Psalm 34

a. Iudica Domine nocentes me;expugna impugnantes me.

Judge, O Lord, those who are harming me;overcome those who are attacking me.

b. Apprehende arma et scutum; etexurge in adiutorium mihi. Effundeframeam, et conclude adversus eos,qui persequuntur me: dic animaemeae, Salus tua ego sum.

Take hold of arms and shield; and rise up tohelp me. Send forth the spear, and concludeagainst those who persecute me: say to mysoul, "I am you safety."

c. Confundantur et revereantur: etquaerentes animam meam.Avertantur retrorsum, etconfundantur: cogitantes mihi mala.

Let them be confounded and stand in awe,those who are seeking after my soul. Let thembe turned back and confounded, those whoare plotting evils against me.

d. Fiant tamquam pulvis ante faciemventi: et angelus Domini coarctanseos. Fiant viae illorum tenebrae etlubricum: et angelus Dominipersequens eos.

Let them become like dust before the wind,and let the angel of the Lord confine them. Lettheir way become dark and slippery, the angelof the Lord pursuing them.

e. Quoniam gratis absconderunt mihiinteritum laquei sui: supervacueexprobraverunt animam meam.

For they have freely concealed their snare ofdestruction for me, needlessly have theyreproached my soul.

f. Veniat illi laqueus quem ignorat, etcaptio quam abscondit, apprehendateum: et in laqueum cadat in idipsum.

Let the snare which he does not know comeupon him, and let the plot which he concealstake hold of him: and into this very snare lethim fall.

g. Anima autem mea exultabit inDomino: et delectabitur super salutarisuo. Omnia ossa mea dicent, Dominequis similis tibi? Eripiens inopem demanu fortiorum eius, egenum etpauperem a diripientibus eum.

But my soul shall exult in the Lord, and shallbe delighted in its salvation. All of my bonessay, Who is like to you, O Lord? Delivering thehelpless from the hand of those stronger thanhis, the needy and the poor from thosedespoiling him.

h. Surgentes testes iniqui, quaeignorabam interrogabant me.Retribuebant mihi mala pro bonis,sterilitatem animae meae.

Unjust witnesses rising up were questioningme of things of which I had no knowledge.They were repaying me evil for good, thebarrenness of my soul.

i. Ego autem cum mihi molesti essent,induebar cilicio. Humiliabam in ieiunioanimam meam: et oratio mea in sinumeo convertetur.

But I, when they were troubling me, wasclothed in a hair-shirt. I humbled my soul withfasting: and my prayer was turned into mybosom.

j. Quasi proximum, et quasi fratremnostrum sic complacebam: quasilugens et contristatus, sic humiliabar.

As a neighbour and as our brother, so did Iplease: as one mourning and sorrowful, sowas I humbled.

k. Et adversum me laetati sunt, etconvenerunt: congregata sunt superme flagella, et ingoravi.

And they rejoiced against me, and cametogether: scourges were brought togetherupon me, and I did not know.

l. Dissipati sunt, nec compuncti,tentaverunt me, subsannaverunt mesubsannatione: frenduerunt superme dentibus suis.

They were dissipated and felt no remorse:they tempted me, they mocked me with scorn:they gnashed upon me with their teeth.

m. Domine quando respicies?restituere animam meam a malignitateeorum, a leonibus unicam meam.

O Lord, when will you regard me? Restore mysoul from their malice, my only soul from thelions.

n. Confitebor tibi in ecclesia magna:in populo gravi laudabo te. Nonsupergaudeant mihi, qui adversanturmihi inique: qui oderunt me gratis, etannuunt oculis. Quoniam mihiquidem pacifice loquebantur, et iniracundia terrae loquentes, doloscogitabant. Et dilataverunt super meos suum, dixerunt, Euge, euge,viderunt oculi nostri.

I will give thanks to you in the great church: Iwill praise you to a heavy people. Do not letthose who are wrongly opposed to me, rejoiceover me, those who have freely hated me andwink their eyes. For indeed they spokepeaceably to me, and speaking in the earth'sanger, they devised plots. And they openedwide their mouth against me, and they said,Well done, well done, our eyes have seen.

o. Vidisti Domine, ne sileas: Dominene discedas a me.

You have seen, O Lord, be not silent: do notdepart from me, O Lord.

p. Exurge et intende iudicio meo,Deus meus, et Dominus meus incausam meam. Iudica me secundumiustitiam tua Domine Deus meus: etnon supergaudeant mihi. Non dicantin cordibus suis, Euge, euge animaenostrae, neque dicant, Devorabimuseum.

Rise up and aspire to my judgment, my Godand my Lord, in my cause. Judge me, O Lord,my God, according to your justice, and letthem not rejoice over me. Let them not say intheir hearts, Well done, well done it is to ourmind; and let them not say, We will swallowhim up.

q. Erubescant, et revereantur simul,qui gratulantur malis meis. Induanturconfusione, et reverentia, qui malignaloquuntur super me.

Let them blush and be ashamed at the sametime, those who rejoice at my evils. Let thembe clothed in confusion and shame, thosewho speak wicked things against me.

r. Exultent et laetentur, qui voluntiustitiam meam, et dicant semper,Magnificetur Dominus, qui voluntpacem servi eius. Et lingue meameditabitur iustitiam tuam; tota dielaudem tuam.

Let them exult and be glad, those who desiremy justice, and let them always say, "Let theLord be magnified", those who desire thepeace of his servant. And my tongue shallmeditate you justice, your praise the wholeday long.

a. In Psalmis praecedentibusmanifestata est dignitas iustorum; hicautem imploratur auxilium contrapersecutiones impiorum: et circa hoc triafacit. Primo enim petit divinum auxiliumcontra peccatores persequentes.Secundo confitetur sibi huiusmoditribulationes dari propter peccatum, ibi,Domine ne in furore. Tertio ostenditsuam fiduciam quam habet in Deo, ibi,Expectans expectavi.

In the preceding Psalms, the dignity of the justwas made clear. Here, however, help against thepersecutions of the impious is implored,concerning which the psalmist does three things.First, he asks God's help against those sinnerspersecuting him, second, he acknowledges tohimself such tribulations to be given according tosin, at, Rebuke me not, O Lord, in yourindignation (Psalm 37), and third, he shows hisfaithfulness which he has in God, at, Withexpectation I have waited (Psalm 39).

Circa primum tria facit. Primo enim petitdivinum auxilium contra impiorumpersectionem. Secundo describit eorumnequitiam, ibi, Dixit iniustus. Tertioostendit eorum prosperitatem essecontemnendam, ibi, Noli aemulari.

Concerning the first, he does three things. First,he asks God's help against the persecution of theimpious, second, he describes their wickedness,at, I said: I will take heed to my ways (Psalm 38)and third, he shows their prosperity is to becondemned, at, Be not envious of evildoers(Psalm 36).

Titulus communis est, In finem Psalmusipsi David. Mystice pertinet ad Christumverum David: et secundum mysticamexpositionem est secundus Psalmuseorum qui prolixe loquuntur de passioneChristi. Primu fuit, Deus Deus meusrespice.

The title is general, For the leader, a Psalm forDavid himself. Mystically, it pertains to Christ, thetrue David; and according to a mysticalexposition, it is the second psalm of those whichspeak copiously concerning Christ's passion. Thefirst was, My God, my God, look upon me (Psalm21).

Hic ergo Psalmus sive legatur expersona David, sive Christi, velcuiuscumque, duo facit. Primo enim petitimpiorum repulsam. Secundo assignatcausam, ibi, Surgentes testes.

Therefore, whether this psalm is read either withrespect to the person of David, Christ, orwhomever, it does two things. First, it asks for therejection of the impious, and second, assigns thecause, at, Witnesses rising up.

Circa primum tria facit. Primo enim petitadversariorum condemnatione.Secundo proponit condemnationisinteritum, scilicet eorum culpam, ibi,Quoniam gratis. Tertio assignat fructuscondemnationis huius, ibi, Anima autemmea.

Concerning the first, he does three things. First,he asks for the condemnation of his enemies,second, he sets forth the destruction of theircondemnation, namely their guilt, at For theyhave freely, and third, he assigns the fruit of thiscondemnation, at, But my soul.

Circa primum duo facit. Primo enimproponit in generali suam petitionem.Secundo explicat eam, ibi, Apprehendearma etc.

Concerning the first, he does two things. First, heproposes his petition in general, and second,explains it, at, Take hold of arms etc.

Circa primum duo petit in generali,scilicet condemnationem eorum, etdivinum auxilium, ibi, Expugna. Haecenim duo petit contra duo: nam contranocentes petit condemnationem, etcontra impugnantes petit divinumauxilium.

Concerning the first, he asks for two things ingeneral, namely their condemnation, and God'shelp, at, Overcome. He asks these two inopposition to two concerns: against thoseharming him, he asks for their condemnation, andagainst those attacking him, he asks for God'shelp.

Primo quis impugnat alium. Secundopraevalens ei nocumentum infert. Estergo hic ordo praeposterus. Quandoenim aliquis impugnat alium, non statimmeretur condemnationem, sedconcitatur impugnatus ad petendumauxilium; quando vero nocet, tunc petitcondemnationem.

Someone first attacks another, and then,prevailing, inflicts harm on him. Therefore, thisorder is reversed. For when someone attacksanother, he does not immediately meritcondemnation, but the one attacked is roused toask for help. However, when he harms, then theone harmed asks for condemnation.

Et ideo hic distinguit utrumque, quianocumentum prius est in intentioneinferentis: et ideo primo petitcondemnationem nocentium. Dicit ergoO Domine iudica nocentes me.

And for this reason he here distinguishes both,because harm is prior in the intention of the onewho inflicts it; and thus he first asks for thecondemnation of those harming. Therefore, hesays, Judge, O Lord, those who are harming me.

Est autem triplex iudicum, scilicetcondemnationis: Iac. 2. Iudicium sinemisericordia illi, qui non feceritmisericordiam. Item purgationis: Nehe.4. Tempus est ut incipiat iudicium adomo Domini. Item discretionis: Ps. 42.Iudica me Deus, et discerne causammeam.

Now, there is a three-fold judgment, namely, ofcondemnation - James 2: Judgment is withoutmercy to one who has not shown mercy; ofcleansing - 1 Peter 4: For the time is, thatjudgement should begin at the house of the Lord;and of discrimination - Psalm 42: Judge me God,and discern my cause.

Hic autem agitur de primo. Similis petitiohabetur Hier. 2. Tu autem DomineSabaoth qui iudicas iuste, et probasrenes et corda, videam ultionem tuam exeis.

The first is treated of here. A like petition is had atJeremiah 11: But you, O Lord Sabaoth, whojudges rightly, and tries the reins and the hearts,let me see your revenge on them.

C o n t r a Matt. 5. Orate propersequentibus, et calumniantibus vos.

But on the contrary, there is Matthew 5: Pray forthose who persecute and malign you.

Respondeo. Dicendum quod in omnibusistis imprecationibus duplex estintellectus. Unus quod dicantur permodum praenunciationis, ut cum dicit,Iudica; quasi dicat, iudicabis.

I respond by saying that in every imprecation ofthis kind, the meaning is two-fold. One which issaid by way of prediction, as when he says,Judge; as if he were saying, you will judge.

Vel ut omnia intelligantur prolata non exzelo vindictae propriae, sed divinaeiustitiae, cui se conformant iusti.

Or so that all things are understood as broughtforth not from the zeal of one's own vengeance,but of God's justice, to which the just conformthemselves.

Secundo impugnatus desiderat utadversario resistat; unde ait, Expugnaimpugnantes me, fit, scilicet nonpraevaleant in me: Hier. 20. Dominusmecum est tamquam bellator fortis: Isa.63. Ego qui loquor iustitiam, etpropugnator sum ad salvandum.

The second meaning is where, having beenattacked, he desires to resist his adversary. Andso, he says, Overcome those who are attackingme, (fit ?), namely let them not prevail over me -Jeremiah 20: The Lord is with me as a strongwarrior; Isaiah 63: I who speak justice, I am theone who fights in defense of salvation.

b. Consequenter cum dicit, Apprehendearma, explicat petitionem suam. Duoenim petit, scilicet condemnationemnocentium, et expugnationemimpugnantium.

Consequently, when he says, Take hold of arms,he explains his petition. He asks for two things,namely the condemnation of those doing harm,and the defeat of those attacking.

Et ideo in particulari ista duo explicat.Primo enim explicat secundum.Secundo primum, ibi, Confundantur.

And for this reason, he explains these two indetail. First he explains the second, and then, thefirst, at Let them be confounded.

