Psalms 107–108 (Vulgate 106–107)

1. This Psalm commendeth unto us the mercies of God, proved in ourselves, and is therefore the sweeter to the experienced. And it is a wonder if it can be pleasing to any one, except to him who has learned in his own case, what he hears in this Psalm. Yet was it written not for any one or two, but for the people of God, and set forth that it might know itself therein as in a mirror. Its title needeth not now to be treated, for it is Halleluia, and again Halleluia. Which we have a custom of singing at a certain time in our solemnities, after an old tradition of the Church: nor is it without a sacred meaning that we sing it on particular days. Halleluia we sing indeed on certain days1, but^See every day we think it. For if in this word is signified the praise of God, though not in the mouth of the flesh, yet surely in the mouth of the heart. His praise shall ever be in my mouth. But that the title hath Halleluia not once only but twice, is not peculiar to this Psalm, but the former also hath it so. And as far as appears from its text, that was sung of the people of Israel, but this is sung of the universal Church of God, spread through the whole world. Perchance, it not unfitly hath Halleluia twice, ^because we cry, Abba, Father. Since Abba, is nothing else but Father, yet not without meaning the Apostle said, in whom we cry, Abba, Father / but because one wall indeed coming to the Corner-stone crieth Abba, but the other, from the other side crieth Father; viz. in that Corner-stone, Who is our Peace, Who hath made both one. Let us see therefore here what we are admonished of, and for what called to rejoice, and for what we ask help, for what we are forsaken, for what we are relieved, what we are by ourselves, what by the mercy of God, how our pride is crushed that His grace may be glorified. To every man may what I am about to say, if possible, occur in his own case, but I speak to men who walk the way of God, and stand in some sort of spiritual advancement; whence, if any perchance for this reason scarce understand me, let them find out where they are, and by advancement hasten to understanding. But I do not think that God will be wanting to our endeavour, that what we speak may reach unto all, whether experienced or inexperienced, that the experienced may approve, the inexperienced may feel a longing; and that my discourse may be pleasing to all, which will first be pleasing to the Lord, if it shall be truthful. But it will be truthful if it shall come to me, not from myself, but from Him. Thus the Psalm begins.

2. Ver. 1. Confess unto the Lord that He is sweet, because for aye is His mercy. This confess ye that He is sweet: if ye have tasted, confess. But he cannot confess, who hath not chosen to taste, for whence shall he say that that is sweet, which he knoweth not. But ye if ye have tasted how sweet the Lord is, Confess ye to the Lord that He is sweet- If ye have tasted with eagerness, break forth1 with confession. For aye is His mercy, that is, for ever. For The Redemption here is not that from Egypt. 191 here for aye, is so put, since also in some other places of Scripture, for aye, that is, what in Greek is called el$ alow*, is understood for ever. For His mercy is not for a time, so as not to be for ever, since for this purpose His present mercy is over men, that they may live with the Angels for

3. Ver. 2. Let them say who are redeemed of the Lord. Redeemed indeed it seems was also the people of Israel from the land of Egypt, from the hand of slavery, from fruitless labours, from miry works; yet let us see whether those who say these things, are they who were freed by the Lord from Egypt. It is not so. But who are they? Those whom He redeemed from the hand of their enemies. Still one might take it also of them, as redeemed from the hand of their enemies, that is, of the Egyptians. Let them be expressed exactly who they are, for whom this Psalm would be sung. He gathered them from the lands; these might still be the lands of Egypt, for there are many lands even in one province. Let him speak openly. (Ver. 3.) From the east and the west, from the north and the sea. Now then we understand these redeemed, in the whole circle of the earth. This people of God, freed from a great and broad Egypt, is led, as through the Red Sea, that in Baptism it may make an end of its enemies. For by the sacrament as it were of the Red sea, that is, by Baptism consecrated with the Blood of Christ, the pursuing Egyptians, the sins, are washed away. And as thou comest out, not one of the enemy that pressed on thee is left. Let these, therefore, say these words, and let us now hear, brethren, (since this is the people of God that is leading on,) what is here doing in the congregation of all nations, that is redeemed through Christ. Not as though all these things which are sung take place in all at once, but severally in each that believe, but otherwise in that people. For the whole people, that whole nation of the seed of Abraham after the flesh, the whole multitude of the house of Israel, was led once out of Egypt, brought once through the Red "sea, brought home once to the promised land, for they were all together, with whom these things took place. But all these things happened to them in a figure ) and were written for our admonition, on whom the ends of the ages have come. But we not altogether, but by degrees, and one by one, coming to believe, are gathered into one certain city, and into one people of God. But in each one of us, even as an individual, these things befal. Those which are written befal a people, for a people is composed of individuals, and individuals of a people. For is one man of peoples? nay, but a people cdhsisteth of individual men. Whatsoever, therefore, when I speak of it, thou mayest recognise in thyself, whoever thou art who hast experience, do not in thy thought, as it were, stay at thyself, and think that it taketh place in thee alone, but believe that these things take place, either in all, or almost in all, who come to this people, and are redeemed from the hand of their enemies with the precious Blood.

