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+Project Gutenberg's The Christian Use of the Psalter, by A. R. Whitham
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Christian Use of the Psalter
+
+Author: A. R. Whitham
+
+Release Date: August 22, 2010 [EBook #33492]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE CHRISTIAN USE OF THE PSALTER ***
+
+
+
+
+Produced by Al Haines
+
+
+
+
+
+
+
+
+The English Churchman's Library
+
+
+
+
+  THE CHRISTIAN USE
+  OF THE PSALTER
+
+
+BY THE
+
+REV. A. R. WHITHAM, M.A.
+
+
+  _Principal of Culham Training College, and formerly
+  Vice-Principal of Cuddesdan College_
+
+
+
+
+  Impleta sunt quæ concinit
+  David fidelis carmine
+
+
+
+A. R. MOWBRAY & CO., LTD.
+
+LONDON: 34 Great Castle Street, Oxford Circus, W.
+
+OXFORD: 9 High Street
+
+
+1909
+
+
+
+
+THE ENGLISH CHURCHMAN'S LIBRARY
+
+_One Shilling each net_
+
+
+The Mysteries of Grace.  By T. A. Lacey, Chaplain of the House of
+Mercy, Highgate.
+
+Letters to a Godson.  First Series.  By Cyril Bickersteth, Priest of
+the Community of the Resurrection, Mirfield.
+
+First Studies In S. Mark.  By G. M. Ireland Blackburne.
+
+Spiritual Counsels to District Visitors and others.  By the late George
+Howard Wilkinson, D.D., Bishop of S. Andrews: Primus.
+
+The Christian Use of the Psalter.  By A. R. Whitham, M.A., Principal of
+Culham Training College.
+
+Our Working Girls and How to help them.  By Flora L. Freeman, Author of
+"Sunshine of Everyday Life."
+
+Letters to a Godson.  Second Series.  By Cyril Bickersteth, M.A.
+
+The Practical Religion.  By Vernon Staley, Provost of Inverness
+Cathedral.
+
+
+_Others in preparation._
+
+  A. R. MOWBRAY & CO., LTD.
+  CHURCH PUBLISHERS
+  LONDON: 34, Great Castle Street, W.
+  OXFORD: 9, High Street
+
+
+
+
+{v}
+
+PREFACE
+
+This little book, based on three Lectures delivered to the S. Paul's
+Lecture Society in January, 1908, is not intended so much for the
+scholar as for the plain man who goes to Church and loves the Prayer
+Book, but finds the Psalms sometimes puzzling.  They are certainly the
+most difficult, though the most characteristic, part of the daily
+offices of the Church.  What has been attempted in these Lectures is
+not to explain them in detail, but to suggest the broad lines of
+interpretation which seem always to have been in the mind of the Church
+in her use of the Psalter.  A few additional helps have been suggested
+in the Notes.
+
+CULHAM, 1908.
+
+
+
+
+{vii}
+
+CONTENTS
+
+                                                           PAGE
+
+PREFACE  . . . . . . . . . . . . . . . . . . . . . . . .      v
+
+
+_LECTURE I_
+
+  PART I.--GENERAL PRINCIPLES  . . . . . . . . . . . . .      1
+  PART II.--DIFFICULTIES . . . . . . . . . . . . . . . .     22
+
+
+_LECTURE II_
+
+CHRIST IN THE PSALTER . . . . . . . . . . . . . . . . . .    43
+
+
+_LECTURE III_
+
+THE CHURCH IN THE PSALTER  . . . . . . . . . . . . . . . .   73
+
+
+NOTES  . . . . . . . . . . . . . . . . . . . . . . . . . .  101
+
+
+_APPENDIX_
+
+BRIEF SUGGESTIONS AS TO THE CHRISTIAN USE OF EACH PSALM  .  107
+
+
+INDEX OF PSALMS REFERRED TO  . . . . . . . . . . . . . . .  142
+
+
+
+
+{1}
+
+The Christian Use of the Psalter
+
+
+LECTURE I
+
+PART I.  GENERAL PRINCIPLES
+
+  Haereditate acquisivi testimonia tua in aeternum:
+  Quia exsultatio cordis mei sunt.
+
+
+The Christian use of the Psalter is as old as Christianity itself.  The
+new-born Catholic Church, returning from her earliest conflict with the
+kingdoms of this world, found the most natural expression of her faith
+and her need in the words of the 2nd Psalm:
+
+  Why did the Gentiles rage,
+  And the peoples imagine vain things?
+  The kings of the earth set themselves in array,
+  And the rulers were gathered together,
+  Against the Lord, and against His Anointed.
+          (Acts iv. 25, 26, R.V.)
+
+{2}
+
+Before this, on the very birthday of the Church, the chief of the
+Apostles had appealed to the witness of "David," for the Resurrection
+and Triumph of the Holy One (Pss. xvi., cx. in Acts ii. 25-8, 34, 35).
+And even earlier, during the ten days of waiting, the great Psalms of
+righteous wrath (thought so impossible by many to-day) had supplied the
+prophecy of the fall of Judas:
+
+  Let his habitation be made desolate,
+  And let no man dwell therein;
+
+and the justification of the election of Matthias:
+
+  His office let another take.
+          (Pss. lxix. and cix. in Acts i. 20.)
+
+
+So harmoniously did the praise-book of the Jewish Church pass into the
+service of Christ; so clearly did the first believers recognise that
+the Spirit of Christ was the same Who had spoken by "David."  This
+immediate appropriation of the Psalter as a book of Christian witness
+is remarkable evidence to the felt unity and continuity of the two
+Covenants.  No book of the Old Testament, with the exception of Isaiah,
+is so frequently quoted in the New as the book of Psalms.
+
+But still more remarkable is the influence of the Psalter on Christian
+_worship_.  The Church {3} exists in the world not only as the
+teaching, but also as the worshipping community.  As the ages pass she
+ceases not to bear the witness of her praise and thanksgiving to the
+Father, the Son, and the Holy Ghost.  From the beginning she showed a
+tendency to do this in ordered and liturgical forms.  The Apostolic
+Church continued steadfast in "the prayers" (Acts ii. 42, R.V.).  The
+expression implies not merely a daily gathering for worship, but the
+offering of that worship in a fixed and orderly manner, suggested, no
+doubt, by the existing Jewish services.  Whatever may have been the
+actual form of "the prayers" in the first age of the Church, or
+whatever stages they may have passed through, there can be no doubt
+that they are the germ of all the rich later developments of the
+liturgy of the Church, such as are represented in the Middle Ages by
+the Missal and the Breviary, and to-day by our own Book of Common
+Prayer.
+
+The regular services of the Church fall naturally into two classes.
+The Eucharist, the service of the Altar, took the place of the
+sacrificial worship of the Temple.  The Divine Office, the service of
+the Choir, may have been suggested by the services of the Synagogue.
+But if so, there is one most significant difference.  {4} The Christian
+Church made a much fuller public use of the Psalms than the Synagogue
+ever seems to have done.[1]  The Psalms in the Jewish Church seem to
+have been adjuncts or embellishments of the service, rather than its
+central feature.  The Divine Office of the Christian Church practically
+is the Psalter.  The readings from other parts of Scripture, so
+prominent in the Synagogue service, fall now into a secondary place.
+The recitation of the Psalms, which appears from very early times as
+the characteristic Christian devotion, became the very centre and core
+of the sevenfold daily Choir Office of the mediæval Church.  The whole
+Psalter in theory was said through once a week, mainly at Mattins (the
+midnight office), while selected Psalms formed the chief part of the
+subsequent services of the day.[2]  The English Reformers, however
+hastily and trenchantly they may have cut down and simplified these
+services of the Breviary, showed the true Catholic instinct in this at
+least, that they provided as the leading feature of Morning and Evening
+Prayer an unbroken and systematic recitation of the Psalms.  In this
+respect their claim was justified that they had provided an {5} order
+"much agreeable to the mind and purpose of the old Fathers."[3]  It was
+a return from mediæval complications to a more primitive ideal.
+
+
+What, then, was this book of praise and worship which the Catholic
+Church found ready to hand, and made unhesitatingly her own, and which
+has set the standard and provided the chief material for her continual
+voice in the ear of God?  The Psalter, as we know it now, had been for
+some time before Christ the recognised praise-book of Israel.  Its
+Hebrew name is simple and significant--_Tehillim_, "praises."  Its
+historical origins and growth are still indeed wrapt in obscurity, and
+to discuss them would be alien from our present purpose.  Suffice it to
+say that there seems no conclusive reason for discrediting the
+universal Jewish and Christian tradition that the Psalter begins at
+least with David.  Some of the earlier and more personal psalms are
+naturally felt to reflect his character and youthful struggles.  Nor is
+it unreasonable to believe that the later historical books are
+substantially correct in making him the founder {6} of the Temple choir
+(1 Chron. xv.; Ezra iii. 10).  Doubtless the majority of the Psalms
+belong to a later age, and their collection is due to the scrupulous
+care and reverence of the period of Jewish history which begins with
+Ezra.  The singers of the Temple after, perhaps even before, the
+Captivity formed various collections of sacred lyrics, which passed
+under characteristic names, some being entitled "Psalms of David"
+(though not of necessity all his work); others bearing the names of
+ancient leaders of the Temple choir, like Asaph, or of the guilds of
+singers, like "the sons of Korah."  Another collection with a distinct
+individuality would be the "songs of degrees" or "ascents"
+(cxx.-cxxxii.), the pilgrim-songs of the faithful Israelites as they
+journeyed from their homes to keep the annual feasts at Jerusalem.  At
+some unknown time these different collections, or selections from them,
+must have been brought together into one.  Many scholars consider that
+the compilation cannot have been complete before the age of the
+Maccabees, as more than one Psalm is thought to refer to the agonies of
+faithful Israel during that great national crisis (e.g. Pss. xliv.,
+lxxiv., lxxix., lxxx.).  But it must have been substantially complete
+by the time that the Septuagint translation was made (in the second
+century {7} B.C.); and so ancient then were the titles of the Psalms in
+the Hebrew that these Alexandrine scholars seem to have been frequently
+puzzled by them.
+
+This collection of 150 Psalms, whenever precisely it may have been
+made, was divided into five books, each ending with an outburst of
+praise to the God of Israel.[4]  The key to this somewhat artificial
+arrangement is no doubt to be found in the desire to make the Psalter
+correspond with the Pentateuch.  "Moses," says a Rabbinical commentator
+(Midrash _Tillim_), "gave five-fifths of the Law, and correspondingly
+David gave the book of _Tehillim_, in which are five books."  Of this
+Dr. Cheyne says, "The remark is a suggestive one: it seems to mean
+this--that the praise-book is the answer of the worshipping community
+to the demands made by its Lord in the Law, the reflexion of the
+external standard of faith and obedience in the utterance of the
+believing heart."  This criticism is so illuminating that it may well
+suggest the first great principle in our own Christian use of the
+Psalter.
+
+
+I.  The Psalter is the inspired answer of praise which human faith is
+privileged to make to {8} God's revelation.  It is the "new song" put
+in the mouth of humanity by its Creator.  "Thou preparest their heart,
+and Thine ear hearkeneth thereto" (Ps. x. 19).
+
+This is surely a very great thought.  The Old Testament is the record
+of God's gradual unveiling of Himself to His elect, whom for the
+world's sake He had chosen out of the world.  The revelation was not
+indeed to them alone.  God had spoken in many ways, more than even the
+Church yet recognises, to the heathen world.  Yet to Israel God gave
+that highest privilege of receiving and keeping the true knowledge of
+Himself, of His unity, His universality, His moral being, His holiness,
+His love, and of the demand which this knowledge makes on human
+conscience.  The unknown author of 2 Esdras, looking back on history
+after the great blow had fallen on Jerusalem, has expressed this in
+vivid and pathetic language: "Of all the flowers of the world Thou hast
+chosen Thee one lily: and of all the depths of the sea Thou hast filled
+Thee one river: and of all builded cities Thou hast hallowed Sion unto
+Thyself: ... and among all the multitudes of peoples Thou hast gotten
+Thee one people: and unto this people, whom Thou lovedst, Thou gavest a
+law that is approved of all" (2 Esd. v. 24-7).  In the Psalter God {9}
+has provided, as it were, for His people the words of praise in which
+their thankful hearts may express their love and loyalty to what He has
+revealed.
+
+This feature, the glad response to revelation, is stamped upon the
+Psalter from end to end.  Thus the 1st Psalm describes the secret of
+human blessedness:
+
+  His delight is in the law of the Lord:
+  And in His law will he exercise himself day and night.
+
+
+The 9th Psalm is an outburst of thanksgiving to "the Name" of God, Who
+is revealed as the moral Governor of the world.  The 19th couples the
+self-revelation of God in nature, God Whose glory the heavens declare,
+with the revelation given in the Law, which is, as it were, the sun in
+the moral world restoring the soul and enlightening the eyes.  The 25th
+reads like a comment from man's heart on the great proclamation of
+God's Name given to Moses in the "cleft of the rock"--"The Lord, the
+Lord, a God full of compassion, and gracious, slow to anger, and
+plenteous in mercy and truth" (Ex. xxxiii. 19, xxxiv. 5-7).  So the
+Psalmist prays, as it were, in answer:
+
+{10}
+
+  Call to remembrance, O Lord, Thy tender mercies:
+  And Thy loving-kindnesses, which have been ever of old.
+  O remember not the sins and offences of my youth:
+  But according to Thy mercy think Thou upon me, O Lord,
+      for Thy goodness.
+
+
+The 40th offers the response of a converted will to what is found and
+recognised in the Law:
+
+  In the roll of the book it is written of me:
+  I delight to do Thy will, O my God.
+          (R.V.)
+
+
+The 78th recounts the long history of rebellious Israel as in itself
+part of the "testimony" of God.  The mingled record of deliverance and
+failure, of judgment and hope, is in itself "a parable," a "dark saying
+of old," which faith can read and make answer to.  The 131st expresses
+the very fundamental spirit of faith, the essential temper and attitude
+of the Church, the spirit of humility, of intellectual submission, of
+obedience, which is the same under the Gospel Dispensation as under the
+Old Covenant.
+
+{11}
+
+  Lord, I am not high-minded:
+  I have no proud looks.
+  I do not exercise myself in great matters:
+  Which are too high for me.
+
+
+But the most remarkable illustration of this characteristic attitude of
+the believer is the 119th Psalm.  It is like a piece of music, every
+verse a subtle and harmonious variation on one dominant theme.  It is
+the voice of the converted soul, learning the one lesson which man must
+learn in this world's school, if he is to attain his true
+being--learning to be ever turning away from self, from one's own
+doubts, troubles, persecutions, sufferings, to rest on what God has
+revealed in His statutes, His judgments, His testimonies, His laws.
+Nor is it without a subtle propriety that this Psalm is arranged as an
+acrostic under the twenty-two letters of the Hebrew alphabet.  These
+letters are, as it were, the rudiments out of which man is enabled to
+exercise his characteristic gift of articulate speech; and in the
+acrostic Psalms they are visibly consecrated to His service Who made
+the mouth of man.  And each part of the 119th Psalm consists of eight
+verses, a significant Hebrew number, the symbol of the {12}
+Resurrection and the restoration of all things in that eighth day, the
+octave of eternity, which is yet to come, and will complete the work of
+the seven days of the first creation.
+
+This Psalm, which expresses the unchanging spirit of true religion, was
+most naturally appropriated by Christian devotion to form the services
+for the working part of each day, beginning at Prime, when "man goeth
+forth to his work and his labour" with that benediction which comes on
+labour done with a pure motive in God's Name:
+
+  Blessed are those that are undefiled in the way:
+  And walk in the law of the Lord,
+
+and ending at None, the hour of the death of the Lord, when day visibly
+declines, with the confession that the worker, as he looks back, must
+always make:
+
+  I have gone astray like a sheep that is lost:
+  O seek Thy servant, for I do not forget Thy commandments.
+
+
+It was like a stream of water, crossing unexpectedly a dusty
+way--_mirabilia testimonia tua_!  In psalm and antiphon, inexhaustibly
+fresh, the soul seemed to be taking refuge, at that undevout {13} hour,
+from the sordid languor and the mean business of men's lives, in
+contemplation of the unfaltering vigour of the Divine righteousness,
+which had still those who sought it, not only watchful in the night,
+but alert in the drowsy afternoon.[5]
+
+
+We can scarcely exaggerate the value, in our own time especially, of
+this use, not only of the 119th Psalm, but of the whole Psalter, as the
+response of the Church and the human soul to the revealed word of God.
+These times of Christ have indeed filled and enriched the early
+conception of "the Name" of God.  We have learned to see in the Trinity
+the justification of belief in the Divine Unity; we have learned more
+of the Fatherhood of God in the face of His only Son; we have learned
+that the Cross is the key to human suffering; we have learned the
+Catholic nature of the Divine sovereignty: nevertheless the foundation
+teaching of the Psalmists as to the relation of the creature to his
+Creator remains unchanged.  We still find in the Psalter a guide for
+our uncertain footsteps in our journey back to God.  Is not the answer
+to every problem of faith, even such mysteries as the existence and
+continuance of evil, or the calamities that fall on the just, {14}
+still to be found as the author of the 73rd Psalm found it, in
+returning and rest upon the God Who has made _Himself_ known to
+suffering man?
+
+  My flesh and my heart faileth:
+  But God is the strength of my heart and my portion for ever.
+
+
+The prevailing thought of the 119th Psalm, that God's revelation is
+fixed and permanent and the law of human life, marks the great
+separation between the world and the Church.  Such a belief is
+abhorrent and distasteful always to the natural mind, while it is
+familiar to and welcomed by the Catholic Church, as it was by the
+Jewish.  The Church's witness to the world is of a revelation from
+above: she has _received_ it; she may not alter it without apostasy.
+Her mission in the world is not to be the mirror of each succeeding
+phase of human thought, nor merely the consecration of human
+aspirations, but rather to speak with a supernatural authority, to tell
+men what God is and what is His will, "whether they will hear, or
+whether they will forbear."  And the Church can only deliver her
+message aright, in the face of the frowns of the princes of this world,
+so long as worship gladdens and confirms her {15} witness, so long as
+she herself finds her joy in contemplating her treasure and returning
+thanks for it to the Giver.
+
+As the devout Israelite found in the Psalter the natural expression of
+an intelligent devotion to the God Who had revealed Himself in Law and
+Prophets, so the Christian Church, with no break of continuity, found
+the Psalter still adequate to express her joy in her fuller knowledge.
+For that fuller knowledge was strictly in line with the old.  The faith
+of Israel had not been changed, but carried forward, developed,
+illuminated.  In the Law the Gospel lay hid, and the Christian Church
+felt in the old words of devotion no outworn or alien accents, but
+living utterances of the Spirit of Life, which renewed their youth with
+hers.  So from the beginning she found strength and comfort in her
+warfare for the truth, in the praises of Israel.  From the beginning
+she based her ordered worship on the services of Temple and Synagogue.
+The choirs of the Catholic Church find their most lasting and
+characteristic voice not in hymn or anthem, but in--
+
+        "The chorus intoned
+  As the Levites go up to the altar in glory enthroned."
+
+
+{16}
+
+II.  A second great principle of the Christian use of the Psalter will
+be found in its humanism.  The Psalms are profoundly human.  They
+sympathise with the soul of man in all his varied efforts after God.
+They find a voice for him in his battles for truth and right, in his
+moments of defeat as well as his victories, in his doubts no less than
+his certainties.  They put words into his mouth as he contemplates the
+variety, the beauty, and the law of nature, or the injustice, the
+obstinacy, the treachery of men.  The Psalms make his bed in his
+sickness; they strengthen him in the inward agonies of faith; they go
+with him to the gates of death, and farther still, even to God's "holy
+hill and His dwelling"; they point him to the eternal morning, when he
+will wake up and be satisfied with God's likeness (_cf._ Pss. civ., x.,
+xli., lxxvii., lxxxviii., xliii., xvii.).
+
+We have all no doubt felt something of this abiding sympathy of the
+Psalter.  Dean Church expressed it very remarkably in a letter written
+by him shortly before his death:
+
+
+The thought of what is to take the place of things here is with me all
+day long, but it is with a strange mixture of reality and unreality,
+and I wish it did me all the good it might.  Books are not
+satisfactory--at least, I have always found it {17} so.  It seems to me
+that there is nothing equal to letting the Psalms fall on one's ears,
+till at last a verse starts into meaning, which it is sure to do in the
+end (_Life and Letters_, p. 409, ed. 1897).
+
+
+The Psalter has in this way endeared itself to many generations of
+struggling and dying men, and appealed even to many who were alien from
+its spirit.  It has interwoven itself with striking scenes and moments
+of history, as when Hildebrand chanted "He that dwelleth in heaven
+shall laugh them to scorn" (ii.) before the encircling hosts of emperor
+and anti-pope; or when S. Athanasius, on that night of fear when the
+imperial soldiers had blockaded the doors of the church, and the fate
+of the faith of Nicæa seemed to hang in the balance, bade the deacon
+intone that Psalm which tells of God smiting great kings, "for His
+mercy endureth for ever" (cxxxvi.); or when Henry V. turned his face to
+the wall and died, confessing that his ideal was unfulfilled, and that
+God, and not he, must "build the walls of Jerusalem" (li.).
+
+This humanism of the Psalter makes it pre-eminently a Christian
+possession, for Christianity is human through and through.  It is the
+religion of "the soul which is by nature Christian."  It redeems and
+consecrates, as no other religion could ever dare to do, all the
+fulness of man's being.  {18} And why?  Here we touch the innermost
+secret of the Psalter.  It is the book of the Incarnation.  "The Word
+was made flesh, and dwelt among us."  God Himself has taken to Himself
+a human soul and spirit as well as a human body.  And the Incarnate
+Word found on earth the voice of His communing with the Father, as the
+faithful of His own adopted nation did, in the words of the Psalms.
+These words rise naturally to His lips in the supreme agony on the
+Cross; they must have provided His prayers and thanksgivings, we may
+reverently imagine, not only in the public services which He attended,
+but in His home at Nazareth, and in His lonely vigils of prayer.  He
+gathered together in Himself all the human experiences of the past
+which are reflected in the Psalter.  Hence the Psalter is also the
+characteristic voice of His Church, that Church which was founded by
+Him, and is united to Him, and is the assembly of the first-born of
+humanity calling Him "Lord" and Mary "Mother."
+
+The consideration of these great truths will be reserved for subsequent
+lectures; but it would be impossible to speak of general principles in
+our Christian use of the Psalter without pointing out on the very
+threshold its indissoluble connection, historically and doctrinally,
+with the {19} "Author and Finisher of our faith," and with His Church
+"the household of faith."
+
+
+III.  Once again, the Psalter is appropriate for Christian use because
+it is the book of Hope.  The world estranged from God is without hope.
+The heathen looked back to a golden age; Virgil stands almost alone in
+his dream of its possible return.[6]  The Israel of God is the
+fellowship of the future.  It feels itself in harmony with an
+increasing purpose of God.  The great revelation to Moses of the Name
+of God, "I will be that I will be" (Ex. iii. 14, R.V. marg.), left its
+mark on all subsequent history.  So the Old Testament writers, under
+every imaginable difficulty and persecution and reverse, among the
+treacheries of friends, as well as the attacks of a hostile heathen
+world, are ever straining forward to a coming of God and a Kingdom of
+God.  Like the spirits in Virgil's vision:
+
+  Stabant orantes primi transmittere cursum,
+  Tendebantque manus ripæ ulterioris amore.[7]
+
+
+{20}
+
+The Psalms throughout delight in this attitude.  The most casual reader
+is struck by the constancy with which an outlook of hope and joy
+succeeds to the sorrow and stress of the opening verses of Psalm after
+Psalm.  Even the darkest have their gleams of promise.  And so the
+Christian Church, having learned what the hope of Israel meant, found
+the Psalms come naturally to her lips.  She could sing with fuller
+meaning of the rising up again of the righteous (xli.), of the
+deliverances from the stormy waters and from the wandering out of the
+way in the wilderness (cvii.), of the bringing up of the sufferer "from
+the deep of the earth again" (lxxi.).  The Psalter was and is to the
+Christian not merely the reflection of his characteristic sorrows and
+trials, but the book of the Resurrection, of the restitution of all
+things, of the doing away of the imperfect and the coming of the
+perfect.
+
+  Thou shalt shew me the path of life; in Thy presence
+      is the fulness of joy:
+  And at Thy right hand there are pleasures for evermore.
+          (xvi. 12.)
+
+
+Thus the Psalter is ours, for it is the new song of gratitude to Him
+Who has given us the {21} Catholic Faith; it is ours because it is the
+book of Him Who has redeemed us by making Himself one with us, and
+"taking the manhood into God"; it is ours because it has not merely the
+human consecration of ages of Christian use, but it is the channel
+which the Holy Spirit, Who dwells in the Church, seems deliberately to
+have chosen in which to make His ineffable intercession for the sons of
+God who wait for their adoption, "the redemption of the body" (Rom.
+viii. 19-27).  Appreciation of the Psalter grows with the devout use of
+it.  The obligation to recite it month by month in the daily office is
+one of the best gifts the Church has given to her priests; and both
+priest and laity alike will find increasingly that the Psalms need no
+apology.  They are the noblest and most comprehensive form of public
+worship; they are the most truly satisfying book of private devotion.
+
+
+
+[1] Note A, p. 101.
+
+[2] Note B, p. 102.
+
+[3] "Concerning the Service of the Church," the original Preface to the
+Prayer Book.
+
+[4] xli. 13, lxxii. 18-19, lxxxix. 50, cvi. 46, cl.
+
+[5] Walter Pater, _Gaston de Latour_.
+
+[6] Virgil, _eclogue_ iv.
+
+[7] Virgil, _Aeneid_, vi. 313, 314 (_cf._ Heb. xi. 13):
+
+    Praying, they stood with hands of love outspread,
+    If but that farther shore each might be first to tread.
+
+
+
+
+{22}
+
+PART II.  DIFFICULTIES
+
+  Servus tuus sum ego:
+  Da mihi intellectum ut sciam testimonia tua.
+
+
+Besides general principles, we are also to consider some of the general
+difficulties in the use of the Psalter as a Christian book.  The Psalms
+are certainly not easy.  Nothing as great as they are ever could be
+easy.  None of the books of the Bible yield their secret except to
+labour and prayer, and the Psalms present special difficulties of their
+own.  These are of various kinds and need various methods of approach.
+There is a difficulty inherent in the very origin and history of the
+Psalms.  They are translated somewhat imperfectly from an ancient
+language, not akin to our own--a language which, if not difficult in
+itself, is rendered so by the comparative scantiness of its literature.
+The Psalms, humanly speaking, are the work of a race widely different
+from ourselves in habits and in modes of thought and expression.  They
+contain allusions to events and circumstances imperfectly known or
+realised to-day.  Most of our interpretation of these things is
+necessarily guess-work.  The same Psalm may be ascribed {23} with equal
+probability, by scholars of equal learning and reverence, to periods
+many centuries apart.  Was the sufferer of Ps. xxii. David or Jeremiah,
+or is it altogether an ideal portrait?  Was the coming of the heathen
+into God's inheritance of Ps. lxxix. that of the Babylonians in the
+sixth century B.C. or of the soldiers of Antiochus in the second?  Who
+was the "king's daughter" in Ps. xlv. and who "the daughter of Tyre"?
+Is the Temple of the Psalms ever the first Temple, or is it always the
+second?  Such problems still wait an answer.  Again, there are
+difficulties inherent in Hebrew thought.  It is intensely concrete and
+personal, in contrast with our more usual abstractions and
+generalities.  The Psalmists speak habitually of "the wicked" and "the
+ungodly," where we should more naturally speak of the qualities rather
+than the persons.  They ignore, as a rule, immediate or secondary
+causes, and ascribe everything in nature or human affairs to the direct
+action or intervention of God.  Thus a thunder-storm is described:
+
+  There went a smoke out in His presence:
+  And a consuming fire out of His mouth,
+      so that coals were kindled at it.
+            (xviii. 8.)
+
+{24}
+
+And thus a national calamity:
+
+  Thou hast shewed Thy people heavy things:
+  Thou hast given us a drink of deadly wine.
+          (lx. 3.)
+
+
+Such ways of describing God's work in Nature or His providence are
+partly, of course, due to the fact (often overlooked by the
+half-educated) that the Psalms are poetry and not prose.  For the same
+reason inanimate objects are personified: "the earth trembled at the
+look of Him," "the mountains skipped like lambs"; the mythical
+"Leviathan" appears both as a title of Egypt (lxxiv. 15) and as an
+actual monster of the deep (civ. 26).  God Himself, again, is spoken of
+in language that might seem more appropriate to man.  He is "provoked,"
+and "tempted."  He awakes "like a giant refreshed with wine."  He is
+called upon, not to sleep nor to forget, to avenge, to "bow the heavens
+and come down."
+
+Nor do the Psalms in their literal meaning rise always above the
+current and imperfect religious conceptions of their time.  The moral
+difficulties involved in this will be considered a little later, but it
+may be interesting to point out here some examples which bear on {25}
+the progressiveness of revelation in the Old Testament by which heathen
+ideas became, under God's guidance, "stepping-stones to higher things."
+The Psalms seem sometimes to speak as if "the gods of the heathen"
+really existed and were in some way rivals of the God of Israel,
+universal and supreme though He is acknowledged to be.  They are spoken
+of as "devils" as well as idols.  They are called upon to "worship Him"
+(_cf._ cvi. 36, xcvii. 7, 9, cxxxviii. i).
+
+Again, the Psalmists' horizon is, for the most part, limited to this
+present life, which is regarded as if it were the chief, almost the
+only, scene in which moral retribution would be worked out.  And
+occasionally there appears the primitive Hebrew idea of the after-world
+as the vague and gloomy Sheol, like the shadowy Hades of Homer, where
+the dead "go down into silence," where, instead of purpose and
+progress, there is but a dawnless twilight, the land "without any
+order" of Job (xlix., lxxxviii., cxv. 17).
+
+And yet the more one studies and uses the Psalms in the light of other
+Scriptures and the Church's interpretation, the more it is found that
+these partial, at first sight erroneous, conceptions have still their
+practical value for Christians.  There is nothing in them that is {26}
+positively false, and they suggest, on the other hand, aspects of truth
+which we tend to forget.  Thus in the instances given above, by "the
+gods of the heathen" the Christian may well be reminded of the
+continued existence and influence in the heathen world of the powers of
+evil, of the malignant warfare that is still being waged by
+"principalities and powers" against light and truth.  The ancient
+conception of the shadowy abode of the dead has also its value.  Even
+the Lord Himself could speak of the night coming "when no man can work"
+(John ix. 4), and such Psalms as the 49th and the 115th may serve to
+remind us that this life is a time of work and probation in a sense
+that the life after death is not, that the grave cannot reverse the
+line that has been followed here nor put praises in the mouth of those
+who have never praised God "secretly or in the congregation" in this
+world.  And again, the "present-worldliness" of the Psalter may well
+point the duty of Christians in respect of what they see and know
+around them here.  Many are content, while repeating pious phrases
+about heaven, to ignore the fact that this present human life is the
+great sphere of Christian activity, and that whether the Church is able
+to regenerate human society here or {27} not, it is her business to try
+to do it, as fellow-workers with Him--
+
+  Who helpeth them to right that suffer wrong:
+  Who feedeth the hungry.
+          (cxlvi. 6.)
+
+Have we not a remarkable witness to the continuity of the Holy Spirit's
+teaching, and to the fact that not "one jot or one tittle" of the law
+is to remain unfulfilled, in the way that these apparent imperfections
+and limitations of the Psalter fall into their place in connection with
+the later revelation?
+
+
+Another obvious difficulty of the Psalter lies in the frequent
+obscurity of connection between verse and verse, in the rapid
+transitions, in the uncertainty as to the sequence of thought, or the
+meaning of the Psalm as a whole.  This difficulty, as it bears upon the
+liturgical use of the Psalms, has been increased by the abolition of
+the _antiphons_, which in the pre-Reformation offices certainly helped
+at times to suggest a leading thought, or to guide the worshipper as to
+the Church's intention in the recitation of this or that Psalm.  (Note
+C, p. 104.)  Sometimes indeed, the connection between the verses of a
+Psalm is really very slight, more a matter {28} of suggestion or
+association than of logic.  Such is the case in "proverbial" Psalms,
+like the 33rd, 34th, and 37th, or the 119th.  But in others it is well
+worth the effort to gain a continuous view of the Psalm as a whole.  A
+simple commentary will give this, or even sometimes the R.V. alone, or
+the headings in the A.V., such as the very suggestive one prefixed to
+the 110th: "1 The kingdom, 4 the priesthood, 5 the conquest, 7 and the
+passion of Christ." (Note D, p. 106.)
+
+There are also difficulties caused by a real obscurity in the Hebrew,
+or by mistranslations.  Here, again, a comparison with the R.V. is of
+great value.  The meaning of the 87th springs to light at once when we
+read "This one was born there," instead of the mysterious "Lo, there
+was he born," etc.  The Psalm refers not to the birth of the Messiah,
+but to the new birth of individuals out of the heathen races who thus
+become citizens of Sion.  "So let indignation vex him, even as a thing
+that is raw" (lviii. 8), becomes certainly more intelligible as "He
+shall take them away with a whirlwind, the green and the burning alike"
+(a metaphor from a traveller's fire of brushwood, blown away by a
+sudden wind); and even if "the beasts of the people" remains still
+obscure in Ps. lxviii. in the revised {29} translation, its "why hop ye
+so, ye high hills?" is more significant when it is read--
+
+  Why look ye askance, ye high mountains:
+  At the mountain which God hath desired for His abode?
+
+
+Sometimes the alteration of a single word makes the difference between
+obscurity and sense, as in xlix. 5, where "the wickedness of my heels"
+becomes intelligible as "iniquity at my heels"; or in Ps. xlii., where
+"Therefore will I remember thee concerning the land of Judah and the
+little hill of Hermon" is made clear at once by the substitution of
+"from" for "concerning."  The verse is the cry of the exile, who, far
+away in northern Palestine, among the sources of the Jordan, yearns for
+the Temple and its services, which he is no longer able to visit.
+
+Doubtless the reasons which prevented the older version of the Psalms
+being changed in the Prayer Book in the seventeenth century, when other
+passages of Scripture were revised, still hold good.  Neither A.V. nor
+R.V. are so well adapted for music, nor have they endeared themselves
+to the worshipper by daily use.  Those who have time and opportunity
+may {30} discover for themselves more exact meanings or clear up
+difficulties by private study.  But even those who have not may find
+that there are better uses of the Psalter than a merely intellectual
+grasp of its meaning.  Possibly an occasional obscurity may even have a
+humbling or awe-inspiring effect on the mind.  The strange version of
+the Vulgate of Ps. lxxi. 14, though incorrect, is not without its point:
+
+  Quoniam non cognovi litteraturam,
+  introibo in potentias Domini.[1]
+
+
+Learning by itself can never lift the soul on the wings of devotion and
+worship.  The unlearned, Christ's "little ones," have in every age
+found a voice that spoke to them in the liturgy of the Catholic Church,
+even though its accents were inarticulate, and its message music rather
+than words.  Such considerations may prevent us distressing ourselves
+because something, perhaps much, in the Church's book of praise is
+unintelligible and must remain so.
+
+Two practical suggestions may be offered here to those who find
+themselves hindered in devotion by the difficulties of the Psalter, by
+its rapid transitions, or its constantly varying tone.  The leading
+purpose of the Psalter in {31} the Church's use is expressed in its
+Hebrew title, _Tehillim_, "praises."  "We shall do well," says Dr.
+Cheyne, "to accustom ourselves to the intelligent use of this title,
+and to look out in every psalm for an element of praise."  It is good
+to allow this thought to dominate our mind while the Psalms are being
+read or sung in the Church's service.  For this and for that our
+fathers in the Faith thanked God; for what He had revealed, or promised
+or done.  And He is the same, He changes not.  Ever and anon as the
+service proceeds, a verse will suggest some ground of thanksgiving for
+ourselves or for the Church we love.  We need to keep our minds, like
+our bodies, in the attitude of praise and aspiration, like that exiled
+lover of his nation who wrote Ps. cvi.:
+
+  Remember me, O Lord, according to the favour that Thou
+      bearest unto Thy people:
+  O visit me with Thy salvation;
+  That I may see the felicity of Thy chosen:
+  And rejoice in the gladness of Thy people,
+  And give thanks with Thine inheritance.
+            (cvi. 4, 5.)
+
+
+{32}
+
+Not only the attitude of praise should be cultivated, but also that of
+sympathy.  This will be especially fruitful as we take upon our lips
+these constantly recurring expressions of penitence, struggle, and
+sorrow.  These are certain to be at times unreal to us, unless we can
+remember that we recite them not merely for ourselves, but as part of
+the Church's intercession for the world, in which it is our privilege
+to take part.  Others are suffering under the burden of sin and grief,
+others are overwhelmed with sorrow, racked with pain, harried by the
+slanderer and the persecutor.  It is such as these that we remember
+before God, as fellow-members of the one body.  And will not such a
+remembrance, such sympathy, bring us very near to our blessed Lord's
+own use of the Psalter in His days on earth, Who "Himself took our
+infirmities and bore our sicknesses"?
+
+
+Yet beyond all these difficulties of language, history, and modes of
+thought, whether they yield to study or not, there are outstanding
+_moral_ difficulties of the Psalter.  Some of the Psalms appear to be
+inconsistent with the spirit of the Gospel, or even with the moral
+sense of mankind, educated as it has been for so long in the
+Gospel-school.  This objection seems at first {33} sight a more serious
+difficulty than any of the others; but before it can be satisfactorily
+dealt with, another and more fundamental question must be faced.  What
+is the attitude, as a whole, of the objector to the revealed word of
+God?  There are those to whom the Psalms seem to speak altogether in an
+alien tongue, who find the recitation of them in the Church's service
+"tedious" (a reason alleged recently as one of those which keep people
+from attending church), to whom the 119th Psalm appears to be
+"mechanical and monotonous," whose very expression in church proclaims
+them "bored."  Such feelings may be only the result of ignorance, or
+lack of effort, or inherited misconceptions.  Or the reason may lie
+deeper.  The worship of the Catholic Church can only be understood by
+those who are of the mind of the Church, who have learned to place
+themselves in the believer's attitude towards God and His revelation.
+
+However much the word "conversion" may have been abused, and turned
+into a mere catchword or shibboleth, it is unquestionable that the
+Christian religion demands a fundamental change of mind and attitude, a
+change which does not come by education only, nor by any natural
+process.  There is a hidden wisdom in the Church which to the natural
+man is {34} "foolishness" (1 Cor. ii. 14); it can only be learned by
+those who humbly set themselves to be taught by the Spirit.  This
+change, come it suddenly or very slowly, must have its effect upon the
+whole man, his intellect, as well as his heart and will.  "There is
+nothing hid from the heat thereof."  Especially will it rule our
+attitude towards Holy Scripture.  Without such a change neither
+historical nor grammatical explanations can make the Scripture sweet or
+even intelligible.  Not least will our comprehension of the Psalter be
+influenced by it.  How impossible is it really to say, "Lord, what love
+have I unto Thy law," if one has never realised that there is a law of
+God, supreme and absolute, to be read in the Scriptures and in the
+witness of the Church; and that only in obedience to this law can man
+find his true self and "walk at liberty."  It is vain to seek to be
+critics before we are disciples.  And the Psalter is clearly meant for
+the initiated, not for him who merely follows the crowd.  The Divine
+Office, which the Psalter fills and dominates, is the means whereby the
+instructed faithful express their unchanging delight in, and loyalty
+to, what they have received freely from God.  It is not the Church's
+message to the unconverted world, nor the voice of man's natural
+desires and sympathies, {35} undisciplined by grace.  The Catholic
+temper, the mind of the Church, is an absolute first principle in the
+right use of the Church's book of praise, and the key to its chief
+difficulties.
+
+Bearing this in mind, let us endeavour to face, in conclusion, this
+moral difficulty of some parts of the Psalter--a difficulty which
+undoubtedly causes pain and uncertainty to some who are really devout,
+and which has led many to ask for a revised or expurgated Psalter for
+the public services.  First, there is what appears to be the
+self-righteousness of the Psalter.  Side by side with the most perfect
+expressions of humility and penitence, there are found protestations of
+innocence and purity which, if they were merely personal, we should
+rightly hesitate to make our own.  But the "I" of the Psalter is not
+merely personal; it is the collective voice of the Church, and of the
+Church in her ideal aspect, such as we confess her in the Creed--"one,
+holy, Catholic."  It is the voice of the great company of the holy
+souls from the beginning of the world, on earth and beyond the veil.
+It is with these that we recite our psalms, with these that we humbly
+associate ourselves, it is their righteousness that we seek to make our
+own, for it is the righteousness of Christ.
+
+And if the "I" of the Psalter is the {36} self-expression of the
+Communion of Saints, still more is it the voice of the King of Saints,
+the immaculate Lamb, in whose Name we offer our worship.
+
+But there is still the problem of the Psalms of Imprecation.  What can
+we say of their apparent fierceness and vindictiveness, their
+reflection of the stormy passions and bitter warfare of a primitive
+age?  There is much indeed that can be rightly urged, here, as in the
+other Old Testament writings, from the point of view of the difference
+between Hebrew modes of expression and our own, and from the
+progressive character of revelation, much that may help to remove
+prejudice and clear away apparent inconsistencies.  But the larger view
+of the Psalter as the book primarily of the Church is of still greater
+importance.  The imprecations of the Psalms, though expressed in so
+vividly personal a manner, are no more personal than the protestations
+of innocency.  They express rather that age-long passion for
+righteousness, that burning belief in a moral Judge of the world Who
+must do right, which have always been the Church's saving salt among
+the corruptions and indifference of the world.  It is this spirit that
+inspires them, rather than the thirst for {37} vengeance or the
+vindication of self.  They express the Church's belief that there is a
+world-conflict ever proceeding between the cause of God, the cause of
+truth and right, and the passions of men urged on by the powers of evil.
+
+  For lo, Thine enemies make a murmuring:
+  And they that hate Thee have lift up their head.
+  They have imagined craftily against Thy people:
+  And taken counsel against Thy secret ones.
+          (lxxxiii. 2, 3.)
+
+  Lay hand upon the shield and buckler:
+  And stand up to help me.
+  Bring forth the spear and stop the way
+      against them that persecute me:
+  Say unto my soul, I am thy salvation.
+          (xxxv. 2, 3.)
+
+
+This sense of an irreconcilable conflict between the malignity of evil
+and the will of God, between the carnal mind and that reflection of
+God's will which He has implanted in the human conscience, is much to
+seek in our own day.  We are too much inclined to minimise the reality
+of sin, and to imagine that it is {38} disappearing before civilisation
+and the growth of gentler ways and sentiments.  The Psalmists knew
+better--they knew that the battle was to the death, and that God alone
+can win His own victory; and they express, sternly and roughly perhaps,
+but with the utmost sincerity, their undying faith that He will; that
+the overthrow of malice and falsehood and treachery must one day be
+manifested,
+
+  God shall suddenly shoot at them with a swift arrow,
+
+and that the part we each have played in the battle will be the true
+measure of our worth.
+
+  All they that are true of heart shall be glad.
+          (lxiv.)
+
+In this sense we may even repeat the dreadful conclusion of the
+Babylonian exiles' Psalm:
+
+  Blessed shall he be that taketh thy children:
+  And throweth them against the stones.
+          (cxxxvii.)
+
+For what are Babylon and her children but the powers of falsehood,
+oppression, and cruelty? and blessed still and ever is he who is afire
+with indignation against such things, who scorns {39} any easy
+compromise with them, who burns to deal a blow at them for Jerusalem's
+sake!
+
+And there is still another justification for the continued use of these
+Psalms, which will be understood by those who have begun to be
+disciples in the Church's school.  The Psalms are not merely the
+response to revelation, they are part of that revelation themselves.
+The Church uses them not as mere human utterances, but as the inspired
+words which God Himself has given her, and which the Lord Jesus
+consecrated by His own personal use of them.  God cannot contradict
+Himself.  The Gospel may expand the Law, or do away with its letter in
+order to bring out the underlying spirit, but it cannot abrogate it.
+If there were a real discrepancy between the imprecatory Psalms and the
+New Testament, it would be scarcely conceivable that the first word of
+Scripture quoted in the first history of the Church would be that
+sentence already alluded to:
+
+  Let his habitation be made desolate:
+  And let no man dwell therein.
+
+
+The severities of the Psalms are matched by the severities of the
+Gospels.  There is no real difference between our Lord's sentence on
+the scribes and Pharisees, "Behold, your house is {40} left unto you
+desolate," and the sentence which the Holy Spirit puts into our mouth
+against the hypocrite and the traitor, "Let his children be fatherless:
+and his wife a widow" (cix. 8).  God is still "a God of judgment" and a
+"consuming fire," and there is a "wrath of the Lamb" revealed, even
+though He is "the Lamb of God that taketh away the sins of the world."
+
+God has, as it were, put upon our lips, in these Psalms, His own great
+condemnation of sin, and made us our own judges.  We recite,
+remembering that it is His word, and not our own, the denunciation of
+the sensual and the covetous, the traitor and the liar, the persecutor,
+the slanderer, and the hypocrite.  From this point of view the
+recitation of such Psalms as the 69th or the 109th should be an
+exercise of personal humility, of godly fear for ourselves and others,
+and might well bring to our mind often that other great challenge of
+the Spirit:
+
+  Why dost thou preach My laws, and takest My covenant in thy mouth?
+  Whereas thou hatest to be reformed:
+  And hast cast My words behind thee.
+          (Ps. l. 16, 17.)
+
+
+{41}
+
+These are considerations which surely ought to be well weighed before
+we seek to make the Psalter a book of "smooth things" only, or
+eliminate any part of its witness.  There are no short or easy methods
+applicable to its deeper difficulties.  Like all the ultimate problems
+of faith, they fade away only before the uncreated Light of the Spirit
+of God, when He visits the heart.
+
+  I have heard of Thee by the hearing of the ear:
+  But now mine eye seeth _Thee_.
+          (Job xlii. 5.)
+
+
+
+[1] "Inasmuch as I know not man's learning, I will enter into the
+mighty works of the Lord."
+
+
+
+
+{43}
+
+LECTURE II
+
+CHRIST IN THE PSALTER
+
+Paravi lucernam Christo meo.
+
+
+Jewish and Christian tradition alike connect the Psalter with the great
+name of David.  Whether David himself wrote any of the Psalms or not is
+a question that may continue to agitate the minds of scholars.  But
+there can be no question that the permanency of the throne of David and
+the Divine promises on which it rested are leading thoughts in the
+Psalter.  The starting-point must be sought earlier in the Old
+Testament, in the great oracle communicated by Nathan to David (2 Sam.
+vii., referred to directly in Ps. lxxxix. 20, etc.), "Thy throne shall
+be established for ever."  In this was recognised from the first
+something more than a mere promise of the long continuance of the crown
+in the family of the son of Jesse.  It carried with it some special
+sanction and {44} blessing over and above the ordinary Divine authority
+of heaven-anointed kings.  The words "I will be his Father, and he
+shall be My son" seemed to imply a peculiar and unique relationship
+between God Himself, the true King of Israel, and His earthly
+representative.  The comment ascribed to David himself is significant:
+"Is this the manner of _man_, O Lord God?"  No mere human sovereignty,
+however glorious or firmly settled, would satisfy such a prophecy as
+this.
+
+The thoughts of the pious in Israel must have dwelt often and deeply in
+after-time upon this promise and its connection with the Divine calling
+of the sacred nation and her mission in the world.  It is remarkable
+how persistently this thought of the permanence and supernatural
+character of the Davidic sovereignty recurs in the prophetic
+writings--even when the crown had passed to an unworthy head, or seemed
+to have been plucked off for ever.  Jeremiah, when the clouds are
+gathering thickly round the doomed city, foretells that the covenant of
+David will be as lasting as that of "the day and the night in their
+season," and that the seed of David will be unnumbered "as the host of
+heaven and the sand of the sea" (Jer. xxxiii.).  Ezekiel from his
+far-off exile {45} by the waters of Babylon, while he proclaims the
+Divine sentence against the degenerate son of David--"Remove the mitre,
+and take off the crown: this shall be no more: ... I will overturn,
+overturn, overturn it, ... until He come Whose right it is"--predicts
+the time when Judah and Ephraim shall be one, and "David My servant
+shall be their prince for ever" (Ezek. xxi. 26, 27, xxxvii. 15-28).
+Haggai, in the days of the Return, continues the promise to the
+uncrowned prince, Zerubbabel--"I have chosen thee, saith the Lord of
+hosts" (Hag. ii. 23).
+
+It is not to be wondered at that in the Psalter, the inspired response
+of worshipping Israel to the revelation of God, we should find Psalms
+that rejoice in this indestructible and royal hope, Psalms that look
+beyond present failures and imminent perils to a perfect fulfilment of
+what God had spoken "sometime in visions to His saints."  Thus the 2nd
+Psalm tells triumphantly of the Divine "law" or "decree" concerning
+David's son, and sees in it the assurance of a world-wide empire, the
+discomfiture of the raging of the nations and the gathering of the
+kings of the earth:
+
+  Thou art My son, this day have I begotten thee.
+
+{46}
+
+  Desire of Me, and I shall give thee the heathen for thine inheritance:
+  And the utmost parts of the earth for thy possession.
+
+
+The 18th describes the Almighty riding on His chariot of whirlwind and
+storm, coming down from heaven itself in His condescension, to pluck
+His anointed out of "many waters," "to deliver him from the strivings
+of the people, and to make him the head of the heathen."  The 45th
+tells, with "the pen of a ready writer," of this everlasting sceptre
+and throne, founded on truth and righteousness, of a king to whom
+Divine titles are given, "anointed with the oil of gladness above his
+fellows," and sees in the marriage of this king with a foreign princess
+the earnest of a kingdom over all the earth.  The 72nd describes not
+only the prosperity, but the moral greatness of this empire stretching
+from sea to sea, "from the river to the ends of the earth."  Not like
+the giant empires of the East, founded on aggression and cruelty, with
+no motive but the monstrous pride of their founders and rulers, the
+Davidic king is to be the champion of the poor, the needy, and the
+helpless:
+
+  He shall deliver their souls from falsehood and wrong:
+
+{47}
+
+  And dear shall their blood be in his sight.