Circa primum quinque proponit, quaesunt necessaria in defensore. Primumest quod se armet: quod hoc tangitdicens, Apprehende arma, et scutum.Arma Dei sunt electi eius: Rom. 6.Exhibete membra vestra arma iustitiaeDeo. Unde angeli dicuntur arma Dei,quibus utitur ad pugnandum contramalos: Sap. 5. Pugnabit pro illo orbisterrarum contra insensatos.

Concerning the first he sets down five thingswhich are necessary for defense. The first is thathe will arm himself, which he mentions saying,Take hold of arms and shield. The arms of Godare his choosen ones - Romans 6: Present yourmembers as weapons of justice for God. Thus,the angels are called the weapons of God, whomhe uses to fight against the wicked - Wisdom 5:The universe will fight with him against thefoolhardy

Scutum Dei proprie est divina protectio,et voluntas sua qua protegit: Ps. 5.Scuto bonae voluntatis tuae coronastieos. Dicit ergo, Apprehende arma etscutum, idest Mitte sanctos tuos, et tuetiam protege me, bona voluntate tua.

The shield of God is especially divine protectionand his will, by which he shall defend - Psalm 5:You surround them with the shield of your goodwill. Therefore, he says, Take hold of arms andshield, that is, Send your holy ones and protectme by your good will.

Vel, Arma et scutum, sunt virtutes: Sap.3. Induet pro thorace iustitiam, sumetscutum inexpugnabile aequitatem.

Or, Arms and shield are virtues - Isaiah 59: Hewill put on justice as a breast-plate, he will graspthe shield of impregnable justice.

Secundum est, quod procedat adbellum; et ideo dicit, Exurge inadiutorium mihi. Deus dicitur dormire,quando homo est in tribulationibus, etnon sentit auxilium divinum: Matt. 8.Motus magnus factus est in mari, ita utnavicula operiretur fluctibus, ubi erantdiscipuli, ipse vero dormiebat, etconcitaverunt eum dicentes: Dominesalva nos, perimus. Et surgens imperavitventis, et mari, et facta est tranquillitasmagna; Ps. 41. Exurge quare obdormisDomine.

The second thing is that he goes forward intobattle. And thus he says, Rise up to help me. Godis said to sleep when man is in distress and doesnot experience divine help - Matthew 8: A greatstorm arose on the sea, such that the boat waslabouring upon the waves. The disciples werethere, but Jesus was sleeping. They woke him,saying: "O Lord, save us! We areperishing!"...And getting up, he commanded thewinds and the sea, and a great calm came to be;Psalm 43: Arise! Why are you asleep, O Lord?

Tertium est exemptio gladii; et ideo dicit,Effunde frameam, Hieronymus habet,Evagina gladium. Framea idem est,quod gladius. Veruntamen, Effunde, hicdesignat abundantiam divinae vindictae.

The third is the drawing of the sword. And so hes a y s , Send forth the spear. Jerome hasUnsheathe the sword. Spear is the same assword. Nevertheless, Send forth, designates herethe abundance of divine vengeance.

G l o s s a , Effunde frameam, idestmultiplica vindictam: Zac. 15. Frameasuscitare super pastorem meum, etsuper virum cohaerentem mihi. Frameapotest intelligi vel vindicta Dei, velanima Christi, vel quilibet iustus, quisunt gladius Dei contra malos: 1 Cor. 2.Spiritualis autem diiudicat omnia.

Send forth the spear, that is (in the Gloss)numerous punishments - Zac. 13: Awake, Osword, against my shepherd, and against the manthat cleaveth to me. Spear can be understood asthe vengeance of God, the soul of Christ, or allthe just, who are God's sword against the wicked- 1 Cor. 2: The spiritual person however judges ofall things.

Quartum est percussio; et ideo dicit, Etconclude etc. Hieronymus habet, Etpraeoccupa ex adverso persequentesme; quasi dicat, Prius percutias, quamsibi cavere possint. Et hoc etiam propriedicitur concludi, quasi non potestevadere: Iob 10. Cum sit nemo qui demanu tua possit eruere.

The fourth is the blow. And thus he says, Andconclude etc. Jerome has, And block the wayagainst those pursuing me, as if he were saying,Strike, before they are able to gaurd against you.And this is also properly said to be concluded, asif one is unable to escape - Job 10: Even thoughthere is no one who can rescue me from yourhand.

Vel concludi quis dicitur, quandoconvincitur de falsitate: unde, Conclude,ait; quasi dicat, convince eos ut erroremsuum cognoscant.

Or, one is said to be concluded when one isconvicted of falseness; and so he states,Conclude, as if he were saying, Convict them sothat they might know their error.

Quintum est, ut eripiatur ille quiprotegitur: unde dicit, Dic animae mea,salus tua ego sum; quasi dicat, Pereffectum manifesta, ut per inspirationemcognoscam te esse salutem animaemeae: Ps. 84. Audiam quid loquatur inme Dominus Deus: Isa. 43. EgoDominus, et non est absque mesalvator.

The fifth is so that he who is shielded may besaved. And thus he says, Say to my soul, I amyour safety, as if he were saying, Show thisclearly through a sign, so that through inspiration,I might know you to be the safety of my soul -Psalm 84: I will listen to what the Lord God saysto me; Isaiah 43: I am the Lord, and there is nosaviour besides me.

c. Consequenter cum dicit,Confundantur, agit de condemnationenocentium. Et primo petit eorumcondemnationem. Secundo adhibetsimilitudinem, ibi, Fiant tamquam pulvisetc.

Consequently, when he says Let them beconfounded, he treats of the condemnation of thewicked. First he seeks their condemnation andsecond, he employs a similitude, at, Let thembecome like dust etc.

Circa primum duo petit incondemnationem contra duo, quae malipersequentes intendunt. Principaliterenim intendunt eum totaliter destruere:Ps. 82. Non memoretur nomen Israelultra. Secundo intendunt, quod salteminferant ei aliqua mala, et de utroquepetit eos condemnari. Secundum, ibi,Avertantur.

Concerning the first, he seeks in condemnationtwo things contrary to two which his evilpersecutors intend. For they intend primarily todestroy him completely - Psalm 82: Let the nameof Israel be remembered no more - and, second,they intend at least to bring some sort of evil tohim. Concerning both of these he asks that thesemen be condemned (this latter intention is at Letthem be turned).

Circa primum duo facit. Primo enim ponitpoenam quam expetit. Secundo subditeorum demeritum, ibi, Quaerentesanimam meam.

Concerning the first he does two things. First hedetermines the punishment which he longs for,and second, applies their demerit, at, Those whoare seeking after my soul.

Poenam petit duplicem, scilicetconfusionem, et timorem. Confusioautem consistit in hoc quod non potestquis suum implere intentum. Secundumest, quod deficiens a proposito, timet neincidat, vel in similem poenam, vel inmanus adversarii. Et ideo dicit quantumad primum, Confundantur; et quantumad secundum, Revereantur, idesttimeant similem poenam.

He seeks a two-fold punishment, namelyconsternation and fear. The former exists whensomeone is not able to fulfill his intention, and thelatter, when lacking purpose, he fears lest he fallinto either a similar punishment, or the hands ofhis adversary. And so, with respect to the first, hesays, Let them be confounded; and with respectto the second, Let them stand in awe, that is, letthem fear a similar punishment.

Simile habetur Hier. 17. Confundanturqui me persequuntur, et non confundarego etc. Hoc etiam potest reduci utintelligatur esse dictum pro confusioneeorum, de bona scilicet confusione, etde bono timore, ut salubriterconfundantur ad poenitentiam.

A similar example is had at Jeremiah 17: Letthem be confounded who persecute me, and letme not be confounded etc. This can also be takenso that it is understood to be said for the sake oftheir consternation, that is to say, concerninggood consternation and good fear, so that they beadvantageously confounded towards repentance.

Et revereantur, idest timeant poenas,etiam si meritum eorum contradicat, quiasunt quaerentes animam meam.

And let them stand in awe, that is, let them fearpunishment, even if it contradicts their merit,because they are seeking after my soul.

De secundo dicit, Avertantur. Et circahoc duo facit. Primo enim petit utimpediantur a proposito. Secundo, quodconfundantur impediti, ibi, Etconfundantur.

Concerning the second he says, Let them beturned back. He does two things about this. First,he prays so that they be hindered in theirintention, and then, having been hindered, thatthey be confounded, at, And let them beconfounded.

Dicit ergo, Avertantur retrorsum, nonvalentes proficere in eo quod intendunt,sed, Deficiant, in posterius, et ex hocconfundantur. Potest etiam ad bonumreduc i , Avertantur retrorsum, ut mesequantur: Mar. 8. Vade retro Satana.

Therefore he says, Let them be turned back, notbeing able to advance in that which they intend,but Let them fail, in the future, and let them beconfounded for this reason. It can also be taken ina good sense - Let them be turned back, so thatthey may follow me - Mark 8: Get behind meSatan.

Et confundantur, de peccatis suis: Rom.6. Quem fructum habuistis in illis, inquibus nunc erubescitis. Cogitantes mihimala: Hier. 18. Tu scis Domine omneconsilium eorum adversum me inmortem.

And let them be confounded, concerning their sin- Romans 6: What fruit did you have from thosethings of which you are now ashamed? Thosewho are plotting evils against me; Jeremiah 18:You, O Lord, know all their counsel against meunto death.

d. Deinde cum dicit, Fiant, adhibetsimilitudinem. Et primo quantum adprimum. Secundo quantum adsecundum, ibi, Fiant viae illorum.

Next when he says, Let them become, heemploys a similitude. He treats of this one first,and then another, at, Let their way.

Dicit ergo, Fiant tamquam pulvis. Petitnamque primo iudicium contra eos, quiquaerebant eum totaliter destruere; etideo similitudinem adhibet de re, quaetotaliter destruitur, scilicet de pulvere.

Therefore he says, Let them become like dust.For indeed he first desires justice against thosewho were seeking to destroy him totally. And thushe employs a similitude concerning a thing whichis totally destroyed, namely dust.

Dispositio enim pulveris ex tribuscontingit, ex pulveris scilicetdispositione; quia siccus est pulvis, et inminima divisus: et ideo faciledispergibilis est.

The condition of dust comes as a consequence ofthree (aspects resulting from) its disposition; fordust is dry, and is divided into the smallest of bits.It is thus easily scattered.

Et ideo dicit, Fiant tamquam pulvis, utsicut pulvis comminutus est in multispropter defectum humoris, ita sint etimpii.

And thus he says, Let them become like dust, sothat just as dust is broken into many bitsaccording to a lack of moisture, so too let theimpious be.

Alia ratio est ventus commovens: undea i t , Ante faciem venti. Ventusquandoque significat tribulationem: Io.27. Tollet eum ventus urens etc.Quandoque ipsam tentationem peccati:Is. 64. Iniquitates vestrae quasi ventusabstulerunt vos.

Another aspect is the driving wind. And thus hesays, before the wind. Sometimes, the windsignifies tribulation - Job 27: The storm windseizes him etc. At other times, it signifies the trialitself of sin - Isaiah 64: Our iniquities, like thewind, have taken us away.

Tertio ex impulsu alicuius impellentisventum: unde ait, Et angelus Dominicoarctans eos, scilicet ad hoc ut totaliterdispergantur: nam sicut per auxiliumangelorum aliqua prosperantur virtutemaiori, ita ex angelis bonis, vel maliscontingit quod tribulationes magisgravantur: nam Deus quandoque punitetiam per bonos angelos peccatores: Is.37. Egressus est angelus Domini, etpercussit in castris Assyriorum centumoctogintaquinque millia etc.

The third is from the impetus of an impelling wind.Thus he says, And let the angel of the Lordconfine them, to this end, namely, that they betotally scattered. For just as some are madeprosperous in greater virtue through the help ofangels, so too it happens that they suffertribulations in a higher degree from good or badangels. For sometimes God also punishessinners by means of good angels - Isaiah 37: Theangel of the Lord went out and slew a hundredand eighty five thousand in the camp of theAssyrians.

Deinde cum dicit, Fiant viae illorum,ponitur similitudo de secundoimpedimento, idest de processu viae; ettria impedimenta ponit in via.

Next when he says, Let their way become, hesets down the similitude concerning the secondimpediment, that is, concerning the progression oftheir way. And he describes three impediments intheir path.

Primum est tenebrae: quia tunc de faciliquis impingit. Fiant ergo viae illorum,idest processus, Tenebrae.

The first impediment is that of darkness, becauseat that time, anyone easily stumbles. Therefore, Let their way, that is their progress,become dark.

Secundum est, quod sit lubrica etdisposita ad casum: Thren. 4.Lubricaverunt vestigia vestra in itinereviarum nostrarum.

