Psalm 44

Psalm 45

The church, in persecution, trusteth in the protection of God.

1 Our God is our refuge and strength: a helper in troubles, which have found us exceedingly.

2 Therefore we will not fear, when the | earth shall be troubled: and the mountains shall be removed into the heart of the sea.

4 Their waters roared, and were troubled: the mountains were troubled with his strength.

4 The stream of the river maketh the city of God joyful; the Most High hath sanctified his own tabernacle.

5 God is in the midst thereof, it shall not be moved: God will help it in the morning early. pe

6 Nations were troubled, and kingdoms -

COMMENTARY ON THE PSALMS.

were bowed down: he uttered his voice; the earth trembled.

7 The Lord of armies is with us: the God of Jacob is our protector.

8 Come, and behold ye the works of the Lord: what wonders he hath done upon earth,

9 Making wars to cease even to the end of the earth. “He shall destroy the bow, and break the weapons: and the shield he -shall burn in the fire.

10 Be still and see that I am God; I will be exalted among the nations, and I wil! be exalted in the earth. The Lord of armies is with us: the God of Jacob is our protector.

EXPLANATION OF THE PSALM.

1 “ Our God is our refuge and strength: a helper in troubles, which have found us exceedingly.”

The soldiers of Christ overcome temptation as often by flight as by patience. When they must fly, God is their safest ‘refuge;’ when they have to suffer, God is their ‘‘ strength” and support; in both cases he is ‘‘ their helper in troubles,” by affording a refuge when they fly, and enabling them to conquer when they stand. The expression, “which have found us exceedingly,” gives us to understand that the persecutions suffered by the Church,.in ber infancy, were both grievous and severe, and the more so, because sudden and unexpected ; for, as we read in the Acts of the Apostles, after the ascension of our Lord, and the descent of the Holy Ghost, the Church was progressing and increasing in Jerusalem in great peace and tranquillity; “continuing daily with one accord in the temple, and breaking bread from house to house; they took their meat with gladness and simplicity of heart; praising God together, and having favour with all the people. And the Lord added daily to thetr society such as should be saved.” Ina short time, however, a most violent persecution arose, the Apostles were scourged, Stephen was stoned, and all the Disciples, with the exception of the Apostles, were scattered.

2 “ Therefore we will not fear, when the earth shall be troubled: and the mountains shall be removed into the heart of the sea.

3 ‘* Their waters roared, and were troubled: the mountains were troubled with his strength.”

Two most obscure verses ; but we have only to follow St. Basil and St. Chrysostom. Haviug declared “ God their refuge and strength,” he thinks he would - remain unmoved, even though the sea and the land were to be turned upside down, and change places in fearful confusion. ‘+ Therefore,” say the people of God, “we will not fear when the earth shall be troubled;” whatever commotions may arise in it; ‘Sand the mountains shall be removed into the heart of the sea;”’ even though the very mountains, firmly fixed and planted by God himself, in such a way as

to be looked upon as immoveable, even though they may be tossed and apekee and even cast into the deep; even in such case ‘ we will not fear,” because God Almighty is “our refuge and our strength.”

Their waters roared and were troubled ;” that, too,

however great the roaring and confusion, did not make us fear. ‘* The mountains were troubled with his strength.” Even though the very mountains, shaken from their foundations by the divine strength and power, should be hurled into the sea. For it is God alone who can so confuse the earth, hurl the mountains into the sea, and make it and the mountains along with it to tremble; according to Psalm Ixxvi.,“* The waters saw thee, O God, and they were afraid; and the depths were troubled;” and again, Psalm ciil., “* He looketh upon the earth, and maketh a tremble,” and, Isaias li., “‘ But I am the Lord thy God, who trouble the sea, and the waves thereof swell.” Thus, in these verses, God's people declare how great is their confidence in him, when they would not entertain the slightest fear, even in the event of the whole world tumbling to atoms; from which also we may form some idea of the immense power of God, who can so shake and confuse all nature, as he really will previous to the last judgment,

