserable, who know not what the ant hath within to eat, and they say, miserable he whom this hath befallen, or what spirits, dost thou think, hath he whom this hath befallen? how afflicted is he? He measureth by himself, hath compassion according to his own strength; and thus he is deceived: because the measure wherewith he measureth himself, he would apply to him whom he knoweth not. He seeth him that hath suffered loss, or is humbled, or is stricken with bereavement. What thinkest thou? c That man hath done some evil thing, that this should befal him. Such a heart, such a mind let mine enemies have.' Thou knowest not, 0 man, thou art indeed thine own enemy, that through the summer gatherest not together for thyself what he hath gathered. Now within the ant is feeding on the labours of summer: but her gathering together thou wast able to see, her eating thou canst not see. In these words, brethren, as far as the Lord hath allowed, as far as He hath deigned to supply and instruct our infirmity and lowliness, as much as we are capable of according to our measure, we have explained why God giveth all these things promiscuously, both to good men and to evil men, and why He taketh them away both from good men and evil men. He hath given to thee, be not lifted up. He hath taken away from thee, be not heart-broken. Thou fearest lest He take away, He can take away from an evil man also: it is better that being good that which is of God thou losest, but God thou keepest. So also it is with that evil man, him we are exhorting: thou art going to suffer loss, (who is not going to suffer bereavement?) some chance will fall upon thee, some calamity by a side blow, every where the world is full of such, instances are never wanting: I am speaking to thee in summer, grains for thee to gather are not wanting: observe the ant, O sluggard, gather in summer while thou art able; winter will not suffer thee to gather, but to eat that which thou shalt have gathered. For how many men so suffer tribulation, that there is no opportunity either to read any thing, or to hear any thing, and they obtain no admittance, perchance, to those that would comfort them.

The ant hath remained in her nest, let her see if she hath gathered any thing in summer, whereby she may recruit herself in winter.

4. But now since God blesseth us. why doth He bless us?!What blessing doth this voice require, That God may bless us? The blessing which He keepeth for His friends, which to good men alone He giveth. Do not for a great matter desire that which evil men also receive: because God is good, He doth those things, the Same that maketh His sun to rise upon good men and evil men, and raineth upon just men and unjust men. What therefore is there especially for good men? What especially for just men? May He lighten His face upon us. That Sun's face Thou lightenest upon good men and evil men, Thine own face lighten Thou upon us. There see that light as well beasts, as both good men and evil men. But 6 blessed they of pure heart; for they shall see God? May He lighten His face upon us. There is a double interpretation, both must be given: lighten, he saith, Thy face upon us, shew to us Thy countenance. For God doth not ever light His countenance, as if ever it had been without light: but He lighteth it upon us, so that what was hidden from us, is opened to us, and that which was, but to us was hidden, is unveiled upon us, that is, is lightened. Or else surely it is, * Thy image lighten upon us so that he said this, in, lighten Thy countenance upon us: Thou hast imprinted Thy countenance upon us; Thou hast made us after Thine image and Thy likeness, Thou hast made us Thy coin; but Thine image ought not in darkness to remain: send a ray of Thy wisdom, let it dispel our darkness, and let there shine in us Thy image; let us know ourselves to be Thine image, let us hear what hath been said in the Song of Songs, If Thou shalt have known Thyself, O Thou fair one among women. For there is said to the Church, If Thou shalt not have known Thyself What is this? If Thou shalt not have known Thyself to have been made after the image of God. O Soul of the Church, precious, redeemed with the blood of the Lamb immaculate, observe of how great value Thou art, think what hath been given for Thee. Let us say, therefore, and let us long that He may lighten His face upon us. We wear His face: in like manner as the faces of emperors are spoken of, truly a kind of sacred face is that of God in His own image: but unrighteous men know not in themselves the image of God. In order that the countenance of God may be lightened upon them, they ought to say what? Thou shalt light my candle, O Lord my God, Thou shalt light my darkness. I am in the darkness of sins, but by the ray of Thy wisdom dispelled be my darkness, may Thy countenance appear; and if perchance through me it appeareth somewhat deformed, by Thee be there reformed that which by Thee hath been formed. May He lighten, therefore, His face upon us.

5. Ver. 2. That we may know on earth Thy way. On earth, here, in this life, we may know Thy way. What is, Thy way? That which leadeth to Thee. May we acknowledge whither we are going, acknowledge where we are as we go; neither in darkness we can do. Afar Thou art from men sojourning, a way to us Thou hast presented, through which we must return to Thee. Let us acknowledge on earth Thy way. What is His way wherein we have desired, That we may know on earth Thy way? We are going to enquire this ourselves, not of ourselves to learn it. We can learn of it from the Gospel: I am the Way, the Lord saith: Christ hath said, / am the Way* But dost thou fear lest thou stray? He hath added, And the Truth. Who strayeth in the Truth? He strayeth that hath departed from the Truth. The Truth is Christ, the Way is Christ: walk therein. Dost thou fear lest thou die before thou attain unto Him? / am the Life: I am9 He saith, the Way and the Truth and the Life. As if He were saying, What fearest thou? Through Me thou walkest, to Me thou walkest, in Me thou restest. What therefore meaneth, We may know on earth Thy Way, but 4 we may know on earth Thy Christ?' But let the Psalm itself reply: lest ye think that out of other Scriptures there must be adduced testimony, which perchance is here wanting:, by repetition he hath shewn what signified, That we may know on earth Thy Way: and as if thou wast inquiring, " In what earth, what way fn In all nations Thy Salvation. In what earth, thou art inquiring? Hear: In all nations. What way art thou seeking? Hear: Thy Salvation. Is not perchance Christ his Salvation? And what is that which the old Symeon hath said, that old man, I say, in the Gospel, preserved full of years even unto the infancy of the Word? For that old man took in his hands the Infant Word of God. Would He that in the womb deigned to be, disdain to be in the hands of an old man? The Same was in the womb of the Virgin, as was in the hands of the old man, a weak infant both within the bowels, and in the old man's hand, to give us strength, by Whom were made all things; (and if all things, even His very mother.) He came humble, He came weak, but clothed with a weakness to be changed into strength8, because though He was crucified of weakness, yet He liveth of the virtue of God, the Apostle saith. He was then in the hands of an old man. And what saith that old man? Rejoicing that now he must be loosed from this world, seeing how in his own hand was held He by Whom and in Whom his Salvation was upheld; he saith what? Now Thou letlest go, he saith, O Lord, Thy servant in peace, for mine eyes have seen Thy Salvation. Therefore, May God bless us, and have pity on us; may He lighten His countenance upon us, that we may know on earth Thy Way! In what earth? In all nations? What Way? Thy Salvation.

6. What followeth, because the Way of God is known on earth, because the Salvation of God is known in all nations? (Ver. 3.) Let the peoples confess to Thee, O God; confess to Thee, he saith, all peoples. There standeth forth a heretic, and he saith, In Africa 1 1 have peoples: and another from another quarter, And I in Galatia have peoples. Thou in Africa, he in Galatia: therefore I require one that hath them every where. Ye have indeed dared to exult at that voice, when ye heard, Let the peoples confess to Thee, 0 God. Hear the following verse, how he speaketh not of a part: Let there confess to Thee all peoples. Walk ye in the Way together with all nations; walk ye in the Way together with all peoples, O sons of peace, sons of the One Catholic Church, walk ye in the Way, seeing as ye walk. Wayfarers do this to beguile their toil. Sing ye in this Way; I implore you by that Same Way, sing ye in this Way: a new song sing ye, let no one there sing old ones: sing ye the love- «ongs of your father-land, let no one sing old ones. New Way, new wayfarer, new song. Hear thou the Apostle exhorting thee to a new song: WJiatever therefore is in Christ is a new creature; old things have passed away,—^ behold they ham been made new. A new song sing ye in the way, which ye have learned on the earth. In what earth? In all nations. Therefore even the new song doth not belong to a part. He that in a part singeth, singeth an old song: whatever he please to sing, he singeth an old song, the old man singeth: divided he is, carnal he is. Truly in so far as carnal he is, so far he is old; and in so far as he is spiritual, so far new. See what saith the Apostle; / could not speak to you as if to spiritual, but as if to carnal. Whence proveth he them carnal? For while one saith, I am of Paul; but another, I of Apollos: are ye not, he saith, carnal? Therefore in the Spirit a new song sing thou in the safe way. Just as wayfarers sing, and ofttimes in the night sing. Awful round about all things do sound, or rather they sound not around, but are still around; and the more still the more awful; nevertheless, even they that fear robbers do sing. How much more safely thou singest in Christ! That way hath no robber, unless thou by forsaking the way fallest into the hands of a robber. Sing, I say, safely a new song in the way which thou hast known upon earth, that is, in all nations. See thou how he singeth not with thee that new song, that would be in a part. Sing ye, he saith, to the Lord a new song, and in continuation, Sing ye to the Lord all the earth. Let the peoples confess to Thee, O God. They have found out Thy way, let them confess to Thee. The very singing is confession, confession of thy sins and of the virtue of God. Thine own iniquity confess thou, the Grace of God confess thou: thyself blame thou, Him glorify thou; thyself censure thou, Him praise thou: in order that also when Himself cometh He may find thee thine own punisher, and He may hold out to thee Himself as thy Saviour. For why fear ye to confess, that have found out this way in all nations? Why fear ye to confess, and in your confession to sing a new song together with all the earth; in all the earth, in catholic peace, dost thou fear to confess to God, lest He condemn thee that hast confessed? If having not confessed thou liest concealed, having confessed thou wilt be condemned. Thou fearest to confess, that by not confessing canst not be concealed: thou wilt be con-if thou hast held thy peace, that mightest have been delivered, by having confessed. Let there confess to Thee peoples, O God, confess to Thee all peoples.

7. And because this confession leadeth not to punishment, he continueth and saitb, (ver. 4.) Let the nations rejoice and exult. If robbers after confession made do wail before man, let the faithful after confessing before God rejoice. If a man be judge, the torturer and his fear exact from a robber a confession: yea sometimes fear wringeth out confession, pain extorteth it: and he that waileth in tortures, but feareth to be killed if he confess, supporteth tortures as far as he is able: and if he shall have been overcome by pain, he giveth his voice for death. Nowise therefore is he joyful; nowise exulting: before he confesseth the claw tearetha him; when he hath confessed, the executioner leadeth him along a condemned felon: wretched in every case. But let the nations rejoice and exult. Whence? Through that same confession. Why? Because good He is to Whom they confess: He exacteth confession, to the end that He may deliver the humble; He condemneth one not confessing, to the end that He may punish the proud. There* fore be thou sorrowful before thou confessest; after having confessed exult, now thou wilt be made whole. Thy conscience had gathered up evil humours, with boil it had swollen, it was torturing thee, it suffered thee not to rest: the Physician applielh the fomentations of words b, and sometimes He lanceth it, He applieth the surgeon's knife by the chastisement of tribulation: do thou acknowledge the Physician's hand, confess thou, let every evil humour go forth and flow away in confession: now exult, now rejoice, that which remaineth will be easy to be made whole. Let there confess to Thee peoples, O God: confess to Thee all peoples. And because they confess, let the nations rejoice and exult, for Tliou judgest the peoples in equity. No one deceiveth Thee: let him be glad that must be judged, that hath feared Him that was to judge. For he hath looked before, and hath come before the face of Him in confession; but He, when He shall have come, shall judge the peoples in equity. What will avail there the cunning of the accuser, where conscience is witness, where thou wilt be and thy cause, where the Judge requireth no witness? An Advocate He hath sent to thee: for the sake of Him and through Him confess thou, plead thy cause, and He is Counsel for the penitent, and the Petitioner of pardon for him if confessing, and the judge of him if innocent. Wilt thou indeed possibly fear for thy cause where thy Advocate will be thy Judge? Let the nations rejoice, therefore, and exult, for Thou judgest the peoples in equity. But they will have to fear lest they be judged to their hurt: let them give up themselves to be amended to Him who seeth them that must be judged. Here let them be amended, and not fear when they shall be judged. See thou what he saith in another Psalm: O God, in jT%Ps. name save me, and in Thy virtue judge me. What saith he? Unless first Thou save me in Thy name, I ought to fear the time when Thou shalt judge me in Thy virtue: but if first Thou save me in Thy name: why shall I fear Him judging in virtue, whose safety hath gone before in His name? So also in this passage, let there confess to Thee all peoples. And lest ye should suppose that something must be feared in confession, let the nations rejoice, he saith, and exult. Why rejoice and exult? Because Thou judgest the peoples in equity. No one giveth bribe against us, no one bribeth Thee, no one beguileth Thee. Therefore be thou secure. But what of thy cause? No one bribeth God, it is evident: let Him not perchance therefore be more to be feared, because no wise He can be bribed. How therefore art thou secure? According to that which but now hath been said, O Goa\ in Thy name save me, and in Thy virtue judge me. So here also; let the nations rejoice and exult, for Thou judgest the peoples in equity. And that unrighteous men may not fear, he hath added, and the nations on the earth Thou directest. Depraved were the nations and crooked were the nations, perverse were the nations; for the ill desert of their depravity, and crookedness and perverseness, the Judge's coming they feared: there cometh the hand of the same, it is stretched out mercifully to the peoples, they are guided in order that they may walk the straight way; why should they £ear tjie jU(jge ^0 comej t]iat have firs|; acknowledged Him for a Corrector? To His hand let them give up themselves, Himself guideth the nations on the earth. But guided nations are walking in the Truth, are exulting in Him, are doing good works; and if perchance there cometh in any water (for on sea they are sailing) through the very small holes, through the crevices into the hold, pumping it out by good works, lest by more and more coming it accumulate, and sink the ship, pumping it out daily, fasting, praying, d0ing almsdeeds, saying with pure heart, Forgive us our debts, as also we forgive our debtors — saying such words walk thou secure, and exult in the way, sing in the way. Do not fear the Judge: before thou wast a believer, thou didst find a Saviour. Thee ungodly He sought out that He might redeem, thee redeemed will He forsake so as to destroy? And the nations on earth Thou directest.