+
+
+The 89th, while it tells how God has found David His servant and
+anointed him with holy oil, and made him "His first-born, higher than
+the kings of the earth," is bold to face in those later days the
+agonising problem of the apparent failure of all this lofty promise:
+
+  But Thou hast abhorred and forsaken Thine anointed:
+  And art displeased at him.
+  Thou hast broken the covenant of Thy servant,
+  And cast his crown to the ground.
+
+"Lord, how long? ... Lord, where are Thy old loving-kindnesses? ...
+Remember, Lord!"
+
+
+The 132nd, also apparently a Psalm of a later age, though ascribed to
+David, dwells with joy on David's love of the sanctuary of God, pleads
+for the fulfilment of the promise, asks that the lamp may not be put
+out, nor the face of God's anointed "turned away" in confusion.
+
+Rightly are such Psalms as these called "Messianic."  We feel that even
+those who {48} originally wrote them looked for more than "transitory
+promises."  They were learning to look for the redemption of Israel and
+of the world itself through Israel and her kings.  They were bold to
+believe, even when the crown was gone and the purple faded, and Israel
+was no longer a sovereign state, that the ancient word of God to David
+could never be exhausted.  So when at last the great message of the
+Archangel came to the virgin of the house of David, it was felt by
+those who had read aright the history of their nation that here was no
+mere fanciful resuscitation of a dead past, but the vindication of
+God's undying purpose: "He shall be great, and shall be called the Son
+of the Most High: and the Lord God shall give unto Him the throne of
+His father David: and He shall reign over the house of Jacob for ever;
+and of His kingdom there shall be no end" (Luke i. 32, 33).
+
+It was therefore strictly legitimate, and in line with all the history
+of revelation, that the Christian Church should adopt these Messianic
+Psalms as her own thanksgiving for the mysteries of the Incarnation.
+Thus on Christmas Day she welcomes the Nativity in some of the Psalms
+already alluded to--in that which tells of the reconciliation of
+mankind with one {49} another and with God under the figure of the
+marriage between the anointed King and the king's daughter "all
+glorious within" (xlv.); in that which pleads the great promises to him
+who so loved God's presence that he would not "suffer his eyes to sleep
+nor his eyelids to slumber" until he had found a permanent
+resting-place for that presence among men (cxxxii.); or in that, again,
+which in the strength of faith can gaze even on the casting down of the
+throne and the breaking of the covenant, resting still on God's
+faithfulness among "the rebukes of many people" (lxxxix.).
+
+But there are other Psalms which, if they cannot strictly be called
+Messianic, yet bear their witness to another aspect of the same great
+hope of Israel.  In the voice of prayer, or joyful confidence, they
+look forward to some _coming_ of God to earth, some visible
+manifestation of His righteousness and His world-wide purpose:
+
+  For He cometh, for He cometh to judge the earth:
+  And with righteousness to judge the world,
+      and the people with His truth
+          (xcvi. 13),
+
+{50}
+
+or--
+
+  Bow Thy heavens, O Lord, and come down:
+  Touch the mountains, and they shall smoke.
+          (cxliv. 5.)
+
+
+In the 85th, one of the Psalms appointed for Christmas Day, this advent
+of God is spoken of in words which are re-echoed in the prologue to S.
+John's Gospel (i. 14) as a dwelling or "tabernacling" of God's glory,
+not in the darkness of a Holy of Holies (as the later Jews imagined the
+Shekinah), but as a new and permanent fact in the moral order of the
+world:
+
+  For His salvation is nigh them that fear Him:
+  That glory may dwell in our land.
+  Mercy and truth are met together:
+  Righteousness and peace have kissed each other.
+  Truth shall flourish out of the earth:
+  And righteousness hath looked down from heaven.
+
+
+In such prophetic visions as these, as well as in the Psalms that speak
+of the glories of the Messianic King, the Christian conscience has {51}
+rightly recognised definite predictions of the coming of Christ, of Him
+Who was both "the effulgence of God's glory" (Heb. i. 3) and also, by
+His human birth, the Son of David and King of Israel, and Who
+manifested the holiness of God in human flesh and blood.  He Himself,
+when He came, selected from the Psalms one striking phrase, in which
+both ideas, the Divine glory and the human calling, are combined.  For
+He quotes, as a witness to Himself and as a corrective of imperfect
+views, the 110th Psalm (again a proper Psalm for Christmas Day), where
+the Messianic King is spoken of both as Ruler and Victor and Priest of
+humanity, and as standing also in a unique relationship to God, which
+exalts Him far above any mere earthly connection with David:
+
+  The Lord said unto my Lord:
+  Sit thou on My right hand--
+  If David then calleth him Lord, how is he his son?
+          (Matt. xxii. 45.)
+
+
+But besides all these prophecies, which look onward to the great
+outcome of Israel's history, there is another and wider sense, as the
+Christian Fathers apprehended, in which the whole Psalter is the book
+of the {52} Incarnation and speaks of Christ.  "David," says S. Jerome,
+"on his harp and ten-stringed lute, sings throughout of Christ, and
+brings Him up from the dead."  However fanciful and over-subtle the
+early Christian commentators may seem to us in their working out of
+this idea, they had grasped a profound truth.  When we once recognise
+that Christ, knowing Who He was and why He came into the world (_cf._
+John xiii. 1), must in the Jewish services or in private prayers have
+recited the Psalms with a perfect intention, and found in them the true
+expression of Himself, with regard both to the eternal Father and to
+His brethren, we are compelled to admit the possibility of each verse
+of the Psalms having some bearing on the Incarnation.  It is a
+conclusion which might at first sight seem extravagant; but it forces
+itself upon us as we realise the true humanity of the Saviour.  He is
+"the Son of Man"; He took of the substance of His Virgin-mother the
+fulness of human nature; He has a human body, a human soul, a human
+spirit; He is "the second Adam," the great Head of our race, Who, in
+the striking phrase of S. Irenaeus, has "summed up" (_recapitulavit_)
+all humanity and all the long history of man.  "For verily, not of
+angels doth He take hold, but He taketh hold of the {53} seed of
+Abraham" (Heb. ii. 16).  He has gathered into Himself all truly human
+experience, the hopes of humanity, and its sufferings; its infinite
+pathos, its capacity of sorrow and of joy, its progress towards God,
+and its final apprehension and vision of God.
+
+This is the key to the most constant feature of the Psalter, the
+portrait of the Righteous Sufferer.  Whether we regard it as the
+personification of the holy nation or the self-expression of human
+conscience in its moral witness and its conflicts, it is an ideal that
+is only fulfilled in the Just One, Jesus Christ.  He appeared in the
+world as the pattern Man, in Whom the Divine image is perfected and
+Whose moral nature corresponds with that holiness which is God's
+essential character.  He appeared, too, as the perfect realisation of
+the filial spirit, that spirit of sonship which is the true attitude of
+the creature towards the Creator.  Therefore it is in Christ Himself
+that the witness of the Psalms to righteousness, their expression of
+man's effort towards his ideal, is taken up, illuminated, made perfect.
+Therefore it is that a New Testament writer is found applying directly
+and without question to Christ not only the descriptions of the
+self-revealing God of the Old Testament, "Thou, Lord, in the beginning
+hast {54} laid the foundation of the earth, and the heavens are the
+works of Thy hands" (Heb. i. 10, from Ps. cii.), and the portrait of
+the Messianic King, "The sceptre of uprightness is the sceptre of Thy
+kingdom" (_ib._, from Ps. xlv.), but also the description of _man_ in
+his ideal excellence and supremacy:
+
+  Thou madest him a little lower than the angels;
+  Thou crownedst him with glory and honour,
+  And didst set him over the works of Thy hands
+          (Heb. ii., from Ps. viii.),
+
+and that word in which some unknown psalmist and prophet had
+consecrated the free obedience of his will to God, as a higher offering
+than the sacrifices of the Law:
+
+  Wherefore when He cometh into the world, He saith,
+  Sacrifice and offering Thou wouldest not,
+  But a body didst Thou prepare for Me;
+  In whole burnt offerings and sacrifices for sin
+      Thou hadst no pleasure:
+  Then said I, Lo, I am come
+
+{55}
+
+  (In the roll of the book it is written of Me)
+  To do Thy will, O God."
+          (Heb. x., from Ps. xl.)
+
+
+This line of interpretation may be followed out with great spiritual
+profit in the varied aspects of the Psalms.  The thanksgivings of the
+Psalter are in the same spirit as those recorded by the Evangelists
+from our Lord's own lips, as when He thanked the Father for the
+revelation made to babes rather than to the wise and understanding
+(Matt. xi. 25), or at the grave of Lazarus gave thanks that His prayer
+was heard (John xi. 41).  The prayers of the Psalter might well be
+those in which the Incarnate Son communed with the Father.  For He
+fought our human battle with the human weapons of faith and prayer.
+The great description given by the author of the Epistle to the Hebrews
+of Christ as "the Author and Finisher of our faith" (Heb. xii. 2),
+implies One Who inaugurated our effort of faith by Himself first taking
+part in it, and Himself perfectly accomplished it by bearing to the
+very final and utmost strain our human temptations.  Hence we may hear
+the voice of Christ Himself in those pathetic outcries of the Psalter;
+in its appeal of faith as the Righteous One wrestles with doubt and
+{56} depression or faces the contradiction of sinners; in its stedfast
+hold on God even when sin is triumphing, and a world created good seems
+given over into the hand of the wicked.  All these utterances have a
+new meaning, a fuller efficacy, when we recognise in them the words of
+the "Man of Sorrows and acquainted with grief."  There is nothing
+either fantastic or presumptuous in this reading of the Gospel in the
+Psalter.  Did not He Himself vouchsafe to shew us something of this
+human struggle of faith in the words spoken on the eve of His Passion,
+when He confessed that His soul was troubled, and He would fain have
+said, "Father, save Me from this hour" (John xii. 27)?  Did He not lift
+the veil even further in admitting us to the dark sanctuary of
+Gethsemane, in suffering us to hear even His utterances from the Cross?
+
+The fourth Word from the Cross, so often misunderstood, is the opening
+of the 22nd Psalm.  This cry at the climax of the Passion is really the
+voice of faith, faith triumphing over desolation of spirit, faith
+holding on by the unseen, amidst the falling away and the vanishing for
+the time of every consolation.  It is not _merely_ "Why didst Thou
+forsake Me?" but it is "My God, My God," the fundamental confession of
+a personal faith in a personal God, seeing Him {57} Who is invisible,
+waiting for Him Who hides His face, believing, even though His truth
+and justice seem blotted out of the world, that God is, and that He is
+still "enthroned upon the praises of Israel" (v. 3).  And this faith
+finds its last utterance of peace and thanksgiving and renewed
+consciousness of union with the Father in the seventh Word, again from
+the Psalter, "Into Thy hands I commend My spirit" (Ps. xxxi. 6).
+
+One of the most fruitful lines of Christian meditation will be found in
+this Christological aspect of the Psalms.  It throws a wonderful light
+on the inner life of our Lord, and gives the Psalter a value which no
+merely literary study could give.
+
+The five Psalms appointed by our Church for Good Friday are a rich
+storehouse of the secrets of the Passion.  The 22nd and the 69th bear
+upon it very directly, and present many points of similarity.  In each
+the sufferings of the Righteous are described minutely and
+pathetically, in each these sufferings lead on to triumph and to the
+assurance of their world-wide efficacy:
+
+  All the ends of the earth shall remember themselves,
+      and be turned unto the Lord:
+
+{58}
+
+  And all the kindreds of the nations shall worship before Him.
+          (xxii. 27.)
+
+  For God will save Sion, and build the cities of Judah:
+  That men may dwell there and have it in possession.
+  The posterity also of His servants shall inherit it:
+  And they that love His Name shall dwell therein.
+          (lxix. 36, 37.)
+
+
+Each, again, in its picture of undeserved suffering, brings out the
+true nature and the malignity of _sin_.  In the 22nd sin is portrayed
+in its cruelty and its irrational character, as if men led by it were
+but wild beasts, "wild oxen," "bulls of Bashan," "dogs," and "lions."
+In the 69th we see its ingratitude, and its pitiless and causeless
+malice, and the fact that, whatever its immediate object, it is really
+directed against God Himself:
+
+  For Thy sake I have suffered reproach.
+      *      *      *      *      *
+  The reproaches of them that reproached Thee are fallen upon me.
+
+
+Both these Psalms, again, contain what we {59} must confess to be
+definite predictions of details of the Passion.  The 22nd tells of the
+very words and gestures which the chief priests and Pharisees in their
+blindness made use of to insult the Crucified:
+
+  All they that see me laugh me to scorn:
+  They shoot out their lips, and shake their heads, saying,
+  He trusted in God, that He would deliver him:
+  Let Him deliver him now, if He will have him.
+          (_Cf._ Matt, xxvii. 39-43.)
+
+
+Another startling prediction is that of the piercing of the hands and
+the feet.  No such punishment was used by the Jews, or endured, as far
+as we know, by any of the martyrs of the Old Testament.  All the four
+Evangelists, again, note the literal fulfilment of xxii. 18:
+
+  They part my garments among them:
+  And cast lots upon my vesture.
+
+
+Indeed, this 22nd Psalm along with Isaiah liii. stands forth beyond all
+the other writings of the Old Testament as a witness which is proof
+against all attempts to explain it away, to the {60} truth that "the
+Spirit of Christ" was in the prophets "testifying beforehand of the
+sufferings of Christ "(1 Peter i. 11).
+
+The 69th (like the 40th) may have been originally suggested by the
+persecution of the prophet Jeremiah, when he was thrown into the miry
+cistern (Jer. xxxviii.); but it contains an anticipation of Calvary,
+whose fulfilment is described by all the Evangelists, in the wine
+mingled with myrrh, and the vinegar and gall offered in mockery before
+the Crucifixion:
+
+  They gave me gall to eat:
+  And when I was thirsty they gave me vinegar to drink.
+
+S. John, the nearest to the Cross and to the heart of the Crucified,
+tells us moreover that this verse was consciously appropriated by
+Christ Himself, when, "knowing that all things are now finished, that
+the Scripture might be accomplished, He saith, I thirst" (John xix. 28).
+
+Each of the other proper Psalms for Good Friday bears its witness to
+the suffering Christ.  The 88th, at first sight one of the most
+difficult in the Psalter, a Psalm whose darkness seems scarcely
+illuminated by any ray of hope, is clearly chosen to illustrate
+Christ's desolation on the Cross, the Three Hours of darkness, His {61}
+Burial and His descent into Hades.  The Sufferer is absolutely alone,
+lover and friend are in darkness; He is fighting the battle with that
+last enemy of mankind, the King of Terrors, yet overcoming the
+sharpness of death by faith and patient endurance; He is looking on to
+the dawn of Easter:
+
+  Unto Thee have I cried, O Lord:
+  And early shall my prayer come unto Thee;
+
+or--
+
+  In the morning shall my prayer come before Thee (R.V.).
+
+
+May not even those strange words "from My youth up Thy terrors have I
+suffered with a troubled mind" have been on the lips and in the thought
+of the "Man of Sorrows" as the Cross cast its shadow over Him, perhaps
+from His earliest years?  "For not even our Lord Jesus Christ Himself,"
+says _The Imitation_ in one of those chapters which sweeten the tears
+of the world, "was ever one hour without the anguish of His Passion as
+long as He lived" (_Imit._ ii. 12).
+
+Both the 40th and the 54th suggest that inner secret of the Atonement
+which the writer of the {62} Epistle to the Hebrews has fixed upon as
+giving Christ's Passion its universal efficacy:
+
+  An offering of a free heart will I give Thee.
+          (liv. 6.)
+
+  I come--that I should fulfil Thy will, O my God.
+          (xl. 9, 10.)
+
+
+"By which will we have been sanctified, through the offering of the
+body of Jesus Christ once for all" (Heb. x. 10).  For the Passion is
+the supreme oblation of the freewill of man, the re-direction into the
+right attitude of that high faculty by which man had sinned and fallen
+originally, the consecration of it to its true end, voluntary obedience
+to God.  "Not My will, but Thine be done"; that Christ as man should
+bring the human will perfectly into conformity with the will of God is
+what "in the volume of the book"--_i.e._ in the writings of all the
+line of prophets--was written of Him; for this "the body was prepared"
+for Him in the pure flesh of the Virgin-mother; for this His "ears were
+opened," that as child and youth and man He might perfectly hear and
+obey the word of the Father.
+
+But the 15th verse of the 40th Psalm suggests {63} an obvious
+difficulty in the application of the Psalms as a whole to Christ
+personally:
+
+  My sins have taken such hold upon me that I am not
+      able to look up:
+  Yea, they are more in number than the hairs of my head,
+      and my heart hath failed me.
+
+How can we ascribe these words, or any of the confessions of sin in the
+Psalter, to the sinless Lamb of God?  Are not these at least all our
+own?  And yet He Himself must on earth have repeated them.  In their
+original meaning they referred either to personal or national guilt.
+In either sense the recitation of them, at first sight, would seem to
+be alien and external to His pure conscience.  But do they not take a
+deeper and more solemn tone when we consider them in the light of the
+prophet's great description of the Atoning Sufferer, "The Lord hath
+laid on Him the iniquity of us all" (Is. liii. 6), or of S. Paul's
+statement, "Him Who knew no sin, He made to be sin on our behalf" (2
+Cor. v. 21)?  Such words as these contain more than the mere bearing of
+the punishment of sin; they imply some inward connection between the
+Sufferer and the sin.  Indeed, rightly understood, they help to {64}
+remove the difficulty that many have felt as to the apparent injustice
+or unreality of a vicarious Atonement.  Christ was not merely a Victim
+suffering for human sin; He was man's Creator taking that sin upon
+Himself.  Thus these expressions of penitence in the Psalter may be
+regarded as the voice of the sympathetic love of the Sin-bearer, the
+love which stands by the sinner's side, and feels with him so
+intimately that it makes its own what is not its own but utterly alien
+and hateful, makes it its own that it may burn it up in the flame of
+love.  So in these Psalms we may hear the Son of Man confessing and
+making reparation for all the age-long sin of man; speaking of it as if
+it were His own sin, so closely has He made Himself one with us in our
+extremest need.
+
+Cardinal Newman, in one of the most eloquent of his sermons, "The
+Mental Sufferings of our Lord in His Passion," has developed this
+thought in language whose daring is only justified by its devotion.  It
+is a description of Christ kneeling alone in Gethsemane:
+
+
+His very memory is laden with every sin which has been committed since
+the Fall, in all regions of the earth, with the pride of the old
+giants, and the lusts of the five cities, and the obduracy of Egypt,
+and the ambition of Babel, and the {65} unthankfulness and scorn of
+Israel.  Of the living and the dead and of the as yet unborn, of the
+lost and of the saved, of Thy people and of strangers, of sinners and
+of saints, all sins are there....  It is the long history of a world,
+and God alone can bear the load of it....  They are upon Him, they are
+all but His own.  He cries to His Father as if He were the criminal,
+not the victim.  His agony takes the form of guilt and compunction.  He
+is doing penance, He is making confession, He is exercising contrition
+with a reality and a virtue infinitely greater than that of all saints
+and penitents together; for He is the one Victim for us all, the sole
+satisfaction, the real penitent, all but the real sinner.[1]
+
+
+Connected closely with these confessions of sin, these outcries of
+suffering and expiation, with the _Miserere_ and the _De Profundis_,
+are those solemn declarations of God's wrath upon the impenitent sinner
+which have already been alluded to in a previous lecture.  Viewed as
+the utterances of the Son of Man such Psalms are more rightly to be
+called _judicial_ than denunciatory.  It is He to Whom all judgment has
+been committed by the Father, He Whose coming into the world was
+inevitably "for judgment," Who seems here to be delivering {66}
+sentence.  He is taking up and confirming the fragmentary utterances of
+older days, in which the human conscience, imperfectly perhaps, and not
+without some mixture of personal feeling, yet on the whole rightly, had
+cried out against falsehood and wrong, and appealed to the wrath of
+God.  The words of such a Psalm even as the 109th might have been used
+by Him Who twice scourged the buyers and sellers out of the Temple, and
+Who denounced in words that burn like fire through the centuries the
+cruelty and hypocrisy of scribes and Pharisees; Who Himself in mercy
+warned us of the outer darkness and the unquenched flame.
+
+
+But the Psalms not only illustrate the Passion of Christ in its mercy
+and judgment; they also supply words befitting His Resurrection and
+Triumph.  It may be true that there is no clear or continuous line of
+prophecy in the Old Testament concerning the life after death.  But it
+is at least equally true that the belief is there, grasped in moments
+of intuition by the saints of Israel, disappearing for a time like a
+buried river, but coming ever and anon again to the surface.  So in the
+Psalms there are certainly evidences of the undying hope of the
+faithful that truth and justice must one day {67} visibly triumph, and
+that man, in proportion as he is true to these things and therefore
+true to God, Whose nature they are, and true to himself, as made in
+God's image--man must also be immortal.  He will not go down into
+silence; an endless future opens before him, as yet unfathomed and
+unknown, but certain.  So in the Psalms which the Christian instinct,
+illuminated by the Spirit of Pentecost, seized upon in its first words
+of witness (Acts ii. 25-8) as prophetic of Christ, we have the
+assurance:
+
+  I have set God always before me:
+  For He is on my right hand, therefore I shall not fall.
+  Wherefore my heart was glad, and my glory rejoiced:
+  My flesh also shall rest in hope.
+  For why?  Thou shalt not leave my soul in hell:[2]
+  Neither shalt Thou suffer Thy Holy[3] One to see corruption.
+          (Ps. xvi. 9-11.)
+
+{68}
+
+And again:
+
+  As for me, I will behold Thy presence in righteousness:
+  And when I awake up after Thy likeness, I shall be satisfied with it.
+          (Ps. xvii. 16.)
+
+
+So again, in that profoundly spiritual Psalm, the 73rd, the writer
+turns from the puzzles of the moral order and the misgivings of his own
+heart, and seeks refuge in the abiding fact of his personal fellowship
+with God.  He finds _there_ the assurance not only that the wicked will
+pass away "like a dream when one awaketh," but that the righteous is
+undying:
+
+  My flesh and my heart faileth:
+  But God is the strength of my heart and my portion for ever.
+
+Such Psalms as these find their full meaning only in the light of
+Easter.  The Resurrection of Christ was no mere portent or isolated
+miracle; it was strictly in line with all that man had risen up to in
+his highest spiritual intuitions in the past.  It is true, in a much
+fuller sense than that of accomplishing a mere prediction, that Christ
+"rose again, according to the Scriptures."
+
+This essential immortality of the righteous, through his union with
+God, is implied throughout {69} the Easter Psalms, especially in the
+118th (part of "the Egyptian Hallel"), words which must have been
+recited by the Lord and His Apostles at the Passover Supper, in the
+very imminence of the Passion.
+
+  The voice of joy and health is in the dwellings of the righteous: ...
+  I shall not die, but live:
+  And declare the works of the Lord.
+
+
+Ascension Day completes the triumph of man raised to immortality
+through his union with God in Christ.  It inaugurates the
+accomplishment of man's ideal, in the eternal mediatorial reign of
+Christ as the Head of the human race.  The appointed Psalms are again
+most suggestive.  The 8th sings triumphantly of the supremacy of man
+over all the works of God, man crowned "with glory and worship."  The
+15th and the 24th describe the moral perfections which are the
+condition of this exaltation:
+
+  Lord, who shall dwell in Thy tabernacle:
+  Or who shall rest upon Thy holy hill?
+  Even he that leadeth an uncorrupt life:
+  And doeth the thing which is right, and speaketh the truth
+      from his heart.
+      *      *      *      *      *
+
+{70}
+
+  Whoso doeth these things:
+  Shall never fall.
+          (xv.)
+
+
+The 21st and the 108th look back to the promises to David and to the
+typical character of his wars and victories.  They shew that these
+events were part and parcel of the Divine warfare; they were a
+foretaste of the triumph of God Himself.  They suggest that the
+Ascension of Christ, while it gathers into itself all the moral
+victories of the past, is the beginning of a new order.  It brings in a
+Catholic empire of truth and righteousness, which, in spite of puzzles
+and warfare and contradictions, parallel to those which vexed the heart
+of the prophets of old, is now absolutely certain in its hope:
+
+  Who will lead me into the strong city:
+  And who will bring me into Edom?
+  Hast not Thou forsaken us, O God:
+  And wilt not Thou, O God, go forth with our hosts?
+  O help us against the enemy:
+  For vain is the help of man.
+  Through God we shall do great acts:
+  And it is He that shall tread down our enemies.
+          (cviii.)
+
+
+{71}
+
+Thus, to him who, by God's mercy, has learned the Catholic Faith, the
+Psalms are full of Christ from end to end.  He reads Christ in them,
+not by a pious imagination, but as the legitimate and only perfect key
+to their meaning and their use by the Church.  In the Psalms he
+worships Christ as God:
+
+  Thy seat, O God, endureth for ever.
+          (xlv. 7.)
+
+In the Psalms he worships with Christ as the Son of Man, with Him Who
+alone could say rightly:
+
+  My soul hath kept Thy testimonies:
+  And loved them exceedingly.
+          (cxix. 167.)
+
+The human sorrows and struggles which cry out in the Psalter have been
+taken into the sacred heart of Him Who is the Word of the Father, and
+the King and Priest and Prophet of humanity, in Whom is fulfilled the
+saying:
+
+  He sent His Word, and healed them:
+  And they were saved from their destruction.
+          (cvii. 20.)
+
+
+This Catholic secret of the Psalter, writ large as it is over the
+history of the Church's worship, {72} is yet something that eludes mere
+human research, and is a stumbling-block to human learning and
+scholarship.  It can only be taught by that "hidden wisdom" of which S.
+Paul has told us (1 Cor. ii.), the wisdom given often to the weak of
+this world, the wisdom of the Spirit Who dwells in the Church, and
+makes her "the pillar and ground of the truth" (1 Tim. iii. 15).
+
+
+
+[1] _Discourses to Mixed Congregations_, xvi.
+
+[2] _i.e._ Sheol, Hades, the grave or place of departed souls.
+
+[3] _i.e._ godly or pious, a characteristic word of the Psalmists,
+implying not only consecration but active devotion to God.
+
+
+
+
+{73}
+
+LECTURE III
+
+THE CHURCH IN THE PSALTER
+
+  Gloriosa dicta sunt de te:
+  Civitas Dei.
+
+
+It has already been pointed out that the personal element in the
+Psalms, vivid and even passionate as it appears, if they are read as
+mere lyrics, has been transformed by the Church's use of them as her
+hymns of worship.  The "I" of the Psalter has become the voice of the
+worshipping community.
+
+The Jews themselves recited the personal Psalms in a national sense.
+Even such an intensely personal confession of sin as the 51st Psalm
+becomes through the last two verses (possibly added by a later pen) the
+confession of national penitence and the voice of national hope:
+
+  O be favourable and gracious unto Sion:
+  Build Thou the walls of Jerusalem.
+
+
+{74}
+
+But besides such liturgical adaptations, whether of letter or spirit,
+many of the later Psalms, especially those which clearly belong to the
+period of the second Temple, were written intentionally for the nation
+as a whole.  "We" predominates, instead of the earlier "I."  In these
+Psalms the nation reviews her past history, or cries out against her
+present oppressors, or looks onward to liberty and enlargement in the
+future.
+
+But the nation which thus finds her voice in the Psalms is of a
+different spirit from the kingdoms of this world.  Her patriotism is of
+a higher order.  She is conscious of a Divine vocation, separating her
+from the nations of the heathen:
+
+  Thou hast brought a vine out of Egypt:
+  Thou hast cast out the heathen, and planted it.
+          (lxxx. 8.)
+
+  What time as they went from one nation to another:
+  From one kingdom to another people;
+  He suffered no man to do them wrong:
+  But reproved even kings for their sakes;
+  Touch not Mine Anointed:
+  And do My prophets no harm.
+          (cv. 13-15-)
+
+{75}
+
+She has a treasure committed to her keeping, which others have not:
+
+  He sheweth His word unto Jacob:
+  His statutes and ordinances unto Israel.
+  He hath not dealt so with any nation:
+  Neither have the heathen knowledge of His laws.
+          (cxlvii. 19-20.)
+
+She has a hope that burns within her, which to the world would be
+foolishness:
+
+  The Lord hath chosen Sion to be a habitation for Himself:
+  He hath longed for her.
+  This shall be my rest for ever:
+  Here will I dwell, for I have a delight therein.
+          (cxxxii. 14, 15.)
+
+
+In other words, the community which speaks in the Psalter is more than
+a nation; she is a theocracy, a Church.  Her characteristic names are
+prophetic; they suggest supernatural dealings and a heavenly calling.
+She is "Israel," heiress of him who "persevered with God" and won the
+blessing; she is the "seed of Abraham," in which it was promised that
+"all the nations of {76} the earth should be blessed"; she is "Sion,"
+the "stronghold," "Jerusalem," name of ideals, "vision" or "possession"
+or "foundation"--"of peace"!  It is as this sacred congregation, this
+_ecclesia_, that the nation rejoices in the Psalms in her calling and
+illumination, sorrows over her failures, prays in her warfare, waits
+for her glory.
+
+It is not surprising that the Catholic Church recognised here her own
+portrait, or that the outlines sketched in the Psalter have been filled
+with light and colour and detail during the Christian centuries.  The
+Catholic Church instinctively felt herself to be the true successor of
+the Israel of the Psalms.  The ancient titles were retained, but in a
+fuller meaning.  To S. Paul the Church is the "Israel of God" (Gal. vi.
+16) in contrast to the "Israel after the flesh."  The author of the
+Epistle to the Hebrews tells his Christian readers that they are "come
+unto Mount Sion" (xii. 22).  S. Peter applies to the Church the old
+titles given to Israel in the Law, "an elect race, a royal priesthood,
+a holy nation" (1 Peter ii. 9).  S. John in the Apocalypse sees the new
+Jerusalem, having not only the names of "the twelve apostles of the
+Lamb" on her jewelled foundations, but the names of the "twelve tribes
+of the children of Israel" on {77} her gates of pearl (Rev. xxi. 12,
+14).  Old things had passed away, the sacred people of God remained,
+but no longer confined to the narrow boundaries of Palestine, nor to
+the dispersed descendants of Abraham: her children were "princes in all
+lands," all who were "of faith" were counted her seed.  The Church knew
+herself to be the Israel of the future, custodian of a greater
+treasure, called to a grander work.
+
+The Psalter indeed demands this higher interpretation.  Just as the
+portrait of the Righteous One would have been an unfulfilled ideal had
+not Christ made it His own, so the glowing descriptions of Israel would
+have been but pious dreamings had not the Catholic Church risen up out
+of the fallen tabernacle of David.  As the songs of the Temple falter
+and die away, the new spirit of praise clothes itself in the ancient
+forms.  "From the uttermost part of the earth have we heard songs,
+Glory to the Righteous" (Is. xxiv. 16).  The very words of the Psalter
+become transfigured like the garments of the Lord on the holy mount.
+
+Nor is this passing away of the glory of old Israel into the greater
+glories of the Catholic Israel of God without some foreshadowing in the
+Psalter itself.  In the 22nd, the great {78} Psalm of the Passion, the
+Sufferer passes from the dogs and lions and the mocking faces that
+surround him to contemplate the far-off fruit of his anguish.  He seems
+to see "a great congregation," in the midst of which he himself
+hereafter will praise God Who has heard his prayer.  Mysteriously it
+seems to rise, this "seed," this "people that shall be born," out of
+the very hopelessness and desolation of the Cross.  "All the ends of
+the earth" are united in it, "all the kindred of the nations" worship
+there.  The rich and the poor alike have their place in this kingdom of
+the future.  And the special characteristic of this new creation of God
+will be the sharing in a sacrificial feast, the Sufferer's
+thanksgiving, his Eucharist in which he "pays his vows."  Here "the
+meek shall eat and be satisfied," here eating and worshipping are
+strangely intermingled--a prophecy unread and unfulfilled until the
+Church learnt the secret "in the same night that He was betrayed."
+
+  "Therefore we, before Him bending,
+    This great Sacrament revere;
+  Types and shadows have their ending,
+    For the newer Rite is here."
+
+
+This ecclesiastical aspect of the Psalter is {79} of very high
+importance.  There is perhaps no part of the Christian faith which is
+more difficult for "the natural man" than "the Holy Catholic Church."
+An erroneous or imperfect idea of the Church seems to pass muster,
+among Christians even, so much more readily than error in other matters
+of faith.  All through Christian history the true idea of the Church
+has been obscured, now by imperialism, with its misleading traditions
+of the Roman Empire; now by nationalism, as if the Church were only the
+religious aspect of a civil community; or again by individualism, as if
+she were no more than a collection of separate units.  Erastianism and
+Puritanism in turn have led men astray.  The warning against such
+things is written largely enough in the history of ancient Israel.  The
+Jews of our Lord's time, while insisting keenly, even bitterly, on
+their separation from the Gentiles, were for the most part forgetful of
+what that separation really involved.  Their ambition to be separate
+from the nations of the earth only meant for them a worldly and selfish
+exclusiveness.  In earlier days the clamour for a king, the thirst for
+alliances with Egypt and Assyria and Babylon, had displayed in the
+opposite manner much the same spirit.  Religious privileges, that
+Divine calling which {80} had made them a nation, were to be used as a
+means to worldly advancement and security.  In the Psalter there stands
+out a truer conception of the Church as the spiritual commonwealth, a
+kingdom of God in the world, but not of this world's spirit, organised
+for higher ends than self-protection or self-development, aiming not at
+conquest but at the conversion and good of mankind, glorying not in
+privilege but in vocation, not in self but in the law of God.  And this
+is the pattern for all time.  The Christian Church may find in the
+Psalter her own just self-expression in a fuller manner than ever
+ancient Israel did or could.  Indeed, we may trace indelibly stamped on
+the Psalter the true lineaments of the ideal Church.
+
+First in the Psalter there is the note of _comprehensiveness_.  The
+heathen, the nations, so often denounced or prayed against in the
+Psalms, are, after all, not so much those who are outside the
+boundaries of Israel as those who are alien from her spirit.  They are
+communities, societies, untouched by grace, governed by passion and
+worldly ambitions rather than by conscience or the Divine law.  And
+side by side with threats and foreboding of their utter destruction in
+the day of God there are glimpses here and there of the possibility of
+{81} their conversion, and even of their becoming one family with
+Israel.  The great Psalm of Whitsunday, the 68th, passes from the
+thought of God wounding the head of His enemies, of His warriors
+dipping their feet in the blood of the vanquished, to the hope of the
+princes coming out of Egypt, and Ethiopia making haste to stretch out
+her hands unto God.  So, again, the 47th Psalm looks forward to the
+essential sovereignty of God over all the earth being recognised even
+by this world's rulers:
+
+  The princes of the people are joined unto the people
+      of the God of Abraham.[1]
+
+
+And lest it should be thought that such hopes referred only to an
+empire of external rule, like that of Solomon's, we have the startling
+predictions of Ps. lxxxvii.  Here the people of Rahab (Egypt) and
+Babylon, the Philistines, the Tyrians, the Ethiopians, all types of the
+obstinate and idolatrous heathen world, are pictured as forsaking their
+natural lineage and descent to be born again in Zion, enrolling
+themselves there as citizens of the Lord's {82} glorious foundation
+upon the holy mountains, finding there their joy and the fount of their
+inspiration.
+
+  The Lord shall count, when He writeth up the peoples:
+  This one was born _there_.
+  They that sing as well as they that dance shall say,
+  All my fountains are in Thee.  (R.V.)
+
+Surely this is one of the most remarkable foreshadowings in the Old
+Testament of the catholicity of the Church, and of that new birth of
+Baptism by which men of every race and tongue are grafted into the one
+body, "where there cannot be Greek and Jew, circumcision and
+uncircumcision, barbarian, Scythian, bondman, freeman: but Christ is
+all, and in all" (Col. iii. 11).  In this and in many other Psalms
+(_cf._ lxvii., xcviii., c.) we confess the essentially _missionary_
+vocation of the Church; that she calls to all mankind, not to the
+Western nations only, nor to the progressive and civilised only.  Hers
+is the one faith for all men, her citizenship unlimited by any barriers
+of race or temperament.
+
+If the catholicity of the Church is so clearly sketched in the Psalter,
+no less clear is {83} her _social_ ideal.  The poor, the oppressed,
+those who have no helper, are equally called to share in Israel's hope
+and her gifts.  God Himself is her pattern, Who--
+
+  Taketh up the simple out of the dust:
+  And lifteth the poor out of the mire;
+  That He may set him with the princes:
+  Even with the princes of His people.
+        (cxiii.)
+
+The Messianic King will count the blood of the poor and needy equally
+precious with that of the rich and great (lxxii.).  The Sufferer of the
+Passion Psalm (xxii.) looks forward, as we have seen, to the result of
+his triumph, in not only calling the "fat ones of the earth" to eat and
+worship at his table, but in finding there an equal place for--
+
+  Even him that cannot keep his soul alive.
+        (xxii. 30, R.V.)
+
+
+These are lessons which we have as yet gone but a little way in
+learning.  Yet the Psalter, as we recite it day by day, puts in our own
+mouth the condemnation of exclusiveness and pride and of deafness to
+the complaint of the poor; it makes us confess at least the Catholic
+{84} ideal of unity, of universal justice, of the imperishable value of
+the individual life, of the transformation of human society in the
+light of the Divine sovereignty of Christ.
+
+The two lines of the Church's activity just alluded to, missionary and
+social, so prominent in the Psalms, are calling to-day so loudly for
+self-humiliation and new effort, that they may profitably be dwelt on a
+little further.  The Psalmist's prophecy of the kings of Arabia and
+Saba bringing gifts (lxxii.) is still largely unfulfilled.  The East is
+still almost untouched.  Asia has not yet brought her characteristic
+gift to Christ.  She is still under the dominion of imperfect
+religions--Buddhism, Hinduism, Islam.  And yet India is our possession;
+Japan is our pupil.  "The way of the kings of the East" is already
+"prepared" (Rev. xvi. 12), but where is the adequate response from
+English Christianity?  "Who is blind but My servant, or deaf as My
+messenger that I send?"
+
+And turning homewards, what are we to say of these grotesque and
+monstrous contrasts between wealth and poverty, luxury and squalor in
+England to-day, where rich and poor alike are baptized?  What of the
+immoralities of commerce, of the bad work of the labourer as well as
+the swindling of the capitalist?  Does {85} not the spirit of the
+Psalter cut across it all like the keen breath of the mountain wind?
+Yet Englishmen are spending time and energy in ritual debates and
+persecutions, and educational and social strife.  Worse still, the rich
+and intellectual, for some prejudice or political motive, are eager to
+deny the poor the beauties of worship or the definiteness of the
+Catholic Faith.
+
+  Surely Thou hast seen it:
+  For Thou beholdest ungodliness and wrong.
+          (x. 15.)
+
+
+In view of these unfulfilled ideals of the Church, the Psalter provides
+us in such Psalms as the 78th, the 79th, or the 106th with confession
+of sin and failure under the figure of Hebrew history.  The recitation
+of these may well remind us not merely of personal faults but of our
+own share in the shortcomings of the Church of God:
+
+  We have sinned with our fathers:
+  We have done amiss and dealt wickedly.
+
+For the Church as well as ourselves we are taught to pray, "Turn us
+again, O Lord God of hosts."  The sorrows and desolations of Zion are
+never represented in the Psalms as being _merely_ the effect of heathen
+malice, {86} though they are so largely that, but as calls to look back
+upon history, and also to look within, to consider what unfaithfulness
+there may have been and is, what "starting aside like a broken bow" in
+our fathers and in ourselves.
+
+From this point of view the penitential Psalms"[2] might profitably be
+used not merely as the expression of personal penitence, but as an act
+of reparation, an offering to God of our sorrow for the worldliness and
+imperfections of His Church; as an incentive also to effort, that we
+may do our part to remove the "reproach of the heathen," to restore the
+Church from within, to seek her unity and peace.
+
+
+There is, however, another side to the problem of the Church's
+failures.  Israel and Jerusalem are constantly described in the Psalms
+as being the marks for the malignity and opposition of external
+enemies.  Indeed, a persistent note of the Church, Jewish as well as
+Christian, is the hatred which she awakens in the powers of this world.
+The object of suspicion and attack from Egypt, Assyria, and Babylon in
+early days, Jerusalem fares no better after the humiliation of the
+Captivity.  The attempts to {87} rebuild the Temple and restore the
+city arouse the bitterest hostility from the surrounding peoples, a
+hostility not merely political, but traceable to a deeper cause.  The
+attempts of Antiochus Epiphanes in the second century B.C. to break
+down Jewish separation and to destroy Jewish worship are marked by the
+same spirit, working in a more arrogant and brutal manner.  Our Lord
+Himself promises no smoother or more popular course for His faithful
+ones.  "Ye shall be hated of all men."  S. Paul recognises the same
+antagonism running throughout the history of the elect: "As then he
+that was born after the flesh persecuted him that was born after the
+Spirit, even so it is now" (Gal. iv. 29).
+
+The Psalter will not allow us to shut our eyes to this malignant and
+persecuting attitude of the world.  The enemies of the Righteous find a
+place in almost every Psalm.  The malice of human nature at its worst
+seems to be marshalled against Him, in slander and ingratitude and
+treachery.  But there is also the opposition of the heathen as a whole
+against Israel.  The vicissitudes of her history are typical; they
+illustrate a permanent principle which is found working from age to
+age.  It was not less active nor less brutal in the first three
+Christian centuries {88} than it was in the days of Antiochus.  To-day,
+though its attack is less outwardly cruel, the spirit which prompts it
+is just as deeply seated, and more malignant perhaps in proportion as
+it is veiled.  The Church has not merely to contend with the hatred of
+those who have chosen and loved evil, and find the righteous a standing
+reproach.  There is gathered against her also the world's steady
+resentment of spiritual authority; the world's antipathy against all
+that refuses to come to terms, or water down its witness to suit
+changing fashions of men's thought.  It is the same spirit which in
+earlier days called the Christians "the enemies of the human race," and
+in these later times directs its sneers and opposition against the
+Creeds, the Sacraments, the priesthood--"the spirit of Antichrist."
+
+The 44th Psalm, perhaps belonging to the time of the great Maccabæan
+struggle, makes its pathetic appeal to God amidst the scorn and
+blasphemy of the heathen, and, what is worse, the bitterness of
+apparent failure and defeat which seem to justify the heathen.
+
+  My confusion is daily before me:
+  The shame of my face hath covered me:
+
+{89}
+
+  For the voice of the slanderer and blasphemer:
+  For the enemy and avenger.
+
+
+Faith indeed does not fail the Psalmist: he clings to God; he still
+recognises the hand of God throughout these sufferings; he prefers to
+attribute them to God rather than to man:
+
+  _Thou_ makest us to turn our backs upon our enemies: ...
+  _Thou_ lettest us be eaten up like sheep: ...
+  _Thou_ sellest Thy people for nought:
+  And takest no money for them.
+
+
+Nevertheless, it is all a puzzle, a bewildering maze in which faith
+seems walking blindfold, like the Lord Himself when the malice of the
+high-priest's servants bandaged His eyes and smote Him in derision and
+bade Him prophesy!  The light of God's presence seems to have gone out
+of the world:
+
+  Wherefore hidest Thou Thy face:
+  And forgettest our misery and trouble.
+
+
+Very similar is the 74th Psalm, with its same high consciousness of
+faithfulness to God, the same agonising sense of contradiction in the
+enemies of God being suffered to break down {90} the carved work of the
+sanctuary, the same feeling of helplessness and lack of guidance.  The
+adversaries' banners are manifest enough, _their_ tokens are clear; but
+with the faithful it is otherwise:
+
+  We see not our tokens, there is not one prophet more.
+
+O God, how long! ... Remember! ... Arise! ... Forget not!
+
+Probably of the same period is the 79th, written apparently in the very
+hour of the heathen triumph, when the Temple is defiled, Jerusalem "an
+heap of stones," the blood of the righteous flowing on every side like
+water.  And there is still the characteristic turning away from self
+and personal humiliation to the thought of the dishonour done to God
+Himself.  For to the faithful the honour of God is dearer than their
+own liberty or life.
+
+  Help us, O God of our salvation, for the glory of Thy Name:
+  O deliver us, and be merciful unto our sins, for Thy Name's sake.
+
+
+The 83rd belongs perhaps to an earlier age.  It seems to recall the
+great confederacy of the nations against Jehoshaphat (2 Chron. xx.).
+The Psalmist cries out to God against the {91} gathering hordes who
+have no interest in common, except their mutual hatred of Israel and
+Israel's God.  It is a sorry catalogue: Edomites, Ishmaelites,
+Moabites, Hagarens; Gebal, Ammon, and Amalek; Philistines, Tyrians,
+Assyrians:
+
+  "All the warring hosts of error
+    Sworn against her, move as one."
+
+
+But the hot indignation which prays that this rabble of malice and
+mischief may be swept like the stubble before the whirlwind, consumed
+like the dry grass before the mountain fires, is yet tempered with a
+higher thought.  Defeat may lead to conversion and to a better mind:
+
+  Make their faces ashamed, O Lord:
+  That they may seek Thy Name.
+
+
+Once again, the 102nd Psalm breathes out the pathetic appeal of the
+exile, or the lonely, friendless watcher over the desolations of the
+holy city.  His heart is "smitten down and withered like grass"; he has
+"eaten ashes as it were bread, and mingled his drink with weeping."
+But his fasting and tears are not for himself; there is the eternal
+background of hope; God is unchanging; future generations {92} will
+know again the happiness of worship and service--his sorrow is for Zion:
+
+  Thy servants think upon her stones:
+  And it pitieth them to see her in the dust.
+
+
+Do not experiences and prayers like these come home to Christians with
+a curious sense of familiarity?  Is not this tragedy of faith repeated
+in every age?  In every Christian generation it has been "given" to the
+Beast to war against the saints and overcome them (Rev. xiii. 7).  His
+undying malice has too often been seconded by the impotence, the lack
+of unity, the fear of truth and its consequences, which have marred the
+Christian defence.
+
+We find eloquent illustrations of this unceasing, heart-sickening
+warfare in such moments of history as that in the fourth century, when
+"the whole world groaned and marvelled to find itself Arian";[3] in the
+seventh and eighth, when the armies of Islam swept away the divided and
+bickering Churches of the East and that Church of North Africa, once so
+glorious, where holiness had not kept pace with zeal; in the fifteenth,
+{93} when Constantinople fell, and the great cathedral of S. Sophia
+passed into the hands of the Turks, and this very day, where once
+Christian worship was offered, and Christian emblems high on its walls
+still make their silent protest,
+
+  "Moslem prayers profane
+  At morn and eve come sounding;"
+
+in the sixteenth, when the fair abbeys of England were despoiled and
+suffered to fall into ruin, through covetousness and irreligion
+masquerading under the garb of piety; in the seventeenth, when the
+voice of the Church's worship was stifled, and the faithful were
+interrupted in their very Christmas Communion by the levelled muskets
+of the Cromwellian troopers[4]; in our own day, when liberality can
+tolerate everything except the Catholic Faith?  Verily these Hebrew
+Psalms are a Christian possession for ever.  They speak to us and speak
+for us in accents of undying truth, and every year that passes verifies
+their witness and points more sharply their appeal.
+
+But not only does the Psalter tell of the Church and her ideals, of her
+warfare and her failures, it insists with equal conviction on her
+_stability_.  God's great promise to the line of {94} David carried
+with it the preservation of David's city.  The attacks of the heathen
+seemed to have reached their climax when Sennacherib's army had taken
+all the fortified cities of Judæa, and Jerusalem was left isolated and
+helpless (2 Kings xix.).  Yet when human hope was gone, the prophet's
+word rang out with the certainty of faith.  "I will defend this city to
+save it, for Mine own sake, and for My servant David's sake."  The
+sequel was one of the most startling catastrophes in history.  The
+Assyrian hosts were destroyed in a single night, and Assyrian invasions
+ceased.  Again, in a later generation, when the promise seemed at last
+to have failed, and the Temple had fallen, the city was burnt and her
+king and citizens in captivity, the prophets never waver in their
+vision of a future restoration when sin has been repented and national
+guilt expiated.  Zerubbabel and Joshua, Ezra and Nehemiah, Judas
+Maccabæus and his descendants, restore and maintain Temple and city to
+last till "the fulness of the time," when the true meaning of the
+Davidic promises was revealed.
+
+The sense of this supernatural continuance has left its mark on the
+Psalms.  The rout of the Assyrian armies is commemorated in one at
+least, the 76th:
+
+{95}
+
+  The proud are robbed, they have slept their sleep:
+  And all the men whose hands were mighty have found nothing.
+  At Thy rebuke, O God of Jacob:
+  Both the chariot and horse are fallen.
+
+The secret of victory preludes the Psalm.  Jerusalem is the seat of
+God's special presence:
+
+  At Salem is His tabernacle:
+  And His dwelling in Sion.
+
+The 46th may also refer to the same event.  The flood of heathen
+invasion is breaking itself in vain against the walls of the city of
+God:
+
+  God is in the midst of her, therefore shall she not be removed:
+  God shall help her, and that right early.
+
+
+The great historical Psalm, the 78th, speaks at its close of the hill
+of Sion and the Temple "built there on high" as coeval with the earth
+itself; its foundation is "like the ground which He hath made
+continually."[5]  And the later {96} Psalms seem even to unite Sion and
+Jerusalem and the sacred nation with the very eternity of God Himself:
+
+  This shall be My rest for ever.
+      *      *      *      *      *
+  The Lord thy God, O Sion, shall be King for evermore.
+      *      *      *      *      *
+  Praise the Lord, O Jerusalem:
+  Praise thy God, O Sion.
+  For He hath made fast the bars of thy gates:
+  And hath blessed thy children within thee.
+          (cxxxii. 15, cxlvi. 10, cxlvii. 12, 13.)