-as we read in Luke xii., “When there shall be great earthquakes in various places, and by reason of the confusion of the sea and the roaring of the waves, men shall be withering away from fear.” Then will God’s people not only suffer no fear, but they will even look up, “and lift up their heads,” as it is expressed in the Gospel; for ‘‘ their redemption ts at hand.” All this may have a figurative meaning ; taking the earth to represent men of earthly views,

and the mountains to represent men not only of earthly views, but also proud, insolent characters, such as the kings of old, so hostile to the Church of God ; and the sea to represent that abyss of trouble aud confusion, in which all such characters will be hustled on the day of judgment. Thus, “Zhe earth shall be troubled,” when the impious lovers of it ** shall be troubled with terrible fear,” Wisdom Vv. ; and ‘¢ The mountains shall be removed into the heart of the sea;” that is, when the mighty kings, who formerly persecuted the Church, shall be overwhelmed in the deep abyss; and then “Zhe waters roared, and were troubled; when the last scourge shall so confound and confuse the wicked and their rulers, when God’s strength shall be brought to bear on them in his anger.

4 “ The stream of the river maketh the city of God the Most High hath sanctified his own tabernacle.

5 ‘* God is in the midst thereof, it shail not be moved: God will help i in the morning early.”

He now shews how it will happen that God’s people shall entertain no fear, even when “ the earth shall be troubled, and the mountains removed into the heart of the sea;” because, instead of the iim-

mense confusion with which the wicked will be overwhelmed, an abundance of pleasure to gladden the Church, will be poured in upon it; and, instead of the unsteadiness of the mountains, that will be cast into the heart of the sea, the Church will enjoy an everlasting stability, because God will be in the midst of it. ‘ The stream of the river maketh the city of God joyful.” That is to say, God’s people will have no fear, ‘when the earth shall be troubled ;” because, instead of the fierce waves of the rude sea dashing against his Church, the sweet, soniferous, plentiful, bright, and pleasant waters of the purling river will, in great abundance, wash it, and glide by it in pleasant streams. ‘‘ Zhe Most High hath sanctijied his own tabernacle.” No wonder the city of God should be joyful, when God saluted it, sanctified it, made it his own dwelling-place, as we read in the Apocalypse, xxi., “* Behold, the tabernacle of God with men, and he will dwell with them, and they shall be his people.” ‘‘ God is in the midst thereof, it shall not be moved.” A contrast to the instability of the earth and the mountains ; they will be moved and shaken, but the city of God need have no fear thereon, for “‘ God is in the midst thereof’;’ that is, he never leaves it, is always present there, ‘‘in the midst of it,” in its inmost recesses, in its heart; and, therefore, instead of being moved or shaken, it will remain fixed and firm for ever. He concludes by shewing how all this is to be effected, and when ; by adding, “* God will help it in the morning early ;” the city of God must have all joy and gladness, and that for ever, because God will help it early in the beginning of the day, in the opening day of everlasting happiness. The Scripture calls the time of infidelity the darkness of the night, and the time of faith the morning, as St. Paul., Rom. xiii., says, “ The night hath passed, and the day appeareth;’ and 2 St. Peter, chap.i, ‘“ And we have the word of prophecy more firm; to which you do well to attend, as to a light shining in a dark place until the day dawn, and the morning star rise in your hearts ;” and the spouse in the Canticles, chap. ii., calls the beloved, ‘* Till the day break, and the shadows retire;” and the propbet Malachias, chap. iv., says, “ But unto you that fear my name the sun of justice shall arise.”

6 “ Nations were troubled, and kingdoms were bowed down : he uttered his voice ; the earth trembled.”

He now expresses in plain language what he had hitherto expressed in figurative, namely, the ruin of the enemies of the Church, and the universal and lasting peace consequent thereon. , He used.the words earth and mountains before; he now speaks more clearly of nations and kingdoms. ‘ Nations were troubled,” because their dissolution was approaching, “and kingdoms were bowed down,” tumbled from their glory, laid prostrate; “ he uttered his voice ;” God thundered from heaven, “ and the earth trembled.” ‘This destruction of the king-

COMMENTARY ON THE PSALMS.

doms of the world was more clearly predicted by Daniél, chap. ii., where he says that the kingdom of Christ “ shall consume all these kingdoms, and itself shall stand for ever,” which has been explained by the Apostle, 1 Cor. xv., when he says, “ A/terwards the end, when he shall have delivered up the kingdom to God and the Father, when he shall have abolished all principality, and authority, and power.

7 “ The Lord of armies is with us: the God of Jacob is our protector.”