4. For he is about to repeat constantly what we have now sung. (Ver. 8, 15, 21, 31.) Let them confess unto the Lord His mercieSy and His wonders towards the sons of men. These verses as far as I could observe, which you may also do, he repeats four times. In which number, as far as we have been able by God's help to make out, be signifies to us certain four temptations, from which He frees us, unto Whom we confess His mercies. For suppose a man first seeking nothing, living after the old life, in a seductive security; not thinking there is any thing else after this life, when it shall sometime end; one negligent and listless, with his heart buried in the allurements of the world, and lulled to sleep with deadly delights: that such an one may be roused to seek the grace of God, that he may become anxious, and as it were awake out of sleep; doth not the Hand of God arouse him? But yet, by whom he was aroused he knoweth not; however he begins now to belong to God, when he has come to know the belief of the Truth. But before he knoweth, he grieveth for his error. For he findeth himself in error, wisheth to know the Truth; knocketh where he can, trieth what he can, wandereth which way he can, feeleth even a hunger after the Truth itself. So then the first temptation is of wandering and hunger. When he hath grown weary in this temptation and cried unto God, he is led to the way of

The second trial, the difficulty of doing what we know. 193 faith, whereby he may begin to proceed toward the city of rest. He is led therefore to Christ, Who said, / am the

5. When therefore he is come there, now knowing what he ought to ' observe, sometimes through taking too much upon himself, and as it were presuming on his own strength, he beginneth to think of striving against sins, and through his pride to get the worst. So then he findeth himself bound with difficulties from his desires, and for his fetters unable to walk on his way. He feeleth himself shut up with difficulty from his vices, and with a wall, as it were, of impossibility built up, and gates shut upon him, how to get forth and live aright he findeth not. Now he knoweth how he ought to live, for before he was in wandering and suffered hunger for the truth, but he hath now received the food of truth, and is placed in the way. He heareth, Live well, according to that thou knowest, for before thou knewest not how thou shouldest live. Now thou hast received and knowest. He tries; he cannot.. He feels himself bound; he cries unto the Lord. The second temptation then is that of difficulty in working well, as that first was of wandering and hunger. In this also he crieth unto the Lord, and the Lord delivereth him from his necessities, breaketh the chains of difficulty, eslablisheth him in the working of righteousness. That now begins to be easy to him, which had been difficult, To keep from evil things, not to commit adultery, not to steal, to do no murder, no sacrilege, not to covet what is another's. That has become easy which before was hard. The Lord could grant this without the difficulty, but if we had it without the difficulty, we should not acknowledge the Giver of this good gift. For if man at first, when he wished, were able, and felt not his desires striving against him, and if his soul did not bruise itself through the weight of its chains, he would attribute to his own strength what he felt himself able to do, and would not confess to the Lord His mercies.