+
+
+The end of earthly Jerusalem, when it came, was no less significant
+than her long continuance.  The double destruction of the city by the
+Roman armies (A.D. 70 and A.D. 135) was consummated by the strangeness
+of the failure of Julian the Apostate to rebuild and re-establish the
+Temple; flames burst out from the foundations and the workmen fled in
+terror.[6]  But long before this the Christian Church had recognised
+that in her world-wide citizenship and her worship, confined no longer
+{97} (as the Lord had foretold) either to Jerusalem or a mountain in
+Samaria, she had inherited in fuller measure these promises of
+continuance.  Had it not been said, when the great Apostle made his
+confession of Christ's Divinity, "Upon this rock I will build My
+Church, and the gates of Hades shall not prevail against it"?  And in
+this consciousness the Catholic Church rightly appropriated to herself
+the songs of Sion's confidence.  Just as early Christian art set above
+the altars the figure of the living Christ enthroned as the Eternal
+King of the universe, so the Church has always known in her darkest
+moments that her continuance is as certain as her Master's throne; and
+that as He remains the same, though the heavens and the earth decay,
+and are changed as a garment, the promise of the 102nd Psalm is hers
+for ever:
+
+  The children of Thy servants shall continue:
+  And their seed snail stand fast in Thy sight.
+
+
+Once again, the Psalmists feel that as Israel, the Church, is in a
+sense partaker in God's own eternity, so she is, even on earth, a
+shadow of His essential beauty, she appeals with His attractiveness to
+the soul of man.  Hence the {98} Christian finds in the Psalter words
+in which he may express his joy in his calling in the Church, his love
+and delight in his heavenly citizenship; words which may also remind
+him that, in spite of all the failures and littlenesses of the visible
+Church, it is through her that he is in touch with the ideal and the
+invisible.
+
+Thus in no mere partisan or ecclesiastical spirit we are invited in the
+Psalms to express our love of the Catholic Church.  On Whit Sunday, the
+Church's birthday, we take up the ancient strain of affection:
+
+  The hill of Sion is a fair place, and the joy of the whole earth.
+
+We gaze with awe upon her jewelled foundations and her jasper walls; we
+wander with delight in her spacious golden streets:
+
+  Walk about Sion, and go round about her:
+  And tell the towers thereof.
+  Mark well her bulwarks, set up her houses:[7]
+  That ye may tell them that come after.
+  For this God is our God for ever and ever:
+  He shall be our guide unto death.
+          (xlviii.)
+
+
+{99}
+
+In another Psalm, the 122nd, one of the pilgrim-psalms recited of old
+as the faithful drew near to Jerusalem, we contemplate with joy and
+self-forgetfulness the ideal unity of the Church as the true centre of
+the earth, and as "the seat of judgment" to which all this world's
+shams and shadows must come sooner or later for their reformation or
+their sentence:
+
+  O pray for the peace of Jerusalem:
+  They shall prosper that love thee.
+  Peace be within thy walls:
+  And plenteousness within thy palaces.
+  For my brethren and companions' sakes:
+  I will wish thee prosperity.
+  Yea, because of the house of the Lord our God:
+  I will seek to do thee good.
+
+It is an aspiration that should find an echo in the heart of every
+faithful son of the Church, especially in such "a day of trouble and of
+rebuke and blasphemy" as our own.
+
+Thus while we recognise in the Psalter the expression, put into our
+lips by the Holy Spirit, of our own personal struggles and joys and
+sorrows in the spiritual life, while we remember with awe and gratitude
+that the {100} Eternal Son of God Himself here speaks and prays and
+suffers as one of us, we shall find here also the voice of our
+corporate consciousness, our life and worship as citizens even on earth
+of that "Jerusalem which is above, which is the mother of us all."
+
+And so as we conclude every Psalm in the Church's service with the
+_Gloria_, with that confession of our faith which prophets and kings
+would fain have known and knew not, let us lift up our hearts and give
+glory to the Father, Who has revealed to us His Name; glory to the Son,
+Who has vouchsafed in all things to be made like unto us His brethren;
+glory to the Holy Ghost, Whose word and power in the Church is undying,
+Who is still bringing forth from the ancient treasury old things which
+are ever new.
+
+  Gloria Patri, et Filio:
+  Et Spiritui Sancto.
+  Sicut erat in principio, et nunc, et semper:
+  Et in sæcula sæculorum.
+          Amen.
+
+
+
+[1] The princes of the people are gathered together,
+    To be the people of the God of Abraham.
+          (R.V.)
+
+[2] vi., xxxii., xxxviii., li., cii., cxxx., cxliii.
+
+[3] "Ingemuit totus orbis et se Arianum esse miratus est" (S. Jerome).
+
+[4] Evelyn's Diary: Dec. 25, 1657.
+
+[5] The earth which He hath established for ever (R.V.).
+
+[6] Gibbon, _Decline and Fall_, c. xxiii.
+
+[7] "Consider her palaces" (R.V.).
+
+
+
+
+{101}
+
+NOTES
+
+A.  The extent to which the Psalms were used liturgically by the Jews
+in Temple and Synagogue is not at all fully known.  The following list
+of uses is interesting in itself, but probably does not by any means
+cover the whole field.  And it seems certain, from the free and natural
+way in which the Psalms are referred to in the New Testament, that,
+even if a comparatively small number were used in the public services,
+the Psalter must have been very familiar indeed to the pious Jew of our
+Lord's time and have formed practically his book of private devotion.
+
+
+DAILY IN THE TEMPLE (AND PROBABLY ELSEWHERE):
+
+_First day_.  Ps. xxiv.  The earth is the Lord's, etc.
+
+_Second day_.  Ps. xlviii.  Great is the Lord.
+
+_Third day_.  Ps. lxxxii.  God standeth in the congregation.
+
+_Fourth day_.  Ps. xciv.  O Lord God, to Whom vengeance belongeth.
+
+{102}
+
+_Fifth day_.  Ps. lxxxi.  Sing we merrily unto God our strength.
+
+_Sixth day_.  Ps. xciii.  The Lord is King.
+
+_Sabbath day_.  Ps. xcii.  It is a good thing to give thanks.
+
+
+THE PASSOVER, AND ON OTHER GREAT FESTIVALS.  The Hallel, probably Pss.
+cxiii.-cxviii.
+
+
+FEAST OF TABERNACLES:
+
+_First day_.  Ps. cv.  O give thanks.
+
+_Second day_.  Ps. xxix.  Bring unto the Lord.
+
+_Third day_.  Ps. l. 16.  But unto the ungodly said God.
+
+_Fourth day_.  Ps. xciv. 16.  Who will rise up with me.
+
+_Fifth day_.  Ps. xciv. 8.  Take heed, ye unwise.
+
+_Sixth day_.  Ps. lxxxi. 6.  I eased his shoulder.  Pss. cxx.-cxxxiv.
+Songs of Degrees.
+
+_Seventh day_.  Ps. lxxxii. 5.  They will not be learned.
+
+
+NEW MOON OF SEVENTH OR SABBATICAL MONTH.  Ps. lxxxi.  Sing we merrily.
+
+
+DEDICATION.  The Hallel, as at the Passover.
+
+
+PRESENTATION OF FIRST-FRUITS.  Ps. cxxii.  I was glad.  Ps. xxx.  I
+will magnify Thee, O Lord.
+
+
+B.  The allusions to the singing of Psalms in the New Testament shew
+that it was from the first a recognised Christian devotion, both in
+public and private (Acts xvi. 25; 1 Cor. xiv. 26; Eph. v. 19; {103}
+James v. 13).  This is borne out by the evidence of the Christian
+Fathers (see, for example, S. Athanasius' _Epistle to Marcellinus_; S.
+Aug. _Confess._ ix. 8; S. Jerome, Ep. xlvi.).  But it was no doubt the
+rise of the monastic life in Egypt and its subsequent spread over the
+whole Church in the fourth and fifth centuries that led by its
+disciplined devotion to the systematic arrangement of the Psalter for
+daily services and to its continuous recitation.  Many of the early
+monks, indeed, recited the whole Psalter daily; but the Western use,
+settled traditionally by S. Gregory the Great, aimed at a weekly
+recitation, and this system in theory dominated the Breviary services
+all through the Middle Ages.
+
+The normal arrangement of the Psalter in the daily offices was, roughly
+speaking, as follows:
+
+At _Mattins_, Ps. i.-cix., divided into nine "Nocturns," three of which
+were said on Sunday, and one on each of the following week-days,
+beginning each day with the 95th, the Invitatory Psalm.
+
+At _Lauds_, Pss. lxiii., lxvii., cxlviii.-cl., with certain other
+varying Psalms.
+
+At _Prime_, always Ps. liv. and the first four portions of the 119th,
+and one varying Psalm.
+
+At _Terce_, the next six portions of the 119th.
+
+At _Sext_, the next six portions of the 119th.
+
+At _None_, the last six portions of the 119th.
+
+At _Vespers_, Pss. cx.-cxlvii., divided into seven portions, omitting
+the 119th.
+
+At _Compline_, iv., xxxi. 1-6, xci., cxxxiv.
+
+{104}
+
+Thus the bulk of the Psalms were said at the two offices which
+corresponded most closely to our Morning and Evening Prayer; some few
+were said daily, the 51st was said at every one of the offices, and the
+others were said weekly.
+
+But in practice a festival arrangement of the Psalms, in which a much
+smaller number, and chiefly of the shorter Psalms, were recited, was
+largely substituted for the normal or ferial use, thus justifying the
+criticism of our Reformers, "Now of late time a few of them have been
+daily said and the rest utterly omitted."
+
+The following special uses are also interesting:
+
+THE OFFICE OF THE DEAD:
+
+_Vespers_ (the "Placebo"): cxvi., cxx., cxxi., cxxx., cxxxviii.
+
+_Mattins_ (the "Dirge"): v., vi., vii.; xxiii., xxv., xxvii., xl.,
+xli., xlii.
+
+_Lauds_: li., lxv., lxiii., cxlviii.-cl., cxlv.
+
+PREPARATION FOR MASS: lxxxiv., lxxxv., lxxxvi., cxvi. 10., cxxx., xliii.
+
+THANKSGIVING AFTER MASS: cl.
+
+
+C.  Antiphons were originally verses sung as a refrain between each
+verse of the Psalms, one side of the choir taking the former and the
+other the latter.  The refrain varied at different seasons and
+festivals.  An example of this early and more elaborate use survived in
+the Breviary in the treatment of the Venite as an Invitatory Psalm.
+But gradually, for the sake of brevity, this method {105} was
+abandoned, and the normal use of antiphons in the Breviary was simply
+after (or on festivals before and after) each Psalm or set of Psalms.
+The advantage of the antiphon lay in the fact that it shewed at once
+with what particular intention the Psalm was sung, as the same Psalm
+naturally might be sung on many different occasions and with reference
+to a different season or festival.  But the very complex nature of the
+antiphons or "anthems" led the English Reformers to abandon them
+altogether; "many times," as they said, "there was more business to
+find out what should be read, than to read it when it was found out."
+The only traces of antiphons left in the Prayer Book are: (1) "O
+Sapientia," in the Kalendar on December 16, the first words of the
+first of the "Greater Antiphons" to the Magnificat, which began on that
+day and continued till Christmas Eve, each commencing with some
+striking Old Testament title of the Messiah; (2) in the Litany, the
+repetition of the words, "O Lord, arise," etc., shews that this is the
+antiphon to the Psalm "O God, we have heard" (perhaps originally the
+whole of Ps. xliv., but now one verse only); (3) the words "O Saviour
+of the world," etc., in the Office for the Visitation of the Sick.  The
+last is the best example: the antiphon connects the recitation of Ps.
+lxxi. with the Passion of our Lord; the _intention_ of the Psalm is
+thus shewn to be the association of our sufferings in sickness with
+{106} the Cross of Christ (_cf._ the second exhortation in the same
+office).
+
+
+D.  Helps to the study of the Psalter.
+
+
+_Literal Meaning_:
+
+Kirkpatrick, in the _Cambridge Bible_ (3 vols.).  The Introduction is
+extremely useful, and an excellent list of the literature bearing on
+the Psalter is also given.
+
+Perowne, _The Book of Psalms_.
+
+Cheyne, _The Book of Psalms_.
+
+Barry, _Teacher's Prayer Book_.
+
+
+_Mystical and Spiritual Meaning_:
+
+Neale and Littledale, _Commentary on the Psalms_ (4 vols.).  This has a
+very valuable Introduction on the Psalms as used in the offices of the
+Church, and a dissertation (in vol. i.) on the mystical and literal
+interpretation of the Psalms.
+
+Walpole, _The People's Psalter_.
+
+
+_General_:
+
+Prothero, _The Psalms in Human Life_.
+
+Marson, _The Psalms at Work_.
+
+Church, _The Sacred Poetry of Early Religions_, in _The Gifts of
+Civilisation_.  _The Discipline of the Christian Character_, iii.
+
+Robertson Smith, _The Old Testament in the Jewish Church_, lect. vii.
+
+Orr, _The Problem of the Old Testament_, c. xii.
+
+Alexander (Archbishop), _The Witness of the Psalms to Christ_.
+
+
+
+
+{107}
+
+APPENDIX
+
+_Brief Suggestions as to the Christian Use of each Psalm_
+
+The following suggestions, which follow the lines of the preceding
+lectures, do not claim any special authority, except in cases noted,
+where the New Testament or the Church's actual use has appropriated a
+Psalm to some particular Christian application.
+
+
+PSALM i.  _Beatus vir_
+
+The Church's witness to the blessedness of the life of holiness, based
+on obedience to the revealed Word of God (the great example of which is
+the life of Christ Himself); with which is contrasted the eternal
+failure of the ungodly.
+
+
+PSALM ii.  _Quare fremuerunt gentes?_
+
+Acts iv. 25-28.  Easter Day, morning (Prayer Book)
+
+The futile warfare of the princes of this world against Christ and His
+Church.  The certainty {108} of Christ's victory and His universal
+kingdom, as seen in His Resurrection and Ascension.
+
+
+PSALM iii.  _Domine, quid multiplicati?_
+
+[Introit for Second Mass on Easter Day, in 1549 Prayer Book]
+
+Christ's victory in His Resurrection over all His enemies; the
+blessedness of His Church.
+
+
+PSALM iv.  _Cum invocarem_
+
+The deliverance of Christ from the contradiction of sinners.  The
+Church's certainty of salvation in Christ, both in this life and in
+that which is to come, contrasted with the doubts and uncertain riches
+of the world.
+
+[One of the Compline Psalms, in which the Christian commends himself to
+sleep in Christ.]
+
+
+PSALM v.  _Verba mea auribus_
+
+A Psalm illustrating the life of prayer, public and private; witnessing
+to prayer and meditation as the source of inward strength and guidance,
+both in the life of Christ and in that of His people, in the face of
+this world's treachery and cruelty.
+
+[One of the Psalms for the Dirge (whence it derives its name, ver. 8,
+"Dirige"), referring to God's leading the departed soul through the
+attacks of evil spirits to its rest in Him.]
+
+{109}
+
+PSALM vi.  _Domine, ne in furore_
+
+Ash Wednesday, morning (Prayer Book)
+
+The prayer of the human soul suffering the temporal punishments, bodily
+and mental, of sin.  Christ Himself endured these sufferings to the
+utmost, not for Himself, but for His people, and in this sense it, with
+the other penitential Psalms, may be called a Psalm of the Incarnation.
+
+
+PSALM vii.  _Domine, Deus meus_
+
+The declaration of the Innocency of Christ against the persecution and
+treachery of His enemies; His appeal to the Father's justice.
+
+
+PSALM viii.  _Domine, Dominus noster_
+
+Heb. ii.  Ascension Day, morning (Prayer Book)
+
+The glory of God's Name (or revelation of Himself) in nature and in the
+Incarnation.  The triumph and universal empire of Christ as the Son of
+Man, and the Second Adam.
+
+
+PSALM ix.  _Confitebor tibi_
+
+Thanksgiving for the triumph of God's righteousness in Christ, which is
+the pledge of the future destruction of all evil.
+
+
+PSALM x.  _Ut quid, Domine?_
+
+Continues the thought of Ps. ix., and prays for the manifestation of
+God's righteousness in Christ, {110} in view of the continuance of
+evil, the apparent immunity of the wicked, and their unceasing warfare
+against the Church.
+
+
+PSALM xi.  _In Domino confido_
+
+A Psalm of the Passion of Christ; His faith in the Father's
+righteousness, and in the ultimate overthrow of the wicked.
+
+
+PSALM xii.  _Salvum me fac_
+
+A prayer of Christ and His Church against the evil tongues of the
+wicked; with these are contrasted the purity and certainty of the
+Divine revelation, "the words of the Lord."
+
+
+PSALM xiii.  _Usque quo, Domine?_
+
+A prayer of Christ and His faithful ones in view of the approach of
+death.
+
+
+PSALM xiv.  _Dixit insipiens_
+
+Rom. ii. 10-18
+
+The judgment of the world's unbelief, contrasted with the Church's
+faith, and her hope in the coming of Christ.
+
+
+PSALM xv.  _Domine, quis habitabit?_
+
+Ascension Day, morning (Prayer Book)
+
+The human perfections of Christ, enthroned in heaven as the Son of Man.
+
+{111}
+
+Also a picture of the saintly life, in union with Christ, Who is God's
+tabernacle among men (Rev. xxi. 3).
+
+
+PSALM xvi.  _Conserva me, Domine_
+
+Acts ii. 25-28.  [Introit for Easter Day, Prayer Book of 1549]
+
+Christ's devotion to the Father; His preservation through death and the
+grave; His Resurrection and eternal joy at the right hand of the Father.
+
+
+PSALM xvii.  _Exaudi, Domine_
+
+A prayer of Christ and His Church against the temptations of the world,
+in view of the hope of the Resurrection and the Life everlasting.
+
+
+PSALM xviii.  _Diligam te, Domine_
+
+The triumph of Christ (under the figure of David); His universal empire.
+
+
+PSALM xix.  _Coeli enanant_
+
+Rom. x. 18.  Christmas Day, morning (Prayer Book)
+
+The Church's thanksgiving for God's Word in Nature, in the Incarnation,
+in the Bible; and her prayer for faithfulness.
+
+
+{112}
+
+PSALM xx.  _Exaudiat te Dominus_
+
+King's Accession (Prayer Book)
+
+The Church's witness to Christ her King as He goes forth to battle in
+the power of His finished sacrifice.  Suitable also as a prayer for a
+Christian ruler, whose strength is in Christ.
+
+
+PSALM xxi.  _Domine, in virtute tua_
+
+Ascension Day, morning (Prayer Book)
+
+The Church's joy in the triumph of Christ; in the Father's answer to
+His prayer, and in His glorious coronation as the Son of Man.
+
+
+PSALM xxii.  _Deus, Deus meus_
+
+Matt. xxvii. 35-46 (with parallels in other Evangelists), Heb. ii. 12.
+Good Friday, morning (Prayer Book)
+
+Christ's prayer in His Passion and Crucifixion; His prophecy of the
+calling of His Church, and of the Eucharist.  (See above, pp. 77, 78.)
+
+
+PSALM xxiii.  _Dominus regit me_
+
+John x. 1-16, 26-29
+
+The Church's confession of faith in Christ the Good Shepherd, and in
+His sacramental gifts.
+
+
+PSALM xxiv.  _Domini est terra_
+
+Ascension Day, evening (Prayer Book)
+
+The joy of the Church and of the angels in the Ascension of Christ, the
+King of Glory.
+
+
+{113}
+
+PSALM xxv.  _Ad te, Domine, levavi_
+
+A confession of faith in the Name of God; the Church's prayer for
+deliverance from temptation and adversity.
+
+
+PSALM xxvi.  _Judica me, Domine_
+
+A prayer of Christ as He approaches His Passion; and of the Christian
+priest when about to offer the Holy Eucharist.
+
+
+PSALM xxvii.  _Dominus illuminatio_
+
+The hope of Christ and His Church in the Fatherhood of God; a prophecy
+of the Resurrection and the Holy Eucharist (vv. 6, 7).
+
+
+PSALM xxviii. _Ad te, Domine_
+
+The prayer of Christ for deliverance from His enemies; and for His
+Church (ver. 10).
+
+
+PSALM xxix.  _Afferte Domino_
+
+The Church's thanksgiving for the sovereignty of Christ over all the
+powers of nature, and over His Church.
+
+
+PSALM xxx.  _Exaltabo te, Domine_
+
+A thanksgiving of Christ and His Church for the Resurrection.
+
+
+{114}
+
+PSALM xxxi.  _In te, Domine, speravi_
+
+S. Luke xxiii. 46
+
+Christ's prayer in His Passion and Crucifixion; His exhortation to His
+Church (vv. 26, 27).
+
+
+PSALM xxxii.  _Beati, quorum_
+
+Rom. iv. 6-8.  Ash Wednesday, morning (Prayer Book)
+
+The Church's confession of sin, and the blessedness of forgiveness
+through faith in Christ.  (See on Ps. vi.)
+
+
+PSALM xxxiii.  _Exultate, justi_
+
+The Church's thanksgiving for creation and redemption, and for her own
+exceeding blessedness in being called to be the people of the Lord.
+
+
+PSALM xxxiv.  _Benedicam Domino_
+
+A thanksgiving of Christ for His Resurrection.  His call to His Church
+to obedience, to holiness, to courage.
+
+
+PSALM xxxv.  _Judica, Domine_
+
+A prayer of Christ against the persecution and false witness of His
+enemies, and on behalf of those who love Him.
+
+
+PSALM xxxvi.  _Dixit infustus_
+
+The Church's witness to the awfulness of sin; {115} her confession of
+hope in the blessedness of the life eternal in contrast with the doom
+of the ungodly.
+
+
+PSALM xxxvii.  _Noli cemulari_
+
+A Psalm of a proverbial character; the testimony of the Church's
+experience of the justice of God, in spite of the apparent prosperity
+of the wicked: it expresses the _restfulness_ of the life of faith.
+
+_Cf._ ver. ii with Matt. v. 5.
+
+
+PSALM xxxviii.  _Domine, ne in furore_
+
+Ash Wednesday, morning (Prayer Book)
+
+A Psalm of Christ bearing in loneliness and silence the burden of human
+sin, confessing it on man's behalf to the Father, and praying for our
+salvation.
+
+
+PSALM xxxix.  _Dixi, custodiam_
+
+Burial of the Dead (Prayer Book)
+
+Continues in some respects the tone of the previous Psalm.  It may be
+regarded as a Psalm of Christ bearing the sorrow of man's mortality,
+and interceding on man's behalf with the Father.
+
+
+PSALM xl.  _Expectans expectavi_
+
+Heb. x. 5-10.  Good Friday, morning (Prayer Book)
+
+A Psalm of Christ's Incarnation, Passion, Sin-bearing, and
+Resurrection; it expresses the {116} secret of His Atonement (see
+above, pp. 61, 62) and His fulfilment of O.T. prophecy (ver. 10).
+
+
+PSALM xli.  _Beatus qui intelligit_
+
+John xiii. 18
+
+A Psalm of Christ's compassion; and of the treachery of His enemies,
+especially of Judas.
+
+
+PSALM xlii.  _Quemadmodum_
+
+[Introit for Burial of the Dead, Prayer Book of 1549]
+
+A Psalm of Christ's human soul in His earthly pilgrimage, and in the
+prospect of death; His desire to return to the Father.  Hence also
+suitable for the Christian soul in sickness and dying.
+
+
+PSALM xliii.  _Judica me, Deus_
+
+A continuation of the previous Psalm.  Christ speaks in it to the
+Father as He approaches His Passion, and contemplates with joy the
+sacrifice He is about to offer for man.  Hence this Psalm has long been
+used in the Church as the immediate preparation of the Priest for
+offering the Holy Eucharist.
+
+
+PSALM xliv.  _Deus, auribus_
+
+Rom. viii. 36
+
+The appeal of the suffering and persecuted {117} Church to Christ; her
+confession of faithfulness to that which He has entrusted to her
+keeping.
+
+
+PSALM xlv.  _Enructavit cor meum_
+
+Heb. i.  Christmas Day, morning (Prayer Book)
+
+The Church celebrates the Incarnation under the figure of a royal
+marriage.  The bridegroom is Christ Himself, described in vv. 3-9; the
+bride, the King's daughter, is the Church destined to spread into all
+lands.  The "daughter of Tyre" is symbolical of the heathen world
+coming to Christ.  The "queen" (or queen-mother) of ver. 10 has often
+been interpreted of the Blessed Virgin.
+
+
+PSALM xlvi.  _Deus nosier refugium_
+
+A Psalm of the Church's confidence: she is conscious of the presence of
+Christ and the Holy Spirit (ver. 4, R.V.) within her; and confesses
+that this is her eternal strength amidst the warfare and tumult of the
+world.
+
+
+PSALM xlvii.  _Omnes gentes, plaudite_
+
+Ascension Day, morning (Prayer Book)
+
+The joy of the Church in the glorious Ascension of Christ; and in His
+universal sovereignty, which all the world will ultimately acknowledge.
+
+
+PSALM xlviii.  _Magnus Dominus_
+
+Whitsun Day, morning (Prayer Book)
+
+The joy of the Church in her ideal beauty and {118} her steadfastness;
+and her sure hope of ultimate victory over all the powers of this world.
+
+[The Psalm should be compared both with the promise of Christ in Matt.
+xvi. 18 and the picture of the perfected Church in Rev. xxi., xxii.]
+
+
+PSALM xlix.  _Audite hæc, omnes_
+
+The Church's meditation upon the vanity of human riches and greatness
+in view of death; the need of man's redemption through Christ alone
+(vv. 7, 8); the certainty of the resurrection of the faithful through
+the Resurrection of Christ.
+
+
+PSALM 1.  _Deus deorum_
+
+The second advent of Christ as the final Judge of the world, and
+especially of His Church.
+
+
+PSALM li.  _Miserere mei, Deus_
+
+Ash Wednesday (Commination Service)
+
+The Church's confession of sin, and of failure to fulfil her great
+vocation in the world; her prayer to Christ for forgiveness and
+restoration.  (See on Ps. vi.)
+
+
+PSALM lii.  _Quid gloriaris?_
+
+The Church's challenge to "the prince of this world" and to Antichrist;
+and the confession of her own eternal hope in Christ.
+
+{119}
+
+PSALM liii.  _Dixit insipiens_
+
+See on Ps. xiv.
+
+
+PSALM liv.  _Deus, in nomine_
+
+Good Friday, morning (Prayer Book)
+
+A prayer of Christ in His Passion, and His self-consecration to the
+Father.
+
+
+PSALM lv.  _Exaudi, Deus_
+
+A prayer of Christ in His loneliness and desolation, amidst the
+treachery of His enemies and especially of His false disciple.
+
+
+PSALM lvi.  _Miserere mei, Deus_
+
+Christ's complaint to the Father against the contradiction of sinners;
+His confidence in the Father's word, and His sure hope in His
+Resurrection.
+
+
+PSALM lvii.  _Miserere mei, Deus_
+
+Easter Day, morning (Prayer Book)
+
+The Psalm of Christ "glorified" through His Passion and Resurrection.
+
+
+PSALM lviii.  _Si vere utique_
+
+Christ's judgment upon sinners; the vindication of Divine justice.
+
+
+{120}
+
+PSALM lix.  _Eripe me de inimicis_
+
+A prayer of Christ in His Passion against the malice of His enemies;
+His denunciation of their impenitence; His hope of the Resurrection and
+the final vindication of Divine justice.
+
+
+PSALM lx.  _Deus, repulisti nos_
+
+A prayer of the scattered and persecuted Church, and the answer of the
+triumphant Christ (under the figure of David's victories).
+
+
+PSALM lxi.  _Exaudi, Deus_
+
+A prayer of the scattered Church, praying to be established on the rock
+of Christ; her confession of faith in the eternal royalty of Christ.
+
+
+PSALM lxii.  _Nonne Deo?_
+
+The Church's confidence in Christ her rock in contrast with the
+falsehood of the world and the deceitfulness of riches; her faith in
+the ultimate manifestation of the Divine justice.
+
+
+PSALM lxiii.  _Deus, Deus meus_
+
+A prayer of the exiled Church; her joy in worship, and her confidence
+in the sovereignty of Christ.
+
+
+PSALM lxiv.  _Exaudi, Deus_
+
+A prayer of Christ in His Passion; the {121} prediction of the
+overthrow of the Jewish nation, and the continual testimony of this
+overthrow to the truth of Christ.
+
+
+PSALM lxv.  _Te decet hymnus_
+
+The Church's hope of her heavenly inheritance in Christ, and of the
+regeneration of the earth by the river of His spiritual gifts.  The
+Psalm seems to be a forecast of the joy and prosperity of "the new
+heaven and the new earth."
+
+
+PSALM lxvi.  _Jubilate Deo_
+
+Thanksgiving after a Storm at Sea (Prayer Book)
+
+The thanksgiving of the Church in the conversion of the world; she
+looks forward to the end of this world and her deliverance from its
+sufferings, and contemplates her entrance into the eternal worship of
+heaven.
+
+
+PSALM lxvii.  _Deus misereatur_
+
+Alternative to Nunc Dimittis; Holy Matrimony (Prayer Book)
+
+The joy of the Church in the conversion of the world to Christ; her
+hope of God's blessing upon all her works.
+
+
+PSALM lxviii.  _Exurgat Deus_
+
+Whitsun Day, morning (Prayer Book)
+
+The triumphant procession-hymn of the Catholic {122} Church in her
+progress through the world; rejoicing in the gifts of the ascended
+Christ, and in the hope of the conversion of the heathen.
+
+
+PSALM lxix.  _Salvum me fac_
+
+Matt. xxvii. 34; John ii. 17, xix. 28, 29; Rom. xv. 3.  Good Friday,
+evening (Prayer Book)
+
+A Psalm of the Passion and Crucifixion of Christ; a denunciation of
+Divine vengeance upon the Jews; concluding with a prophecy of the
+calling and continuance of the Church.
+
+
+PSALM lxx.  _Deus in adjutorium_
+
+A Psalm similar in tone to the preceding; it may be applied to Christ
+in His Passion, or to the faithful ones who suffer with Him, and look
+to Him as Redeemer.
+
+
+PSALM lxxi.  _In te, Domine, speravi_
+
+Visitation of the Sick (Prayer Book)
+
+A Psalm of Christ sharing our human life with its vicissitudes and
+troubles--born of Mary, increasing in wisdom and stature, suffering
+persecution, proclaiming the Gospel, dying, and rising "from the deep
+of the earth again" (ver. 18).  Consequently it is a Psalm of the
+saintly life in its conformity to Christ,
+
+
+{123}
+
+PSALM lxxii.  _Deus, indicium_
+
+Matt. ii. 1-11
+
+The Church's joy in Christ, as the Son of David and the King of
+humanity.  The peace and justice of His Kingdom are described, its
+universality and eternity.
+
+
+PSALM lxxiii.  _Quam bonus Israel!_
+
+A Psalm of the inward struggle and victory of _faith_.  Christ Himself
+may be heard speaking in it, as He is "the author and finisher of our
+faith," and in His human soul fought for us the battle of faith.  So
+the Psalm becomes the Church's testimony to the individual believer of
+that ultimate answer to the trials of faith which is found in union
+with God through Christ.
+
+
+PSALM lxxiv.  _Ut quid, Deus?_
+
+A Psalm of the Church, persecuted and despoiled, appealing to the
+eternal sovereignty of Christ over nature and man, as it has been
+revealed in all the history of the Church, both under the old covenant
+and the new.
+
+
+PSALM lxxv.  _Confitebimur tibi_
+
+A dialogue, as it were, between Christ and His Church.  He asserts His
+sovereignty over the world, His justice, and its ultimate vindication.
+
+
+{124}
+
+PSALM lxxvi.  _Notus in Judæa_
+
+A Psalm of the victory of Christ; of "the wrath of the Lamb," and the
+final judgment of the world.
+
+
+PSALM lxxvii.  _Voce mea ad Dominum_
+
+Like Ps. lxxiii., a Psalm of the struggles of faith.  The thought of
+God's past work in His Church as revealed in history, and of His
+eternal years, is the Church's consolation when He seems to hide His
+face.
+
+
+PSALM lxxviii.  _Attendite, popule_
+
+Matt. xiii. 35; _cf._ xxiii. 37
+
+The voice of Christ recounting the history of His Church, His patience
+and mercy with backslidings, His many deliverances; ending with His own
+Incarnation and personal rule of His Church, under the figure of
+David's call to the throne.
+
+
+PSALM lxxix.  _Deus, venerunt_
+
+A prayer of the Church, especially of the martyrs and confessors, in
+time of persecution and bloodshed.
+
+
+PSALM lxxx.  _Qui regis Israel_
+
+A prayer of the Church when the light of God's presence waxes dim, when
+Christ's vineyard is broken into by secular oppression.  The Church
+{125} prays that Christ's power may again be made known (ver. 17) and
+that she herself may be converted.
+
+
+PSALM lxxxi.  _Exultate Deo_
+
+The Church's joy in her past deliverances; the warning voice of Christ
+(ver. 6 onwards) shewing that the Church's own failures in loyalty are
+the cause of her oppressions.  Greater faithfulness would have brought
+deliverance, and greater joy in Christ's sacramental gifts (ver. 17).
+
+
+PSALM lxxxii.  _Deus stetit_
+
+John x. 34-6
+
+The voice of Christ bearing witness to the ideal greatness of man, and
+to man's failure in his responsibility as God's vicegerent in the
+world, especially in the administration of justice.  He Himself is set
+forth as the true and perfect Judge of the world.
+
+
+PSALM lxxxiii.  _Deus, quis similis?_
+
+A prayer of the Church against the confederacy of her enemies.  She
+prays that their defeat may lead to their conversion to Christ.
+
+
+PSALM lxxxiv.  _Quam dilecta!_
+
+A Psalm of the Church in her pilgrimage through this world.  She
+expresses especially her joy in {126} public worship, the comfort which
+the hope of the heavenly worship brings amidst human sorrows, and her
+eternal hope in Christ.
+
+
+PSALM lxxxv.  _Benedixisti, Domine_
+
+Christmas Day, morning (Prayer Book)
+
+A Psalm of the Church's joy in the Incarnation, as the proof of
+forgiveness for the past, and the beginning of a new and better world.
+
+
+PSALM lxxxvi.  _Inclina, Domine_
+
+A Psalm of Christ and of the Christian soul, renewing the dedication of
+self to God, praying for strength against the trials of the world, and
+for the manifestation to the world of God's presence with those who
+love Him.
+
+
+PSALM lxxxvli.  _Fundamenta ejus_
+
+A Psalm describing the catholicity of the Church, and the new birth of
+Baptism whereby members of all nations become her citizens and find in
+her the source of all joy and refreshment.
+
+
+PSALM lxxxviii.  _Domine Deus_
+
+Good Friday, evening (Prayer Book)
+
+A Psalm of Christ's desolation, the darkness on the Cross, His death
+and burial and descent into hell.
+
+
+{127}
+
+PSALM lxxxix.  _Misericordias Domini_
+
+Christmas Day, evening (Prayer Book)
+
+The Church's praise for the promises of the Incarnation, and their
+fulfilment in the line of David.  The certainty of the eternal reign of
+Christ and the preservation of His Church.  At ver. 37 the tone changes
+to prayer respecting the present eclipse of Christ's glory, and the
+failures of His Church.  The Psalm ends, as it were, with the appeal of
+Christ Himself to the Father (49-50) for His suffering Church.
+
+
+PSALM xc.  _Domine, refugium_
+
+Burial of the Dead (Prayer Book)
+
+The Psalm of the Church's hope in the eternity of God, and the
+unfailing nature of His purpose to restore man in Christ, in contrast
+with man's mortality, his short life and earthly failure.
+
+
+PSALM xci.  _Qui habitat_
+
+A Psalm of the trust of Christ and of the Christian soul in the
+providence of God, in the continual ministry of the angels, and in the
+final discomfiture of the powers of evil.
+
+
+PSALM xcii.  _Bonum est confiteri_
+
+A thanksgiving of Christ for His Resurrection and for the eternal hope
+of His Church.
+
+
+{128}
+
+PSALM xciii.  _Dominus regnavit_
+
+A Psalm of the sovereignty of the ascended Christ; His supremacy over
+nature and the storms of this world.
+
+
+PSALM xciv.  _Deus ultionum_
+
+A prayer of the Church for the second coming of Christ, and the
+manifestation of the Divine justice; ending (ver. 12, etc.) with the
+expression of the Church's patience, her acceptance of tribulation, and
+her sure confidence in the coming of Christ.
+
+
+PSALM xcv.  _Venite, exultemus_
+
+Heb. iii. 7-iv. 11.  Morning Prayer, daily (Prayer Book)
+
+The Church's prelude to worship: the expression of her joy and trust in
+God's creation and preservation; her daily warning against failure
+through unbelief (like Israel of old) to enter into God's rest.
+
+
+PSALM xcvi.  _Cantate Domino_
+
+The Church's outburst of joy in the universal sovereignty of Christ.
+She calls to the heathen world to acknowledge Him, and looks forward
+with rapture to His second Advent.
+
+
+PSALM xcvii.  _Dominus regnavit_
+
+The Church's declaration to the world of the sovereignty of Christ, and
+of His second Advent.  {129} She reminds herself of the moral fruits of
+Christ's kingdom, and of the Christian joy which springs from His
+service.
+
+
+PSALM xcviii.  _Cantate Domino_
+
+Alternative to Magnificat (Prayer Book)
+
+The triumph song of the Church in the redeeming work of Christ, in
+which she calls all nature and the heathen world to join.
+
+
+PSALM xcix.  _Dominus regnavit_
+
+Again, a Psalm of the sovereignty of Christ.  The Church sings of the
+essential holiness of His kingdom, of His mercy and His chastisements,
+and calls on the world to worship Him.
+
+
+PSALM c.  _Jubilate Deo_
+
+Alternative to Benedictus (Prayer Book)
+
+The Church's triumphant call to all the world to worship with her; she
+confesses her dependence on Christ, and the unfailing truth of His
+Gospel.
+
+
+PSALM ci.  _Misericordiam et judicium_
+
+King's Accession (Prayer Book)
+
+A Psalm of the Church testifying her desire and endeavour to imitate
+both the mercy and the justice of Christ, and to exercise just
+discipline over her members, remembering the judgment-seat of {130}
+Christ.  A Psalm also appropriate to a Christian ruler, as the minister
+of Christ.
+
+
+PSALM cii.  _Domine exaudi_
+
+Heb. i. 10-12.  Ash Wednesday, evening (Prayer Book)
+
+This may be regarded in part as appropriate to our Lord weeping over
+Jerusalem; in a wider sense it is a Psalm of the faithful sorrowing
+over the decay of the Church, offering their penitence, looking forward
+to restoration, and trusting in the changelessness of Christ, Who
+remains the same though earth and heaven pass away, and has promised
+the like continuance to His Church.
+
+
+PSALM ciii. _Benedic, anima mea_
+
+A Psalm of the Church's thanksgiving for God's forgiveness in Christ,
+for His love in the past and the certainty of its continuance in the
+future.  Angels and saints and the powers of nature are summoned to
+join in this thanksgiving.
+
+
+PSALM civ.  _Benedic, anima mea_
+
+Whitsun Day, evening (Prayer Book)
+
+The Church's witness to the immanence of the Word in all creation; she
+recognises this in the beauty, the order, the preservation of all forms
+of varied life.  Especially in the renewal of natural life (vv. 30-5)
+she recognises and praises {131} the life-giving activity of the Holy
+Spirit, and sees in it a prophecy of the restoration of all things in
+the Resurrection to their first perfection, and the final overthrow of
+evil.
+
+
+PSALM cv.  _Confitemini Domino_
+
+A Psalm of the Church's thanksgiving as she reviews her history and the
+providence which has preserved her in all vicissitudes, and considers
+the eternal inheritance which is the reward of obedience.
+
+
+PSALM cvi.  _Confitemini Domino_
+
+Also an historical Psalm, in which the Church in time of exile and
+persecution recalls God's providence, and her many failures; she places
+her trust in the intercession of Christ, of Whom Moses was a type, and
+prays for her restoration.
+
+
+PSALM cvii. _Confitemini Domino_
+
+Thanksgiving after a Storm at Sea (Prayer Book)
+
+The Church celebrates the age-long compassion of God towards the
+wanderer, the prisoner, the sufferer, as seen in the salvation of His
+Church, and in the Incarnation of the Word (ver. 20).  The refrain (vv.
+8, 15, 21, 31) exhorts to thanksgiving, and especially to the offering
+of the Holy Eucharist (ver. 22).
+
+
+{132}
+
+PSALM cviii.  _Paratum cor meum_
+
+Ascension Day, evening (Prayer Book)
+
+A Psalm of Christ glorified in His Resurrection, praying for His Church
+and foretelling His future victories (under the figure of David's
+wars).  The last three verses seem to be the prayer of the Church and
+the voice of her confidence of ultimate triumph in Christ.
+
+
+PSALM cix.  _Deus laudem_
+
+Acts i. 20
+
+A Psalm of Christ's judgment upon impenitent sinners; His prayer for
+Himself in His Passion, and for His Church in whose sufferings at the
+hands of sinners He Himself is crucified afresh.
+
+
+PSALM cx.  _Dixit Dominus_
+
+Matt. xxii. 41-5 (parallels in Mark and Luke); Acts ii. 34, 35; Heb. i.
+13, v. 6-vii.  Christmas Day, evening (Prayer Book)
+
+The Church's witness to the Divinity of Christ, to His eternal
+Priesthood, His warfare, sufferings, and victory.
+
+
+PSALM cxi.  _Confitebor tibi_
+
+Easter Day, morning (Prayer Book)
+
+A Psalm of Christ praising the Father for His Resurrection; in which
+His Church also joins, commemorating the Eucharist (ver. 5), the new
+and {133} eternal covenant, and the sacredness of the truth committed
+to her keeping.
+
+
+PSALM cxii.  _Beatus vir_
+
+The Church's testimony to the blessedness of the life of faith, hope,
+and charity, of which she has seen the perfect example in Christ
+Himself.
+
+
+PSALM cxiii. _Laudate, pueri_
+
+Easter Day, evening (Prayer Book)
+
+The world-wide joy of the Church in the Catholic faith of the
+Incarnation, by which man is exalted from the dust of Adam's fall, and
+is no longer "subject to vanity," but made equal to the angels.
+
+
+PSALM cxiv.  _In exitu Israel_
+
+Easter Day, evening (Prayer Book)
+
+The Church's song of deliverance through the mighty power of the
+Resurrection.  A Psalm also of the Christian soul delivered from the
+Egypt of this world, and crossing the Jordan of death to the joy of the
+heavenly Canaan.
+
+
+PSALM cxv.  _Non nobis, Domine_
+
+A continuation of the previous Psalm: the Church's joy in the living
+God, in Whom she hopes for life eternal; she calls upon priests and
+people alike to praise Him.
+
+
+{134}
+
+PSALM cxvi.  _Dilexi, quoniam_
+
+Churching of Women (Prayer Book)
+
+A thanksgiving of Christ and His Church for the Resurrection; with
+reference especially to the offering of the Eucharist, and the joy of
+Holy Communion, and also to the final rest and thanksgiving of the
+saints in Paradise.
+
+
+PSALM cxvii.  _Laudate Dominum_
+
+The Church's call to the heathen world to praise God by conversion to
+the faith of Christ.
+
+
+PSALM cxviii.  _Confitemini Domino_
+
+Matt. xxi. 9, 42, xxiii. 39 (with parallels in Mark and Luke).  Easter
+Day, evening (Prayer Book)
+
+The great Psalm of thanksgiving by Christ and His Church for the
+Resurrection, the victory over death and the judgment of the prince of
+this world.  A Psalm especially appropriate for Sunday, and as a
+prelude to the Church's worship in the Holy Eucharist.
+
+[It is the special Psalm for Sunday at Prime in the Breviary.]
+
+
+PSALM cxix.  _Beati immaculati_
+
+The characteristic Psalm of the Catholic Church, in which she expresses
+her loyalty to and joy in {135} all that God has revealed and
+commanded.  It is animated throughout by the spirit of _sonship_, of
+which the perfect realisation is seen in Christ Himself.  It may
+therefore be regarded as a Psalm of Christ, with Whom the Church
+associates herself in its recitation.
+
+
+PSALM cxx.  _Ad Dominum_
+
+A Psalm of the pilgrim Church praying for peace and deliverance from
+the ceaseless and bitter warfare of this world.
+
+
+PSALM cxxi.  _Levavi oculos_
+
+Accession Service (Prayer Book)
+
+A Psalm of the Church's pilgrimage through this world's perils, as she
+journeys towards the eternal hills and the city of God.
+
+
+PSALM cxxii.  _Lætatus sum_
+
+The joy of the Christian soul in the Catholic Church and in Catholic
+worship.  The hope of the Church in her pilgrimage towards the heavenly
+Jerusalem and the throne of Christ.
+
+
+PSALM cxxiii.  _Ad te levavi oculos meos_
+
+A Psalm of the pilgrim Church amidst this world's scorn and contempt,
+expressing her absolute dependence upon Christ.
+
+
+{136}
+
+PSALM cxxiv.  _Nisi quid Dominus_
+
+Part of the Hymn of Thanksgiving for a Victory at Sea (Prayer Book)
+
+A Psalm of the pilgrim Church's deliverance from the storms and waves
+of this troublesome world; her unshaken confidence in Christ.
+
+
+PSALM cxxv.  _Qui confidunt_
+
+The confidence of the pilgrim Church in the unceasing protection of
+Christ against the attacks of an evil world, and the apostasy of false
+Christians.
+
+
+PSALM cxxvi.  _In convertendo_
+
+The joy of the pilgrim Church in her great deliverance from the
+captivity of this world; her hope that through tribulation she will be
+made perfect.
+
+
+PSALM cxxvii.  _Nisi Dominus_
+
+Churching of Women (Prayer Book)
+
+A Psalm of the pilgrim Church confessing that her progress and her
+enlargement cannot be the fruit of human care and labour, but of the
+grace of Christ only.
+
+
+PSALM cxxviii.  _Beati omnes_
+
+Holy Matrimony (Prayer Book)
+
+A Psalm of the pilgrim Church celebrating the consecration of human
+life and labour through the Incarnation.
+
+
+{137}
+
+PSALM cxxix.  _Sæpe expugnaverunt_
+
+A Psalm of the warfare and persecutions of the pilgrim Church, and of
+the vanity and fruitlessness of the attacks of her enemies.
+
+
+PSALM cxxx.  _De profundis_
+
+Ash Wednesday, evening (Prayer Book)
+
+A Psalm of the sorrows, the ceaseless watching, and the undying hope of
+the pilgrim Church.  Especially appropriate to the souls of departed
+Christians, the Church Expectant, who wait for the second Advent.
+
+
+PSALM cxxxi.  _Domine, non est_
+
+A Psalm of the pilgrim Church expressing her humility, her submission
+to revelation, her unceasing trust in Christ.
+
+
+PSALM cxxxii.  _Memento, Domine_
+
+Christmas Day, evening (Prayer Book)
+
+A Psalm in which the pilgrim Church joyfully commemorates before God
+the Incarnation of His Son, and His age-long indwelling within her; and
+His gift in the Eucharist (ver. 16); and expresses her faith in the
+eternal sovereignty of Christ.
+
+
+PSALM cxxxiii.  _Ecce, quam bonum!_
+
+A Psalm in which the pilgrim Church expresses her joy in her essential
+unity, the gift of the unction {138} of the Holy Spirit poured upon her
+from the ascended Christ.
+
+
+PSALM cxxxiv.  _Ecce nunc_
+
+A Psalm of the pilgrim Church as she contemplates her entry into the
+eternal sanctuary, the heavenly city of Christ, and the fellowship of
+the angels in their unceasing praise.
+
+
+PSALM cxxxv.  _Laudate Nomen_
+
+The Church's thanksgiving for her calling in Christ, and the eternal
+rule of Christ over nature and man; she expresses her confidence in the
+living Christ Who dwells within her, in contrast with this world's
+idolatries.
+
+
+PSALM cxxxvi.  _Confitemini_
+
+A Psalm of the Church's thanksgiving for the eternal mercy of Christ,
+as seen in creation, and in her own history and deliverances, and also
+in His abiding gift of the Eucharist (ver. 25).
+
+
+PSALM cxxxvii.  _Super flumina_
+
+A Psalm of the sorrows of the Church in her captivity in this world,
+where she is persecuted and misunderstood.  She expresses her loyalty
+to her heavenly calling, her desire for "Jerusalem which is above," and
+her warfare with Babylon, for whose overthrow she confidently waits.
+
+
+{139}
+
+PSALM cxxxviii.  _Confitebor tibi_
+
+A Psalm of Christ and His saints, giving praise for the Resurrection,
+the hope of the conversion of the world, the Church's final
+deliverance, and the "redemption of the body."
+
+
+PSALM cxxxix.  _Domine, probasti_
+
+A Psalm of the creature to the Creator, celebrating His omnipresence,
+His wisdom, His claim to love; praying for sincerity and the gift of
+perseverance.  It is appropriate to Christ in His sacred manhood, in
+which He is "inferior to the Father" (Athanasian Creed); and therefore
+also a Psalm of the Church in which the human body and soul are
+regenerate and consecrated by the Incarnation.
+
+
+PSALM cxl.  _Eripe me, Domine_
+
+A Psalm of Christ's warfare and Passion; pronouncing the overthrow and
+judgment of the wicked, and the eternal continuance of His Church.
+
+
+PSALM cxli.  _Domine, clamavi_
+
+A Psalm of the Church's devotion to Christ; her humility in accepting
+rebuke and tribulation; her unceasing spirit of prayer.
+
+
+PSALM cxlii.  _Voce mea ad Dominum_
+
+A Psalm of Christ's prayer to the Father in His {140} Passion and
+Death, and His longing for the gathering together of His Church to
+Himself as the fruit of His Resurrection.
+
+
+PSALM cxliii.  _Domine, exaudi_
+
+Ash Wednesday, evening (Prayer Book)
+
+A Psalm of prayer for those who suffer with Christ; of preparation for
+death, and hope of the Resurrection, through the gift of the Holy
+Spirit.
+
+
+PSALM cxliv.  _Benedictus Dominus_
+
+A Psalm of the triumph of Christ (under the figure of David), and of
+the eternal blessedness of His Church through Him.
+
+
+PSALM cxlv.  _Exaltabo te, Deus_
+
+Whitsun Day, evening (Prayer Book)
+
+A Psalm of the everlasting joy of the Church in Christ her King, in the
+Holy Eucharist (ver. 7), in the Communion of Saints, and in the
+certainty of the answer to prayer.