In the midst of all this destruction of nations and kingdoms, God’s people will have no fear whatever, because they can always say, ‘‘ Zhe Lord of armies is with us.” “The God of Jacob is our protector,” he has undertaken it. He is called ‘“‘the Lord of armies,” because bis Angels who are most numerous and most powerful, obey his command, as we have in Psalm cii., “ Mighty in strength, and executing his word ;” and not only has he the Angels to carry out his orders, but, aswe haveit in Psalm cxvull., “ Fire, hail, snow, ice, strong winds, which fulfil his word,” are also at his command, as we read in Psalm exviil., “ Al/things obey him.” Thusthis verse advances two arguments to prove clearly that God’s people should entertain no fear; the first, from the fact of their being under the protection of God, who is allpowerful to help them. The second, from the fact of his being most ready and willing to help them, as is clear from his styling himself the God of Jacob, the holy patriarch, and friend of God, from whose family he chose his only Son to assume human flesh.

8 ** Come, and behold ye the works of the Lord: what wonders he hath done upon earth.”

He now exhorts all nations to reflect on God’s wonderful ‘doings, and fespecially on the fact that will turn up at last ; namely, that when all the enemies of Christ shall be removed, or rather, “lacd under his footstool,” there will be an end to all war, and God alone will reign supreme, with no one to resist or gainsay him. ‘Thatis the kingdom we expect and pray for, when we say daily, ‘ Thy kingdom come.” “ Come, and behold ye,” with the eye of faith and contemplation, and reflect on ‘‘ the works of the Lord, what wonder he hath done upon earth; reflect upon God’s works, (using the past for the future, in prophetic style,) in this world, so wonderful and stupendous as to deserve the name of prodigies. And these prodigies will include his “ making wars to cease even to the end of the earth,” a really wonderful thing to say he could so put an end to all war, as to preclude the possibility of its beittg everirenewed.

9 “* Making wars to cease even to the end of the earth. He shall destroy the bow, and break the weapons: and the shield he shall burn in the fire.”

He explains how he will “ make the wars to cease,” for the Lord will destroy all their offensive arms, such as the bow and the lance, and the arms of defence, viz., the shield; and without arms, war cannot be waged. Some will have these verses apply to the

COMMENTARY ON THE PSALMS.

‘temporary peace the Church enjoyed, under Augustine or Constantine ; but they are much more applicable to the everlasting peace in store for the Church, when she shall cease to be militant, and become triumphant, having conquered and subdued all her enemies.

10 “‘ Be still and see that Iam God; I will be exalted among the nations, oni I will be exalted in the earth. The Lord of armies is with us : the God of Jacob is our protector.”

Having just invited all to ‘ come, and behold the works of the Lord,” he now tells them how they are to come, if they wish really to understand them ; and to impress the necessity of it, as well as to induce them to come, he speaks in the person of the Lord himself, saying, ‘‘ Be stil, and see that I am God.” For to contemplate things divine, the mind must needs be disengaged from all worldly care, and avarice is at the bottom of all care; because it is from the lust of riches, dainties, honours, pleasure, and the like, that all troublesome thoughts are engendered, and never Jeave any one troubled with them at ease. Hence Jeremias says of the contemplative, Lam. iii., “ He shall sit solitary, and hold his peace; because he hath taken tt upon himself;” and the Lord, commands us, Mat. vi., ‘‘ But thou when thou shalt pray, enter into thy chamber, and having shut the door, pray to thy Father in secret.” And he explains by his practice what he meant by ‘‘shutting the door,” for, generally speaking, when he wanted to pray, he went up on a mountain, and went alone, to shut himself out from all the cares, noise, and concerns of this world. But, as we said, the principal stillness we require is, abstraction from the desire of anything earthly; for when any one will not wrap himself up in, or covet what he sees, however occupied he may be in helping his neighbour, he will easily collect himself when he chooses, and when necessary, and he will ‘be stil and see,” that the Lord only ‘‘2ys God.” He is the beginning and the end ; he is the entire hope of the faithful on earth, and their true happiness in heaven. David was conconstantly occupied in governing his kingdom; St. Gregory, as well as many other holy popes, in discharging the duties of the pontificate, and yet they could enter into the most sublime contemplations, because they kept the wings of their souls unfettered aud unsullied by the mire of concupiscence. The great Apostle himself, burdened as he was by the “‘ solicetude of all the Churches,” obliged to seek a living by the “labour of his hands,” still being untrammelled, free from worldly desires, he, too, could * be stall,” “ and see,” and was carried up to the third heaven, and “ heard the secret words which tt is not granted to man to utter.” On the other hand, there are many idle persons, as far as the business of this world is concerned, but from their carnal desires and pursuits know not how to ‘‘ be still.” ‘* Be stil,” look out for holy retirement, bring to it a pure and tranquil mind,