The second is that it be slippery and suitable fortheir downfall - Lamentations 4: Your steps haveslipped in the way of our streets.

Et tertium est, quod sit aliquispersequens et cogens, ut magis corruat.Et angelus Domini etc. Prov. 17.Angelus crudelis contra eum mittetur.Dicit ergo, Fiant viae illorum tenebrae,ignorantiae: Ps. 81. Nescierunt, nequeintellexerunt, in tenebris ambulant. Etlubricum, idest vitia carnalia in quibusde facili cadunt.

And the third is that there be someone pursuingand constraining them, so as to destroy themmore completely. The angel of the Lord etc.Proverbs 17: (On rebellion alone is the wickedman bent, but) an unmerciful angel will be sentagainst him. Therefore he says, Let their waybecome dark, of ignorance - Psalm 81: They didnot know, nor did they understand; they walkabout in darkness. ...and slippery, that is, thecarnal vices into which they easily fall.

Et angelus Domini persequens eos. Ipsedaemon tentans ad peccandum, velangelus bonus permittens cadere, uthumiliati fortiores resurgant.

The angel of the Lord pursuing them - an evilspirit leading them to sin, or a good angelpermitting them to fall, so that having beenhumiliated they may rise again stronger.

e. Supra Psalmista petiit, quod nocentesiudicarentur, et expugnantes inexpugnatione venirent; hic autemostendit, quomodo merito haecpatiantur. Et primo ponit culpam.Secundo poenam, ibi, Veniat illis.

Previously, the Psalmist desired that thoseharming him be judged and that those assaultinghim fall themselves into direct assault. Here,however, he shows how they deservedly sufferthese things. First, he places blame, and thenpunishment, at, Let it come upon him.

Circa primum proponit primo malitiaeinterpretationem. Secundo executionem,ibi, Supervaeue. In primo ponuntur tria,quae aggravant culpam.

Concerning the first, he sets forth first anexplanation of their malice, and second, theiractions, at, Needlessly. With respect to the first,three things are set down which add to the weightof their guilt.

Primum est iniquitas; et ideo dicit, Gratis.Secundum est fraus; et ideo dicit,Absconderunt. Tertium est crudelitas; etideo dicit, Interitum laquei sui.

The first is their iniquity; and thus he says, Freely.The second is their fraud; and thus he says, Theyhave concealed. The third is their cruelty; andthus he says, Their snare of destruction.

Dicit ergo, Quoniam gratis. Si aliquisintentat malum contra se nocentem, nonvidetur totaliter iniquum; sed quandocontra eum qui in nullo nocuit, hocomnino est iniquum: et hoc est quoddicit, Gratias, scilicet sine offensa quamfecerim: Io. 15. Odio habuerunt megratis: Isa. 52. Assur absque ulla causacalumniatus est eum.

Therefore he says, For freely. If someone intendsevil against another person who harms him, thisdoes not seem to be totally unjust. But when oneintends evil against another who in no way hasharmed him, this is wholly unjust. And this is whyhe says, Freely, that is to say, without displeasureat what I had done - John 15: They have hatedme freely; Isaiah 52: The Assyrian has oppressedhim without any cause.

Fraus vero notatur, cum dicit,Absconderunt mihi, quia scilicet perfraudem intentant mala mihi: Thren. 3.Ursus insidians factus est mihi, leo inabsconditis: Ps. 9. Insidiatur quasi leo inspelunca sua.

Their fraud, however, is noted when he says,They have concealed for me, because theyintend evil for me by means, namely, of fraud -Lamentations 3: He has become to me as a bearlying in wait, as a lion in concealed places; Psalm9: He lies in wait like a lion in his lair.

Crudelitatem autem ostendit, quia parantinsidias ad mortem: unde ait, Interitumlaquei sui, idest abscondunt laqueum admo r te m: Prov. 1. Veni nobiscum,insidiemur sanguini, abscondamustendiculas contra insontem, frustradeglutiamus cum etc.

He shows their cruelty, because they prepare atrap leading to death. And so he says, Their snareof destruction, that is they carefully hide a snareleading to death - Proverbs 1: Come with us, letus lie in wait for blood, let us carefully conceal asmall snare for the innocent, let us devour for nopurpose when etc.

Secundo, cum dicit, Supervacueexprobraverunt, ponitur executio,similiter sine causa. Dicit autemExprobraverunt, quia opprobriaintulerunt. Est autem opprobrium,quando quis imponit crimen alicui, quodest contra eius honorem.

Secondly, when he says, Needlessly have theyreproached, he sets forth their action, likewisewithout purpose. He says They have reproached,because they have inflicted opprobriums. Anopprobrium is when someone imputes an offenseto another, which is contrary to the latter's honor.

Aliquando imponitur crimen alicui, utconfundatur et abiiciatur. Aliqundo verout perdat vitam, et hoc est contraanimam eius; et ideo dicit, Animammeam; quasi dicat, Propter hoc fecerunt,ut totaliter me vita privarent. Sic IudaeiChristo imposuerunt crimina morted i gna : Luc. 23. Commovit populum,docens per universam Iudaeam: Ps. 68.Improperia exprobrantium tibi cecideruntsuper me.

Sometimes an offense is imputed to another sothat he be confounded and humbled. At othertimes, however, so that he might lose his life. Andthis is against his soul, for which reason he says,My soul, as if he were saying, On account of thisdid they act, so that they might deprive me totallyof my life. In this way did the Jews imputeoffences to Christ worthy of death - Luke 23: He isstirring up the people, teaching throughout allJudea; Psalm 68: The insults of those who revileyou fell upon me.

Sed hoc, Supervacue, idest sine causa,sicut supra dictum est, scilicet gratis: Io.8. Quis ex vobis arguet me de peccato?E r g o , Supervacue, imposuerunt eipeccatum.

But this, Needlessly, that is, without purpose, aswas said above, namely, freely - John 8: Which ofyou can accuse me of sin? Therefore,Needlessly, did they impute sin to him.

Vel, Supervacue, idest frustra, quantumad eorum intentionem: quia intendebantfidem eius destruere: Io. 11. Quidfacimus quia hic homo multa signa facit?Si dimittimus etc.

Or, Needlessly, that is in vain, with respect to theirintention, because they were intending to destroyhis faith - John 11: What are we doing, for thisman performs many signs? If we let him aloneetc.

Tamen hoc consilium fuit supervacue,quia totus mundus post eius mortem adfidem conversus est.

Nevertheless, this counsel was taken needlessly,because the whole world was converted to thefaith after his death.

f. Consequenter cum dicit, Veniat illilaqueus quem etc. Ponitur poenaconveniens culpae: et hoc, quia eodemiudicio iudicantur, quo iudicare volebant:Matt. 7. In quo iudicio iudicaveritis,iudicabimini.

Consequently when he says, Let the snare comeupon him which etc., he sets down thepunishment suitable to their guilt; and thisbecause they are judged by the same justice bywhich they chose to judge - Matthew 7: With thatjudgment you judge, you shall be judged.

Isti fraudulenter intendebant mortemipsius, ideo Psalmista petit contra eos,vel conformando voluntatem suamvoluntati divinae, vel praenunciando. Etpetit tria, scilicet quod laqueus eispraeparetur, quod capiantur, quod nonevadant.

These very men were fraudulently intending thedeath of that very man; for that reason, thePsalmist entreats against them, either that hisown will be conformed to the divine will, or that hebe forewarned. And he asks for three things,namely that a snare be prepared for them, thatthey be captured, and that they not evade it.

Quantum ad primum dicit, Veniat illilaqueus, scilicet populo, vel ei quiprincipalis est inter eos. Laqueus hictripliciter potest intelligi.

With respect to the first, he says, Let the snarecome upon him, namely the people, or he who isfirst among them. This snare can be understoodin three ways.

Vel propter laqueum poenae, quiapropter mortem Christi illaqueati sunt:Isa. 8. Offendent ex eis plurimi, etcadent, et conterentur, et irretientur, etcapientur: quia captivi sunt apud omnesgentes.

First, according to the snare of punishment,because they were ensnared on account ofChrist's death - Isaiah 8: And very many of themshall stumble and fall, and shall be broken intopieces, and shall be snared and taken: becausethey have been taken captive before all nations.

Quem ignoraverunt, dicit, quia necsuspicari quidem poterant talempoenam: Luc. 2. Erit enim pressuramagna super terram, et ira populo huic,et cadent in ore gladii, et captividucentur in omnes gentes: Matt. 24. Eritenim tunc tribulatio magna, qualisnunquam fuit ab initio mundi usquemodo, neque fiet.

Which they did not know, he says, because theywere not able to suspect the kind of punishment -Luke 21: For there will be great distress over theland, and wrath upon this people, and they willfall by the edge of the sword, and will be led awayas captives to all the nations; Matthew 24: Forthen there will be great tribulation, such as hasnot been seen from the beginning of the worlduntil now, nor will be.

Vel de laqueo culpae: Tim. ult. Quivolunt divites fieri, incident intentationem, et in laqueum diaboli; quasidicat, Veniat illi laqueus culpae quempraevidere non potest; quia peccatorinon videtur quod sit ligatus, sed quodfaciat voluntatem suam; in veritatetamen laqueatus est, quia Prov. 5.Funibus peccatorum suorumconstringitur.

Or, second, concerning the snare of blame - 1Timothy 6: Those who seek to become rich, fallinto temptation and into the snare of the devil; asif he were saying, Let the snare of blame whichhe cannot foresee come to him; because it doesnot appear to the sinner that he is bound, but thathe does as he wills; however in truth he has beenbound, because as Proverbs 5 states, By theropes of his own sin he will be bound.

Vel de laqueo iustitiae; quasi dicat,Veniat illi laqueus, constringens adbonum. Quem ignoraverunt, quia 1 Cor.2. Animalis homo non percipit ea, quaesunt spiritus.

Or, third, concerning the snare of justice; as if hewere saying, Let the snare come upon him,binding him to good. Which they did not know,because 1 Cor. 2: The sensual man does notperceive those things which are of the spirit.

Quantum ad secundum dicit, Et captioquam abscondit apprehendat eum, idestcapiatur, sicut in abscondito me voluitcapere: Prov. 5. Iniquitates suae capiuntimpium.

With respect to the second (thing for which thePsalmist asks), he says, And let the plot which heconceals take hold of him, that is let him becaptured, just as he wanted to capture me insecret - Proverbs 5: Their very own iniquitiescapture the impious.

Quantum ad tertium dicit, In laqueumcadat, idest deiiciatur a laqueo, ut indese non eximat, In idipsum, idest inlaqueo, quem paravit in aliis: Ps. 9. Inlaqueo suo humiliavit eum, inclinabit se,et cadet, cum etc. Sic evenit Iudaeis,quia ipsi Christum gentibus tradiderunt,gentibus postmodum traditi sunt.

With respect to the third, he says, And into thisvery snare let him fall, that is, let him beoverthrown by the snare, so that he does not freehimself from it, into this very snare, that is, into thesnare which he prepared for others - Psalm 9: Hehas humbled him in his own snare, he will turnback to himself and fall, when etc. In such amanner did this happen to the Jews, becausethey themselves handed Christ over to thegentiles, and afterwards they were handed overto the gentiles.

g . Deinde cum dicit, Anima autem meaexultabit in Domino, et delectabitursuper etc. Ponit fructum condemnationisimpiorum.

Then, when he says, But my soul shall exult inthe Lord, and shall be delighted in etc., hedescribes the fruit of the condemnation of thewicked.

Et ponit fructum ex parte sua duplicem.Primo exultationis specialis. Secundoreverentiae divinae, ibi, Omnia ossamea.

And he determines this fruit with respect tohimself in a two-fold way. First, of a particularexaltation, and second, of divine reverence, at, Allof my bones.

Circa primum duo facit. Primo enim ponitexultationem ex Dei iudicioprovenientem. Secundo materiamexultationis, ibi, Et delectabitur.

Concerning the first he does two things. First, hesets down the exaltation arising out of thejudgement of God, and second, the subject matterof his exaltation, at, And my soul shall bedelighted.

Dicit ergo, Peto ut sic fiat, sed cum hocfeceris, Anima mea exultabit in DominoIesu meo. Et ratio huius est, quia pereum adeptus sum salutem: unde dicit, Etdelectabitur super salutari suo, idestsuper Christum, vel super salutemfactam per Christum: Luc. 1. Exultavitspiritus meus in Deo salutari meo. Etpotest hoc referri ad ecclesiam.

And so he says, I pray that it be done, but whenyou have done it, My soul shall exalt in Jesus myLord. The reason for this is that through him Ihave received salvation: and thus he says, Andmy soul shall be delighted in its salvation, that is,in Christ, or in salvation effected through Christ -Luke 1: My spirit shall exalt in God my Saviour.And this can be referred to the Church.