6. After these two temptations, the first of wandering and wanting the truth, the second of difficulty in doing well, a third temptation meets a man. One, I mean, who has already gone through these two; for these two, I confess, Way. are known to many. For who knows not that he came out of ignorance unto truth, out of wandering unto the way, out of a lack of wisdom to the word of faith. Then there are many that struggle with difficulties from their own bad dispositions, and still bound by habit, groan as in prison and fetters. They acknowledge also that temptation, although they may now be saying, if perchance they say it, O wretched man that I am! who shall deliver me from the tody of this death? For behold the straitest chains: the flesh, he saith, lusteth against the spirit, and the spirit against the flesh, that ye may not do the things that ye would. Now then, let him, who has already been helped by the Spirit, that, as he would not be an adulterer, so he is not; as he would not be a thief, so he is not; and all these other things which men desire to conquer, and often are bowed down and overcome, so as to cry out unto God, that He may deliver them from their necessities, and thence, being freed, confess unto the Lord His mercies: whoever, I say, is such an one, and hath conquered those difficulties, and now liveth respectably amongst men, without any complaint of evil living, is met by a third temptation, of a kind of weariness in the length of this life, so that sometimes it is no pleasure to him either to read or to pray. The third temptation is contrary to the former, for first he was in danger through hunger, afterward through fulness. Whence this too, but from a certain sickness of soul? Now adultery allures thee no more, yet doth not the Word of God delight thee. Now after the danger of ignorance and of lust, from which too thou art glad to have escaped, see that weariness and satiety slay thee not. This too is no slight temptation; know thyself in that, and cry out unto the Lord, that here also He may free thee from thy necessities; and, when thou art free from this temptation, let His mercies confess unto Him.

7. But when freed from wandering, freed from the difficulty of doing well, freed from weariness and satiety of the Word of God, perchance thou mayest be worthy to have a people committed to thee. Thou mayest be placed at the helm of the ship to rule the Church. Then is a fourth temptation, tempests of the sea, tossing the Church, alarm her steersman. Finally, these three temptations any pious believer of the Duty of crying to God in each trial. people of God may experience, that fourth is ours. For the more we are honoured, the more we are in peril. It is to be feared, lest the danger of error turn any one of you from the truth. It is to be feared, lest each one's desire overcome him, and he choose to follow it, rather than from the difficulties of it to cry out unto God. It is to be feared, lest to each one of you the Word of God lose its relish, and he die of satiety, but the temptation of governing, the temptation of danger in ruling the Church, touches us especially. But how shall ye, too, have no share in it, if the whole ship shall be in danger? which I said for this reason, that ye might not be less anxious in this fourth temptation, as a special one of ours, when there is need that ye cease not from prayers, for ye are the first who suffer shipwreck. For what, brethren, because ye sit not at the same helm, do ye not sail in the same ship?

8. After these four temptations, four cryings out, four deliverances, four confessions of the mercies of the Lord, the Church herself is next generally set forth in this Psalm, that ye may most evidently know concerning whom the Psalm spake from the beginning. But she is so set forth, that in all things is proclaimed to us the grace of God, Who resisteth the proud, but giveth grace to the humble; because, to this end He came, that they who see not may see, and they who see map be made blind; because every valley shall be Jilted, and every mountain and hill shall be made low. Which thing being set forth, a thing is said which may also be understood of heretics, by whom, as by civil war, the Church is shaken. And the Psalm is concluded, which I have now expounded, more briefly perhaps than ye thought, for I suppose that I have so far explained the whole of this somewhat long Psalm, that now ye expect of me not the work of a disputant, but scarce more than that of a reader, if ye retain what I have said. For I think things are placed before your eyes, but that it may be the better set forth, let them be briefly repeated. The first temptation is that of wandering and hunger for the Word; the second, that of difficulty in conquering desires; the third, that of weariness and satiety; the fourth, that of storms and perils in governing Churches. And in all these there are cryings out, and deliverances, and confessions of the mercies of God. At the end there is a setting forth of the Church herself, which is both saved through the grace of our God, not through her own merit, and the overthrow of her enemies is commemorated, on whose destruction the Church was built up; for their pride, and because of certain plots to her detriment, on the part of heretics, and because of evils, in a manner, domestic, and from these the acts of divine goodness toward the Church; then the conclusion of the Psalm. Let us now rather read than discuss.

9. Ver. 2. Let them say who are redeemed of the Lord, whom He hath redeemed from the hand of the enemies; (ver. 3.) and gathered them from the lands, from the east, and the west, and the north, and the sea; let these Christians say, called together from the whole world. (Ver. 4.) They wandered in the wilderness, in a dry place, they found not the way of a city to dwell in. We have heard a wretched wandering; what of want? (Ver. 5.) Hungry and thirsty, their soul fainted in them. But wherefore did it faint? for what good? For God is not cruel, but He maketh Himself known, in that it is expedient for us, that He be entreated by us fainting, and that aiding us He be loved. And therefore after this wandering, and hunger, and thirst, (ver. 6.) And they cried unto the Lord in their trouble, and He delivered them out of their distress. And what did He for them, as they were wandering? (Ver. 7.) And He led them in the right way. They found not the way of a city to dwell in, with hunger and thirst they were vexed and faint, and He led them into the right way, that they might go into a city to dwell in. How He helped their hunger and thirst, He saith not, but even this expect ye; (ver. 8.) Let them confess unto the Lord His mercies, and His wonders towards the children of men. Tell them, ye that are experienced, to the inexperienced; ye that are already in the way, already directed towards finding the city, already at last free from hunger and thirst. (Ver. 9.) Because He hath satisfied the empty soul, and filled the hungry soul with good things.