143 “and see,” on deep reflection, “ that I am God,” that IT alone am God; that no created thing, however great or sublime, is God ; I alone am him; that is, I alone am he, “ from whom, through whom, and in whom are all things,” Rom. ii. J alone, am he, without whom youcan do nothing, and are nothing; but in whom, and through whom, you can do every thing. * T will be exalted among the nations, and I will be exalted inthe earth ;” that is tosay, when I shall have done the wonderful things just enumerated, I will appear exalted before all nations, before the whole world, so “that every knee shall bend, of those that are in heaven, on earth, and in hell.” In the end of the world, nobody will be found hardy enough to despise God, for all, with or against their will, will acknowledge his supreme dominion, and will be subject to him.

He concludes the Psalm by a repetition of verse 7, to shew that the divine exhortation had the effect of stirring up and renewing the pious affections of the faithful.

Psalm 46

The gentiles are invited to praise God for the establish~ ment of the kingdom of Christ.

1 Oclap your hands, all ye nations: shout unto God with the voice of joy.

2 For the Lord is high, terrible; a great king over all the earth.

3 He hath subdued the people under us; and the nations under our feet.

4 He hath chosen for us,his inheritance, the beauty of Jacob which he hath loved.

5 God is ascended with jubilee, and the Lord with the sound of trumpet.

6 Sing praises to our God, sing ye: sing praises to our king, sing ye.

7 For God is the king of all the earth: sing ye wisely.

8 God shall reign over the nations: God sitteth on his holy throne.

9 The princes of the people are gathered together, with the God of Abraham: for the strong gods of the earth are exceedingly exalted.

EXPLANATION OF THE PSALM.

1 ‘ O clap your hands, all yenations ; shout unto God with the voice of joy.”

The holy prophet invites all nations to express the gladness of their heart by their language and their gesture. He includes all, for the glory of the head is in common with that of the body, and the body comprises not only the Jews, but all nations ; for the Church, which is Christ’s body, is spread

~ over all the world. From his invitation to clap hands, we are not to infer we are called upon to do so in the literal sense of the expression; but we are called upon to be as internally glad and joyfal as those who give expression to their joy by clapping their hands, by dancing, and such gestures. Such is evidently his meaning; because, in Psalm xev., the same prophet calls not only on men to exult and applaud, but also on the heavens and earth, rivers, mountains, and trees, which are all metaphorical expressions, and signify nothing more than the abundance of joy in the mind of man, that would, if possible, bring all nature to share it with them.

2 ** For the Lord is high, terrible ; a great king over all the earth.”

He assigns a reason for having invited all nations to rejoice and exult, the first being derived from the greatness of Christ, who he declares to be “‘ high,” by reason of his divinity, ‘‘ terrible,” by reason of his power, and ‘a great king,” by reason of his providence and government. ‘Lor the Lord is high.” Sing to him with applause and exultation, all ye nations, because Christ our Lord and God is high, cannot be higher, as regards his divine nature, in which he excels all created beings. Do so, because he is * terrible,” as regards his power, which nothing can resist. Do so, finally, because “he zs a great king

over all the earth,” being supreme, absolute, and universal rector of the whole world.

3 ‘+ He hath subdued the people under us ; and the nations under our feet.”

A second argument, drawn from the favours God:

originally conferred on his Church, when he brought it out of the land of Egypt; for then God brought his people into the land of promise,and subjected the nations and people in pozsession of it to his own people, and made them trample on the necks of the kings of those nations, as we read in Josue, chap. i.

4“ He hath chosen for us his inheritance, the beauty of Jacob which he hath loved.”

