Psalm 150

1. Although the arrangement of the Psalms, which seems to me to contain'the secret of a mighty mystery, hath not yet been revealed unto me, yet, by the fact that they in all amount to one hundred and fifty, they suggest somewhat even to us, who have not as yet pierced with the eye of our mind the depth of their entire arrangement, whereon we may without being over bold, so far as God giveth, be able to speak. Firstly, the number fifteen, whereof it is a multiple; (for one hundred and fifty is of the same value in the order of tens, as fifteen is in the order of units* for it is made up of fifteen times ten; and the same is the value of one thousand five hundred in the order of hundreds, for it is fifteen times one hundred; and of fifteen thousand in the order of thousands, for it is fifteen times one thousand;) this number fifteen, I say, signifieth the agreement of the two Testaments. For in the former is observed the Sabbath, which signifieth rest; in the latter the Lord's Day, which signifieth resurrection. The Sabbath is the seventh day, but the Lord's Day, coming after the seventh, must needs be the eighth, and is also to be reckoned the first. For it is called the first day of the week1, and so1 450 The mystical meaning of the number fifty. from it are reckoned the second, third, fourth, and so on to the seventh day of the week, which is the Sabbath. But from Lord's Day to Lord's Day is eight days, wherein is declared the revelation of the New Testament, which in the Old was as it were veiled under earthly promises. Further, seven and eight make fifteen. Of the same number too are the Psalms which are called ' of the steps,' because that was the number of the steps of the Temple. Further tofc, the number fifty in itself also containeth a great mystery. For it consisteth of a week of weeks, with the addition of one as an eighth to complete the number of fifty. For seven times seven make forty-nine, whereto one is added to make fifty. And this number fifty is of so great meaning, that it was after the completion of that number of days from the Lord's Resurrection, that, on the fiftieth day exactly, the Holy Spirit came upon those who were gathered together in Christ. And this Holy Spirit is in Scripture especially spoken of by the number seven, whether in Isaiah or in the Apocalypse, where the sev^n Spirits of God are most directly mentioned, on account of the sevenfold operation of one and the self-same Spirit. And this sevenfold operation is thus mentioned in Isaiah: The Spirit of the Lord shall rest upon Him, the Spirit of wisdom and understanding, the Spirit of counsel and of strength, the Spirit of knowledge and of goodness, the Spirit of the fear of the Lord. By this should be understood the fear of the Lord, which is clean, and endureth for ever. But perfect l°ve casieth out slavish fear, and maketh us free, so that we do no servile works, which are forbidden on the Sabbath: and the love of God is shed abroad in our hearts by the Holy Spirit Which is given us. Hence also the Holy Spirit is spoken of under the number seven. But this period of fifty the Lord divided into forty and ten: for on the fortieth day after His Resurrection He ascended into heaven, and then after ten days were completed He sent the Holy Spirit: under the number forty setting forth to us the period of temporal sojourn in this world. For the number four prevaileth in forty; and the world and the year have each four parts; and by the addition of the number ten, as a sort of reward added for the fulfilment of Can the Psalms be divided into books f the law in good works, eternity itself is figured. The number one hundred and fifty containeth this fifty three times, as though it were multiplied by the Trinity. Wherefore for this reason too we make out that this number of the Psalm is not unsuitable. For in the number of the fishes too which were caught in the nets which were let down after the Resurrection, by the adding of three to one hundred and fifty, we seem to have a kind of suggestion given us, into how many parts that number ought to be divided, namely, that it should contain three fifties. Though there is another account too of that number of fishes, one much more deep and pleading, namely, that we arrive at that same number, by setting down seventeen in a column, and adding all the numbers from one to seventeen together. But in the number ten is signified the Law, in seven, Grace; for nought fulfilleth the Law save love spread abroad in our hearts by the Holy Spirit, Who is set forth under the6, number seven.