10. Live therefore well. Thou art now put in the way. Thou hast now heard what thou oughtest to do, what to hope. What further meetcth thee, since thou strivest and Man is helpless until he cries to God. art overcome? (Ver. 10.) Them thai sit in darkness, and in the shadow of death, fast bound in beggary and iron. Whence this, but that thou wast attributing things to thyself? that thou wast not owning the grace of God? that thou wast rejecting the counsel of God concerning thee? For see30, what He addeth; (ver. 11.) Because they rebelled against the words+of the Lord through pride, not knowing the righteousness of God, and wishing to establish their own, and they were bitter against the counsel of the Most High. (Ver. 12.) And their heart was brought low in labour. And now fight against lust; if God cease to aid thou niayest strive, thou canst not conquer. And when thou shalt be pressed by thine evil, thy heart will be brought low in labour, so that now with humbled heart thou mayest learn to cry out, O wretched man that I am! who shall deliver me from the24' body of this death? — Their heart therefore was brought low in labour, they were made weak, and there was none to help them. What then remaineth, save wherefore it was done? For if a law had been given that could have given life, doubtless righteousness had been of the Law; but the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. Bui the Law came in by the way, that the offence might abound. Thou hast received the word, hast received the commandment, and yet ceasest not to do the ill thou didst, and having received the commandment, dost aggravate thy sins by transgression. Proud one, if thou didst not know thyself, learn thyself at least as brought low. Thou wilt cry, thou wilt be freed from distress. Freed, thou wilt confess the mercies of the Lord. (Ver 13.) And they cried unto the Lord when they were troubled, and He delivered them out of their distresses. They were freed from the second temptation. There remains that of weariness and loathing. But first see what He did for them when freed. (Ver, 14.) And He led them out of darkness and the shadow of death, and brake their bonds asunder. (Ver. 15.) Let them confess to the Lord. His mercies, and His wonders to the children of men. Wherefore? what difficulties hath He overcome? (Ver. 16.) Because He brake the gates of brass, and snapped the bars of iron. (Ver. 17.) He took them up from the way of their iniquity, for became of their unrighteousnesses they were brought low. Because they gave honour to themselves, not to God, because they were establishing their own righteousness, not knowing the righteousness of God, they were brought low. They found that they were helpless without His aid, who were presuming on their own strength alone.

11. But what other sort remaineth? (Ver. J8.) Their soul abhorred all manner of meat. Now they suffer satiety. They are sick of satiety. They are in danger from satiety. Unless perchance thou thinkest they could be killed with famine, but cannot with satiety. See what followeth. When he had said, Their soul abhorred all manner of meat, lest thou shouldest think them, as it were, safe of their fulness, and not rather see that they would die of satiety: And they came near, he saith, even unto the gates of death. What then remaineth? That even when the word of God delighteth thee, thou account it not to thyself; nor for this be puffed up with any sort of arrogance, and having an appetite for food, proudly spurn at those who are in danger from satiety. Understand that to thyself also this is a gift, and is not in thee of thyself; for, what hast thou which thou hast not received? This then understanding, and being in danger from this fault and sickness, do what followeth. (Ver. 19.) And they cried out unto the Lord when they were in trouble, and He delivered them out of their distresses. And because it was a sickness not to be pleased, (ver. 20.) He sent His Wordy and healed them. See what evil there is in satiety; see whence He delivers, to whom he crieth that loathes his food. He sent His Word, ana\healed them, and snatched them, from whence? not from wandering, not from hunger, not from the difficulty of overcoming sins, but from their corruption. It is a sort of corruption of the mind to loathe what is sweet. Therefore also of this benefit, as of the others before, (ver. 21.) Let them confess to the Lord His mercies, and His wonders unto the sons of men. (Ver. 22.) And sacrifice the sacrifice of praise. For now that He may be praised, the Lord is sweet, and let them tell out His*works with gladness. Not with weariness, not with sadness, not with anxiety, not with loathing, but with gladness.