A third argument, drawn from another favour, by which the same Christ God, haying ejected the Chananeans, and having introduced his people into their land, chose from the believing Jews, from his Apostles and the other Disciples, the primitive Church as his own and his peculiar inheritance. ‘Ze hath chosen for us;”’ that means, in us, or from us; ‘*his inheritance,” his own peculiar people; “the beauty of Jacob which he loved ;” that is, he selected the flower of the Jewish people, called after Jacob, for which he had a special love, and formed his Church from it, as his peculiar inheritance. We have here to remark that, though most of the Jews were stiff-necked, and prone to idolatry, and, consequently, reprobate, there were, however, very many holy patriarchs among them, whose spirituality and innocence was most pleasing to God. Hence the Apostle, Rom. xi., says, “‘ Zhe Jews were most dear to God, for the sake of the fathers; and that their church

COMMENTARY ON THE PSALMS.

was the good olive tree, “some of whose branches were broken, because of unbelief ;” and that the converted gentiles, whom he calls the wild olives, were grafted in their place; and to the same converted gentiles he'thus addresses himself : “And if some of the branches be broken, and thou, being a wild olive tree, art ingrafted in them, and art made partaker of the root and of the fatness of the olive tree. Boast not against the branches, but if thou boast, thou bearest not the root, but the root thee.” This, then, is “the beauty of Jacob,” that caused him “ to choose an inheritance” from the Jewish people, which he afterwards caused to increase and multiply.

5 ‘+ God is ascended with jubilee, and the Lord with the sound of trumpet.”

The fourth reason for joy and gladness; because, after the Lord ‘chose his inheritance” from the Jewish people, that is to say, selected his Aposiles and Disciples from among them, he ascended into heaven, and raised our nature, indissolubly united to his own, above all the heavens, above all the Angels, aud above all created beings. For though this passage does not say to what place he ascended, it is clearly expressed in Psalm Ixvii., “ [Ze ascended on high, and led captivity captive;? and, in the same Psalm, “ Who mounteth above the heaven of heavens to the east.” The meaning, then, is, ‘* God hath ascended,” Christ has ascended, but by virtue of his own power, inasmuch as he is God. ‘“ With jubilee and the sound of trumpet,” which is to be understood of the spiritual rejoicings, and the chanting of the Angels; for, as far as the ascension of Christ before his Apostles was concerned, it occurred in silence, and they probably neither heard nor saw the chanting, nor the persons of the Angels, lest their attention may be diverted from the great mystery that was then in process; namely, the extraordinary elevation of that nature, to which was said, “Thou art dust, and to dust thou shalt return,” in its ascent in great glory and immortality above the highest heavens.

6 ‘ Sing praises to our God, sing ye: sing praises to our king, sing ye.

7 ‘‘ Hor God is the king of all the ‘earth: sing ye wisely.”

Before offering a fifth reason for praising God, he excites all to break out in repeated expressions of admiration at his having ascended so gloriously. “Sing praises to him,” by reason of his being our God ; “ sing praises to him,” by reason of his being King ; and, thirdly, ‘‘séag praises to him,” because he is “* Ang of all the earth ;”and do so, not ouly repeatedly, but ‘‘wesely,” with care and attention, making no mistakes therein, for any duty rendered to a great king must be gone through in such manner,

8 ‘ God shall reign over the nations: God sitteth on his holy throne.”

A fifth reason for singing and chanting to God,

“ with the voice of joy,” derived “rom Christ, after

COMMENTARY ON THE PSALMS.

his ascension to heaven, having sent his Apostles to preach the Gospel, and to gather the gentiles to his fold. “ God shall reign over the nations.” Christ, not content with the inheritance he got in the Jewish people, shall also reign over the gentiles ; because, by the preaching of the Apostles, he will bring them all to the true faith. But, in the meantime, “‘ God sitteth on his holy throne,” he sits at the right hand of his Father, the most holy, most just position he can occupy, and which “‘ no tnaquity can touch.”

9 “ The princes of the people are gathered together, with the God of Abraham: for the strong gods of the earth are exceedingly exalted.”

He explains the sentence, “ God shall reign over the nations,” because the preaching of the Apostles would bring the “ princes of the people” to the true faith, oblige them to abandon their idols, and turn to the God of Abraham, who is the only true God, that thus he may be their God, and they his people. * For the strong gods of the earth are exceedingly exaléizd;” the great men amongst the gentiles, who had been slaves of sin, and servants of their idols, are now, by their conversion, children of God, and heirs of the kingdom of heaven,

PSALM XLVII,.

God is greatly to be praised for the establishment of his church.

1 Great is the Lord, and exceedingly to be praised in the city ef our God, in his holy mountain.

2 With the joy of the whole earth is mount Sion founded, on the sides of the north, the city of the great king.

3 In her houses shall God be known, when he shall protect her.

4 For behold, the kings of the earth assembled themselves: they gathered together.

5 So they saw, and they wondered: they were troubled: they were moved:

6 Trembling took hold of them. There were pains as of a woman in labour.

7 With a vehement wind thou shalt break in pieces the ships of Tharsis.

8 As we have heard, so have we seen, in the city of the Lord of hosts, in the city of our God: God hath founded it for ever.

