Psalm 78 (Vulgate 77)

1. This Psalm doth contain the things which are said to nave Deen done among the old people: but the new and latter people is being admonished, to beware that it be not urjgrateuu< regarding the blessings of God, and provoke His anger against it, whereas it ought to receive His grace obediently and trustfully, lest (hey become, he saith, like their fathers, a crooked and embittering generation, a generation which hath not guided Us heart, and the spirit of it hath not been trusted with God. This then is the aim of this Psalm, this the use, this the most abundant fruit. But while all things seem to be perspicuously and clearly spoken and narrated, the Title thereof doth first move and engage our attention. For it is not without reason inscribed, Understanding of Asaph: but it is perchance because these words require a reader who doth perceive not the voice which the surface uttereth, but some inward sense. Secondly, when about to narrate and mention all these things, which seem to need a hearer more than an expounder: / will open, he saith, in parables my mouth, I will declare propositions from the beginning. Who would not herein be awakened out of sleep? Who would dare to hurry over the parables and propositions, reading them as if self-evident, while by their very names they signify that they ought to be sought out with deeper view? For a parable hath on the surface thereof the similitude of some thing: and though it be a Greek word, it is now used as a Latin word. And it is observable, that in parables, those which are called the similitudes of things are compared with things with which we have to do. But propositions which in Greek are called w^o/SA^ara, are questions having some thing therein which is to be solved by disputation. What man then would read parables and propositions cursorily? What man would not attend while hearing these words with watchful mind, in order that by understanding he may come by the fruit thereof?

2. Ver. 1. Hearken ye, He saith, My people, to My law, Whom may we suppose to be here speaking, but God? For it was Himself that gave a law to His people, whom when delivered out of Egypt He gathered together, the which gathering together is properly named a Synagogue, which the word Asaph is interpreted to signify. Hath it then been said, Understanding of Asaph, in the sense that Asaph himself hath understood; or must it be figuratively understood, in the sense that the same Synagogue, that is, the same people, hath understood, unto whom is said, Hearken, My people, unto My law? Why is it then that He is re* buking the same people by the mouth of the Prophet, saying, Bat Israel hath not known Me, and My people hath not understood? But, in fact, there were even in that people they that understood, having the faith which was afterwards revealed, not pertaining to the letter of the law, but the grace of the Spirit. For they cannot have been without the same faith, who were able to foresee and foretel the revelation thereof that should be in Christ, inasmuch as even those old Sacraments were significants of those that should be. Had the prophets alone this faith, and not the people too? Nay indeed, but even they that faithfully heard the Prophets, were aided by the same grace in order that they might understand what they heard. But without doubt the mystery1 of the Kingdom of Heaven was veiled in the Old Testament, which in the fulness of time should be unveiled in the New. For, / would no t have you, saith the Apostle, to be ignorant, brethren, how that all oar fathers were under the cloud, and all passed through the sea, and all were baptized by Moses in the cloud and in the sea, and all did eat the same spiritual meat, and all drank the same spiritual drink. For they did drink of the Spiritual Bock following them, but the Rock was Christ. In a mystery therefore theirs was the same meat and drink as ours, but in signification the same, not in form1; because the same Christ was Himself figured to them in a Rock, manifested to us in the Flesh. But, he saith, not in all of them God was well pleased. All indeed ate the same spiritual meat and drank the same spiritual drink, that is to say, signifying something spiritual: but not in all of them was God well pleased. When, he saith, not in all: there were evidently there some in whom God was well pleased; and although all the Sacraments were common, grace, which is the virtue of the Sacraments, was not common to all. Just as in our times, now that the faith hath been revealed, which then was veiled, to all men that have been baptized in the name of the Father and of the Son and of the Holy Ghost, the Laver of regeneration is common, but the very grace whereof these same are the Sacraments, whereby the members of the Body of Christ are to reign a together with their Head, is not common to all. For even heretics have the same Baptism, and false brethren too, in the communion of the Catholic name. Therefore here too hath been rightly said, but not in all of them was God well pleased.

3. Nevertheless, neither then nor now without profit is the voice of him, saying, Hearken ye, My people, to My law. Which expression is remarkable in all the Scriptures, how he saith not, hearken thou, but, hearken ye. For of many men a people doth consist: to which many that which followeth is spoken in the plural number. Incline ye your ear unto the words of My mouth. Hearken ye, is the same as, Incline your ear: and what He saith there, My law, this He saith here in, the words of My mouth. For that man doth godly hearken to the law of God, and the words of His mouth, whose ear humility doth incline: not he whose neck pride doth lift up. For whatever is poured in is received on the concave surface of humility, is shaken off from the convexity of swelling. Whence in another place, Incline, he saith, thine ear, and receive the words of understanding. We have been therefore sufficiently admonished to receive even this Psalm of this understanding of Asaph, (for the word on the Title is put in the genitive case — ' hujus intellectus,' not ' hie intellectus,') to receive, I say, with inclined ear, that is, with humble piety. And it hath not — been spoken of as being of Asaph himself, but to Asaph himself. Which thing is evident by the Greek article, and is found in certain Latin copies. These words therefore are of understanding, that is, of intelligence, which hath been given to Asaph himself: which we had better understand not as to one man, but as to the congregation of the people of God; whence we ought by no means to alienate ourselves. For although properly we say ' Synagogue' of Jews, but i Church' of Christians, because a * congregation h' is wont to be understood as rather of beasts, but a 4 convocation' as rather of men: yet that too we find called a Church, and it perhaps is more suitable for us1 to say, Save us, O Lord, our God, and congregate us from the nations, in order that we^^™ may confess to Thy Holy Name. Neither ought we to dis-P*«106> dain to be, nay we ought to render ineffable thanks, for that we are, the sheep of His hands, which He foresaw when He was saying, / have other sheep which are not of this fold, them too I must lead in, that there may be one flock and one Shepherd: that is to say, by joining the faithful people of the Gentiles with the faithful people of the Israelites, concerning whom He had before said, I have not been sent but to the sheep which Jiave strayed of the house of Israel. For also there shall be congregated before Him all nations, and He shall sever them as a shepherd the sheep from the goats. Thus then let us hear that which hath been spoken. Hearken ye, My people, to My law, incline ye your ear unto the words of My mouth: not as if addressed to Jews, but rather as if addressed to ourselves, or at least as if these words were said as well to ourselves (as to themc.) For when the Apostle had said, But not in all them was God well pleased, thereby shewing that there there were those too in whom God was well pleased: he hath forthwith added, For they were overthrown in the desert: secondly he hath continued, but these things have been made our figures,™'5' in order that we be not covetous of evil things, as they too Latin for synagogue, and expressing presses calling. coveted. Nor serving idols, as some of them did, as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed fornication, and they fell in one day twenty and three thousand. Neither let us tempt Christ as some of them tempted, and perished by serpents. Neither murmur ye, as some of them murmured, and perished by the destroyer. Now all these things did befal them in a figure: but they have been written for our reproof, upon whom the end of ages hath come. To us therefore more particularly these words have been sung. Whence in this Psalm among other things there hath been said, That another generation may know, sons icho shall be born and shall arise. Moreover, if that death by serpents, and that destruction by the destroyer, and the slaying by the sword, were figures, as the Apostle evidently doth declare, inasmuch as it is manifest that all those things did happen: for he saith not, in a figure they were spoken, or, in a figure they were written, but, in a figure, he saith, they happened to them: with how much greater diligence of godliness must those punishments be shunned whereof those were the figures? For beyond a doubt as in good things there is much more of good in that which is signified by the figure, than in the figure itself: so also in evil things very far worse are the things which are signified by the figures, while so great are the evil things which as figures do signify. For as the land of promise, whereunto that people was being led, is nothing in comparison with the Kingdom of Heaven, whereunto the Christian people is being led: so also those punishments which were figures, though they were so severe, are nothing in comparison with the punishments which they signify. But those which the Apostle hath called figures, the same this Psalm, as far as we are able to judge, calleth parables and propositions: not having their end in the fact of their having happened, but in those things whereunto they are referred by a reasonable comparison. Let us therefore hearken unto the law of God — us His people — and let us incline oar ear unto the words of His mouth.

4. Ver. 2. / mil open, he saith, in parables My mouth, I will declare propositions from the beginning. From what beginning he meaneth, is very evident in the words following. For it is not from the beginning, what time the Heaven and — earth were made, nor what time mankind was created in the first man: but what time the congregation that was led out of Egypt; in order that the sense may belong to Asaph, which is interpreted a congregation. But O that He that hath said, I will open in parables My mouthy would also vouchsafe to open our understanding unto them! For if, as He hath opened His mouth in parables, He would in like sort open the parables themselves: and as He declareth 6 propositions,* He would declare in like sort the expositions thereof, we should not be here toiling: but now so hidden and closed are all things, that even if we are able by His aid to arrive at any thing, whereon we may feed to our health, still we must eat the bread in the sweat of our face; and pay the penalty of the ancient sentence not with the labour of the body only, but also with that of the heart. Let him speak19, then, and let us hear the parables and propositions.