+
+
+PSALM cxlvi.  _Lauda, anima mea_
+
+Like the preceding, a Psalm of the Church's thanksgiving for the
+eternal sovereignty of Christ in its mercy and its judgment.
+
+
+PSALM cxlvii.  _Laudate Dominum_
+
+The joy of the Church in her calling and preservation {141} by Christ,
+in the Gospel committed to her trust, and in the truth that all things
+temporal as well as eternal are hers in Christ, Who is Lord of all.
+
+
+PSALM cxlviii.  _Laudate Dominum_
+
+The Church's call to the angels, to all the powers of nature, and to
+all estates of men to give thanks to Christ, with her.
+
+
+PSALM cxlix.  _Cantate Domino_
+
+A Psalm of the Communion of Saints, in which the living and departed
+(ver. 5) unite to praise Christ their King, and ascribe to Him their
+victory over the powers of this world.
+
+
+PSALM cl.  _Laudate Dominum_
+
+The eternal song of praise of the Church militant and triumphant, in
+which man's powers and development are consecrated to their true end,
+the giving of glory to the eternal Trinity.
+
+
+
+
+{142}
+
+  INDEX OF PSALMS REFERRED TO
+
+  PSALM            PAGE
+
+  I. . . . . . . . 9, 107
+  II.  . . . . . . 1, 17, 45, 107
+  III. . . . . . . 108
+  IV.  . . . . . . 103, 108
+  V. . . . . . . . 104, 108
+  VI.  . . . . . . 86, 104, 109
+  VII. . . . . . . 104, 109
+  VIII.  . . . . . 54, 69, 109
+  IX.  . . . . . . 9, 109
+  X. . . . . . . . 8, 16, 85, 109
+  XI.  . . . . . . 110
+  XII. . . . . . . 110
+  XIII.  . . . . . 110
+  XIV. . . . . . . 110
+  XV.  . . . . . . 69-70, 110
+  XVI. . . . . . . 2, 20, 67, 111
+  XVII.  . . . . . 16, 68, 111
+  XVIII. . . . . . 23, 46, 111
+  XIX. . . . . . . 9, 111
+  XX.  . . . . . . 112
+  XXI. . . . . . . 70, 112
+  XXII.  . . . . . 23, 56, 57, 59, 77, 78, 83, 112
+  XXIII. . . . . . 104, 112
+  XXIV.  . . . . . 60, 101, 112
+  XXV. . . . . . . 9, 10, 113
+  XXVI.  . . . . . 113
+  XXVII. . . . . . 104, 113
+  XXVIII.  . . . . 113
+  XXIX.  . . . . . 102, 113
+  XXX. . . . . . . 102, 113
+  XXXI.  . . . . . 57, 103, 114
+  XXXII. . . . . . 86, 114
+  XXXIII.  . . . . 28, 114
+  XXXIV. . . . . . 28, 114
+  XXXV.  . . . . . 37, 114
+  XXXVI. . . . . . 114
+  XXXVII.  . . . . 28, 115
+  XXXVIII. . . . . 86, 115
+  XXXIX. . . . . . 115
+  XL.  . . . . . . 10, 54, 55, 60, 61-3, 104, 115
+  XLI. . . . . . . 7, 16, 20, 104, 116
+  XLII.  . . . . . 29, 104, 116
+  XLIII. . . . . . 16, 104, 116
+  XLIV.  . . . . . 6, 88, 105, 116
+  XLV. . . . . . . 23, 46, 49, 71, 117
+  XLVI.  . . . . . 95, 117
+  XLVII. . . . . . 81, 117
+  XLVIII.  . . . . 98, 101, 117
+  XLIX.  . . . . . 25, 26, 29, 118
+  L. . . . . . . . 40, 102, 118
+  LI.  . . . . . . 17, 73, 86, 104, 118
+  LII. . . . . . . 118
+  LIII.  . . . . . 119
+  LIV. . . . . . . 61, 62, 103, 119
+  LV.  . . . . . . 119
+  LVI. . . . . . . 119
+  LVII.  . . . . . 119
+  LVIII. . . . . . 28, 119
+  LIX. . . . . . . 120
+  LX.  . . . . . . 24, 120
+  LXI. . . . . . . 120
+  LXII.  . . . . . 120
+  LXIII. . . . . . 103, 104, 120
+  LXIV.  . . . . . 38, 120
+  LXV. . . . . . . 104, 121
+  LXVI.  . . . . . 121
+  LXVII. . . . . . 82, 103, 121
+  LXVIII.  . . . . 29, 81, 121
+  LXIX.  . . . . . 2, 40, 57, 58, 60, 122
+  LXX. . . . . . . 122
+  LXXI.  . . . . . 20, 30, 105, 122
+  LXXII. . . . . . 7, 46, 83, 84, 123
+  LXXIII.  . . . . 14, 68, 123
+  LXXIV. . . . . . 6, 24, 89, 123
+  LXXV.  . . . . . 123
+  LXXVI. . . . . . 94, 124
+  LXXVII.  . . . . 16, 124
+  LXXVIII. . . . . 10, 85, 95, 124
+  LXXIX. . . . . . 6, 23, 85, 90, 124
+  LXXX.  . . . . . 74, 124
+  LXXXI. . . . . . 102, 125
+  LXXXII.  . . . . 101, 102, 125
+  LXXXIII. . . . . 37, 90, 125
+  LXXXIV.  . . . . 104, 125
+  LXXXV. . . . . . 50, 104, 126
+  LXXXVI.  . . . . 104, 126
+  LXXXVII. . . . . 28, 81, 82, 126
+  LXXXVIII.  . . . 16, 25, 60, 61, 126
+  LXXXIX.  . . . . 7, 43, 47, 49, 127
+  XC.  . . . . . . 127
+  XCI. . . . . . . 103, 127
+  XCII.  . . . . . 102, 127
+  XCIII. . . . . . 102, 128
+  XCIV.  . . . . . 101, 102, 128
+  XCV. . . . . . . 103, 128
+  XCVI.  . . . . . 49, 128
+  XCVII. . . . . . 25, 128
+  XCVIII.  . . . . 82, 129
+  XCIX.  . . . . . 129
+  C. . . . . . . . 82, 129
+  CI.  . . . . . . 129
+  CII. . . . . . . 54, 86, 91, 92, 97, 130
+  CIII.  . . . . . 130
+  CIV. . . . . . . 16, 24, 130
+  CV.  . . . . . . 74, 102, 131
+  CVI. . . . . . . 7, 31, 85, 131
+  CVII.  . . . . . 20, 71, 131
+  CVIII. . . . . . 70, 132
+  CIX. . . . . . . 2, 40, 66, 132
+  CX.  . . . . . . 2, 28, 51, 132
+  CXI. . . . . . . 132
+  CXII.  . . . . . 133
+  CXIII. . . . . . 83, 113
+  CXIII.-CXVIII. . 102
+  CXIV.  . . . . . 135
+  CXV. . . . . . . 25, 26, 133
+  CXVI.  . . . . . 104, 134
+  CXVII. . . . . . 134
+  CXVIII.  . . . . 69, 134
+  CXIX.  . . . . . 11-13, 14, 28, 33, 71, 103, 134
+  CXX. . . . . . . 104, 135
+  CXX.-CXXXIV. . . 6, 102
+  CXXI.  . . . . . 104, 135
+  CXXII. . . . . . 99, 102, 135
+  CXXIII.  . . . . 135
+  CXXIV. . . . . . 136
+  CXXV.  . . . . . 136
+  CXXVI. . . . . . 136
+  CXXVII.  . . . . 136
+  CXXVIII. . . . . 136
+  CXXIX. . . . . . 137
+  CXXX.  . . . . . 86, 104, 137
+  CXXXI. . . . . . 10, 11, 137
+  CXXXII.  . . . . 47, 49, 75, 96, 137
+  CXXXIII. . . . . 137
+  CXXXIV.  . . . . 103, 138
+  CXXXV. . . . . . 138
+  CXXXVI.  . . . . 17, 138
+  CXXXVII. . . . . 38, 138
+  CXXXVIII.  . . . 25, 104, 139
+  CXXXIX.  . . . . 139
+  CXL. . . . . . . 139
+  CXLI.  . . . . . 139
+  CXLII. . . . . . 139
+  CXLIII.  . . . . 86, 140
+  CXLIV. . . . . . 50, 140
+  CXLV.  . . . . . 104, 140
+  CXLVI. . . . . . 27, 96, 140
+  CXLVII.  . . . . 75, 96, 140
+  CXLVIII. . . . . 141
+  CXLVIII.-CL. . . 103, 104
+  CXLIX. . . . . . 141
+  CL.  . . . . . . 7, 104, 141
+
+
+
+
+
+
+
+
+
+
+
+End of Project Gutenberg's The Christian Use of the Psalter, by A. R. Whitham
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+Project Gutenberg's The Christian Use of the Psalter, by A. R. Whitham
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
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+
+
+Title: The Christian Use of the Psalter
+
+Author: A. R. Whitham
+
+Release Date: August 22, 2010 [EBook #33492]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE CHRISTIAN USE OF THE PSALTER ***
+
+
+
+
+Produced by Al Haines
+
+
+
+
+
+</pre>
+
+
+<BR><BR>
+
+<H3 ALIGN="center">
+The English Churchman's Library
+</H3>
+
+<BR><BR><BR>
+
+<H1 ALIGN="center">
+THE CHRISTIAN USE<BR>
+OF THE PSALTER<BR>
+</H1>
+
+<BR>
+
+<H4 ALIGN="center">
+BY THE
+</H4>
+
+<H3 ALIGN="center">
+REV. A. R. WHITHAM, M.A.
+</H3>
+
+<BR>
+
+<H4 ALIGN="center">
+<I>Principal of Culham Training College, and formerly<BR>
+Vice-Principal of Cuddesdan College</I><BR>
+</H4>
+
+<BR><BR><BR>
+
+<H4 ALIGN="center">
+Impleta sunt quæ concinit<BR>
+David fidelis carmine<BR>
+</H4>
+
+<BR><BR><BR>
+
+<H3 ALIGN="center">
+A. R. MOWBRAY &amp; CO., LTD.
+<BR>
+LONDON: 34 Great Castle Street, Oxford Circus, W.
+<BR>
+OXFORD: 9 High Street
+<BR><BR>
+1909
+</H3>
+
+<BR><BR><BR>
+
+<H4 ALIGN="center">
+THE ENGLISH CHURCHMAN'S LIBRARY
+</H4>
+
+<P CLASS="noindent" ALIGN="center">
+<I>One Shilling each net</I>
+</P>
+
+<BR>
+
+<P CLASS="noindent" STYLE="margin-left: 10%; margin-right: 10%">
+The Mysteries of Grace.  By T. A. Lacey, Chaplain of the House of
+Mercy, Highgate.
+</P>
+
+<P CLASS="noindent" STYLE="margin-left: 10%; margin-right: 10%">
+Letters to a Godson.  First Series.  By Cyril Bickersteth, Priest of
+the Community of the Resurrection, Mirfield.
+</P>
+
+<P CLASS="noindent" STYLE="margin-left: 10%; margin-right: 10%">
+First Studies In S. Mark.  By G. M. Ireland Blackburne.
+</P>
+
+<P CLASS="noindent" STYLE="margin-left: 10%; margin-right: 10%">
+Spiritual Counsels to District Visitors and others.  By the late George
+Howard Wilkinson, D.D., Bishop of S. Andrews: Primus.
+</P>
+
+<P CLASS="noindent" STYLE="margin-left: 10%; margin-right: 10%">
+The Christian Use of the Psalter.  By A. R. Whitham, M.A., Principal of
+Culham Training College.
+</P>
+
+<P CLASS="noindent" STYLE="margin-left: 10%; margin-right: 10%">
+Our Working Girls and How to help them.  By Flora L. Freeman, Author of
+"Sunshine of Everyday Life."
+</P>
+
+<P CLASS="noindent" STYLE="margin-left: 10%; margin-right: 10%">
+Letters to a Godson.  Second Series.  By Cyril Bickersteth, M.A.
+</P>
+
+<P CLASS="noindent" STYLE="margin-left: 10%; margin-right: 10%">
+The Practical Religion.  By Vernon Staley, Provost of Inverness
+Cathedral.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+<I>Others in preparation.</I>
+<BR><BR>
+A. R. MOWBRAY & CO., LTD.<BR>
+CHURCH PUBLISHERS<BR>
+LONDON: 34, Great Castle Street, W.<BR>
+OXFORD: 9, High Street<BR>
+</P>
+
+<BR><BR><BR>
+
+<SPAN CLASS="pagenum">{<A NAME="Pv"></A>v}</SPAN>
+
+<H3 ALIGN="center">
+PREFACE
+</H3>
+
+<P>
+This little book, based on three Lectures delivered to the S. Paul's
+Lecture Society in January, 1908, is not intended so much for the
+scholar as for the plain man who goes to Church and loves the Prayer
+Book, but finds the Psalms sometimes puzzling.  They are certainly the
+most difficult, though the most characteristic, part of the daily
+offices of the Church.  What has been attempted in these Lectures is
+not to explain them in detail, but to suggest the broad lines of
+interpretation which seem always to have been in the mind of the Church
+in her use of the Psalter.  A few additional helps have been suggested
+in the Notes.
+</P>
+
+<P CLASS="noindent">
+CULHAM, 1908.
+</P>
+
+<BR><BR><BR>
+
+<SPAN CLASS="pagenum">{<A NAME="Pvii"></A>vii}</SPAN>
+
+<H2 ALIGN="center">
+CONTENTS
+</H2>
+
+<PRE STYLE="margin-left: 10%">
+                                                           PAGE
+
+PREFACE  . . . . . . . . . . . . . . . . . . . . . . . .      <A HREF="#Pv">v</A>
+
+
+<I>LECTURE I</I>
+
+  PART I.--GENERAL PRINCIPLES  . . . . . . . . . . . . .      <A HREF="#P1">1</A>
+  PART II.--DIFFICULTIES . . . . . . . . . . . . . . . .     <A HREF="#P22">22</A>
+
+
+<I>LECTURE II</I>
+
+CHRIST IN THE PSALTER . . . . . . . . . . . . . . . . . .    <A HREF="#P43">43</A>
+
+
+<I>LECTURE III</I>
+
+THE CHURCH IN THE PSALTER  . . . . . . . . . . . . . . . .   <A HREF="#P73">73</A>
+
+
+NOTES  . . . . . . . . . . . . . . . . . . . . . . . . . .  <A HREF="#P101">101</A>
+
+
+<I>APPENDIX</I>
+
+BRIEF SUGGESTIONS AS TO THE CHRISTIAN USE OF EACH PSALM  .  <A HREF="#P107">107</A>
+
+
+INDEX OF PSALMS REFERRED TO  . . . . . . . . . . . . . . .  <A HREF="#P142">142</A>
+</PRE>
+
+<BR><BR><BR>
+
+<A NAME="chap01a"></A>
+
+<SPAN CLASS="pagenum">{<A NAME="P1"></A>1}</SPAN>
+
+<H2 ALIGN="center">
+The Christian Use of the Psalter
+</H2>
+
+<BR>
+
+<H3 ALIGN="center">
+LECTURE I
+</H3>
+
+<H4 ALIGN="center">
+PART I.  GENERAL PRINCIPLES
+</H4>
+
+<P CLASS="intro">
+Haereditate acquisivi testimonia tua in aeternum:<BR>
+Quia exsultatio cordis mei sunt.<BR>
+</P>
+
+<BR>
+
+<P>
+The Christian use of the Psalter is as old as Christianity itself.  The
+new-born Catholic Church, returning from her earliest conflict with the
+kingdoms of this world, found the most natural expression of her faith
+and her need in the words of the 2nd Psalm:
+</P>
+
+<P CLASS="poem">
+Why did the Gentiles rage,<BR>
+And the peoples imagine vain things?<BR>
+The kings of the earth set themselves in array,<BR>
+And the rulers were gathered together,<BR>
+Against the Lord, and against His Anointed.<BR>
+<SPAN STYLE="margin-left: 4em">(Acts iv. 25, 26, R.V.)</SPAN><BR>
+</P>
+
+<BR>
+
+<SPAN CLASS="pagenum">{<A NAME="P2"></A>2}</SPAN>
+
+<P>
+Before this, on the very birthday of the Church, the chief of the
+Apostles had appealed to the witness of "David," for the Resurrection
+and Triumph of the Holy One (Pss. xvi., cx. in Acts ii. 25-8, 34, 35).
+And even earlier, during the ten days of waiting, the great Psalms of
+righteous wrath (thought so impossible by many to-day) had supplied the
+prophecy of the fall of Judas:
+</P>
+
+<P CLASS="poem">
+Let his habitation be made desolate,<BR>
+And let no man dwell therein;<BR>
+</P>
+
+<P CLASS="noindent">
+and the justification of the election of Matthias:
+</P>
+
+<P CLASS="poem">
+His office let another take.<BR>
+<SPAN STYLE="margin-left: 4em">(Pss. lxix. and cix. in Acts i. 20.)</SPAN><BR>
+</P>
+
+<BR>
+
+<P>
+So harmoniously did the praise-book of the Jewish Church pass into the
+service of Christ; so clearly did the first believers recognise that
+the Spirit of Christ was the same Who had spoken by "David."  This
+immediate appropriation of the Psalter as a book of Christian witness
+is remarkable evidence to the felt unity and continuity of the two
+Covenants.  No book of the Old Testament, with the exception of Isaiah,
+is so frequently quoted in the New as the book of Psalms.
+</P>
+
+<P>
+But still more remarkable is the influence of the Psalter on Christian
+<I>worship</I>.  The Church
+<SPAN CLASS="pagenum">{<A NAME="P3"></A>3}</SPAN>
+exists in the world not only as the
+teaching, but also as the worshipping community.  As the ages pass she
+ceases not to bear the witness of her praise and thanksgiving to the
+Father, the Son, and the Holy Ghost.  From the beginning she showed a
+tendency to do this in ordered and liturgical forms.  The Apostolic
+Church continued steadfast in "the prayers" (Acts ii. 42, R.V.).  The
+expression implies not merely a daily gathering for worship, but the
+offering of that worship in a fixed and orderly manner, suggested, no
+doubt, by the existing Jewish services.  Whatever may have been the
+actual form of "the prayers" in the first age of the Church, or
+whatever stages they may have passed through, there can be no doubt
+that they are the germ of all the rich later developments of the
+liturgy of the Church, such as are represented in the Middle Ages by
+the Missal and the Breviary, and to-day by our own Book of Common
+Prayer.
+</P>
+
+<P>
+The regular services of the Church fall naturally into two classes.
+The Eucharist, the service of the Altar, took the place of the
+sacrificial worship of the Temple.  The Divine Office, the service of
+the Choir, may have been suggested by the services of the Synagogue.
+But if so, there is one most significant difference.
+<SPAN CLASS="pagenum">{<A NAME="P4"></A>4}</SPAN>
+The Christian
+Church made a much fuller public use of the Psalms than the Synagogue
+ever seems to have done.[<A NAME="chap01afn1text"></A><A HREF="#chap01afn1">1</A>]  The Psalms in the Jewish Church seem to
+have been adjuncts or embellishments of the service, rather than its
+central feature.  The Divine Office of the Christian Church practically
+is the Psalter.  The readings from other parts of Scripture, so
+prominent in the Synagogue service, fall now into a secondary place.
+The recitation of the Psalms, which appears from very early times as
+the characteristic Christian devotion, became the very centre and core
+of the sevenfold daily Choir Office of the mediæval Church.  The whole
+Psalter in theory was said through once a week, mainly at Mattins (the
+midnight office), while selected Psalms formed the chief part of the
+subsequent services of the day.[<A NAME="chap01afn2text"></A><A HREF="#chap01afn2">2</A>]  The English Reformers, however
+hastily and trenchantly they may have cut down and simplified these
+services of the Breviary, showed the true Catholic instinct in this at
+least, that they provided as the leading feature of Morning and Evening
+Prayer an unbroken and systematic recitation of the Psalms.  In this
+respect their claim was justified that they had provided an
+<SPAN CLASS="pagenum">{<A NAME="P5"></A>5}</SPAN>
+order
+"much agreeable to the mind and purpose of the old Fathers."[<A NAME="chap01afn3text"></A><A HREF="#chap01afn3">3</A>]  It was
+a return from mediæval complications to a more primitive ideal.
+</P>
+
+<BR>
+
+<P>
+What, then, was this book of praise and worship which the Catholic
+Church found ready to hand, and made unhesitatingly her own, and which
+has set the standard and provided the chief material for her continual
+voice in the ear of God?  The Psalter, as we know it now, had been for
+some time before Christ the recognised praise-book of Israel.  Its
+Hebrew name is simple and significant&mdash;<I>Tehillim</I>, "praises."  Its
+historical origins and growth are still indeed wrapt in obscurity, and
+to discuss them would be alien from our present purpose.  Suffice it to
+say that there seems no conclusive reason for discrediting the
+universal Jewish and Christian tradition that the Psalter begins at
+least with David.  Some of the earlier and more personal psalms are
+naturally felt to reflect his character and youthful struggles.  Nor is
+it unreasonable to believe that the later historical books are
+substantially correct in making him the founder
+<SPAN CLASS="pagenum">{<A NAME="P6"></A>6}</SPAN>
+of the Temple choir
+(1 Chron. xv.; Ezra iii. 10).  Doubtless the majority of the Psalms
+belong to a later age, and their collection is due to the scrupulous
+care and reverence of the period of Jewish history which begins with
+Ezra.  The singers of the Temple after, perhaps even before, the
+Captivity formed various collections of sacred lyrics, which passed
+under characteristic names, some being entitled "Psalms of David"
+(though not of necessity all his work); others bearing the names of
+ancient leaders of the Temple choir, like Asaph, or of the guilds of
+singers, like "the sons of Korah."  Another collection with a distinct
+individuality would be the "songs of degrees" or "ascents"
+(cxx.-cxxxii.), the pilgrim-songs of the faithful Israelites as they
+journeyed from their homes to keep the annual feasts at Jerusalem.  At
+some unknown time these different collections, or selections from them,
+must have been brought together into one.  Many scholars consider that
+the compilation cannot have been complete before the age of the
+Maccabees, as more than one Psalm is thought to refer to the agonies of
+faithful Israel during that great national crisis (e.g. Pss. xliv.,
+lxxiv., lxxix., lxxx.).  But it must have been substantially complete
+by the time that the Septuagint translation was made (in the second
+century
+<SPAN CLASS="pagenum">{<A NAME="P7"></A>7}</SPAN>
+B.C.); and so ancient then were the titles of the Psalms in
+the Hebrew that these Alexandrine scholars seem to have been frequently
+puzzled by them.
+</P>
+
+<P>
+This collection of 150 Psalms, whenever precisely it may have been
+made, was divided into five books, each ending with an outburst of
+praise to the God of Israel.[<A NAME="chap01afn4text"></A><A HREF="#chap01afn4">4</A>]  The key to this somewhat artificial
+arrangement is no doubt to be found in the desire to make the Psalter
+correspond with the Pentateuch.  "Moses," says a Rabbinical commentator
+(Midrash <I>Tillim</I>), "gave five-fifths of the Law, and correspondingly
+David gave the book of <I>Tehillim</I>, in which are five books."  Of this
+Dr. Cheyne says, "The remark is a suggestive one: it seems to mean
+this&mdash;that the praise-book is the answer of the worshipping community
+to the demands made by its Lord in the Law, the reflexion of the
+external standard of faith and obedience in the utterance of the
+believing heart."  This criticism is so illuminating that it may well
+suggest the first great principle in our own Christian use of the
+Psalter.
+</P>
+
+<BR>
+
+<P>
+I.  The Psalter is the inspired answer of praise which human faith is
+privileged to make to
+<SPAN CLASS="pagenum">{<A NAME="P8"></A>8}</SPAN>
+God's revelation.  It is the "new song" put
+in the mouth of humanity by its Creator.  "Thou preparest their heart,
+and Thine ear hearkeneth thereto" (Ps. x. 19).
+</P>
+
+<P>
+This is surely a very great thought.  The Old Testament is the record
+of God's gradual unveiling of Himself to His elect, whom for the
+world's sake He had chosen out of the world.  The revelation was not
+indeed to them alone.  God had spoken in many ways, more than even the
+Church yet recognises, to the heathen world.  Yet to Israel God gave
+that highest privilege of receiving and keeping the true knowledge of
+Himself, of His unity, His universality, His moral being, His holiness,
+His love, and of the demand which this knowledge makes on human
+conscience.  The unknown author of 2 Esdras, looking back on history
+after the great blow had fallen on Jerusalem, has expressed this in
+vivid and pathetic language: "Of all the flowers of the world Thou hast
+chosen Thee one lily: and of all the depths of the sea Thou hast filled
+Thee one river: and of all builded cities Thou hast hallowed Sion unto
+Thyself: ... and among all the multitudes of peoples Thou hast gotten
+Thee one people: and unto this people, whom Thou lovedst, Thou gavest a
+law that is approved of all" (2 Esd. v. 24-7).  In the Psalter God
+<SPAN CLASS="pagenum">{<A NAME="P9"></A>9}</SPAN>
+has provided, as it were, for His people the words of praise in which
+their thankful hearts may express their love and loyalty to what He has
+revealed.
+</P>
+
+<P>
+This feature, the glad response to revelation, is stamped upon the
+Psalter from end to end.  Thus the 1st Psalm describes the secret of
+human blessedness:
+</P>
+
+<P CLASS="poem">
+His delight is in the law of the Lord:<BR>
+And in His law will he exercise himself day and night.<BR>
+</P>
+
+<BR>
+
+<P>
+The 9th Psalm is an outburst of thanksgiving to "the Name" of God, Who
+is revealed as the moral Governor of the world.  The 19th couples the
+self-revelation of God in nature, God Whose glory the heavens declare,
+with the revelation given in the Law, which is, as it were, the sun in
+the moral world restoring the soul and enlightening the eyes.  The 25th
+reads like a comment from man's heart on the great proclamation of
+God's Name given to Moses in the "cleft of the rock"&mdash;"The Lord, the
+Lord, a God full of compassion, and gracious, slow to anger, and
+plenteous in mercy and truth" (Ex. xxxiii. 19, xxxiv. 5-7).  So the
+Psalmist prays, as it were, in answer:
+</P>
+
+<SPAN CLASS="pagenum">{<A NAME="P10"></A>10}</SPAN>
+
+<P CLASS="poem">
+Call to remembrance, O Lord, Thy tender mercies:<BR>
+And Thy loving-kindnesses, which have been ever of old.<BR>
+O remember not the sins and offences of my youth:<BR>
+But according to Thy mercy think Thou upon me, O Lord,<BR>
+<SPAN STYLE="margin-left: 2em">for Thy goodness.</SPAN><BR>
+</P>
+
+<BR>
+
+<P>
+The 40th offers the response of a converted will to what is found and
+recognised in the Law:
+</P>
+
+<P CLASS="poem">
+In the roll of the book it is written of me:<BR>
+I delight to do Thy will, O my God.<BR>
+<SPAN STYLE="margin-left: 4em">(R.V.)</SPAN><BR>
+</P>
+
+<BR>
+
+<P>
+The 78th recounts the long history of rebellious Israel as in itself
+part of the "testimony" of God.  The mingled record of deliverance and
+failure, of judgment and hope, is in itself "a parable," a "dark saying
+of old," which faith can read and make answer to.  The 131st expresses
+the very fundamental spirit of faith, the essential temper and attitude
+of the Church, the spirit of humility, of intellectual submission, of
+obedience, which is the same under the Gospel Dispensation as under the
+Old Covenant.
+</P>
+
+<SPAN CLASS="pagenum">{<A NAME="P11"></A>11}</SPAN>
+
+<P CLASS="poem">
+Lord, I am not high-minded:<BR>
+I have no proud looks.<BR>
+I do not exercise myself in great matters:<BR>
+Which are too high for me.<BR>
+</P>
+
+<BR>
+
+<P>
+But the most remarkable illustration of this characteristic attitude of
+the believer is the 119th Psalm.  It is like a piece of music, every
+verse a subtle and harmonious variation on one dominant theme.  It is
+the voice of the converted soul, learning the one lesson which man must
+learn in this world's school, if he is to attain his true
+being&mdash;learning to be ever turning away from self, from one's own
+doubts, troubles, persecutions, sufferings, to rest on what God has
+revealed in His statutes, His judgments, His testimonies, His laws.
+Nor is it without a subtle propriety that this Psalm is arranged as an
+acrostic under the twenty-two letters of the Hebrew alphabet.  These
+letters are, as it were, the rudiments out of which man is enabled to
+exercise his characteristic gift of articulate speech; and in the
+acrostic Psalms they are visibly consecrated to His service Who made
+the mouth of man.  And each part of the 119th Psalm consists of eight
+verses, a significant Hebrew number, the symbol of the
+<SPAN CLASS="pagenum">{<A NAME="P12"></A>12}</SPAN>
+Resurrection and the restoration of all things in that eighth day, the
+octave of eternity, which is yet to come, and will complete the work of
+the seven days of the first creation.
+</P>
+
+<P>
+This Psalm, which expresses the unchanging spirit of true religion, was
+most naturally appropriated by Christian devotion to form the services
+for the working part of each day, beginning at Prime, when "man goeth
+forth to his work and his labour" with that benediction which comes on
+labour done with a pure motive in God's Name:
+</P>
+
+<P CLASS="poem">
+Blessed are those that are undefiled in the way:<BR>
+And walk in the law of the Lord,<BR>
+</P>
+
+<P CLASS="noindent">
+and ending at None, the hour of the death of the Lord, when day visibly
+declines, with the confession that the worker, as he looks back, must
+always make:
+</P>
+
+<P CLASS="poem">
+I have gone astray like a sheep that is lost:<BR>
+O seek Thy servant, for I do not forget Thy commandments.<BR>
+</P>
+
+<BR>
+
+<P>
+It was like a stream of water, crossing unexpectedly a dusty
+way&mdash;<I>mirabilia testimonia tua</I>!  In psalm and antiphon, inexhaustibly
+fresh, the soul seemed to be taking refuge, at that undevout
+<SPAN CLASS="pagenum">{<A NAME="P13"></A>13}</SPAN>
+hour,
+from the sordid languor and the mean business of men's lives, in
+contemplation of the unfaltering vigour of the Divine righteousness,
+which had still those who sought it, not only watchful in the night,
+but alert in the drowsy afternoon.[<A NAME="chap01afn5text"></A><A HREF="#chap01afn5">5</A>]
+</P>
+
+<BR>
+
+<P>
+We can scarcely exaggerate the value, in our own time especially, of
+this use, not only of the 119th Psalm, but of the whole Psalter, as the
+response of the Church and the human soul to the revealed word of God.
+These times of Christ have indeed filled and enriched the early
+conception of "the Name" of God.  We have learned to see in the Trinity
+the justification of belief in the Divine Unity; we have learned more
+of the Fatherhood of God in the face of His only Son; we have learned
+that the Cross is the key to human suffering; we have learned the
+Catholic nature of the Divine sovereignty: nevertheless the foundation
+teaching of the Psalmists as to the relation of the creature to his
+Creator remains unchanged.  We still find in the Psalter a guide for
+our uncertain footsteps in our journey back to God.  Is not the answer
+to every problem of faith, even such mysteries as the existence and
+continuance of evil, or the calamities that fall on the just,
+<SPAN CLASS="pagenum">{<A NAME="P14"></A>14}</SPAN>
+still to be found as the author of the 73rd Psalm found it, in
+returning and rest upon the God Who has made <I>Himself</I> known to
+suffering man?
+</P>
+
+<P CLASS="poem">
+My flesh and my heart faileth:<BR>
+But God is the strength of my heart and my portion for ever.<BR>
+</P>
+
+<BR>
+
+<P>
+The prevailing thought of the 119th Psalm, that God's revelation is
+fixed and permanent and the law of human life, marks the great
+separation between the world and the Church.  Such a belief is
+abhorrent and distasteful always to the natural mind, while it is
+familiar to and welcomed by the Catholic Church, as it was by the
+Jewish.  The Church's witness to the world is of a revelation from
+above: she has <I>received</I> it; she may not alter it without apostasy.
+Her mission in the world is not to be the mirror of each succeeding
+phase of human thought, nor merely the consecration of human
+aspirations, but rather to speak with a supernatural authority, to tell
+men what God is and what is His will, "whether they will hear, or
+whether they will forbear."  And the Church can only deliver her
+message aright, in the face of the frowns of the princes of this world,
+so long as worship gladdens and confirms her
+<SPAN CLASS="pagenum">{<A NAME="P15"></A>15}</SPAN>
+witness, so long as
+she herself finds her joy in contemplating her treasure and returning
+thanks for it to the Giver.
+</P>
+
+<P>
+As the devout Israelite found in the Psalter the natural expression of
+an intelligent devotion to the God Who had revealed Himself in Law and
+Prophets, so the Christian Church, with no break of continuity, found
+the Psalter still adequate to express her joy in her fuller knowledge.
+For that fuller knowledge was strictly in line with the old.  The faith
+of Israel had not been changed, but carried forward, developed,
+illuminated.  In the Law the Gospel lay hid, and the Christian Church
+felt in the old words of devotion no outworn or alien accents, but
+living utterances of the Spirit of Life, which renewed their youth with
+hers.  So from the beginning she found strength and comfort in her
+warfare for the truth, in the praises of Israel.  From the beginning
+she based her ordered worship on the services of Temple and Synagogue.
+The choirs of the Catholic Church find their most lasting and
+characteristic voice not in hymn or anthem, but in&mdash;
+</P>
+
+<P CLASS="poem">
+<SPAN STYLE="margin-left: 3em">"The chorus intoned</SPAN><BR>
+As the Levites go up to the altar in glory enthroned."<BR>
+</P>
+
+<BR>
+
+<SPAN CLASS="pagenum">{<A NAME="P16"></A>16}</SPAN>
+
+<P>
+II.  A second great principle of the Christian use of the Psalter will
+be found in its humanism.  The Psalms are profoundly human.  They
+sympathise with the soul of man in all his varied efforts after God.
+They find a voice for him in his battles for truth and right, in his
+moments of defeat as well as his victories, in his doubts no less than
+his certainties.  They put words into his mouth as he contemplates the
+variety, the beauty, and the law of nature, or the injustice, the
+obstinacy, the treachery of men.  The Psalms make his bed in his
+sickness; they strengthen him in the inward agonies of faith; they go
+with him to the gates of death, and farther still, even to God's "holy
+hill and His dwelling"; they point him to the eternal morning, when he
+will wake up and be satisfied with God's likeness (<I>cf.</I> Pss. civ., x.,
+xli., lxxvii., lxxxviii., xliii., xvii.).
+</P>
+
+<P>
+We have all no doubt felt something of this abiding sympathy of the
+Psalter.  Dean Church expressed it very remarkably in a letter written
+by him shortly before his death:
+</P>
+
+<BR>
+
+<P>
+The thought of what is to take the place of things here is with me all
+day long, but it is with a strange mixture of reality and unreality,
+and I wish it did me all the good it might.  Books are not
+satisfactory&mdash;at least, I have always found it
+<SPAN CLASS="pagenum">{<A NAME="P17"></A>17}</SPAN>
+so.  It seems to me
+that there is nothing equal to letting the Psalms fall on one's ears,
+till at last a verse starts into meaning, which it is sure to do in the
+end (<I>Life and Letters</I>, p. 409, ed. 1897).
+</P>
+
+<BR>
+
+<P>
+The Psalter has in this way endeared itself to many generations of
+struggling and dying men, and appealed even to many who were alien from
+its spirit.  It has interwoven itself with striking scenes and moments
+of history, as when Hildebrand chanted "He that dwelleth in heaven
+shall laugh them to scorn" (ii.) before the encircling hosts of emperor
+and anti-pope; or when S. Athanasius, on that night of fear when the
+imperial soldiers had blockaded the doors of the church, and the fate
+of the faith of Nicæa seemed to hang in the balance, bade the deacon
+intone that Psalm which tells of God smiting great kings, "for His
+mercy endureth for ever" (cxxxvi.); or when Henry V. turned his face to
+the wall and died, confessing that his ideal was unfulfilled, and that
+God, and not he, must "build the walls of Jerusalem" (li.).
+</P>
+
+<P>
+This humanism of the Psalter makes it pre-eminently a Christian
+possession, for Christianity is human through and through.  It is the
+religion of "the soul which is by nature Christian."  It redeems and
+consecrates, as no other religion could ever dare to do, all the
+fulness of man's being.
+<SPAN CLASS="pagenum">{<A NAME="P18"></A>18}</SPAN>
+And why?  Here we touch the innermost
+secret of the Psalter.  It is the book of the Incarnation.  "The Word
+was made flesh, and dwelt among us."  God Himself has taken to Himself
+a human soul and spirit as well as a human body.  And the Incarnate
+Word found on earth the voice of His communing with the Father, as the
+faithful of His own adopted nation did, in the words of the Psalms.
+These words rise naturally to His lips in the supreme agony on the
+Cross; they must have provided His prayers and thanksgivings, we may
+reverently imagine, not only in the public services which He attended,
+but in His home at Nazareth, and in His lonely vigils of prayer.  He
+gathered together in Himself all the human experiences of the past
+which are reflected in the Psalter.  Hence the Psalter is also the
+characteristic voice of His Church, that Church which was founded by
+Him, and is united to Him, and is the assembly of the first-born of
+humanity calling Him "Lord" and Mary "Mother."
+</P>
+
+<P>
+The consideration of these great truths will be reserved for subsequent
+lectures; but it would be impossible to speak of general principles in
+our Christian use of the Psalter without pointing out on the very
+threshold its indissoluble connection, historically and doctrinally,
+with the
+<SPAN CLASS="pagenum">{<A NAME="P19"></A>19}</SPAN>
+"Author and Finisher of our faith," and with His Church
+"the household of faith."
+</P>
+
+<BR>
+
+<P>
+III.  Once again, the Psalter is appropriate for Christian use because
+it is the book of Hope.  The world estranged from God is without hope.
+The heathen looked back to a golden age; Virgil stands almost alone in
+his dream of its possible return.[<A NAME="chap01afn6text"></A><A HREF="#chap01afn6">6</A>]  The Israel of God is the
+fellowship of the future.  It feels itself in harmony with an
+increasing purpose of God.  The great revelation to Moses of the Name
+of God, "I will be that I will be" (Ex. iii. 14, R.V. marg.), left its
+mark on all subsequent history.  So the Old Testament writers, under
+every imaginable difficulty and persecution and reverse, among the
+treacheries of friends, as well as the attacks of a hostile heathen
+world, are ever straining forward to a coming of God and a Kingdom of
+God.  Like the spirits in Virgil's vision:
+</P>
+
+<P CLASS="poem">
+Stabant orantes primi transmittere cursum,<BR>
+Tendebantque manus ripæ ulterioris amore.[<A NAME="chap01afn7text"></A><A HREF="#chap01afn7">7</A>]<BR>
+</P>
+
+<BR>
+
+<SPAN CLASS="pagenum">{<A NAME="P20"></A>20}</SPAN>
+
+<P>
+The Psalms throughout delight in this attitude.  The most casual reader
+is struck by the constancy with which an outlook of hope and joy
+succeeds to the sorrow and stress of the opening verses of Psalm after
+Psalm.  Even the darkest have their gleams of promise.  And so the
+Christian Church, having learned what the hope of Israel meant, found
+the Psalms come naturally to her lips.  She could sing with fuller
+meaning of the rising up again of the righteous (xli.), of the
+deliverances from the stormy waters and from the wandering out of the
+way in the wilderness (cvii.), of the bringing up of the sufferer "from
+the deep of the earth again" (lxxi.).  The Psalter was and is to the
+Christian not merely the reflection of his characteristic sorrows and
+trials, but the book of the Resurrection, of the restitution of all
+things, of the doing away of the imperfect and the coming of the
+perfect.
+</P>
+
+<P CLASS="poem">
+Thou shalt shew me the path of life; in Thy presence<BR>
+<SPAN STYLE="margin-left: 2em">is the fulness of joy:</SPAN><BR>
+And at Thy right hand there are pleasures for evermore.<BR>
+<SPAN STYLE="margin-left: 4em">(xvi. 12.)</SPAN><BR>
+</P>
+
+<BR>
+
+<P>
+Thus the Psalter is ours, for it is the new song of gratitude to Him
+Who has given us the
+<SPAN CLASS="pagenum">{<A NAME="P21"></A>21}</SPAN>
+Catholic Faith; it is ours because it is the
+book of Him Who has redeemed us by making Himself one with us, and
+"taking the manhood into God"; it is ours because it has not merely the
+human consecration of ages of Christian use, but it is the channel
+which the Holy Spirit, Who dwells in the Church, seems deliberately to
+have chosen in which to make His ineffable intercession for the sons of
+God who wait for their adoption, "the redemption of the body" (Rom.
+viii. 19-27).  Appreciation of the Psalter grows with the devout use of
+it.  The obligation to recite it month by month in the daily office is
+one of the best gifts the Church has given to her priests; and both
+priest and laity alike will find increasingly that the Psalms need no
+apology.  They are the noblest and most comprehensive form of public
+worship; they are the most truly satisfying book of private devotion.
+</P>
+
+<BR><BR>
+
+<P CLASS="footnote">
+<A NAME="chap01afn1"></A>
+[<A HREF="#chap01afn1text">1</A>] Note A, p. 101.
+</P>
+
+<P CLASS="footnote">
+<A NAME="chap01afn2"></A>
+[<A HREF="#chap01afn2text">2</A>] Note B, p. 102.
+</P>
+
+<P CLASS="footnote">
+<A NAME="chap01afn3"></A>
+[<A HREF="#chap01afn3text">3</A>] "Concerning the Service of the Church," the original Preface to the
+Prayer Book.
+</P>
+
+<P CLASS="footnote">
+<A NAME="chap01afn4"></A>
+[<A HREF="#chap01afn4text">4</A>] xli. 13, lxxii. 18-19, lxxxix. 50, cvi. 46, cl.
+</P>
+
+<P CLASS="footnote">
+<A NAME="chap01afn5"></A>
+[<A HREF="#chap01afn5text">5</A>] Walter Pater, <I>Gaston de Latour</I>.
+</P>
+
+<P CLASS="footnote">
+<A NAME="chap01afn6"></A>
+[<A HREF="#chap01afn6text">6</A>] Virgil, <I>eclogue</I> iv.
+</P>
+
+<P CLASS="footnote">
+<A NAME="chap01afn7"></A>
+[<A HREF="#chap01afn7text">7</A>] Virgil, <I>Aeneid</I>, vi. 313, 314 (<I>cf.</I> Heb. xi. 13):
+</P>
+
+<P CLASS="footnote">
+<SPAN STYLE="margin-left: 1em">Praying, they stood with hands of love outspread,</SPAN><BR>
+<SPAN STYLE="margin-left: 1em">If but that farther shore each might be first to tread.</SPAN><BR>
+</P>
+
+<BR><BR><BR>
+
+<A NAME="chap01b"></A>
+
+<SPAN CLASS="pagenum">{<A NAME="P22"></A>22}</SPAN>
+
+<H3 ALIGN="center">
+PART II.  DIFFICULTIES
+</H3>
+
+<P CLASS="intro">
+Servus tuus sum ego:<BR>
+Da mihi intellectum ut sciam testimonia tua.<BR>
+</P>
+
+<BR>
+
+<P>
+Besides general principles, we are also to consider some of the general
+difficulties in the use of the Psalter as a Christian book.  The Psalms
+are certainly not easy.  Nothing as great as they are ever could be
+easy.  None of the books of the Bible yield their secret except to
+labour and prayer, and the Psalms present special difficulties of their
+own.  These are of various kinds and need various methods of approach.
+There is a difficulty inherent in the very origin and history of the
+Psalms.  They are translated somewhat imperfectly from an ancient
+language, not akin to our own&mdash;a language which, if not difficult in
+itself, is rendered so by the comparative scantiness of its literature.
+The Psalms, humanly speaking, are the work of a race widely different
+from ourselves in habits and in modes of thought and expression.  They
+contain allusions to events and circumstances imperfectly known or
+realised to-day.  Most of our interpretation of these things is
+necessarily guess-work.  The same Psalm may be ascribed
+<SPAN CLASS="pagenum">{<A NAME="P23"></A>23}</SPAN>
+with equal
+probability, by scholars of equal learning and reverence, to periods
+many centuries apart.  Was the sufferer of Ps. xxii. David or Jeremiah,
+or is it altogether an ideal portrait?  Was the coming of the heathen
+into God's inheritance of Ps. lxxix. that of the Babylonians in the
+sixth century B.C. or of the soldiers of Antiochus in the second?  Who
+was the "king's daughter" in Ps. xlv. and who "the daughter of Tyre"?
+Is the Temple of the Psalms ever the first Temple, or is it always the
+second?  Such problems still wait an answer.  Again, there are
+difficulties inherent in Hebrew thought.  It is intensely concrete and
+personal, in contrast with our more usual abstractions and
+generalities.  The Psalmists speak habitually of "the wicked" and "the
+ungodly," where we should more naturally speak of the qualities rather
+than the persons.  They ignore, as a rule, immediate or secondary
+causes, and ascribe everything in nature or human affairs to the direct
+action or intervention of God.  Thus a thunder-storm is described:
+</P>
+
+<P CLASS="poem">
+There went a smoke out in His presence:<BR>
+And a consuming fire out of His mouth,<BR>
+<SPAN STYLE="margin-left: 2em">so that coals were kindled at it.</SPAN><BR>
+<SPAN STYLE="margin-left: 5em">(xviii. 8.)</SPAN><BR>
+</P>
+
+<SPAN CLASS="pagenum">{<A NAME="P24"></A>24}</SPAN>
+
+<P CLASS="noindent">
+And thus a national calamity:
+</P>
+
+<P CLASS="poem">
+Thou hast shewed Thy people heavy things:<BR>
+Thou hast given us a drink of deadly wine.<BR>
+<SPAN STYLE="margin-left: 4em">(lx. 3.)</SPAN><BR>
+</P>
+
+<BR>
+
+<P>
+Such ways of describing God's work in Nature or His providence are
+partly, of course, due to the fact (often overlooked by the
+half-educated) that the Psalms are poetry and not prose.  For the same
+reason inanimate objects are personified: "the earth trembled at the
+look of Him," "the mountains skipped like lambs"; the mythical
+"Leviathan" appears both as a title of Egypt (lxxiv. 15) and as an
+actual monster of the deep (civ. 26).  God Himself, again, is spoken of
+in language that might seem more appropriate to man.  He is "provoked,"
+and "tempted."  He awakes "like a giant refreshed with wine."  He is
+called upon, not to sleep nor to forget, to avenge, to "bow the heavens
+and come down."
+</P>
+
+<P>
+Nor do the Psalms in their literal meaning rise always above the
+current and imperfect religious conceptions of their time.  The moral
+difficulties involved in this will be considered a little later, but it
+may be interesting to point out here some examples which bear on
+<SPAN CLASS="pagenum">{<A NAME="P25"></A>25}</SPAN>
+the progressiveness of revelation in the Old Testament by which heathen
+ideas became, under God's guidance, "stepping-stones to higher things."
+The Psalms seem sometimes to speak as if "the gods of the heathen"
+really existed and were in some way rivals of the God of Israel,
+universal and supreme though He is acknowledged to be.  They are spoken
+of as "devils" as well as idols.  They are called upon to "worship Him"
+(<I>cf.</I> cvi. 36, xcvii. 7, 9, cxxxviii. i).
+</P>
+
+<P>
+Again, the Psalmists' horizon is, for the most part, limited to this
+present life, which is regarded as if it were the chief, almost the
+only, scene in which moral retribution would be worked out.  And
+occasionally there appears the primitive Hebrew idea of the after-world
+as the vague and gloomy Sheol, like the shadowy Hades of Homer, where
+the dead "go down into silence," where, instead of purpose and
+progress, there is but a dawnless twilight, the land "without any
+order" of Job (xlix., lxxxviii., cxv. 17).
+</P>
+
+<P>
+And yet the more one studies and uses the Psalms in the light of other
+Scriptures and the Church's interpretation, the more it is found that
+these partial, at first sight erroneous, conceptions have still their
+practical value for Christians.  There is nothing in them that is
+<SPAN CLASS="pagenum">{<A NAME="P26"></A>26}</SPAN>
+positively false, and they suggest, on the other hand, aspects of truth
+which we tend to forget.  Thus in the instances given above, by "the
+gods of the heathen" the Christian may well be reminded of the
+continued existence and influence in the heathen world of the powers of
+evil, of the malignant warfare that is still being waged by
+"principalities and powers" against light and truth.  The ancient
+conception of the shadowy abode of the dead has also its value.  Even
+the Lord Himself could speak of the night coming "when no man can work"
+(John ix. 4), and such Psalms as the 49th and the 115th may serve to
+remind us that this life is a time of work and probation in a sense
+that the life after death is not, that the grave cannot reverse the
+line that has been followed here nor put praises in the mouth of those
+who have never praised God "secretly or in the congregation" in this
+world.  And again, the "present-worldliness" of the Psalter may well
+point the duty of Christians in respect of what they see and know
+around them here.  Many are content, while repeating pious phrases
+about heaven, to ignore the fact that this present human life is the
+great sphere of Christian activity, and that whether the Church is able
+to regenerate human society here or
+<SPAN CLASS="pagenum">{<A NAME="P27"></A>27}</SPAN>
+not, it is her business to try
+to do it, as fellow-workers with Him&mdash;
+</P>
+
+<P CLASS="poem">
+Who helpeth them to right that suffer wrong:<BR>
+Who feedeth the hungry.<BR>
+<SPAN STYLE="margin-left: 4em">(cxlvi. 6.)</SPAN><BR>
+</P>
+
+<P CLASS="noindent">
+Have we not a remarkable witness to the continuity of the Holy Spirit's
+teaching, and to the fact that not "one jot or one tittle" of the law
+is to remain unfulfilled, in the way that these apparent imperfections
+and limitations of the Psalter fall into their place in connection with
+the later revelation?