8. He exulteth, rejoiceth, exhorteth, he repeateth those same verses in exhortation. (Ver. 5.) Let the peoples confess to Thee, O God, let all peoples confess to Thee. (Ver. 6.) The earth hath given her fruit. What fruit? Let all peoples confess to Thee. Earth it was, of thorns it was full; there came the hand of One rooting them up, there came a calling by His majesty and mercy, the earth began to confess; now the earth giveth her fruit. Would she give her fruit unless first she were rained on? Would she give her fruit, unless first the mercy of God had come from above? Let them read to me, thou sayest, how the earth being rained upon gave her fruit. Hear of the Lord raining upon her: Do penance, for the kingdom of heaven is at hand. He raineth, and that same rain is thunder; it terrifieth: fear thou Him thundering, and receive Him raining. Behold, after that voice of a thundering and raining God, after that voice let us see something out of the Gospel itself. Behold that harlot of ill fame in the city burst into a strange house into which she had not been invited by the host, but by One invited she had been called; called1 not with tongue, but by Grace. The sick woman knew that she had there a place, where she was aware that her Physician was sitting at meat. She is gone in, that was a sinner; she dareth not draw near save to the feet: she weepeth at His feet, she washeth with tears, she wipeth with hair, she anointeth with ointment. Why wonderest thou? — The earth hath given her fruit. This thing, I say, came to pass by the Lord raining there through His own mouth; there came to pass the things whereof we read in the Gospel; and by His raining through His clouds, by the sending of the Apostles and by their preaching the truth, the earth more abundantly hath given her fruit, and that crop now hath filled the round world.

9. See what secondly is said; May God hless us, even our God; (ver. 7.) May God bless us. Bless us, as already I have said, is again and again may He bless, may He multiply blessings. Let Your Love observe that even now the fruit of the earth was first in Jerusalem. For from thence began the Church: there came there the Holy Spirit, and filled full the holy men gathered together in one place; miracles were done, with the tongues of all men they spake. They were filled full of the Spirit of God, the people were converted that were in that place, fearing and receiving the divine shower, by confession they brought forth so much fruit, that all their goods they brought together into a common stock, making distribution to the poor, in order that no one might call any thing his own, but all things might be to them in common, and they might have one soul and one heart unto God. For there had been forgiven1 them the blood which they had shed, it had been forgiven them by the Lord pardoning, in'8iven* order that now they might even learn to drink that which they had shed. Great in that place is the fruit: the earth hath given her fruit, both great fruit, and most excellent fruit. Ought by any means that earth alone to give her fruit? May there bless us God, our God, may there bless us God. Still may He bless us: for blessing in multiplication is wont most chiefly and properly to be perceived. Let us prove this in Genesis; see the works of God: God made light, and God made a division between light and darkness: the light He called day, and the darkness He called night. It is not said, He blessed the light. For the same light returneth and changeth by days and nights. He calleth the sky the firmament between waters and waters: it is not said, He blessed the sky: He severed the sea from the dry land, and named both, the dry land earth, and the gathering together of ' the waters sea: neither here is it said, God blessed. We come to those things which were to have the seed of fruitf illness, and the things which sprang out of the waters. For these very things have the greatest fruitfulness in multiplying; and the Lord blessed them, saying, Grow, and be multiplied, and replenish the waters of the sea, and let winged creatures be multiplied over the earih. So also when He made subject all things to man, whom He made after His own image, it is written, And God blessed, saying, Grow, and be multiplied, and replenish the face of the earth. Therefore of blessing the proper power is for multiplication, and for replenishing the face of the earth. Hear also in this Psalm: May God bless us, even our God, may God bless us. And for what availeth that blessing? And let all the ends of the world fear Him. Therefore, my brethren, so abundantly in the name of Christ God hath blessed us, that He filleth the entire face of the earth with His sons, adopted into His kingdom, coheirs of His Only-Begotten. An only Son He begot, and One He would not have Him to be: an Only Son He begot, I say, and One He would not have Him to remain. He made for Him brethren; though not by begetting, yet by adopting, He made them co-heirs with Him. He made Him first a partaker of our mortality, in order that we might believe ourselves to be able to be partakers of His Divinity.

10 Let us observe our price. All things have been foretold, all things are being shewn forth, the Gospel goeth through the round world: every labour of mankind at this time beareth witness, all things are being fulfilled, that in the Scriptures have been foretold. Just as up to the present day all things have come to pass, so also the things which remain are to come to pass. Let us fear the judgment-day, the Lord is to come. He that came humble, will come exalted: He that came to be judged, will come to j udge. Let us acknowledge Him humble, in order that we may not dread Him exalted: let us embrace Him humble, in order that we may long for Him exalted. For to men longing for Him He will come gracious. Those long for Him that have kept His faith and have done His commandments. For even if we will not, He will come. Let us will therefore that He come, Who will come, even if we will not. How should we will that He come? By living well, by doing well. Let not things past please us; things present not hold us; let us not c close the ear' as it were with tail, let us not press down the ear on the ground; lest by things past we be kept5, back from hearing, lest by things present we be entangled and prevented from meditating on things future; let us reach forth unto those things which are before, let us forget things past, And that for which now we toil, for which now we groan, for which now we sigh, of which now we speak, which in part, however small soever, we perceive, and to receive are not able, we shall receive, we shall throughly enjoy in the resurrection of the just. Our youth shall be renewed asps. an eagle's, if only our old man we break" against the Rock of5, Christ. Whether those things be true, brethren, which are said of the serpent, or those which are said of the eagle, or whether it be rather a tale of men than truth, truth is nevertheless in the Scriptures, and not without reason the Scriptures have spoken of this: let us do whatever it signifieth, and not toil to discover how far that is true. Be thou such an one, as that thy youth may be able to be renewed as an eagle's. And know thou that it cannot be renewed, except thine old man on the Rock shall have been broken off: that is, except by the aid of the Rock, except by the aid of Christ, thou wilt not be able to be renewed. Do not thou because of the pleasantness of the past life be deaf to the word of God: do not by things present be so held and entangled, as to say, I have no leisure to read, I have no leisure to hear. This is to press down the ear upon the ground. Do thou therefore not be such an one: but be such an one as on the other side thou findest, that is, so that thou forget things past, unto things before reach thyself out, in order that thine old man on the Rock thou mayest break off. And if any comparisons shall have been made for thee, if thou hast found them in the Scriptures, believe: if thou shalt not have found them spoken of except by report, do not very much believe them. The thing itself perchance is so, perchance is not so. Do thou profit by it, let that comparison avail for thy salvation. Thou art unwilling to profit by this comparison, by some other profit,. ^ mattered no^ provided thou do it: and, being secure, wait for the Kingdom of God, lest thy prayer quarrel with thee. For, O Christian man, when thou sayest, Thy Kingdom come, how sayest thou, Thy kingdom come? Examine thy heart: see, behold, Thy kingdom come: He crieth out to thee, 1 come: dost thou not fear? Often we have told Your Love: both to preach the truth is nothing, if heart from tongue dissent: and to hear the truth is nothing, if fruit follow not hearing. From this place exalted as it were we are speaking to you: but how much we are beneath your feet in fear, God knoweth, Who is gracious to the humble; for the voices of men praising do not give us so much pleasure as the devotion of men confessing, and the deeds of men now righteous. And how we have no pleasure but in your advances, but by those praises how much we are endangered, He knoweth, Whom we pray to deliver us from all dangers, and to deign to know and crown us together with you, saved from every trial, in His Kingdom. psalm lxviii.

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 Himself a Psalm of a Song. But in many Psalms already we have reminded you what is at the end: for the end of the Law is Christ for righteousness to every man believing: He is the end which maketh perfect, not that which consumeth or destroyeth. Nevertheless, if any oneendeavoureth to inquire, what mea.neih,aP8alm of a Song: why not either Psalm or Song, but both; or what is the difference between Psalm of Song, and Song of Psalm, because even thus of some Psalms the titles are inscribed: he will find perchance something which we leave for men more acute and more at leisure than ourselves. Certain before us have distinguished between Song and Psalm; so that because a Song with the mouth is pronounced, but a Psalm with the accompaniment of a visible instrument, that is with a Psaltery, is sung, by a Song there seemeth to be signified the understanding of the mind, but by a Psalm the works of the body. For instance, in this very sixty-seventh Psalm which we have undertaken to treat of, that which hath been said, namely, Sing ye to God, Psalm ye to His name: certain have distinguished as followeth; to wit, Sing ye to God, seemeth to have been said, because those things which within herself the mind doeth, to God are known, by men are not seen; but because good works are to be seen by men to the end that they may glorify our Father Who is in Heaven, with reason hath been said, Psalm ye to His name, that is, to its fame far and wide, so that laudably His name may be pronounced. This distinction in some other place, as far as I recollect, I myself also have followed. But I remember that we have also read, Psalm ye to God: as signifying, that such things as visibly we work well, not only to men, but also to God, are pleasing. But not all things which to, God are pleasing, can also be pleasing to men, because they cannot see them. Whence a marvellous thing it is, if in the same manner as both are read, both Sing ye to God, and Psalm ye to God; so in some other place there can be read, Sing ye to His name. But if This also in the holy Scriptures is found to be spoken, the above distinction in vain hath been worked out. I am moved also by the consideration, that under a general name they are rather called Psalms than Songs; so that the Lord said, What things AareLuke24, been written in the Law and in the Prophets and in the44' Psalms concerning Me. And the book itself is called the book of Psalms, not of Songs: as it is written, He saith, in the book of the Psalms, whereas rather according to that20, distinction, it would seem that they ought to have been called Songs; for a Song even without a Psalm there may be, but a Psalm without a Song there cannot be. For there may be thoughts of the mind, whereof there are no corporal works: but there is no good work whereof there is in the mind no thought. And thus in both cases Songs are used, not in both cases Psalms: and yet, as I have said, generally they are called Psalms, not Songs; and the book of Psalms, not of Songs. And if the meanings of the words be understood and examined, where the title is only of a Psalm, and where only of a Song, and where not the Psalm of a Song, as in this, but the Song of a Psalm is inscribed; I know not whether this difference can be proved. In fine, as we commenced, leaving these things to those who are able and who have opportunity to make such distinctions, and to define them by a certain rule for the differences; let us, as far as we are enabled by the help of the Lord, consider and treat of the text of this Psalm.