5. Ver. 3. How great things we have heard, and have known them, and our fathers have told them to us. The Lord- was speaking higher up. For of what other person could these words be thought to be, Hearken ye, O Myv.i. peoplv, to My law? Why is it then that now on a sudden a man is speaking, for here we have the words of a man, What things we have heard, and known them, and our fathers have told them to us. Without doubt God, now about to speak by a man's ministry, as the Apostle saith, Will ye to receive proof of Him that is speaking in me, Christ? in His own person at first willed the words to be uttered, lest a man speaking His words should be despised as a man. For it is thus with the sayings of God which make their way to us through our bodily sense. The Creator moveth the subject creature by an invisible working; not so that the substance is changed into any thing corporal and temporal, when by means of corporal and temporal signs, whether belonging to the eyes or to the ears, as far as men are able to receive it, He would make His will to be known. For if an angel is able to use air, mist, cloud, fire, and any other natural substance or corporal species; and man to use face, tongue, hand, pen, letters, or any other significants, for the purpose of intimating the secret things of his own mind: in a wor(j^ ^ though he is a man, he sendeth human messengers, and he saith to one, Go, and he goeth; and to another. Come, and he comet h; and to his servant, Do this, and he doeth it; with how much greater and more effectual power doth God, to Whom as Lord all things together are subject, use both the same angel and man, in order that He may declare whatsoever pleaseth Him? Although then now a man is saying, How great things we have heard and have known them, and our fathers have told them to us? yet let us hear them as though they were God's words, not as though they were human fables. For to this end there hath been premised, Hearken ye, My people, unto My law, incline ye your ear unto the words of My mouth. I will open in parables My mouth, I will declare propositions from the beginning. Then, how great things we have heard, he saith, and have known them, and our fathers have told them to us. We have heard and have known, is the same as, hear thou, daughter, and see. For those things were heard in the Old Testament which are known in the New: heard when they were being prophesied, known when they were being fulfilled. Where a promise is performed, hearing is not deceived. And our fathers, Moses and the Prophets, have told

6. Ver. 4. They have not been hidden from their sons in another generation. This is our generation wherein there hath been given to us regeneration. Telling forth the praises of the Lord and His powers, and His wonderful works which He hath done. The order of the words is, and our fathers have told unto us, telling forth the praises of the Lord. The Lord is praised, in order that He may be loved. For what object can be loved more to our health?

7. Ver. 5. And He hath raised up a testimony in Jacob, and hath set a law in Jacob. This is the beginning whereof hath been spoken above, / will declare propositions from the beginning. So then the beginning is the Old Testament, the end is the New. For fear doth prevail in the law. But the end of the law is Christ for righteousness to every one believing: at Whose bestowing love is shed abroad in our hearts through the Holy Spirit, Which hath been given to The Law, by its figures, a testimony to Christ, 49 Us: and love made perfect doth cast out fear, inasmuch as now without the Law the righteousness of God hath been^5^ made manifest. But inasmuch as He hath a testimony by the Law and the Prophets, therefore, He hath raised up a^°m-3> testimony in Jacob, and hath set a law in Israel. For even that Tabernacle which was set up with a work so remarkable and full of such wondrous meanings, is named the Tabernacle of Testimony, wherein was the veil over the Ark of the Law,2Cor.3*, like the veil over the face of the Minister of the Law; because in that dispensation there were ' parables and propositions.* For those things which were being preached and were coming to pass were hidden in veiled meanings, and were not seen in unveiled manifestations. But when thou shall have passed over unto Christ, saith the Apostle, the veil shall be taken away. For all the promises of Ood in Him are yea. Amen. Whosoever therefore doth cleave to Christ, hath the whole of the good which even in the letters of the Law he perceiveth not: but whosoever is an alien from Christ, doth neither perceive, nor hath. He hath raised up, then, a testimony in Jacob, and hath set a law in IsraeL After his usual custom he is making a repetition. For He hath raised up a testimony, is the same as, He hath set a law, and in Jacob, is the same as in Israel. For as these names of one thing. Is there any difference, saith some one, between hath raised up and hath set? Yea indeed, the same difference as there is even between Jacob and Israel: not because they were two persons, but these same two names were bestowed upon one man for different reasons; Jacob because of supplanting, for that he grasped the foot of his^n>32> brother at his birth: but Israel because of the vision of God. So raised up is one thing, set is another. For, He hath raised up a testimony, as far as I can judge, hath been said because by it something hath been raised up; For without the Law, saith the Apostle, sin was dead: but I lived some*8' time without the Law: but at the coming in of the commandment sin revived. Behold that which hath been raised up by the testimony, which is the Law, so that what was lying hidden might appear, as he saith a little afterwards: But sin, that it might appear sin, through a good thing hath wrought 60 The Law good, if used to good purpose. in me death. But He hath set a law, hath been said, as though it were a yoke upon sinners, whence hath been said, For upon a just man law hath not been imposed. It is a testimony then, so far forth as it doth prove any thing; but a law so far forth as it doth command; though it is one and the same thing. Wherefore just as Christ is a stone, but to believers for the Head of the corner, while to unbelievers a stone of offence and a rock of scandal; so the testimony of e ^aw to l^em use not tie kaw lawfully, is a testimony whereby sinners are to be convicted as deserving of punishment; but to them that use the same lawfully, is a testimony whereby sinners are shewn unto Whom they ought to flee in order to be delivered- For in His grace is the righteousness of God, having a testimony from the Law and the Prophets, whereby the ungodly man is justified: of which certain men being ignorant, and willing to establish their own righteousness, have not been made subject to the righteousness of God.

8. Ver. 5. How great things, he saith, He hath commanded our fathers, to make the same known to their sons? (Ver. 6.) That another generation may know, sons who shall be born and shall rise up, and they may tell to their sons. (Ver. 7.) That they may put their hope in God, and may not forget the works of God, and may seek out His commandments. (Ver. 8.) That they may not become, like their fathers, a crooked and embittering generation: a generation that hath not guided their heart, and the spirit thereof hath not been trusted with God. These words do point out two peoples as it were, the one belonging to the Old Testament, the other to the New: for in that he saith, How great things He hath commanded our fathers, to make the same known to their children, he hath implied that they received the commandments, to make them known to their sons, but that they did not know or do them: but they received them themselves, to the end that another generation might know, what the former knew not. Sons who shall be born and shall arise. For they that have been born have not arisen: because they had not their heart above, but rather on the earth. For the arising is with Christ: whence hath been said, If ye have arisen with Christ, savour ye the thing* which are above. God's help needed for its fulfilment. 61 And they may tell them, he saith, to their sons, in order that they may put their hope in God. For thus it is not that being righteous they desire to set up their own righteousness, but they reveal to God their way, and they hope in Him, in order that He may Himself bring it to pass. And may not forget the works of God: that is to say, in magnifying and vaunting their own works, as though they did them themselves; while " God it is that worketh" in them that work good things, " both to will and to work according to good will?

And may search out His commandments. When they have already learned them, how should they search them out? For, How great things, he saith, He hath commanded to our fathers, to make the same known to their sons, that another generation may know? May know what? The commandments which He hath commanded. How then should they still search out, whereas they have already learned them, save that by putting their hope in God, they do then search out His commandments, in order that by them, with His aid, they may be fulfilled? That they may not become, like their fathers, a generation crooked and embittering, a generation which hath not guided its heart. And he saith why, by immediately subjoining, and its spirit hath not been trusted with God, that is, because it had no faith, which doth obtain what the Law doth enjoin. For when the spirit of man doth work together with the Spirit of God working, then there is fulfilled that which God hath commanded: and this doth not come to pass, except by believing in Him that doth justify an ungodly man. Which faith the generation6, crooked and embittering had not: and therefore concerning the same hath been said, The spirit thereof hath not been trusted with God. For this hath been said much more exactly to point out the grace of God, which doth work not only remission of sins, but also doth make the spirit of man to work together therewith in the work of good deeds, as though he were saying, his spirit hath not believed in God. For to have the spirit trusted with God, is, not to believe that his spirit is able to do righteousness without God, but with God. For this is to believe in God: which is surely more than to believe God. For ofttimes we must believe 52 Faith works with God. The bended bow, purpose. even a man, though in him we must not believe. To believe »n therefore is this, in believing to cleave unto God Who worketh good works, in order to work with Him well. For without Me, He saith, ye can do nothing. But what more on this head could the Apostle have said than what he saith, £uf ne fjiat cleaveth to the Lord is one spirit? Otherwise that law is a testimony whereby the party1 is condemned, not one whereby he is acquitted. For it is the letter menacing, to convict transgressors; not the Spirit giving aid, to deliver and justify sinners. Therefore, that generation, the example whereof is to be shunned, was for this reason crooked and embittering, because the spirit thereof was not trusted with God: for although in some sort it believed God, yet it did not believe in God: by faith it did not cleave unto God, to the end that, being made whole by God, it might work well together with God working therein.