+</P>
+
+<BR>
+
+<P>
+Another obvious difficulty of the Psalter lies in the frequent
+obscurity of connection between verse and verse, in the rapid
+transitions, in the uncertainty as to the sequence of thought, or the
+meaning of the Psalm as a whole.  This difficulty, as it bears upon the
+liturgical use of the Psalms, has been increased by the abolition of
+the <I>antiphons</I>, which in the pre-Reformation offices certainly helped
+at times to suggest a leading thought, or to guide the worshipper as to
+the Church's intention in the recitation of this or that Psalm.  (Note
+C, p. 104.)  Sometimes indeed, the connection between the verses of a
+Psalm is really very slight, more a matter
+<SPAN CLASS="pagenum">{<A NAME="P28"></A>28}</SPAN>
+of suggestion or
+association than of logic.  Such is the case in "proverbial" Psalms,
+like the 33rd, 34th, and 37th, or the 119th.  But in others it is well
+worth the effort to gain a continuous view of the Psalm as a whole.  A
+simple commentary will give this, or even sometimes the R.V. alone, or
+the headings in the A.V., such as the very suggestive one prefixed to
+the 110th: "1 The kingdom, 4 the priesthood, 5 the conquest, 7 and the
+passion of Christ." (Note D, p. 106.)
+</P>
+
+<P>
+There are also difficulties caused by a real obscurity in the Hebrew,
+or by mistranslations.  Here, again, a comparison with the R.V. is of
+great value.  The meaning of the 87th springs to light at once when we
+read "This one was born there," instead of the mysterious "Lo, there
+was he born," etc.  The Psalm refers not to the birth of the Messiah,
+but to the new birth of individuals out of the heathen races who thus
+become citizens of Sion.  "So let indignation vex him, even as a thing
+that is raw" (lviii. 8), becomes certainly more intelligible as "He
+shall take them away with a whirlwind, the green and the burning alike"
+(a metaphor from a traveller's fire of brushwood, blown away by a
+sudden wind); and even if "the beasts of the people" remains still
+obscure in Ps. lxviii. in the revised
+<SPAN CLASS="pagenum">{<A NAME="P29"></A>29}</SPAN>
+translation, its "why hop ye
+so, ye high hills?" is more significant when it is read&mdash;
+</P>
+
+<P CLASS="poem">
+Why look ye askance, ye high mountains:<BR>
+At the mountain which God hath desired for His abode?<BR>
+</P>
+
+<BR>
+
+<P>
+Sometimes the alteration of a single word makes the difference between
+obscurity and sense, as in xlix. 5, where "the wickedness of my heels"
+becomes intelligible as "iniquity at my heels"; or in Ps. xlii., where
+"Therefore will I remember thee concerning the land of Judah and the
+little hill of Hermon" is made clear at once by the substitution of
+"from" for "concerning."  The verse is the cry of the exile, who, far
+away in northern Palestine, among the sources of the Jordan, yearns for
+the Temple and its services, which he is no longer able to visit.
+</P>
+
+<P>
+Doubtless the reasons which prevented the older version of the Psalms
+being changed in the Prayer Book in the seventeenth century, when other
+passages of Scripture were revised, still hold good.  Neither A.V. nor
+R.V. are so well adapted for music, nor have they endeared themselves
+to the worshipper by daily use.  Those who have time and opportunity
+may
+<SPAN CLASS="pagenum">{<A NAME="P30"></A>30}</SPAN>
+discover for themselves more exact meanings or clear up
+difficulties by private study.  But even those who have not may find
+that there are better uses of the Psalter than a merely intellectual
+grasp of its meaning.  Possibly an occasional obscurity may even have a
+humbling or awe-inspiring effect on the mind.  The strange version of
+the Vulgate of Ps. lxxi. 14, though incorrect, is not without its point:
+</P>
+
+<P CLASS="poem">
+Quoniam non cognovi litteraturam,<BR>
+introibo in potentias Domini.[<A NAME="chap01bfn1text"></A><A HREF="#chap01bfn1">1</A>]<BR>
+</P>
+
+<BR>
+
+<P>
+Learning by itself can never lift the soul on the wings of devotion and
+worship.  The unlearned, Christ's "little ones," have in every age
+found a voice that spoke to them in the liturgy of the Catholic Church,
+even though its accents were inarticulate, and its message music rather
+than words.  Such considerations may prevent us distressing ourselves
+because something, perhaps much, in the Church's book of praise is
+unintelligible and must remain so.
+</P>
+
+<P>
+Two practical suggestions may be offered here to those who find
+themselves hindered in devotion by the difficulties of the Psalter, by
+its rapid transitions, or its constantly varying tone.  The leading
+purpose of the Psalter in
+<SPAN CLASS="pagenum">{<A NAME="P31"></A>31}</SPAN>
+the Church's use is expressed in its
+Hebrew title, <I>Tehillim</I>, "praises."  "We shall do well," says Dr.
+Cheyne, "to accustom ourselves to the intelligent use of this title,
+and to look out in every psalm for an element of praise."  It is good
+to allow this thought to dominate our mind while the Psalms are being
+read or sung in the Church's service.  For this and for that our
+fathers in the Faith thanked God; for what He had revealed, or promised
+or done.  And He is the same, He changes not.  Ever and anon as the
+service proceeds, a verse will suggest some ground of thanksgiving for
+ourselves or for the Church we love.  We need to keep our minds, like
+our bodies, in the attitude of praise and aspiration, like that exiled
+lover of his nation who wrote Ps. cvi.:
+</P>
+
+<P CLASS="poem">
+Remember me, O Lord, according to the favour that Thou<BR>
+<SPAN STYLE="margin-left: 2em">bearest unto Thy people:</SPAN><BR>
+O visit me with Thy salvation;<BR>
+That I may see the felicity of Thy chosen:<BR>
+And rejoice in the gladness of Thy people,<BR>
+And give thanks with Thine inheritance.<BR>
+<SPAN STYLE="margin-left: 5em">(cvi. 4, 5.)</SPAN><BR>
+</P>
+
+<BR>
+
+<SPAN CLASS="pagenum">{<A NAME="P32"></A>32}</SPAN>
+
+<P>
+Not only the attitude of praise should be cultivated, but also that of
+sympathy.  This will be especially fruitful as we take upon our lips
+these constantly recurring expressions of penitence, struggle, and
+sorrow.  These are certain to be at times unreal to us, unless we can
+remember that we recite them not merely for ourselves, but as part of
+the Church's intercession for the world, in which it is our privilege
+to take part.  Others are suffering under the burden of sin and grief,
+others are overwhelmed with sorrow, racked with pain, harried by the
+slanderer and the persecutor.  It is such as these that we remember
+before God, as fellow-members of the one body.  And will not such a
+remembrance, such sympathy, bring us very near to our blessed Lord's
+own use of the Psalter in His days on earth, Who "Himself took our
+infirmities and bore our sicknesses"?
+</P>
+
+<BR>
+
+<P>
+Yet beyond all these difficulties of language, history, and modes of
+thought, whether they yield to study or not, there are outstanding
+<I>moral</I> difficulties of the Psalter.  Some of the Psalms appear to be
+inconsistent with the spirit of the Gospel, or even with the moral
+sense of mankind, educated as it has been for so long in the
+Gospel-school.  This objection seems at first
+<SPAN CLASS="pagenum">{<A NAME="P33"></A>33}</SPAN>
+sight a more serious
+difficulty than any of the others; but before it can be satisfactorily
+dealt with, another and more fundamental question must be faced.  What
+is the attitude, as a whole, of the objector to the revealed word of
+God?  There are those to whom the Psalms seem to speak altogether in an
+alien tongue, who find the recitation of them in the Church's service
+"tedious" (a reason alleged recently as one of those which keep people
+from attending church), to whom the 119th Psalm appears to be
+"mechanical and monotonous," whose very expression in church proclaims
+them "bored."  Such feelings may be only the result of ignorance, or
+lack of effort, or inherited misconceptions.  Or the reason may lie
+deeper.  The worship of the Catholic Church can only be understood by
+those who are of the mind of the Church, who have learned to place
+themselves in the believer's attitude towards God and His revelation.
+</P>
+
+<P>
+However much the word "conversion" may have been abused, and turned
+into a mere catchword or shibboleth, it is unquestionable that the
+Christian religion demands a fundamental change of mind and attitude, a
+change which does not come by education only, nor by any natural
+process.  There is a hidden wisdom in the Church which to the natural
+man is
+<SPAN CLASS="pagenum">{<A NAME="P34"></A>34}</SPAN>
+"foolishness" (1 Cor. ii. 14); it can only be learned by
+those who humbly set themselves to be taught by the Spirit.  This
+change, come it suddenly or very slowly, must have its effect upon the
+whole man, his intellect, as well as his heart and will.  "There is
+nothing hid from the heat thereof."  Especially will it rule our
+attitude towards Holy Scripture.  Without such a change neither
+historical nor grammatical explanations can make the Scripture sweet or
+even intelligible.  Not least will our comprehension of the Psalter be
+influenced by it.  How impossible is it really to say, "Lord, what love
+have I unto Thy law," if one has never realised that there is a law of
+God, supreme and absolute, to be read in the Scriptures and in the
+witness of the Church; and that only in obedience to this law can man
+find his true self and "walk at liberty."  It is vain to seek to be
+critics before we are disciples.  And the Psalter is clearly meant for
+the initiated, not for him who merely follows the crowd.  The Divine
+Office, which the Psalter fills and dominates, is the means whereby the
+instructed faithful express their unchanging delight in, and loyalty
+to, what they have received freely from God.  It is not the Church's
+message to the unconverted world, nor the voice of man's natural
+desires and sympathies,
+<SPAN CLASS="pagenum">{<A NAME="P35"></A>35}</SPAN>
+undisciplined by grace.  The Catholic
+temper, the mind of the Church, is an absolute first principle in the
+right use of the Church's book of praise, and the key to its chief
+difficulties.
+</P>
+
+<P>
+Bearing this in mind, let us endeavour to face, in conclusion, this
+moral difficulty of some parts of the Psalter&mdash;a difficulty which
+undoubtedly causes pain and uncertainty to some who are really devout,
+and which has led many to ask for a revised or expurgated Psalter for
+the public services.  First, there is what appears to be the
+self-righteousness of the Psalter.  Side by side with the most perfect
+expressions of humility and penitence, there are found protestations of
+innocence and purity which, if they were merely personal, we should
+rightly hesitate to make our own.  But the "I" of the Psalter is not
+merely personal; it is the collective voice of the Church, and of the
+Church in her ideal aspect, such as we confess her in the Creed&mdash;"one,
+holy, Catholic."  It is the voice of the great company of the holy
+souls from the beginning of the world, on earth and beyond the veil.
+It is with these that we recite our psalms, with these that we humbly
+associate ourselves, it is their righteousness that we seek to make our
+own, for it is the righteousness of Christ.
+</P>
+
+<P>
+And if the "I" of the Psalter is the
+<SPAN CLASS="pagenum">{<A NAME="P36"></A>36}</SPAN>
+self-expression of the
+Communion of Saints, still more is it the voice of the King of Saints,
+the immaculate Lamb, in whose Name we offer our worship.
+</P>
+
+<P>
+But there is still the problem of the Psalms of Imprecation.  What can
+we say of their apparent fierceness and vindictiveness, their
+reflection of the stormy passions and bitter warfare of a primitive
+age?  There is much indeed that can be rightly urged, here, as in the
+other Old Testament writings, from the point of view of the difference
+between Hebrew modes of expression and our own, and from the
+progressive character of revelation, much that may help to remove
+prejudice and clear away apparent inconsistencies.  But the larger view
+of the Psalter as the book primarily of the Church is of still greater
+importance.  The imprecations of the Psalms, though expressed in so
+vividly personal a manner, are no more personal than the protestations
+of innocency.  They express rather that age-long passion for
+righteousness, that burning belief in a moral Judge of the world Who
+must do right, which have always been the Church's saving salt among
+the corruptions and indifference of the world.  It is this spirit that
+inspires them, rather than the thirst for
+<SPAN CLASS="pagenum">{<A NAME="P37"></A>37}</SPAN>
+vengeance or the
+vindication of self.  They express the Church's belief that there is a
+world-conflict ever proceeding between the cause of God, the cause of
+truth and right, and the passions of men urged on by the powers of evil.
+</P>
+
+<P CLASS="poem">
+For lo, Thine enemies make a murmuring:<BR>
+And they that hate Thee have lift up their head.<BR>
+They have imagined craftily against Thy people:<BR>
+And taken counsel against Thy secret ones.<BR>
+<SPAN STYLE="margin-left: 4em">(lxxxiii. 2, 3.)</SPAN><BR>
+</P>
+
+<P CLASS="poem">
+Lay hand upon the shield and buckler:<BR>
+And stand up to help me.<BR>
+Bring forth the spear and stop the way<BR>
+<SPAN STYLE="margin-left: 2em">against them that persecute me:</SPAN><BR>
+Say unto my soul, I am thy salvation.<BR>
+<SPAN STYLE="margin-left: 4em">(xxxv. 2, 3.)</SPAN><BR>
+</P>
+
+<BR>
+
+<P>
+This sense of an irreconcilable conflict between the malignity of evil
+and the will of God, between the carnal mind and that reflection of
+God's will which He has implanted in the human conscience, is much to
+seek in our own day.  We are too much inclined to minimise the reality
+of sin, and to imagine that it is
+<SPAN CLASS="pagenum">{<A NAME="P38"></A>38}</SPAN>
+disappearing before civilisation
+and the growth of gentler ways and sentiments.  The Psalmists knew
+better&mdash;they knew that the battle was to the death, and that God alone
+can win His own victory; and they express, sternly and roughly perhaps,
+but with the utmost sincerity, their undying faith that He will; that
+the overthrow of malice and falsehood and treachery must one day be
+manifested,
+</P>
+
+<P CLASS="poem">
+God shall suddenly shoot at them with a swift arrow,<BR>
+</P>
+
+<P CLASS="noindent">
+and that the part we each have played in the battle will be the true
+measure of our worth.
+</P>
+
+<P CLASS="poem">
+All they that are true of heart shall be glad.<BR>
+<SPAN STYLE="margin-left: 4em">(lxiv.)</SPAN><BR>
+</P>
+
+<P CLASS="noindent">
+In this sense we may even repeat the dreadful conclusion of the
+Babylonian exiles' Psalm:
+</P>
+
+<P CLASS="poem">
+Blessed shall he be that taketh thy children:<BR>
+And throweth them against the stones.<BR>
+<SPAN STYLE="margin-left: 4em">(cxxxvii.)</SPAN><BR>
+</P>
+
+<P CLASS="noindent">
+For what are Babylon and her children but the powers of falsehood,
+oppression, and cruelty? and blessed still and ever is he who is afire
+with indignation against such things, who scorns
+<SPAN CLASS="pagenum">{<A NAME="P39"></A>39}</SPAN>
+any easy
+compromise with them, who burns to deal a blow at them for Jerusalem's
+sake!
+</P>
+
+<P>
+And there is still another justification for the continued use of these
+Psalms, which will be understood by those who have begun to be
+disciples in the Church's school.  The Psalms are not merely the
+response to revelation, they are part of that revelation themselves.
+The Church uses them not as mere human utterances, but as the inspired
+words which God Himself has given her, and which the Lord Jesus
+consecrated by His own personal use of them.  God cannot contradict
+Himself.  The Gospel may expand the Law, or do away with its letter in
+order to bring out the underlying spirit, but it cannot abrogate it.
+If there were a real discrepancy between the imprecatory Psalms and the
+New Testament, it would be scarcely conceivable that the first word of
+Scripture quoted in the first history of the Church would be that
+sentence already alluded to:
+</P>
+
+<P CLASS="poem">
+Let his habitation be made desolate:<BR>
+And let no man dwell therein.<BR>
+</P>
+
+<BR>
+
+<P>
+The severities of the Psalms are matched by the severities of the
+Gospels.  There is no real difference between our Lord's sentence on
+the scribes and Pharisees, "Behold, your house is
+<SPAN CLASS="pagenum">{<A NAME="P40"></A>40}</SPAN>
+left unto you
+desolate," and the sentence which the Holy Spirit puts into our mouth
+against the hypocrite and the traitor, "Let his children be fatherless:
+and his wife a widow" (cix. 8).  God is still "a God of judgment" and a
+"consuming fire," and there is a "wrath of the Lamb" revealed, even
+though He is "the Lamb of God that taketh away the sins of the world."
+</P>
+
+<P>
+God has, as it were, put upon our lips, in these Psalms, His own great
+condemnation of sin, and made us our own judges.  We recite,
+remembering that it is His word, and not our own, the denunciation of
+the sensual and the covetous, the traitor and the liar, the persecutor,
+the slanderer, and the hypocrite.  From this point of view the
+recitation of such Psalms as the 69th or the 109th should be an
+exercise of personal humility, of godly fear for ourselves and others,
+and might well bring to our mind often that other great challenge of
+the Spirit:
+</P>
+
+<P CLASS="poem">
+Why dost thou preach My laws, and takest My covenant in thy mouth?<BR>
+Whereas thou hatest to be reformed:<BR>
+And hast cast My words behind thee.<BR>
+<SPAN STYLE="margin-left: 4em">(Ps. l. 16, 17.)</SPAN><BR>
+</P>
+
+<BR>
+
+<SPAN CLASS="pagenum">{<A NAME="P41"></A>41}</SPAN>
+
+<P>
+These are considerations which surely ought to be well weighed before
+we seek to make the Psalter a book of "smooth things" only, or
+eliminate any part of its witness.  There are no short or easy methods
+applicable to its deeper difficulties.  Like all the ultimate problems
+of faith, they fade away only before the uncreated Light of the Spirit
+of God, when He visits the heart.
+</P>
+
+<P CLASS="poem">
+I have heard of Thee by the hearing of the ear:<BR>
+But now mine eye seeth <I>Thee</I>.<BR>
+<SPAN STYLE="margin-left: 4em">(Job xlii. 5.)</SPAN><BR>
+</P>
+
+<BR><BR>
+
+<P CLASS="footnote">
+<A NAME="chap01bfn1"></A>
+[<A HREF="#chap01bfn1text">1</A>] "Inasmuch as I know not man's learning, I will enter into the
+mighty works of the Lord."
+</P>
+
+<BR><BR><BR>
+
+<A NAME="chap02"></A>
+
+<SPAN CLASS="pagenum">{<A NAME="P43"></A>43}</SPAN>
+
+<H3 ALIGN="center">
+LECTURE II
+</H3>
+
+<H3 ALIGN="center">
+CHRIST IN THE PSALTER
+</H3>
+
+<P CLASS="intro">
+Paravi lucernam Christo meo.
+</P>
+
+<BR>
+
+<P>
+Jewish and Christian tradition alike connect the Psalter with the great
+name of David.  Whether David himself wrote any of the Psalms or not is
+a question that may continue to agitate the minds of scholars.  But
+there can be no question that the permanency of the throne of David and
+the Divine promises on which it rested are leading thoughts in the
+Psalter.  The starting-point must be sought earlier in the Old
+Testament, in the great oracle communicated by Nathan to David (2 Sam.
+vii., referred to directly in Ps. lxxxix. 20, etc.), "Thy throne shall
+be established for ever."  In this was recognised from the first
+something more than a mere promise of the long continuance of the crown
+in the family of the son of Jesse.  It carried with it some special
+sanction and
+<SPAN CLASS="pagenum">{<A NAME="P44"></A>44}</SPAN>
+blessing over and above the ordinary Divine authority
+of heaven-anointed kings.  The words "I will be his Father, and he
+shall be My son" seemed to imply a peculiar and unique relationship
+between God Himself, the true King of Israel, and His earthly
+representative.  The comment ascribed to David himself is significant:
+"Is this the manner of <I>man</I>, O Lord God?"  No mere human sovereignty,
+however glorious or firmly settled, would satisfy such a prophecy as
+this.
+</P>
+
+<P>
+The thoughts of the pious in Israel must have dwelt often and deeply in
+after-time upon this promise and its connection with the Divine calling
+of the sacred nation and her mission in the world.  It is remarkable
+how persistently this thought of the permanence and supernatural
+character of the Davidic sovereignty recurs in the prophetic
+writings&mdash;even when the crown had passed to an unworthy head, or seemed
+to have been plucked off for ever.  Jeremiah, when the clouds are
+gathering thickly round the doomed city, foretells that the covenant of
+David will be as lasting as that of "the day and the night in their
+season," and that the seed of David will be unnumbered "as the host of
+heaven and the sand of the sea" (Jer. xxxiii.).  Ezekiel from his
+far-off exile
+<SPAN CLASS="pagenum">{<A NAME="P45"></A>45}</SPAN>
+by the waters of Babylon, while he proclaims the
+Divine sentence against the degenerate son of David&mdash;"Remove the mitre,
+and take off the crown: this shall be no more: ... I will overturn,
+overturn, overturn it, ... until He come Whose right it is"&mdash;predicts
+the time when Judah and Ephraim shall be one, and "David My servant
+shall be their prince for ever" (Ezek. xxi. 26, 27, xxxvii. 15-28).
+Haggai, in the days of the Return, continues the promise to the
+uncrowned prince, Zerubbabel&mdash;"I have chosen thee, saith the Lord of
+hosts" (Hag. ii. 23).
+</P>
+
+<P>
+It is not to be wondered at that in the Psalter, the inspired response
+of worshipping Israel to the revelation of God, we should find Psalms
+that rejoice in this indestructible and royal hope, Psalms that look
+beyond present failures and imminent perils to a perfect fulfilment of
+what God had spoken "sometime in visions to His saints."  Thus the 2nd
+Psalm tells triumphantly of the Divine "law" or "decree" concerning
+David's son, and sees in it the assurance of a world-wide empire, the
+discomfiture of the raging of the nations and the gathering of the
+kings of the earth:
+</P>
+
+<P CLASS="poem">
+Thou art My son, this day have I begotten thee.<BR>
+<SPAN CLASS="pagenum">{<A NAME="P46"></A>46}</SPAN>
+Desire of Me, and I shall give thee the heathen for thine inheritance:<BR>
+And the utmost parts of the earth for thy possession.<BR>
+</P>
+
+<BR>
+
+<P>
+The 18th describes the Almighty riding on His chariot of whirlwind and
+storm, coming down from heaven itself in His condescension, to pluck
+His anointed out of "many waters," "to deliver him from the strivings
+of the people, and to make him the head of the heathen."  The 45th
+tells, with "the pen of a ready writer," of this everlasting sceptre
+and throne, founded on truth and righteousness, of a king to whom
+Divine titles are given, "anointed with the oil of gladness above his
+fellows," and sees in the marriage of this king with a foreign princess
+the earnest of a kingdom over all the earth.  The 72nd describes not
+only the prosperity, but the moral greatness of this empire stretching
+from sea to sea, "from the river to the ends of the earth."  Not like
+the giant empires of the East, founded on aggression and cruelty, with
+no motive but the monstrous pride of their founders and rulers, the
+Davidic king is to be the champion of the poor, the needy, and the
+helpless:
+</P>
+
+<P CLASS="poem">
+He shall deliver their souls from falsehood and wrong:<BR>
+<SPAN CLASS="pagenum">{<A NAME="P47"></A>47}</SPAN>
+And dear shall their blood be in his sight.<BR>
+</P>
+
+<BR>
+
+<P>
+The 89th, while it tells how God has found David His servant and
+anointed him with holy oil, and made him "His first-born, higher than
+the kings of the earth," is bold to face in those later days the
+agonising problem of the apparent failure of all this lofty promise:
+</P>
+
+<P CLASS="poem">
+But Thou hast abhorred and forsaken Thine anointed:<BR>
+And art displeased at him.<BR>
+Thou hast broken the covenant of Thy servant,<BR>
+And cast his crown to the ground.<BR>
+</P>
+
+<P>
+"Lord, how long? ... Lord, where are Thy old loving-kindnesses? ...
+Remember, Lord!"
+</P>
+
+<BR>
+
+<P>
+The 132nd, also apparently a Psalm of a later age, though ascribed to
+David, dwells with joy on David's love of the sanctuary of God, pleads
+for the fulfilment of the promise, asks that the lamp may not be put
+out, nor the face of God's anointed "turned away" in confusion.
+</P>
+
+<P>
+Rightly are such Psalms as these called "Messianic."  We feel that even
+those who
+<SPAN CLASS="pagenum">{<A NAME="P48"></A>48}</SPAN>
+originally wrote them looked for more than "transitory
+promises."  They were learning to look for the redemption of Israel and
+of the world itself through Israel and her kings.  They were bold to
+believe, even when the crown was gone and the purple faded, and Israel
+was no longer a sovereign state, that the ancient word of God to David
+could never be exhausted.  So when at last the great message of the
+Archangel came to the virgin of the house of David, it was felt by
+those who had read aright the history of their nation that here was no
+mere fanciful resuscitation of a dead past, but the vindication of
+God's undying purpose: "He shall be great, and shall be called the Son
+of the Most High: and the Lord God shall give unto Him the throne of
+His father David: and He shall reign over the house of Jacob for ever;
+and of His kingdom there shall be no end" (Luke i. 32, 33).
+</P>
+
+<P>
+It was therefore strictly legitimate, and in line with all the history
+of revelation, that the Christian Church should adopt these Messianic
+Psalms as her own thanksgiving for the mysteries of the Incarnation.
+Thus on Christmas Day she welcomes the Nativity in some of the Psalms
+already alluded to&mdash;in that which tells of the reconciliation of
+mankind with one
+<SPAN CLASS="pagenum">{<A NAME="P49"></A>49}</SPAN>
+another and with God under the figure of the
+marriage between the anointed King and the king's daughter "all
+glorious within" (xlv.); in that which pleads the great promises to him
+who so loved God's presence that he would not "suffer his eyes to sleep
+nor his eyelids to slumber" until he had found a permanent
+resting-place for that presence among men (cxxxii.); or in that, again,
+which in the strength of faith can gaze even on the casting down of the
+throne and the breaking of the covenant, resting still on God's
+faithfulness among "the rebukes of many people" (lxxxix.).
+</P>
+
+<P>
+But there are other Psalms which, if they cannot strictly be called
+Messianic, yet bear their witness to another aspect of the same great
+hope of Israel.  In the voice of prayer, or joyful confidence, they
+look forward to some <I>coming</I> of God to earth, some visible
+manifestation of His righteousness and His world-wide purpose:
+</P>
+
+<P CLASS="poem">
+For He cometh, for He cometh to judge the earth:<BR>
+And with righteousness to judge the world,<BR>
+<SPAN STYLE="margin-left: 2em">and the people with His truth</SPAN><BR>
+<SPAN STYLE="margin-left: 4em">(xcvi. 13),</SPAN><BR>
+</P>
+
+<SPAN CLASS="pagenum">{<A NAME="P50"></A>50}</SPAN>
+
+<P CLASS="noindent">
+or&mdash;
+</P>
+
+<P CLASS="poem">
+Bow Thy heavens, O Lord, and come down:<BR>
+Touch the mountains, and they shall smoke.<BR>
+<SPAN STYLE="margin-left: 4em">(cxliv. 5.)</SPAN><BR>
+</P>
+
+<BR>
+
+<P>
+In the 85th, one of the Psalms appointed for Christmas Day, this advent
+of God is spoken of in words which are re-echoed in the prologue to S.
+John's Gospel (i. 14) as a dwelling or "tabernacling" of God's glory,
+not in the darkness of a Holy of Holies (as the later Jews imagined the
+Shekinah), but as a new and permanent fact in the moral order of the
+world:
+</P>
+
+<P CLASS="poem">
+For His salvation is nigh them that fear Him:<BR>
+That glory may dwell in our land.<BR>
+Mercy and truth are met together:<BR>
+Righteousness and peace have kissed each other.<BR>
+Truth shall flourish out of the earth:<BR>
+And righteousness hath looked down from heaven.<BR>
+</P>
+
+<BR>
+
+<P>
+In such prophetic visions as these, as well as in the Psalms that speak
+of the glories of the Messianic King, the Christian conscience has
+<SPAN CLASS="pagenum">{<A NAME="P51"></A>51}</SPAN>
+
+rightly recognised definite predictions of the coming of Christ, of Him
+Who was both "the effulgence of God's glory" (Heb. i. 3) and also, by
+His human birth, the Son of David and King of Israel, and Who
+manifested the holiness of God in human flesh and blood.  He Himself,
+when He came, selected from the Psalms one striking phrase, in which
+both ideas, the Divine glory and the human calling, are combined.  For
+He quotes, as a witness to Himself and as a corrective of imperfect
+views, the 110th Psalm (again a proper Psalm for Christmas Day), where
+the Messianic King is spoken of both as Ruler and Victor and Priest of
+humanity, and as standing also in a unique relationship to God, which
+exalts Him far above any mere earthly connection with David:
+</P>
+
+<P CLASS="poem">
+The Lord said unto my Lord:<BR>
+Sit thou on My right hand&mdash;<BR>
+If David then calleth him Lord, how is he his son?<BR>
+<SPAN STYLE="margin-left: 4em">(Matt. xxii. 45.)</SPAN><BR>
+</P>
+
+<BR>
+
+<P>
+But besides all these prophecies, which look onward to the great
+outcome of Israel's history, there is another and wider sense, as the
+Christian Fathers apprehended, in which the whole Psalter is the book
+of the
+<SPAN CLASS="pagenum">{<A NAME="P52"></A>52}</SPAN>
+Incarnation and speaks of Christ.  "David," says S. Jerome,
+"on his harp and ten-stringed lute, sings throughout of Christ, and
+brings Him up from the dead."  However fanciful and over-subtle the
+early Christian commentators may seem to us in their working out of
+this idea, they had grasped a profound truth.  When we once recognise
+that Christ, knowing Who He was and why He came into the world (<I>cf.</I>
+John xiii. 1), must in the Jewish services or in private prayers have
+recited the Psalms with a perfect intention, and found in them the true
+expression of Himself, with regard both to the eternal Father and to
+His brethren, we are compelled to admit the possibility of each verse
+of the Psalms having some bearing on the Incarnation.  It is a
+conclusion which might at first sight seem extravagant; but it forces
+itself upon us as we realise the true humanity of the Saviour.  He is
+"the Son of Man"; He took of the substance of His Virgin-mother the
+fulness of human nature; He has a human body, a human soul, a human
+spirit; He is "the second Adam," the great Head of our race, Who, in
+the striking phrase of S. Irenaeus, has "summed up" (<I>recapitulavit</I>)
+all humanity and all the long history of man.  "For verily, not of
+angels doth He take hold, but He taketh hold of the
+<SPAN CLASS="pagenum">{<A NAME="P53"></A>53}</SPAN>
+seed of
+Abraham" (Heb. ii. 16).  He has gathered into Himself all truly human
+experience, the hopes of humanity, and its sufferings; its infinite
+pathos, its capacity of sorrow and of joy, its progress towards God,
+and its final apprehension and vision of God.
+</P>
+
+<P>
+This is the key to the most constant feature of the Psalter, the
+portrait of the Righteous Sufferer.  Whether we regard it as the
+personification of the holy nation or the self-expression of human
+conscience in its moral witness and its conflicts, it is an ideal that
+is only fulfilled in the Just One, Jesus Christ.  He appeared in the
+world as the pattern Man, in Whom the Divine image is perfected and
+Whose moral nature corresponds with that holiness which is God's
+essential character.  He appeared, too, as the perfect realisation of
+the filial spirit, that spirit of sonship which is the true attitude of
+the creature towards the Creator.  Therefore it is in Christ Himself
+that the witness of the Psalms to righteousness, their expression of
+man's effort towards his ideal, is taken up, illuminated, made perfect.
+Therefore it is that a New Testament writer is found applying directly
+and without question to Christ not only the descriptions of the
+self-revealing God of the Old Testament, "Thou, Lord, in the beginning
+hast
+<SPAN CLASS="pagenum">{<A NAME="P54"></A>54}</SPAN>
+laid the foundation of the earth, and the heavens are the
+works of Thy hands" (Heb. i. 10, from Ps. cii.), and the portrait of
+the Messianic King, "The sceptre of uprightness is the sceptre of Thy
+kingdom" (<I>ib.</I>, from Ps. xlv.), but also the description of <I>man</I> in
+his ideal excellence and supremacy:
+</P>
+
+<P CLASS="poem">
+Thou madest him a little lower than the angels;<BR>
+Thou crownedst him with glory and honour,<BR>
+And didst set him over the works of Thy hands<BR>
+<SPAN STYLE="margin-left: 4em">(Heb. ii., from Ps. viii.),</SPAN><BR>
+</P>
+
+<P CLASS="noindent">
+and that word in which some unknown psalmist and prophet had
+consecrated the free obedience of his will to God, as a higher offering
+than the sacrifices of the Law:
+</P>
+
+<P CLASS="poem">
+Wherefore when He cometh into the world, He saith,<BR>
+Sacrifice and offering Thou wouldest not,<BR>
+But a body didst Thou prepare for Me;<BR>
+In whole burnt offerings and sacrifices for sin<BR>
+<SPAN STYLE="margin-left: 2em">Thou hadst no pleasure:</SPAN><BR>
+Then said I, Lo, I am come<BR>
+<SPAN CLASS="pagenum">{<A NAME="P55"></A>55}</SPAN>
+(In the roll of the book it is written of Me)<BR>
+To do Thy will, O God."<BR>
+<SPAN STYLE="margin-left: 4em">(Heb. x., from Ps. xl.)</SPAN><BR>
+</P>
+
+<BR>
+
+<P>
+This line of interpretation may be followed out with great spiritual
+profit in the varied aspects of the Psalms.  The thanksgivings of the
+Psalter are in the same spirit as those recorded by the Evangelists
+from our Lord's own lips, as when He thanked the Father for the
+revelation made to babes rather than to the wise and understanding
+(Matt. xi. 25), or at the grave of Lazarus gave thanks that His prayer
+was heard (John xi. 41).  The prayers of the Psalter might well be
+those in which the Incarnate Son communed with the Father.  For He
+fought our human battle with the human weapons of faith and prayer.
+The great description given by the author of the Epistle to the Hebrews
+of Christ as "the Author and Finisher of our faith" (Heb. xii. 2),
+implies One Who inaugurated our effort of faith by Himself first taking
+part in it, and Himself perfectly accomplished it by bearing to the
+very final and utmost strain our human temptations.  Hence we may hear
+the voice of Christ Himself in those pathetic outcries of the Psalter;
+in its appeal of faith as the Righteous One wrestles with doubt and
+<SPAN CLASS="pagenum">{<A NAME="P56"></A>56}</SPAN>
+depression or faces the contradiction of sinners; in its stedfast
+hold on God even when sin is triumphing, and a world created good seems
+given over into the hand of the wicked.  All these utterances have a
+new meaning, a fuller efficacy, when we recognise in them the words of
+the "Man of Sorrows and acquainted with grief."  There is nothing
+either fantastic or presumptuous in this reading of the Gospel in the
+Psalter.  Did not He Himself vouchsafe to shew us something of this
+human struggle of faith in the words spoken on the eve of His Passion,
+when He confessed that His soul was troubled, and He would fain have
+said, "Father, save Me from this hour" (John xii. 27)?  Did He not lift
+the veil even further in admitting us to the dark sanctuary of
+Gethsemane, in suffering us to hear even His utterances from the Cross?
+</P>
+
+<P>
+The fourth Word from the Cross, so often misunderstood, is the opening
+of the 22nd Psalm.  This cry at the climax of the Passion is really the
+voice of faith, faith triumphing over desolation of spirit, faith
+holding on by the unseen, amidst the falling away and the vanishing for
+the time of every consolation.  It is not <I>merely</I> "Why didst Thou
+forsake Me?" but it is "My God, My God," the fundamental confession of
+a personal faith in a personal God, seeing Him
+<SPAN CLASS="pagenum">{<A NAME="P57"></A>57}</SPAN>
+Who is invisible,
+waiting for Him Who hides His face, believing, even though His truth
+and justice seem blotted out of the world, that God is, and that He is
+still "enthroned upon the praises of Israel" (v. 3).  And this faith
+finds its last utterance of peace and thanksgiving and renewed
+consciousness of union with the Father in the seventh Word, again from
+the Psalter, "Into Thy hands I commend My spirit" (Ps. xxxi. 6).
+</P>
+
+<P>
+One of the most fruitful lines of Christian meditation will be found in
+this Christological aspect of the Psalms.  It throws a wonderful light
+on the inner life of our Lord, and gives the Psalter a value which no
+merely literary study could give.
+</P>
+
+<P>
+The five Psalms appointed by our Church for Good Friday are a rich
+storehouse of the secrets of the Passion.  The 22nd and the 69th bear
+upon it very directly, and present many points of similarity.  In each
+the sufferings of the Righteous are described minutely and
+pathetically, in each these sufferings lead on to triumph and to the
+assurance of their world-wide efficacy:
+</P>
+
+<P CLASS="poem">
+All the ends of the earth shall remember themselves,<BR>
+<SPAN STYLE="margin-left: 2em">and be turned unto the Lord:</SPAN><BR>
+<SPAN CLASS="pagenum">{<A NAME="P58"></A>58}</SPAN>
+And all the kindreds of the nations shall worship before Him.<BR>
+<SPAN STYLE="margin-left: 4em">(xxii. 27.)</SPAN><BR>
+</P>
+
+<P CLASS="poem">
+For God will save Sion, and build the cities of Judah:<BR>
+That men may dwell there and have it in possession.<BR>
+The posterity also of His servants shall inherit it:<BR>
+And they that love His Name shall dwell therein.<BR>
+<SPAN STYLE="margin-left: 4em">(lxix. 36, 37.)</SPAN><BR>
+</P>
+
+<BR>
+
+<P>
+Each, again, in its picture of undeserved suffering, brings out the
+true nature and the malignity of <I>sin</I>.  In the 22nd sin is portrayed
+in its cruelty and its irrational character, as if men led by it were
+but wild beasts, "wild oxen," "bulls of Bashan," "dogs," and "lions."
+In the 69th we see its ingratitude, and its pitiless and causeless
+malice, and the fact that, whatever its immediate object, it is really
+directed against God Himself:
+</P>
+
+<P CLASS="poem">
+For Thy sake I have suffered reproach.<BR>
+<SPAN STYLE="margin-left: 2em">*&nbsp;&nbsp;&nbsp;&nbsp;      *&nbsp;&nbsp;&nbsp;&nbsp;      *&nbsp;&nbsp;&nbsp;&nbsp;      *&nbsp;&nbsp;&nbsp;&nbsp;      *</SPAN><BR>
+The reproaches of them that reproached Thee are fallen upon me.<BR>
+</P>
+
+<BR>
+
+<P>
+Both these Psalms, again, contain what we
+<SPAN CLASS="pagenum">{<A NAME="P59"></A>59}</SPAN>
+must confess to be
+definite predictions of details of the Passion.  The 22nd tells of the
+very words and gestures which the chief priests and Pharisees in their
+blindness made use of to insult the Crucified:
+</P>
+
+<P CLASS="poem">
+All they that see me laugh me to scorn:<BR>
+They shoot out their lips, and shake their heads, saying,<BR>
+He trusted in God, that He would deliver him:<BR>
+Let Him deliver him now, if He will have him.<BR>
+<SPAN STYLE="margin-left: 4em">(<I>Cf.</I> Matt, xxvii. 39-43.)</SPAN><BR>
+</P>
+
+<BR>
+
+<P>
+Another startling prediction is that of the piercing of the hands and
+the feet.  No such punishment was used by the Jews, or endured, as far
+as we know, by any of the martyrs of the Old Testament.  All the four
+Evangelists, again, note the literal fulfilment of xxii. 18:
+</P>
+
+<P CLASS="poem">
+They part my garments among them:<BR>
+And cast lots upon my vesture.<BR>
+</P>
+
+<BR>
+
+<P>
+Indeed, this 22nd Psalm along with Isaiah liii. stands forth beyond all
+the other writings of the Old Testament as a witness which is proof
+against all attempts to explain it away, to the
+<SPAN CLASS="pagenum">{<A NAME="P60"></A>60}</SPAN>
+truth that "the
+Spirit of Christ" was in the prophets "testifying beforehand of the
+sufferings of Christ "(1 Peter i. 11).
+</P>
+
+<P>
+The 69th (like the 40th) may have been originally suggested by the
+persecution of the prophet Jeremiah, when he was thrown into the miry
+cistern (Jer. xxxviii.); but it contains an anticipation of Calvary,
+whose fulfilment is described by all the Evangelists, in the wine
+mingled with myrrh, and the vinegar and gall offered in mockery before
+the Crucifixion:
+</P>
+
+<P CLASS="poem">
+They gave me gall to eat:<BR>
+And when I was thirsty they gave me vinegar to drink.<BR>
+</P>
+
+<P CLASS="noindent">
+S. John, the nearest to the Cross and to the heart of the Crucified,
+tells us moreover that this verse was consciously appropriated by
+Christ Himself, when, "knowing that all things are now finished, that
+the Scripture might be accomplished, He saith, I thirst" (John xix. 28).
+</P>
+
+<P>
+Each of the other proper Psalms for Good Friday bears its witness to
+the suffering Christ.  The 88th, at first sight one of the most
+difficult in the Psalter, a Psalm whose darkness seems scarcely
+illuminated by any ray of hope, is clearly chosen to illustrate
+Christ's desolation on the Cross, the Three Hours of darkness, His
+<SPAN CLASS="pagenum">{<A NAME="P61"></A>61}</SPAN>
+
+Burial and His descent into Hades.  The Sufferer is absolutely alone,
+lover and friend are in darkness; He is fighting the battle with that
+last enemy of mankind, the King of Terrors, yet overcoming the
+sharpness of death by faith and patient endurance; He is looking on to
+the dawn of Easter:
+</P>
+
+<P CLASS="poem">
+Unto Thee have I cried, O Lord:<BR>
+And early shall my prayer come unto Thee;<BR>
+</P>
+
+<P CLASS="noindent">
+or&mdash;
+</P>
+
+<P CLASS="poem">
+In the morning shall my prayer come before Thee (R.V.).<BR>
+</P>
+
+<BR>
+
+<P>
+May not even those strange words "from My youth up Thy terrors have I
+suffered with a troubled mind" have been on the lips and in the thought
+of the "Man of Sorrows" as the Cross cast its shadow over Him, perhaps
+from His earliest years?  "For not even our Lord Jesus Christ Himself,"
+says <I>The Imitation</I> in one of those chapters which sweeten the tears
+of the world, "was ever one hour without the anguish of His Passion as
+long as He lived" (<I>Imit.</I> ii. 12).
+</P>
+
+<P>
+Both the 40th and the 54th suggest that inner secret of the Atonement
+which the writer of the
+<SPAN CLASS="pagenum">{<A NAME="P62"></A>62}</SPAN>
+Epistle to the Hebrews has fixed upon as
+giving Christ's Passion its universal efficacy:
+</P>
+
+<P CLASS="poem">
+An offering of a free heart will I give Thee.<BR>
+<SPAN STYLE="margin-left: 4em">(liv. 6.)</SPAN><BR>
+</P>
+
+<P CLASS="poem">
+I come&mdash;that I should fulfil Thy will, O my God.<BR>
+<SPAN STYLE="margin-left: 4em">(xl. 9, 10.)</SPAN><BR>
+</P>
+
+<BR>
+
+<P>
+"By which will we have been sanctified, through the offering of the
+body of Jesus Christ once for all" (Heb. x. 10).  For the Passion is
+the supreme oblation of the freewill of man, the re-direction into the
+right attitude of that high faculty by which man had sinned and fallen
+originally, the consecration of it to its true end, voluntary obedience
+to God.  "Not My will, but Thine be done"; that Christ as man should
+bring the human will perfectly into conformity with the will of God is
+what "in the volume of the book"&mdash;<I>i.e.</I> in the writings of all the
+line of prophets&mdash;was written of Him; for this "the body was prepared"
+for Him in the pure flesh of the Virgin-mother; for this His "ears were
+opened," that as child and youth and man He might perfectly hear and
+obey the word of the Father.
+</P>
+
+<P>
+But the 15th verse of the 40th Psalm suggests
+<SPAN CLASS="pagenum">{<A NAME="P63"></A>63}</SPAN>
+an obvious
+difficulty in the application of the Psalms as a whole to Christ
+personally:
+</P>
+
+<P CLASS="poem">
+My sins have taken such hold upon me that I am not<BR>
+<SPAN STYLE="margin-left: 2em">able to look up:</SPAN><BR>
+Yea, they are more in number than the hairs of my head,<BR>
+<SPAN STYLE="margin-left: 2em">and my heart hath failed me.</SPAN><BR>
+</P>
+
+<P>
+How can we ascribe these words, or any of the confessions of sin in the
+Psalter, to the sinless Lamb of God?  Are not these at least all our
+own?  And yet He Himself must on earth have repeated them.  In their
+original meaning they referred either to personal or national guilt.
+In either sense the recitation of them, at first sight, would seem to
+be alien and external to His pure conscience.  But do they not take a
+deeper and more solemn tone when we consider them in the light of the
+prophet's great description of the Atoning Sufferer, "The Lord hath
+laid on Him the iniquity of us all" (Is. liii. 6), or of S. Paul's
+statement, "Him Who knew no sin, He made to be sin on our behalf" (2
+Cor. v. 21)?  Such words as these contain more than the mere bearing of
+the punishment of sin; they imply some inward connection between the
+Sufferer and the sin.  Indeed, rightly understood, they help to
+<SPAN CLASS="pagenum">{<A NAME="P64"></A>64}</SPAN>
+remove the difficulty that many have felt as to the apparent injustice
+or unreality of a vicarious Atonement.  Christ was not merely a Victim
+suffering for human sin; He was man's Creator taking that sin upon
+Himself.  Thus these expressions of penitence in the Psalter may be
+regarded as the voice of the sympathetic love of the Sin-bearer, the
+love which stands by the sinner's side, and feels with him so
+intimately that it makes its own what is not its own but utterly alien
+and hateful, makes it its own that it may burn it up in the flame of
+love.  So in these Psalms we may hear the Son of Man confessing and
+making reparation for all the age-long sin of man; speaking of it as if
+it were His own sin, so closely has He made Himself one with us in our
+extremest need.
+</P>
+
+<P>
+Cardinal Newman, in one of the most eloquent of his sermons, "The
+Mental Sufferings of our Lord in His Passion," has developed this
+thought in language whose daring is only justified by its devotion.  It
+is a description of Christ kneeling alone in Gethsemane:
+</P>
+
+<BR>
+
+<P>
+His very memory is laden with every sin which has been committed since
+the Fall, in all regions of the earth, with the pride of the old
+giants, and the lusts of the five cities, and the obduracy of Egypt,
+and the ambition of Babel, and the
+<SPAN CLASS="pagenum">{<A NAME="P65"></A>65}</SPAN>
+unthankfulness and scorn of
+Israel.  Of the living and the dead and of the as yet unborn, of the
+lost and of the saved, of Thy people and of strangers, of sinners and
+of saints, all sins are there....  It is the long history of a world,
+and God alone can bear the load of it....  They are upon Him, they are
+all but His own.  He cries to His Father as if He were the criminal,
+not the victim.  His agony takes the form of guilt and compunction.  He
+is doing penance, He is making confession, He is exercising contrition
+with a reality and a virtue infinitely greater than that of all saints
+and penitents together; for He is the one Victim for us all, the sole
+satisfaction, the real penitent, all but the real sinner.[<A NAME="chap02fn1text"></A><A HREF="#chap02fn1">1</A>]
+</P>
+
+<BR>
+
+<P>
+Connected closely with these confessions of sin, these outcries of
+suffering and expiation, with the <I>Miserere</I> and the <I>De Profundis</I>,
+are those solemn declarations of God's wrath upon the impenitent sinner
+which have already been alluded to in a previous lecture.  Viewed as
+the utterances of the Son of Man such Psalms are more rightly to be
+called <I>judicial</I> than denunciatory.  It is He to Whom all judgment has
+been committed by the Father, He Whose coming into the world was
+inevitably "for judgment," Who seems here to be delivering
+<SPAN CLASS="pagenum">{<A NAME="P66"></A>66}</SPAN>
+sentence.  He is taking up and confirming the fragmentary utterances of
+older days, in which the human conscience, imperfectly perhaps, and not
+without some mixture of personal feeling, yet on the whole rightly, had
+cried out against falsehood and wrong, and appealed to the wrath of
+God.  The words of such a Psalm even as the 109th might have been used
+by Him Who twice scourged the buyers and sellers out of the Temple, and
+Who denounced in words that burn like fire through the centuries the
+cruelty and hypocrisy of scribes and Pharisees; Who Himself in mercy
+warned us of the outer darkness and the unquenched flame.
+</P>
+
+<BR>
+
+<P>
+But the Psalms not only illustrate the Passion of Christ in its mercy
+and judgment; they also supply words befitting His Resurrection and
+Triumph.  It may be true that there is no clear or continuous line of
+prophecy in the Old Testament concerning the life after death.  But it
+is at least equally true that the belief is there, grasped in moments
+of intuition by the saints of Israel, disappearing for a time like a
+buried river, but coming ever and anon again to the surface.  So in the
+Psalms there are certainly evidences of the undying hope of the
+faithful that truth and justice must one day
+<SPAN CLASS="pagenum">{<A NAME="P67"></A>67}</SPAN>
+visibly triumph, and
+that man, in proportion as he is true to these things and therefore
+true to God, Whose nature they are, and true to himself, as made in
+God's image&mdash;man must also be immortal.  He will not go down into
+silence; an endless future opens before him, as yet unfathomed and
+unknown, but certain.  So in the Psalms which the Christian instinct,
+illuminated by the Spirit of Pentecost, seized upon in its first words
+of witness (Acts ii. 25-8) as prophetic of Christ, we have the
+assurance:
+</P>
+
+<P CLASS="poem">
+I have set God always before me:<BR>
+For He is on my right hand, therefore I shall not fall.<BR>
+Wherefore my heart was glad, and my glory rejoiced:<BR>
+My flesh also shall rest in hope.<BR>
+For why?  Thou shalt not leave my soul in hell:[<A NAME="chap02fn2text"></A><A HREF="#chap02fn2">2</A>]<BR>
+Neither shalt Thou suffer Thy Holy[<A NAME="chap02fn3text"></A><A HREF="#chap02fn3">3</A>] One to see corruption.<BR>
+<SPAN STYLE="margin-left: 4em">(Ps. xvi. 9-11.)</SPAN><BR>
+</P>
+
+<SPAN CLASS="pagenum">{<A NAME="P68"></A>68}</SPAN>
+
+<P CLASS="noindent">
+And again:
+</P>
+
+<P CLASS="poem">
+As for me, I will behold Thy presence in righteousness:<BR>
+And when I awake up after Thy likeness, I shall be satisfied with it.<BR>
+<SPAN STYLE="margin-left: 4em">(Ps. xvii. 16.)</SPAN><BR>
+</P>
+
+<BR>
+
+<P>
+So again, in that profoundly spiritual Psalm, the 73rd, the writer
+turns from the puzzles of the moral order and the misgivings of his own
+heart, and seeks refuge in the abiding fact of his personal fellowship
+with God.  He finds <I>there</I> the assurance not only that the wicked will
+pass away "like a dream when one awaketh," but that the righteous is
+undying:
+</P>
+
+<P CLASS="poem">
+My flesh and my heart faileth:<BR>
+But God is the strength of my heart and my portion for ever.<BR>
+</P>
+
+<P CLASS="noindent">
+Such Psalms as these find their full meaning only in the light of
+Easter.  The Resurrection of Christ was no mere portent or isolated
+miracle; it was strictly in line with all that man had risen up to in
+his highest spiritual intuitions in the past.  It is true, in a much
+fuller sense than that of accomplishing a mere prediction, that Christ
+"rose again, according to the Scriptures."