2. Ver. I. Let God rise up, and let His enemies he scattered. Already this hath come to pass, Christ hath risen up, Who is over all things, God blessed for ever, and His enemies have been dispersed through all nations, to wit, the Jews; in that very place, where they practised their enmities, being overthrown in war, and thence through all places dispersed: and now they hate, but fear, and in that very fear they do that which followeth, And let them that hate Him flee from Jlis face. The flight indeed of the mind is fear. For in carnal flight, whither flee they from the face of Him, who every where sheweth the efficacy1 of His presence? Whither shall I depart, saith he, from Thy Spirit, and from Thy face whither shall I flee? With mind, therefore, not with body, they flee; to wit, by being afraid, not by being hidden; and not from that face which they see not, but from that which they are compelled to see. For the face of Him hath His presence in His Church been called. Whence to them at enmity with Him He said, Hereafter ye shall see ^ S°n of Man coming in clouds. Even as He hath come in His Church, spreading Her abroad in the whole round world, wherein His enemies have been dispersed. But He hath come in such clouds as He speaketh of, in, " / will command My clouds, that they rain not upon it rain" Let them, therefore, that hale Him flee from the face of Him: let them be afraid at the presence of His holy believers, of whom He saith, In as much as to one of My least ones ye have done it, to Me ye have done it.

3. Ver. 2. As smoke faiteth, let them fail. For they lifted up themselves from the fires of their hatred unto the vapouring of pride, and against Heaven setting their mouth, and shouting, Crucify^ Crucify, Him taken captive they derided, Him hanging they mocked: and being soon conquered by that very Person against Whom they swelled victorious, they vanished away. As wax melteth from the face of fire, so let sinners perish from the face of Qod. Though perchance in this passage he hath referred to those men, whose hardheartedness in tears of penitence is dissolved: yet this also may be understood, that he threateneth future judgment; because though in this world like smoke, in lifting up themselves, that is, in priding themselves, they have melted away, there will come to them at the last final damnation, so that from His face they will perish for everlasting, when in His own glory He shall have appeared, like fire, for the punishment of the ungodly, and the light of the righteous.

4. Lastly, there folio weth, (ver. 3.) And let just men be joyous, and exult in the sight of God, let them delight in gladness. For then shall they hear, Come, ye blessed of My Father, receive ye the kingdom. Let them be joyous, therefore, that have toiled, and exult in the sight of Qod. For there will not be in this exultation, as though it were before men, any empty boasting; but (it will be) in the sight of Him who unerringly looketh into that which He hath granted. Let them delight in gladness: no longer exulting with trembling, as in this world, so long as human life is a trial upon earth.

5. Secondly, he turneth himself to those very persons to whom he hath given so great hope, and to them while here living he speaketh and exhorteth: (ver. 4.) Sing ye to God, psalm ye to His name. Already on this subject in the exposition of the Title we have before spoken that which seemed meet. He singeth to God, that liveth to God: He psalmeth to His name, that worketh unto His Glory. In singing thus, in psalming thus, that is, by so living, by so working, a way make ye to Him, he saith, that hath ascended above theiBt^,i. setting. A way make ye to Christ: so that through the beautiful feet of men telling good tidings, the hearts of men believing may have a way opened to Him. For the Same is He that hath ascended above the setting: either because the new life of one turned to Him receiveth Him not, except the old life shall have set by his renouncing this world, or because He ascended above the setting, when by rising again He conquered the downfall of the body. For The Lord is His name. Which if they had known, the Lord of glory they never would have crucified.

6. Exult ye in the sight of Him, O ye to whom hath been said, Sing ye to God, psalm ye to the name of Him, a way make ye to Him that hath ascended above the setting, also exult in the sight of Him: as if sorrowful, yet alway rejoicing. For while ye make a way to Him, while ye prepare a way whereby He may come and possess the nations, ye are to suffer in the sight of men many sorrowful things. But not only faint not, but even exult, not in the sight of men, but in the sight of God. " In hope rejoicing, in tribulation enduring:1> exult ye in the sight of Him. For they that in the sight of men trouble you, shall be troubled by the face of Him, (ver. 5.) the Father of orphans and Judge of widows. For desolate they suppose them to be, from whom ofttimes by the sword of the Word of God both parents from sons, and husbands from wives, are severed: but persons destitute and widowed have the consolation of the Father of orphans and Judge of widows: they have the consolation of Him that say to Him, For my father and my mother have forsaken me, but the hath taken up me: and they that have hoped in the Lord, continuing in prayers by night and by day: by whose face those men shall be troubled when they shall have seen themselves prevail nothing, for that the whole world hath gone away after Him.

7. For out of those orphans and widows, that is, persons destitute of partnership in this world's hope, the Lord for Himself doth build a Temple: whereof in continuation he sailh, The Lord is in His holy place. For what is His place he hath disclosed, when he saith, God that maketh to dwell men of one mood in a house: men of one mind, of one sentiment: this is the holy place of the Lord. For when he had said, The Lord is in His holy place: as though we were inquiring in what place, since He is every where wholly, and no place of corporal space containeth Him; forthwith he hath subjoined somewhat, that we should not seek Him apart from ourselves, but rather being of one mood dwelling in a house, we should deserve that He also Himself deign to dwell among us. This is the holy place of the Lord, the thing that most men seek to have, a place where in prayer they may be hearkened unto. Let themselves be therefore that which they seek, and what they speak of in their hearts, that is, in such chambers of theirs let them afflict themselves, dwelling of one mood in a house; as that by the Lord of the great house they may be dwelled in, and by themselves may be hearkened to. For there is a great house, wherein not only golden vessels are, and silver vessels, but also wooden and earthen. And some indeed there are unto honour, others for dishonour: but if any shall have purged their own selves from the vessels of dishonour, they shall be of one mood in the house, and shall be the holy place of the Lord. For as in a great house of a man, the Lord thereof doth not abide in every place whatsoever, but in some place doubtless more private and honourable: so God dwelleth not in all men that are in His house, (for He dwelleth not in the vessels of dishonour,) but His holy place are they whom He maketh to dwell of one mood, or of one manner, in a house. For what are called rgfaoi in Greek, by both modi and mores, (moods, and manners,) in Latin may be interpreted. Nor hath the Greek writer, Who maketh to dwell, but only, maketh to dwell. The Lord, then, is in His holy place. What is that place? God Himself maketh it for Himself. For God maketh to dwell men of one mood in a house: this is His holy place.

8. But to prove that by His Grace He buildeth to Himself this place, not for the sake of the merits preceding of those persons out of whom He buildeth it, see what followeth: (ver. 6.) Who leadeth forth men fettered, in strength. For He looseth the heavy bonds of sins, wherewith they were fettered so that they could not walk in the way of the commandments: but He leadeth them forth in strength, which before His Grace they had not. Likewise men provoking that dwell in the tombs; that is, every way dead, taken up with dead works. For these men provoke Him to anger by withstanding justice: for those fettered men perchance would walk, and are not able, and are praying of God that they may be able, and are saying to Him, From my necessities lead me forth. By whom being heard, they give thanks, saying, Thou hast broken asunder my bonds. But these provoking men that dwell in the tombs, are of that kind, which in 'another passage the Scripture pointeth out, saying, -From a dead man, as from one that is not, confession perisheth. Whence there is this saying, When a sinner shall have come into the depth of evil things, he despiseth. For it is one thing to long for, another thing to fight against righteousness: one thing from evil to desire to be delivered, another thing one's evil doings to defend rather than to confess: both kinds nevertheless the Grace of Christ leadeth forth in strength. With what strength, but that wherewith against sin even unto blood they are to strive? For out of each kind are made meet persons, whereof to construct His holy place; those being loosened, these being raised to life. For even of the woman, whom Satan had bound for eighteen years, hy His command He loosed the bonds; and Lazarus' death by His voice He overcame. He that hath done these things in bodies, is able to do more marvellous things in characters, and to make men of one mood to dwell in a house: leading forth men fettered in strength, likewise men provoking that dwell in the tombs.

9. Ver. 7. O God, when Thou wentest forth before Thy people. His going forth is perceived, when He appeareth in His works. But He appeareth not to all men, but to them that know how to spy out His works. For I do not now speak of those works which are conspicuous to all men, Heaven and earth and sea and all things that in them are; but the works whereby He leadeth forth men fettered in strength, likewise men provoking that dwell in the tombs, and maketh them of one manner to dwell in a house. Thus He goeth forth before His people, that is, before those that do perceive this His Grace. Lastly, there followeth, When Thou wentest by in the desert, (ver. 8.) the earth was moved. A desert were the nations, which knew not God: a desert they were, where by God Himself no law had been given, where no Prophet had dwelled, and foretold the Lord to come. When, then, Thou wentest by in the desert, when Thou wast preached in the nations; the earth was moved, to the faith earthly men were stirred up. But whence was it moved? For the heavens dropped from the face of God. Perchance here some one calleth to mind that time, when in the desert God was going over before His people, before the sons of Israel, by day in the pillar of cloud, by night in the brightness of fire; and determineth that thus it is that the13'2*' heavens dropped from the face of God, for manna He rained upon His people: that the same thing also is that which16' followeth, Mount Sina from the face of the God of Israel,?, (ver. 9.) with voluntary rain severing God to Thine inherit* ance, namely, the God that on Mount Sina spake to Moses, when He gave the Law, so that the manna is the voluntary rain, which God severed for His inheritance, that is, for His people; because them alone He so fed, not the other nations also: so that what next he saith, and it was weakened, is understood of the inheritance being itself weakened; for they murmuring, fastidiously loathed the manna, longing for victuals of flesh, and those things on which they had been accustomed to live in Egypt. But in these words, if the exact meaning only of the letter, not a spiritual sense, be to be looked for, it ought to be shewn according to an exact corporal sense of them, who at that time, being fettered, and even dwelling in the tombs, were led forth in strength. Secondly, if that people, to wit that inheritance of God, who with loathing rejected the manna, was made weak, there ought not to follow, But Thou didst perfect it: but, But Thou didst smite it. For God being offended by those11'1,33, murmurings and loathings, a mighty plague followed. Lastly, all those men in the desert were stricken down, nor were any of them except two found worthy to go into the land of promise. Although even if in the sons of them that inheritance be said to have been perfected, we ought more readily to hold to a spiritual sense. For all those things in a figure did happen to them; until the day should break, and thesoi.Soog shadows should be removed. 2,

10. May then the Lord open to us that knock; and may the secret things of His mysteries, as far as Himself vouchsafed, be disclosed. For in order that the earth might be moved to the Truth when into the desert of the Gentiles the Gospel was passing, the Heavens dropped from the face of God. These are the Heavens, whereof in another Psalm is sung, The Heavens are telling forth the glory of God. For of these a little after is there said: There are neither speeches nor discourses^ wherein the voices of them are not heard: into every land the sound of them hath gone forth, and into the ends of the earth the words of them. However, to those heavens must not be ascribed so great glory, as though from men that Grace came into the desert of the Gentiles, that the earth might be moved to the Truth. For the Heavens dropped not from themselves, but from the face of God, to wit, He dwelling in them, and making them of one manner to dwell in a house. For the same also are the mountains, whereof is said, I have lifted mine eyes to the mountains, whence shall come help to me. And nevertheless, lest on men he should seem to have set hope, immediately he hath added, My help is from the Lord, Who hath made Heaven earth. For to Him in another place is said, Thou enlightening marvellously, from the everlasting mountains: though it be from the everlasting mountains; nevertheless it is Thou enlightening marvellously. So here also, the Heavens dropped; but from the face of God. For even these very persons have been saved through faith, and this not of themseiveSi oui Q0(ps gift it is, not of works, lest perchance any man should be lifted up. For of Himself we are the workmans hip y ' that maketh men of one mood to dwell in a house/