9. Lastly, (ver. 9.) The sons of Ephrem bending and shooting bows, have been turned back in the day of war. Following after the law of righteousness, unto the law of righteousness they have not attained. Why? Because they were not of faith. For they were that generation whereof the spirit hath not been trusted with God: but they were, so to speak, of works: because they did not, as they bended and shot their bows, (which are outward actions, as of the works of the law,) so guide their heart also, wherein the just man doth live by faith, which worketh by love; whereby men cieave i0 God, Who worketh in man both to will and work according to good will. For what else is bending the bow and shooting, and turning back in the day of war, but heeding and purposing in the day of hearing, and deserting in the day of temptation; flourishing arms,^so to speak, beforehand, and at the hour of the action refusing to fight? But whereas he saith, bending and shooting bows, when it would seem that he ought to have said, bending bows and shooting arrows, for the bow is not shot, but by the bow something is shot: it is either the same form of speech as that whereof we have treated above, where there was said, He hath raised up a testimony, because He hath raised up something by a testimony, so here too, shooting bows, because they have shot something with bows: or else the order of words is obscure, by the omission of a word, which though not expressed must be understood, so that the order is, sons of Ephrern bending bows and shooting, and there is understood arrows, and the more full expression is, bending bows and shooting arrows: for though he had said, bending and shooting arrows, we ought not certainly to understand thereby arrows bending: but having heard the expression bending, to understand rather a bow, though it might not have been said. Some Greek copies to be sure are said to have bending and shooting with bows, so that without doubt we ought to understand arrows. But whereas by the sons of Ephrem he hath willed that there be understood the whole of that embittering generation, it is an expression signifying the whole by a part. And perhaps this part was chosen whereby to signify the whole, because from these men especially some good thing was to have been expected; because they were born of him whom being his own grandson, although set at the left hand by his father as being the younger, Jacob nevertheless blessed with his right hand, and preferred him before his elder brother with a benediction of hidden meaning; so that while this tribe is so much censured in this place, and that there hath not appeared therein what that blessing promised is clearly shewn, we may well perceive that even then by the words of the Patriarch Jacob something far different was being figured than the wisdom of the flesh doth expect. For there was being figured how they were to be last that were first, and first were to be they that were last, through the Saviour's coming, concerning Whom hath been said, He that is coming after me was made before me. In like manner righteous Abel was preferred before the elder brother;4;21* so to Ismael Isaac; so to Esau, though born before him, his twin brother Jacob; so also Phares himself preceded even in birth his twin brother, who had first thrust a hand out of the womb, and had begun to be born: so David was preferred before his elder brother: and as the reason why all these parables and others like them preceded, not only of words but also of deeds, in like manner to the people of the Jews was preferred the Christian people, for redeeming the which as Abel by Cain, so by the Jews was slain Christ. This thing8, was prefigured even when Jacob stretching out his hands cross-wise, with his right hand touched Ephrein standing on the left; and set him before Manasse standing on the right, whom he himself touched with the left hand. For after the flesh, the sons of Ephrem bending and shooting bows have been turned back in the day of war.

10. But what that is which be saith, they have been turned back in the day of war, the following words do teach, wherein he hath most clearly explained this: (ver. 10.) they have not kept, he saith, the testament of God, and in His law they would not walk. Behold what is, they have been turned back in the day of war: they have not kept the testament of God. When they were bending and shooting bows, they did also utter the words of most forward promise, saying, " Whatsoever things the Lord our God hath spoken we will do, and we will hear." They have been turned back in the day of war: because the promise of obedience not hearing but temptation doth prove. But he whose spirit hath been trusted with God, keepeth hold on God, Who is faithful, and doth not suffer him to be tempted above that which he is able; but will make with the temptation a way of escape also, that he may be able to endure, and may not be turned back in the day of war. But he that glorieth in himself, not in God, howsoever he may vaunt the promise of his virtue, as if bending and shooting bows, is turned back in the day of war. For because his spirit hath uot been trusted with God, with him also the Spirit of God is not: and, as it is written, because he hath not believed, therefore he shall not be protected. But inasmuch as when he had said, they have not kept the testament of God; he hath added and saith, and in His law they would not walk, it is a repetition of the former sentence, with a sort of exposition of it. For he hath called that His law, which he had called above the testament of God: so that what hath been said in they have not kept, may be perceived to be repeated in they would not walk. But seeing that it might have been expressed more briefly by, ' and in His law they have uot walked,' it seemeth to me that he hath willed us to seek for some reason why he hath chosen to say, they would not walk, rather than, they have not walked. For the law of works might have been deemed sufficient for justification, when the precepts which are enjoined, are done externally by men who would rather not have precepts enjoined, the which they perform not from their hearts, and yet do perform them: and thereby they seem in a manner to walk in the law of God, but are unwilling to walk: for they do them not from the heart. But from the heart a thing can no wise be done which is done for fear of punishment, not for love of righteousness. For as far as regardeth acts which are done externally, both they that fear punishment and they that love righteousness do not steal; and therefore they are alike in hand, unlike in heart; alike in operation, unlike in will. Therefore these men have been thus branded: a generation, he saith, which hath not directed their heart. It hath not been said, works, but heart. For when the heart is directed, the works are right; but when the heart is not directed, the works are not right, even though they seem to be right. And how the crooked generation hath not directed the heart, hath sufficiently been shewn, when he saith, and the spirit thereof hath not been trusted with God.y.B. For God is right: and therefore by cleaving to the right, as to an immutable rule, the heart of a man can be made right, which in itself was crooked. But in order that the heart may be with Him and thereby may be able to become right, we draw near to Him not with foot but with faith. Therefore also there is said in the Epistle to the Hebrews concerning that same generation crooked and embittering: The hearing of the word profited not them that were not tempered with the faith of them that hearkened. The will therefore which is in a right heart, is prepared by the Lord, faith preceding, whereby it draweth near to God, Who is right, in order that the heart may be made right. The which faith, the mercy of God preventing and inviting, is raised up through obedience; and doth begin to apply the heart to God, in order that it may be directed, and the more and more it is directed, so much the more it seeth what it saw not, and can do what it could not do. This thing Simon had not done, to whom Peter the Apostle said, there is neither part nor lot to thee in this faith: for thy heart is not right with God. For21, there he is shewing how it cannot be right without God, so that men may begin, not like slaves fearing to walk under the law, but in the law like willing sons, wherein they willed not to walk, and under it remained guilty. For this will not fear but love doth embrace, which is shed abroad in the hearts of the faithful through the Holy Spirit. Unto whom is said, By grace we have been saved through faith: and this not of yourselves, but it is the gift of Ood; not by works, lest perchance a man should be exalted. For of Him we are the workmanship, created in Christ Jesus, in good works, which God hath prepared, in order that we may walk therein. Not like those men, who willed not to walk in His Jaw, either by believing in Him, or by discovering their way to Him, and by hoping in Him, in order that He might Himself do it.

11. Ver. II. And they for gat His benefits, and the wonderful works of Him which He shewed to them; before their fathers the wonderful things which He did. What this is, is not a question to be negligently passed over. Concerning those very fathers he was speaking a little before, that they had been a generation crooked and embittering. Lest they should become, he saith, like their fathers: a generation crooked and embittering; a generation that hath not directed their heart, and the like, which are yet said of that same generation, the imitation whereof he hath enjoined to be shunned by another generation in this way, in order that they may put their hope in God, and may not forget the works of God, and may search out His commandments: concerning which we have already discoursed as much as hath seemed sufficient. What meaneth he then, when he is speaking of that same crooked generation, how that they forgot the benefits of Gody and the wonderful things of Him which He shewed to them, by adding and saying, before their fathers the wonderful things which He did? What fathers, inasmuch as these are the very fathers, whom he would not have posterity to be like? If we shall take them to be those out of whom the others had derived their being, for example, Abraham, Isaac, Jacob, by this time they had long since fallen asleep, when God shewed wonderful things in Egypt. For there followeth, in the land of Egypt, in the plain of Thanis: where it is said that God shewed to them wonderful things before their fathers. Were they perchance present in spirit? For of the same the Lord saith in the Gospel, for all do live to Hinu Or do we more suitably understand thereby the fathers Moses and Aaron, and the other elders who are related in the same Scripture also to have received the Spirit, of Which also Moses received, in order that they might aid him in ruling and bearing the same people? For why should they not have been called fathers? It is not in the same manner as God is the One Father, Who doth regenerate with His Spirit those whom He doth make sons for an everlasting inheritance; but it is for the sake of honour, because of their age and kindly carefulness: just as Paul the elder saith, Not to confound you I am writing these things, but as my dearly beloved** sons I am admonishing you: though he knew of a truth that it had been said by the Lord, Call ye no man your father on earth, for One is your Father, even God. And this was not said in order that this term of human honour should be erased from our usual way of speaking: but lest the grace of God whereby we are regenerated unto eternal life, should be ascribed either to the power or even sanctity of any man* Therefore when he said, I have begotten you; he first said, in Christ, and through the Qospel; lest that might be thought to be of him, which is of God.