+</P>
+
+<P>
+This essential immortality of the righteous, through his union with
+God, is implied throughout
+<SPAN CLASS="pagenum">{<A NAME="P69"></A>69}</SPAN>
+the Easter Psalms, especially in the
+118th (part of "the Egyptian Hallel"), words which must have been
+recited by the Lord and His Apostles at the Passover Supper, in the
+very imminence of the Passion.
+</P>
+
+<P CLASS="poem">
+The voice of joy and health is in the dwellings of the righteous: ...<BR>
+I shall not die, but live:<BR>
+And declare the works of the Lord.<BR>
+</P>
+
+<BR>
+
+<P>
+Ascension Day completes the triumph of man raised to immortality
+through his union with God in Christ.  It inaugurates the
+accomplishment of man's ideal, in the eternal mediatorial reign of
+Christ as the Head of the human race.  The appointed Psalms are again
+most suggestive.  The 8th sings triumphantly of the supremacy of man
+over all the works of God, man crowned "with glory and worship."  The
+15th and the 24th describe the moral perfections which are the
+condition of this exaltation:
+</P>
+
+<P CLASS="poem">
+Lord, who shall dwell in Thy tabernacle:<BR>
+Or who shall rest upon Thy holy hill?<BR>
+Even he that leadeth an uncorrupt life:<BR>
+And doeth the thing which is right, and speaketh the truth<BR>
+<SPAN STYLE="margin-left: 2em">from his heart.</SPAN><BR>
+<SPAN STYLE="margin-left: 2em">*&nbsp;&nbsp;&nbsp;&nbsp;      *&nbsp;&nbsp;&nbsp;&nbsp;      *&nbsp;&nbsp;&nbsp;&nbsp;      *&nbsp;&nbsp;&nbsp;&nbsp;      *</SPAN><BR>
+<SPAN CLASS="pagenum">{<A NAME="P70"></A>70}</SPAN>
+Whoso doeth these things:<BR>
+Shall never fall.<BR>
+<SPAN STYLE="margin-left: 4em">(xv.)</SPAN><BR>
+</P>
+
+<BR>
+
+<P>
+The 21st and the 108th look back to the promises to David and to the
+typical character of his wars and victories.  They shew that these
+events were part and parcel of the Divine warfare; they were a
+foretaste of the triumph of God Himself.  They suggest that the
+Ascension of Christ, while it gathers into itself all the moral
+victories of the past, is the beginning of a new order.  It brings in a
+Catholic empire of truth and righteousness, which, in spite of puzzles
+and warfare and contradictions, parallel to those which vexed the heart
+of the prophets of old, is now absolutely certain in its hope:
+</P>
+
+<P CLASS="poem">
+Who will lead me into the strong city:<BR>
+And who will bring me into Edom?<BR>
+Hast not Thou forsaken us, O God:<BR>
+And wilt not Thou, O God, go forth with our hosts?<BR>
+O help us against the enemy:<BR>
+For vain is the help of man.<BR>
+Through God we shall do great acts:<BR>
+And it is He that shall tread down our enemies.<BR>
+<SPAN STYLE="margin-left: 4em">(cviii.)</SPAN><BR>
+</P>
+
+<BR>
+
+<SPAN CLASS="pagenum">{<A NAME="P71"></A>71}</SPAN>
+
+<P>
+Thus, to him who, by God's mercy, has learned the Catholic Faith, the
+Psalms are full of Christ from end to end.  He reads Christ in them,
+not by a pious imagination, but as the legitimate and only perfect key
+to their meaning and their use by the Church.  In the Psalms he
+worships Christ as God:
+</P>
+
+<P CLASS="poem">
+Thy seat, O God, endureth for ever.<BR>
+<SPAN STYLE="margin-left: 4em">(xlv. 7.)</SPAN><BR>
+</P>
+
+<P CLASS="noindent">
+In the Psalms he worships with Christ as the Son of Man, with Him Who
+alone could say rightly:
+</P>
+
+<P CLASS="poem">
+My soul hath kept Thy testimonies:<BR>
+And loved them exceedingly.<BR>
+<SPAN STYLE="margin-left: 4em">(cxix. 167.)</SPAN><BR>
+</P>
+
+<P CLASS="noindent">
+The human sorrows and struggles which cry out in the Psalter have been
+taken into the sacred heart of Him Who is the Word of the Father, and
+the King and Priest and Prophet of humanity, in Whom is fulfilled the
+saying:
+</P>
+
+<P CLASS="poem">
+He sent His Word, and healed them:<BR>
+And they were saved from their destruction.<BR>
+<SPAN STYLE="margin-left: 4em">(cvii. 20.)</SPAN><BR>
+</P>
+
+<BR>
+
+<P>
+This Catholic secret of the Psalter, writ large as it is over the
+history of the Church's worship,
+<SPAN CLASS="pagenum">{<A NAME="P72"></A>72}</SPAN>
+is yet something that eludes mere
+human research, and is a stumbling-block to human learning and
+scholarship.  It can only be taught by that "hidden wisdom" of which S.
+Paul has told us (1 Cor. ii.), the wisdom given often to the weak of
+this world, the wisdom of the Spirit Who dwells in the Church, and
+makes her "the pillar and ground of the truth" (1 Tim. iii. 15).
+</P>
+
+<BR>
+
+<P CLASS="footnote">
+<A NAME="chap02fn1"></A>
+[<A HREF="#chap02fn1text">1</A>] <I>Discourses to Mixed Congregations</I>, xvi.
+</P>
+
+<P CLASS="footnote">
+<A NAME="chap02fn2"></A>
+[<A HREF="#chap02fn2text">2</A>] <I>i.e.</I> Sheol, Hades, the grave or place of departed souls.
+</P>
+
+<P CLASS="footnote">
+<A NAME="chap02fn3"></A>
+[<A HREF="#chap02fn3text">3</A>] <I>i.e.</I> godly or pious, a characteristic word of the Psalmists,
+implying not only consecration but active devotion to God.
+</P>
+
+<BR><BR><BR>
+
+<A NAME="chap03"></A>
+
+<SPAN CLASS="pagenum">{<A NAME="P73"></A>73}</SPAN>
+
+<H3 ALIGN="center">
+LECTURE III
+</H3>
+
+<H3 ALIGN="center">
+THE CHURCH IN THE PSALTER
+</H3>
+
+<P CLASS="intro">
+Gloriosa dicta sunt de te:<BR>
+Civitas Dei.<BR>
+</P>
+
+<BR>
+
+<P>
+It has already been pointed out that the personal element in the
+Psalms, vivid and even passionate as it appears, if they are read as
+mere lyrics, has been transformed by the Church's use of them as her
+hymns of worship.  The "I" of the Psalter has become the voice of the
+worshipping community.
+</P>
+
+<P>
+The Jews themselves recited the personal Psalms in a national sense.
+Even such an intensely personal confession of sin as the 51st Psalm
+becomes through the last two verses (possibly added by a later pen) the
+confession of national penitence and the voice of national hope:
+</P>
+
+<P CLASS="poem">
+O be favourable and gracious unto Sion:<BR>
+Build Thou the walls of Jerusalem.<BR>
+</P>
+
+<BR>
+
+<SPAN CLASS="pagenum">{<A NAME="P74"></A>74}</SPAN>
+
+<P>
+But besides such liturgical adaptations, whether of letter or spirit,
+many of the later Psalms, especially those which clearly belong to the
+period of the second Temple, were written intentionally for the nation
+as a whole.  "We" predominates, instead of the earlier "I."  In these
+Psalms the nation reviews her past history, or cries out against her
+present oppressors, or looks onward to liberty and enlargement in the
+future.
+</P>
+
+<P>
+But the nation which thus finds her voice in the Psalms is of a
+different spirit from the kingdoms of this world.  Her patriotism is of
+a higher order.  She is conscious of a Divine vocation, separating her
+from the nations of the heathen:
+</P>
+
+<P CLASS="poem">
+Thou hast brought a vine out of Egypt:<BR>
+Thou hast cast out the heathen, and planted it.<BR>
+<SPAN STYLE="margin-left: 4em">(lxxx. 8.)</SPAN><BR>
+</P>
+
+<P CLASS="poem">
+What time as they went from one nation to another:<BR>
+From one kingdom to another people;<BR>
+He suffered no man to do them wrong:<BR>
+But reproved even kings for their sakes;<BR>
+Touch not Mine Anointed:<BR>
+And do My prophets no harm.<BR>
+<SPAN STYLE="margin-left: 4em">(cv. 13-15-)</SPAN><BR>
+</P>
+
+<SPAN CLASS="pagenum">{<A NAME="P75"></A>75}</SPAN>
+
+<P CLASS="noindent">
+She has a treasure committed to her keeping, which others have not:
+</P>
+
+<P CLASS="poem">
+He sheweth His word unto Jacob:<BR>
+His statutes and ordinances unto Israel.<BR>
+He hath not dealt so with any nation:<BR>
+Neither have the heathen knowledge of His laws.<BR>
+<SPAN STYLE="margin-left: 4em">(cxlvii. 19-20.)</SPAN><BR>
+</P>
+
+<P CLASS="noindent">
+She has a hope that burns within her, which to the world would be
+foolishness:
+</P>
+
+<P CLASS="poem">
+The Lord hath chosen Sion to be a habitation for Himself:<BR>
+He hath longed for her.<BR>
+This shall be my rest for ever:<BR>
+Here will I dwell, for I have a delight therein.<BR>
+<SPAN STYLE="margin-left: 4em">(cxxxii. 14, 15.)</SPAN><BR>
+</P>
+
+<BR>
+
+<P>
+In other words, the community which speaks in the Psalter is more than
+a nation; she is a theocracy, a Church.  Her characteristic names are
+prophetic; they suggest supernatural dealings and a heavenly calling.
+She is "Israel," heiress of him who "persevered with God" and won the
+blessing; she is the "seed of Abraham," in which it was promised that
+"all the nations of
+<SPAN CLASS="pagenum">{<A NAME="P76"></A>76}</SPAN>
+the earth should be blessed"; she is "Sion,"
+the "stronghold," "Jerusalem," name of ideals, "vision" or "possession"
+or "foundation"&mdash;"of peace"!  It is as this sacred congregation, this
+<I>ecclesia</I>, that the nation rejoices in the Psalms in her calling and
+illumination, sorrows over her failures, prays in her warfare, waits
+for her glory.
+</P>
+
+<P>
+It is not surprising that the Catholic Church recognised here her own
+portrait, or that the outlines sketched in the Psalter have been filled
+with light and colour and detail during the Christian centuries.  The
+Catholic Church instinctively felt herself to be the true successor of
+the Israel of the Psalms.  The ancient titles were retained, but in a
+fuller meaning.  To S. Paul the Church is the "Israel of God" (Gal. vi.
+16) in contrast to the "Israel after the flesh."  The author of the
+Epistle to the Hebrews tells his Christian readers that they are "come
+unto Mount Sion" (xii. 22).  S. Peter applies to the Church the old
+titles given to Israel in the Law, "an elect race, a royal priesthood,
+a holy nation" (1 Peter ii. 9).  S. John in the Apocalypse sees the new
+Jerusalem, having not only the names of "the twelve apostles of the
+Lamb" on her jewelled foundations, but the names of the "twelve tribes
+of the children of Israel" on
+<SPAN CLASS="pagenum">{<A NAME="P77"></A>77}</SPAN>
+her gates of pearl (Rev. xxi. 12,
+14).  Old things had passed away, the sacred people of God remained,
+but no longer confined to the narrow boundaries of Palestine, nor to
+the dispersed descendants of Abraham: her children were "princes in all
+lands," all who were "of faith" were counted her seed.  The Church knew
+herself to be the Israel of the future, custodian of a greater
+treasure, called to a grander work.
+</P>
+
+<P>
+The Psalter indeed demands this higher interpretation.  Just as the
+portrait of the Righteous One would have been an unfulfilled ideal had
+not Christ made it His own, so the glowing descriptions of Israel would
+have been but pious dreamings had not the Catholic Church risen up out
+of the fallen tabernacle of David.  As the songs of the Temple falter
+and die away, the new spirit of praise clothes itself in the ancient
+forms.  "From the uttermost part of the earth have we heard songs,
+Glory to the Righteous" (Is. xxiv. 16).  The very words of the Psalter
+become transfigured like the garments of the Lord on the holy mount.
+</P>
+
+<P>
+Nor is this passing away of the glory of old Israel into the greater
+glories of the Catholic Israel of God without some foreshadowing in the
+Psalter itself.  In the 22nd, the great
+<SPAN CLASS="pagenum">{<A NAME="P78"></A>78}</SPAN>
+Psalm of the Passion, the
+Sufferer passes from the dogs and lions and the mocking faces that
+surround him to contemplate the far-off fruit of his anguish.  He seems
+to see "a great congregation," in the midst of which he himself
+hereafter will praise God Who has heard his prayer.  Mysteriously it
+seems to rise, this "seed," this "people that shall be born," out of
+the very hopelessness and desolation of the Cross.  "All the ends of
+the earth" are united in it, "all the kindred of the nations" worship
+there.  The rich and the poor alike have their place in this kingdom of
+the future.  And the special characteristic of this new creation of God
+will be the sharing in a sacrificial feast, the Sufferer's
+thanksgiving, his Eucharist in which he "pays his vows."  Here "the
+meek shall eat and be satisfied," here eating and worshipping are
+strangely intermingled&mdash;a prophecy unread and unfulfilled until the
+Church learnt the secret "in the same night that He was betrayed."
+</P>
+
+<P CLASS="poem">
+"Therefore we, before Him bending,<BR>
+<SPAN STYLE="margin-left: 1em">This great Sacrament revere;</SPAN><BR>
+Types and shadows have their ending,<BR>
+<SPAN STYLE="margin-left: 1em">For the newer Rite is here."</SPAN><BR>
+</P>
+
+<BR>
+
+<P>
+This ecclesiastical aspect of the Psalter is
+<SPAN CLASS="pagenum">{<A NAME="P79"></A>79}</SPAN>
+of very high
+importance.  There is perhaps no part of the Christian faith which is
+more difficult for "the natural man" than "the Holy Catholic Church."
+An erroneous or imperfect idea of the Church seems to pass muster,
+among Christians even, so much more readily than error in other matters
+of faith.  All through Christian history the true idea of the Church
+has been obscured, now by imperialism, with its misleading traditions
+of the Roman Empire; now by nationalism, as if the Church were only the
+religious aspect of a civil community; or again by individualism, as if
+she were no more than a collection of separate units.  Erastianism and
+Puritanism in turn have led men astray.  The warning against such
+things is written largely enough in the history of ancient Israel.  The
+Jews of our Lord's time, while insisting keenly, even bitterly, on
+their separation from the Gentiles, were for the most part forgetful of
+what that separation really involved.  Their ambition to be separate
+from the nations of the earth only meant for them a worldly and selfish
+exclusiveness.  In earlier days the clamour for a king, the thirst for
+alliances with Egypt and Assyria and Babylon, had displayed in the
+opposite manner much the same spirit.  Religious privileges, that
+Divine calling which
+<SPAN CLASS="pagenum">{<A NAME="P80"></A>80}</SPAN>
+had made them a nation, were to be used as a
+means to worldly advancement and security.  In the Psalter there stands
+out a truer conception of the Church as the spiritual commonwealth, a
+kingdom of God in the world, but not of this world's spirit, organised
+for higher ends than self-protection or self-development, aiming not at
+conquest but at the conversion and good of mankind, glorying not in
+privilege but in vocation, not in self but in the law of God.  And this
+is the pattern for all time.  The Christian Church may find in the
+Psalter her own just self-expression in a fuller manner than ever
+ancient Israel did or could.  Indeed, we may trace indelibly stamped on
+the Psalter the true lineaments of the ideal Church.
+</P>
+
+<P>
+First in the Psalter there is the note of <I>comprehensiveness</I>.  The
+heathen, the nations, so often denounced or prayed against in the
+Psalms, are, after all, not so much those who are outside the
+boundaries of Israel as those who are alien from her spirit.  They are
+communities, societies, untouched by grace, governed by passion and
+worldly ambitions rather than by conscience or the Divine law.  And
+side by side with threats and foreboding of their utter destruction in
+the day of God there are glimpses here and there of the possibility of
+<SPAN CLASS="pagenum">{<A NAME="P81"></A>81}</SPAN>
+their conversion, and even of their becoming one family with
+Israel.  The great Psalm of Whitsunday, the 68th, passes from the
+thought of God wounding the head of His enemies, of His warriors
+dipping their feet in the blood of the vanquished, to the hope of the
+princes coming out of Egypt, and Ethiopia making haste to stretch out
+her hands unto God.  So, again, the 47th Psalm looks forward to the
+essential sovereignty of God over all the earth being recognised even
+by this world's rulers:
+</P>
+
+<P CLASS="poem">
+The princes of the people are joined unto the people<BR>
+<SPAN STYLE="margin-left: 2em">of the God of Abraham.[<A NAME="chap03fn1text"></A><A HREF="#chap03fn1">1</A>]</SPAN><BR>
+</P>
+
+<BR>
+
+<P>
+And lest it should be thought that such hopes referred only to an
+empire of external rule, like that of Solomon's, we have the startling
+predictions of Ps. lxxxvii.  Here the people of Rahab (Egypt) and
+Babylon, the Philistines, the Tyrians, the Ethiopians, all types of the
+obstinate and idolatrous heathen world, are pictured as forsaking their
+natural lineage and descent to be born again in Zion, enrolling
+themselves there as citizens of the Lord's
+<SPAN CLASS="pagenum">{<A NAME="P82"></A>82}</SPAN>
+glorious foundation
+upon the holy mountains, finding there their joy and the fount of their
+inspiration.
+</P>
+
+<P CLASS="poem">
+The Lord shall count, when He writeth up the peoples:<BR>
+This one was born <I>there</I>.<BR>
+They that sing as well as they that dance shall say,<BR>
+All my fountains are in Thee.  (R.V.)<BR>
+</P>
+
+<P CLASS="noindent">
+Surely this is one of the most remarkable foreshadowings in the Old
+Testament of the catholicity of the Church, and of that new birth of
+Baptism by which men of every race and tongue are grafted into the one
+body, "where there cannot be Greek and Jew, circumcision and
+uncircumcision, barbarian, Scythian, bondman, freeman: but Christ is
+all, and in all" (Col. iii. 11).  In this and in many other Psalms
+(<I>cf.</I> lxvii., xcviii., c.) we confess the essentially <I>missionary</I>
+vocation of the Church; that she calls to all mankind, not to the
+Western nations only, nor to the progressive and civilised only.  Hers
+is the one faith for all men, her citizenship unlimited by any barriers
+of race or temperament.
+</P>
+
+<P>
+If the catholicity of the Church is so clearly sketched in the Psalter,
+no less clear is
+<SPAN CLASS="pagenum">{<A NAME="P83"></A>83}</SPAN>
+her <I>social</I> ideal.  The poor, the oppressed, those
+who have no helper, are equally called to share in Israel's hope and
+her gifts.  God Himself is her pattern, Who&mdash;
+</P>
+
+<P CLASS="poem">
+Taketh up the simple out of the dust:<BR>
+And lifteth the poor out of the mire;<BR>
+That He may set him with the princes:<BR>
+Even with the princes of His people.<BR>
+<SPAN STYLE="margin-left: 3em">(cxiii.)</SPAN><BR>
+</P>
+
+<P CLASS="noindent">
+The Messianic King will count the blood of the poor and needy equally
+precious with that of the rich and great (lxxii.).  The Sufferer of the
+Passion Psalm (xxii.) looks forward, as we have seen, to the result of
+his triumph, in not only calling the "fat ones of the earth" to eat and
+worship at his table, but in finding there an equal place for&mdash;
+</P>
+
+<P CLASS="poem">
+Even him that cannot keep his soul alive.<BR>
+<SPAN STYLE="margin-left: 3em">(xxii. 30, R.V.)</SPAN><BR>
+</P>
+
+<BR>
+
+<P>
+These are lessons which we have as yet gone but a little way in
+learning.  Yet the Psalter, as we recite it day by day, puts in our own
+mouth the condemnation of exclusiveness and pride and of deafness to
+the complaint of the poor; it makes us confess at least the Catholic
+<SPAN CLASS="pagenum">{<A NAME="P84"></A>84}</SPAN>
+ideal of unity, of universal justice, of the imperishable value of
+the individual life, of the transformation of human society in the
+light of the Divine sovereignty of Christ.
+</P>
+
+<P>
+The two lines of the Church's activity just alluded to, missionary and
+social, so prominent in the Psalms, are calling to-day so loudly for
+self-humiliation and new effort, that they may profitably be dwelt on a
+little further.  The Psalmist's prophecy of the kings of Arabia and
+Saba bringing gifts (lxxii.) is still largely unfulfilled.  The East is
+still almost untouched.  Asia has not yet brought her characteristic
+gift to Christ.  She is still under the dominion of imperfect
+religions&mdash;Buddhism, Hinduism, Islam.  And yet India is our possession;
+Japan is our pupil.  "The way of the kings of the East" is already
+"prepared" (Rev. xvi. 12), but where is the adequate response from
+English Christianity?  "Who is blind but My servant, or deaf as My
+messenger that I send?"
+</P>
+
+<P>
+And turning homewards, what are we to say of these grotesque and
+monstrous contrasts between wealth and poverty, luxury and squalor in
+England to-day, where rich and poor alike are baptized?  What of the
+immoralities of commerce, of the bad work of the labourer as well as
+the swindling of the capitalist?  Does
+<SPAN CLASS="pagenum">{<A NAME="P85"></A>85}</SPAN>
+not the spirit of the
+Psalter cut across it all like the keen breath of the mountain wind?
+Yet Englishmen are spending time and energy in ritual debates and
+persecutions, and educational and social strife.  Worse still, the rich
+and intellectual, for some prejudice or political motive, are eager to
+deny the poor the beauties of worship or the definiteness of the
+Catholic Faith.
+</P>
+
+<P CLASS="poem">
+Surely Thou hast seen it:<BR>
+For Thou beholdest ungodliness and wrong.<BR>
+<SPAN STYLE="margin-left: 4em">(x. 15.)</SPAN><BR>
+</P>
+
+<BR>
+
+<P>
+In view of these unfulfilled ideals of the Church, the Psalter provides
+us in such Psalms as the 78th, the 79th, or the 106th with confession
+of sin and failure under the figure of Hebrew history.  The recitation
+of these may well remind us not merely of personal faults but of our
+own share in the shortcomings of the Church of God:
+</P>
+
+<P CLASS="poem">
+We have sinned with our fathers:<BR>
+We have done amiss and dealt wickedly.<BR>
+</P>
+
+<P CLASS="noindent">
+For the Church as well as ourselves we are taught to pray, "Turn us
+again, O Lord God of hosts."  The sorrows and desolations of Zion are
+never represented in the Psalms as being <I>merely</I> the effect of heathen
+malice,
+<SPAN CLASS="pagenum">{<A NAME="P86"></A>86}</SPAN>
+though they are so largely that, but as calls to look back
+upon history, and also to look within, to consider what unfaithfulness
+there may have been and is, what "starting aside like a broken bow" in
+our fathers and in ourselves.
+</P>
+
+<P>
+From this point of view the penitential Psalms"[<A NAME="chap03fn2text"></A><A HREF="#chap03fn2">2</A>] might profitably be
+used not merely as the expression of personal penitence, but as an act
+of reparation, an offering to God of our sorrow for the worldliness and
+imperfections of His Church; as an incentive also to effort, that we
+may do our part to remove the "reproach of the heathen," to restore the
+Church from within, to seek her unity and peace.
+</P>
+
+<BR>
+
+<P>
+There is, however, another side to the problem of the Church's
+failures.  Israel and Jerusalem are constantly described in the Psalms
+as being the marks for the malignity and opposition of external
+enemies.  Indeed, a persistent note of the Church, Jewish as well as
+Christian, is the hatred which she awakens in the powers of this world.
+The object of suspicion and attack from Egypt, Assyria, and Babylon in
+early days, Jerusalem fares no better after the humiliation of the
+Captivity.  The attempts to
+<SPAN CLASS="pagenum">{<A NAME="P87"></A>87}</SPAN>
+rebuild the Temple and restore the
+city arouse the bitterest hostility from the surrounding peoples, a
+hostility not merely political, but traceable to a deeper cause.  The
+attempts of Antiochus Epiphanes in the second century B.C. to break
+down Jewish separation and to destroy Jewish worship are marked by the
+same spirit, working in a more arrogant and brutal manner.  Our Lord
+Himself promises no smoother or more popular course for His faithful
+ones.  "Ye shall be hated of all men."  S. Paul recognises the same
+antagonism running throughout the history of the elect: "As then he
+that was born after the flesh persecuted him that was born after the
+Spirit, even so it is now" (Gal. iv. 29).
+</P>
+
+<P>
+The Psalter will not allow us to shut our eyes to this malignant and
+persecuting attitude of the world.  The enemies of the Righteous find a
+place in almost every Psalm.  The malice of human nature at its worst
+seems to be marshalled against Him, in slander and ingratitude and
+treachery.  But there is also the opposition of the heathen as a whole
+against Israel.  The vicissitudes of her history are typical; they
+illustrate a permanent principle which is found working from age to
+age.  It was not less active nor less brutal in the first three
+Christian centuries
+<SPAN CLASS="pagenum">{<A NAME="P88"></A>88}</SPAN>
+than it was in the days of Antiochus.  To-day,
+though its attack is less outwardly cruel, the spirit which prompts it
+is just as deeply seated, and more malignant perhaps in proportion as
+it is veiled.  The Church has not merely to contend with the hatred of
+those who have chosen and loved evil, and find the righteous a standing
+reproach.  There is gathered against her also the world's steady
+resentment of spiritual authority; the world's antipathy against all
+that refuses to come to terms, or water down its witness to suit
+changing fashions of men's thought.  It is the same spirit which in
+earlier days called the Christians "the enemies of the human race," and
+in these later times directs its sneers and opposition against the
+Creeds, the Sacraments, the priesthood&mdash;"the spirit of Antichrist."
+</P>
+
+<P>
+The 44th Psalm, perhaps belonging to the time of the great Maccabæan
+struggle, makes its pathetic appeal to God amidst the scorn and
+blasphemy of the heathen, and, what is worse, the bitterness of
+apparent failure and defeat which seem to justify the heathen.
+</P>
+
+<P CLASS="poem">
+My confusion is daily before me:<BR>
+The shame of my face hath covered me:<BR>
+<SPAN CLASS="pagenum">{<A NAME="P89"></A>89}</SPAN>
+For the voice of the slanderer and blasphemer:<BR>
+For the enemy and avenger.<BR>
+</P>
+
+<BR>
+
+<P>
+Faith indeed does not fail the Psalmist: he clings to God; he still
+recognises the hand of God throughout these sufferings; he prefers to
+attribute them to God rather than to man:
+</P>
+
+<P CLASS="poem">
+<I>Thou</I> makest us to turn our backs upon our enemies: ...<BR>
+<I>Thou</I> lettest us be eaten up like sheep: ...<BR>
+<I>Thou</I> sellest Thy people for nought:<BR>
+And takest no money for them.<BR>
+</P>
+
+<BR>
+
+<P>
+Nevertheless, it is all a puzzle, a bewildering maze in which faith
+seems walking blindfold, like the Lord Himself when the malice of the
+high-priest's servants bandaged His eyes and smote Him in derision and
+bade Him prophesy!  The light of God's presence seems to have gone out
+of the world:
+</P>
+
+<P CLASS="poem">
+Wherefore hidest Thou Thy face:<BR>
+And forgettest our misery and trouble.<BR>
+</P>
+
+<BR>
+
+<P>
+Very similar is the 74th Psalm, with its same high consciousness of
+faithfulness to God, the same agonising sense of contradiction in the
+enemies of God being suffered to break down
+<SPAN CLASS="pagenum">{<A NAME="P90"></A>90}</SPAN>
+the carved work of the
+sanctuary, the same feeling of helplessness and lack of guidance.  The
+adversaries' banners are manifest enough, <I>their</I> tokens are clear; but
+with the faithful it is otherwise:
+</P>
+
+<P CLASS="poem">
+We see not our tokens, there is not one prophet more.<BR>
+</P>
+
+<P CLASS="noindent">
+O God, how long! ... Remember! ... Arise! ... Forget not!
+</P>
+
+<P>
+Probably of the same period is the 79th, written apparently in the very
+hour of the heathen triumph, when the Temple is defiled, Jerusalem "an
+heap of stones," the blood of the righteous flowing on every side like
+water.  And there is still the characteristic turning away from self
+and personal humiliation to the thought of the dishonour done to God
+Himself.  For to the faithful the honour of God is dearer than their
+own liberty or life.
+</P>
+
+<P CLASS="poem">
+Help us, O God of our salvation, for the glory of Thy Name:<BR>
+O deliver us, and be merciful unto our sins, for Thy Name's sake.<BR>
+</P>
+
+<BR>
+
+<P>
+The 83rd belongs perhaps to an earlier age.  It seems to recall the
+great confederacy of the nations against Jehoshaphat (2 Chron. xx.).
+The Psalmist cries out to God against the
+<SPAN CLASS="pagenum">{<A NAME="P91"></A>91}</SPAN>
+gathering hordes who
+have no interest in common, except their mutual hatred of Israel and
+Israel's God.  It is a sorry catalogue: Edomites, Ishmaelites,
+Moabites, Hagarens; Gebal, Ammon, and Amalek; Philistines, Tyrians,
+Assyrians:
+</P>
+
+<P CLASS="poem">
+"All the warring hosts of error<BR>
+<SPAN STYLE="margin-left: 1em">Sworn against her, move as one."</SPAN><BR>
+</P>
+
+<BR>
+
+<P>
+But the hot indignation which prays that this rabble of malice and
+mischief may be swept like the stubble before the whirlwind, consumed
+like the dry grass before the mountain fires, is yet tempered with a
+higher thought.  Defeat may lead to conversion and to a better mind:
+</P>
+
+<P CLASS="poem">
+Make their faces ashamed, O Lord:<BR>
+That they may seek Thy Name.<BR>
+</P>
+
+<BR>
+
+<P>
+Once again, the 102nd Psalm breathes out the pathetic appeal of the
+exile, or the lonely, friendless watcher over the desolations of the
+holy city.  His heart is "smitten down and withered like grass"; he has
+"eaten ashes as it were bread, and mingled his drink with weeping."
+But his fasting and tears are not for himself; there is the eternal
+background of hope; God is unchanging; future generations
+<SPAN CLASS="pagenum">{<A NAME="P92"></A>92}</SPAN>
+will
+know again the happiness of worship and service&mdash;his sorrow is for Zion:
+</P>
+
+<P CLASS="poem">
+Thy servants think upon her stones:<BR>
+And it pitieth them to see her in the dust.<BR>
+</P>
+
+<BR>
+
+<P>
+Do not experiences and prayers like these come home to Christians with
+a curious sense of familiarity?  Is not this tragedy of faith repeated
+in every age?  In every Christian generation it has been "given" to the
+Beast to war against the saints and overcome them (Rev. xiii. 7).  His
+undying malice has too often been seconded by the impotence, the lack
+of unity, the fear of truth and its consequences, which have marred the
+Christian defence.
+</P>
+
+<P>
+We find eloquent illustrations of this unceasing, heart-sickening
+warfare in such moments of history as that in the fourth century, when
+"the whole world groaned and marvelled to find itself Arian";[<A NAME="chap03fn3text"></A><A HREF="#chap03fn3">3</A>] in the
+seventh and eighth, when the armies of Islam swept away the divided and
+bickering Churches of the East and that Church of North Africa, once so
+glorious, where holiness had not kept pace with zeal; in the fifteenth,
+<SPAN CLASS="pagenum">{<A NAME="P93"></A>93}</SPAN>
+when Constantinople fell, and the great cathedral of S. Sophia
+passed into the hands of the Turks, and this very day, where once
+Christian worship was offered, and Christian emblems high on its walls
+still make their silent protest,
+</P>
+
+<P CLASS="poem">
+"Moslem prayers profane<BR>
+At morn and eve come sounding;"<BR>
+</P>
+
+<P CLASS="noindent">
+in the sixteenth, when the fair abbeys of England were despoiled and
+suffered to fall into ruin, through covetousness and irreligion
+masquerading under the garb of piety; in the seventeenth, when the
+voice of the Church's worship was stifled, and the faithful were
+interrupted in their very Christmas Communion by the levelled muskets
+of the Cromwellian troopers[<A NAME="chap03fn4text"></A><A HREF="#chap03fn4">4</A>]; in our own day, when liberality can
+tolerate everything except the Catholic Faith?  Verily these Hebrew
+Psalms are a Christian possession for ever.  They speak to us and speak
+for us in accents of undying truth, and every year that passes verifies
+their witness and points more sharply their appeal.
+</P>
+
+<P>
+But not only does the Psalter tell of the Church and her ideals, of her
+warfare and her failures, it insists with equal conviction on her
+<I>stability</I>.  God's great promise to the line of
+<SPAN CLASS="pagenum">{<A NAME="P94"></A>94}</SPAN>
+David carried
+with it the preservation of David's city.  The attacks of the heathen
+seemed to have reached their climax when Sennacherib's army had taken
+all the fortified cities of Judæa, and Jerusalem was left isolated and
+helpless (2 Kings xix.).  Yet when human hope was gone, the prophet's
+word rang out with the certainty of faith.  "I will defend this city to
+save it, for Mine own sake, and for My servant David's sake."  The
+sequel was one of the most startling catastrophes in history.  The
+Assyrian hosts were destroyed in a single night, and Assyrian invasions
+ceased.  Again, in a later generation, when the promise seemed at last
+to have failed, and the Temple had fallen, the city was burnt and her
+king and citizens in captivity, the prophets never waver in their
+vision of a future restoration when sin has been repented and national
+guilt expiated.  Zerubbabel and Joshua, Ezra and Nehemiah, Judas
+Maccabæus and his descendants, restore and maintain Temple and city to
+last till "the fulness of the time," when the true meaning of the
+Davidic promises was revealed.
+</P>
+
+<P>
+The sense of this supernatural continuance has left its mark on the
+Psalms.  The rout of the Assyrian armies is commemorated in one at
+least, the 76th:
+</P>
+
+<SPAN CLASS="pagenum">{<A NAME="P95"></A>95}</SPAN>
+
+<P CLASS="poem">
+The proud are robbed, they have slept their sleep:<BR>
+And all the men whose hands were mighty have found nothing.<BR>
+At Thy rebuke, O God of Jacob:<BR>
+Both the chariot and horse are fallen.<BR>
+</P>
+
+<P CLASS="noindent">
+The secret of victory preludes the Psalm.  Jerusalem is the seat of
+God's special presence:
+</P>
+
+<P CLASS="poem">
+At Salem is His tabernacle:<BR>
+And His dwelling in Sion.<BR>
+</P>
+
+<P CLASS="noindent">
+The 46th may also refer to the same event.  The flood of heathen
+invasion is breaking itself in vain against the walls of the city of
+God:
+</P>
+
+<P CLASS="poem">
+God is in the midst of her, therefore shall she not be removed:<BR>
+God shall help her, and that right early.<BR>
+</P>
+
+<BR>
+
+<P>
+The great historical Psalm, the 78th, speaks at its close of the hill
+of Sion and the Temple "built there on high" as coeval with the earth
+itself; its foundation is "like the ground which He hath made
+continually."[<A NAME="chap03fn5text"></A><A HREF="#chap03fn5">5</A>]  And the later
+<SPAN CLASS="pagenum">{<A NAME="P96"></A>96}</SPAN>
+Psalms seem even to unite Sion and
+Jerusalem and the sacred nation with the very eternity of God Himself:
+</P>
+
+<P CLASS="poem">
+This shall be My rest for ever.<BR>
+<SPAN STYLE="margin-left: 2em">*&nbsp;&nbsp;&nbsp;&nbsp;      *&nbsp;&nbsp;&nbsp;&nbsp;      *&nbsp;&nbsp;&nbsp;&nbsp;      *&nbsp;&nbsp;&nbsp;&nbsp;      *</SPAN><BR>
+The Lord thy God, O Sion, shall be King for evermore.<BR>
+<SPAN STYLE="margin-left: 2em">*&nbsp;&nbsp;&nbsp;&nbsp;      *&nbsp;&nbsp;&nbsp;&nbsp;      *&nbsp;&nbsp;&nbsp;&nbsp;      *&nbsp;&nbsp;&nbsp;&nbsp;      *</SPAN><BR>
+Praise the Lord, O Jerusalem:<BR>
+Praise thy God, O Sion.<BR>
+For He hath made fast the bars of thy gates:<BR>
+And hath blessed thy children within thee.<BR>
+<SPAN STYLE="margin-left: 4em">(cxxxii. 15, cxlvi. 10, cxlvii. 12, 13.)</SPAN><BR>
+</P>
+
+<BR>
+
+<P>
+The end of earthly Jerusalem, when it came, was no less significant
+than her long continuance.  The double destruction of the city by the
+Roman armies (A.D. 70 and A.D. 135) was consummated by the strangeness
+of the failure of Julian the Apostate to rebuild and re-establish the
+Temple; flames burst out from the foundations and the workmen fled in
+terror.[<A NAME="chap03fn6text"></A><A HREF="#chap03fn6">6</A>]  But long before this the Christian Church had recognised
+that in her world-wide citizenship and her worship, confined no longer
+<SPAN CLASS="pagenum">{<A NAME="P97"></A>97}</SPAN>
+(as the Lord had foretold) either to Jerusalem or a mountain in
+Samaria, she had inherited in fuller measure these promises of
+continuance.  Had it not been said, when the great Apostle made his
+confession of Christ's Divinity, "Upon this rock I will build My
+Church, and the gates of Hades shall not prevail against it"?  And in
+this consciousness the Catholic Church rightly appropriated to herself
+the songs of Sion's confidence.  Just as early Christian art set above
+the altars the figure of the living Christ enthroned as the Eternal
+King of the universe, so the Church has always known in her darkest
+moments that her continuance is as certain as her Master's throne; and
+that as He remains the same, though the heavens and the earth decay,
+and are changed as a garment, the promise of the 102nd Psalm is hers
+for ever:
+</P>
+
+<P CLASS="poem">
+The children of Thy servants shall continue:<BR>
+And their seed snail stand fast in Thy sight.<BR>
+</P>
+
+<BR>
+
+<P>
+Once again, the Psalmists feel that as Israel, the Church, is in a
+sense partaker in God's own eternity, so she is, even on earth, a
+shadow of His essential beauty, she appeals with His attractiveness to
+the soul of man.  Hence the
+<SPAN CLASS="pagenum">{<A NAME="P98"></A>98}</SPAN>
+Christian finds in the Psalter words
+in which he may express his joy in his calling in the Church, his love
+and delight in his heavenly citizenship; words which may also remind
+him that, in spite of all the failures and littlenesses of the visible
+Church, it is through her that he is in touch with the ideal and the
+invisible.
+</P>
+
+<P>
+Thus in no mere partisan or ecclesiastical spirit we are invited in the
+Psalms to express our love of the Catholic Church.  On Whit Sunday, the
+Church's birthday, we take up the ancient strain of affection:
+</P>
+
+<P CLASS="poem">
+The hill of Sion is a fair place, and the joy of the whole earth.<BR>
+</P>
+
+<P CLASS="noindent">
+We gaze with awe upon her jewelled foundations and her jasper walls; we
+wander with delight in her spacious golden streets:
+</P>
+
+<P CLASS="poem">
+Walk about Sion, and go round about her:<BR>
+And tell the towers thereof.<BR>
+Mark well her bulwarks, set up her houses:[<A NAME="chap03fn7text"></A><A HREF="#chap03fn7">7</A>]<BR>
+That ye may tell them that come after.<BR>
+For this God is our God for ever and ever:<BR>
+He shall be our guide unto death.<BR>
+<SPAN STYLE="margin-left: 4em">(xlviii.)</SPAN><BR>
+</P>
+
+<BR>
+
+<SPAN CLASS="pagenum">{<A NAME="P99"></A>99}</SPAN>
+
+<P>
+In another Psalm, the 122nd, one of the pilgrim-psalms recited of old
+as the faithful drew near to Jerusalem, we contemplate with joy and
+self-forgetfulness the ideal unity of the Church as the true centre of
+the earth, and as "the seat of judgment" to which all this world's
+shams and shadows must come sooner or later for their reformation or
+their sentence:
+</P>
+
+<P CLASS="poem">
+O pray for the peace of Jerusalem:<BR>
+They shall prosper that love thee.<BR>
+Peace be within thy walls:<BR>
+And plenteousness within thy palaces.<BR>
+For my brethren and companions' sakes:<BR>
+I will wish thee prosperity.<BR>
+Yea, because of the house of the Lord our God:<BR>
+I will seek to do thee good.<BR>
+</P>
+
+<P CLASS="noindent">
+It is an aspiration that should find an echo in the heart of every
+faithful son of the Church, especially in such "a day of trouble and of
+rebuke and blasphemy" as our own.
+</P>
+
+<P>
+Thus while we recognise in the Psalter the expression, put into our
+lips by the Holy Spirit, of our own personal struggles and joys and
+sorrows in the spiritual life, while we remember with awe and gratitude
+that the
+<SPAN CLASS="pagenum">{<A NAME="P100"></A>100}</SPAN>
+Eternal Son of God Himself here speaks and prays and
+suffers as one of us, we shall find here also the voice of our
+corporate consciousness, our life and worship as citizens even on earth
+of that "Jerusalem which is above, which is the mother of us all."
+</P>
+
+<P>
+And so as we conclude every Psalm in the Church's service with the
+<I>Gloria</I>, with that confession of our faith which prophets and kings
+would fain have known and knew not, let us lift up our hearts and give
+glory to the Father, Who has revealed to us His Name; glory to the Son,
+Who has vouchsafed in all things to be made like unto us His brethren;
+glory to the Holy Ghost, Whose word and power in the Church is undying,
+Who is still bringing forth from the ancient treasury old things which
+are ever new.
+</P>
+
+<P CLASS="poem">
+Gloria Patri, et Filio:<BR>
+Et Spiritui Sancto.<BR>
+Sicut erat in principio, et nunc, et semper:<BR>
+Et in sæcula sæculorum.<BR>
+<SPAN STYLE="margin-left: 4em">Amen.</SPAN><BR>
+</P>
+
+<BR><BR>
+
+<P CLASS="footnote">
+<A NAME="chap03fn1"></A>
+[<A HREF="#chap03fn1text">1</A>] The princes of the people are gathered together,
+<SPAN STYLE="margin-left: 1em">To be the people of the God of Abraham.</SPAN><BR>
+<SPAN STYLE="margin-left: 4em">(R.V.)</SPAN><BR>
+</P>
+
+<P CLASS="footnote">
+<A NAME="chap03fn2"></A>
+[<A HREF="#chap03fn2text">2</A>] vi., xxxii., xxxviii., li., cii., cxxx., cxliii.
+</P>
+
+<P CLASS="footnote">
+<A NAME="chap03fn3"></A>
+[<A HREF="#chap03fn3text">3</A>] "Ingemuit totus orbis et se Arianum esse miratus est" (S. Jerome).
+</P>
+
+<P CLASS="footnote">
+<A NAME="chap03fn4"></A>
+[<A HREF="#chap03fn4text">4</A>] Evelyn's Diary: Dec. 25, 1657.
+</P>
+
+<P CLASS="footnote">
+<A NAME="chap03fn5"></A>
+[<A HREF="#chap03fn5text">5</A>] The earth which He hath established for ever (R.V.).
+</P>
+
+<P CLASS="footnote">
+<A NAME="chap03fn6"></A>
+[<A HREF="#chap03fn6text">6</A>] Gibbon, <I>Decline and Fall</I>, c. xxiii.
+</P>
+
+<P CLASS="footnote">
+<A NAME="chap03fn7"></A>
+[<A HREF="#chap03fn7text">7</A>] "Consider her palaces" (R.V.).
+</P>
+
+<BR><BR><BR>
+
+<A NAME="chap04"></A>
+
+<SPAN CLASS="pagenum">{<A NAME="P101"></A>101}</SPAN>
+
+<H3 ALIGN="center">
+NOTES
+</H3>
+
+<P>
+A.  The extent to which the Psalms were used liturgically by the Jews
+in Temple and Synagogue is not at all fully known.  The following list
+of uses is interesting in itself, but probably does not by any means
+cover the whole field.  And it seems certain, from the free and natural
+way in which the Psalms are referred to in the New Testament, that,
+even if a comparatively small number were used in the public services,
+the Psalter must have been very familiar indeed to the pious Jew of our
+Lord's time and have formed practically his book of private devotion.
+</P>
+
+<BR>
+
+<P>
+DAILY IN THE TEMPLE (AND PROBABLY ELSEWHERE):
+</P>
+
+<P>
+<I>First day</I>.  Ps. xxiv.  The earth is the Lord's, etc.
+</P>
+
+<P>
+<I>Second day</I>.  Ps. xlviii.  Great is the Lord.
+</P>
+
+<P>
+<I>Third day</I>.  Ps. lxxxii.  God standeth in the congregation.
+</P>
+
+<P>
+<I>Fourth day</I>.  Ps. xciv.  O Lord God, to Whom vengeance belongeth.
+</P>
+
+<SPAN CLASS="pagenum">{<A NAME="P102"></A>102}</SPAN>
+
+<P>
+<I>Fifth day</I>.  Ps. lxxxi.  Sing we merrily unto God our strength.
+</P>
+
+<P>
+<I>Sixth day</I>.  Ps. xciii.  The Lord is King.
+</P>
+
+<P>
+<I>Sabbath day</I>.  Ps. xcii.  It is a good thing to give thanks.
+</P>
+
+<BR>
+
+<P>
+THE PASSOVER, AND ON OTHER GREAT FESTIVALS.  The Hallel, probably Pss.
+cxiii.-cxviii.
+</P>
+
+<BR>
+
+<P>
+FEAST OF TABERNACLES:
+</P>
+
+<P>
+<I>First day</I>.  Ps. cv.  O give thanks.
+</P>
+
+<P>
+<I>Second day</I>.  Ps. xxix.  Bring unto the Lord.
+</P>
+
+<P>
+<I>Third day</I>.  Ps. l. 16.  But unto the ungodly said God.
+</P>
+
+<P>
+<I>Fourth day</I>.  Ps. xciv. 16.  Who will rise up with me.
+</P>
+
+<P>
+<I>Fifth day</I>.  Ps. xciv. 8.  Take heed, ye unwise.
+</P>
+
+<P>
+<I>Sixth day</I>.  Ps. lxxxi. 6.  I eased his shoulder.  Pss. cxx.-cxxxiv.
+Songs of Degrees.
+</P>
+
+<P>
+<I>Seventh day</I>.  Ps. lxxxii. 5.  They will not be learned.
+</P>
+
+<BR>
+
+<P>
+NEW MOON OF SEVENTH OR SABBATICAL MONTH.  Ps. lxxxi.  Sing we merrily.
+</P>
+
+<BR>
+
+<P>
+DEDICATION.  The Hallel, as at the Passover.
+</P>
+
+<BR>
+
+<P>
+PRESENTATION OF FIRST-FRUITS.  Ps. cxxii.  I was glad.  Ps. xxx.  I
+will magnify Thee, O Lord.
+</P>
+
+<BR>
+
+<P>
+B.  The allusions to the singing of Psalms in the New Testament shew
+that it was from the first a recognised Christian devotion, both in
+public and private (Acts xvi. 25; 1 Cor. xiv. 26; Eph. v. 19;
+<SPAN CLASS="pagenum">{<A NAME="P103"></A>103}</SPAN>
+
+James v. 13).  This is borne out by the evidence of the Christian
+Fathers (see, for example, S. Athanasius' <I>Epistle to Marcellinus</I>; S.
+Aug. <I>Confess.</I> ix. 8; S. Jerome, Ep. xlvi.).  But it was no doubt the
+rise of the monastic life in Egypt and its subsequent spread over the
+whole Church in the fourth and fifth centuries that led by its
+disciplined devotion to the systematic arrangement of the Psalter for
+daily services and to its continuous recitation.  Many of the early
+monks, indeed, recited the whole Psalter daily; but the Western use,
+settled traditionally by S. Gregory the Great, aimed at a weekly
+recitation, and this system in theory dominated the Breviary services
+all through the Middle Ages.
+</P>
+
+<P>
+The normal arrangement of the Psalter in the daily offices was, roughly
+speaking, as follows:
+</P>
+
+<P>
+At <I>Mattins</I>, Ps. i.-cix., divided into nine "Nocturns," three of which
+were said on Sunday, and one on each of the following week-days,
+beginning each day with the 95th, the Invitatory Psalm.
+</P>
+
+<P>
+At <I>Lauds</I>, Pss. lxiii., lxvii., cxlviii.-cl., with certain other
+varying Psalms.
+</P>
+
+<P>
+At <I>Prime</I>, always Ps. liv. and the first four portions of the 119th,
+and one varying Psalm.