2. Now in that some have believed that the Psalms are divided into five books, they have been led by the fact, that so often at the end of Psalms are the words, so be it, so be it. But when I endeavoured to make out the principle of this division, I was not able; for neither are the five parts equal one to another, neither in quantity of contents, nor yet even in number of Psalms, so as for each to contain thirty. And if each book end with, so be it, so be it, we may reasonably ask, why the fifth and last book hath not the same conclusion. We however, following the authority of canonical Scripture, where it is said, For it is written in Acta the book of Psalms, know that there is but one book of20. Psalms. And I see indeed how this can be true, and yet the other be true also, without contravening it. For it may be that there was some custom in Hebrew literature, whereby that is called one book which yet consists of more than one, just as of many churches one church consisted, and of many heavens one heaven, (for he passed not over any of the heavens, who said, My help is in the Name Vs. of the Lord, Who hath made heaven and earth: and2, again, although Scripture saith, And God called the jirma- Gen. ment heaven, and bade the waters to be above the Jirma-8' 452 The Psalms one book in their entire unity. ment, that is, above the heaven, yet the same Scripture is not wron& when it saith, And let the waters that are 9 above the heavens praise the Name of the Lord, in not saying, above heaven,) and one land of many lands. For it is our every-day habit to say, 'the globe* of the earth,' and 'the globe of the lands.' And when it is said, it is written in the book of Psalms, though the customary way of speaking is such that he seem to have wisHId to suggest that there is but one book,* yet to this it may be answered, that the words mean c in a book of the Psalms,1 that is* c in any one of those five books.' And this is in common language so unprecedented, or at least so rare, that we are only convinced that the twelve Prophets make one book, because we read in like manner, As it is written in the book of the Prophets. There are some too who call all the canonical Scriptures together one book, because they agree in a very wondrous and divine unity; and they say, that this is why it is said, In tJue head of the book it is written of Me, that I should do Thy Will; that so it may be understood that it was by the Son that the Father made the world, Whose creation is the beginning of Scripture in the book of Genesis, or rather because it seems to be prophecy, not relating things done, but foreannouncing things to come, (for He saith not, that I have done, but, that I may do, or, that I should do, Thy Will,) this passage should be referred to that which is written in the first part of the same book, they twain shall be in one flesh; which the Apostle saith is a great mystery, in Christ and the Church. However, this book of the Psalms may be understood to be meant, when it is said, In the head of the book it is written of Me, that I should do Thy Will: for it goeth on, My God, I am willing, and Thy Law is within My Heart. For the very first Psalm, which stands in the head of this book, is understood to be a prophecy of Him; Blessed is the Man that hath not gone away in the counsel of the ungodly, nor stood in the way of sinners, and hath not sat in the seat of pestilence: but in the Law of the Lord is His Will, and in His Law will He exercise Himself day and night: so that this is what is meant by, My God, I am willing^ The succession of the books of the Psalms. 458 and Thy Law is in the midst of My Heart: but that which comes next, / have declared the good tidings of Thy Righteousness in the great congregation, is more suitably referred to the other passage, they shall be twain in one flesh.

3. Whichever then of these is understood by the words, in the head of the book, this book of the Psalms, in its parts of fifty Psalm's each, if it be questioned by these very divisions of fifties, gives an answer important and very worthy of consideration. For it seems to me not without significance, that the fiftieth is of penitence, the hundredth of mercy and judgment, the hundred and fiftieth of the praise of God in His saints. For thus do we advance to an everlasting life of happiness, first by condemning our own sins, then by living aright, that, having condemned our ill life, and lived a good life, we may attain to everlasting life. For God, according to the purpose of His hidden righteousness and goodness, whom He predestined, them He also called; and whom -Hi? called, them He also justified; and whom He justified,30' them He also glorified. Our predestination is not wrought in ourselves, but in secret with Him, in Efts foreknowledge. But the three which remain are wrought in us, calling, justifying, glorifying. We are called by the preaching of repentance; for thus began the Lord to preach the Gospel, Repent ye, for the kingdom of heaven is at hand. We are justified in the calling of mercy and fear of judgment; hence it is said, Save me, O God, in Thy Name, and judge me in Thy strength. He feareth not judgment, who hath previously attained salvation. Being called, we renounce the devil by repentance, that we may not continue under his yoke: being justified, we are healed by mercy, that we may not fear judgment: being glorified, we pass into everlasting life, where we praise God without end. Hereto, I think, belongeth what the Lord saith, Behold, I cast out devils, and work cures to-day and to-morrow, and the third day I am perfected. And this He also shewed in the three days of His passion, His sleeping, His awakening. For He was crucified, buried, rose again. On the cross He triumphed over principalities and powers, in the tomb He rested, iu His resurrection He exulted. Penitence crucifieth, righteousness soothed, life eternal glorifieth. The voice of penitence is, Have mercy upon me, O God, after ' Thy great mercy, and according to the multitude of Thy compassions do away mine iniquity: penitence offereth to God as a sacrifice a broken spirit, a contrite and humbled heart. The voice of the righteousness of Christ in His elect is this; I will sing unto Thee, O Lord, of mercy and judgment; I will sing, and understand in the un&efiled way, when Thou shalt come unto me. For by mercy we are aided to do righteousness, that we may come without fear to judgment, where are destroyed out of the city of the Lord all who work iniquity. The verse wherewith this Psalm concludeth is the voice of life everlasting,

4. Praise the Lord in His saints, that is, in those whom He hath glorified: praise Him in the firmament of His power. Praise Him in His deeds of strength; or, as others have explained it, in His 'deeds of power: praise Him according to the multitude of His greatness. All these His saints are; as the Apostle saith, But we may be the righteousness of God in Him. If then they be the righteousness of God, which He hath wrought in them, why are they not also the strength of Christ which He hath wrought in them, that they should rise again from the dead? For in Christ's resurrection, strength is especially set forth to us, for in His Passion was weakness, as the Apostle saith, though He was crucified through weakness, yet He liveth the power of God: and in another place, to know Him, and the power of His resurrection. And well doth it say, the firmament of His power. For it is the firmament of His power that He dieth no more, death hath no more dominion over Him. Why should not they also be called the works of God's strength, which He hath done in them: yea rather, they themselves are the works of His strength; just as it is said, We are the righteousness of God in Him. For what more powerful than that He should reign for ever, with all His enemies put under His feet? Why should not they also be the multitude of His greatness? not that whereby He is great, but whereby He hath made them great, many as they are, that is, thousands of thousands. Just as righteousness too is understood in two ways, that whereby He is righteous, and that which He worketh in us, so as to make us His righteousness.