12. That fourth remains, in which we are all in danger. For we are all in the ship, some work, others are conveyed, yet all together are both in peril in the storm, and find safety in the haven. For after all this, it follows; (ver. 23.) They who go down on the sea in ships, doing their business on the mighty waters; that is, amongst many peoples. For that waters are often put for peoples, the Apocalypse of John is witness, when on John's asking, what those waters were, it was answered him, they are peoples. They then who do their business on mighty waters, (ver. 24.) they have seen the works of the Lard, and His wonders in the deep. For what is deeper than human hearts? hence often break forth winds; storms of sedition, and dissensions, disturb the ship. And what is done in them? God, willing that both they who steer, and they who are conveyed, should cry unto Him, (ver. 25.) He spake, and the breath of the storm stood. What is, stood? Abode, continued, still disturbeth, long tosseth; rageth, and passeth not away. For He spake, and the breath of the storm stood. And what did that breath of the storm?. (Ver. 26.) They go up even to the heavens, in daring; they go down even into the deeps, in fearing. They go up even to the heavens, they go down even to the deeps. " Without are fightings, within are fears." Their soul wasted* in miseries. (Ver. 27.) They were disturbed, and moved like5' a drunken man. They who sit at the helm, and they who faithfully love the ship, feel what I say. They were disturbed, and moved like a drunken man. Certainly, when they speak, when they read, when they interpret, they appear wise. Woe for the storm! and all their wisdom, he saith, was swallowed up. Sometimes all human counsels fail; whichever way one turns himself, the waves roar, the storm rageth, the arms are powerless: where the prow may strike, to what wave the side may be exposed, whither the stricken ship may be allowed to drift, from what rocks she must be kept back lest she be lost, is impossible for her pilots to see. And what is left but that which follows? (Ver. 28.) And they cried out unto the Lord when they were troubled, and He delivered them from their distresses. (Ver. 29.) And He commanded the storm, and it stood unto clear air. It stood, not unto tempest, but unto clear air, and the waves of it were still. Hear on this point the voice of a steersman, one that was iu peril, was brought low, was freed. / would ltQ*> ^e satn> have you ignorant, brethren, of our distress; which befel us in Asia, that we were pressed above strength, and above measure, (1 see all his * wisdom swallowed up,') so that we were weary, he saith, even of life. And why should He so leave men to faint? Or did they not faint for this very cause, that He might find glory with them? Finally, what followeth? But we ourselves liad t%e answer of death in ourselves, that we may not be trusting in ourselves, but in God, Who raiseth the dead.

And He commanded the storm, and it stood into clear air. Already those men, all whose wisdom had been swallowed up, had had the answer of death in themselves. And its waves were still. (Ver. 30.) And they were glad, because they were still, and He brought them into the haven of their desire. (Ver. 31.) Let His mercies confess unto the Lord, and His wonders towards the sons of men. Every where, without exception, let not our merits, not our strength, not our wisdom, confess unto the Lord, but, His mercies. Let Him be loved in every deliverance of ours, Who has been invoked in every distress. Let His mercies confess unto the Lord, and His wonders toward the children of men.

13. And observe whereof he speaketh, whereof he said all those things before, whereof he hath enumerated all these, where these things are done. (Ver. 32.) And let them exalt Him in the assembly of the people, and praise Him in the seat of the elders. And let them exalt Him, that is, praise Him: and praise Him, that is, exalt Him. Let them exalt, let them praise, peoples and elders, merchants and pilots. For what hath He done in this assembly? What hath He established? Whence hath He rescued it? What hath He granted it? Even as He resisted the proud, and gave grace to the humble: the proud, that is, the first people of the Jews, arrogant, and extolling itself on its descent from Abraham, and because to that nation were entrusted the oracles of God. These things did not avail them unto soundness, but unto pride of heart, rather to swelling than to greatness. What then did God, resisting the proud, but giving grace to the humble; cutting off the natural branches for their pride; grafting in the wild olive for its humility?

Rivers of the Jews dried up, waters given to the thirsty. 201 What did God? Hear these two things: first, how Gfod resisteth the proud; then, how He giveth grace to the liumble.