9 We have received thy mercy, O God, in the midst of thy temple.

10 According to thy name, O God, so also is thy praise unto the ends of the earth: thy _ right hand is full of justice.

11 Let Mount Sion rejoice, and the daughters of Juda be glad; because of thy judgments, O Lord.

12 Surround Sion, and encompass her: tell ye in her towers.

13 Set your hearts on her strength; and distribute her houses, that ye may relate it in another generation.

14 For this is God, our God unto eternity, and for ever and ever; he shall rule us for evermore,

EXPLANATION OF THE PSALM.

_ 1 “ Great is the Lord, and exceedingly to be praised in the city of our God, in his holy mountain.”

The prophet, being about to praise a certain edifice? commences by praising the architect, and says that in the holy city the wonderful skill and wisdom of — God, who built it, is truly displayed. “* Great ts the Lord, and exceedingly to be praised ;” and so he is, whether we look at his essence, his power, his wisdom, his justice, or his mercy, for all are infinite, everlasting, and incomprehensible ; and thus, so much is God ‘exceedingly to be praised,” that all the Avgels, all men, even all his own works would not suffice thereto; but of all things we have revealed, there is no one thing can give us a greater idea of his greatness, or for which we should praise and thank him more, than the establishment of his Church; and, therefore, the prophet adds, “tn the city of our God, in his holy meuntain;” that is to say, the greatness of God, and for which he deserves so much praise, is conspicuous in the foundation and construction of his Church, which is “ the city of our God, in his holy mountain ;” that is, made as perfect as possible. For, it is said in Isaias ii., ‘‘ Zhe mountain of the house of the Lord shall be prepared on top of mountains.” And the Lord himself calls his Church “ a eity placed on a mountain.” ‘To touch briefly on the remarkable points of this edifice, just consider, first, the incredible variety of nations, differing in language, manners, customs, and laws, so uniting in the profession of one faith, and the use of the same sacraments, as to form one people, nay, even one family. Consider, secondly, the same Church, founded on Peter, a poor, ignorant, rude fisherman ; and yet founded so firmly, that the gates of hell cannot prevail against it ; for, in spite of that world in which Christ’s Church is spending its exile, in spite of all the powers of darkness, in spite of all the persecutions of the wicked, she will ultimately arrive in safety at the land of promise; and, placed, at length, above the highest heavens, will reign undisturbed in everlasting happiness. Such things, certainly, could not be accomplished, but by the great God; that is, by a most powerful and skilful architect, who, therefore, “2s exceedingly to be praised,” or, rather, is beyond all praise.

2 ** With the joy of the whole earth is mount Sion founded, on the sides of the north, the city of the great king,”

The prophet assigns a reason why God should be so * exceedingly praised” in his Church, typified by Mount Sion and the city of Jerusalem, and assigns as a reason, God’s having ‘founded it with the joy of the whole earth,” using the word “founded” in the present, not in the past tense; for the establish - ment of the Church is always going on, and never a thing of the past. Various churches are daily springing up where one never existed before. For the Church is not like a small house, that takes little time to build, but is rather a great city, spread over the world; built in various ages, by spiritual architects, successors of the Apostles, who, by their preaching, lay Christ as the corner-stone, and erect a spiritual edifice thereon. That foundation is laid “ with the joy of the whole earth,” because, throughout the world, the Church is established by the preaching of the Gospel, which never fails to bring the most unbounded spiritual joy and gladness to those who receive it. It is, therefore, that such knowledge is com; ared by the Lord to a ‘‘ treasure hidden in a eld, which when a man hath found he hideth, and for joy thereof, goeth and selleth all he hath, and buyeth that field;” and, in the Acts of the Apostles, when the Church was being founded in Jerusalem, it is said, “* They took their meat with gladness ;” and, in chap. viii., speaking of the preaching of Philip, and his establishment of the Church in Samaria, it says, ‘“‘ And there was great joy in that city;” and the eunuch of Queen Candace, when he heard the faith from the same Philip, and was baptized, “ went his way rejoicing;” and, in chap. xiii., we read that when St. Paul began to preach to the gentiles, and lay the foundation of the Church, “ The gentiles hearing this were glad, and glorified the word of the Lord.” When he talks of the foundation of Mount Sion, we are not to understand him as speaking of the mountain of that name; for that was in existence from the beginning of the world; but of the spiritual mountain, of which it was the type. Mount Sion means, then, the Church of Christ, so called by reason of the eminence of doctrine, and the perfection of life, to be found in the Church. The same Church is also styled ‘‘ The side of the north,” because, as Mount Sion, lying on the north side of the land of promise, protects it from the withering, bitter blasts of the north wind, so the Church of Christ is like a wall, warding off the spiritual north blast; that is, the blast of the unclean spirits; for those who nestle in the bosom of the Church, that isto say, who receive her doctrine and .obey her laws, are not easily injured by the north blast, spreading its pernicious dogmas by example. Finally, the same Church is called “ The city of the great king,” which tends much to ennoble it, by reason of the Church of Christ having him for its king, who is Prince of the kings of the earth, and King of kings, and Lord of lords. All other authorities in the Church are but servants, servants of Christ, as