12. Therefore that generation, crooked and embittering, have forgotten the benefits of God, and His wonderful works which He shewed to them before their fathers, (ver. 12.) the wonderful works which He did in the land of Egypt, in the plain of Thanis. And he beginneth to recount in his narrative the same wonderful works. Which if they are ' parables and propositions,' they must certainly be referred to some thing by comparison. Nor ought we to take off the eye of attention from that which the Psalm itself doth intend to shew; how that this is the fruit of all things which are therein spoken of, and why we have been admonished to hear these words most attentively, God saying, Hearken ye, My people, unto My law, incline ye your ear unto the words of My mouth; in order that we may put our hope in God, and may not forget the works of God, and may search out His commandments: lest we become, like those fathers, a generation crooked and embittering, a generation which guided not the heart, and the spirit thereof was not trusted with God. Unto this therefore all things must be referred; and therefore whatsoever these things do signify in a figurative action, so they come t0 pass spiritually in a man, either by the grace of God, if they are good things, or by the judgment of God, if they are evil things; just as the. former good things were done unto the Israelites, or evil things both unto themselves and unto their enemies. The which if we forget not, but put our hope in God, and are not ungrateful for His grace; and fear Him, not with servile fear, wherewith corporal evil things alone are feared, but with chaste fear abiding for everlasting, which fear doth deem it great punishment to be deprived of the light of righteousness; we shall not be made, like those fathers, a generation crooked and embittering. Accordingly, the land of Egypt must be understood for a figure of this world. The plain of Thanis is the smooth surface of lowly commandment. For lowly commandment is the interpretation of Thanis. In this world therefore let us receive the commandment of humility, in order that in another world we may merit to receive the exaltation which He hath promised, Who for our sake here became lowly.

13. Ver. 13. For He that did burst asunder the sea and made them go through, did confine the waters as it were in bottles, in order that the water might stand up first as if it were shut in, is able by His grace to restrain the flowing and ebbing tides of carnal desires, when we renounce this world, so that all sins having been thoroughly washed away, as if they were enemies, the people of the faithful may be made to pass through by means of the Sacrament of Baptism. He that led them home in the cloud of the day, and in the whole night in the illumination of fire, is able also spiritually to direct goings if faith crieth to Him, Direct Thou my goings after Thy word* Of Whom in another place is said, For Himself shall make thy courses right, and shall prolong thy goings in peace d through Jesus Christ our Lord, Whose Sacrament in this world, as it were in the day, is manifest in the flesh, as if in a cloud; but in the Judgment, it will be manifest like as in a terror by night; for then there will be a great tribulation of the world like as it were fire, and it shall shine for the just and shall burn for the unjust. (Ver. 15.) He that burst asunder the rock in the desert, and gave them water as in a great deep; (ver. 16.) and brought out water from the rock, and brought down waters like rivers, is surely able upon16 thirsty faith to pour the gift of the Holy Spirit, (the which gift the performance of that thing did spiritually signify,) to pour, I say, from the Spiritual Rock that followed, which is Christ: Who did stand and cry, If any is athirst, let him come to Me: and, he that shall have drunk of the water which I shall give, rivers of living water shall flow out of h*9]4^ belly. For this He spake, as is read in the Gospel, of the Spirit, Which they were to receive that believed in Him, unto Whom like the rod drew near the wood of the Passion, in order that there might flow forth grace for believers.

14. And yet, (ver. 17.) they, like a generation crooked and embittering, added yet to sin against Him: that is, not to believe. For this is the sin, whereof the Spirit doth convict the world, as the Lord saith, " Of sin indeed because they have not believed on Me" And they exasperated the Most High in drought, which other copies have, in a place without water, which is a more exact translation from the Greek, and doth signify no other thing than drought. Was it in that drought of the desert, or rather in their own? For although they had drunk of the rock, they had not their bellies but their minds dry, freshening with no fruitfulness of righteousness. In that drought they ought the more faithfully to have been suppliant unto God, in order that He Who had given fulness unto their jaws, might give also equity to their manners. For unto Him the faithful soul doth cry, Let mine eyes see equity.

15. Ver. 18. And they tempted God in their hearts, in order that they might seek morsels for their souls. It is one thing to ask in believing, another thing in tempting. Lastly there followeth, (ver. 19.) And they slandered God, and said, Shall God be able to prepare a table in the desert? (ver. 20.) For He smote the rock, and the waters flowed, and torrents gushed forth: will He be able to give bread also, or to prepare a table for His people? Not believing therefore, they sought morsels for their souls. Not so the Apostle James doth enjoin a morsel to be asked for the mind, but xloth admonish that it be sought by believers, not by such as tempt and slander God. But if any one of you, he saith, Jame»i, doth lack wisdom, let him ask of God, Who doth give to all abundantly, and doth not upbraid, and it shall be given to him: but let him ask in faith, nothing wavering. This faith had not that generation which 'had not directed their heart, and the spirit thereof had not been trusted with God.*

16. Ver. 21. Wherefore the Lord heard, and He delayed, and fire was lighted in Jacob, and wrath went tip into Israel. He hath explained what he hath called fire. He hath called anger fire: although in strict propriety fire did also burn up many men. What is therefore this that he saith, The Lord heard, and He delayed? Did He delay to conduct them into the land of promise, whither they were feeing led: which might have been done in the space of a few days, but on account of sins they must needs be wasted in the desert, where also they were wasted during forty years? And if this be so, He did then delay the people, not those very persons who tempted and slandered God: for they all perished in the desert, and their children journeyed into the land of promise. Or did He delay punishment, in order that He might first satisfy unbelieving concupiscence, lest He might be supposed to be angry, because they were asking of Him what He was not able to do? He heard then, and He delayed to avenge: and after He had done what they supposed He was not able to do, then anger went up upon Israel.

17. Lastly, when both these things have been briefly touched, afterwards he is evidently following out the order of the narrative. (Ver. 22.) Because they believed not in God, nor hoped in His saving health. For when he had told why fire was lighted in Jacob, and anger went up upon Israel, that is to say, because they believed not in God, nor hoped in His saving health: immediately subjoining the evident blessings for which they were ungrateful, he saith, (ver. 23.) and He commanded the clouds above, and opened the doors of Heaven. (Ver. 24.) And He rained upon them manna to eat, and gave them bread of Heaven. (Ver. 25.) Bread of angels man did eat: dainties He sent them in abundance. (Ver. 26.) He brough t over the South Wind from Heaven, and in His virtue He led in the South West Wind. (Ver. 27.) And He rained upon them fleshes like dust, and winged fowls like the sand of the sea. (Ver. 28.) And they fell in the midst of their camp, around Quails and manna types of earthly and Heavenly doctrine. 61 their tabernacles. (Ver. 29.) And they ate and were filled exceedingly; and their desire He brought to them: they were not deprived of their desire. Behold why He had delayed. But what He had delayed let us hear. (Ver. 30.) Yet the morsel was in their mouths, and t/ie anger of God came down upon them. Behold what He had delayed. For before He delayed: and afterwards, fire was lighted in Jacob and anger went up upon Israel. He had delayed therefore in order that He might first do what they had believed that He could not do, and then might bring upon them what they deserved to suffer. For if they placed their hope in God, not only would their desires of the flesh but also those of the spirit have been fulfilled. For He that commanded the clouds above, and opened the doors of Heaven, and rained upon them manna to eat, and gave them the bread of Heaven, so that man did eat Angels food, He that sent dainties upon them in abundance, that He might fill the unbelieving, is not without power to give to believers Himself the true Bread from Heaven, which the manna did signify: which is indeed the food of Angels, whom being incorruptible the Word of God doth incorruptibly feed: the which in order that man might eat, He became flesh, and dwelled in us. For Himself the Bread by means of the Evangelical clouds is being14, rained over the whole world, and, the hearts of preachers, like heavenly doors, being opened, is being preached not to a murmuring and tempting synagogue, but to a Church believiug and putting hope in Him. He that drought over the South West Wind, and led in His might the South Wind, and rained upon them fleshes like dust, and winged fowls like the sand of the sea: and they fell in the midst of their camp, around their tabernacles: and they ate and were filled exceedingly, and their desire He brought to. them, and they were deprived of their desire: is able also to feed the feeble faith of such as tempt not, but believe, with the signs of words uttered by the flesh and speeding through the air, as though it were fowls: not however with such as come from the north, where cold and mist do prevail, that is to say, eloquence which is pleasing to this world, but by bringing over the South Wind from Heaven; (whither, except to the earth? In order that they who are feeble in faith, by hearing things earthly may be nourished up to receive things heavenly. For if, He saith, / have told you of things earthly, and ye believe not; how shall ye believe if I shall tell you Of things heavenly? For that one had been translated from Heaven in a manner, where in mind he had departed to God; in order that he might be forbearing to those men unto whom be was saying, / could not speak unto you as unto spiritual^ but as unto carnal. For there he had heard ineffable words, which on earth it was not lawful for him to speak by means of words that sound, like winged fowls;) and by bringing in by His might the South West Wind, that is, by means of South Winds, the fervent and flowing spirits of preachers; and this by His virtue, lest the South Wind should ascribe unto itself that which it hath of God. But these winds of their own selves come unto men, and they bear unto them words divinely sent; in order that in their own places and round about their tabernacles they may gather together fowls of such sort, and all the isles of the nations may adore the Lord, each man from his place.

18. But as to unbelievers, being a crooked and embittering generation, as it were, while the morsel was yet in their mouths, (ver. 81.) the anger of Ood wentup upon them, and it slew among the most of them: that is, the most of them, or as some copies have it, the fat ones of them, which however in the Greek copies which we bad, we did not find. But if this be the truer reading, what else must be understood by the fat ones of tfmn, than men mighty in pride, concerning is said, their iniquity shall come forth as if out of fat? And the elect of Israel He fettered. Even there there were elect, with whose faith the generation crooked and em* bittering was not mixed But they were fettered, so that they might in no sort profit them for whom they desired that they might provide from a fatherly affection. For what is conferred by human mercy, on those with whom God is angry? Or rather hath He willed it to be understood, bow that even the elect were fettered at the same time with them, in order that they who were diverse both in mind and in life, might endure sufferings with them for an example not only of righteousness, but also of patience? For we have learned that holy men were even led captive with sinners for The people, as one, amended, though some perished. 68 no other reason; since in the Greek copies we read not InwiBum, which is fettered; but <rvve*ifo<rev, which is rather fettered together with.