1 1. But what is that which followeth, Mount Sina from the face of the God of Israel? Must there be understood dropped; so that what he hath called by the name of Heavens, the same he hath willed to be understood under the name of Mount Sina also; just as we said that those are called mountains, which were called Heavens? Nor in this sense ought it to move us that He saith mountain, not mountains, while in that place they were called Heavens, not Heaven: for in another Psalm also after it had been said, The Heavens are telling forth the glory of God: after the manner of Scripture repeating the same sense in different words, subsequently there is said, And the firmament telleth the works of His hands. First he said Heavens, not Heaven: and yet afterwards not firmaments, but firmament. For God called the firmament Heaven, as in Genesis hath been written. Thus then Heavens and Heaven, mountains and mountain, are not a different thing, but the very same thing: just as Churches many, and the One Church, are not a different thing, but the very same thing. Why then Mount Sina, which gendereth unto bondage? as saith the Apostle. Is perchance the Law itself to be understood in mount Sina, as that which the Heavens dropped from the face of God, in order that the earth might be moved? And is this the very moving of the earth, when men are troubled, because the Law they cannot fulfil? But if so it is, this is the voluntary rain, whereof in confirmation he saith, Voluntary rain God severing to Thine inheritance: because He hath not done so to any nation, and His judgment He hath not manifested to them. God therefore set apart this voluntary rain to His inheritance because He gave the Law. And there was made weak, either the Law, or the inheritance. The Law may be understood to have been made weak, because it was not fulfilled; not that of itself it is weak, but because it maketh men weak, by threatening punishment, and not aiding through grace. For also the very word the Apostle hath used, where he saith, For that which was impossible of the Law, wherein it was made weak through the Jtesh: willing to intimate that through the Spirit it is fulfilled: nevertheless, itself he hath said is made weak, because by weak men it cannot be fulfilled. But the inheritance, that is, the people, without any doubt is understood to have been made weak by the giving to them of the Law. For the Law came in, that transgression might abound. But that which followeth, But Thou hast made it20' perfect, to the Law is thus referred, forasmuch as it is made perfect, that is, is fulfilled after that which the Lord saith in the Gospel, / have not come to annul the Law, but to fulfil. Whence also the same Apostle, who had said that the Lawftdm8 was made weak through the flesh, because flesh fulfilleth not3* that which through the Spirit is fulfilled, that is, through spiritual grace; saith also, That the righteousness of Me Law might be fulfilled in us, who walk not after the flesh, 4* but after the Spirit. This is then the sense of, But thou hast made it perfect; namely, that The fulness of the Law is love; and, The love of God is shed abroad in our hearts, not ™- through ourselves, but, through the Holy Spirit that hath5.°m' been given to us; this is, But Thou hast made it perfect, if He be understood to have made perfect the Law; but if the inheritance, more easy is the understanding thereof. For 1 if for this reason the inheritance of God is said to have been made weak, that is, the people of God to have been made weak by the giving of the Law, to wit, because the Law entered in, in order that transgression might abound: then also that which followeth, But Thou ha8t made it perfect, is understood by that which also in the Apostle followeth, but where transgression abounded, grace did more abound. For transgression being abundant, the weaknesses of them were multiplied, and afterwards they made haste: because they groaned and called upon Him; in order that by His aid there might be fulfilled that, which by His command was not fulfilled.

12. There is in these words yet another sense: which seemeth to me more to approve itself. For much more in accordance with the context, grace itself is understood to be the voluntary rain, because with no preceding merits of works it is given gratis. For if grace, no longer of works: otherwise no l°n9er w grace. For unworthy I am, he saith, to be called an Apostle, because I persecuted the Church of God: but by the grace of God I am what I am. This is the voluntary rain. For voluntarily He hath begotten us with the word of Truth. This is the voluntary rain. Thence elsewhere is said, With the buckler of TJiy good will Thou hast crowned us. That rain, when God was going over in the desert, that is, was being preached in the nations, the Heavens dropped: not however from themselves, but from the face of God, since even they themselves by the grace of are wjiaf. are^ ^n(j therefore, Mount Sin a, he himself also who laboured more than they all, yet not he himself, but the grace of God with him, in order that more abundantly he might drop upon the nations, that is, upon the desert, where Christ had not been preached, lest upon another's foundation he should build; he himself, I say, was an Israelite of the family of Israel, of the tribe of Benjamin: and he himself therefore unto bondage had been gendered, being of the earthly Jerusalem, which is in bondage with her sons, and so he persecuted the Church. For what he himself bath intimated: As then he that after the flesh had been begotten was persecuting him that after the Spirit had been begotten, even so now. But mercy he obtained, because ignorant he did it in unbelief. We wonder, then, how the Heavens dropped from the face of God: let us wonder more, how did Mount Sina, that is, he that before was persecuting, a Hebrew of the Hebrews, after the Law a Pharisee. But why should we wonder? For not from himself, but as followeth from the face of the God of Israel, of whom he saith himself, and upon the Israel of God: of whom the^1-6* Lord saith, Behold an Israelite indeed, in whom guile is not. This voluntary rain then, with no merits of good works preceding, God set apart for His inheritance. And it was made weak. For he acknowledged himself not to be any thing of himself; that not to his own powers, but to the grace of God must be ascribed what he is. He acknowledged that which hath been said, In my infirmities I will glory. He acknowledged that which hath been said, Be not highminded, but fear. He acknowledged that which hath been said, But to\l> humble men He giveth grace. And it was made weak, but Thou hast made it perfect: because virtue in weakness w2Cor. perfected* Some copies indeed, both Latin and Greek, have not Mount Sina; but, from the face of the God of Sina, from the face of the God of Israel. That is, The Heavens dropped from the face of God: and, as if enquiry were made of what God, from the face of the God, he saith, of Sina, from the face of the God of Israel, that is, from the face of the God that gave the Law to the people of Israel. Why then the Heavens dropped from the face of God, from the face of this God, but because thus was fulfilled that which had been foretold, Blessing He shall give that hath given the Law? The Law whereby to terrify a man that relieth on^,83# human powers; blessing, whereby He delivereth a man that hopeth in God. Thou then, O God, hast made perfect Thine inheritance; because it is made weak in itself, in order that it may be made perfect by Thee.

13. Ver. 10. Thine animals shall dwell therein. Thine, not their own; to Thee subject, not for themselves free; for Thee needy, not for themselves sufficient. Lastly, he continueth, Thou hast prepared in Thine own sweetness for the needy, O God. In Thine own sweetness, not in his meetness. For the needy he is, for he hath been made weak, in order indigent, that he may be replenished. This is that sweetness, whereof in another place is said, The Lord shall give sweet- ness, and our land shall give her fruit: in order that a good work may be done not for fear, but for love; not for dread of punishment, but for love of righteousness. For this is true and sound freedom. But the Lord hath prepared this for one wanting, not for one abounding, whose reproach is that poverty: of which sort in another place is said, Reproach to these men that abound, and contempt to proud men. For those he hath called proud, whom he hath called them that abound.

14. Ver. 11. The Lord shall give the Word: to wit, food for His animals which shall dwell therein. But what shall these animals work to whom He shall give the Word? What but that which followed!? To them preaching the Gospel m unch virtue. With what virtue, but with that strength wherein He leadeth forth men fettered? Perchance also here he speaketh of that virtue, wherewith in preaching the Gospel they wrought wondrous signs.

15. Who then shall give the Word to men preaching the Gospel with much virtue? (Ver. 12.) The King, he saith, of the virtues of the Beloved. The Father therefore is King of the virtues of the Son. For the Beloved, when there is not specified any person that is beloved, by a substitution of name of the Only Son is understood. Is not the Son Himse f King of His virtues, to wit of the virtues serving Himself? Because with much virtue the King of Virtues shall give the Word to men preaching the Gospel, of Whom it hath been said, The Lord of Virtues, He is the King of Glory? But his not having said King of Virtues, but King of the Vzrtuesofthe Beloved, is a most usual expression in the Scriptures, if any one observe: which thing chiefly appeareth in those cases where even the person's own name it is the same person of whom something is said. Of which sort also is that which in the Pentateuch in many passages is said not that which is usual in our expressions, And Moses did, as the Lord commanded him; but, « Moses did as the Lord commanded Moses,' as if one person were the Moses whom He commanded, and another person the Moses who did, whereas it is the very same. In the New Testament such expressions are most difficult to find. From thence nevertheless is that which the Apostle saith, Concerning His Son Who was made for Him of the seed of David after the fleshy Who was pre-3 destined to be the Son of God in virtue after the Spirit of sanclification by the resurrection of the dead of Jesus Christ our Lard: as though one person were ihe Son of God who was made of the seed of David after the flesh, and another person Jesus Christ our Lord, whereas He is one and the same. But in the old Books this expression is frequent: and therefore when it is used somewhat obscurely, by evident instances of the like kind it must be understood; as in this Psalm, whereof we are treating, somewhat obscurely it hath been used. For if Jesus Christ were said to be King of the virtues of Jesus Christ, it would be as clear as this, Moses did as the Lord commanded Moses: but because there hath been said, King of the virtues of the Beloved, it is no slight matter that it should come to pass that the Same is King of the virtues, as is also the Beloved. The King, therefore, of the virtues of the Beloved, thus may be understood, as if it were to be said, the King of His virtues, because both King of Virtues is Christ, and the Beloved is the very same Christ. However, this sense hath not so great urgency, as that no other can 'be accepted: because the Father also may be understood as King of the virtues of His Beloved Sou, to Whom the Beloved Himself saith, All Mine are Thine, and Thine Mine. But if perchance it is asked, whether God the Father of the Lord Jesus Christ can be called King also, I know not whether any one would dare to withhold this name from Him in the passage where the Apostle saith, But to the King of ages, immortal, invisible, the only Qod. Because even if1' this be said of the Trinity itself, therein is also God the Father. But if we do not carnally understand, O God, Thyy8.72,l. Judgment to the King give Thou, and Thy justice to the Son of the King: I kuow not whether any thing else hath been said than, i to Thy Son.' King therefore is the Father also. Whence that verse of this Psalm, King of the virtues of the Beloved, in either way may be understood. When therefore he had said, The Lord shall give the Word to men 1 preaching the Gospel with much virtue: because virtue itself by Him is ruled, and serveth Him by Whom it is given; the Lord Himself, he saith, Who shall give the Word to men preaching the Gospel with much virtue, is the King of the virtues of the Beloved.

16. In the next place there followeth, Of the Beloved, and of the beauty of the House to divide the spoils. The repetition belongeth to eulogy: though this repetition all the copies have not, and the more careful mark it with a star put before it, which marks are called asterisks, whereby they would have to be noted, that there are not in the Septuagint Version, but there are in the Hebrew, those words which are distinguished by such marks. But whether it be repeated, or whether it be received as spoken once, the word which hath been set down, namely, Beloved1, I suppose thus must be understood that which followeth, and of ^e ^eauiy °f a house t0 divide the spoils; as if there were said, Chosen even to divide the spoils of the beauty of a house, that is, Chosen even for dividing the spoils. For beautiful Christ hath made His House, that is, the Church, by dividing to Her spoils: in the same manner as the Body is beautiful in the distribution of the members. i Spoils' moreover those are called that are stripped off from conquered foes. What this is the Gospel adviseth us in the passage where we read, No one goeth into the house of a strong man to spoil his vessels, unless first he shall have bound the strong man. Christ therefore hath bound the devil with spiritual bonds, by overcoming death, and by ascending from Hell above the Heavens: He hath bound him by the Sacrament of His Incarnation, because though finding nothing in Him deserving of death, yet he was permitted to kill: and from him so bound He took away his vessels as though they were spoils. por he was Working in the sons of disobedience, of whose unbelief he made use to work his own will. These vessels the Lord cleansing by the remission of sins, sanctifying these spoils wrested from the foe laid prostrate and bound, these He hath divided to the beauty of His House; making some apostles, some prophets, some pastors and doctors, for the work of the ministry, for the building up of the Body of Christ. For as the body is one, aud hath many members, and though all the members of the body are many, the body is one: so also is Christ. Are all Apostles? Are all Prophets? Are all Powers? Have all the gifts of healings? Do all speak with tongues? Do all interpret? But all these things worketh one and the same Spirit, dividing to each one his own gifts, as He willelh. And such is the beauty of the house, whereto the spoils are divided, that a lover thereof with this fairness being enkindled, crieth out, O Lord, I have loved the grace of Thy House.