Consequenter cum dicit, Omnia ossamea, ponitur secundus fructus, qui estreverentiae divinae: et circa hoc duofacit. Primo enim ponit reverentiam adDeum. Secundo rationem assignat, ibi,Eripiens.

Consequently, when he says, All of my bones,the second fruit is determined, which is of divinereverence. And concerning this he does twothings. First, he describes this reverence for God,and second, he indicates the reason for it, at,Delivering.

Dicit ergo, Omnia ossa mea, Omnisfortitudo hominis Deo comparatadebilitas est: unde quanto quis plushabet de cognitione Dei, tanto minusesse suam virtutem intelligit.

And so, he says, All of my bones. All of man'sstrength is weakeness when compared to God:and thus the more knowledge someone has ofGod, the less he estimates his own ability to be.

Sed quia posset credi quod illud quodinfirmum est in nobis, sit Deoincomparabile, non tamen quod estfirmum, ostendit non sic esse, quiaomne quantumcumque firmum est, Deoincomparabile est. Sunt enim illa infinita,ista vero finita; et ideo dicit, Omnia ossame a , idest virtutes: per ossa quippeintelligitur virtus.

But because it could be believed that what isfeeble in us, is incomparable to God, not,however, what is strong, he shows it not to bethus, because anything which is strong, isincomparable to God, however great it is. Forthose things (of God) are limitless, while theseother things (of man) are limited. And thus hesays, All of my bones, that is, capacities. Forindeed by 'bones' is understood capacity.

Vel apostoli dicent, Quis similis tui: Iob28. Non adaequabitur ei aurum, velvitrum: non commutabuntur pro eo vasaauri.

Or, they are said of the apostle, who is like to you- Job 28: Gold or crystal will not be compared tohim: nor will vessels of gold be exchanged forhim.

Vel ex persona dicentis, Omnia ossamea, idest quicquid virtuosum est in me.

Or, of the person speaking, All of my bones, thatis, whatever is virtuous in me.

Vel cognitio veritatis. Or, the knowledge of truth.

Vel fervor, charitas et huiusmodi. Or, fervor, charity, and other such things.

Dici t, Domine quis similis tui, ex hocasseritur, quod nihil est Deocomparabile.

He says, O Lord, who is like to you, since it isasserted that nothing is comparable to God.

Sed contra. Videtur quod aliquid sitsimile Deo. Unde Gen.1. Faciamushominem ad imaginem et similitudinemnostram.

On the other hand, it seems that there issomething comparable to God. Thus Genesis 1:Let us make man to our own image and likeness.

Respondeo. Dicendum. Similia dicunturquae habent eandem formam etcharacterem. Sed est duplex similitudo.

I respond by saying that things are said to besimilar which have the same form and character.But similitude is two-fold.

Una, quae facit similes perfecte, quandoscilicet duo participant eandem formamunius rationis.

One, which makes things perfectly alike, namelywhen two things share the same form of onenature.

Quaedam vero similitudo dissimilium,quando videlicet forma invenitur inaliquo vere, et in aliquo per remotamparticipationem: et sic istud est simile illi,non quia habeat eandem formam, sedquia accedit ad hoc secundum debilemparticipationem.

However, there is a certain similitude betweendissimilar things, namely when a form is reallyfound in one thing, and in another by a remoteparticipation: and thus the latter is similiar to theformer, not because it has the same form, butbecause it approaches it according to animperfect participation.

Et sic quae de Deo et de hominedicuntur similia, de homine dicuntur perremota; quasi dicat, Deus est et tu, sedtuum esse est participatum, suum veroessentiale, et similiter de aliis. Et ideohaec similitudo est dissimilium.

And it is in this way that similar things are said ofGod and of man, namely by remote participationof the latter in the former. It is as if he were saying,Both God and you exist, but your existence is byparticipation, while His is of His very essence,and likewise concerning other things. And for thatreason, this similitude is of dissimilar things.

Et quae dicit, manifestat per effectum.Fortis enim videtur aliquis, quandoliberat aliquem debilem a potente, hocenim est magnae fortitudinis. Et haecfacit Deus in mundo isto.

And what he says, he makes clear through effect.For someone appears powerful when he frees aweak person from the mighty. And God does thisis our own world.

Fortes sunt divites: Prov. 18. Substantiadivitis, urbs roboris etc. Deus autemliberat pauperes ab eis. Divites namqueprimo invadunt pauperes. Secundoexpoliant debiles; sed Deus ab hisliberat eos.

Powerful men are rich - Proverbs 18: Thesubstance of the rich man is the city of hisstrength etc. God, however, frees the poor fromhim. For rich men first attack the poor, and thendespoil the weak; but God frees them both fromthe rich.

Quantum ad primum dicit, Eripiensinopem, sine ope, De manu fortiorumeius.

With respect to the first he says, Delivering thehelpless, without means, From the hand of thosestronger than his.

Quantum ad secundum dicit, Et egenumet pauperem a diripientibus eum.Egenus dicitur quis, quasi egensnecessariis; sed pauper, quasi nihilhabens in pera.

With respect to the second he says, And theneedy and the poor from those despoiling him.The needy is said to be anyone wanting, as itwere, in necessary things; but the poor, havingnothing in their purse.

Et idem sunt ista tria, scilicet inops,egenus, et pauper: Prov. 28. Leorugiens, et ursus esuriens, princepsimpius super populum pauperem:Ezech. 22. Princips eius in medio illius,quasi lupi rapientes praedam.

And these three are the same, namely, thehelpless, the needy and the poor - Proverbs 28:(As) a roaring lion, and a hungry bear, (so is) awicked prince over the poor people; Ezechiel 22:Her princes in the midst of her, are like wolvesravening the prey.

h. Secunda pars principalis est.Superius Psalmista petivit impiorumrepulsam; hic autem assignat causam.Et primo prosequitur eorum malitiam.Secundo petit divinum auxilium, ibi,Domine quando respecies.

The second part (of this psalm) is of firstimportance. Above, the Psalmist prayed for therepulsion of the impious. Here, however, heassigns the reason. First, he assails their malice,and second, seeks divine help, at, Lord, when willyou regard me?

Circa primum duo facit. Primo enimostendit eorum iniquitatem. Secundoeorum pertinaciam in malum, ibi, Egoautem cum mihi molesti. Iniquitatemostendit primo quantum ad falsitatem.Secundo quantum ad ingratitudinem, ibi,Retribuebant.

Concerning the first he does two things. First, heshows their wickedness, and second, theirpersistence in evil, at, But I, when they weretroubling me. He shows their wickedness firstwith respect to their falseness, and second withrespect to their ingratitude, at, They wererepaying.

Dicit ergo quantum ad primum,Surgentes testes iniqui, sicut principesIudaeorum, et inducti ab eis, sicutpopulus quae ignorabant scientiaprobationis; quasi dicat, Quae nonapprobabam, Interrogabant me, quiascilicet faciebant accusationem depeccatis quae non approbabam: 1 Cor.5. Eum qui non noverat peccatum, pronobis etc.

Therefore, with respect to the first, he says, Unjustwitnesses rising up, like the leaders of the Jewsand those led by them (like the people who wereignorant of the skill of proof); it is as if he weresaying, Concerning things to which I did notassent, they were questioning me, namelybecause they were making an indictmentconcerning sins to which I did not assent - 2 Cor.5: Him, who knew no sin, for us etc.

Quantum ad secundum dicit,Retribuebant mihi mala pro bonis, factiseis in veteri testamento: Mich. 6. Populemeus quid feci tibi etc. Et in novotestamento, quia caecos illuminavit, etalia multa beneficia eis contulit: Io. 10.Multa bona opera ostendi vobis ex Patremeo; Hier. 18. Numquid redditur probono malum etc.

With respect to the second he says, They wererepaying me evil for good, by those things done inthe Old Testament - Micheas 6: O my people,what have I done to you etc. And in the NewTestament, because he gave sight to the blind,and bestowed many other blessings upon them -John 10: I have shown many good works to youfrom my Father; Jeremiah 18: Shall evil berendered for good etc.

Et quae mala, Sterilitatem animae meae.Alludit ei parabolae Isa. 5. de vineaquam plantavit electa, quae fecitlabruscas. Populus Iudaeorum plantatusfuit ad bonum fructum faciendum, sedsterilis factus est. Et hanc sterilitatemostendit populus contra animam Christi,quam expetierunt. Et ideo dicit,Sterilitatem animae meae.

And those evil things, the barrenness of my soul.He makes an allusion to a parable at Isaiah 5concerning an excellent vineyard which heplanted, and which became wild. The people ofIsrael were planted so as to produce good fruit,but they became barren. And this barrennessshows the people to be contrary to the soul ofChrist, which they longed for. And so he says,The barrenness of my soul.

i. Supra Psalmista praemisit Iudaeorumnequitiam; hic autem ostendit eorumpertinaciam, qua perdurant in malo. Etreprobatur pertinacia aliorum, ex eoquod nullo remedio reducuntur adbonum.

Previously, the Psalmist presented thewickedness of the Jews. Here, however, heshows their persistence, by which they endure inevil. And the persistence of others is condemnedfor this reason that by no means are they led togood by it.

Est autem duplex remedium, quo aliquisolent revocari ad bonum. Primo persanctitatem eius quem persequuntur.Secundo ex divino flagello.

The means by which some are usually calledback to good is two-fold. First, through thesanctity of him whom they persecute, and second,through severe divine punishment.

Primo ergo ostendit eorum pertinaciamex eo quod non sunt revocati persanctitatem. Secundum, ibi, Dissipati.

Therefore he first shows their persistence in thatthey are not called back through sanctity. Thesecond he discusses at They were dissipated.

Circa primum duo facit. Pro primo ponitsanctitatem suam contra tribulationes.Secundo pertinaciam eorum in malum,ibi, Et adversum me.

Concerning the first he does two things. For thefirst, he describes his own sanctity in contrast tohis tribulations, and second, their persistence inevil, at, And against me.

Circa primum facit tria, secundum quodsanctitas in tribus consistit, scilicet incarnis maceratione, in spiritusdevotione, et affectus pietate.

Concerning the first he does three things, insofaras sanctity consists in three things, namely inmortification of the body, devotion of the spirit,and devoutness of one's desire.

Et haec tria ponit Psalmista per ordinem:nam primo ait de carnis maceratione.Secundo de spiritus devotione, Et oratiomea. Tertio de affectus pietate, ibi,Quasi proximum.

The Psalmist describes these three in order: forhe speaks first concerning the body'smortification, second, of the spirit's devotion, at,And my prayer, and third, of desire's devoutness,at, As a neighbour.

Circa primum duo facit. Quia enim caroindiget tegumento et alimento, afflictiocarnis habet fieri, vel asperitatetegumenti, vel subtractione alimenti. Etideo primo dicit quod affligitur tegumentoaspero. Secundo alimento subtracto, ibi,Et humiliabam.

Concerning the first he does two things. Since theflesh needs clothing and food, an affliction of theflesh has to arise either from the coarseness ofone's clothing, or from the removal of food. Andso he says first that he is afflicted by courseclothing, and second, by removed food, at, And Ihumbled.

Dicit ergo quantum ad primum, Egoautem cum mihi molesti essent,induebar cilicio. Hic ciliciummetaphorice dicitur, si exponatur deChristo, quia non legitur portassecilicium. Hoc autem fit de pilis caprarum.Et in lege hircus caprarum immolabaturpro peccato; et ideo cilicium signatpeccatum. Christus ergo dicitur portarecilicium: quia indutus est carne nonpeccatrice quidem, sed habentesimilitudinem carnis peccati. Et nosetiam portare cilicium debemus, idestpoenitentiam de peccatis: Isa. 3. Erit profascia pectorali cilicium.

Therefore concerning the first he says, But I,when they were troubling me, was clothed in ahair-shirt. Hair-shirt is said metaphorically here, ifit is interpreted concerning Christ, since he is notknown to have worn a hair shirt. Now, this ismade from the hair of she goats. And in the law,the mate of the she-goat was sacrificed for sin;and for this reason, the hair-shirt signifies sin.Therefore, Christ is said to wear a hair-shirt, sincehe has been clothed in flesh, indeed not sinful,but having the likeness of fallen flesh. We tooought to wear a hair-shirt, that is, repentance forour sins - Isaiah 3: And instead of a fine dress,there will be a hair-shirt.

Quantum vero ad secundum dicit, Ethumiliabam in ieiunio animam meam;quasi dicat, Non solum tegumentoaspero afflixi carnem meam, sed etalimento, dum illud a me subtraxiieiunando. De ieiunio corporali Christihabetur Matt. 4.