Ver. 33. He made the rivers a wilderness. Waters did run there, prophecies were in course. Seek now a prophet among the Jews; thou findest none. For, He made the rivers a wilderness, and the outgoings of waters to be thirst. He made the rivers to be a wilderness. Let them say, Now there is no prophet more, and He will not know us any more. — He made the rivers to be a wilderness, and the goings out of waters to be thirst. (Ver. 34.) A fruitful land to be salt-pools. Thou seekest there the faith of Christ, thou findest not: thou seekest a prophet, thou findest not: thou seekest a sacrifice, thou findest not: thou seekest a temple, thou findest none. Wherefore this? Because He made the rivers to be a wilderness, and the goings out of waters to be thirst. Whence? of what merit? From the wickedness of them that dwell therein. Behold how He resisteth the proud: hear how He giveth grace to the humble. (Ver. 35.) He made the wilderness to be a standing water, and the dry ground to be outgoings of waters. (Ver. 36.) And He caused the hungry to dwell there. Because to Him it was said, Thou art a Priest for ever, after the order of Melchizedec. For thou seekest a sacrifice among the Jews; thou hast none after the order of Aaron, because He hath made the rivers to be a wilderness. Thou seekest it after the order of Melchizedec; thou findest it not among them, but through the whole world it is celebrated in the Church. From the rising of the sun to the setting thereof the name of the Lord is praised. And God saith to those whose rivers He hath made to be a wilderness, I have no pleasure in you, saith the Lord, nor will I receive a sacrifice from your hands: because from the rising of the sun even to the setting, a pure sacrifice is offered to My Name. Where were all the unclean sacrifices, when it was a wilderness, when they were filthy, when all nations were salt-pits; there now are there fountains, there n^w rivers', there now pools of waters, and outgoings of waters. Therefore, He hath resisted the proud, and given grace to the humble. And, He caused the hungry to dwell there; because, The poor shall eat and be satisfied. And they set up a city of habitation. For the present of habitation in hope: since ihai heareth Me, He saith, dwelleth in hope. And they set up a city of habitation. (Ver. 37.) And they sowed fields, and planted vineyards, and gat fruit of corn: at which that workman rejoiceth, who saith, Not because I desire a gift, but I seek fruit. (Ver. 38.) And He blessed them, and they were multiplied exceedingly, and their cattle were not diminished. This standeth. For, The foundation of God standeth sure; because the Lord knoweth them that are His. They are called beasts of burden, and cattle, that walk simply in the Church, yet are useful; not much learned, but full of faith. Therefore, whether spiritual or carnal, He blessed them, and they were multiplied exceedingly, and their cattle were not diminished.