17. Now in that which folio weth, be tumeth himself to address the members themselves, whereof the beauty of the House is composed, saying, (ver. 13.) If ye sleep in the midst of the lots, wings of a dove silvered, and between the shoulders thereof in the freshness of gold. First, we must here examine the order of the words, in what manner the sentence is ended; which certainly awaiteth, when there is said, If ye sleep: secondly, in that which he saith, namely, wings of dove silvered, whether in the singular number it must be understood as being, ' of this wing11 thereof, or in the plural as, ' these wings'.' But the singular number the Greek excludeth, where always in the plural we read it written. But still it is uncertain whether it be, these wings; or whether, i 0 ye wings/ so as that he may seem to speak to the wings themselves. Whether therefore by the words which have preceded, that sentence be ended, so that the order is, The Lord shall give the Word to men preaching the Gospel with much virtue, if ye sleep in the midst of the lots, O ye wings of a dove silvered: or by these which follow, so that the order is, If ye sleep in the midst of the lots, the wings of a dove silvered with snow shall be whitened in Selmon: that is, the wings themselves shall be whitened, if ye sleep in the midst of the lots: so that he may be understood to say this to them that are divided to the beauty of the House, as it were spoils, that is, if ye sleep in the midst of the lots, O ye that are divided to the beauty of the House, through the manifestation of the Spirit unto profit, so that to one indeed is given through the Spirit the word of wisdom, to another the word of knowledge after the same Spirit, to another faith, to another kinds of healings in the same Spirit, %c. if then ye sleep in the midst of the lots, then the wings of a dove silvered with snow shall be whitened in Selmon. It may also be thus: If ye being the wings of a dote silvered, sleep in the midst of the lots, with snow they shall be whitened in Selmon, so as that those men be understood who through grace receive remission of sins. Whence also of the Church Herself, is said in the Song of Songs, Who is She that goeth up whitened? For this promise of God is held out through the Prophet, saying, If your sins shall have been like scarlet, like snow I will whiten them. It may also thus be understood, so that in that which hath been said, wings of a dove silvered, there be understood, ye shall be, so that this is the sense, O ye that like as it were spoils to the beauty of the house are divided, if ye sleep in the midst of the lots, wings of a dove silvered ye shall be: that is, into higher places ye shall be lifted up, adhering however to the bond of the Church. For I think no other dove silvered can be better perceived here, than that whereof hath been said, One is My dove. But silvered She is because with divine sayings she hath been instructed: for the sayings of the Lord in another place are called silver with fire refined, purged sevenfold. Some great good thing therefore it is, to sleep in the midst of the lots, which some would have to be the Two Testaments, so that to 6 sleep in the midst of the lots1' is to rest on the authority of those Testaments, that is, |0 acquiesce in the testimony of either Testament: so that whenever any thing out of them is produced and proved, all strife is ended in peaceful acquiescence. But if so it be, of what else do men preaching the Gospel with much virtue seem to be reminded, but that the Lord shall give them the Word that they may be able to preach, if only they sleep in the midst of the lots f For to them the Word of Truth is given, if only the authority of the two Testaments is not forsaken by them: so that they themselves are also the wings of a dove silvered, by the preaching of whom the glory of the Church is borne unto Heaven.

18. Between the shoulders, however. This is indeed a part of the body, it is a part about the region of the heart, at the hinder parts however, that is, at the back: which part of that dove silvered he saith is ' in the greenness of gold,' that is, in the vigour of wisdom, which vigour I think cannot be better understood than by love. But why on the back, and not on the breast? Although I wonder in what sense this word is put in another Psalm, where there is said, Between His shoulders He shall overshadow thee, and under His wings thou shalt hope: forasmuch as under wings there cannot be overshadowed any thing but what shall be under the breast. And in Latin, indeed, between the shoulders, perchance in some degree of both parts may be understood, both before and behind, that we may take shoulders to be the parts which have the head betwixt them; and in Hebrew perchance the word is ambiguous, which may in this manner also be understood: but the word that is in the Greek, peraQgevoc, signifieth not any thing but at the back, which is between the shoulders. Is there for this reason there the greenness of gold, that is, wisdom and love, because in that place there are in a manner the roots of the wings? or because in that place is carried that light burden? For what are even the wings themselves, but the two commandments of love, whereon hangeth the whole Law and the Prophets? what is that same light burden, but40, that same love which in these two commandments is fulfilled? For whatever thing is difficult in a commandment, is a light thing to a lover. Nor on any other account is rightly understood the saying, My burden is light, but because He giveth the Holy Spirit, whereby love is shed abroad in our hearts, in order that in love we may do freely that which he that doeth in fear doeth slavishly; nor is he a lover of what is right, when he would prefer, if so be it were possible, that what is right should not be commanded.

19. It may also be required, when it hath not been said, if ye sleep in the lots, but in the midst of the lots; what this is, in the midst of the lots. Which expression indeed, if more exactly it were translated from the Greek, would signify, in the midst between the lotsh, which is in no one of the interpreters I have read: therefore I suppose, that what hath been said signifieth much the same, to wit the expression, in the midst of the lots. Hence therefore what seemeth to me I will explain. Ofttimes this word is wont to be used for uniting and pacifying one thing and another, that they may not mutually disagree: as when God is establishing His covenant1 between Himself and His people, this word the Scripture useth; for instead of that expression which is in Latin between Me and you, the Greek hath, in the midst of Me and you. So also of the sign of Circumcision, when God speaketh to Abraham, He saith, TJiere shall be a testament between Me and thee and all thy seed: which the Greek hath, in the midst of Me and thee, and the midst of thy seed. Also when He was speaking to Noe of the bow in the clouds to establish a sign, this word very often He repeateth: and that which the Latin copies have, between Me and you, or between Me and every living soul, and whatever suchlike expressions there are used, is found in the Greek to be, in the middle of Me and you, which is otvu /xeo-ov. David also and Jonathan establish a sign between them, that they may not disagree with a difference of thought: and that which in Latin is expressed, between both, in the middle of both, the Greek hath expressed in the same word, which is Stvoi pe<rov. But it was best that in this passage of the Psalms our translators said not, i among the lots,' which expression is more suited to the Latin idiom; but, in the midst of the lots, as though ' in the midst between the lots/ which rather is the reading in the Greek, and which is wont to be said in the case of those things which ought to have a mutual consent. The Scripture therefore commandeth to sleep in the midst of the lots, them that either are the wings of a dove silvered, or by this it is granted to them to be so. Furthermore, if these lots signify the two Testaments, of what else are we admonished but that against the mutual agreement of the Testaments0 we should not fight, but in understanding them should acquiesce, and ourselves should be the sign and evidence of their agreement, while we perceive that the one saith nothing against the other, and with peaceful admiration, like a vision in sleep, we prove it? But why in the ' lots ' the Testaments should be perceived, though this word is Greek, and the Testament is not so named, the reason is, because through a testament is given inheritance, which in Greek is called xtoifjovoplct, and an heir xA^ovdfto. Now xXrjgog in Greek is the term for lot, and lots according to the promise of God are called those parts of the inheritance, which were distributed to the people. Whence the tribe of Levi was commanded not to have lot among their brethren, because they were sustained by tithes from them. For, I think, they that have been ordained in the grades of the Ecclesiastical Ministry have been called both Clergy and Clerks, because Matthias by lot was chosen, who we read was the first that was ordained by the Apostles. Henceforth, because of inheritance which is given by testament, as though by that which is made that which maketh, by the name of ' lots1 the Testaments themselves are signified.

20. Nevertheless, to me here another sense also occurreth, if I mistake not, to be preferred; understanding by cleri the inheritances themselves: so that, whereas the inheritance of the Old Testament, although in a shadow significant of the future, is earthly felicity; but the inheritance of the New Testament is everlasting immortality; to ' sleep in the midst of the lots' is not too earnestly now to seek the former, and still patiently to look for the latter. For they that serve God for the sake of these things, or rather for the sake of these things will not serve Him, while they are seeking felicity in this life and in this earth, have their sleep taken from them, and they sleep not. For with inflamed desires being phrensied, unto crimes and outrages they are hurried forward, and they rest not at all; longing to get, fearing to lose. ButProv. he thai keareth me, saith Wisdom, shall dwell in hope, and33' he shall rest without fear from all malice. This is, as far as I see, to sleep in the midst of the lots, that is, in the midst between the inheritances; not yet in reality, but yet in hope of heavenly inheritance to dwell, and already to be untroubled with the desire of earthly felicity. But when there shall have come that which we hope for, no longer between two inheritances we shall rest; but in the new and true inheritance, whereof the old was a shadow, we shall reign. Wherefore even if we shall have understood that which hath been said, if ye sleep in the midst of the lots, as though it had been said, if ye die between the midst of the lots, as though the Scripture in its wonted manner had called this death of the flesh a sleep; it is a death most desirable, that 1 in restraining the desires from earthly things, in the hope of the heavenly inheritance, a man, persevering even unto the end, should so close the last day of this life. For so, sleeping in the midst between the lots, shall they be the wings of the dove silvered, as that, in the time wherein they shall rise again, they shall be caught up in the clouds to meet Christ in the air, and shall live alway hereafter with the Lord: or else surely so it is, because through those that do so live, as the more securely, so the more highly the Church is extolled, and on wings, so to speak, of exalted praise she is uplifted. For not without cause hath been said, Before death praise not any man. All the holy men of God therefore, from the beginning of mankind, even unto the time of the Apostles, (because even they knew how themselves to say, The day of a man I have not coveted, Thou knowest: and, One 1 thing I have sought of the Lord, this I will require,) and after the time of the Apostles, from which time the difference of the two Testaments more clearly hath been revealed, the Apostles themselves and the blessed martyrs, and the rest of just men, like rams, and the sons of rams, even unto this time have slept in the midst of the lots, the earthly kingdom's felicity already contemning, and for the kingdom of Heaven's Eternity hoping, and not yet holding. And because so well they have slept, on them, as it were on wings now flieth, and with praises is exalted, the Church: to wit, the Dove silvered, in order that by this fame of theirs, posterity having being invited to imitate them, while in like manner the rest also sleep, there may be added wings whereby even unto the end of the world sublimely she may be preached.

21. Ver. 14. While He That is above the heavens2 dis-angUis]iei]h kings over Her, with snow they shall be made white in Selrnon. While He above the heavens, He that ascended over all heavens that He might fulfil all things, while He distinguished kings over Her, that is, over that same Dove silvered. For the Apostle continueth and saith, and He hath Himself given some for Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers. For what other reason is there to distinguish kings over Her, save for the work of the Ministry, for the edification of the Body of Christ: when she is indeed Herself the Body of Christ? But they are called kings from ruling: and what more than the lusts of the flesh, that sin may not reign iu their mortal body to obey the desires12,13, thereof, that they yield not their members iustrumeuts of iniquity unto sin, but yield themselves to God, as though from the dead living, and their members instruments of righteousness to God? For thus shall the kings be distinguished from foreigners, because they draw not the yoke with unbelievers: secondly, in a peaceful manner being distinguished from one another by their proper gifts. For not all are Apostles, or all Prophets, or all Teachers, or all have gifts of healings, or all with tongues do speak, or all interpret. But all these things worketh one and the same Spirit, dividing proper gifts to each one as He willeth. In giving which Spirit He that is above the Heavens distinguish eth kings over the Dove silvered. Of which Holy Spirit, when, sent to His Mother full of grace, the Angel was speaking, to her enquiring in what manner it could come to pass that she was announced as going to bear, seeing she knew not a man: The Holy Spirit, He saith, shall come over upon thee, and the Virtue of the Most Highest shall overshadow thee. What is, 'shall overshadow thee,' but shall make a shadow? Whence also those kings, while, with the grace of the Spirit of the Lord Christ they are distinguished over the Dove silvered, with snow shall be made white in Selmon, For Selmou is interpreted shadow. For not by their merits or their own virtue they are distinguished. For who, he saith, distinguished thee? But what thing hast thou which thou hast not received? In order that therefore they may be distinguished from ungodly men, they receive remission of sins from Him who saith, If your sins shall have been like scarlet, orslsa. though snow I will make them white. Behold in what manner with snow they shall be made white unto Selmon, in the grace of the Spirit of Christ, whereby to them their proper gifts have been distributed: whereof hath been said that which I have quoted above, The Holy Spirit shall come over upon Thee, and the virtue of the Most Highest shall overshadow35' Thee, that is, shall make a shadow for Thee, wherefore that Holy Thing which shall he born of Thee, shall he called the Son of God. That shadow again is understood of a defence against the heat of carnal lusts: whence not in carnal concupiscence, but in spiritual belief, the Virgin conceived Christ. But the shadow consisteth of light and body: and further, The Word that was in the beginning, that true Light, in order that a noon-day shadow might be made for us; the Word, I say, was made Flesh, and dwelled in us. To God, to wit, man, as though to Light a body, was added, and them that believe on Him with the shadow of protection He hath covered. For He is not such a shadow as that whereof is said, All those things have passed away like a shadow: nor such a shadow as that whereof saith the Apostle, L€t no man judge you in meat and drink, or in regard of a festival, or a new moon, or Sabbaths, which is a shadow of things future: but such as that whereof hath been written, under the shadow of Thy icings protect me. While then He, that is above the Heavens, distinguished kings over the Dove silvered, let not their own merits exalt them, let them not trust in their own virtue: for with snow they shall be made white unto Selmon, with grace they shall be made to shine bright in the protection of the Body of Christ.