However, concerning the second he says, And Ihumbled my soul in fasting; as if he were saying,Not only have I afflicted my body with courseclothing, but with food, when I removed it from meby fasting. Concerning Christ's corporeal fasting,see Matthew 4.

Potest etiam dici de spirituali ieiunioChristi. Christus enim desiderabatsalutem humanam. Haec est illa aqua,quam petiit a Samaritana, Io. 4. Et incruce ait, Sitio, Io. 19. Sed ieiunabat adhoc, quia invenit homines longe asalute.

This can also be said of Christ's spiritual fasting.For Christ longed for the salvation of mankind.This is that water which he asked for from theSamaritan at John 4. And on the cross he said, Ithirst - John 19. But he used to fast for thispurpose, because he found men to be far fromsalvation.

Si autem dicatur in persona iusti, tuncdupliciter potest intelligi. Uno modo,quod ieiunium sit causa humilitatis iniusto: et per animam intelligatur viacarnalis, ut sit sensus, Humiliabam etc.idest superbiam carnalis vitaehumiliabam macerando eam: Ps. 93.Genua mea infirmata sunt etc. Iudi. 8.Humiliemus illis animas nostras inspiritu etc.

However, if it is said of the just person, then it canbe understood in a two-fold way. In one way, thatfasting is the cause of humility in the just: and by'soul' is understood the way of flesh, so that itwould be (the life) of sense, I humbled etc., that is,I humbled the pride of carnal life by mortifying it -Psalm 109: My knees were weakened (throughfasting) etc.; Judith 8: Let us humble our souls tothem in spirit etc.

Item potest dici, quando humilitas estsocia ieiunii, quia quando ieiunio noniungitur humilitas, illud ieiunium non estDeo acceptum: Isa. 58. Quareieiunavimus, et non aspexisti etc.Quando vero humilitas ieiunio iungitur,tale ieiunium est Deo gratum. Et ideodicit, Humiliabam in ieiunio.

Again, it can be said when humility is acompanion of fasting; because when humility isnot joined to fasting, that fasting is not acceptedby God - Isaiah 58: Why have we fasted, and youhave not regarded etc. However, when humility isjoined to fasting, that sort of fasting is pleasing toGod. And thus he says, I humbled (my soul) infasting.

Sed quia nihil valet humiliare carnemnisi impinguet spiritum et confortet,hostis enim debilitandus est, et pugnatorfortificandus, spiritus autem confortaturper orationem; ideo addidit, Et oratiomea in sinu meo convertetur: Tob. 12.Bona est oratio cum ieiunio.

But since nothing is able to humble the fleshunless it strikes against and strengthens the spirit,the enemy is to be weakened, and the fighter tobe strengthened. But the spirit is stregthenedthrough prayer; thus, he adds, And my prayer wasturned into my bosom - Tobias 12: Prayer is goodwith fasting.

Oratio est speciale praesidium intribulatione: Iac. ult. Tristatur aliquisvestrum, oret aequo animo, et psallat:Ps. 76. Renuit consolari anima mea,memor fui etc.

Prayer is a particular help in tribulation - James 5:Is any of you sad? Let him pray and sing psalmswith a right soul; Psalm 76: My soul refused to beconsoled, remembering etc.

Sed dicit, In sinu meo convertetur. Si deChristo accipiatur, intelligitur dupliciter.Uno modo, ut referatur ad Deum quemadorat: quia ad Patrem in cuius sinuerat: Io. 1. Unigenitur filius qui est in sinuPatris. Alio modo, ut referatur ad illos proquibus orabat, quia orabat pro his, quierant in sinu Christi.

But he says, It was turned into my bosom. If this istaken with respect to Christ, it is understood in atwo-fold way. In one way, so that it is referred toGod whom he adores, to the Father in whosebosom he was - John 1: the only begotten Sonwho is in the bosom of the Father. In another way,so that it is referred to those for whom he waspraying, because he was praying for these whichwere in the bosom of Christ.

Sinus autem Christi est secretum Dei, ethoc est propositum praedestinationis:unde pro praedestinatis orabat Io. 17.Ego pro eis rogo, non pro mundo. Siautem referatur ad iustum aliquem quiorat pro alio, non semper obtinet pro eo:Hie. 7. Tu ergo noli orare pro populo hocetc., quia scilicet peccata eius nonmerentur exaudiri. Tamen exauditur proseipso, cum oratio sua efficitur meritoria;unde, In sinu, idest ad me ipsum: Io. 10.Pax vestra ad vos revertatur.

However, the bosom of Christ is God's mystery,and this is the aim of predestination: and so heused to pray on behalf of their predestination -John 17: I pray for them, not for the world.However, if it is referred to a just person whoprays for another, he does not always obtain onhis behalf - Jeremiah 7: Therefore do not pray forthis people etc., namely, because his sins do notdeserve to be listened to. Nevertheless, he islistened to on his own behalf, when his prayer isproved deserving; and so, Into my bosom, that is,to the very bosom in me - Matthew 10: Yourpeace shall return to you.

j. Sed verum est quod praedicta utiliasunt, parum tamen valent nisi habeataliquis pium affectum ad proximum; etideo subiungit, Quasi proximum.

It is true that the aforesaid are useful;nevertheless they have little power unlesssomeone has a devout desire for his neighbour;and thus he adds, As a neighbour.

Affectus autem ad proximum ostenditurin duobus, scilicet in complacentia bonialterius, et in displicentia mali: Rom. 12.Gaudete cum gaudentibus, et flete cumflentibus. Primum ostendit cum dicit,Quasi proximum. Secundum cum subdit,Quasi lugens.

A desire for one's neighbour is shown in twoways, namely in one's pleasure at another'sgood, and in one's displeasure at another's evil -Romans 12: Rejoice with those who rejoice, andweep with those who weep. The first he indicateswhen he says, As a neighbour, the second, whenhe adds, As one mourning.

Dicit ergo quantum ad primum, Quasiproximum. Haec constructio estmirabilis, quia non habent hi accusativi,unde regantur. Glossa, Casus pro casuponitur, accusativus scilicet pro ablativo;quasi dicat, Sic complacebam mihi ineis, quasi in proximo et in fratre.

Therefore, with respect to the first, he says, As aneighbour. This construction is extraordinarybecause these accusatives do not hold, andtherefore are governed. The Gloss states that,One case is set forth instead of another, namelythe accusative instead of the ablative; as if hewere saying, Thus I was greatly pleased in these,just as in a neighbour and a brother.

Vel secundum Hieronumum, et de esthic unum Ad: sic enim habetHieronumus, Quasi ad amicum et quasiad fratrem meum.

Or, according to Jerome, it concerns this oneword to: Jerome thus has, Somewhat like to afriend and my brother

Vel dicitur, Quasi sic complacebam,Deo, habens me ad eos, sicut adproximos, ad fratres: Iudaei namquefuerunt proximi Christo, quia cum eisconversabatur: Baruch 3. Post haec interris visus est, et cum hominibusconversatus est. Fuerunt et fratres eiusper originem: Rom. 9. Ex quibusChristus secundum carnem: Io. 4. Salusex Iudaeis est. S ed Iob 30. Frater fuidraconum, et socius struthionum.

Or, it is meant, As if I was thus greatly pleasing, toGod, directing me to them, as to neighbours andbrothers; for the Jews were neighbours to Christbecause he used to converse with them - Baruch3:Afterwards he was seen upon earth, andconversed with men. They became his brotherthrough lineage - Romans 9: Of whom Christ,according to the flesh; John 4: Salvation is of theJews. But Job 30: I was the brother of dragons,and companion of ostriches.

Quantum ad secundum, scilicetdisplicentiam in malis, dicit, Quasilugens etc. Hoc maxime fuit in ChristoLuc. 19. quando flevit super civitatem.

With respect to the second, namely one'sdispleasure at another's evil, he says, As onemourning etc. This most especially pertains toChrist at Luke 19, when he wept over the city.

Et dicit, Lugens. Luctus enim estplanctus pro mortuis. Tunc ergo homoluget pro aliis, quando plorat malaeorum, quae ipsi non sentiunt velutmorui. Peccatores namque in peccatismortui sunt, nec sentiunt mala sua; sediusti inde dolent ex compassione: Hier.9. Quis dabit capiti meo aquam etc.

And he says, One mourning. Mourning is awailing for the dead. At that time, therefore, a manweeps for others, when he laments their evils,which they themselves do not feel beingdeceased. Sinners indeed have died in their sins,nor do they feel their own evils; but the just grievefrom compassion - Jeremiah 9: Who will givewater to my head etc.

Aliquando etiam dolet quis pro malisalicuius, quae et iam in se sentit. Et hocest contristari. Unde Hieronymus habetpulchrius, Quasi lugens mater tristisincurvabar, scilicet super eos; quasidicat, Dolebam de eis, sicut si essemeorum mater.

Sometimes, one also grieves on behalf ofanother's evil, which he himself now feels. Andthis is to be saddened. Jerome thus has a morebeautiful translation, As a mourning dejectedmother, I was reduced, namely over these; as ifhe were saying, I grieved over these, just as if Iwere their mother.

k. Hanc ergo sanctitatem affectusostendi eis per quam debuissentconverti, sed amplius obstinati sunt;quia, Et adversum me laetati sunt etconvenerunt.

I thus showed them this sanctity of desire throughwhich they ought to have been converted, butinstead they were even more determined;because They rejoiced against me and cametogether.

Et circa hoc duo facit. Primo posuiteorum malitiam. Secundo suampatientiam, ibi, Et ignoravi. Circa primumtria facit. Ponit enim tria, quae in Christipassione fuerunt. Primo poniturIudaeorum in malo iucunditas. Secundoeorum consensus in malum, ibi, Etconvenerunt. Tertio dura Christi afflictio,ibi, Et congregata sunt etc.

Concerning this he does two things. First hedescribes their malice, and second, his ownpatience, at, And I did not know. Concerning thefirst he does three things, that is to say, hedescribes three things which happened duringChrist's passion. First is described the Jews'enjoyment in evil, second, their consent to evil, at,And they came together, and third, Christ's severesuffering, at, Were brought together etc.

Dicit ergo, Adversum me laetati sunt,insultando in morte: Thren. 1. Omnesinimici mei audierunt malum meum.Lactati sunt etc.

Therefore, he says, They rejoiced against me, bybeing insolent during my death - Lamentations 1:All of my enemies have heard of my evil. Theyhave rejoiced etc.

Contra quod dicitur Prov. 24. Cumexciderit inimicus tuus, ne gaudeas etc.

The contrary is declared at Proverbs 24: Whenyour enemy falls, do not be glad etc.

Et convenerunt etc. Ecce consensuseorum in malum. Convenerunt enimprincipes in mortem Christi ad invicem,et cum plebe, et Iudaei cum gentibus:Ps. 2. Astiterunt reges terrae, etprincipes convenerunt in unum.

And they came together etc. Behold their consentto evil. For the leaders came together in the deathof Christ, mutually with the plebs and the Jewishpeople - Psalm 2: The kings of the earth stood up,and the princes met together.

Et congregata sunt super me flagella.Ecce afflictio Christi dura: quia a Iudaeiset gentibus caesus fuit: Thren. 2. Multigemitus mei etc. In Hebraeo habetur,Congregati sunt super me flagellantes.

And scourges were brought together upon me.Behold the severe suffering of Christ: because hewas slaughtered by the Jews and the Gentiles -Lamentations 1: For my sighs are many etc. In theHebrew version, it is rendered, Flagellators werebrought together upon me.

Deinde cum dicit, Et ignoravi, ostenditurpatientia Christi: quia, Ignoravi, idest admodum ignorantis me habui, tacendoscilicet, et non loquendo: Ps. 17. Egotamquam surdus non audiebam etc. Isa.53. Sicut ovis ad occisionem duceture t c . Hier. 11. Ego quasi agnusmansuetus qui portatur ad victimam, etnon cognovi etc.

Then when he says, I did not know, Christ'spatience is shown: because, I did not know, thatis, according to the manner I had of not knowing,namely by being silent and not speaking - Psalm37: But I, as a deaf man, heard not, etc. Isaiah 53:He shall be lead as a sheep to the slaughter etc.Jeremiah 11: And I was as a meek lamb, that iscarried to be a victim: and I knew not etc.

Vel, Ignoravi, secundum aestimationemeorum: quia eis videbar quod nesciremconsilia eorum.

Or, I did not know, according to their opinion:because I seemed to them not to know theirplans.

Alia litera habet, Ignorabant. Ignorabantenim tria, scilicet quem flagellarent, quiasi cognovissent, numquam Dominumgloriae crucifixissent, 1. Cor. 2.