19. But the generation crooked and embittering, (ver. 32.) in all these things sinned yet more, and they believed not in His wonderful works. (Ver. 33.) And their days failed in vanity. Though they might, if they had believed, have had days in truth without failing, with Him to Whom hath been said, Thy years shall not fail. Therefore their days failed in vanity, and their years with haste. For the whole life of mortal men is hastening, and that which seemeth to be longer is but a vapour of somewhat longer duration.

20. Nevertheless, when he slew them they sought Him: not for the sake of eternal life, but fearing to end the vapour too soon. There sought Him then, not indeed those whom He had slain, but they that were afraid of being slain according to the example of them. But the Scripture hath so spoken of them as if they sought God who were slain; because they were one people, and it is spoken as if of one body: (ver. 34.) and they returned, and at dawn they came to God. (Ver. 35.) And they remembered that God is their Helper, and the High God is their Redeemer. But all this is for the sake of acquiring temporal good things, and for avoiding temporal evil things. For they that did seek God for the sake of temporal blessings, sought not God indeed, but things* Thus God is worshipped with slavish fear, not with those free love. Thus then God is not worshipped: for that thing is worshipped which is loved. Whence because God is found to be greater and better than all things, He must be loved more than all things, in order that He may be worshipped.

21. Lastly, here let us see the words following: (ver. 36.) And they loved Him, he saith, in their mouth, and in their tongue they lied unto Him. (Ver. 37.) But their heart was not right with Him, and they were not counted faithful in His Testament. One thing on their tongue, another thing in their heart He found, unto Whom the secret things of men are naked, and without any impediment He saw what they loved rather. Therefore the heart is right with God, when it doth seek God for the sake of God. For one thing he 84 God to be sought for Himself. The safe way. desired of the Lord, the same he will require, that he may dwell always in the House of the Lord, and may meditate on the pleasantness of Him. Unto Whom saith the heart of the faithful, I will be filled, not with the flesh-pots of the Egyptians, nor with melons and gourds, and garlick and onions, which a generation crooked and embittering did prefer even to bread celestial, nor with visible manna, and those same winged fowls; but, I will be filled, when Thy glory shall 'be made manifest. For this is the inheritance of the New Testament, wherein they were not counted faithful; whereof however the faith even at that time, when it was veiled, was in the elect, and now, when it hath already been revealed, it is not in many that are called. For many have been called, but few are elect. Of such sort therefore was the generation crooked and embittering, even when they wore seeming to seek God, loving in mouth, and in tongue lying; but in heart not right with God, while they loved rather those things, for the sake of which they required the help of God.

22. Ver. 88. But He is Himself merciful, and will become propitious to their sins, and He will not destroy them. And He will abound to turn away His anger, and He will not kindle all his anger. (Ver. 39.) And he took it to heart that they are flesh, a breath going and not returning. By these words many men promise to themselves impunity for their iniquity from the Divine Mercy, even if they shall have persevered in being such, as that generation is described, crooked and embit4ering; which hath not directed their heart, and the spirit thereof hath not been trusted with God: with whom it is not profitable to agree. For if, to speak in their words, God will perchance not destroy no not even bad men, without doubt He will not destroy good men. Why then do we not rather choose that wherein there is no doubt? For they that lie to Him in their tongue, though their heart doth hold some other thing, do think indeed, and will, even God to be a liar, when He doth menace upon such men eternal punishment. But whilst they do not deceive Him with their lying, He doth not deceive them with speaking the truth. These words therefore of divine sayings, concerning which the crooked generation doth cajole itself, let it not make crooked like its own heart: for even when it is made crooked, they continue right For at first they may be understood according to that which is written in the Gospel, that ye may be like your Father Who is in the Heavens, Who maketh His sun to rise upon good men and evil men, and raineth upon just men and unjust men. For who could not see, how great is the long-suffering of mercy with which He is sparing evil men? But before the Judgment, He spared then that nation in such sort, that He kindled not1 all His anger, utterly to root it up and bring it to an end: which thing in His^,0"1' words and in the intercession for their sins of His servant Moses doth evidently appear, where God saith, Let Me blot them out, and make thee into a great nation: he interceded!, being more ready to be blotted out for them than that they should be; knowing that he is doing this before One Merciful, Who inasmuch as by no means He would blot out him, would even spare them for his sake. For let us see how greatly He spared, and doth still spare. For He led into the land of promise, and kept that nation, until by slaying Christ they bound themselves with the guilt greatest of all; and in that He scattered them, rooted out from that kingdom, throughout all the kingdoms of the nations, still He did not blot them out: but there remaineth the same people preserved by a succession of offspring, like Cain who received a mark, that no one should slay him, that is, utterly destroy him. Behold after what manner there is fulfilled that which hath been spoken, But He is Himself merciful, and will be propitious to their sins, and will not destroy lliem: <and will abound to turn away His anger, and He will not kindle all His anger. For if all His anger, that is, as much as they deserve, should be kindled against them, that nation would not be left at all. Thus God, unto Whom is sung mercy and judgment, and Who in this world through mercy maketh His sun J}att< to rise upon good men and evil men, in the end of the world also through judgment doth punish evil men with eternal darkness, severed from His eternal light.

23. In the second place, that we may not seem to do violence to divine words, and lest in the place where there was said, He will not destroy them, we should say, "But v. hereafter He will destroy them:" concerning this very present Psalm let us turn to a very common phrase of the Scripture, whereby this question may be more diligently and more truly soive<j# Certes speaking of these same persons a little lower down, when He had made mention of the things which the Egyptians because of them had endured, making mention of the last plague, He saith, And He smote every first born thing in the land qf Egypt, the first fruits of their labour in the tabernacles of Cham. And He took away like sheep His people, and He led them through like a flock in the desert And He led them forth in hope, and they feared not t and their enemies the sea overwhelmed. And He led them unto the mount of His sanctification, the mount which His right hand won. And He cast out from their face the nations f and by lot distributed to them the land in the cord of distribution. If any one at these words should press a question upon us and should say, How doth he make mention of ail these things as having been bestowed upon them, when the same persons were not led into the land of promise, as were delivered from Egypt, inasmuch as they were dead? What shall we reply but that they were spoken of, because they were the self-same people by means of a succession of sons? So then when we hear, (especially because the words are of the future tense,) And He shall become propitious to their sins, and He shall not destroy them; and He shall abound to turn away His anger, and He shall not kindle all His anger: lei us perceive how in them was fulfilled that whereof the Apostle speaketh, So then even at this time a remnant were saved through the election of grace. Whence also He saith, Hath God by any means rejected His people? Far be it. For I also am an Israelite, of the stock of Israel, qf the tribe of Benjamin, a Hebrew of Hebrews. Those men therefore the Scripture did foresee, who were to believe in Christ out of that people, and to receive the remission of sins, yea even unto that very greatest one, wherein frantic they slew the Physician Himself. Hence doubtless hath been said, But He is Himself merciful, and He will be propitious to their sifis, and He will not destroy them; and He will abound to turn away His anger; for He hath remitted even that sin, wherewith His only Son was slain: and He will not kindle all His anger; for a remnant have been saved,

24. Ver. 89. Ahd He remembered that they are flesh, a spirit1 going and not returning. Therefore calling them and pitying them through His grace, He called them back Himself, because of themselves they could not return. Fot how doth flesh return, a spirit walking and not turning batfe,' while a weight of evil deserts doth weigh it down untb the lowefet and far places of evil, save through the election of grace? The which is not rendered like a recompense tdBom. merits, but as a gift is givfen gratis: in order that the ungodly4, may be justified, and thfe lost sheep may return; not however in its own strength, but borne on the shouldets of th£5, Shepherd, which was able to lose itself while it was straying 6f its Own will, but was not able to find itself, nor ever had been found, if it had not been sought by the mercy of the Shepherd. For even that son cannot but be fitted to this sheep, who coming to himself said, I will arise, and t will go to toy Father. Though the calling then and the inspiration wad hidden, even he was sought and raised again, not except by Him Who doth make alive all things: and he was found, by whom save by Him Who went to save and to seek that which had been lost? For he had been dead and was alive again, had been lost and was found. For thus also is solved this24, no unimportant question, how it is written in the Proverbs* when the Scripture was speaking of the way of iniquity, a//Prov.2, ihey thai walk in her shall not return. For it hath been so fepoken as if all ungodly men were to be despaired of: but the Scripture did only commend grace; for of himself maii is &ble to walk in that way, but is not able of himself to return, except when called back by grace.