22. But this mountain subsequently he calleth the mountain of God, a mountain fruitful, a mountain full of curds, or a mountain fat. But here what else would he call fat but fruitful? For there is also a mountain called by that name, that is to say, Selmon. But what mountain ought we to understand by the mountain of God, a mountain fruitful, a mountain full of curds, but the same Lord Christ? Of whom also another Prophet saith, There shall be manifest in the last times the mountain of the Lord prepared on the top of the mountains? He is Himself the ' Mountain full of curds1,' because of the babes to be fed with grace as though it were with milk; a mountain rich to strengthen and enrich them by the excellence of the gifts; for even the milk itself whence curd is made, in a wonderful manner signifieth grace; for it floweth out of the overflowing of the mother's bowels, and of a sweet compassion unto babes freely it is poured forth. But in the Greek the case is doubtful, whether it be the nominative or the accusative: for in that language mountain is of the neuter gender, not of the masculine: therefore some Latin translators have not translated it, unto the Mountain of God, but, the Mountain of God. But I think, unto Selmon the Mountain of God, is better, that is, unto the Mountain of God which is called Selmon: according to the interpretation which, as we best could, we have explained above.

23. Secondly, in the expression, Mountain of God, Mountain full of curds, Mountain fruitful, let no one dare from this to compare the Lord Jesus Christ with the rest of the Saints, who are themselves also called mountains of God: for we read, Thy righteousness is like the mountains of God: whence the Apostle saith, that we may be the righteousness of God in Him. Of which mouutains also in another place is said, Thou enlightening marvellously from the everlasting mountains: because to them life everlasting hath been given/1**'* and through them the preeminent authority of the Holy Scriptures hath been established; but with Him enlightening by means of them, to Whom is said, Thou enlightening. For, / have lifted up mine eyes unto the Mountains, whence there shall come help to me: and yet my help is not from those same mountains of themselves; but, my help is from the Lord,}^ who hath made Heaven and earth. For one of those very mountains greatly excelling, when he had said, that he laboured more than they all; saith, yet not I, but the grace of God with me. That no one therefore might dare even to compare the Mountain beautiful in form before the sons <f*9t men, with mountains the sons of men; for there were not wanting men to call Him, some John Baptist, some Elias, some Jeremias, or one of the Prophets; He turneth to them and saith, (ver. 16.) Why do ye imagine1 mountains full1 of curds, a mountain, he saith, wherein it hath pleased God to dwell therein? " Why do ye imagine?" For as they are &*or'iook light, because to themselves also hath been said, Ye are the^&t^5t Light of the world, but some thing different hath been called the true Light which enligh te net h every man: so they are mountains; but far different is the Mountain prepared on thejSBii top of the mountains. These mountains therefore in bearing2, that Mountain are glorious: one of which mountains saith, " but from me far be it to glory, save in the Cross of our Lard Jesus Christ, through Whom to me the world hath been crucified, and I to the world: so that he that glorieth, not in himself, but in the Lord may glory" Why then do ye imagine mountains full of curds, that Mountain wherein it hath pleased God to dwell therein? Not because in other men He dwelleth not, but because in them through Him. For in Him dwelleth all the fulness of the Godhead, not in a shadow, as in the temple made by king Solomon, but bodily, that is, solidly and truly. For God was in Christ reconciling the world to Himself Which whether we take to be spoken of the Father, because He Himself, But the Father in Me abiding Himself doeth His works: I in the Father and the Father in Me: or whether thus it be understood, God was in Christ, the Word was in Man: yet the Word was in the flesh in such a manner that the Word made flesh was even properly named as One1, tnat *s» man to tne Word in the one Person of Christ was conjoined. Why then do ye imagine mountains full of curds, that mountain wherein it hath pleased God to dwell in Him? Far otherwise indeed than in those mountains, whereof ye imagine even this Mountain to be one. For not because through the grace of adoption they are sons of God, is therefore any one of them the Only-Begotten, to Whom He should say, Sit on My right hand, until I lay Thine enemies beneath Thy feet. For the Lord shall inhabit even unto the end: that is, those mountains not to be compared with this Mountain, the Lord Himself shall inhabit, Who is the Mountain prepared on the top of the mountains; in order that He may conduct them unto the end, that is, unto Himself, to be beheld as He is, as God. For the end of the Law is Christ for righteousness to every one believing. God therefore it hath pleased to dwell in that mountain, Which hath been prepared on the top of the mountains: to Whom He saith, Thou art My beloved Son, in Whom I have been well pleased. But that same Mountain is the Lord, Who shall inhabit other mountains unto the end, on the top of whom He hath been prepared. For there is One God, and One Mediator of God and men, the Man Christ Jesus, Mountain 0f mountains, as Saint of saints. Whence He saith, ' / in them and Thou in Me.' Why then do ye imagine mountains of curds, the mountain wherein it hath pleased God to dwell in Him? For those mountains full of curds that Mountain the Lord shall inhabit even unto the end, that— something they may be to whom He saith, for without Me nothing ye are able to do.

24. Thus cometh to pass that also which foUoweth; (ver, 17.) The Chariot of God is of ten thousands manifold: or of tens of thousands manifold: or, ten times thousand times manifold. For one Greek word, which hath there been used, fivgioirXatGiov, each Latin interpreter hath rendered as best he could, but in Latin it could not be adequately expressed: for a thousand with the Greeks is called but fivpai§e$ are a number of tens of thousands: for one pvgias are ten thousands. Thus a vast number of saints and believers, who by bearing God become in a manner the chariot 1 of God, he hath signified under this name. By abiding in and guiding this, He conducteth it, as though it were HisHonlChariot, unto the end, as if unto some appointed place. For, the beginning is Christ; secondly, they that are of Christ, at the appearing qf Him; then the end. This is Holy Church: which is that which followeth, thousands of men rejoicing. For in hope they are joyful, until they be conducted unto the end, which now they look for through patience. For12' admirably, when he bad said, Thousands of men rejoicing: immediately he added, The Lord is in them. That we may not wonder why they rejoice, The Lord is in them. For through many tribulations we must needs enter into the22, kingdom of God, but, The Lord is in them. Therefore even if they are as it were sorrowful, yet alway rejoicing, though not now in that same end, to which they have not yet come, yet in hope they are rejoicing, and in tribulation patient: for, The Lord is in them, in Sina in the holy place. In the interpretations of Hebrew names, we find Sina interpreted commandment: and some other interpretations it has, but I think this to be more agreeable to the present passage. For giving a reason why those thousands rejoice, whereof the Chariot of God doth consist, The Lord, he saith, is in them, in Sina in the holy place: that is, the Lord is in them, in the commandment; which commandment is holy, as saith the Apostle: Therefore the law indeed is holy, and the commandment is holy, and just, and good. But what would the commandment profit, unless the Lord were there, of Whom it is said, For God it is that worketh in you both to will and to work according to good will? For commandment without ^e LorcTs aid is letter killing. For, the Law entered in, that there might abound transgression. But because the fulness the Law is Love, therefore through Love the Law is ^u^e^» not tnrough fear- For the Love of God hath been shed abroad in our hearts through the Holy Spirit, Which hath been given to us. Therefore these thousands do rejoice. For they do the righteousness of the Law so far as they are aided by the Spirit of Grace: for the Lord is in them, in Sina in the holy place.

25. In the next place, turning his address to the Lord Himself, (ver. 18.) Thou hast gone up, he saith, on high) Thou hast led captivity captive, Thou hast received gifts in men. Of this the Apostle thus maketh mention, thus expoundeth in speaking of the Lord Christ: But unto each one of us, he saitb, is given grace after the measure of the giving of Christ; for which cause he saith, He hath gone up on high, He hath led captive captivity, He hath given gifts to men. But that He hath gone up, what is it9 but that also He hath gone down into the lower parts of the earth? He that hath gone down is the Same also that hath gone up above all Heavens, that He might fulfil all things. To Christ therefore without doubt hath been said, Thou hast gone up on high, Thou hast led captivity captive, Thou hast received gifts in men. And let it not move us that the Apostle making mention of that same testimony saith not, Thou hast received gifts in men; but, He hath given gifts unto men. For he with Apostolic authority hath spoken thus according to the faith that the Son is God with the Father. For in respect of this He hath given gifts to men, sending to them the Holy Spirit, Which is the Spirit of the Father and of the Son. But foras* much as the self-same Christ is understood in His Body which is the Church, wherefore also His members are His saints and believers, whence to them is said, But ye are the Body of Christ, and the members, doubtless He hath Himself also received gifts in men. Now Christ hath gone up on and sitteth at the right hand of the Father: but unless He were here also on the earth, He would not thence have cried, Saul, Saul, why persecutest thou Me? When the Same saith Himself, Inasmuch as to one of My least ye have done it, to Me ye have done it: why do we doubt that He receiveth in His members, the gifts which the members of Him re-JJ*'*25' ceive?

26. But what is, Thou hast led captivity captive? Is it because He hath conquered death, which was holding captive those over whom it reigned? Or hath he called men themselves captivity, who were being held captive under the devil? Which thing's mystery even the title of that Psalm doth contain, to wit, when the house was being builded after the captivity: that is, the Church after the coming in of the Gentiles. Calling therefore those very men who were being held captive a captivity, as when c the service1* is spoken of1 there are understood those that serve also, that same captivity he saith by Christ hath been led captive. For why should not captivity be happy, if even for a good purpose men may be caught? Whence to Peter hath been said, From henceforth thou shall catch men. Led captive therefore they are because caught, and caught because subjugated, being sent under that gentle yoke, being delivered from sin whereof they were servants, and being made servants of righteousness whereof they were children. Whence also He is Himself in them, That hath given gifts to men, and hath received gifts in men. And thus in that captivity, in that servitude) in that chariot, under that yoke, there are not thousands of men lamenting, but thousands of men rejoicing. For the Lord is in them, in Sina, in the holy place. With which sense agreeth another interpretation also, whereby Sina is interpreted * measure.' For concerning these gifts of spiritual gladness the Apostle speaking, saith, that whereof I have made mention above, but to each one of us hath been given Eph. grace after the measure of the giving of Christ. And in the7, next place there followeth that which here also folio weth: Wherefore he saith, He hath gone up on high, He hath ZetfEph. captivity captive, He hath given gifts to men: which here is,8. Thou hast received gifts in men. What is more unanimous than this and that truth? What more evident?

27. But what next doth he adjoin? (Ver. 18.) For they that believe not to dwell: or, as some copies have, For not believing to dwell: for what else are men not believing, but they that fre|ieve nofr p t0 wnom this hath been said, is not easy to perceive. For as though a reason were being given of the above words, when it had been said, Thou hast led captivity captive, Thou hast received gifts in men: there hath been adde<} in continuation, for they that believe not to dwell, that is, not believing that they should dwell. What is this? Of whom saith he this? Did that captivity, before it passed into a good captivity, shew whence it was an evil captivity? For through not believing they were possessed by the enemy, that worketh in the sons of unbelief: among whom ye were sometime, while ye were living among them. By the gifts therefore of His grace, He that hath received gifts in men, hath led captive that captivity. For they believed not that they should dwell. For faith hath thence delivered them, in order that now believing they may dwell in the House of God, even they too becoming the House of God, and the Chariot of God, consisting of thousands of men rejoicing.

28. Whence he that was singing of these things, in the Spirit foreseeing them, even he too being fulfilled with joy hath burst forth 1 a hymn, saying, The Lord God is blessed, (ver. 19.) bUssed is the Lord God from day unto day. Which some copies have, by day daily, because the Greeks have it thus, ypsgotv Koifr fyxigav: which more exactly would be expressed by, by day daily. Which expression I think signifieth the same as that which hath been said, to wit, from day unto day. For daily this He doeth even unto the end, He leadeth captive captivity, receiving gifts in men.

29. And because He leadeth that chariot unto the end, He continueth and saith, A prosperous journey there shall make for us the God of our healths, (ver. 20.) our God, the God of making men safe. Highly is grace here commended. For who would be safe, unless He Himself should make whole? But that it might not occur to the mind. Why then do we die, if through His grace we have been made safe? immediately he added below, and the Lordosis the outgoing of death: as though he were saying, Why are thou indignant, O lot of humanity, that thou hast the outgoing of death? Even thy Lord's outgoing was no other than that of death. Rather therefore be comforted than be indignant: for even the Lord's is the outgoing of death. For by hope we have been saved: but if that which we see not we hope for, through patience we wait for it. Patiently therefore even death itself let us suffer, by the example of Him, who though by no sin He was debtor to death, and was the Lord, from Whom no one could take away life, but Himself laid it down of Himself, yet had Himself the outgoing of death.