14. Ver. 39. And they became few, and were vexed. Whence this? From athwart? Nay, from within. For that they should ' become few,' They went out from us, but they were not of us. But therefore he speaketh as of these, of whom he spake before, that they may be discerned with understanding; because he speaketh as if of the same, because of the sacraments they have in common. For they belong to the people of God, though not by the virtue, yet surely by the appearance of piety: for concerning them we have heard the Apostle, In the last times there shall come grievous times, for there shall be men lovers of themselves. The first evil is, lovers of themselves; that is, as being pleased with themselves. Would that they were not pleasing to themselves, and were pleasing to God: would that they would cry out in their difficulties, and be freed from their distresses. But while they presumed greatly on themselves, they were made few. It is manifest, brethren: all who separate themselves from unity become few. For they are many; but in unity, while they are not parted from unity. For when the multitude of unity hath begun no more to belong to them, in heresy and schism, they are few. And they became few, and were vexed, from distress of miseries and grief. (Ver. 40.) Contempt was poured on princes. For they were rejected by the Church of God, and the more because they wished to be princes, therefore they were despised, and became salt that had lost its savour, cast out abroad, so that it is trodden under foot of men. Contempt was poured on princes, and He led them astray in the pathless place, and not in a way. Those above in the way, those directed to a city, and finally led thither, not led astray; but these, where there was no way, led astray. What is, Led theft astray? God gave them up to their own hearts* lusts. For led astray means this, gave them up to themselves. For if thou enquire closely, it is they that lead themselves astray. For he that thinketh he is something, when he is nothing, leadeth himself astray. What then is, Led them astray? Let them alone. In a pathless place, and not in a way. For how are those men in the way, who hold a part, and let go the whole i How in the way? What then is the way? or where is the way known? The Lord, he saith, have mercy on tts, and bless us, shew the light of His countenance upon us, that we may know Thy way in the earth. In what earth? Thy salvation among all nations. Certainly such men, that they may become few, that they may be diminished, go out from us. They have all gone out from the multitude of unity, as I mentioned a little before, that it was said of them; They went out from us, but they were not of us; for if they had been of us, they would surely have2* abode with us. But if perchance they are ours in the hidden foreknowledge of God, they must needs return. How many that are not ours, are yet, as it were, within; and how many that are ours are still, as it were, without. The Lord knoweth them that are His. And they that are not ours, who are within, when they have found their opportunities, go out; and they that are ours, who are without, when they have found opportunities, return. That then understand, which God knoweth; in that respect He led them astray in a pathless place, and not in a way. And what did He with them? What I had begun to say, what ye should hear with attention. He might have borne with them always within, but we should not profit by them: but when they have been separated from us, and by malicious questions disquiet us, we have set before us in them both an incitement of enquiry, and an example for warning. Each one is alarmed, when he seeth that another hath gone out, as if fr0m his going out it had been said to him, Wherefore ^ him that thinketh he standeth, take heed lest he fall. They are of use then, because they go out; fof if they continued within, and were so wicked, there would be no profit from them. What is said of them in a certain Psalm? The multitude of bulls, that is, of stiffnecked and proud people/ The multitude of bulls among the cofps of the peoples. By cows he meaneth souls easy to seduce, that easily yield to the seducing bulls. But wherefore thus? That those may be separated apart that have been tried by silver. What meaneth, That they may be separated. That those who have been tried in the words of the Lord may appear, may be clearly seen. For when heretics are answered of necessity, Catholics are built up by that which is profit-aD*e# This sentiment Paul hath clearly expressed: There must be heresies among you, that they which are approved may be made manifest among you. There must also be bulls who seduce, that those who have been tried by silver may be made manifest among you, that is, be set apart. What meaneth, tried by silver? The words of the Lord are pure words, silver, which from the earth is tried, and purified seven times in the fire. Whoever are tried in this silver, that is, in the words of the Lord, cannot fully purge this silver from the dross, unless they are harassed by the questionings of heretics. And observe here, that this is not omitted: behold contempt is poured out upon their princes, upon those bulls. Wherefore are they despised? Because they preach some other things. How are they despised? By being anathematized. For whosoever shall preach any other Gospel unto you than that ye have received, let him be anathema. What is so despised as salt without flavour, which is cast out of doors, and trampled under foot? And consider if they be not princes; hear Paul himself; though we, or an angel from heaven, preach any other Gospel to you than that ye have received, let him be anathema. They are princes, they are learned, they are great, they are precious stones. What more wilt thou say: are they angels? And yet, though an angel from heaven preach unto you any other Gospel than that ye have received, let him be anathema: for the devil himself was an angel their princes. And He helped the poor out of beggary. What meaneth this, brethren? Princes are despised, and the poor helped. The proud are cast aside, and the humble provided for. He hath done this, and by doing so hath helped the poor out of beggary. He is a beggar, who ascribeth nothing to himself, who hopeth all from God's mercy; he crieth every day before the Lord's gate, knocking, that it may be opened unto him, naked and trembling, that he may be clothed, casting down his eyes towards the earth, beating his breast. God hath greatly helped this beggar, this poor man, this humble man, even by this very setting apart of heretics; because they have been reduced to fear, and have been vexed, and led astray in the wilderness and not in the path. Lastly, what happeneth to the poor man who hath been helped, from the minishing, the misleading, the making few, the vexing of those heretics? And made him households like sheep. Thou understandest one poor man and one beggar of him concerning whom he said, He hath helped the poor out of misery: this poor man is now many households, this poor man is many nations; many Churches are one Church, one nation, one household, one sheep. And maketh him households like sheep. These are great mysteries, great types, how profound, how full of hidden meanings; how sweetly discovered, since long hidden. Therefore, (ver. 42.) the righteous will consider this, ana rejoice: and the mouth of all wickedness shall be stopped. That wickedness that doth prate against unity, and compelleth truth to be made manifest, shall be convicted, and have its mouth stopped.