+</P>
+
+<P>
+At <I>Terce</I>, the next six portions of the 119th.
+</P>
+
+<P>
+At <I>Sext</I>, the next six portions of the 119th.
+</P>
+
+<P>
+At <I>None</I>, the last six portions of the 119th.
+</P>
+
+<P>
+At <I>Vespers</I>, Pss. cx.-cxlvii., divided into seven portions, omitting
+the 119th.
+</P>
+
+<P>
+At <I>Compline</I>, iv., xxxi. 1-6, xci., cxxxiv.
+</P>
+
+<SPAN CLASS="pagenum">{<A NAME="P104"></A>104}</SPAN>
+
+<P>
+Thus the bulk of the Psalms were said at the two offices which
+corresponded most closely to our Morning and Evening Prayer; some few
+were said daily, the 51st was said at every one of the offices, and the
+others were said weekly.
+</P>
+
+<P>
+But in practice a festival arrangement of the Psalms, in which a much
+smaller number, and chiefly of the shorter Psalms, were recited, was
+largely substituted for the normal or ferial use, thus justifying the
+criticism of our Reformers, "Now of late time a few of them have been
+daily said and the rest utterly omitted."
+</P>
+
+<P>
+The following special uses are also interesting:
+</P>
+
+<P>
+THE OFFICE OF THE DEAD:
+</P>
+
+<P>
+<I>Vespers</I> (the "Placebo"): cxvi., cxx., cxxi., cxxx., cxxxviii.
+</P>
+
+<P>
+<I>Mattins</I> (the "Dirge"): v., vi., vii.; xxiii., xxv., xxvii., xl.,
+xli., xlii.
+</P>
+
+<P>
+<I>Lauds</I>: li., lxv., lxiii., cxlviii.-cl., cxlv.
+</P>
+
+<P>
+PREPARATION FOR MASS: lxxxiv., lxxxv., lxxxvi., cxvi. 10., cxxx., xliii.
+</P>
+
+<P>
+THANKSGIVING AFTER MASS: cl.
+</P>
+
+<BR>
+
+<P>
+C.  Antiphons were originally verses sung as a refrain between each
+verse of the Psalms, one side of the choir taking the former and the
+other the latter.  The refrain varied at different seasons and
+festivals.  An example of this early and more elaborate use survived in
+the Breviary in the treatment of the Venite as an Invitatory Psalm.
+But gradually, for the sake of brevity, this method
+<SPAN CLASS="pagenum">{<A NAME="P105"></A>105}</SPAN>
+was
+abandoned, and the normal use of antiphons in the Breviary was simply
+after (or on festivals before and after) each Psalm or set of Psalms.
+The advantage of the antiphon lay in the fact that it shewed at once
+with what particular intention the Psalm was sung, as the same Psalm
+naturally might be sung on many different occasions and with reference
+to a different season or festival.  But the very complex nature of the
+antiphons or "anthems" led the English Reformers to abandon them
+altogether; "many times," as they said, "there was more business to
+find out what should be read, than to read it when it was found out."
+The only traces of antiphons left in the Prayer Book are: (1) "O
+Sapientia," in the Kalendar on December 16, the first words of the
+first of the "Greater Antiphons" to the Magnificat, which began on that
+day and continued till Christmas Eve, each commencing with some
+striking Old Testament title of the Messiah; (2) in the Litany, the
+repetition of the words, "O Lord, arise," etc., shews that this is the
+antiphon to the Psalm "O God, we have heard" (perhaps originally the
+whole of Ps. xliv., but now one verse only); (3) the words "O Saviour
+of the world," etc., in the Office for the Visitation of the Sick.  The
+last is the best example: the antiphon connects the recitation of Ps.
+lxxi. with the Passion of our Lord; the <I>intention</I> of the Psalm is
+thus shewn to be the association of our sufferings in sickness with
+<SPAN CLASS="pagenum">{<A NAME="P106"></A>106}</SPAN>
+the Cross of Christ (<I>cf.</I> the second exhortation in the same
+office).
+</P>
+
+<BR>
+
+<P>
+D.  Helps to the study of the Psalter.
+</P>
+
+<BR>
+
+<P>
+<I>Literal Meaning</I>:
+</P>
+
+<P>
+Kirkpatrick, in the <I>Cambridge Bible</I> (3 vols.).  The Introduction is
+extremely useful, and an excellent list of the literature bearing on
+the Psalter is also given.
+</P>
+
+<P>
+Perowne, <I>The Book of Psalms</I>.
+</P>
+
+<P>
+Cheyne, <I>The Book of Psalms</I>.
+</P>
+
+<P>
+Barry, <I>Teacher's Prayer Book</I>.
+</P>
+
+<BR>
+
+<P>
+<I>Mystical and Spiritual Meaning</I>:
+</P>
+
+<P>
+Neale and Littledale, <I>Commentary on the Psalms</I> (4 vols.).  This has a
+very valuable Introduction on the Psalms as used in the offices of the
+Church, and a dissertation (in vol. i.) on the mystical and literal
+interpretation of the Psalms.
+</P>
+
+<P>
+Walpole, <I>The People's Psalter</I>.
+</P>
+
+<BR>
+
+<P>
+<I>General</I>:
+</P>
+
+<P>
+Prothero, <I>The Psalms in Human Life</I>.
+</P>
+
+<P>
+Marson, <I>The Psalms at Work</I>.
+</P>
+
+<P>
+Church, <I>The Sacred Poetry of Early Religions</I>, in <I>The Gifts of
+Civilisation</I>.  <I>The Discipline of the Christian Character</I>, iii.
+</P>
+
+<P>
+Robertson Smith, <I>The Old Testament in the Jewish Church</I>, lect. vii.
+</P>
+
+<P>
+Orr, <I>The Problem of the Old Testament</I>, c. xii.
+</P>
+
+<P>
+Alexander (Archbishop), <I>The Witness of the Psalms to Christ</I>.
+</P>
+
+<BR><BR><BR>
+
+<A NAME="chap05"></A>
+
+<SPAN CLASS="pagenum">{<A NAME="P107"></A>107}</SPAN>
+
+<H3 ALIGN="center">
+APPENDIX
+</H3>
+
+<P CLASS="noindent" ALIGN="center">
+<I>Brief Suggestions as to the Christian Use of each Psalm</I>
+</P>
+
+<P>
+The following suggestions, which follow the lines of the preceding
+lectures, do not claim any special authority, except in cases noted,
+where the New Testament or the Church's actual use has appropriated a
+Psalm to some particular Christian application.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM i.  <I>Beatus vir</I>
+</P>
+
+<P>
+The Church's witness to the blessedness of the life of holiness, based
+on obedience to the revealed Word of God (the great example of which is
+the life of Christ Himself); with which is contrasted the eternal
+failure of the ungodly.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM ii.  <I>Quare fremuerunt gentes?</I>
+</P>
+
+<P>
+Acts iv. 25-28.  Easter Day, morning (Prayer Book)
+</P>
+
+<P>
+The futile warfare of the princes of this world against Christ and His
+Church.  The certainty
+<SPAN CLASS="pagenum">{<A NAME="P108"></A>108}</SPAN>
+of Christ's victory and His universal
+kingdom, as seen in His Resurrection and Ascension.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM iii.  <I>Domine, quid multiplicati?</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+[Introit for Second Mass on Easter Day, in 1549 Prayer Book]
+</P>
+
+<P>
+Christ's victory in His Resurrection over all His enemies; the
+blessedness of His Church.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM iv.  <I>Cum invocarem</I>
+</P>
+
+<P>
+The deliverance of Christ from the contradiction of sinners.  The
+Church's certainty of salvation in Christ, both in this life and in
+that which is to come, contrasted with the doubts and uncertain riches
+of the world.
+</P>
+
+<P>
+[One of the Compline Psalms, in which the Christian commends himself to
+sleep in Christ.]
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM v.  <I>Verba mea auribus</I>
+</P>
+
+<P>
+A Psalm illustrating the life of prayer, public and private; witnessing
+to prayer and meditation as the source of inward strength and guidance,
+both in the life of Christ and in that of His people, in the face of
+this world's treachery and cruelty.
+</P>
+
+<P>
+[One of the Psalms for the Dirge (whence it derives its name, ver. 8,
+"Dirige"), referring to God's leading the departed soul through the
+attacks of evil spirits to its rest in Him.]
+</P>
+
+<BR>
+
+<SPAN CLASS="pagenum">{<A NAME="P109"></A>109}</SPAN>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM vi.  <I>Domine, ne in furore</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Ash Wednesday, morning (Prayer Book)
+</P>
+
+<P>
+The prayer of the human soul suffering the temporal punishments, bodily
+and mental, of sin.  Christ Himself endured these sufferings to the
+utmost, not for Himself, but for His people, and in this sense it, with
+the other penitential Psalms, may be called a Psalm of the Incarnation.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM vii.  <I>Domine, Deus meus</I>
+</P>
+
+<P>
+The declaration of the Innocency of Christ against the persecution and
+treachery of His enemies; His appeal to the Father's justice.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM viii.  <I>Domine, Dominus noster</I>
+</P>
+
+<P>
+Heb. ii.  Ascension Day, morning (Prayer Book)
+</P>
+
+<P>
+The glory of God's Name (or revelation of Himself) in nature and in the
+Incarnation.  The triumph and universal empire of Christ as the Son of
+Man, and the Second Adam.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM ix.  <I>Confitebor tibi</I>
+</P>
+
+<P>
+Thanksgiving for the triumph of God's righteousness in Christ, which is
+the pledge of the future destruction of all evil.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM x.  <I>Ut quid, Domine?</I>
+</P>
+
+<P>
+Continues the thought of Ps. ix., and prays for the manifestation of
+God's righteousness in Christ,
+<SPAN CLASS="pagenum">{<A NAME="P110"></A>110}</SPAN>
+in view of the continuance of
+evil, the apparent immunity of the wicked, and their unceasing warfare
+against the Church.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xi.  <I>In Domino confido</I>
+</P>
+
+<P>
+A Psalm of the Passion of Christ; His faith in the Father's
+righteousness, and in the ultimate overthrow of the wicked.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xii.  <I>Salvum me fac</I>
+</P>
+
+<P>
+A prayer of Christ and His Church against the evil tongues of the
+wicked; with these are contrasted the purity and certainty of the
+Divine revelation, "the words of the Lord."
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xiii.  <I>Usque quo, Domine?</I>
+</P>
+
+<P>
+A prayer of Christ and His faithful ones in view of the approach of
+death.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xiv.  <I>Dixit insipiens</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Rom. ii. 10-18
+</P>
+
+<P>
+The judgment of the world's unbelief, contrasted with the Church's
+faith, and her hope in the coming of Christ.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xv.  <I>Domine, quis habitabit?</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Ascension Day, morning (Prayer Book)
+</P>
+
+<P>
+The human perfections of Christ, enthroned in heaven as the Son of Man.
+</P>
+
+<SPAN CLASS="pagenum">{<A NAME="P111"></A>111}</SPAN>
+
+<P>
+Also a picture of the saintly life, in union with Christ, Who is God's
+tabernacle among men (Rev. xxi. 3).
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xvi.  <I>Conserva me, Domine</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Acts ii. 25-28.  [Introit for Easter Day, Prayer Book of 1549]
+</P>
+
+<P>
+Christ's devotion to the Father; His preservation through death and the
+grave; His Resurrection and eternal joy at the right hand of the Father.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xvii.  <I>Exaudi, Domine</I>
+</P>
+
+<P>
+A prayer of Christ and His Church against the temptations of the world,
+in view of the hope of the Resurrection and the Life everlasting.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xviii.  <I>Diligam te, Domine</I>
+</P>
+
+<P>
+The triumph of Christ (under the figure of David); His universal empire.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xix.  <I>Coeli enanant</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Rom. x. 18.  Christmas Day, morning (Prayer Book)
+</P>
+
+<P>
+The Church's thanksgiving for God's Word in Nature, in the Incarnation,
+in the Bible; and her prayer for faithfulness.
+</P>
+
+<BR>
+
+<SPAN CLASS="pagenum">{<A NAME="P112"></A>112}</SPAN>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xx.  <I>Exaudiat te Dominus</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+King's Accession (Prayer Book)
+</P>
+
+<P>
+The Church's witness to Christ her King as He goes forth to battle in
+the power of His finished sacrifice.  Suitable also as a prayer for a
+Christian ruler, whose strength is in Christ.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xxi.  <I>Domine, in virtute tua</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Ascension Day, morning (Prayer Book)
+</P>
+
+<P>
+The Church's joy in the triumph of Christ; in the Father's answer to
+His prayer, and in His glorious coronation as the Son of Man.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xxii.  <I>Deus, Deus meus</I>
+</P>
+
+<P CLASS="noindent">
+Matt. xxvii. 35-46 (with parallels in other Evangelists), Heb. ii. 12.
+Good Friday, morning (Prayer Book)
+</P>
+
+<P>
+Christ's prayer in His Passion and Crucifixion; His prophecy of the
+calling of His Church, and of the Eucharist.  (See above, pp. 77, 78.)
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xxiii.  <I>Dominus regit me</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+John x. 1-16, 26-29
+</P>
+
+<P>
+The Church's confession of faith in Christ the Good Shepherd, and in
+His sacramental gifts.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xxiv.  <I>Domini est terra</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Ascension Day, evening (Prayer Book)
+</P>
+
+<P>
+The joy of the Church and of the angels in the Ascension of Christ, the
+King of Glory.
+</P>
+
+<BR>
+
+<SPAN CLASS="pagenum">{<A NAME="P113"></A>113}</SPAN>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xxv.  <I>Ad te, Domine, levavi</I>
+</P>
+
+<P>
+A confession of faith in the Name of God; the Church's prayer for
+deliverance from temptation and adversity.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xxvi.  <I>Judica me, Domine</I>
+</P>
+
+<P>
+A prayer of Christ as He approaches His Passion; and of the Christian
+priest when about to offer the Holy Eucharist.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xxvii.  <I>Dominus illuminatio</I>
+</P>
+
+<P>
+The hope of Christ and His Church in the Fatherhood of God; a prophecy
+of the Resurrection and the Holy Eucharist (vv. 6, 7).
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xxviii. <I>Ad te, Domine</I>
+</P>
+
+<P>
+The prayer of Christ for deliverance from His enemies; and for His
+Church (ver. 10).
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xxix.  <I>Afferte Domino</I>
+</P>
+
+<P>
+The Church's thanksgiving for the sovereignty of Christ over all the
+powers of nature, and over His Church.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xxx.  <I>Exaltabo te, Domine</I>
+</P>
+
+<P>
+A thanksgiving of Christ and His Church for the Resurrection.
+</P>
+
+<BR>
+
+<SPAN CLASS="pagenum">{<A NAME="P114"></A>114}</SPAN>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xxxi.  <I>In te, Domine, speravi</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+S. Luke xxiii. 46
+</P>
+
+<P>
+Christ's prayer in His Passion and Crucifixion; His exhortation to His
+Church (vv. 26, 27).
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xxxii.  <I>Beati, quorum</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Rom. iv. 6-8.  Ash Wednesday, morning (Prayer Book)
+</P>
+
+<P>
+The Church's confession of sin, and the blessedness of forgiveness
+through faith in Christ.  (See on Ps. vi.)
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xxxiii.  <I>Exultate, justi</I>
+</P>
+
+<P>
+The Church's thanksgiving for creation and redemption, and for her own
+exceeding blessedness in being called to be the people of the Lord.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xxxiv.  <I>Benedicam Domino</I>
+</P>
+
+<P>
+A thanksgiving of Christ for His Resurrection.  His call to His Church
+to obedience, to holiness, to courage.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xxxv.  <I>Judica, Domine</I>
+</P>
+
+<P>
+A prayer of Christ against the persecution and false witness of His
+enemies, and on behalf of those who love Him.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xxxvi.  <I>Dixit infustus</I>
+</P>
+
+<P>
+The Church's witness to the awfulness of sin;
+<SPAN CLASS="pagenum">{<A NAME="P115"></A>115}</SPAN>
+her confession of
+hope in the blessedness of the life eternal in contrast with the doom
+of the ungodly.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xxxvii.  <I>Noli cemulari</I>
+</P>
+
+<P>
+A Psalm of a proverbial character; the testimony of the Church's
+experience of the justice of God, in spite of the apparent prosperity
+of the wicked: it expresses the <I>restfulness</I> of the life of faith.
+</P>
+
+<P>
+<I>Cf.</I> ver. ii with Matt. v. 5.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xxxviii.  <I>Domine, ne in furore</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Ash Wednesday, morning (Prayer Book)
+</P>
+
+<P>
+A Psalm of Christ bearing in loneliness and silence the burden of human
+sin, confessing it on man's behalf to the Father, and praying for our
+salvation.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xxxix.  <I>Dixi, custodiam</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Burial of the Dead (Prayer Book)
+</P>
+
+<P>
+Continues in some respects the tone of the previous Psalm.  It may be
+regarded as a Psalm of Christ bearing the sorrow of man's mortality,
+and interceding on man's behalf with the Father.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xl.  <I>Expectans expectavi</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Heb. x. 5-10.  Good Friday, morning (Prayer Book)
+</P>
+
+<P>
+A Psalm of Christ's Incarnation, Passion, Sin-bearing, and
+Resurrection; it expresses the
+<SPAN CLASS="pagenum">{<A NAME="P116"></A>116}</SPAN>
+secret of His Atonement (see
+above, pp. 61, 62) and His fulfilment of O.T. prophecy (ver. 10).
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xli.  <I>Beatus qui intelligit</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+John xiii. 18
+</P>
+
+<P>
+A Psalm of Christ's compassion; and of the treachery of His enemies,
+especially of Judas.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xlii.  <I>Quemadmodum</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+[Introit for Burial of the Dead, Prayer Book of 1549]
+</P>
+
+<P>
+A Psalm of Christ's human soul in His earthly pilgrimage, and in the
+prospect of death; His desire to return to the Father.  Hence also
+suitable for the Christian soul in sickness and dying.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xliii.  <I>Judica me, Deus</I>
+</P>
+
+<P>
+A continuation of the previous Psalm.  Christ speaks in it to the
+Father as He approaches His Passion, and contemplates with joy the
+sacrifice He is about to offer for man.  Hence this Psalm has long been
+used in the Church as the immediate preparation of the Priest for
+offering the Holy Eucharist.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xliv.  <I>Deus, auribus</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Rom. viii. 36
+</P>
+
+<P>
+The appeal of the suffering and persecuted
+<SPAN CLASS="pagenum">{<A NAME="P117"></A>117}</SPAN>
+Church to Christ; her
+confession of faithfulness to that which He has entrusted to her
+keeping.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xlv.  <I>Enructavit cor meum</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Heb. i.  Christmas Day, morning (Prayer Book)
+</P>
+
+<P>
+The Church celebrates the Incarnation under the figure of a royal
+marriage.  The bridegroom is Christ Himself, described in vv. 3-9; the
+bride, the King's daughter, is the Church destined to spread into all
+lands.  The "daughter of Tyre" is symbolical of the heathen world
+coming to Christ.  The "queen" (or queen-mother) of ver. 10 has often
+been interpreted of the Blessed Virgin.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xlvi.  <I>Deus nosier refugium</I>
+</P>
+
+<P>
+A Psalm of the Church's confidence: she is conscious of the presence of
+Christ and the Holy Spirit (ver. 4, R.V.) within her; and confesses
+that this is her eternal strength amidst the warfare and tumult of the
+world.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xlvii.  <I>Omnes gentes, plaudite</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Ascension Day, morning (Prayer Book)
+</P>
+
+<P>
+The joy of the Church in the glorious Ascension of Christ; and in His
+universal sovereignty, which all the world will ultimately acknowledge.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xlviii.  <I>Magnus Dominus</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Whitsun Day, morning (Prayer Book)
+</P>
+
+<P>
+The joy of the Church in her ideal beauty and
+<SPAN CLASS="pagenum">{<A NAME="P118"></A>118}</SPAN>
+her steadfastness;
+and her sure hope of ultimate victory over all the powers of this world.
+</P>
+
+<P>
+[The Psalm should be compared both with the promise of Christ in Matt.
+xvi. 18 and the picture of the perfected Church in Rev. xxi., xxii.]
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xlix.  <I>Audite hæc, omnes</I>
+</P>
+
+<P>
+The Church's meditation upon the vanity of human riches and greatness
+in view of death; the need of man's redemption through Christ alone
+(vv. 7, 8); the certainty of the resurrection of the faithful through
+the Resurrection of Christ.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM 1.  <I>Deus deorum</I>
+</P>
+
+<P>
+The second advent of Christ as the final Judge of the world, and
+especially of His Church.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM li.  <I>Miserere mei, Deus</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Ash Wednesday (Commination Service)
+</P>
+
+<P>
+The Church's confession of sin, and of failure to fulfil her great
+vocation in the world; her prayer to Christ for forgiveness and
+restoration.  (See on Ps. vi.)
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM lii.  <I>Quid gloriaris?</I>
+</P>
+
+<P>
+The Church's challenge to "the prince of this world" and to Antichrist;
+and the confession of her own eternal hope in Christ.
+</P>
+
+<BR>
+
+<SPAN CLASS="pagenum">{<A NAME="P119"></A>119}</SPAN>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM liii.  <I>Dixit insipiens</I>
+</P>
+
+<P>
+See on Ps. xiv.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM liv.  <I>Deus, in nomine</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Good Friday, morning (Prayer Book)
+</P>
+
+<P>
+A prayer of Christ in His Passion, and His self-consecration to the
+Father.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM lv.  <I>Exaudi, Deus</I>
+</P>
+
+<P>
+A prayer of Christ in His loneliness and desolation, amidst the
+treachery of His enemies and especially of His false disciple.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM lvi.  <I>Miserere mei, Deus</I>
+</P>
+
+<P>
+Christ's complaint to the Father against the contradiction of sinners;
+His confidence in the Father's word, and His sure hope in His
+Resurrection.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM lvii.  <I>Miserere mei, Deus</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Easter Day, morning (Prayer Book)
+</P>
+
+<P>
+The Psalm of Christ "glorified" through His Passion and Resurrection.
+</P>
+
+<BR>
+
+<P>
+PSALM lviii.  <I>Si vere utique</I>
+</P>
+
+<P>
+Christ's judgment upon sinners; the vindication of Divine justice.
+</P>
+
+<BR>
+
+<SPAN CLASS="pagenum">{<A NAME="P120"></A>120}</SPAN>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM lix.  <I>Eripe me de inimicis</I>
+</P>
+
+<P>
+A prayer of Christ in His Passion against the malice of His enemies;
+His denunciation of their impenitence; His hope of the Resurrection and
+the final vindication of Divine justice.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM lx.  <I>Deus, repulisti nos</I>
+</P>
+
+<P>
+A prayer of the scattered and persecuted Church, and the answer of the
+triumphant Christ (under the figure of David's victories).
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM lxi.  <I>Exaudi, Deus</I>
+</P>
+
+<P>
+A prayer of the scattered Church, praying to be established on the rock
+of Christ; her confession of faith in the eternal royalty of Christ.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM lxii.  <I>Nonne Deo?</I>
+</P>
+
+<P>
+The Church's confidence in Christ her rock in contrast with the
+falsehood of the world and the deceitfulness of riches; her faith in
+the ultimate manifestation of the Divine justice.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM lxiii.  <I>Deus, Deus meus</I>
+</P>
+
+<P>
+A prayer of the exiled Church; her joy in worship, and her confidence
+in the sovereignty of Christ.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM lxiv.  <I>Exaudi, Deus</I>
+</P>
+
+<P>
+A prayer of Christ in His Passion; the
+<SPAN CLASS="pagenum">{<A NAME="P121"></A>121}</SPAN>
+prediction of the
+overthrow of the Jewish nation, and the continual testimony of this
+overthrow to the truth of Christ.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM lxv.  <I>Te decet hymnus</I>
+</P>
+
+<P>
+The Church's hope of her heavenly inheritance in Christ, and of the
+regeneration of the earth by the river of His spiritual gifts.  The
+Psalm seems to be a forecast of the joy and prosperity of "the new
+heaven and the new earth."
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM lxvi.  <I>Jubilate Deo</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Thanksgiving after a Storm at Sea (Prayer Book)
+</P>
+
+<P>
+The thanksgiving of the Church in the conversion of the world; she
+looks forward to the end of this world and her deliverance from its
+sufferings, and contemplates her entrance into the eternal worship of
+heaven.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM lxvii.  <I>Deus misereatur</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Alternative to Nunc Dimittis; Holy Matrimony (Prayer Book)
+</P>
+
+<P>
+The joy of the Church in the conversion of the world to Christ; her
+hope of God's blessing upon all her works.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM lxviii.  <I>Exurgat Deus</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Whitsun Day, morning (Prayer Book)
+</P>
+
+<P>
+The triumphant procession-hymn of the Catholic
+<SPAN CLASS="pagenum">{<A NAME="P122"></A>122}</SPAN>
+Church in her
+progress through the world; rejoicing in the gifts of the ascended
+Christ, and in the hope of the conversion of the heathen.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM lxix.  <I>Salvum me fac</I>
+</P>
+
+<P CLASS="noindent">
+Matt. xxvii. 34; John ii. 17, xix. 28, 29; Rom. xv. 3.  Good Friday,
+evening (Prayer Book)
+</P>
+
+<P>
+A Psalm of the Passion and Crucifixion of Christ; a denunciation of
+Divine vengeance upon the Jews; concluding with a prophecy of the
+calling and continuance of the Church.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM lxx.  <I>Deus in adjutorium</I>
+</P>
+
+<P>
+A Psalm similar in tone to the preceding; it may be applied to Christ
+in His Passion, or to the faithful ones who suffer with Him, and look
+to Him as Redeemer.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM lxxi.  <I>In te, Domine, speravi</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Visitation of the Sick (Prayer Book)
+</P>
+
+<P>
+A Psalm of Christ sharing our human life with its vicissitudes and
+troubles&mdash;born of Mary, increasing in wisdom and stature, suffering
+persecution, proclaiming the Gospel, dying, and rising "from the deep
+of the earth again" (ver. 18).  Consequently it is a Psalm of the
+saintly life in its conformity to Christ,
+</P>
+
+<BR>
+
+<SPAN CLASS="pagenum">{<A NAME="P123"></A>123}</SPAN>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM lxxii.  <I>Deus, indicium</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Matt. ii. 1-11
+</P>
+
+<P>
+The Church's joy in Christ, as the Son of David and the King of
+humanity.  The peace and justice of His Kingdom are described, its
+universality and eternity.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM lxxiii.  <I>Quam bonus Israel!</I>
+</P>
+
+<P>
+A Psalm of the inward struggle and victory of <I>faith</I>.  Christ Himself
+may be heard speaking in it, as He is "the author and finisher of our
+faith," and in His human soul fought for us the battle of faith.  So
+the Psalm becomes the Church's testimony to the individual believer of
+that ultimate answer to the trials of faith which is found in union
+with God through Christ.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM lxxiv.  <I>Ut quid, Deus?</I>
+</P>
+
+<P>
+A Psalm of the Church, persecuted and despoiled, appealing to the
+eternal sovereignty of Christ over nature and man, as it has been
+revealed in all the history of the Church, both under the old covenant
+and the new.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM lxxv.  <I>Confitebimur tibi</I>
+</P>
+
+<P>
+A dialogue, as it were, between Christ and His Church.  He asserts His
+sovereignty over the world, His justice, and its ultimate vindication.
+</P>
+
+<BR>
+
+<SPAN CLASS="pagenum">{<A NAME="P124"></A>124}</SPAN>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM lxxvi.  <I>Notus in Judæa</I>
+</P>
+
+<P>
+A Psalm of the victory of Christ; of "the wrath of the Lamb," and the
+final judgment of the world.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM lxxvii.  <I>Voce mea ad Dominum</I>
+</P>
+
+<P>
+Like Ps. lxxiii., a Psalm of the struggles of faith.  The thought of
+God's past work in His Church as revealed in history, and of His
+eternal years, is the Church's consolation when He seems to hide His
+face.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM lxxviii.  <I>Attendite, popule</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Matt. xiii. 35; <I>cf.</I> xxiii. 37
+</P>
+
+<P>
+The voice of Christ recounting the history of His Church, His patience
+and mercy with backslidings, His many deliverances; ending with His own
+Incarnation and personal rule of His Church, under the figure of
+David's call to the throne.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM lxxix.  <I>Deus, venerunt</I>
+</P>
+
+<P>
+A prayer of the Church, especially of the martyrs and confessors, in
+time of persecution and bloodshed.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM lxxx.  <I>Qui regis Israel</I>
+</P>
+
+<P>
+A prayer of the Church when the light of God's presence waxes dim, when
+Christ's vineyard is broken into by secular oppression.  The Church
+<SPAN CLASS="pagenum">{<A NAME="P125"></A>125}</SPAN>
+prays that Christ's power may again be made known (ver. 17) and
+that she herself may be converted.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM lxxxi.  <I>Exultate Deo</I>
+</P>
+
+<P>
+The Church's joy in her past deliverances; the warning voice of Christ
+(ver. 6 onwards) shewing that the Church's own failures in loyalty are
+the cause of her oppressions.  Greater faithfulness would have brought
+deliverance, and greater joy in Christ's sacramental gifts (ver. 17).
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM lxxxii.  <I>Deus stetit</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+John x. 34-6
+</P>
+
+<P>
+The voice of Christ bearing witness to the ideal greatness of man, and
+to man's failure in his responsibility as God's vicegerent in the
+world, especially in the administration of justice.  He Himself is set
+forth as the true and perfect Judge of the world.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM lxxxiii.  <I>Deus, quis similis?</I>
+</P>
+
+<P>
+A prayer of the Church against the confederacy of her enemies.  She
+prays that their defeat may lead to their conversion to Christ.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM lxxxiv.  <I>Quam dilecta!</I>
+</P>
+
+<P>
+A Psalm of the Church in her pilgrimage through this world.  She
+expresses especially her joy in
+<SPAN CLASS="pagenum">{<A NAME="P126"></A>126}</SPAN>
+public worship, the comfort which
+the hope of the heavenly worship brings amidst human sorrows, and her
+eternal hope in Christ.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM lxxxv.  <I>Benedixisti, Domine</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Christmas Day, morning (Prayer Book)
+</P>
+
+<P>
+A Psalm of the Church's joy in the Incarnation, as the proof of
+forgiveness for the past, and the beginning of a new and better world.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM lxxxvi.  <I>Inclina, Domine</I>
+</P>
+
+<P>
+A Psalm of Christ and of the Christian soul, renewing the dedication of
+self to God, praying for strength against the trials of the world, and
+for the manifestation to the world of God's presence with those who
+love Him.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM lxxxvli.  <I>Fundamenta ejus</I>
+</P>
+
+<P>
+A Psalm describing the catholicity of the Church, and the new birth of
+Baptism whereby members of all nations become her citizens and find in
+her the source of all joy and refreshment.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM lxxxviii.  <I>Domine Deus</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Good Friday, evening (Prayer Book)
+</P>
+
+<P>
+A Psalm of Christ's desolation, the darkness on the Cross, His death
+and burial and descent into hell.
+</P>
+
+<BR>
+
+<SPAN CLASS="pagenum">{<A NAME="P127"></A>127}</SPAN>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM lxxxix.  <I>Misericordias Domini</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Christmas Day, evening (Prayer Book)
+</P>
+
+<P>
+The Church's praise for the promises of the Incarnation, and their
+fulfilment in the line of David.  The certainty of the eternal reign of
+Christ and the preservation of His Church.  At ver. 37 the tone changes
+to prayer respecting the present eclipse of Christ's glory, and the
+failures of His Church.  The Psalm ends, as it were, with the appeal of
+Christ Himself to the Father (49-50) for His suffering Church.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xc.  <I>Domine, refugium</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Burial of the Dead (Prayer Book)
+</P>
+
+<P>
+The Psalm of the Church's hope in the eternity of God, and the
+unfailing nature of His purpose to restore man in Christ, in contrast
+with man's mortality, his short life and earthly failure.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xci.  <I>Qui habitat</I>
+</P>
+
+<P>
+A Psalm of the trust of Christ and of the Christian soul in the
+providence of God, in the continual ministry of the angels, and in the
+final discomfiture of the powers of evil.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xcii.  <I>Bonum est confiteri</I>
+</P>
+
+<P>
+A thanksgiving of Christ for His Resurrection and for the eternal hope
+of His Church.
+</P>
+
+<BR>
+
+<SPAN CLASS="pagenum">{<A NAME="P128"></A>128}</SPAN>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xciii.  <I>Dominus regnavit</I>
+</P>
+
+<P>
+A Psalm of the sovereignty of the ascended Christ; His supremacy over
+nature and the storms of this world.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xciv.  <I>Deus ultionum</I>
+</P>
+
+<P>
+A prayer of the Church for the second coming of Christ, and the
+manifestation of the Divine justice; ending (ver. 12, etc.) with the
+expression of the Church's patience, her acceptance of tribulation, and
+her sure confidence in the coming of Christ.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xcv.  <I>Venite, exultemus</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Heb. iii. 7-iv. 11.  Morning Prayer, daily (Prayer Book)
+</P>
+
+<P>
+The Church's prelude to worship: the expression of her joy and trust in
+God's creation and preservation; her daily warning against failure
+through unbelief (like Israel of old) to enter into God's rest.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xcvi.  <I>Cantate Domino</I>
+</P>
+
+<P>
+The Church's outburst of joy in the universal sovereignty of Christ.
+She calls to the heathen world to acknowledge Him, and looks forward
+with rapture to His second Advent.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xcvii.  <I>Dominus regnavit</I>
+</P>
+
+<P>
+The Church's declaration to the world of the sovereignty of Christ, and
+of His second Advent.
+<SPAN CLASS="pagenum">{<A NAME="P129"></A>129}</SPAN>
+She reminds herself of the moral fruits of
+Christ's kingdom, and of the Christian joy which springs from His
+service.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xcviii.  <I>Cantate Domino</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Alternative to Magnificat (Prayer Book)
+</P>
+
+<P>
+The triumph song of the Church in the redeeming work of Christ, in
+which she calls all nature and the heathen world to join.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM xcix.  <I>Dominus regnavit</I>
+</P>
+
+<P>
+Again, a Psalm of the sovereignty of Christ.  The Church sings of the
+essential holiness of His kingdom, of His mercy and His chastisements,
+and calls on the world to worship Him.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM c.  <I>Jubilate Deo</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Alternative to Benedictus (Prayer Book)
+</P>
+
+<P>
+The Church's triumphant call to all the world to worship with her; she
+confesses her dependence on Christ, and the unfailing truth of His
+Gospel.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM ci.  <I>Misericordiam et judicium</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+King's Accession (Prayer Book)
+</P>
+
+<P>
+A Psalm of the Church testifying her desire and endeavour to imitate
+both the mercy and the justice of Christ, and to exercise just
+discipline over her members, remembering the judgment-seat of
+<SPAN CLASS="pagenum">{<A NAME="P130"></A>130}</SPAN>
+Christ.  A Psalm also appropriate to a Christian ruler, as the minister
+of Christ.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cii.  <I>Domine exaudi</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Heb. i. 10-12.  Ash Wednesday, evening (Prayer Book)
+</P>
+
+<P>
+This may be regarded in part as appropriate to our Lord weeping over
+Jerusalem; in a wider sense it is a Psalm of the faithful sorrowing
+over the decay of the Church, offering their penitence, looking forward
+to restoration, and trusting in the changelessness of Christ, Who
+remains the same though earth and heaven pass away, and has promised
+the like continuance to His Church.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM ciii. <I>Benedic, anima mea</I>
+</P>
+
+<P>
+A Psalm of the Church's thanksgiving for God's forgiveness in Christ,
+for His love in the past and the certainty of its continuance in the
+future.  Angels and saints and the powers of nature are summoned to
+join in this thanksgiving.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM civ.  <I>Benedic, anima mea</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Whitsun Day, evening (Prayer Book)
+</P>
+
+<P>
+The Church's witness to the immanence of the Word in all creation; she
+recognises this in the beauty, the order, the preservation of all forms
+of varied life.  Especially in the renewal of natural life (vv. 30-5)
+she recognises and praises
+<SPAN CLASS="pagenum">{<A NAME="P131"></A>131}</SPAN>
+the life-giving activity of the Holy
+Spirit, and sees in it a prophecy of the restoration of all things in
+the Resurrection to their first perfection, and the final overthrow of
+evil.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cv.  <I>Confitemini Domino</I>
+</P>
+
+<P>
+A Psalm of the Church's thanksgiving as she reviews her history and the
+providence which has preserved her in all vicissitudes, and considers
+the eternal inheritance which is the reward of obedience.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cvi.  <I>Confitemini Domino</I>
+</P>
+
+<P>
+Also an historical Psalm, in which the Church in time of exile and
+persecution recalls God's providence, and her many failures; she places
+her trust in the intercession of Christ, of Whom Moses was a type, and
+prays for her restoration.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cvii. <I>Confitemini Domino</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Thanksgiving after a Storm at Sea (Prayer Book)
+</P>
+
+<P>
+The Church celebrates the age-long compassion of God towards the
+wanderer, the prisoner, the sufferer, as seen in the salvation of His
+Church, and in the Incarnation of the Word (ver. 20).  The refrain (vv.
+8, 15, 21, 31) exhorts to thanksgiving, and especially to the offering
+of the Holy Eucharist (ver. 22).
+</P>
+
+<BR>
+
+<SPAN CLASS="pagenum">{<A NAME="P132"></A>132}</SPAN>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cviii.  <I>Paratum cor meum</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Ascension Day, evening (Prayer Book)
+</P>
+
+<P>
+A Psalm of Christ glorified in His Resurrection, praying for His Church
+and foretelling His future victories (under the figure of David's
+wars).  The last three verses seem to be the prayer of the Church and
+the voice of her confidence of ultimate triumph in Christ.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cix.  <I>Deus laudem</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Acts i. 20
+</P>
+
+<P>
+A Psalm of Christ's judgment upon impenitent sinners; His prayer for
+Himself in His Passion, and for His Church in whose sufferings at the
+hands of sinners He Himself is crucified afresh.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cx.  <I>Dixit Dominus</I>
+</P>
+
+<P CLASS="noindent">
+Matt. xxii. 41-5 (parallels in Mark and Luke); Acts ii. 34, 35; Heb. i.
+13, v. 6-vii.  Christmas Day, evening (Prayer Book)
+</P>
+
+<P>
+The Church's witness to the Divinity of Christ, to His eternal
+Priesthood, His warfare, sufferings, and victory.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cxi.  <I>Confitebor tibi</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Easter Day, morning (Prayer Book)
+</P>
+
+<P>
+A Psalm of Christ praising the Father for His Resurrection; in which
+His Church also joins, commemorating the Eucharist (ver. 5), the new
+and
+<SPAN CLASS="pagenum">{<A NAME="P133"></A>133}</SPAN>
+eternal covenant, and the sacredness of the truth committed
+to her keeping.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cxii.  <I>Beatus vir</I>
+</P>
+
+<P>
+The Church's testimony to the blessedness of the life of faith, hope,
+and charity, of which she has seen the perfect example in Christ
+Himself.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cxiii. <I>Laudate, pueri</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Easter Day, evening (Prayer Book)
+</P>
+
+<P>
+The world-wide joy of the Church in the Catholic faith of the
+Incarnation, by which man is exalted from the dust of Adam's fall, and
+is no longer "subject to vanity," but made equal to the angels.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cxiv.  <I>In exitu Israel</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Easter Day, evening (Prayer Book)
+</P>
+
+<P>
+The Church's song of deliverance through the mighty power of the
+Resurrection.  A Psalm also of the Christian soul delivered from the
+Egypt of this world, and crossing the Jordan of death to the joy of the
+heavenly Canaan.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cxv.  <I>Non nobis, Domine</I>
+</P>
+
+<P>
+A continuation of the previous Psalm: the Church's joy in the living
+God, in Whom she hopes for life eternal; she calls upon priests and
+people alike to praise Him.
+</P>
+
+<BR>
+
+<SPAN CLASS="pagenum">{<A NAME="P134"></A>134}</SPAN>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cxvi.  <I>Dilexi, quoniam</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Churching of Women (Prayer Book)
+</P>
+
+<P>
+A thanksgiving of Christ and His Church for the Resurrection; with
+reference especially to the offering of the Eucharist, and the joy of
+Holy Communion, and also to the final rest and thanksgiving of the
+saints in Paradise.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cxvii.  <I>Laudate Dominum</I>
+</P>
+
+<P>
+The Church's call to the heathen world to praise God by conversion to
+the faith of Christ.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cxviii.  <I>Confitemini Domino</I>
+</P>
+
+<P CLASS="noindent">
+Matt. xxi. 9, 42, xxiii. 39 (with parallels in Mark and Luke).  Easter
+Day, evening (Prayer Book)
+</P>
+
+<P>
+The great Psalm of thanksgiving by Christ and His Church for the
+Resurrection, the victory over death and the judgment of the prince of
+this world.  A Psalm especially appropriate for Sunday, and as a
+prelude to the Church's worship in the Holy Eucharist.
+</P>
+
+<P>
+[It is the special Psalm for Sunday at Prime in the Breviary.]
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cxix.  <I>Beati immaculati</I>
+</P>
+
+<P>
+The characteristic Psalm of the Catholic Church, in which she expresses
+her loyalty to and joy in
+<SPAN CLASS="pagenum">{<A NAME="P135"></A>135}</SPAN>
+all that God has revealed and
+commanded.  It is animated throughout by the spirit of <I>sonship</I>, of
+which the perfect realisation is seen in Christ Himself.  It may
+therefore be regarded as a Psalm of Christ, with Whom the Church
+associates herself in its recitation.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cxx.  <I>Ad Dominum</I>
+</P>
+
+<P>
+A Psalm of the pilgrim Church praying for peace and deliverance from
+the ceaseless and bitter warfare of this world.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cxxi.  <I>Levavi oculos</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Accession Service (Prayer Book)
+</P>
+
+<P>
+A Psalm of the Church's pilgrimage through this world's perils, as she
+journeys towards the eternal hills and the city of God.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cxxii.  <I>Lætatus sum</I>
+</P>
+
+<P>
+The joy of the Christian soul in the Catholic Church and in Catholic
+worship.  The hope of the Church in her pilgrimage towards the heavenly
+Jerusalem and the throne of Christ.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cxxiii.  <I>Ad te levavi oculos meos</I>
+</P>
+
+<P>
+A Psalm of the pilgrim Church amidst this world's scorn and contempt,
+expressing her absolute dependence upon Christ.
+</P>
+
+<BR>
+
+<SPAN CLASS="pagenum">{<A NAME="P136"></A>136}</SPAN>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cxxiv.  <I>Nisi quid Dominus</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Part of the Hymn of Thanksgiving for a Victory at Sea (Prayer Book)
+</P>
+
+<P>
+A Psalm of the pilgrim Church's deliverance from the storms and waves
+of this troublesome world; her unshaken confidence in Christ.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cxxv.  <I>Qui confidunt</I>
+</P>
+
+<P>
+The confidence of the pilgrim Church in the unceasing protection of
+Christ against the attacks of an evil world, and the apostasy of false
+Christians.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cxxvi.  <I>In convertendo</I>
+</P>
+
+<P>
+The joy of the pilgrim Church in her great deliverance from the
+captivity of this world; her hope that through tribulation she will be
+made perfect.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cxxvii.  <I>Nisi Dominus</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Churching of Women (Prayer Book)
+</P>
+
+<P>
+A Psalm of the pilgrim Church confessing that her progress and her
+enlargement cannot be the fruit of human care and labour, but of the
+grace of Christ only.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cxxviii.  <I>Beati omnes</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Holy Matrimony (Prayer Book)
+</P>
+
+<P>
+A Psalm of the pilgrim Church celebrating the consecration of human
+life and labour through the Incarnation.
+</P>
+
+<BR>
+
+<SPAN CLASS="pagenum">{<A NAME="P137"></A>137}</SPAN>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cxxix.  <I>Sæpe expugnaverunt</I>
+</P>
+
+<P>
+A Psalm of the warfare and persecutions of the pilgrim Church, and of
+the vanity and fruitlessness of the attacks of her enemies.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cxxx.  <I>De profundis</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Ash Wednesday, evening (Prayer Book)
+</P>
+
+<P>
+A Psalm of the sorrows, the ceaseless watching, and the undying hope of
+the pilgrim Church.  Especially appropriate to the souls of departed
+Christians, the Church Expectant, who wait for the second Advent.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cxxxi.  <I>Domine, non est</I>
+</P>
+
+<P>
+A Psalm of the pilgrim Church expressing her humility, her submission
+to revelation, her unceasing trust in Christ.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cxxxii.  <I>Memento, Domine</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Christmas Day, evening (Prayer Book)
+</P>
+
+<P>
+A Psalm in which the pilgrim Church joyfully commemorates before God
+the Incarnation of His Son, and His age-long indwelling within her; and
+His gift in the Eucharist (ver. 16); and expresses her faith in the
+eternal sovereignty of Christ.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cxxxiii.  <I>Ecce, quam bonum!</I>
+</P>
+
+<P>
+A Psalm in which the pilgrim Church expresses her joy in her essential
+unity, the gift of the unction
+<SPAN CLASS="pagenum">{<A NAME="P138"></A>138}</SPAN>
+of the Holy Spirit poured upon her
+from the ascended Christ.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cxxxiv.  <I>Ecce nunc</I>
+</P>
+
+<P>
+A Psalm of the pilgrim Church as she contemplates her entry into the
+eternal sanctuary, the heavenly city of Christ, and the fellowship of
+the angels in their unceasing praise.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cxxxv.  <I>Laudate Nomen</I>
+</P>
+
+<P>
+The Church's thanksgiving for her calling in Christ, and the eternal
+rule of Christ over nature and man; she expresses her confidence in the
+living Christ Who dwells within her, in contrast with this world's
+idolatries.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cxxxvi.  <I>Confitemini</I>
+</P>
+
+<P>
+A Psalm of the Church's thanksgiving for the eternal mercy of Christ,
+as seen in creation, and in her own history and deliverances, and also
+in His abiding gift of the Eucharist (ver. 25).
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cxxxvii.  <I>Super flumina</I>
+</P>
+
+<P>
+A Psalm of the sorrows of the Church in her captivity in this world,
+where she is persecuted and misunderstood.  She expresses her loyalty
+to her heavenly calling, her desire for "Jerusalem which is above," and
+her warfare with Babylon, for whose overthrow she confidently waits.
+</P>
+
+<BR>
+
+<SPAN CLASS="pagenum">{<A NAME="P139"></A>139}</SPAN>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cxxxviii.  <I>Confitebor tibi</I>
+</P>
+
+<P>
+A Psalm of Christ and His saints, giving praise for the Resurrection,
+the hope of the conversion of the world, the Church's final
+deliverance, and the "redemption of the body."
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cxxxix.  <I>Domine, probasti</I>
+</P>
+
+<P>
+A Psalm of the creature to the Creator, celebrating His omnipresence,
+His wisdom, His claim to love; praying for sincerity and the gift of
+perseverance.  It is appropriate to Christ in His sacred manhood, in
+which He is "inferior to the Father" (Athanasian Creed); and therefore
+also a Psalm of the Church in which the human body and soul are
+regenerate and consecrated by the Incarnation.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cxl.  <I>Eripe me, Domine</I>
+</P>
+
+<P>
+A Psalm of Christ's warfare and Passion; pronouncing the overthrow and
+judgment of the wicked, and the eternal continuance of His Church.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cxli.  <I>Domine, clamavi</I>
+</P>
+
+<P>
+A Psalm of the Church's devotion to Christ; her humility in accepting
+rebuke and tribulation; her unceasing spirit of prayer.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cxlii.  <I>Voce mea ad Dominum</I>
+</P>
+
+<P>
+A Psalm of Christ's prayer to the Father in His
+<SPAN CLASS="pagenum">{<A NAME="P140"></A>140}</SPAN>
+Passion and
+Death, and His longing for the gathering together of His Church to
+Himself as the fruit of His Resurrection.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cxliii.  <I>Domine, exaudi</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Ash Wednesday, evening (Prayer Book)
+</P>
+
+<P>
+A Psalm of prayer for those who suffer with Christ; of preparation for
+death, and hope of the Resurrection, through the gift of the Holy
+Spirit.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cxliv.  <I>Benedictus Dominus</I>
+</P>
+
+<P>
+A Psalm of the triumph of Christ (under the figure of David), and of
+the eternal blessedness of His Church through Him.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cxlv.  <I>Exaltabo te, Deus</I>
+</P>
+
+<P CLASS="noindent" ALIGN="center">
+Whitsun Day, evening (Prayer Book)
+</P>
+
+<P>
+A Psalm of the everlasting joy of the Church in Christ her King, in the
+Holy Eucharist (ver. 7), in the Communion of Saints, and in the
+certainty of the answer to prayer.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cxlvi.  <I>Lauda, anima mea</I>
+</P>
+
+<P>
+Like the preceding, a Psalm of the Church's thanksgiving for the
+eternal sovereignty of Christ in its mercy and its judgment.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cxlvii.  <I>Laudate Dominum</I>
+</P>
+
+<P>
+The joy of the Church in her calling and preservation
+<SPAN CLASS="pagenum">{<A NAME="P141"></A>141}</SPAN>
+by Christ,
+in the Gospel committed to her trust, and in the truth that all things
+temporal as well as eternal are hers in Christ, Who is Lord of all.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cxlviii.  <I>Laudate Dominum</I>
+</P>
+
+<P>
+The Church's call to the angels, to all the powers of nature, and to
+all estates of men to give thanks to Christ, with her.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cxlix.  <I>Cantate Domino</I>
+</P>
+
+<P>
+A Psalm of the Communion of Saints, in which the living and departed
+(ver. 5) unite to praise Christ their King, and ascribe to Him their
+victory over the powers of this world.
+</P>
+
+<BR>
+
+<P CLASS="noindent" ALIGN="center">
+PSALM cl.  <I>Laudate Dominum</I>
+</P>
+
+<P>
+The eternal song of praise of the Church militant and triumphant, in
+which man's powers and development are consecrated to their true end,
+the giving of glory to the eternal Trinity.