Another translation has, They did not know. Forthree things were unknown to them, namely, whothey were whipping, because if they knew, theywould never have crucified the Lord of glory - 1.Cor. 2.

Item causam quare: Io. 18. Si malelocutus sum, testimonium perhibe demalo; si autem bene, cur me caedis.

Second, the reason why - John 18: If I havespoken evil, give testimony of the evil; but if well,why do you strike me?

Item effectu iniquitatis: pro hac enimperpetuo sunt privati: Luc. 21. Et itapopulo huic.

Third, the effect of their sin: for on account of thisthey are perpetually deprived - Luke 21: And thusupon this people

l. Secundo cum dicit, Dissipati sunt, neccompuncti , ostendit, quod non suntrevocati, nec mutati ad bonum persecundum remedium, quod est flagellumdivinum: et circa hoc tria facit. Primoenim ostendit malum quod patiebantur.Secundo defectum compunctionisipsorum, ibi, Nec compuncti. Tertioeorum obdurationis effectum, ibi,Tentaverunt me etc.

Second, when he says, They were dissipatedand felt no remorse, he shows that they are notcalled back, nor changed with regard to good bymeans of that assistance which is divinepunishment. And concerning this he does threethings. First, he shows the evil which they weresuffering, second, their lack of remorse, at, Theyknew no remorse, and third, the effect of theirpersistence, at, They tempted me etc.

Dicit ergo, Dissipati sunt. Hoc dupliciterexponitur: et primo sic, Dissipati sunt,idest corde stupefacti, dum nescirentrationem eorum, quae fiebant, idestmiraculorum in passione: quia Matth. 27.Multa corpora sanctorum, quaedormierunt, surrexerunt: et exeuntes demonumentis venerunt in sanctamcivitatem, et apparuerunt multis.Obscuratus est sol etc. Unde revertentespercutiebant pectora sua.

Therefore, he says, They were dissipated. This isexplained in a two-fold way. First, in this way;They were dissipated, that is, they weredeadened in their hearts, while they did not knowthe reason of those things that happened, that is,of the miracles during the passion - becauseMatthew 27 states that, Many bodies of the saints,that were asleep, arose: and coming out of theirtombs, they came into the holy city and appearedto many people. The sun was beclouded etc.Thus, those returning were beating their breasts.

Vel, Dissipati, idest divisi: quia Io. 7. Aliidicebant, quia bonus est, alii autemdicebant, non, sed seducit turbas. Et nonsunt compuncti, idest conversi adpoenitentiam. Et hoc patet per effectum,quia tentaverunt me dicentes Io. 10. Si tues Christus, dic nobis palam.

O r , They were dissipated, that is, divided -because John 7 states, For some were saying,He is a good man, but other were saying, No, onthe contrary, he seduces the people. And they feltno remorse, that is, were not turned to penance.And this is clear by the result, because theytempted me saying, at John 10: If you are theChrist, tell us plainly.

Vel ad passionem Christi non suntconversi. Nam post mortem ipsius adhucinsultabant ei, dicentes verbablasphemiae contra Christum, quiadicebant verba irrisionis: Matth. 27. Vahqui destruis templum Dei etc.

Or, they were not converted to the passion ofChrist. For after his death, they were still insultinghim, speaking words of blasphemy against Christ,because they were speaking words of derision -Matthew 27: Oh, you who destroys the temple ofGod etc.

Et quantum ad hoc dicit,Subsannaverunt me. Subsannatio estirrisio quae fit rugato naso: Isa. 37. Cuiexprobrasti, et quem blasphemasti, etsuper quem exaltasti vocem tuam etc.

And with respect to this he says, They mockedme. Mockery is derision which is made with awrinkled nose - Isaiah 37: Whom have youreproached, and whom have you blasphemed,and against whom have you exalted your voiceetc.

Item verba indignationis: Matth. 27.Recordati sumus, quia seductor hic dixitadhuc vivens. Et quantum ad hoc dicit,Frenduerunt etc. Hoc est aprorum quicrudeles sunt, sic et Iudaei: Thren. 2.Frenderunt dentibus, et dixerunt:devorabimus.

Again, words of indignation - Matthew 27: Wehave remembered what this seducer said whilehe was still living. And with respect to this hesays, They gnashed etc. This is of wild boarswhich are cruel, and thus of the Jews -Lamentations 2: They have gnashed with theirteeth, and have said, We will swallow her up.

m. Supra Psalmista ex person Christi,vel iusti, nequitiam persecutorum etpertinaciam ostendit; hic autem contrautrumque invocat Deum.

Previously, the Psalmist, in the person of Christ orthe just, showed the wickedness and theobstinacy of his persecutors. But here, he invokesGod against both.

Et primo petit divinum auxilium.Secundo ostendit divini auxilii fructum,ibi , Confitebor. Circa primum duo facit.Primo petit accelerationem. Secundoipsum auxilium, Restitue.

First, he prays for divine help, and second, heshows the fruit of this help, at, I will give thanks.Concerning the first he does two things. First, heprays for a hastening, and second, the help itself,at Restore.

Dicit ergo, Domine quando respicies. Inhoc ergo auxilii accelerationem exprimitet affectum animi non valentis ampliuspati moram, quasi in anxietate positi. Etideo dicit, Domine quando respicies,hoc est enim proprie non ferentismoram: Ps. 41. Quando veniam, etapparebo ante faciem Domini?

Therefore, he says, O Lord, when will you regardme? In these words he thus elicits a hastening ofhelp and the desire of a soul not being able tosuffer further delay, as if having been placed indistress. For this reason, he says, O Lord, whenwill you regard me? For this is proper to one nottolerating delay - Psalm 41: When shall I comeand appear before the face of the Lord?

Et potest hoc dupliciter intelligi,secundum quod duplex est respectusDei. Unus est misericordiae quoadiustos ad salutem: Sap. 4. Gratia Dei etmisericordia eius in sanctos eius, etrespectus eius in electos illius.

This can be understood in two ways, insofar asthis two-fold way is referred to God. The first is tohis mercy with respect to the salvation of the just -Wisdom 4: The grace of God and his mercy uponhis holy ones, and his regard upon his choosen.

Alius est quoad malos ad puniendum:Iudith 9. Respice castra Assyriorumnunc sicut castra Aegyptiorum videredignatus es, quando post servos tuosarmati currebant.

The second is with respect to the punishment ofthe wicked - Judith 9: Look upon the camp of theAssyrians now as you were pleased to look uponthe camp of the Egyptians, when they pursued,armed, after your servants.

Et de utroque respectu potest intelligi side Christo exponatur, Domine quandorespicies, me, ut resuscites me. Respiceet exaudi me Domine Deus meus.Illumina oculos meos, ne unquamobdormiam in morte, ne quando dicatinimicus meus, praevalui adversus eum.

And they can be understood in both respects ifthey are explained concerning Christ - O Lord,when will you regard, me, to restore me. Regardme and hear me, O Lord my God. Illumine myeyes, so that I never fall asleep in death, ever myenemy says, "I prevailed against him".

V e l , Quando respicies, superadversarios meos: Abac. 1. Quarerespicis super iniquitates, sive iniqueagentes, et taces devorante impioiustiorem se.

O r , When will you regard, my opponents -Habacuc 1: Why do you regard iniquities, orthose acting iniquitously, and remain silent whenthe impious devours the one who is more justthan himself?

Deinde cum dicit, Restitue, ipsumauxilium quod petit, exponit; et in hacpetitione dat duo intelligere, primoscilicet necessitatem, quam patiebatur.Secundo malitiam adversariorum, ibi, Amalignitate.

Then when he says, Restore, he explains thatvery help for which he prays. And in this petitionhe gives two things to understand, namely thenecessity which he was suffering, and the maliceof his opponents, at, From their malice.

Dicit ergo quantum ad primum, Restitue,quia necessitas grandis est, nampericulosa res est, quia in periculoa n i ma e . Restitue, inquam, animammeam, corpori scilicet a quo separatafuit in morte, licet a divinitate non fueritseparata: Io. 10. Potestatem habeoponendi animam meam etc.

Therefore with respect to the first, he says,Restore, because the necessity is great, for it is adangerous situation since he is in peril of hissoul. Restore, I say, my soul, namely to my bodyfrom which it has become separated in death,even though it has not become separated fromGod - John 10: I have the power of laying downmy soul etc.

Hoc poterat potentia divinitatis, quaenon est alia quam potentia Patris: undeita facit a se quicquid facit, quod tamenhabet a Patre.

He was capable of this by the divine power,which is not other than the Father's power: so inthis way he does through himself whatever hedoes, which nevertheless he has from the Father.

Hoc etiam dicat quilibet vir iustus,quando est in periculo, vel corporali, velspirituali; quasi dicat, Libera me apericulis.

Every just person also says this when he is indanger, either corporeal or spiritual; as if he weresaying, Free me from danger.

Malitia hostium duplex. Primo quantumad fraudulentiam: unde dicit, Amalignitate eorum, quia malitiose contrame procedunt: Io. 2. Vicistis malignum.

The enemys' malice is two-fold. First, with respectto their deceit: and so he says, From their malice,because they procede wickedly against me - (?):You conquered the wicked.

Item quantum ad crudelitatem, Et aleonibus, unicam meam, quia animaunica liberatur a leonibus, idest adaemonibus vel tyrannis: Ps. 56.Animam meam eripuit de mediocatulorum leonum: Ecc. A rugientibuspraeparatis ad escam.

Second, with respect to their cruelty, And my onlysoul from the lions, because only the soul is freedfrom the lions, that is from demons and tyranny -Psalm 56: He has delivered my soul from themidst of the young lions; Ecclesiasticus 51.: Fromthe roaring of those prepared to devour food.

n . Hic ponit fructum auxilii. Et primo exparte sua. Secundo ex parte hostium,ibi, Non supergaudeant. Tertio ex parteiustorum, ibi, Exultent.

Here he discusses help's fruit, first, on the part ofhimself, second, on the part of the enemy, at, Donot let them rejoice over me, and third, on the partof the just, at, Let them rejoice.

Fructus ex parte liberati est laus Dei;unde dicit, Confitebor tibi, et laudabo te,quia liberasti me: Ps. 65. Reddam tibivota mea etc.

The fruit on the part of those freed is praise ofGod; and so he says, I will give thanks to you,and praise you, because you have freed me -Psalm. 65: I will pay my vows to you etc.

Et si referatur ad Christum, fructusresurrectionis Christi est instructioecclesiae, et fides qua ecclesiaconfitetur Deum: Rom. 10. Cordecreditur ad iustitiam, ore autemconfessio fit ad salutem.

And if this is referred to Christ, the fruit of Christ'sresurrection is the instruction of the Church, andthe faith by which the Church confesses God -Romans 10: With the heart we believe untojustice, with the mouth confession is made untosalvation.

Vel describitur ecclesia ex multitudinecredentium. Secundo ex virtute eorum.

Or, the Church is represented first through themultitude of believers, and second, through theirvirtue.

Quantum ad primum dicit, In ecclesiamagna, quidem numero et diffusioneterrarum: Malach.1. Magnum est nomentuum in gentibus.

With respect to the first, he says, In the greatchurch, indeed in its number and its spreadingout over the nations - Malachi 1: Great is yourname among the gentiles.

Item magna constantia et virtute, quiaportae inferni non praevalebuntadversus eam, Matth. 16. Ps. 36.Annuntiavi iustitiam tuam in ecclesiamagna.

Again, in great constancy and strength, becausethe gates of hell will not prevail against her, as issaid at Matthew 16; Psalm 39: I have declaredyour justice in the great church.

Quantum ad secundum dicit, In populogravi laudabo te. Gravitas quandoquesumitur in bono, quandoque in malo,quia similitudinarie est duplex proprietasin corporali gravitate.

With respect to the second, he says, I will praiseyou to a heavy people. Heaviness is sometimestaken in a good or bad sense, because similarlythere is a two-fold property to corporealheaviness.

Una est ponderositatis, quae tenditdeorsum, et haec est mala: quia homodicitur gravis, secundum quod ad terraeponderositatem et similitudinem tendit:Ps. 4. Filii hominum usquequo gravicorde? Isa. 1. Populo gravi iniquitate,semini nequam, filiis sceleratis.

The first property is that of weightiness, whichaims downwards, and this is bad, since a personis called heavy insofar as he aims for theweightiness and likeness of earth - Psalm 4: Thesons of men always heavy of heart? Isaiah 1: ...apeople heavy with iniquity, a vile seed, viciouschildren...