25. I say then of these crooked and embittering persons, {ver. 40.) How often they exasperated Him in the desert, and provoked Him to wrath in the waterless place? (Ver. 41.) And they turned themselves and tempted God, and exasperated the Holy One of Israel. He is repeating that same unbelief of theirs, of which He had made mention above. But the reason of the repetition is, in order that there may be mentioned also the plagues, which He inflicted on the Egyptians for their sakes: all which things they certainly ought to have remembered, and not to be ungrateful. Lastly, there followeth what? (Ver. 42.) They remembered not His hand*, in the day when He redeemed them from the hand of the 1 troubler. And he beginneth to speak of what things He did to the Egyptians; (ver. 43.) He set in Egypt His signs, and His prodigies in the plain of Thanis: (ver. 44.) and He turned their rivers into blood, and their showers lest they should drink: or rather, the Jlowings of waters, as some do better understand by what is written in Greek, toL oftjSgqfLura, which in Latin we call scaturigines, waters bubbling from beneath. (Ver. 45.) He sent upon them the dog-fly, and it ate them up; and the frog, and it destroyed them. (Ver, 46.) And He gave their fruit to the mildew, and their labours to the locust. (Ver. 47.) And He slew with hail their vineyards, and their mulberry trees with frost. (Ver. 48.) And He gave over to the hail their beasts of burden, and their possessions to the fire. (Ver. 49.) He sent upon them the anger of His indignation, indignation and anger and tribulation, a visitation through evil angels. (Ver. 50.) He made a way to the course of His anger, and their beasts of burden He shut up in death. {Ver. 51.) And He smote every first-born thing in the land of Egypt, the first-fruits of their labours in the tabernacles of Cham.

26. All these punishments of the Egyptians may be explained by an allegorical interpretation, according as one shall have chosen to understand them, and to compare them to the things whereunto they must be referred. Which we too will endeavour to do; and shall do it the more properly, the more we shall have been divinely aided. For to do this, those words of this Psalm do constrain us, wherein it was said, / will open in parables my mouth, I will declare propositions jrom the beginning. For for this cause even some things have been here spoken of, which that they befel the Egyptians at all we read not, although all their plagues are most carefully related in Exodus according to their order; so that while that which is not there mentioned we are sure hath not been mentioned in the Psalm to no purpose, and we can interpret the same only figuratively, we may at the same time understand that even the rest of the things which it is evident did happen, were done or described for the sake of some figurative meaning. For the Scripture doth so do in many passages of the prophetic sayings. It speaketh of some not being literal. Tfieir interpretations. 69 something which in the doing of that thing, whereof itseemeth to make mention, is not found, nay even is found to have— been differently done; in order that hence it may be perceived not to have spoken of that which might have been supposed, but of that rather which ought to be more attended to: like this passage is, He shall have dominion from sea even unto sea, and from the river even unto the ends of the earth* Which thing it is evident was not fulfilled in the kingdom of Solomon, whereof this Psalm might be thought to speak, inasmuch as it was speaking of Christ the Lord, In the plagues therefore of the Egyptians, which are in the book which is called Exodus, where the Scripture hath been especially careful, that those things whereby they were afflicted should be all related in order, there is not found what this Psalm hath, and He gave to the mildew their fruits. This also wherein, when he had said, and He gave over to the hail their beasts, he hath added, and their pos~ session to the fire; of the beasts slain with hail is read inExod.9, Exodus; but how their possession was burned with fire, is25, not read at all. Although voices and fires do come together with hail, just as thunderings do commonly accompany lightnings; nevertheless, it is not written that any thing was given over to the fire that it should be burned. Lastly, the soft things which the hail could not hurt, are said not to have been smitten, that is, hurt with hard blows; which things the locust devoured afterwards. Also that which is here spoken of, and their mulberry trees with hoar-frost, is not in Exodus. For hoar-frost doth differ much from hail; for in the clear winter nights the earth is made white with hoar-frost.

27. What then those things do signify, let the interpreter say as he can, let reader and hearer judge as is just. The water turned into blood seemeth to me to signify a carnal view of the causes of things. Dog-fly, are the manners of dogs, who see not even their parents when first they are born. The frog is very talkative vanity. Mildew doth hurt secretly, which also some have interpreted by rust, others black mould: which evil thing to what vice is it more appropriately compared, than to what doth shew itself least readily, like the trusting much in one's self? For it is a blighting air which doth work this secretly among fruits: just like in morals* secret pride, when a man thinketh himself to be something, though he is nothing. The locust is malice hurting with <he mouth, that is, with unfaithful testimony. The hail i* iniquity taking away the goods of others; whence theft, robberies, and depredations do spring: but more by his wickedness the plunderer himself is plundered. The boar-* frost doth signify the fault wherein the love of one's neighbour by the darkness of foolishness, like as it were by the cold of night, is frozen up. But the fire, if here it is not that which is mentioned which was in the hail out of the lightning clouds, forasmuch as he hath said here, He gave over their possession to the fire, where he implieth that a thing was burned, which Vy that fire we read not to have been done, — it seemeth to xne, \ say, to signify the savageness of wrath, whereby even man-slaying may be committed. But by the death of beasts was figured, as far as I judge, the loss of chastity. For concupiscence, whereby offspring do arise, we have in common with beasts. To have this therefore tamed and ordered, is the virtue of chastity. The death of the first-born things, ia t^e putting off of the very justice whereby a man doth asso-. ciate with mankind. But whether the figurative significations of these things be so, or whether they are better understood in another way, whom would it not move, that with ten plagues the Egyptians are smitten, and with ten commandments the tables are inscribed, that thereby the people of God should be ruled? Concerning the comparing of which one with the other, inasmuch as we have spoken elsewhere, there is no need to load the exposition of this Psalm therewith: thus much we remind you, that here too, though not in the same order, yet ten plagues of the Egyptians are commemorated, forasmuch as in the place of three which are in Exodus and are not here, to wit, lice, boils, darkness; other three are commemorated, which are not there, that is tp say, mildew, hoar-frost, and fire; not of lightning, but that whereunto their possession was given over, which is not read of in that place.

28. But it hath been clearly enough intimated, that by the judgment of God these things befel them through the in-How God employs even evil angels for good. 71 stramcntality of evil angels, in this wicked world, as though it were in Egypt and in the plain of Thanis, where we ought to be humble, until there come that world, wherein we may earn to be exalted out of this humiliation. For even Egypt in the Hebrew tongue doth signify darkness or tribulations, in which tongue, Thanis1, as I have observed, is understood to be humble commandment. Concerning the evil angels therefore in this Psalm, while he was speaking of those very plagues, there hath been something inserted, which must not be passed over cursorily: (ver. 49.) He sent upon them> ho saith, the anger of His indignation, indignation and anger and tribulation, an infliction through evil angels. Now that the devil and his angels are so very evil, that for them everlasting fire is prepared, no believer is ignorant: but that there should be sent by means of them an infliction from the Lord God upon certain whom He judgeth to be deserving of this punishment, seemeth to be a hard thing to those who ara little prone to consider, how the perfect justice of God doth use well even evil things. For these indeed, as far as regardeth their substance, what other person but Himself hath made? But evil He hath not made them: yet He doth use them, inasmuch as He is good, well, that is, conveniently and justly: just as on the other hand unrighteous men do use His good creatures in evil manner. God therefore doth use evil angels not only to punish evil men, as in the case of all those concerning whom the Psalm doth speak, as in the case of king Achab, whom a spirit of lying by the will of God did beguile, in order that he might fall in war: but also to prove and make manifest good men, as He did in the case of Job. But as far as regardeth that corporal matter of visible elements, I suppose that thereof angels both good and evil are able to make use, according to the. power given to each: just as also men good and evil do use such things, as far as they are able, according to the measure* of human infirmity. For we use both earth and water, and air, and fire, not only in things necessary for our support, but also in many operations superfluous and playful, and marvellously artificial. For countless things, which are called /pt^av^ara, are moulded out of these elements scientifically employed. But over these things angels have a far more extended power, both the good and the evil, though greater js tjiat wjjjcjj tj,e gQ0d have; but only so far as is commanded or permitted by the will and providence of God; on which terms also we have it For not even in these cases are we able to do all that we will. But in a book the most unerring we read that the devil was able even to send fire from Heaven, to burn up with wonderful and awful fierceness so great a number of the cattle of a holy man: which thing no one of the faithful would dare perchance to ascribe to the devil, except it were read on the authority of Holy Scripture. But that man, being by the gift of God just and firm, and of godly knowledge, saith not, The Lord hath given, the devil hath taken away: but, The Lord hath given, the Lord hath taken away: very well knowing that even what the devil was able to do with these elements, he would still not have done to a servant of God, except at his Lord's will and permission; he did confound the malice of the devil, forasmuch as he knew who it was that was making use thereof to prove him. In the sons then of unbelief like as it were in his own slaves, he doth work, like men with their beasts, and even therewith only so far as is permitted by the just judgment of God. But it is one thing when his power is restrained from treating even his own as he pleases, by a greater power; another thing when to him power is given even over those who are alien from him. Just as a man with his beast, as men understand it, doeth what he will, and yet doth not indeed, if he be restrained by a greater power: but with another man's beast to do something, he doth wait until power be given from him unto whom it belongeth. In the former case the power which there was is restrained, in the latter that which there was not is conceded.