5. These same saints are signified by all the musical instruments in succession, to praise God in. For what the Psalmist began with, saying, Praise the Lord in His saints, that he carrieth out, signifying in various ways thesp same saints of His.

6. ^Praise Him in the sound of the trumpet: on account of the surpassing clearness of note of their praise. Praise Him in the psaltery and harp. The psaltery praiseth God from things above, the harp praiseth God from things below; I mean, from things in heaven, and things in earth, as He Who made heaven and earth. We have already in another Psalm1, explained that the psaltery hath that***6, board, whereon the series of strings rests that it may give a better sound, above, whereas the harp has it below.

7. Praise Him in the timbrel and choir. The timbrel™. praiseth God when the flesh is now changed, so that there is in it no weakness of earthly corruption. For the timbrel is made of leather dried and strengthened. The choir praiseth God when society made peaceful praiseth Him. Praise Him on the strings and organ. Both psaltery and harp, which have been mentioned above, have strings. But organ is a general name for all instruments of music, although usage has now obtained that those are specially called organ which are inflated with bellows: but I do not think that this kind is meant here. For since organ is a Greek word, applied generally, as I have said, to all musical instruments, this instrument, to which bellows are applied, is called by the Greeks by another name: but it being called organ is rather a Latin and conversational usage. When then he saith, on the strings and organ, he seemeth to me to have intended to signify some instrument which hath strings. For it is not psalteries and harps only that have strings: but, because in the psaltery and harp, on account of the sound frem things below and things above, somewhat has been found which can be understood after this distinction, he hath suggested to us to seek some other meaning in the strings themselves: for they too are flesh, but flesh now set free from corruption. And to those, it may be, he added the organ, to signify that they sound not each separately, but sound together in most harmonious diversity, just as they are arranged in a musical instrument. For even then the saints of God will have their differences, accordant, not discordant, that is, agreeing, not disagreeing, just as sweetest harmony arises from sounds differing indeed, but not opposed to one another: for one star differeth from another star in glory: so also is the tesurrection of the dead.

8. Praise Htm on the well-sounding cymbals, praise Him on cymbals of jubilation. Cymbals touch one another in order to sound, and therefore are by some compared to our lips. But I think it better to understand that God is in a manner praised on the cymbal, when each is honoured by his neighbour, not by himself, and then honouring one another, they give praise to God. But lest any should understand such cymbals as sound without life, therefore I think he added, on cymbals of jubilation. For jubilation, that is, unspeakable praise, proceedeth not, save from life. Nor do I think that I should pass over what musicians say, that there are three kinds of sounds, by voice, by breath, by striking: by voice, uttered by throat and windpipe, when man singeth without any instrument; by breath, as by pipe, or any thing of that sort: by striking, as by harp, or any thing of that kind. None then of these kinds is omitted here: for there is voice in the choir, breath in the trumpet, striking in the harp, representing mind, spirit, body, but by similitudes, not in the proper sense of the words. When then he proposed, Praise God in His saints, to whom said he, this, save to themselves? And in whom are they to praise God, save in themselves? For ye, saith he, are His saints; ye are His strength, but that which He wrought in you; ye are His mighty works, and the multitude of His greatness, which He hath wrought and set forth in you. Ye are trumpet, psaltery, harp, timbrel, choir, strings, and organ, cymbals of jubilation sounding well, because sounding in harmony. All these are ye: let nought that is vile, nought that is transitory, nought that is ludicrous, be here thought of. And since to savour of the flesh is death, let every spirit praise the Lord. St. Augustine's Prayer. PRAYER OF ST. AUGUSTINE, Which he teas wont to use after his Sermons and Lectures.

Turn we to the Lord God, the Father Almighty, and with pure hearts offer to Him, so far as our meanness can, great %nd* true thanks, with all our hearts praying His exceeding kindness, that of His good pleasure He would deign to hear our prayers, that by His Power He would drive out the enemy from our deeds and thoughts, that He would increase our faith, guide our understandings, give us spiritual thoughts, and lead us to His bliss, through Jesus Christ His Son our Lord, Who liveth and reigneth with Him, in the Unity of the Holy Spirit, one God, for ever and ever. Amen.