Alia proprietas est stabilitas, quaeopponitur levitati, et non commovetur.Levis homo dicitur, qui movetur omnivento: Eph. 4. Qui stabilis in bono est,dicitur gravis: 1. Cor. 10. Epistolaegraves sunt et fortes. Hieronymus habet,In populo forti laudabo te.

The other property is firmness, which is opposedto lightness, and is not moved. A person is calledlight who is moved by every wind - ?: He who isfirm in good is called heavy; 2. Cor. 10: (For his)letters (indeed, they say,) are weighty and strong.Jerome has I will praise you among a strongpeople.

Non supergaudeant mihi inimici mei. Hicponitur fructus ex parte hostium: ubi petitquod eorum exultatio reprimatur. Etprimo proponit hunc fructum. Secundoponit radicem insultationis, ibi,Adversantur. Tertio ponit radiciscommotionem, ibi, Vidisti Domine.

Do not let my enemies rejoice over me. Here, thePsalmist describes the fruit on the part of theenemy, where he prays that their exultation berestrained. First, he sets forth the fruit, second, hedescribes the basis of their insolence, at, Thosewho are opposed, and third, the excitement of thisbasis, at, You have seen, O Lord.

Dicit ergo, Non supergaudeant; quasidicat, Peto restitui; Ut nonsupergaudeant mihi, quasi vincentesme. Et hoc quia Christo resuscitatoeorum gaudium versum est inconfusionem.

Therefore, he says, Do not let them rejoice over(me), as if he were saying, I pray that I berestored, so that they may not rejoice over me, asif overcoming me. And this because when Christwas resurrected, their joy was turned intoconfusion.

V e l , Non supergaudeant mihi, inmembris meis, quae non sunt gravia,quia sustentantur per Christum: Mich. 8.Non laeteris inimica mea.

O r , Do not let them rejoice over me, in mymembers, which are not heavy, because they aresupported through Christ - Mich. 7: Do not rejoiceover me, my enemy.

Qui adversantur. Hic ponit causaminsultationis. Causa et radix insultationisest triplex. Ex parte cordis, operis, etoris.

Those who are opposed. Here he determines thecause of their insolence. This cause or basis isthree-fold, namely on the part of their heart, work,and mouth.

Ex parte operis, Illi supergaudeant quiadversantur inique. Si pro iustitiaadversarentur, et supergauderent,bonum esset et iustum; sed quia iniquegaudent, indecens est: Ps. 35.Iniquitatem meditatus est in cubili suo.

On the part of their work, Those who are wronglyopposed, rejoice. If they were opposed andrejoiced for the sake of justice, this would begood and just. But because they rejoice wrongly,it is inappropriate - Psalm 35: He has devisediniquity upon his bed.

Ex parte cordis est odium indebitum;unde dicit, Et qui oderunt me gratis, idestsine causa: Ps. 119. Dum loquebar illis,impugnabant me gratis: Io. 13. Utimpleatur sermo, qui in lege eorumscriptus est, Quia odio habuerunt megratis: Ps. 34. Retribuebant mala probonis.

On the part of their heart is undeserved hatred.Thus he says, And those who have freely hatedme, that is, without cause - Psalm 119: When Ispoke to them, they freely fought against me;John 15: ...that the word may be fulfilled, whichwas written in their law, "They hated me freely";Psalm 34: They were repaying evil for good.

Item odium simulantium, quia cum odiocordis, Annuunt oculis. Hoc dupliciter.Uno modo, ad ostendendumpalliationem odii, quasi annuentes quoddiligerent.

Again, assuming hatred, because with the heart'shatred, They wink their eyes. This is two-fold. Inone way, to show the aspect of hatred, as it were,assenting to what they esteemed.

Vel annuebant sibi invicem oculis,concitantes se ad malum: Prov. 6. Homoapostata vir inutilis.

Or, they were assenting among themselves withtheir eyes, exciting themselves to evil - Proverbs6: A man that is an apostate, an unprofitable man

Ex parte oris dupliciter. Primo quantumad verba fraudulenta. Secundo quantumad irrisoria.

On the part of their mouth, in a two-fold way. First,with respect to fraudulent words, and second,with respect to mockery.

Quantum ad primum dicit, quod in ore.Secundo, quod in corde, In ore verbapacis: unde dicit, Quoniam mihi quidempacifice loquebantur: Mar. 22. Scimusquia verax es: Ps. 27. Loquuntur pacemproximo suo, mala autem in cordibuseorum.

With respect to the first, he says, what is in theirmouth, and second, what is in their heart; In theirmouth, words of peace. Thus he says, For indeedthey spoke peaceably to me - Matthew 22: Weknow that you are speaking truly; Psalm 27: Theyspeak peace with their neighbour, but evils are intheir hearts.

In corde habebant dolos, idest verbadolosa: Hier. 9. Sagitta vulnerans eorumlingua, dolum locuta est. Et hoc, Iniracundia terrae, dolos cogitabant, idesthabentes iram contra me pro terrenis: Io.11. Ne forte veniant Romani etc.Hieronymus habet, In rapina terraeverba irrisoria.

In their heart they had guile, that is, deceitfulwords - Jerome 9: Wounding arrows theirtongues, he spoke an evil intent. And this, in theearth's anger, they devised plots, that is, havinganger against me on behalf of the world - John11: Lest perhaps the Romans come etc. Jeromehas, In the earth's plunder, derisive words.

Qui irridet aliquem, duo facit: quiahuiusmodi verba molestant derisum, etlaetificant irridentem; et ideo dicit,Dilataverunt super me os suum, quasiaudacter et gaudenter loquuntur malumde alio: Isa. 37. Super quem exaltastivocem tuam, et elevasti in altitudinemoculos tuos?

He who mocks another does two things, that theymolest the derided one with words of this kind,and mocking, they cheer. Thus he says, Theyopened wide their mouth against me, as if theyspoke evil of another boldly and joyfully - Isaiah37: ...against whom have you exalted your voice,and lifted up your eyes on high?

Dilataverunt super me os suum.Gaudium eorum ostendit cum dicit,Euge: interiectio congratulantis: Matth.25. Euge serve bone etc. quasi dicat,sibi ipsis congratulantes de victoriaquam videbant se habere de me. Et hocquia, Viderunt oculi mei, scilicet Christipassionem quam desideraverunt: Matth.27. Vah qui destruis templum Dei etc.Thren. 2. Haec est dies, quamexpectabamus, invenimus, vidimus.

They opened wide their mouth against me. Heshows their joy when they say, Well done, aninterjection of congratulations - Matthew 25: Welldone good servant etc., as if he were saying,They are congratulating themselves concerningthe victory which they consider themselves tohave over me. And this because, My eyes haveseen, namely Christ's passion which they haddesired - Matthew 27: Oh, you who destroysGod's temple etc.; ?: This is the day for which wewere waiting, we discover, we see.

o. Supra Psalmista posuit radiceminsultationis, quae fuit eorum malitia; hicautem removet illam radicem, sivecausam implorans Dei iudicium.

Previously, the Psalmist described the basis oftheir insolence, which was their malice. Here,however, he removes that basis, or cause,invoking God's judgement,

Circa quod tria proponit. Primocognitionem necessariam ad iudiciumpraecessisse. Secundo petit iudicium,ibi, Ne sileas. Tertio iudicii effectum, ibi,Non dicant.

concerning which he proposes three things. First,the knowledge necessary for judgement to haveproceded, second, he prays for judgement, at, Benot silent, and third, the effect of judgement, at,Let them not say.

Iudex non potest iuste ferre sententiamnisi prius instructus de facto. Hoc autemdivino iudicio non deest, quia videt ea,quae aguntur ex utraque parte; undedicit, Vidisti, scilicet eorum malitiam, etmeam iustitiam: Hebr. 4. Omnia nuda etaperta sunt oculis eius.

A judge cannot justly pass sentence unlessinformed previously concerning the deed. This,however, is not wanting in divine judgement,because he sees those thing which are done onboth sides. Thus he says, You have seen, namelytheir malice, and my uprightness - Hebrews 4: Allthings are naked and open to his eyes.

Consequenter petit iudicium divinum. Etprimo agit de iudicii dilatione, Secundopetit processum iudicii.

Thereupon he prays for divine judgement. First,he acts concerning the delaying of judgement,and second, prays for its advancement.

Quod iudicium differatur, procedit exduobus, scilicet ex patienti tolerantiadefectus iniquorum, et ex hoc quodiudex non diligit eum, pro quo sententiadari debet, et ex hoc excludit eum.

That judgement is delayed, derives from twofactors, namely by reason of the suffering of theone enduring the failings of the wicked, and thatthe judge does not care for him, on behalf ofwhom the sentence ought to be rendered, forwhich reason he rejects him.

Quantum ad primum dicit, Ne sileas,scilicet eorum malitiam, quam vidistipertranseundo: Aba. 1. Quare respiciscontemptorem, et taces conculcanteimpio iustiorem se?

With respect to the first he says, Be not silent, thatis to say, concerning their malice, which you haveseen in its taking place - Habacuc 1: Why do youlook upon those who despise you, and remainsilent when the impious treads under foot the onewho is more just than himself?

Quantum ad secundum dicit, Nediscedas a me, quasi non referendoauxilium in necessitate: Osee 11. Vaeeis cum recessero ab eis.

With respect to the second he says, Do not departfrom me, as it were by not rendering aid innecessity - Hosea 9: Woe to them when I shalldepart from them.

p. Hic ponit processum iudicii. Tria enimrequiruntur in iudicio. Primo, quod iudexsumat iudicandum. Secundo, quodconsideret merita causae. Tertio, quodproferat sententiam iustam.

Here he describes the advancement ofjudgement. Three things are required in ajudgement. First, that the judge understands whatit to be judged, second, that he consider themerits of the affair, and third, that he produce ajust sentence.

Quantum ad primum dicit, Exurge, idesta torpore, et assume animum iudicandi:Ps. 43. Exurge, quare obdormisDomine?

With respect to the first he says, Rise up, that isfrom slugishness, and assume the mind of onejudging - Psalm 43: Rise up, why do you sleep, OLord.

Quantum ad secundum dicit duo, quibusdebet iudex intendere, debet scilicetiudicium proferendum, et causam superquam debet sententiam ferre; unde dicit,Intende iudicio meo, idest pro meferendo: Ps. 71. Deus iudicium tuum regida etc.

With respect to the second he says two things, towhich the judge ought to aspire, namely thegiving of judgment, and to deliver a sentenceupon the affair; and so he says, Aspire to myjudgement, that is, by delivering (it) on my behalf :Psalm 71: O God, give your judgement to the kingetc.

Quantum ad secundum dicit, Deus meuset Dominus meus in causam meam. Unomodo, In litem meam: Iob 29. Causamquam nesciebam, diligentissimeinvestigabam.

With respect to the second he says, My God andmy Lord, in my cause. In one way, In my lawsuit:Job 29: The cause which I did not know, Isearched out most diligently.

Vel, In causam, secundum quod causaidem est quod principium, ex quosequitur aliud; quasi dicat, Intende incausam, pro qua ego patior. Et haec estobedientia Patris: Phil. 2. Factus estobediens usque ad mortem etc.

Or, In cause, insofar as cause is the same as aprinciple, from which another thing follows; as ifhe were saying, Aspire to the cause, on behalf ofwhich I myself am suffering. And this isobedience to the Father - Philipians 2: Becomingobedient unto death etc.

Item causa est charitas quam habuit adnos, propter quam causam patiebatur.

Again, the cause is the love which he had for us,on account of which cause he suffered.

Quantum ad secundum dicit, Iudica me.Una litera habet, Secundum iustitiamtuam; alia litera habet, Iudica mesecundum iustitiam meam, primum idemest, ac si diceret, Iudica me, secundumlegem tuam et iustitiam: nam iustitia Deiest reddere unicuique secundum merita:et quae non possunt falli et flecti averi tate, Rom. 2. Iudicium Dei estsecundum veritatem.

With respect to the second he says, Judge me.One version has, According to your justice;another one has, Judge me according to myjustice, the same as the first, as if he had said,Judge me, according to your law and justice. Forthe justice of God is to render to anyoneaccording to his merits, which cannot bedeceived and turned from the truth, according toRomans 2. The judgement of God is according totruth.

Secundum iustitiam meam, scilicetquam ego sum secutus. Et potest diciquod idem est iustitia mea et tua, Deiscilicet iustificantis, hominis quasiiustificati, quia iustitia nostra est ex Deo:Rom. 10. Volentes iustitiam suamstatuere etc.

According to my justice, namely which I myselffollowed. And it can be said that my justice andyour justice are the same, namely of Godjustifying, and of man justifed, as it were, becauseour justice is from God - Romans 10: Seeking toestablish their own justice etc.