30. Ver. 21. Nevertheless, God shall break in pieces the lieads of His enemies, the scalp of hair of men walking on in their transgressions: that is, too much exalting themselves, being too proud in their transgressions: wherein at least they ought to be humble, saying, O Lord, be Thou merciful to me a sinner. But He shall break in pieces their heads: for he that exalteth himself shall be humbled. And thus though even of the Lord be the outgoing of death: nevertheless the same Lord, because He was God, and died after the flesh of His own will, not of necessity, shall 1 break in pieces the heads of His enemies: not only of those who mocked and crucified* Him, and wagged their heads, and said, If Son of God lfeJat.27, is, let Him come down from the Cross; but also of all men lifting up themselves against His doctrine, and deriding His death as though it were of a man. For that very same One of Whom hath been said, Others He saved, Himself He can- not save, is the God of our healths, and is the God of saving men: but for an example of humility and of patience, and to efface the handwriting of our sins, He even willed that the outgoing of death should be His own, that we might not fear that death, but rather this from which He hath delivered us through that. Nevertheless, though mocked and dead, He shall break9 in pieces the heads of His enemies, of whom He saith, Raise Tltou me up, and I shall render to them: « whether it be good things for evil things, while to Himself^' He subdueth the heads of them believing, or whether just 10. things for unjust things, while He punisheth the heads of them proud. For in either way are shattered and broken the heads of enemies, when from pride they are thrown down, whether by humility being amended, or whether unto the lowest depths of hell being hurled.

31. Ver. 22. The Lord hath said, Out of Basan I will be turned: or, as some copies have, Out of Basan I will turn* For He turneth that we may be safe, of Whom above hath been said, God of our healths, and God of saving men. For to Him elsewhere also is said, O God of virtues, turn Thou us, and shew Thy face, and safe we shall be. Also in another place, Turn us, O God of our healths. But he hath said, Out of Basan J will turn. Basan is interpreted confusion. What is then, I will turn out of confusion, but that there is confounded because of his sins, he that is praying of the mercy of God that they may be put away? Thence it is the Publican dared not even to lift up his eyes to Heaven: so, on considering himself, was he confounded; but he went down justified, because the Lord hath said, Out of Basan I will turn. Basan is also interpreted drought: and rightly the Lord is understood to turn out of drought, that is, out of scarcity. For they that think themselves to be in plenty, though they be famished; and full, though they be altogether empty; are not turned. For, blessed they that hunger and thirst for righteousness, for the same shall be filled. Out of that drought the Lord doth turn them: for concerning a dry soul to Him is said, / have stretched out my hands to Thee, my soul is like earth without water to Thee. That also which other copies have, Out of Basan I will be turned, hath not an impertinent sense. For there turned to us even He Himself Who saith, Turn ye to Me, and I will be turned to you: and He will not, if we be without confusion, where our sin is before us alway; and if we be without drought, whereby we long for the rain of Him that hath set apart a voluntary rain for His inheritance. For by drought it hath been made weak, but He being turned hath made it perfect Himself, to Whom is said, And being turned Thou hast made me alive. The Lord, then, hath said, Out of Basan I will turn, will turn unto the deep of the sea. If, I will turn, why, unto the deep of the sea? Unto Himself indeed the Lord turneth, when savingly He turneth, and He is not surely Himself the deep of the sea. Doth perchance the Latin expression deceive us, and hath there been put unto the deep, for a translation of what signifieth deeply? For He doth not turn Himself: but He turneth those that in the deep of this world lie sunk down with the weight of sins, in that place where one that is turned saitb, From the depths I have cried to Thee, O Lord. But if it is not, I will turny but, / will be turned unto the deep of^~—^ the sea; our Lord is understood to have said, how by His own mercy He was turned even unto the deep of the sea, to deliver even those that were sinners in most desperate case. Though in one Greek copy I have found, not, unto the deep, but, in the depths, that is, h fivOois: which strengtheneth the former sense, because even there God turneth to Himself men crying from the depths. And even if He be understood Himself there to be turned, to deliver such sort also, it is not beside the purpose: and so then He turneth, or else to deliver them is so turned, that His foot is stained in blood. Which to the Lord Himself the Prophet speaketh: (ver. 23.) That Thy foot may be stained in blood: that is, in order that they themselves who are turned to Thee, or to deliver whom Thou art turned, though in the deep of the sea by the burden of iniquity they may have been sunk, may make so great proficiency by Thy Grace, (for where there hath abounded sin, there hath superabounded grace,) that they may become Thy foot among Thy members, to preach20. Thy Gospel, and for Thy name's sake drawing out a long martyrdom, even unto blood they may contend. For thus, as I judge, more meetly is perceived His foot stained in blood.

32. Lastly, he addeth, The longue of Tlty dogs out of enemies by Himself calling those very same that had been about to strive for the faith of the Gospel, even dogs, as though barking for their Lord. Not those dogs, whereof saith the Apostle, Beware of dogs: but those that eat of the crumbs which fall from the table of their masters. For having confessed this, the woman of Canaan merited to hear, O woman, great is thy faith, be it done to thee as thou wilt. Dogs 27 commendable, not abominable; observing fidelity towards their master, and before his house barking against enemies. Not only of dogs he hath said, but of Thy dogs: nor are their teeth praised, but their tongue is: for it was not indeed to no purpose, not without a great mystery, that Gedeon was bidden to lead those alone, who should lap the water of the river judg. like dogs; and of such sort not more than three hundred5* among so great a multitude were found. In which number is the sign of the Cross because of the letter T, which in the Greek numeral characters signifieth three hundred. Of such dogs in another Psalm also is said, They shall be turned at even, and hunger they shall suffer as dogs. For even some dogs have been reproved by the Prophet Isaiah, not because they were dogs, but because they knew not how to bark, and loved to sleep. In which place indeed he hath shewn, that if they had watched and barked for their Lord, they would have been praiseworthy dogs: just as they are praised, of whom is said, The tongue of Thy dogs. And these nevertheless the Prophet hath foretold out of enemies are to be, by means of that turning, whereof alone he was speaking. Whence also saith that Psalm, They shall be turned at even, and hunger they shall suffer as dogs. In the next place, as though to men inquiring whence they should have this so great good, as that they should become dogs of Him, Whose enemies they had been: it is replied, from Himself. For thus we read, TJie tongue of Thy dogs out of enemies* from Himself. By His own love indeed, by His own mercy, by His own grace. For when would they have that power of themselves? For when enemies we were, we were reconciled to Ood through the death of His Son: to this end even the Lord's portion hath been the outgoing of death.

33. Ver. 24. There have been seen Thy steps, 0 God. The steps are those wherewith Thou hast come through the world, as though in that chariot Thou wast going to traverse the round world; which chariot of clouds He intimateth to be His holy and faithful ones in the Gospel, where He saith, From Mi8 time1 Ve snaU ^e the Son of Man coming in the clouds. Leaving out that coming wherein He shall be Judge of quick and dead, From this time, He saith, ye shall see the Son of Man coming in clouds. These Thy steps have been seen, that is, have been manifested, by the revealing the grace of the New Testament. Whence hath been said, uQW beautiful are the feet of them that proclaim peace, that proclaim good things J For this grace and those steps were lying hid in the Old Testament: but when there came the fulness of time, and it pleased God to reveal His Son* that He might be proclaimed among the Gentiles, there were seen Thy steps, O God: the steps of my God, of the1 King25"27' Who is in the holy place. In what holy place, save in His Temple? For the Temple of God is holy, he saith, which ye^

34. But in order that those steps might be seen, (ver. 25.) there went before princes conjoined with men psalming, in the midst of damsels players on timbrels. The princes are the Apostles: for they went before, that the peoples might come in multitudes. They went before proclaiming the New Testament: conjoined with men psalming, by whose good works that were even visible, as it were with instruments of praise, God was glorified. But those same princes are in the midst of damsels players on timbrels, to wit, in an honourable Churches; for this is damsels: with flesh subdued praising God; for this is players on timbrels, because timbrels are made of skin dried and stretched.

35. Therefore, that no one should take these words in a carnal sense, and by these words should conceive in his mind certain choral bands of wantonness, he continueth and saith, (ver. 26.) In the Churches bless ye the Lord: as though he were saying, wherefore, when ye hear of damsels, players on timbrels, do ye think of wanton pleasures? In (he Churches bless ye the Lord. For the Churches are pointed out to you by this mystic intimation: the Churches are the damsels, with new grace decked: the Churches are the players ou the timbrels, with chastened flesh being spiritually tuneful. In the Churches, then, bless ye the Lord God from the wells of Israel. For from thence He first chose those whom He made wells. For from thence were chosen the Apostles; that I shall give him, shall never thirst, but there shall be U' made in him a well of water springing unto life everlasting."

36. Ver. 27. There is Benjamin the younger in a trance. There is Paul the last of the Apostles, who saith, For even Philip. Iam an Israelite, out of the seed of Abraham, out of the3'5' inbe ofBejamin. But evidently in a trance, all men being amazed at a miracle so great as that of his calling. For a trance is the mind's going out: which thing sometimes chanceth through fear; but sometimes through some revelation, the mind suffering separation from the corporal senses, in order that that which is to be represented may be represented to the spirit. Whence even thus may be understood that which here hath been written, namely, in a trance; for when to that persecutor there had been said1 from Heaven, Saul, Saul, why persecutest thou Me: there being taken from him the light of the eyes of flesh, he made answer to the Lord, Whom in spirit he saw, but they that were with him heard the voice of him replying, though seeing no one to whom he was speaking. Here also the trance may be understood to be that one of his, whereof he himself speaking, saith, that he knew a man caught up even unto the third Heaven; but whether in the body, or whether out of the body, he knew not: but that he being caught up into Paradise, heard ineffable words, which it was not lawful for a man to speak.

Princes of Juda the leaders of them, princes of Zabulon, princes of Nephthalim. Since he is indicating the Apostles as princes, wherein is even Benjamin the younger in a trance, in which words that Paul is indicated no one doubteth; or when under the name of princes there are indicated in the Churches all men excelling and most worthy of imitation: what mean these names of the tribes of Israel? For if only of Juda mention were made, because the kings had been out of the same tribe as also the Lord Christ after the flesh; then by this tribe we should suppose that there were figured the princes also of the New Testament: but when he addeth, princes of Zabulon, princes of Nephthalim, some one per^ chance would say, that out of these tribes the Apostles were, but out of others they were not. Which interpretation though I see not how it may be proved, yet because I find not how it may be refuted, and since in this passage the princes of Churches, and the leaders of those, who in the Churches do bless God, I see to be commended; not without reason even of this sense I approve: but the light which shineth forth out of the translation of the very names doth more please me. For the names are Hebrew: whereof Juda is said to be interpreted confession, Zabulon habitation of strength, Nephthalim my enlargement. All which words do intimate to us the most proper princes of the Church, worthy of their leadership, worthy of imitation, worthy of honours. For the Martyrs in the Churches hold the highest place, and by the crown of holy worth they do excel. But however in martyrdom the first thing is confession, and for this is next put on strength to endure whatsoever shall have chanced; then after all things have been endured, straits being ended, breadth followeth in reward. It may also thus be understood; that whereas the Apostle chiefly commendeth these three things, faith, hope, love; confession is in faith, strength in hope, breadth in love. For of faith the substance is, that with the heart men believe unto righteousness, but with the mouth confession be made unto salvation. But in sufferings of tribulations the thing itself is sorrowful, but the hope is strong. For, if thai which we see not we hope for, through patience we wait for it. But breadth the shedding abroad of love in the heart doth give. For love perfected casteth out fear: which fear hath1 torment, because of the straits of the soul. The princes then of Juda are the leaders of them; that in the Churches do bless the Lord. The princes of Zabulon, the princes of Nephthalim: princes of confession, of strength, of breadth; princes of faith, of hope, of love.