COMMENTARY ON THE PSALMS.

the Apostle says, “ Zeta man so look upon us as the ministers of Christ and the dispensers of the mysteries of God.’ Even the very supreme head of the Church calls himself the vicar of Christ, and not only acknowledges himself to be the servant of God, but even the servant of his servants.

3 “ In her houses shall God be known, when he shall protect her.”

He now assigns a second reason for the Lord being “‘ great and exceedingly to be praised” in his city of - Jerusalem, because he not only founded it well, but constantly protects and exalts it. God, who founded © his Church like a royal city, will then especially “‘ be known in her houses; that is, by all her inhabitants, when, in time of persecution, “ he shall protect her.”

4 ‘+ For behold, the kings of the earth assembled themselves : they gathered together.

5 ‘+ So they saw, and they wondered : they were troubled: they were moved :

6 “ Trembling took hold of them. as of a woman in labour.

7 “With a vehement wind thou shalé break in pieces the ships of Tharsis.”

The Latin fathers, Ambrose, Jerome, and Augustine, explain these verses in a different way from the Greek fathers, Chrysostom, Theodoret, and Euthymius; the former apply it to the gentiles embracing the fuith ; the latter, to those resisting it. According to the Latins, the meaning is, The gentiles will cause God to be known in the Church. ‘‘ For behold, the kings of the earth,” avd their subjects, converted by the preaching and the miracles of the Apostles, assembled themselves, gathered together; thatistosay, came into theone faith, outof various sects and superstitions, and became one people ; so much so, ‘‘that they had but one heart and one soul,” as we read of the first Christians in the Acts, and their conversion was effected, for “they saw” the wonders and prodigies, “ and they wondered ;” and having come to a knowledge of the greatness of their error and their sin, in worshipping idols, instead of the true God, “they were troubled, they were moved,” by true penance; whence, also, ‘trembling took hold of them;” looking at the frightful risk they had so long run of eternal damnation, “ There were pains,” no small or trifling ones, but smart, severe ones, like “ the pains of a woman in labour ;” which, however, ended in great joy. “* But when she hath brought forth the child, she remembereth no more the anguish, for joy that a man as born into the world.” ‘Thus the sorrow of the penitent terminates in the most inexplicable joy, when the grace of adoption, the seed and the pledge of eternal salvation, is poured into his heart, and then is accomplished, “* With a vehement wind thou shalt break in pieces the ships of Tharsis,” for the Holy Ghost, inhabiting the soul in process of justification, and inflaming it with the vehement warmth of his charity, “ breaks in pieces the ships of Tharsis ;” the vehicles of pride, luxury, and avarice; for we read

There were pains

COMMENTARY ON THE PSALMS.

in Kings and Pavalipomenon, of the ships that hastened to Tharsis with flowing sails, bringing gold and silver from it; the swollen sails are the type of pride ; the tossing of the ship, of luxury, and the gold and silver, of avarice.

8 * As we have heard, so have we seen, in the city of the Lord of Hosts, in the city of our God: God hath founded ut for ever.”

These are the expressions of the children of the Church in rejoicing to know, by experience, what they had heard was promised, the stability of Christ's Church. We have more reason to rejoice thereon, for we have heard Christ say, “‘ On this rock I will build my Church, and the gates of hell shall not prevail against tt;” and now, after sixteen hundred years, after so many and so grievous persecutions, by pagans and heretics, we see it was impossible for the Church to have failed. The prophet then, speaking in the person of the faithful, says, “ As we have heard” it foretold by the prophets and by the Apostles, *‘ so have we seen” it accomplished in the Church, which is “ the city of the Lord of LHosts,” whom all created things serve, and is, therefore, “the Lord of Hosts;” that is, of armies, “who is our God,” But what we have seen and heard is, that “God had fownded it for ever,” so that there is no danger of its ever being destroyed.