29. And if such be the case, if through evil angels God did inflict those plagues upon the Egyptians, shall we dare to say that the water also was turned into blood by means of those same angels, and that frogs were created by means of same, the like whereunto even the magicians of Pharaoh were able to make by their enchantments; so as that evil angels stood on both sides, on the one side afflicting them, ou the other side deceiving them, according to the judgment bnd dispensation1 of the most just and most omnipotent God, Who doth justly make use of even the naughtiness of unrighteous men? I dare not to say so. For whence was it that the magicians of Pharaoh could by no means make lice? Was it not because even these same evil angels were not suffered to do this? Or, to speak more truly, is not the cause hidden, and it doth exceed our powers of inquiry? For if we shall have supposed that God wrought those things by means of evil angels, because punishments were being inflicted, and not blessings being bestowed, as though God doth inflict punishments upon no one by means of good angels, but by means of those executioners as it were of the heavenly wrath; the consequence will be that we must believe that even Sodom was overthrown by means of evil angels, and that Abraham and Lot would seem to have^en.19, entertained under their roof evil angels; the which, as being contrary to the most evident Scriptures, far be it that we should think. It is clear then that these things might have been done to men by means of good and evil angels. What should be done or when it should be done doth escape me: but Him that doeth it, it escapeth not, and him unto whom He shall have willed to reveal it. Nevertheless, as far as divine Scripture doth yield to our application thereto, on evil men that punishments are inflicted both by means of good angels, as upon the Sodomites, and by means of evil angels, as upon the Egyptians, we read: but that just men with corporal penances by means of good angels are tried and proved, doth

30. But as far as regardeth the present passage of this Psalm, if those things which were marvellously formed out of creatures, to evil angels we dare not ascribe; we have a thing which without doubt we can ascribe to them; the dyings of the beasts, the dyings of the first-born, and this especially whence all these things proceeded, namely, the hardening of heart, so that they would not let go the people of God. For when God is said to make this most iniquitous and malignant obstinacy, He maketh it not by suggesting and inspiring, but by forsaking, so that they work in the sons of unbelief that which God doth duly and justly permit. For this also which Isaias the prophet saith, O Lord, beholdl**' Thou hast been angry, and we ham tinned; therefore we gone astray, and we have become as it were unclepfy all of us, must be understood in that manner. For there had goue before something, whence God being most justly wroth took away His light from them, so that into sins, which can not be shewn not to he sins by any cunning excuses, tbq blindness of the human mind fell, by erring and straying frpm the path of righteousness. And with regard to what is written in another Psalm concerning those very Egyptians, how God turned their heart so that they hated His people, and wrought deceit Unto His servants, God may well bc> believed to have done it by means of those evil angels, sq that the already corrupt minds of the sans of unbelief should by means of those angels, unto whom the same vices are pleasing, be stirred up unto the hating of the people of God, and that those wonderful things should follow to terrify and amend good men. Moreover, those evil manners which we said were signified by these corporal plagues, on account of that which was said before, / will open in parables my mouth, are most appropriately believed by means of evil angels to have been wrought in those that are made subject to them by Divine justice. For neither when that cometh to pass of which the apostle speaketh, God gave them o#er unto the lusts of their heart, that they should do things y)hieh are not convenient, can it be but that those evil angels dwell and rejoice therein, as in the matter of their own work: unto whom most justly is human naughtiness made subject, in all save those whom grace doth deliver. And for these things who is sufficient? Whence when he had said, He sent unto them the anger of His indignation, indignation and anger and tribulation, an infliction through evil angels? for this which he hath added, (ver. 50.) a way He hath made for the path of His anger, whose eye, I pray, is sufficient U> penetrate, so that it may understand and take in the sense lying hidden in so great a profundity? For the path of the anger of God was that whereby He punished the ungodliness pf the Egyptians with hidden justice: but for that same path He made a way, so that drawing them forth as it were from secret places by means of evil angels unto manifest ofiences, HQmost evidently inflicted punishment upon those that were most evidently ungodly. From this power of evil angels nothing doth deliver man but the grace of God, whereof the Apostle speaketh, Who hath delivered us from the power of^ol. darkness, and hath translated us into the kingdom of the™' Sou of His love; of which things that people did bear the figure, when they were delivered from the power of the Egyptians, and translated into the kingdom of the land of promise flowing w ith milk and honey, which doth signify the sweetness of grace.

31. The Psalm proceedeth then after the commemoration of the plagues of the Egyptians, and saith, (ver. 52.) And He took away like sheep His people, and He led them through like ajlock in the desert. (Ver. 53.) And He led them dawn in hope, and they feared not, and their enemies the sea covered. This cometh to pass to so much the greater good, as it is a more inward thing, wherein being delivered from the power of darkness, we are in mind translated into the Kingdom of (Sod, and with respect to spiritual pastures we are made to become sheep of God, walking in this world as it were in a desert, inasmuch as to no one is our faith observable: whence saith the Apostle, Your life is hidden with Christ in God. But we are being led home in hope, For by hope we are saved. Nor ought we to fear. For, If God 6*24. for us, who can be against us? And our enemies the sea3i?m'8, hath covered, He hath effaced them in baptism by th$ remission of sins. i 32. In the next place there followeth, (ver. 54.) And Ho- led them into the mountain of His sanctifcation. How much better into Holy Church! The mountain which His right hand hath gotten, flow much higher is the Church which Christ hath gotten, concerning Whom has been said, to whom has the arm of the Lord been revealed f" (Ver. 55.) And He cast forth from the face of them the nations. And1 from the face of His faithful. For nations in a manner are-JJ"' the evil spirits of Gentile errors. And by lot He divided1 tmto them the land in the cord of distribution. And in us alt things one and the same Spirit doth work, dividing severally to every one as He willeth.

32. And He made to dwell in their tabernacles the tribes of Israel. In the tabernacles, he saith, of the Gentiles He made the tribes of Israel to dwell, which I think can pefter De explained spiritually, inasmuch as unto celestial glory, whence sinning angels have been cast forth and cast down, by Christ's grace we are being uplifted. For that generation crooked and embittering, inasmuch as for these corporal blessings they put not off the coat of oldness, (ver. 56.) Did tempt yet, and provoked the high God, and His testimonies they kept not: (ver. 57.) and they turned them away, and they kept not the covenant, like their father*. For under a sort of covenant and decree they said, All things which our Lord God hath spoken we will do, and we wilt hear. It is a remarkable thing indeed which he saith, like their fathers: while throughout the whole text of the Psalm he was seeming to speak of the same men as it were, yet now it appeareth that the words did concern those who were already in the land of promise, and that the fathers spoken of were of those who did provoke in the desert.

33. Ver. 57. Tfiey were turned, he saith, into a crooked, or, as some copies have it, into a perverse how. But what this is doth better appear in that which followeth, where he saith, (ver. 58.) And unto wrath they provoked Him with their hills. It doth signify that they leaped into idolatry* The bow then was perverted, not for the name of the Lord, but against the name of the Lord: Who said to the same people, Thou shalt have none other Gods hut Me. But by the bow He doth signify the mind's intention. This same idea, lastly, more clearly working out, And in their graven idols, he saith, they provoked Him to indignation.

34. Ver. 59. God heard, and He despised: that is, He gave heed and took vengeance. And unto nothing He brought Israel exceedingly. For when God despised, what were they who by God's help were what they were? But doubtless he is commemorating the doing of that thing, when they were conquered by the Philistines in the time of Heli the priest, and the Ark of the Lord was taken, and with great slaughter they were laid low. This it is that he speaketh of in ver. 60. And He rejected the tabernacle of Selom, Hi$ tabernacle, where He dwelled among men. He hath elegantly explained why He rejected His tabernacle, when he saith, where He dwelled among men. When therefore they were uot worthy for Him to dwell among, why should He not reject the tabernacle, which indeed not for Himself Ho had established, but for their sakes, whom now He judged unworthy for Him to dwell among.

35. Ver. 61. And He gave over unto captivity their virtue*, and their beauty unto the hands of the enemy. The very Ark whereby they thought themselves invincible, and whereon they plumed themselves, he calleth their * virtue' and beauty.' Lastly, also afterward, when they were living ill, and boasting of the temple of the Lord, He doth terrify them by a Prophet, saying, See ye what I have done to Selom, where was My tabernacle.

•37. Ver. 62. And He ended with the sword His people, and His inheritance He despised. Their young men the Jire devoured: that is, wrath. (Ver. 63.) And their virgins mourned not. For not even for this was there leisure, in fear of the foe.

38. Ver. 64. Their priests fell by the sword, and their widows were not lamented. For there fell by the sword the sons of Heli, of one of whom the wife being widowed, and presently dying in child-birth, because of the same confusion could not be mourned with the distinction of a funeral.

39. Ver. 65. And the Lord was awakened as one sleeping. For He seemeth to sleep, when He giveth His people into the hands of those whom He hateth, when there is said to them, " Where is thy God." He was awakened, then, like one sleeping, like a mighty man drunken with wine. No one3* would dare to say this of God, jave His Spirit. For he hath spoken, as it seemeth to ungodly men reviling; as if like a drunken man He sleepeth long, when He succoureth not so speedily as men think1.