15. Ver. 43. Who is wise? and he will consider t/tese things; and will understand the mercies of the Lord. See how he hath concluded; Who is wise? and he will consider these things. Aud what will the wise man consider? that is, if he be poor, he considereth them; if he be not rich, that is, be not proud, be not puffed up, he considereth these things. For why doth he consider them? Because he will understand the mercies of the Lord; not his own deservings, not his own strength, not his own power; but the mercies of the Lord; Who, when he was wandering and in want, led him back to the path, and fed him; Who, when he was straggling against the difficulties of his sins, and bound down with the fetters of habit, released and freed him; Who, when he loathed the Word of God, and was almost dying with a kind of weariness, restored him by sending him the medicine of His Word; Who, when he was endangered among the risks of shipwreck and storm, stilled the sea, and brought him into port; Who, finally, placed him in that people, where He giveth grace to the humble; not in that where he resisteth the proud; and hath made him His own, that remaining within he may be multiplied, not that going out he may be minished. The righteous see this, and rejoice. The mouth, therefore, of all wickedness shall be stopped; and he who is wise shall consider these things. How shall he consider them? By humility, by understanding the mercies of the Lord; because it is every where said, O that men would praise the Lord for His mercies, and declare the wonders that He doeth for the children of men! psalm cviii. Why no Exposition is here given,

16. I have not thought that the 108th Psalm required an exposition; since I have already expounded it in the 56th Psa^mJ an(* n he ^^th, of the last divisions of which this Psalm consisteth. For the last part of the 56th is the first of this, as far as the verse, Thy glory is above all the earth. Henceforth to the end, is the last part of the 59th: as the last part of the 134th, is the same as that of the 1 13th, from ftiQ verse, The images of the heathen are but gold and silver: as the 13th and 54th, with a few alterations in the middle, have every thing the same from the beginning to the end. Whatever slight differences therefore occur in this 107th Psalm, compared with those two, of parts of which it is composed, are easy to understand; just as we find in the 56th, I will sing and give praise; awake, O my glory: here, ^ w^ sn9 an^ 9™e Pra^se9 with mV glory. Awake, is said there, that he may sing and give praise therewith. Also, Psalms of two Histories unite in one Prophecy. 207 there, Thy mercy is great (or, as some translate, is lifted up) unto the heavens; but here, Thy mercy is great above the heaven. For it is great unto the heavens, that it may be great in the heavens; and this is what be wished to4#s' express by above the heavens. Also in the 59th, / will rejoice, I will divide Shechem: here, / unit be exalted, and will divide Shechem. Where is shewn what is signified in the division of Shechem, which it was prophesied should happen after the Lord's exaltation, and that this joy doth refer to that exaltation; so that He rejoiceth, because He is exalted. Whence he elsewhere saith, Thou hast turned my heaviness into joy; Thou hast put off my sackcloth, an^pg'eor. girded me with gladness. Also there, Ephraim, the strength of my head: but here, Ephraim the taking up of my head.s' But strength cometh from taking up, that is, He maketh men strong by taking up, causing fruit in us; for the interpretation of Ephraim is, bearing fruit. But taking up, may be understood of us, when we take up Christ; or ofPs.60, Christ, when He, Who is the Head of the Church, taketh us up. And the words, them that trouble us, in the former Psalm, are the same with our enemies, in this.

17. We are taught by this Psalm, that those titles which seem to refer to history are most rightly understood prophetically, according to the object of the composition of the Psalms. For what is so different, historically, as the title of the 56th, At the end, do not corrupt; David1 s own, the title, when he fled from the face of Saul in the cave; and that of the 59th, At the end, to those who shall be changed, David's own, for a lesson, when he burned Mesopotamia, Syria, awdTlt* Syria Sobal, when Joab returned, and smote in the valley of salt twelve thousand. For besides the words, title, David's own, and, at the end; the rest are so different, that David in the former passage hath humility; in the latter, strength: in the former, flight; in the latter, victories. And yet this Psalm is composed of the latter portions of these two, whose titles are so different. Where it is signified that each concur in a common object, not in the surface of the history, but in the depth of prophecy, the objects of both being united in this one, the titl§ of which is, A Song or Psalm of David resembling neither of the former titles, otherwise than in the word David. Since, in many places, and in diverse man-tiers, as the Epistle to the Hebrews saith, God spoke in former times to the fathers through the Prophets; yet He spoke of Him Whom He sent afterwards, that the words of the Prophets might be fulfilled: for all the promises of God in Him are yea.