9 ‘* We have received thy mercy, O God, in the midst of thy temple.”

An admission on the part of God’s people, that the great things God did, and still does for his Church, are not to be attributed to their own works or merits, but entirely to his mercy. The stability of thy Church and the other innumerable favours which we heard were promised, and we now see realized, have all come from your hands, and not from ours. We therefore acknowledge it “in the midst of thy temple ;” publicly before all, that ‘we have received your mercy ;” to it we attribute all our happiness,

10 ‘ According to thy name, O God, so also is thy praise unto the ends of the earth: thy right hand is full of justice.”

He goes on, in the person of the same people, in praising God for the favours received from him, and as he commenced with, “ Great ts the Lord, and exceedingly to be praised,” he now says, ‘ According to thy name, so ts also thy praise unto the ends of the earth; that is to say, the measure of your praise must be co-ordinate with the greatness of your name. For, as the name of God was made known all over the world, by the great and wonderful things done by God, in the establishment and propagation of his Church ; so also is Christ praised through the whole world, even to its very extremities: and he tells us why God will be praised for his justice, “ Thy right hand is full of justice; for God’s justice in rewarding the good, and punishing the wicked, is justly extolled all over the world, God’s hand is said to

be ‘full of justice,” not that there is no mercy in his hand, but that there is no place or room for injustice. “ Mor the Lordis just in all his works,” Psalm exliv.

11 “ Let mount Sion rejoice, and the daughters of Juda be glad ; because of thy judgments, O Lord.”

As “God’s right hand is full of justice,” the prophet exhorts his people to rejoice, knowing as they do, from experience, better than others, how just the Lord is. “ Let mount Sion rejoice;” that is, his people signified by Mount Sion; “ and the daughters of Juda be glad;”? let the women unite therein with them. ‘ Because of thy judgments ;” looking at the justice with which you protected your frieads, and chastised your exemies.

12 “Surround Sion, and encompass her : tell ye in her towers.

13 ‘Set your hearts on her strength ; and distribute her houses, that ye may relate it in another generation.”

He now, in the end of the Psal. exhorts them to build up and fortify the holy city of which he spoke in the second verse. Such a city is not like an ordinary material city, which is at once founded and built; the founding and building of the city intended here, will be going on to the end of the world, and must be built and renewed with living stones, that will need daily to be put in, until the perfect city shall be dedicated on the day of judgment. So the Apostle says, Ephes. i1., “Jn whom you are also built together into a habitation of God in the Spirit ;” and in chap. iv., he says, ‘‘ And some indeed he gave to be apostles, and some prophets, and others evangelists, and others pastors and teachers; for the perfection of the saints, for the work of the ministry, unto the edification of the body of Christ.” And1 St. Peter, chap. ii., “ Zo whom approaching the spiritual stone, rejected indeed by men, but chosen and honoured of God; be you also, as living stones, built up, asprritual house.” He, therefore, says, “ Surround Sion, and encompass her.” Surround the holy city with walls, where they are needed. Holy souls are called the walls of a city, for they protect the rest of the people from their enemies; ‘‘ Ted/ ye in histowers ;” announce it publicly from some elevated place, [as we have already said, ] the preaching of the Gospel is the instrument to found and build the city. “ Seé your hearts on her strength.” Think seriously on the defence of the city, that she may be in no wise exposed to the enemy ; “ And distribute her houses ;” after the walls shall have been founded and built, set about the houses; and as a great many must needs be built, “ distribute” their parts to the various workmen, that the houses may be the more quickly built, and the city be filled and increase; and thus it will come to pass “ that ye may relate i in another generation ;” that is, that by your having so multiplied God’s people, posterity may have the knowledge of God himself,

14 “ For this is God, our Goi unto eternity, and for ever and ever: he shall rule us for evermore.”

This is what is to be told to posterity, that God, who did so many wonders in his holy city Jerusalem, “‘ He ts our God unto elernity.” We will never desert him, nor will he desert us. We will be his people for ever, and “he shallrule us for evermore.”