87. Ver. 28. Command, O God, Thy Virtue. For one is our Lord Jesus Christ, through Whom are all things, and we in Him, of Whom we read that He is the Virtue of God and the Wisdom of God. But how doth God command His Christ, save while He commendeth Him? For God commend-Kom. eth His love in us, in thai while yet we were sinners, for us Christ died. " How hath He not also with Him given to us32, all things r Command, O God, Thy Virtue: confirm, O God, that which Thou hast wrought in us. Command by teaching, confirm by aiding.

88. Ver. 29. From Thy Temple in Jerusalem, to Thee kings shall offer presents. From Thy Temple in Jerusalem, which is our free mother, because the same also is Thy holy26- Temple: from that Temple then, to Thee kings shall offer presents. Whatever kings be understood, whether kings of the earth, or whether those whom " He that is above the heavens distinguisheth over the dove silvered;" to Thee kings i shall offer presents. And what presents are so acceptable 1?JjJre as the sacrifices of praise? But there is a noise against tn^sJ{^^: praise, from men bearing the name of Christian, and having diverse opinions. Be there done that which followeth, (ver. 30.) Rebuke Thou the beasts of the cane1. For both keasts tney are> since by not understanding they do hurt: and beasts of the cane they are, since the sense of the Scriptures they wrest according to their own misapprehension. For in the cane the Scriptures are as reasonably perceived, as language in tongue, according to the mode of expression whereby the Hebrew or the Greek or the Latin tongue is spoken of, or the like; that is to say, by the efficient cause the thing which is being effected is implied. Now it is usual in the Latin language for writing to be called style, because with the stilus it is done: so then cane also, because a cane it is done. The Apostle Peter saith, that men unlearned and unstable do wrest the Scriptures to their own proper destruction: these are the beasts of the cane, whereof here is said, Rebuke Thou the beasts of the cane.

39, Concerning these also is that which followeth, The congregation of bulls amid the cows of the peoples, in order that there may be excluded they that have been tried with silver. Calling them bulls because of the pride of a stiff and unr tamed neck: for he is referring to heretics. But by the cows of the peoples, I think souls easily led astray must be understood, because easily they follow these bulls. For they lead not astray entire peoples, among whom are men grave and stable; whence hath been written, In a people grave 1 will praise Thee: but only the cows which they may have found among those peoples. For of these are they' that steal into houses, and lead captive silly women laden with sins, who are led with divers lusts, alway learning, and at the knowledge of the truth never arriving. But that which the same Apostle saith, There must also be heresies, in order that those that are approved may be made manifest among you: doth also follow here, in order that there may be excluded they that have been fried with silver, that is, they that have been proved with the sayings of God. For, The sayings of the Lord are chaste sayings, silver tried with the fire of earth. For, may be excluded, hath been said, meaning, may appear, may stand forth: as he saith, may be made manifest. Whence also, in the art of the silversmith, they are called exclusores, who out of the shapelessness of the lump are skilled to mould the form of a vessel. For many meanings of the holy Scriptures are concealed, and are known only to a few of singular intelligence, and are never vindicated so suitably and acceptably as when our diligence to make answer to heretics constraineth us. For then even they that neglect the pursuits of learning, shaking off their slumber, are stirred up to a diligent hearing, in order that their opponents may be refuted. In a word, how many seuses of holy Scriptures concerning Christ as God have been vindicated against Photinus, how many concerning Christ as man against Manichseus, how many concerning the Trinity against Sabellius, how many concerning the Unity of the Trinity against Arians, Eunomians, Macedonians? How many concerning the Catholic Church in the whole world spread abroad, and concerning the intermixture of evil men even unto the end of the world, how they are no hindrance to good men in the partaking of the Sacraments thereof, against Donatists, and Luciferians. and others, whoever they be, that with like error dissent from the. truth: how many against the rest of heretics, whom to enumerate or mention were too long a task, and for the present work unnecessary? Nevertheless, of these senses the tried vindicators either entirely would have lain concealed, or would not have been so eminent, as the contradictions of proud men have made them to be, of whom, as it were bulls* that is, not subject to the peaceful and gentle yoke of discipline, the Apostle maketh mention, in the place where he hath said that such an one must be chosen for the Episcopate asis able to exhort in sound doctrine and to convince ^J^1* gainsayers. For there are many unruly; these are bulls with uplifted neck, impatient of plough aud yoke: vain-talkers and leaders astray of minds; which minds this Psalm hath intimated under the name of cows. To this useful purpose then Divine Providence alloweth bulls to be gathered together among the cows of the people, namely, in order that there may be excluded, that is, in order that there may stand forth, they that have been tried with silver. For to this end heresies are suffered to be, in order that approved meu may be made manifest. Although thus also it may be understood, the congregation of bulls is among the cows of the peoples, in order that from those cows may be excluded they that have been tried with silver. For this purpose the heretical teachers have, from the ears of the souls whom they endeavour to lead astray, to exclude them, that is, separate them, that have been tried with silver, that is, them that are meet to teach the sayings of the Lord. But whether this be the sense of that word, or whether it be that; there followeth, scatter Thou the nations v)hich would have war. For not amendment but strife they pursue. This thing then he doth prophesy, that they should rather be scattered themselves, that will not be amended, that aim to scatter the flock of Christ. But nations he hath called them, not because of generations of kindreds, but because of divers kinds of sects, wherein a chain of succession doth confirm the error.

40. Ver. 31. There shall come ambassadors out of Egypt, Ethiopia shall prevent the hands of Him. Under the name of Egypt or of Ethiopia, he hath signified the faith of all nations, from a part the whole: calling the preachers of reconciliation ambassadors. For Christ, he saith, we have an embassy, God as it were exhorting through us: we beseech you for Christ to be reconciled to God. Not then of the Israelites alone, whence the Apostles were chosen, but also from the rest of the nations that there should be preachers of Christian peace, in this manner hath been mystically prophesied. But by that which he saith, shall prevent the hands of Him, he saith this, shall prevent the vengeance of Him: to wit, by turning to Him, in order that their sins may be forgiven, lest by continuing sinners they be punished. Which thing also in another Psalm is said, Let us come 1 the face of Him in confession. As by hands he signifieth vengeance, so by face, revelation and presence, which will be in the Judgment. Because then, by Egypt and Ethiopia he hath signified the nations of the whole world; immediately he hath subjoined, to God (are) the kingdom of the earth. Not to Sabellius, not to Arius, not to Donatus, not to the rest of the bulls stiff-necked, but, to God {are) the kingdoms of the earth.

41. But the greater number of Latin copies, and especially the Greek, have the verses so punctuated, that there is not one verse in these words, to God the kingdoms of the earth, but, to God, is at the end of the former verse, and so there is said, Ethiopia shall come before the hands of her to God, and then there followeth in another verse, (ver. 32.) Kingdoms of th£ earth, sing ye to God, psalm ye to the Lord. By which punctuation, doubtless to be preferred by the agreement of many copies, and those deserving of credit, there seemeth to me to be implied faith which precedeth works: because Without the merits of good works through faith the ungodly is justified, just as the Apostle saith, To one believing in Him thatjustifeth the ungodly, his faith is counted for righteousness:5' in order that afterwards faith itself through love may begin to work. For those alone are to be called good works, which are done through love of God. But these faith must needs go before, so that from thence these may begin, not from these this: for no one worketh through love of God, except he first believe in God. This is faith whereof is said, Forage, in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but faith which through love worketh. This is faith, whereof to the Church Herself is said in the Song of Songs, Thou shalt come and shalt pass hence from the beginning Cant. of faith1. For She hath come8 like the chariot of God mf-ffi* thousands of men rejoicing, having a prosperous course, and* She hath passed over from this world to the Father: in order 3^a, that there may come to pass in Her that which the Bride-90**- groom Himself saith, Who hath passed hence from this^Ll world to the Father, I will that where I am, these also may bef0a^ toith Me: but from the beginning of faith. Because then in order that good works may follow, faith doth precede; and/.0113' there are not any good works, save those which follow faith pre- Johnir, ceding: nothing else seemeth to have been meant in, Ethiopia24' shall come before tJie hands of her to God, but, Ethiopia shall her, that is, the works of her. Of whom, except of Ethiopia herself? For this in the Greek is not ambiguous: for the word of her9 there in the feminine gender most clearly 3 hath been put down. And thus nothing else hath been said than Ethiopia shall come before her hands to God, that is, or I judge, saith the Apostle, that a man is justified through Rom. which seemeth to be the utmost limit of the Gentiles, is justified through faith, without the works of the Law. For, in order to be justified, she doth not glory of the works of the Law, nor setteth her merits before faith, but by faith she cometh before her own works. The greater number of copies indeed have not hands, but hand: which hath the same force, seeing that instead of works it is put. But I should have preferred that the Latin interpreters had thus translated it: Ethiopia shall come before her own hands, or, her hand, to God: for this would be more plain than what now hath been said, of her1: and with no injury to truth this might have been done, because in the Greek language that pronoun may be understood to signify not only of her, but also her own, singular or plural: her ovm, I mean, singular, if hand; but her own, plural, if hands. For the expression in Greek, %e»g« at/7%, which most copies have, both of hand of her and her own hand may be understood: but that which is uncommon in the Greek copies, xel§$ by hoth hands of her and her own9 hands, in Latin may be expressed.

42. Henceforward, as if through prophecy all things had been discoursed of which now we see fulfilled, he exhorteth to the praise of Christ, and next He foretelleth His future Advent. Kingdoms of earth, sing ye to God, psalm ye to the Lord: psalm ye to God, (ver. 33.) Who hath ascended above the Heaven of Heavens to the East Or, as some copies have it, Who hath ascended above the Heaven of Heaven to the East. In these words he perceiveth not Christ, who believeth not His Resurrection and Ascension. But hath not to the East, which he hath added, expressed the very spot; since in the quarters of the East is where He rose again, and whence He ascended? Therefore above the Heaven of Heaven He sitteth at the right hand of the Father. This is what the Apostle saith, the Same is He that hath ascended above all Heavens. For what of Heavens doth remain after the Heaven of Heaven? Which also we may call the Heavens of Heavens, just as He hath called the firmament Heaven: which Heaven, however, even as Heavens we read of, in the place where there is written, and let the waters which are above the Heavens praise the name of the Lord. And forasmuch as from thence He is to come, to judge Vbb. quick and dead, observe what followeth: behold, He shall give His voice, the voice of power*. He that like alambii. ' before the shearer of Him was without voice, behold shallow' give His voice, and not the voice of weakness, as though to 7. be judged; but the voice of power, as though going to judge. For God shall not be hidden, as before, and in the judgment of men not opening His mouth; but God shall come manifest, Pi. 50, our God, and He shall not be silent. Why do ye despair, ye3, unbelieving men? Why do ye mock? What saith the evil servant? My Lord delayeth to come. Behold, He shall give^ke\2, His voice, the voice of power. 46,

43. Ver. 34. Give ye glory to God, above Israel is the magnificence of Him. Of whom saith the Apostle, Upon the Israel of GaL 6, God. F or not all that are out of Israel, are Israelites: for there J^m. 9 is also an Israel after the flesh. Whence he saith, See ye Israeli ' after the flesh. For not they that are sons of the flesh, are sons io° ni. of God, but sons of promise are counted for a seed. Therefore Rom' 9» at that time when without any intermixture of evil men His people shall be, like a heap purged by the fan, like Israel in Matt. 3, whom guile is not, then most preeminent above Israel1*^ l ' shall be the magnificence of Him: and the virtue of Htm in 47.° ' the clouds. For not alone He shall come to judgment, but with the elders of His people: to whom He hath promised li.s, 14. that they shall sit upon thrones to judge, who even shall Mat 19, judge angels. These be the clouds. fcor.e,

44. Lastly, lest of any thing else the clouds be understood, 3* he hath in continuation added, (ver. 35.) Wonderful is God in His saints, the God of Israel. For at that time even most truly and most fully there shall be fulfilled the name Israel itself, which is one < seeing God:' for we shall see Him as i John He is. He Himself shall give virtue9 and strength to His*> 2' people, blessed be God: to His people now frail and weak. power For we have this treasure in earthen vessels. But then by as Cor.4, most glorious changing even of our bodies, He Himself shall7' give virtue and strength to His people. For this body is sown 1 Cor. in weakness, shall rise in virtue. He Himself then shall give 15> 43, the virtue which in His own flesh He hath sent before, whereof the Apostle saith, the power of His Resurrection. But Philip., strength whereby shall be destroyed the enemy death. Nowf<J°; then of this long and difficultly understood Psalm we have at length by His own aid made an end. Blessed be God. Amen.