The Enarrations, or Expositions, on the Psalms

^32. Therefore, that no one should take these words in a carnal sense, and by these words should conceive in his mind certain choral bands of wantonness, he continues and says, “In the Churches bless ye the Lord”: as though he were saying, wherefore, when you hear of damsels, players on timbrels, do ye think of wanton pleasures? “In the Churches bless ye the Lord.” For the Churches are pointed out to you by this mystic intimation: the Churches are the damsels, with new grace decked: the Churches are the players on the timbrels, with chastened flesh being spiritually tuneful. “In the Churches,” then, “bless ye the Lord God from the wells of Israel.” For from thence He first chose those whom He made wells. For from thence were chosen the Apostles; and they first heard, “He that shall have drunk of the water that I shall give him, shall never thirst, but there shall be made in him a well of water springing unto life everlasting.”

33. “There is Benjamin the younger in a trance”. There is Paul the last of the Apostles, who says, “For even I am an Israelite, out of the seed of Abraham, out of the tribe of Benjamin.” But evidently “in a trance,” all men being amazed at a miracle so great as that of his calling. For a trance is the mind's going out: which thing sometimes chances through fear; but sometimes through some revelation, the mind suffering separation from the corporal senses, in order that that which is to be represented may be represented to the spirit. Whence even thus may be understood that which here has been written, namely, “in a trance;” for when to that persecutor there had been said from Heaven, “Saul, Saul, why do you persecute me:” there being taken from him the light of the eyes of flesh, he made answer to the Lord, whom in spirit he saw, but they that were with him heard the voice of him replying, though seeing no one to whom he was speaking. Here also the trance may be understood to be that one of his, whereof he himself speaking, says, that he knew a man caught up even unto the third Heaven; but whether in the body, or whether out of the body, he knew not: but that he being caught up into Paradise, heard ineffable words, which it was not lawful for a man to speak. “Princes of Juda the leaders of them, princes of Zabulon, princes of Nephthalim.” Since he is indicating the Apostles as princes, wherein is even “Benjamin the younger in a trance,” in which words that Paul is indicated no one doubts; or when under the name of princes there are indicated in the Churches all men excelling and most worthy of imitation: what mean these names of the tribes of Israel?...For the names are Hebrew: whereof Juda is said to be interpreted confession, Zabulon habitation of strength, Nephthalim my enlargement. All which words do intimate to us the most proper princes of the Church, worthy of their leadership, worthy of imitation, worthy of honours. For the Martyrs in the Churches hold the highest place, and by the crown of holy worth they do excel. But however in martyrdom the first thing is confession, and for this is next put on strength to endure whatsoever shall have chanced; then after all things have been endured, straits being ended, breadth follows in reward. It may also thus be understood; that whereas the Apostle chiefly commends these three things, faith, hope, love; confession is in faith, strength in hope, breadth in love. For of faith the substance is, that with the heart men believe unto righteousness, but with the mouth confession be made unto salvation. But in sufferings of tribulations the thing itself is sorrowful, but the hope is strong. For, “if that which we see not we hope for, through patience we wait for it.” But breadth the shedding abroad of love in the heart does give. For “love perfected casts out fear:” which fear “has torment,” because of the straits of the soul....

34. “Command, O God, Your Virtue”. For one is our Lord Jesus Christ, through whom are all things, and we in Him, of whom we read that He is “the Virtue of God and the Wisdom of God.” But how does God command His Christ, save while He commends Him? For “God commends His love in us, in that while yet we were sinners, for us Christ died.” “How has He not also with Him given to us all things?” “Command, O God, Your Virtue: confirm, O God, that which You have wrought in us.” Command by teaching, confirm by aiding.

35. “From Your Temple in Jerusalem, to You kings shall offer presents”. Jerusalem, which is our free mother, because the same also is Your holy Temple: from that Temple then, “to You kings shall offer presents.” Whatever kings be understood, whether kings of the earth, or whether those whom “He that is above the heavens distinguishes over the dove silvered;” “to You kings shall offer presents.” And what presents are so acceptable as the sacrifices of praise? But there is a noise against this praise, from men bearing the name of Christian, and having diverse opinions. Be there done that which follows, “Rebuke the beasts of the cane”. For both beasts they are, since by not understanding they do hurt: and beasts of the cane they are, since the sense of the Scriptures they wrest according to their own misapprehension. For in the cane the Scriptures are as reasonably perceived, as language in tongue, according to the mode of expression whereby the Hebrew or the Greek or the Latin tongue is spoken of, or the like; that is to say, by the efficient cause the thing which is being effected is implied. Now it is usual in the Latin language for writing to be called style, because with the stilus it is done: so then cane also, because with a cane it is done. The Apostle Peter says, that “men unlearned and unstable do wrest the Scriptures to their own proper destruction:” these are the beasts of the cane, whereof here is said, “Rebuke the beasts of the cane.”