Consequenter petit effectum iudicii, Utnon supergaudeant mihi: et circa hocduo facit. Primo petit insultationisreprehensionem. Secundo petit eorumconfusionem, ibi, Erubescant.

Whereupon he prays for the effect of judgment, sothat they may not rejoice over me: and concerningthis he does two things. First, he prays for thecensure of insolence, and second, for theirshame, at Let them blush.

Exterior exultatio nascitur ex interiorigaudio. Primo ergo petit ut reprimatureorum gaudium intus. Secundo exteriorinsultatio.

External exultation arises from interior joy.Therefore, he prays first that their joy within, andsecond that their external insolence, berestrained.

Dicit ergo quantum ad primum, Nonsupergaudeant mihi; quasi dicat, Itaiudicium tuum reprimate eos, ut nongaudeant super me: Thren. 1. Omnesinimici mei audierunt malum meum, etlaetati sunt.

Therefore, with respect to the first, he says, Letthem not rejoice over me; as if he were saying,Restrain them thus in your judgement, so thatthey do not rejoice over me - Lamentations 1: Allmy enemies have heard of my evil, and haverejoiced.

Quantum ad secundum dicit, Ne dicantin cordibus suis. Insultatio in duobus fit,sicut et gaudium. Gaudium autem vel estde praesentibus bonis, vel de bonisfuturis. Similiter insultatio, vel est proptermala iam facta, vel propter fienda.

With respect to the second he says, Let them notsay in their hearts. Insolence comes to be in twoways, as it does with joy. Joy is either of a presentgood, or of a future good. Likewise withinsolence, it is either because of evils alreadydone, or to be done.

Primo ergo petit removeri insultationemde praeteritis: et ideo dicit, Ne dicant incordibus suis, euge, euge, animaenostrae, idest non congratuletur animaeius super aliquibus de me, Et dicantanimae nostrae, devorabimus eum.

Therefore, he first prays that insolenceconcerning things done in the past be removed.And so he says, Let them not say in their hearts,Well done, well done it is to our mind, that is, letnot his soul be pleased over matters concerningme, and let them not say, "We will swallow himup".

Aliquando enim aliquis opprimit aliquemnon exultatione, sed surreptione exinfirmitate: et hoc patet quod statimpoenitet. Sed quando ex malitiaopprimit, tunc gaudet se fecisse: et hocest quod dicit, Nec dicant, devorabimuseum, scilicet in futurum: Ps. 56. Linguaeorum gladius acutus; Abach. 3.Exultatio eorum, sicut eius qui devoratpauperem in abscondito.

Sometimes one oppresses another not byexaltation, but by theft by reason of weakeness.And this is evident when he immediately repents.But when he oppresses by reason of malice, thenhe rejoices at having done this for himself. Andthis is what he says, Let them not say, We willswallow him up, namely in the future - Psalm 56:Their tongue a sharp sword; Habacuc 3: Theirexaltation was like that of him that devoureth thepoor man in secret.

q. Hic petit eorum confusionem: et petitduo correspondentia duobuspraemissis, de quibus fit insultatio,scilicet de factis, et fiendis. Primo petit utconfundantur de malis iam factis.Secundo ut confundantur super futuris,ibi, Induantur confusione.

Here he prays for their confusion and two thingsin correspondence with two mentioned previouslyconcerning which insolence arises, namely, fromdeeds performed and to be done. He prays, first,so that they may be confounded concerning theevil they have already done, and second, so thatthey may be confounded over future deeds, at,Let them be clothed in confusion.

Primo ergo petit erubescentiam eorum,vel bonam confusionem, vel aeternam:et hoc dicit per modum praenuntiationis,vel conformationis ad Deum: Isa. 6.Servi mei laetabuntur, et vosconfundemini.

Therefore he first prays for their shame, either agood confusion, or an eternal one. And he saysthis by way of the mode of something foretold, orof conformity to God - Isaiah 65: My servants shallrejoice, and you shall be confounded.

Secundo petit eorum diffidentiam sivetimorem: unde, Et revereantur simul.

He prays, secondly, for their unbelief or fear.Hence, And let them be ashamed at the sametime.

Vel in bonum, quasi incipiant Deumtimere: nam timor initialis et castusproprie reverentia dicitur; et hic timorinducit in salutem: quia, ut dicitur Eccl.Timor Domini initium sapientiae.

Or in good, as if they are beginning to fear God.For fear, in the beginning and properly pious, iscalled reverance. And this fear begins insalvation, because, as it is said at Eccleiasticus1: The fear of the Lord is the beginning ofwisdom.

Vel semper sint in timore: Sap. 17. Cumsit timida nequitia, dat testimoniumcondemnata: Iob. 13. Sonitus terrorissemper in auribus eius. Et quare haeceveniant eis, quia gloriantur in malismeis. Consequenter petit confusionemde futuro, et aliqua petit per aliummodum, quia idem est confusio quoderubescentia; et sicut illa possunt accipiin bono et in malo, ita hic confusio etreverentia.

Or, that they always be in fear - Wisdom 17: Sincewickedness is fearful, it gives witness havingbeen condemned; Job 15: The sound of terror isalways in his ears. Why these things happen tothem is because they rejoice in my misfortunes.Consequently, he prays for their confusionconcerning future deeds, and he prays forsomething by means of another mode, becauseconfusion is the same as shame. And just asthose can be taken with respect to good and evil,so too can confusion and reverence.

Sed quod additur, Induantur confusione,aliquid addit. Indumentum enim dicithabitum. Qui ergo simpliciter et inprincipio timet, non potest dici haberehabitum timoris; sed qui firmantur inmalo, et desiderant malum: Hier. 17.Duplici contritione contere eos.

But because Let them be clothed in confusion isadded, he adds something else. For clothingsignifies a habit. Therefore, the one who fears inthe beginning and in a simple way, cannot besaid to have the habit of fear; but rather those whoare hardened in their evil, and desire it - Jeremiah17: ...with a double crushing break them.

Et quare plus petit modo quod affliganturquam ante, quia est maior culpa, quasiscilicet non sunt contenti his quaefecerunt, sed adhuc maligna cogitantcontra me.

Why he prays in this way that they be moreafflicted than before is because of greater blame,as if, namely, they have not been satisfied bythose things which they have done, but still planwicked things against me.

Sicut Iudaei etiam post mortem Christivolebant occultare eius resurrectionemcorrumpendo custodes: Prov. 20.Verbum malignum, vanitatem, et verbamendacia longe fac a me: Hieronumushabet, Qui maligna loquuntur contra me:1 Reg. 2. Nolite multiplicare loquisublimia, gloriantes.

It is just like the Jews, after Christ's death,wanting to conceal his resurrection by bribing theguards - Proverbs 30: Keep wicked and vainspeach, and lying words far from me. Jerome has,Those who are speaking wicked things againstme - 1 Kings 2: Do not multipy to speak loftythings boasting.

r. Hic est tertius fructus, qui consurgit exparte divini auxilii: et hic fructus estgaudium sanctorum. Et primo ponitfructum exultationis dicens, Exultent etlaetentur.

Here is the third fruit, which arises on the part ofdivine aid. And this fruit is the joy of the holyones. First he discusses the fruit of exaltationsaying, Let them exult and be glad.

Ponit autem pro fructu sanctorumiucunditatem, quia laetitia dicitlatitudinem cordis, unde signat interiusgaudium: Ps. 118. Dilastasti cor meum.Et haec laetitia est proprie in iustis: Ps.96. Lux orta est iusto, et rectis cordelaetitia.

However, he discusses delight instead of the fruitof the holy ones because gladness means abreadth of heart, whence it signifies an interior joy- Psalm 118: You have enlarged my heart. Andthis gladness is proper to the just - Psalm 96:Light is risen to the just, and joy to the right ofheart.

Exultatio dicit gaudium prorumpensexterius ab interiori; et haec exultatiocompetit iustis: Ps. 32. Exultate iusti inDomino. Et hoc competit rectis; undedicit, Qui volunt iustitiam meam, scilicetimitari.

Exaltation speaks of joy bursting forth from within.And this exaltation belongs to the just - Psalm 32:Exalt, O you just, in the Lord. And this belongs tothe upright, whence he says, Those who desiremy justice, namely, to imitate it.

Vel si dicatur ex persona David, Voluntiustitiam meam, idest congaudent bonismeis, sic est gaudium cordis, et ex hocsequitur exultatio oris: Isa. 51. Gaudiumet laetitia invenientur in ea, gratiarumactio, et vox laudis. Et ideo subdit,Dicant semper, magnificetur Dominus,idest magnificent Deum sancti.

Or, if this is said from the person of David, Theydesire my justice, that is, they rejoice together inmy goods; thus is joy of the heart, from whichfollows exultation of the mouth - Isaiah 51: Joyand gladness shall be found therein, thanksgivingand the voice of praise. And thus he adds, And letthem always say, Let the Lord be magnified, thatis, Let the holy ones magnify the Lord.

Non enim secundum veritatem magnumfaciendo, sed nuntiando, et praedicandoeum magnum: Ps. 33. MagnificateDominum mecum etc. Eccl. 44.Admirabilis magnificentia eius.

Not by making him great according to truth, but byproclaiming and speaking about him - Psalm 33:Magnify the Lord with me etc. Ecclesiasticus 43:His magnificence is wonderful.

Item ibidem: Quis magnificabit eum sicutest? et qui sunt illi qui hoc faciunt? certe,Qui volunt pacem servi eius, scilicetChristi secundum humanam naturam:quam pacem Christus fecit et dat, quiaIpse est pax nostra, qui fecit utraqueunum, Eph. 2. Pacem meam do vobis,pacem meam relinquo vobis, Io. 14. Et inme pacem habetis, Io. 17.

Again Ecclesiasticus 43: Who shall magnify himas he is...? And who are those who do this?Surely, Those who desire the peace of hisservant, namely, Christ according to his humannature: which peace Christ made and gives,because He himself is our peace, who made bothone - Ephesians 2; Peace I leave with you, mypeace I give unto you - John 14; (These things Ihave spoken to you) that in me you may havepeace - John 16.

Si autem intelligitur dictum ex personaDavid, sic est sensus, Qui volunt pacemservi eius, idest illi exultent et laetentur,qui volunt quod servus eius, scilicet ego,habeam pacem.

If however what was said is understoodconcerning the person of David, the sense isthus; Those who desire the peace of his servant,that is, let those exalt and be glad who desire thathis servant, namely me, will have peace.

Sed et lingua mea. Hic ostendit quodetiam ipse est particeps gaudii huius;quasi dicat, Non solum illi qui habentgaudium, sed et ego etiam gaudiisanctorum sum particeps.

And my tongue. Here he shows that even he istaking part in this joy; it is as if he were saying,Not only those who have joy, but even I am takingpart in the joy of the holy ones.

Et de hoc ponit duo. Primo ponitinteriorem meditationem. Secundo ponitinteriorem laudem.

And concerning this he does two things. First, hedescribes interior meditation, and second, interiorpraise.

Dicit ergo quantum ab primum, Sed etlingua mea meditabitur iustitiam tuam.

Therefore with respect to the first he says, And mytongue shall meditate your justice.

Sed contra. Meditari non pertinet adlinguam, sed ad cor.

But on the contrary, to meditate does not pertainto the tongue, but rather to the heart.

Et est triplex responsio. Uno modolingua meditatur, idest meditata loquitur:Ps. 48. Os meum loquetur sapientiam,scilicet meditatam. Qui est iustus,loquitur ex praemeditatione: sic etsapiens.

There is a three-fold response. In one way, thetongue meditates, that is, what has beenmeditated is spoken - Psalm 48: My tongue willspeak wisdom, namely that which has beenmeditated. He who is just, speaks out of apremeditation, as do the wise.

Alio modo est duplex os, sive duplexlocutio, scilicet interius, et exterius:Matth.14. Quae procedunt de ore,scilicet cordis, haec sunt quaecoinquinant hominem. Et sic accipiturhic lingua, scilicet interior.

In another way, the mouth or speech is twofold,namely interior and exterior - Matthew 14:Whatever procedes from the mouth, that is, theheart, these are what condemn a man. And in thisway is this tongue taken, namely interior.

Tertio modo, sic Meditabitur, idestdecantabitur, et modulabitur, Tota dielaudem tuam, idest semper cogitabitquomodo laudet te: Ps. 33. BenedicamDominum in omni tempore etc.

The third mode, thus It will meditate, that is it willkeep singing, and accompany, your praise thewhole day long, that is, it will always think of howit will praise you - Psalm 33: I will bless the Lordat all times etc.

Latin Text according to the Venice Edition of MDCCLXXV The Aquinas Translation Project (http://www4.desales.edu/~philtheo/loughlin/ATP/index.html)