40. Ver. 66. And He smote His enemies in the hinder parts; those, to wit, who were rejoicing that they were able to take His Ark: for they were smitten in their back-parts. Which seemeth to me to be a sign of that punishment, wherewith a man will be tortured, if he shall have 'looked back upon things behind; which, as saith the Apostle, he ought to value as dung. For they that do so receive the8, Testament of God, as that they put not off from them the old vanity, are like the hostile nations, who did place the captured Ark of the Testament beside their own idols. And yet those old things even though these l>e unwilling do fail t for all Jlesh is hay, and the glory of man as the flower of hay. The hay hath dried up, and the Jlower hath fallen off: but the Ark of the Lord abideth for everlasting, to wit* the secret testament of the kingdom of Heaven, where is the eternal Word of God. But they that have loved things behind, because of these very things most justly shall be tormented. For everlasting reproach He hath given to them.

41. Ver. 67. And He rejected, he saith, the tabernacle of Joseph, and the tribe of Ephrtem He chose not. (Vet. 68.) And He chose the tribe of Juda. He hath not said, He rejected the tabernacle of Reuben, who was the first-born son of Jacob; nor them that follow, and precede Juda in order of birth; so that they being rejected and not chosen, the tribe of Juda was chosen. For it might have been said that they were deservedly rejected; because even in the blessing of Jacob wherewith he blessed his sons, he mentioneth their sins, and deeply abhorreth them; though among them the tribe

Levi merited to be the priestly tribe, whence also Moses was. Nor hath he said, He rejected the tabernacle of Benjamin, or the tribe of Benjamin He chose not, out of which' a king already had begun to be; for thence there had been chosen Saul; whence because of the very proximity of the time, when he had been rejected and refused, and David chosen, this might conveniently have been said; but yet was not said: but he hath named those especially who seemed to excel for more surpassing merits. For Joseph fed in Egypt his father and his brethren, and having been impiously sold, because of his piety, chastity, wisdom, he was most justly exalted; and Ephraem by the blessing of his grandfather Jacob was preferred before his elder brother: and yet God rejected the tabernacle of Joseph, and the tribe of Ephrcem He chose not. In which place by these names of renowned merit, what else do we understand but that whole people with old cupidity requiring of the Lord earthly rewards, rejected and refused, but the tribe of Juda chosen not for the sake of the merits of that same Juda? For far greater are the merits of Joseph, but by the tribe of juda, inasmuch as thence arose Christ according to the flesh, the Scripture doth testify of the new people of Christ preferred before that old people, the Lord opening in parables His mouth. Moreover, — thence also in that which followeth, the Mount Sion which He chose) we do better understand the Church of Christ, Hot worshipping God for the sake of the carnal blessings of thg present time, but from afar looking for future and eternal rewards with the eyes of faith: for Sion too is interpreted a * looking out.'

42. Lastly there followeth, (vet* 69.) and He builded like las of unicorns His sanctification: or, as some interpreters have made thereof a new word, His sanctifying1. The uni* corns are rightly understood to be those, whose firm hope i^ctum uplifted unto that one thing, concerning which another Psalm saith, One thing I have sought of the Lord, tins I will require* But the sanctifying of God, according to the Apostle Peter* is understood to be a holy people and a royal priesthood* But that which followeth, in the land which He founded for21 everlasting: which the Greek copies have *U tov ai&vo, whether it be called by us for everlasting, or fbr an age, is at thd pleasure of the Latin translators; forasmuch as it doth Signify either: and therefore the latter is found in some Latin Copies, the former in others. Some also have it in the plural, that is, for ages: which in the Greek copies which we have had we have not found. But which of the faithful would doubt, that the Church, even though, some going, others Coming, she doth pass out of this life in mortal manner, is yet founded for everlasting?

43. Ver, 70. And He chose David His servant. The tribe, I say, of Juda, for the sake of David: but David for the saka of Christ: the tribe then of Juda for the sake of Christ. At whose passing by blind men cried out, Have pity on us, Son of David: and forthwith by His pity they received light, because true was the thing which they cried out. This then the Apostle doth not cursorily speak of, but doth heedfiilly notice, writing to Timothy, Be thou mindful, that Christ Jesus hath risen from the dead, of the seed of David, ac* cording to my Gospel, wherein I suffer even unto bonds as an evil doer; but the word of God is not bound. Therefore the Saviour Himself, made according to the flesh of the seed of David, is figured in this passage under the name of David* ^e kbrd opening in parables His mouth. And let it not move us, that when he had said, and He chose David, under which name he signified Christ, he hath added, His servant, not His Son. Yea even hence we may perceive, that not the substance of the Only-Begotten coeternal with the Father, but the ' form of a servant' was taken of the seed of David.

44. Ver. 71. And He took him from the Jlocks of sheep, from behind the teeming sheep He received him: to feed Jacob His servant, and Israel His inheritance. This David indeed, of whose seed the flesh of Christ is, from the pastoral care of cattle was translated to the kingdom of men: but our David, Jesus Himself, from men to men, from Jews to Gentiles, was yet according to the parable from sheep to sheep taken away and translated. For there are not now in that land Churches of Jud<ea in Christ, which belonged to them of the circumcision after the recent Passion and Resurrection of our Lord, of whom saith the Apostle, But I was unknown by face to the Churches of Jud<ea, which are in Christ, but thus much they heard, that he who sometime did persecute us, doth now preach the faith whereof sometime he made havoc, and in me they magnified the Lord. Already from hence those Churches of the circumcised people have passed away: and thus in Judaea, which now doth exist on the earth, there is not now Christ: He hath been removed thence, now He doth feed flocks of Gentiles. Truly from behind teeming sheep He hath been taken thence. For those former Churches were of such sort, as that of them it is said in the Song of Songs to the one Church which doth consist of many, that is, to the one flock, whereof the members are many flocks — of such, I say, it is said, Tfty teeth — that those whereby thou speakest, or by means whereof into Thy Body, like as it were by eating, Thou dost make others to pass; this then being signified by Thy teeth — are like a floc^ °f shorn ewes going up from the washing1, all of which do bear twins, and a barren one is not among them. For they then laid aside like as it were fleeces the burdens of the? world, when before the feet of the Apostles they laid the prices of their sold goods, going up from that Laver, concerning which the apostle Peter doth admonish them, when they were troubled because they had shed the blood of Christ, and he saith, Do ye penance, and let each one of you be baptized in the name of the Lord Jesus Christ, and your sins shall be forgiven you. But twins they begat, the works, to wit, of the two commandments of twin love, love of God, and love of one's neighbour: whence a barren one there was not among them. From behind these teeming sheep our David having been taken, doth now feed other flocks among the Gentiles, and those too 'Jacob' and ' Israel.' For thus hath been said, to feed Jacob His servant, and Israel His inheritance* For not, because out of the Gentiles are these sheep, have they therefore been made alien from that seed, which is Jacob and Israel. For the seed of Abraham is the seed of the promise, concerning which the Lord said to him, In Isaac thy seed shall be called. Which the Apostle expounding12, saith, Not the sons of the flesh, but the sons of promise areRom-9> reckoned for a seed. For out of the Gentiles were believers, to whom he said, but if ye are of Christ, then Abraham's seed ye are, according to the promise heirs. But in this which he saith, Jacob His sermnt and Israel His inheritance, in its usual manner the Scripture hath repeated the same sentiment. Unless perchance any one be willing to make such a distinction as this; viz. that in this time Jacob serveth; but he will be the eternal inheritance of God, at that time when he shall see God face to face, whence he hatb received the name Israel.

45. Ver. 73. And He fed lhem9 he saith, in the innocence of His heart. What can be more innocent than He, Who not only had not any sin whereby to be conquered, but even not any to conquer? And in the understanding of His hands He led them home: or, as some copies have it, in the understandings of His hands. Any other man might suppose that it would have been better had it been said thus, " in innocence of hands and understanding of heart;" but He Who knew better than others what He spake, preferred to join with the heart innocence, and with the hands understanding. It is for this reason, as far as I judge; because many men think themselves innocent, who do not evil things because they fear lest they should suffer if they shall have done them; but they have the will to do them, if they could with impunity. Such men may seem to have innocence of hands, but yet not that of heart. And what, I pray, or of what sort is that innocence, if of heart it is not, where man was made after the image of God? But in this which he saith, in understanding (or intelligence) of His hands He led them home, he seemeth to me to have spoken of that intelligence which He doth Himself make in believers: and so of His hands: for making doth belong to the hands, but in the sense wherein the hands of God may be understood; for even Christ was a Man in such sort, that He was also God. This indeed that David, of whose seed He was, could not make in the people over whom he reigned as a man: but He doth make it, unto Whom rightly the faithful soul is able to say, Make me to understand, and I will search out Thy law. Henceforth that we may not stray from Him, while we confide in our own intelligence as if it were of ourselves; to His hands let us subject ourselves by believing. May He make the same in us, in order that in the intelligence of His hands He may lead us home delivered from error, and bring us unto that place where we shall no longer be able to err! This is the fruit of the people of God, who give heed to the law of God, and incline their ear unto the words of His mouth, in order that they may guide in Him their heart, and their spirit may be trusted with Him, lest they should be changed into 1 a generati0n crooked and provoking. But all these things having been proclaimed to them, let them put their hope in God, not only for the present life, but also for life eternal, and not only to receive the rewards of good works, but also for doing the good works themselves.