+</P>
+
+<BR><BR><BR>
+
+<A NAME="chap06"></A>
+
+<SPAN CLASS="pagenum">{<A NAME="P142"></A>142}</SPAN>
+
+<H3 ALIGN="center">
+INDEX OF PSALMS REFERRED TO
+</H3>
+
+<PRE>
+PSALM            PAGE
+
+I. . . . . . . . <A HREF="#P9">9</A>, <A HREF="#P107">107</A>
+II.  . . . . . . <A HREF="#P1">1</A>, <A HREF="#P17">17</A>, <A HREF="#P45">45</A>, <A HREF="#P107">107</A>
+III. . . . . . . <A HREF="#P108">108</A>
+IV.  . . . . . . <A HREF="#P103">103</A>, <A HREF="#P108">108</A>
+V. . . . . . . . <A HREF="#P104">104</A>, <A HREF="#P108">108</A>
+VI.  . . . . . . <A HREF="#P86">86</A>, <A HREF="#P104">104</A>, <A HREF="#P109">109</A>
+VII. . . . . . . <A HREF="#P104">104</A>, <A HREF="#P109">109</A>
+VIII.  . . . . . <A HREF="#P54">54</A>, <A HREF="#P69">69</A>, <A HREF="#P109">109</A>
+IX.  . . . . . . <A HREF="#P9">9</A>, <A HREF="#P109">109</A>
+X. . . . . . . . <A HREF="#P8">8</A>, <A HREF="#P16">16</A>, <A HREF="#P85">85</A>, <A HREF="#P109">109</A>
+XI.  . . . . . . <A HREF="#P110">110</A>
+XI . . . . . . . <A HREF="#P110">110</A>
+XIII.  . . . . . <A HREF="#P110">110</A>
+XIV. . . . . . . <A HREF="#P110">110</A>
+XV.  . . . . . . <A HREF="#P69">69-70</A>, <A HREF="#P110">110</A>
+XVI. . . . . . . <A HREF="#P2">2</A>, <A HREF="#P20">20</A>, <A HREF="#P67">67</A>, <A HREF="#P111">111</A>
+XVII.  . . . . . <A HREF="#P16">16</A>, <A HREF="#P68">68</A>, <A HREF="#P111">111</A>
+XVIII. . . . . . <A HREF="#P23">23</A>, <A HREF="#P46">46</A>, <A HREF="#P111">111</A>
+XIX. . . . . . . <A HREF="#P9">9</A>, <A HREF="#P111">111</A>
+XX.  . . . . . . <A HREF="#P112">112</A>
+XXI. . . . . . . <A HREF="#P70">70</A>, <A HREF="#P112">112</A>
+XXII.  . . . . . <A HREF="#P23">23</A>, <A HREF="#P56">56</A>, <A HREF="#P57">57</A>, <A HREF="#P59">59</A>, <A HREF="#P77">77</A>, <A HREF="#P78">78</A>, <A HREF="#P83">83</A>, <A HREF="#P112">112</A>
+XXIII. . . . . . <A HREF="#P104">104</A>, <A HREF="#P112">112</A>
+XXIV.  . . . . . <A HREF="#P60">60</A>, <A HREF="#P101">101</A>, <A HREF="#P112">112</A>
+XXV. . . . . . . <A HREF="#P9">9</A>, <A HREF="#P10">10</A>, <A HREF="#P113">113</A>
+XXVI.  . . . . . <A HREF="#P113">113</A>
+XXVII. . . . . . <A HREF="#P104">104</A>, <A HREF="#P113">113</A>
+XXVIII.  . . . . <A HREF="#P113">113</A>
+XXIX.  . . . . . <A HREF="#P102">102</A>, <A HREF="#P113">113</A>
+XXX. . . . . . . <A HREF="#P102">102</A>, <A HREF="#P113">113</A>
+XXXI.  . . . . . <A HREF="#P57">57</A>, <A HREF="#P103">103</A>, <A HREF="#P114">114</A>
+XXXII. . . . . . <A HREF="#P86">86</A>, <A HREF="#P114">114</A>
+XXXIII.  . . . . <A HREF="#P28">28</A>, <A HREF="#P114">114</A>
+XXXIV. . . . . . <A HREF="#P28">28</A>, <A HREF="#P114">114</A>
+XXXV.  . . . . . <A HREF="#P37">37</A>, <A HREF="#P114">114</A>
+XXXVI. . . . . . <A HREF="#P114">114</A>
+XXXVII.  . . . . <A HREF="#P28">28</A>, <A HREF="#P115">115</A>
+XXXVIII. . . . . <A HREF="#P86">86</A>, <A HREF="#P115">115</A>
+XXXIX. . . . . . <A HREF="#P115">115</A>
+XL.  . . . . . . <A HREF="#P10">10</A>, <A HREF="#P54">54</A>, <A HREF="#P55">55</A>, <A HREF="#P60">60</A>, <A HREF="#P61">61-3</A>, <A HREF="#P104">104</A>, <A HREF="#P115">115</A>
+XLI. . . . . . . <A HREF="#P7">7</A>, <A HREF="#P16">16</A>, <A HREF="#P20">20</A>, <A HREF="#P104">104</A>, <A HREF="#P116">116</A>
+XLII.  . . . . . <A HREF="#P29">29</A>, <A HREF="#P104">104</A>, <A HREF="#P116">116</A>
+XLIII. . . . . . <A HREF="#P16">16</A>, <A HREF="#P104">104</A>, <A HREF="#P116">116</A>
+XLIV.  . . . . . <A HREF="#P6">6</A>, <A HREF="#P88">88</A>, <A HREF="#P105">105</A>, <A HREF="#P116">116</A>
+XLV. . . . . . . <A HREF="#P23">23</A>, <A HREF="#P46">46</A>, <A HREF="#P49">49</A>, <A HREF="#P71">71</A>, <A HREF="#P117">117</A>
+XLVI.  . . . . . <A HREF="#P95">95</A>, <A HREF="#P117">117</A>
+XLVII. . . . . . <A HREF="#P81">81</A>, <A HREF="#P117">117</A>
+XLVIII.  . . . . <A HREF="#P98">98</A>, <A HREF="#P101">101</A>, <A HREF="#P117">117</A>
+XLIX.  . . . . . <A HREF="#P25">25</A>, <A HREF="#P26">26</A>, <A HREF="#P29">29</A>, <A HREF="#P118">118</A>
+L. . . . . . . . <A HREF="#P40">40</A>, <A HREF="#P102">102</A>, <A HREF="#P118">118</A>
+LI.  . . . . . . <A HREF="#P17">17</A>, <A HREF="#P73">73</A>, <A HREF="#P86">86</A>, <A HREF="#P104">104</A>, <A HREF="#P118">118</A>
+LII. . . . . . . <A HREF="#P118">118</A>
+LIII.  . . . . . <A HREF="#P119">119</A>
+LIV. . . . . . . <A HREF="#P61">61</A>, <A HREF="#P62">62</A>, <A HREF="#P103">103</A>, <A HREF="#P119">119</A>
+LV.  . . . . . . <A HREF="#P119">119</A>
+LVI. . . . . . . <A HREF="#P119">119</A>
+LVII.  . . . . . <A HREF="#P119">119</A>
+LVIII. . . . . . <A HREF="#P28">28</A>, <A HREF="#P119">119</A>
+LIX. . . . . . . <A HREF="#P120">120</A>
+LX.  . . . . . . <A HREF="#P24">24</A>, <A HREF="#P120">120</A>
+LXI. . . . . . . <A HREF="#P120">120</A>
+LXII.  . . . . . <A HREF="#P120">120</A>
+LXIII. . . . . . <A HREF="#P103">103</A>, <A HREF="#P104">104</A>, <A HREF="#P120">120</A>
+LXIV.  . . . . . <A HREF="#P38">38</A>, <A HREF="#P120">120</A>
+LXV. . . . . . . <A HREF="#P104">104</A>, <A HREF="#P121">121</A>
+LXVI.  . . . . . <A HREF="#P121">121</A>
+LXVII. . . . . . <A HREF="#P82">82</A>, <A HREF="#P103">103</A>, <A HREF="#P121">121</A>
+LXVIII.  . . . . <A HREF="#P29">29</A>, <A HREF="#P81">81</A>, <A HREF="#P121">121</A>
+LXIX.  . . . . . <A HREF="#P2">2</A>, <A HREF="#P40">40</A>, <A HREF="#P57">57</A>, <A HREF="#P58">58</A>, <A HREF="#P60">60</A>, <A HREF="#P122">122</A>
+LXX. . . . . . . <A HREF="#P122">122</A>
+LXXI.  . . . . . <A HREF="#P20">20</A>, <A HREF="#P30">30</A>, <A HREF="#P105">105</A>, <A HREF="#P122">122</A>
+LXXII. . . . . . <A HREF="#P7">7</A>, <A HREF="#P46">46</A>, <A HREF="#P83">83</A>, <A HREF="#P84">84</A>, <A HREF="#P123">123</A>
+LXXIII.  . . . . <A HREF="#P14">14</A>, <A HREF="#P68">68</A>, <A HREF="#P123">123</A>
+LXXIV. . . . . . <A HREF="#P6">6</A>, <A HREF="#P24">24</A>, <A HREF="#P89">89</A>, <A HREF="#P123">123</A>
+LXXV.  . . . . . <A HREF="#P123">123</A>
+LXXVI. . . . . . <A HREF="#P94">94</A>, <A HREF="#P124">124</A>
+LXXVII.  . . . . <A HREF="#P16">16</A>, <A HREF="#P124">124</A>
+LXXVIII. . . . . <A HREF="#P10">10</A>, <A HREF="#P85">85</A>, <A HREF="#P95">95</A>, <A HREF="#P124">124</A>
+LXXIX. . . . . . <A HREF="#P6">6</A>, <A HREF="#P23">23</A>, <A HREF="#P85">85</A>, <A HREF="#P90">90</A>, <A HREF="#P124">124</A>
+LXXX.  . . . . . <A HREF="#P74">74</A>, <A HREF="#P124">124</A>
+LXXXI. . . . . . <A HREF="#P102">102</A>, <A HREF="#P125">125</A>
+LXXXII.  . . . . <A HREF="#P101">101</A>, <A HREF="#P102">102</A>, <A HREF="#P125">125</A>
+LXXXIII. . . . . <A HREF="#P37">37</A>, <A HREF="#P90">90</A>, <A HREF="#P125">125</A>
+LXXXIV.  . . . . <A HREF="#P104">104</A>, <A HREF="#P125">125</A>
+LXXXV. . . . . . <A HREF="#P50">50</A>, <A HREF="#P104">104</A>, <A HREF="#P126">126</A>
+LXXXVI.  . . . . <A HREF="#P104">104</A>, <A HREF="#P126">126</A>
+LXXXVII. . . . . <A HREF="#P28">28</A>, <A HREF="#P81">81</A>, <A HREF="#P82">82</A>, <A HREF="#P126">126</A>
+LXXXVIII.  . . . <A HREF="#P16">16</A>, <A HREF="#P25">25</A>, <A HREF="#P60">60</A>, <A HREF="#P61">61</A>, <A HREF="#P126">126</A>
+LXXXIX.  . . . . <A HREF="#P7">7</A>, <A HREF="#P43">43</A>, <A HREF="#P47">47</A>, <A HREF="#P49">49</A>, <A HREF="#P127">127</A>
+XC.  . . . . . . <A HREF="#P127">127</A>
+XCI. . . . . . . <A HREF="#P103">103</A>, <A HREF="#P127">127</A>
+XCII.  . . . . . <A HREF="#P102">102</A>, <A HREF="#P127">127</A>
+XCIII. . . . . . <A HREF="#P102">102</A>, <A HREF="#P128">128</A>
+XCIV.  . . . . . <A HREF="#P101">101</A>, <A HREF="#P102">102</A>, <A HREF="#P128">128</A>
+XCV. . . . . . . <A HREF="#P103">103</A>, <A HREF="#P128">128</A>
+XCVI.  . . . . . <A HREF="#P49">49</A>, <A HREF="#P128">128</A>
+XCVII. . . . . . <A HREF="#P25">25</A>, <A HREF="#P128">128</A>
+XCVIII.  . . . . <A HREF="#P82">82</A>, <A HREF="#P129">129</A>
+XCIX.  . . . . . <A HREF="#P129">129</A>
+C. . . . . . . . <A HREF="#P82">82</A>, <A HREF="#P129">129</A>
+CI.  . . . . . . <A HREF="#P129">129</A>
+CII. . . . . . . <A HREF="#P54">54</A>, <A HREF="#P86">86</A>, <A HREF="#P91">91</A>, <A HREF="#P92">92</A>, <A HREF="#P97">97</A>, <A HREF="#P130">130</A>
+CIII.  . . . . . <A HREF="#P130">130</A>
+CIV. . . . . . . <A HREF="#P16">16</A>, <A HREF="#P24">24</A>, <A HREF="#P130">130</A>
+CV.  . . . . . . <A HREF="#P74">74</A>, <A HREF="#P102">102</A>, <A HREF="#P131">131</A>
+CVI. . . . . . . <A HREF="#P7">7</A>, <A HREF="#P31">31</A>, <A HREF="#P85">85</A>, <A HREF="#P131">131</A>
+CVII.  . . . . . <A HREF="#P20">20</A>, <A HREF="#P71">71</A>, <A HREF="#P131">131</A>
+CVIII. . . . . . <A HREF="#P70">70</A>, <A HREF="#P132">132</A>
+CIX. . . . . . . <A HREF="#P2">2</A>, <A HREF="#P40">40</A>, <A HREF="#P66">66</A>, <A HREF="#P132">132</A>
+CX.  . . . . . . <A HREF="#P2">2</A>, <A HREF="#P28">28</A>, <A HREF="#P51">51</A>, <A HREF="#P132">132</A>
+CXI. . . . . . . <A HREF="#P132">132</A>
+CXII.  . . . . . <A HREF="#P133">133</A>
+CXIII. . . . . . <A HREF="#P83">83</A>, <A HREF="#P113">113</A>
+CXIII.-CXVIII. . <A HREF="#P102">102</A>
+CXIV.  . . . . . <A HREF="#P135">135</A>
+CXV. . . . . . . <A HREF="#P25">25</A>, <A HREF="#P26">26</A>, <A HREF="#P133">133</A>
+CXVI.  . . . . . <A HREF="#P104">104</A>, <A HREF="#P134">134</A>
+CXVII. . . . . . <A HREF="#P134">134</A>
+CXVIII.  . . . . <A HREF="#P69">69</A>, <A HREF="#P134">134</A>
+CXIX.  . . . . . <A HREF="#P11">11-13</A>, <A HREF="#P14">14</A>, <A HREF="#P28">28</A>, <A HREF="#P33">33</A>, <A HREF="#P71">71</A>, <A HREF="#P103">103</A>, <A HREF="#P134">134</A>
+CXX. . . . . . . <A HREF="#P104">104</A>, <A HREF="#P135">135</A>
+CXX.-CXXXIV. . . <A HREF="#P6">6</A>, <A HREF="#P102">102</A>
+CXXI.  . . . . . <A HREF="#P104">104</A>, <A HREF="#P135">135</A>
+CXXII. . . . . . <A HREF="#P99">99</A>, <A HREF="#P102">102</A>, <A HREF="#P135">135</A>
+CXXIII.  . . . . <A HREF="#P135">135</A>
+CXXIV. . . . . . <A HREF="#P136">136</A>
+CXXV.  . . . . . <A HREF="#P136">136</A>
+CXXVI. . . . . . <A HREF="#P136">136</A>
+CXXVII.  . . . . <A HREF="#P136">136</A>
+CXXVIII. . . . . <A HREF="#P136">136</A>
+CXXIX. . . . . . <A HREF="#P137">137</A>
+CXXX.  . . . . . <A HREF="#P86">86</A>, <A HREF="#P104">104</A>, <A HREF="#P137">137</A>
+CXXXI. . . . . . <A HREF="#P10">10</A>, <A HREF="#P11">11</A>, <A HREF="#P137">137</A>
+CXXXII.  . . . . <A HREF="#P47">47</A>, <A HREF="#P49">49</A>, <A HREF="#P75">75</A>, <A HREF="#P96">96</A>, <A HREF="#P137">137</A>
+CXXXIII. . . . . <A HREF="#P137">137</A>
+CXXXIV.  . . . . <A HREF="#P103">103</A>, <A HREF="#P138">138</A>
+CXXXV. . . . . . <A HREF="#P138">138</A>
+CXXXVI.  . . . . <A HREF="#P17">17</A>, <A HREF="#P138">138</A>
+CXXXVII. . . . . <A HREF="#P38">38</A>, <A HREF="#P138">138</A>
+CXXXVIII.  . . . <A HREF="#P25">25</A>, <A HREF="#P104">104</A>, <A HREF="#P139">139</A>
+CXXXIX.  . . . . <A HREF="#P139">139</A>
+CXL. . . . . . . <A HREF="#P139">139</A>
+CXLI.  . . . . . <A HREF="#P139">139</A>
+CXLII. . . . . . <A HREF="#P139">139</A>
+CXLIII.  . . . . <A HREF="#P86">86</A>, <A HREF="#P140">140</A>
+CXLIV. . . . . . <A HREF="#P50">50</A>, <A HREF="#P140">140</A>
+CXLV.  . . . . . <A HREF="#P104">104</A>, <A HREF="#P140">140</A>
+CXLVI. . . . . . <A HREF="#P27">27</A>, <A HREF="#P96">96</A>, <A HREF="#P140">140</A>
+CXLVII.  . . . . <A HREF="#P75">75</A>, <A HREF="#P96">96</A>, <A HREF="#P140">140</A>
+CXLVIII. . . . . <A HREF="#P141">141</A>
+CXLVIII.-CL. . . <A HREF="#P103">103</A>, <A HREF="#P104">104</A>
+CXLIX. . . . . . <A HREF="#P141">141</A>
+CL.  . . . . . . <A HREF="#P7">7</A>, <A HREF="#P104">104</A>, <A HREF="#P141">141</A>
+</PRE>
+
+<BR><BR><BR><BR>
+
+
+
+
+
+
+
+
+<pre>
+
+
+
+
+
+End of Project Gutenberg's The Christian Use of the Psalter, by A. R. Whitham
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+Project Gutenberg's The Christian Use of the Psalter, by A. R. Whitham
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Christian Use of the Psalter
+
+Author: A. R. Whitham
+
+Release Date: August 22, 2010 [EBook #33492]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE CHRISTIAN USE OF THE PSALTER ***
+
+
+
+
+Produced by Al Haines
+
+
+
+
+
+
+
+
+The English Churchman's Library
+
+
+
+
+  THE CHRISTIAN USE
+  OF THE PSALTER
+
+
+BY THE
+
+REV. A. R. WHITHAM, M.A.
+
+
+  _Principal of Culham Training College, and formerly
+  Vice-Principal of Cuddesdan College_
+
+
+
+
+  Impleta sunt quae concinit
+  David fidelis carmine
+
+
+
+A. R. MOWBRAY & CO., LTD.
+
+LONDON: 34 Great Castle Street, Oxford Circus, W.
+
+OXFORD: 9 High Street
+
+
+1909
+
+
+
+
+THE ENGLISH CHURCHMAN'S LIBRARY
+
+_One Shilling each net_
+
+
+The Mysteries of Grace.  By T. A. Lacey, Chaplain of the House of
+Mercy, Highgate.
+
+Letters to a Godson.  First Series.  By Cyril Bickersteth, Priest of
+the Community of the Resurrection, Mirfield.
+
+First Studies In S. Mark.  By G. M. Ireland Blackburne.
+
+Spiritual Counsels to District Visitors and others.  By the late George
+Howard Wilkinson, D.D., Bishop of S. Andrews: Primus.
+
+The Christian Use of the Psalter.  By A. R. Whitham, M.A., Principal of
+Culham Training College.
+
+Our Working Girls and How to help them.  By Flora L. Freeman, Author of
+"Sunshine of Everyday Life."
+
+Letters to a Godson.  Second Series.  By Cyril Bickersteth, M.A.
+
+The Practical Religion.  By Vernon Staley, Provost of Inverness
+Cathedral.
+
+
+_Others in preparation._
+
+  A. R. MOWBRAY & CO., LTD.
+  CHURCH PUBLISHERS
+  LONDON: 34, Great Castle Street, W.
+  OXFORD: 9, High Street
+
+
+
+
+{v}
+
+PREFACE
+
+This little book, based on three Lectures delivered to the S. Paul's
+Lecture Society in January, 1908, is not intended so much for the
+scholar as for the plain man who goes to Church and loves the Prayer
+Book, but finds the Psalms sometimes puzzling.  They are certainly the
+most difficult, though the most characteristic, part of the daily
+offices of the Church.  What has been attempted in these Lectures is
+not to explain them in detail, but to suggest the broad lines of
+interpretation which seem always to have been in the mind of the Church
+in her use of the Psalter.  A few additional helps have been suggested
+in the Notes.
+
+CULHAM, 1908.
+
+
+
+
+{vii}
+
+CONTENTS
+
+                                                           PAGE
+
+PREFACE  . . . . . . . . . . . . . . . . . . . . . . . .      v
+
+
+_LECTURE I_
+
+  PART I.--GENERAL PRINCIPLES  . . . . . . . . . . . . .      1
+  PART II.--DIFFICULTIES . . . . . . . . . . . . . . . .     22
+
+
+_LECTURE II_
+
+CHRIST IN THE PSALTER . . . . . . . . . . . . . . . . . .    43
+
+
+_LECTURE III_
+
+THE CHURCH IN THE PSALTER  . . . . . . . . . . . . . . . .   73
+
+
+NOTES  . . . . . . . . . . . . . . . . . . . . . . . . . .  101
+
+
+_APPENDIX_
+
+BRIEF SUGGESTIONS AS TO THE CHRISTIAN USE OF EACH PSALM  .  107
+
+
+INDEX OF PSALMS REFERRED TO  . . . . . . . . . . . . . . .  142
+
+
+
+
+{1}
+
+The Christian Use of the Psalter
+
+
+LECTURE I
+
+PART I.  GENERAL PRINCIPLES
+
+  Haereditate acquisivi testimonia tua in aeternum:
+  Quia exsultatio cordis mei sunt.
+
+
+The Christian use of the Psalter is as old as Christianity itself.  The
+new-born Catholic Church, returning from her earliest conflict with the
+kingdoms of this world, found the most natural expression of her faith
+and her need in the words of the 2nd Psalm:
+
+  Why did the Gentiles rage,
+  And the peoples imagine vain things?
+  The kings of the earth set themselves in array,
+  And the rulers were gathered together,
+  Against the Lord, and against His Anointed.
+          (Acts iv. 25, 26, R.V.)
+
+{2}
+
+Before this, on the very birthday of the Church, the chief of the
+Apostles had appealed to the witness of "David," for the Resurrection
+and Triumph of the Holy One (Pss. xvi., cx. in Acts ii. 25-8, 34, 35).
+And even earlier, during the ten days of waiting, the great Psalms of
+righteous wrath (thought so impossible by many to-day) had supplied the
+prophecy of the fall of Judas:
+
+  Let his habitation be made desolate,
+  And let no man dwell therein;
+
+and the justification of the election of Matthias:
+
+  His office let another take.
+          (Pss. lxix. and cix. in Acts i. 20.)
+
+
+So harmoniously did the praise-book of the Jewish Church pass into the
+service of Christ; so clearly did the first believers recognise that
+the Spirit of Christ was the same Who had spoken by "David."  This
+immediate appropriation of the Psalter as a book of Christian witness
+is remarkable evidence to the felt unity and continuity of the two
+Covenants.  No book of the Old Testament, with the exception of Isaiah,
+is so frequently quoted in the New as the book of Psalms.
+
+But still more remarkable is the influence of the Psalter on Christian
+_worship_.  The Church {3} exists in the world not only as the
+teaching, but also as the worshipping community.  As the ages pass she
+ceases not to bear the witness of her praise and thanksgiving to the
+Father, the Son, and the Holy Ghost.  From the beginning she showed a
+tendency to do this in ordered and liturgical forms.  The Apostolic
+Church continued steadfast in "the prayers" (Acts ii. 42, R.V.).  The
+expression implies not merely a daily gathering for worship, but the
+offering of that worship in a fixed and orderly manner, suggested, no
+doubt, by the existing Jewish services.  Whatever may have been the
+actual form of "the prayers" in the first age of the Church, or
+whatever stages they may have passed through, there can be no doubt
+that they are the germ of all the rich later developments of the
+liturgy of the Church, such as are represented in the Middle Ages by
+the Missal and the Breviary, and to-day by our own Book of Common
+Prayer.
+
+The regular services of the Church fall naturally into two classes.
+The Eucharist, the service of the Altar, took the place of the
+sacrificial worship of the Temple.  The Divine Office, the service of
+the Choir, may have been suggested by the services of the Synagogue.
+But if so, there is one most significant difference.  {4} The Christian
+Church made a much fuller public use of the Psalms than the Synagogue
+ever seems to have done.[1]  The Psalms in the Jewish Church seem to
+have been adjuncts or embellishments of the service, rather than its
+central feature.  The Divine Office of the Christian Church practically
+is the Psalter.  The readings from other parts of Scripture, so
+prominent in the Synagogue service, fall now into a secondary place.
+The recitation of the Psalms, which appears from very early times as
+the characteristic Christian devotion, became the very centre and core
+of the sevenfold daily Choir Office of the mediaeval Church.  The whole
+Psalter in theory was said through once a week, mainly at Mattins (the
+midnight office), while selected Psalms formed the chief part of the
+subsequent services of the day.[2]  The English Reformers, however
+hastily and trenchantly they may have cut down and simplified these
+services of the Breviary, showed the true Catholic instinct in this at
+least, that they provided as the leading feature of Morning and Evening
+Prayer an unbroken and systematic recitation of the Psalms.  In this
+respect their claim was justified that they had provided an {5} order
+"much agreeable to the mind and purpose of the old Fathers."[3]  It was
+a return from mediaeval complications to a more primitive ideal.
+
+
+What, then, was this book of praise and worship which the Catholic
+Church found ready to hand, and made unhesitatingly her own, and which
+has set the standard and provided the chief material for her continual
+voice in the ear of God?  The Psalter, as we know it now, had been for
+some time before Christ the recognised praise-book of Israel.  Its
+Hebrew name is simple and significant--_Tehillim_, "praises."  Its
+historical origins and growth are still indeed wrapt in obscurity, and
+to discuss them would be alien from our present purpose.  Suffice it to
+say that there seems no conclusive reason for discrediting the
+universal Jewish and Christian tradition that the Psalter begins at
+least with David.  Some of the earlier and more personal psalms are
+naturally felt to reflect his character and youthful struggles.  Nor is
+it unreasonable to believe that the later historical books are
+substantially correct in making him the founder {6} of the Temple choir
+(1 Chron. xv.; Ezra iii. 10).  Doubtless the majority of the Psalms
+belong to a later age, and their collection is due to the scrupulous
+care and reverence of the period of Jewish history which begins with
+Ezra.  The singers of the Temple after, perhaps even before, the
+Captivity formed various collections of sacred lyrics, which passed
+under characteristic names, some being entitled "Psalms of David"
+(though not of necessity all his work); others bearing the names of
+ancient leaders of the Temple choir, like Asaph, or of the guilds of
+singers, like "the sons of Korah."  Another collection with a distinct
+individuality would be the "songs of degrees" or "ascents"
+(cxx.-cxxxii.), the pilgrim-songs of the faithful Israelites as they
+journeyed from their homes to keep the annual feasts at Jerusalem.  At
+some unknown time these different collections, or selections from them,
+must have been brought together into one.  Many scholars consider that
+the compilation cannot have been complete before the age of the
+Maccabees, as more than one Psalm is thought to refer to the agonies of
+faithful Israel during that great national crisis (e.g. Pss. xliv.,
+lxxiv., lxxix., lxxx.).  But it must have been substantially complete
+by the time that the Septuagint translation was made (in the second
+century {7} B.C.); and so ancient then were the titles of the Psalms in
+the Hebrew that these Alexandrine scholars seem to have been frequently
+puzzled by them.
+
+This collection of 150 Psalms, whenever precisely it may have been
+made, was divided into five books, each ending with an outburst of
+praise to the God of Israel.[4]  The key to this somewhat artificial
+arrangement is no doubt to be found in the desire to make the Psalter
+correspond with the Pentateuch.  "Moses," says a Rabbinical commentator
+(Midrash _Tillim_), "gave five-fifths of the Law, and correspondingly
+David gave the book of _Tehillim_, in which are five books."  Of this
+Dr. Cheyne says, "The remark is a suggestive one: it seems to mean
+this--that the praise-book is the answer of the worshipping community
+to the demands made by its Lord in the Law, the reflexion of the
+external standard of faith and obedience in the utterance of the
+believing heart."  This criticism is so illuminating that it may well
+suggest the first great principle in our own Christian use of the
+Psalter.
+
+
+I.  The Psalter is the inspired answer of praise which human faith is
+privileged to make to {8} God's revelation.  It is the "new song" put
+in the mouth of humanity by its Creator.  "Thou preparest their heart,
+and Thine ear hearkeneth thereto" (Ps. x. 19).
+
+This is surely a very great thought.  The Old Testament is the record
+of God's gradual unveiling of Himself to His elect, whom for the
+world's sake He had chosen out of the world.  The revelation was not
+indeed to them alone.  God had spoken in many ways, more than even the
+Church yet recognises, to the heathen world.  Yet to Israel God gave
+that highest privilege of receiving and keeping the true knowledge of
+Himself, of His unity, His universality, His moral being, His holiness,
+His love, and of the demand which this knowledge makes on human
+conscience.  The unknown author of 2 Esdras, looking back on history
+after the great blow had fallen on Jerusalem, has expressed this in
+vivid and pathetic language: "Of all the flowers of the world Thou hast
+chosen Thee one lily: and of all the depths of the sea Thou hast filled
+Thee one river: and of all builded cities Thou hast hallowed Sion unto
+Thyself: ... and among all the multitudes of peoples Thou hast gotten
+Thee one people: and unto this people, whom Thou lovedst, Thou gavest a
+law that is approved of all" (2 Esd. v. 24-7).  In the Psalter God {9}
+has provided, as it were, for His people the words of praise in which
+their thankful hearts may express their love and loyalty to what He has
+revealed.
+
+This feature, the glad response to revelation, is stamped upon the
+Psalter from end to end.  Thus the 1st Psalm describes the secret of
+human blessedness:
+
+  His delight is in the law of the Lord:
+  And in His law will he exercise himself day and night.
+
+
+The 9th Psalm is an outburst of thanksgiving to "the Name" of God, Who
+is revealed as the moral Governor of the world.  The 19th couples the
+self-revelation of God in nature, God Whose glory the heavens declare,
+with the revelation given in the Law, which is, as it were, the sun in
+the moral world restoring the soul and enlightening the eyes.  The 25th
+reads like a comment from man's heart on the great proclamation of
+God's Name given to Moses in the "cleft of the rock"--"The Lord, the
+Lord, a God full of compassion, and gracious, slow to anger, and
+plenteous in mercy and truth" (Ex. xxxiii. 19, xxxiv. 5-7).  So the
+Psalmist prays, as it were, in answer:
+
+{10}
+
+  Call to remembrance, O Lord, Thy tender mercies:
+  And Thy loving-kindnesses, which have been ever of old.
+  O remember not the sins and offences of my youth:
+  But according to Thy mercy think Thou upon me, O Lord,
+      for Thy goodness.
+
+
+The 40th offers the response of a converted will to what is found and
+recognised in the Law:
+
+  In the roll of the book it is written of me:
+  I delight to do Thy will, O my God.
+          (R.V.)
+
+
+The 78th recounts the long history of rebellious Israel as in itself
+part of the "testimony" of God.  The mingled record of deliverance and
+failure, of judgment and hope, is in itself "a parable," a "dark saying
+of old," which faith can read and make answer to.  The 131st expresses
+the very fundamental spirit of faith, the essential temper and attitude
+of the Church, the spirit of humility, of intellectual submission, of
+obedience, which is the same under the Gospel Dispensation as under the
+Old Covenant.
+
+{11}
+
+  Lord, I am not high-minded:
+  I have no proud looks.
+  I do not exercise myself in great matters:
+  Which are too high for me.
+
+
+But the most remarkable illustration of this characteristic attitude of
+the believer is the 119th Psalm.  It is like a piece of music, every
+verse a subtle and harmonious variation on one dominant theme.  It is
+the voice of the converted soul, learning the one lesson which man must
+learn in this world's school, if he is to attain his true
+being--learning to be ever turning away from self, from one's own
+doubts, troubles, persecutions, sufferings, to rest on what God has
+revealed in His statutes, His judgments, His testimonies, His laws.
+Nor is it without a subtle propriety that this Psalm is arranged as an
+acrostic under the twenty-two letters of the Hebrew alphabet.  These
+letters are, as it were, the rudiments out of which man is enabled to
+exercise his characteristic gift of articulate speech; and in the
+acrostic Psalms they are visibly consecrated to His service Who made
+the mouth of man.  And each part of the 119th Psalm consists of eight
+verses, a significant Hebrew number, the symbol of the {12}
+Resurrection and the restoration of all things in that eighth day, the
+octave of eternity, which is yet to come, and will complete the work of
+the seven days of the first creation.
+
+This Psalm, which expresses the unchanging spirit of true religion, was
+most naturally appropriated by Christian devotion to form the services
+for the working part of each day, beginning at Prime, when "man goeth
+forth to his work and his labour" with that benediction which comes on
+labour done with a pure motive in God's Name:
+
+  Blessed are those that are undefiled in the way:
+  And walk in the law of the Lord,
+
+and ending at None, the hour of the death of the Lord, when day visibly
+declines, with the confession that the worker, as he looks back, must
+always make:
+
+  I have gone astray like a sheep that is lost:
+  O seek Thy servant, for I do not forget Thy commandments.
+
+
+It was like a stream of water, crossing unexpectedly a dusty
+way--_mirabilia testimonia tua_!  In psalm and antiphon, inexhaustibly
+fresh, the soul seemed to be taking refuge, at that undevout {13} hour,
+from the sordid languor and the mean business of men's lives, in
+contemplation of the unfaltering vigour of the Divine righteousness,
+which had still those who sought it, not only watchful in the night,
+but alert in the drowsy afternoon.[5]
+
+
+We can scarcely exaggerate the value, in our own time especially, of
+this use, not only of the 119th Psalm, but of the whole Psalter, as the
+response of the Church and the human soul to the revealed word of God.
+These times of Christ have indeed filled and enriched the early
+conception of "the Name" of God.  We have learned to see in the Trinity
+the justification of belief in the Divine Unity; we have learned more
+of the Fatherhood of God in the face of His only Son; we have learned
+that the Cross is the key to human suffering; we have learned the
+Catholic nature of the Divine sovereignty: nevertheless the foundation
+teaching of the Psalmists as to the relation of the creature to his
+Creator remains unchanged.  We still find in the Psalter a guide for
+our uncertain footsteps in our journey back to God.  Is not the answer
+to every problem of faith, even such mysteries as the existence and
+continuance of evil, or the calamities that fall on the just, {14}
+still to be found as the author of the 73rd Psalm found it, in
+returning and rest upon the God Who has made _Himself_ known to
+suffering man?
+
+  My flesh and my heart faileth:
+  But God is the strength of my heart and my portion for ever.
+
+
+The prevailing thought of the 119th Psalm, that God's revelation is
+fixed and permanent and the law of human life, marks the great
+separation between the world and the Church.  Such a belief is
+abhorrent and distasteful always to the natural mind, while it is
+familiar to and welcomed by the Catholic Church, as it was by the
+Jewish.  The Church's witness to the world is of a revelation from
+above: she has _received_ it; she may not alter it without apostasy.
+Her mission in the world is not to be the mirror of each succeeding
+phase of human thought, nor merely the consecration of human
+aspirations, but rather to speak with a supernatural authority, to tell
+men what God is and what is His will, "whether they will hear, or
+whether they will forbear."  And the Church can only deliver her
+message aright, in the face of the frowns of the princes of this world,
+so long as worship gladdens and confirms her {15} witness, so long as
+she herself finds her joy in contemplating her treasure and returning
+thanks for it to the Giver.
+
+As the devout Israelite found in the Psalter the natural expression of
+an intelligent devotion to the God Who had revealed Himself in Law and
+Prophets, so the Christian Church, with no break of continuity, found
+the Psalter still adequate to express her joy in her fuller knowledge.
+For that fuller knowledge was strictly in line with the old.  The faith
+of Israel had not been changed, but carried forward, developed,
+illuminated.  In the Law the Gospel lay hid, and the Christian Church
+felt in the old words of devotion no outworn or alien accents, but
+living utterances of the Spirit of Life, which renewed their youth with
+hers.  So from the beginning she found strength and comfort in her
+warfare for the truth, in the praises of Israel.  From the beginning
+she based her ordered worship on the services of Temple and Synagogue.
+The choirs of the Catholic Church find their most lasting and
+characteristic voice not in hymn or anthem, but in--
+
+        "The chorus intoned
+  As the Levites go up to the altar in glory enthroned."
+
+
+{16}
+
+II.  A second great principle of the Christian use of the Psalter will
+be found in its humanism.  The Psalms are profoundly human.  They
+sympathise with the soul of man in all his varied efforts after God.
+They find a voice for him in his battles for truth and right, in his
+moments of defeat as well as his victories, in his doubts no less than
+his certainties.  They put words into his mouth as he contemplates the
+variety, the beauty, and the law of nature, or the injustice, the
+obstinacy, the treachery of men.  The Psalms make his bed in his
+sickness; they strengthen him in the inward agonies of faith; they go
+with him to the gates of death, and farther still, even to God's "holy
+hill and His dwelling"; they point him to the eternal morning, when he
+will wake up and be satisfied with God's likeness (_cf._ Pss. civ., x.,
+xli., lxxvii., lxxxviii., xliii., xvii.).
+
+We have all no doubt felt something of this abiding sympathy of the
+Psalter.  Dean Church expressed it very remarkably in a letter written
+by him shortly before his death:
+
+
+The thought of what is to take the place of things here is with me all
+day long, but it is with a strange mixture of reality and unreality,
+and I wish it did me all the good it might.  Books are not
+satisfactory--at least, I have always found it {17} so.  It seems to me
+that there is nothing equal to letting the Psalms fall on one's ears,
+till at last a verse starts into meaning, which it is sure to do in the
+end (_Life and Letters_, p. 409, ed. 1897).
+
+
+The Psalter has in this way endeared itself to many generations of
+struggling and dying men, and appealed even to many who were alien from
+its spirit.  It has interwoven itself with striking scenes and moments
+of history, as when Hildebrand chanted "He that dwelleth in heaven
+shall laugh them to scorn" (ii.) before the encircling hosts of emperor
+and anti-pope; or when S. Athanasius, on that night of fear when the
+imperial soldiers had blockaded the doors of the church, and the fate
+of the faith of Nicaea seemed to hang in the balance, bade the deacon
+intone that Psalm which tells of God smiting great kings, "for His
+mercy endureth for ever" (cxxxvi.); or when Henry V. turned his face to
+the wall and died, confessing that his ideal was unfulfilled, and that
+God, and not he, must "build the walls of Jerusalem" (li.).
+
+This humanism of the Psalter makes it pre-eminently a Christian
+possession, for Christianity is human through and through.  It is the
+religion of "the soul which is by nature Christian."  It redeems and
+consecrates, as no other religion could ever dare to do, all the
+fulness of man's being.  {18} And why?  Here we touch the innermost
+secret of the Psalter.  It is the book of the Incarnation.  "The Word
+was made flesh, and dwelt among us."  God Himself has taken to Himself
+a human soul and spirit as well as a human body.  And the Incarnate
+Word found on earth the voice of His communing with the Father, as the
+faithful of His own adopted nation did, in the words of the Psalms.
+These words rise naturally to His lips in the supreme agony on the
+Cross; they must have provided His prayers and thanksgivings, we may
+reverently imagine, not only in the public services which He attended,
+but in His home at Nazareth, and in His lonely vigils of prayer.  He
+gathered together in Himself all the human experiences of the past
+which are reflected in the Psalter.  Hence the Psalter is also the
+characteristic voice of His Church, that Church which was founded by
+Him, and is united to Him, and is the assembly of the first-born of
+humanity calling Him "Lord" and Mary "Mother."
+
+The consideration of these great truths will be reserved for subsequent
+lectures; but it would be impossible to speak of general principles in
+our Christian use of the Psalter without pointing out on the very
+threshold its indissoluble connection, historically and doctrinally,
+with the {19} "Author and Finisher of our faith," and with His Church
+"the household of faith."
+
+
+III.  Once again, the Psalter is appropriate for Christian use because
+it is the book of Hope.  The world estranged from God is without hope.
+The heathen looked back to a golden age; Virgil stands almost alone in
+his dream of its possible return.[6]  The Israel of God is the
+fellowship of the future.  It feels itself in harmony with an
+increasing purpose of God.  The great revelation to Moses of the Name
+of God, "I will be that I will be" (Ex. iii. 14, R.V. marg.), left its
+mark on all subsequent history.  So the Old Testament writers, under
+every imaginable difficulty and persecution and reverse, among the
+treacheries of friends, as well as the attacks of a hostile heathen
+world, are ever straining forward to a coming of God and a Kingdom of
+God.  Like the spirits in Virgil's vision:
+
+  Stabant orantes primi transmittere cursum,
+  Tendebantque manus ripae ulterioris amore.[7]
+
+
+{20}
+
+The Psalms throughout delight in this attitude.  The most casual reader
+is struck by the constancy with which an outlook of hope and joy
+succeeds to the sorrow and stress of the opening verses of Psalm after
+Psalm.  Even the darkest have their gleams of promise.  And so the
+Christian Church, having learned what the hope of Israel meant, found
+the Psalms come naturally to her lips.  She could sing with fuller
+meaning of the rising up again of the righteous (xli.), of the
+deliverances from the stormy waters and from the wandering out of the
+way in the wilderness (cvii.), of the bringing up of the sufferer "from
+the deep of the earth again" (lxxi.).  The Psalter was and is to the
+Christian not merely the reflection of his characteristic sorrows and
+trials, but the book of the Resurrection, of the restitution of all
+things, of the doing away of the imperfect and the coming of the
+perfect.
+
+  Thou shalt shew me the path of life; in Thy presence
+      is the fulness of joy:
+  And at Thy right hand there are pleasures for evermore.
+          (xvi. 12.)
+
+
+Thus the Psalter is ours, for it is the new song of gratitude to Him
+Who has given us the {21} Catholic Faith; it is ours because it is the
+book of Him Who has redeemed us by making Himself one with us, and
+"taking the manhood into God"; it is ours because it has not merely the
+human consecration of ages of Christian use, but it is the channel
+which the Holy Spirit, Who dwells in the Church, seems deliberately to
+have chosen in which to make His ineffable intercession for the sons of
+God who wait for their adoption, "the redemption of the body" (Rom.
+viii. 19-27).  Appreciation of the Psalter grows with the devout use of
+it.  The obligation to recite it month by month in the daily office is
+one of the best gifts the Church has given to her priests; and both
+priest and laity alike will find increasingly that the Psalms need no
+apology.  They are the noblest and most comprehensive form of public
+worship; they are the most truly satisfying book of private devotion.
+
+
+
+[1] Note A, p. 101.
+
+[2] Note B, p. 102.
+
+[3] "Concerning the Service of the Church," the original Preface to the
+Prayer Book.
+
+[4] xli. 13, lxxii. 18-19, lxxxix. 50, cvi. 46, cl.
+
+[5] Walter Pater, _Gaston de Latour_.
+
+[6] Virgil, _eclogue_ iv.
+
+[7] Virgil, _Aeneid_, vi. 313, 314 (_cf._ Heb. xi. 13):
+
+    Praying, they stood with hands of love outspread,
+    If but that farther shore each might be first to tread.
+
+
+
+
+{22}
+
+PART II.  DIFFICULTIES
+
+  Servus tuus sum ego:
+  Da mihi intellectum ut sciam testimonia tua.
+
+
+Besides general principles, we are also to consider some of the general
+difficulties in the use of the Psalter as a Christian book.  The Psalms
+are certainly not easy.  Nothing as great as they are ever could be
+easy.  None of the books of the Bible yield their secret except to
+labour and prayer, and the Psalms present special difficulties of their
+own.  These are of various kinds and need various methods of approach.
+There is a difficulty inherent in the very origin and history of the
+Psalms.  They are translated somewhat imperfectly from an ancient
+language, not akin to our own--a language which, if not difficult in
+itself, is rendered so by the comparative scantiness of its literature.
+The Psalms, humanly speaking, are the work of a race widely different
+from ourselves in habits and in modes of thought and expression.  They
+contain allusions to events and circumstances imperfectly known or
+realised to-day.  Most of our interpretation of these things is
+necessarily guess-work.  The same Psalm may be ascribed {23} with equal
+probability, by scholars of equal learning and reverence, to periods
+many centuries apart.  Was the sufferer of Ps. xxii. David or Jeremiah,
+or is it altogether an ideal portrait?  Was the coming of the heathen
+into God's inheritance of Ps. lxxix. that of the Babylonians in the
+sixth century B.C. or of the soldiers of Antiochus in the second?  Who
+was the "king's daughter" in Ps. xlv. and who "the daughter of Tyre"?
+Is the Temple of the Psalms ever the first Temple, or is it always the
+second?  Such problems still wait an answer.  Again, there are
+difficulties inherent in Hebrew thought.  It is intensely concrete and
+personal, in contrast with our more usual abstractions and
+generalities.  The Psalmists speak habitually of "the wicked" and "the
+ungodly," where we should more naturally speak of the qualities rather
+than the persons.  They ignore, as a rule, immediate or secondary
+causes, and ascribe everything in nature or human affairs to the direct
+action or intervention of God.  Thus a thunder-storm is described:
+
+  There went a smoke out in His presence:
+  And a consuming fire out of His mouth,
+      so that coals were kindled at it.
+            (xviii. 8.)
+
+{24}
+
+And thus a national calamity:
+
+  Thou hast shewed Thy people heavy things:
+  Thou hast given us a drink of deadly wine.
+          (lx. 3.)
+
+
+Such ways of describing God's work in Nature or His providence are
+partly, of course, due to the fact (often overlooked by the
+half-educated) that the Psalms are poetry and not prose.  For the same
+reason inanimate objects are personified: "the earth trembled at the
+look of Him," "the mountains skipped like lambs"; the mythical
+"Leviathan" appears both as a title of Egypt (lxxiv. 15) and as an
+actual monster of the deep (civ. 26).  God Himself, again, is spoken of
+in language that might seem more appropriate to man.  He is "provoked,"
+and "tempted."  He awakes "like a giant refreshed with wine."  He is
+called upon, not to sleep nor to forget, to avenge, to "bow the heavens
+and come down."
+
+Nor do the Psalms in their literal meaning rise always above the
+current and imperfect religious conceptions of their time.  The moral
+difficulties involved in this will be considered a little later, but it
+may be interesting to point out here some examples which bear on {25}
+the progressiveness of revelation in the Old Testament by which heathen
+ideas became, under God's guidance, "stepping-stones to higher things."
+The Psalms seem sometimes to speak as if "the gods of the heathen"
+really existed and were in some way rivals of the God of Israel,
+universal and supreme though He is acknowledged to be.  They are spoken
+of as "devils" as well as idols.  They are called upon to "worship Him"
+(_cf._ cvi. 36, xcvii. 7, 9, cxxxviii. i).
+
+Again, the Psalmists' horizon is, for the most part, limited to this
+present life, which is regarded as if it were the chief, almost the
+only, scene in which moral retribution would be worked out.  And
+occasionally there appears the primitive Hebrew idea of the after-world
+as the vague and gloomy Sheol, like the shadowy Hades of Homer, where
+the dead "go down into silence," where, instead of purpose and
+progress, there is but a dawnless twilight, the land "without any
+order" of Job (xlix., lxxxviii., cxv. 17).
+
+And yet the more one studies and uses the Psalms in the light of other
+Scriptures and the Church's interpretation, the more it is found that
+these partial, at first sight erroneous, conceptions have still their
+practical value for Christians.  There is nothing in them that is {26}
+positively false, and they suggest, on the other hand, aspects of truth
+which we tend to forget.  Thus in the instances given above, by "the
+gods of the heathen" the Christian may well be reminded of the
+continued existence and influence in the heathen world of the powers of
+evil, of the malignant warfare that is still being waged by
+"principalities and powers" against light and truth.  The ancient
+conception of the shadowy abode of the dead has also its value.  Even
+the Lord Himself could speak of the night coming "when no man can work"
+(John ix. 4), and such Psalms as the 49th and the 115th may serve to
+remind us that this life is a time of work and probation in a sense
+that the life after death is not, that the grave cannot reverse the
+line that has been followed here nor put praises in the mouth of those
+who have never praised God "secretly or in the congregation" in this
+world.  And again, the "present-worldliness" of the Psalter may well
+point the duty of Christians in respect of what they see and know
+around them here.  Many are content, while repeating pious phrases
+about heaven, to ignore the fact that this present human life is the
+great sphere of Christian activity, and that whether the Church is able
+to regenerate human society here or {27} not, it is her business to try
+to do it, as fellow-workers with Him--
+
+  Who helpeth them to right that suffer wrong:
+  Who feedeth the hungry.
+          (cxlvi. 6.)
+
+Have we not a remarkable witness to the continuity of the Holy Spirit's
+teaching, and to the fact that not "one jot or one tittle" of the law
+is to remain unfulfilled, in the way that these apparent imperfections
+and limitations of the Psalter fall into their place in connection with
+the later revelation?
+
+
+Another obvious difficulty of the Psalter lies in the frequent
+obscurity of connection between verse and verse, in the rapid
+transitions, in the uncertainty as to the sequence of thought, or the
+meaning of the Psalm as a whole.  This difficulty, as it bears upon the
+liturgical use of the Psalms, has been increased by the abolition of
+the _antiphons_, which in the pre-Reformation offices certainly helped
+at times to suggest a leading thought, or to guide the worshipper as to
+the Church's intention in the recitation of this or that Psalm.  (Note
+C, p. 104.)  Sometimes indeed, the connection between the verses of a
+Psalm is really very slight, more a matter {28} of suggestion or
+association than of logic.  Such is the case in "proverbial" Psalms,
+like the 33rd, 34th, and 37th, or the 119th.  But in others it is well
+worth the effort to gain a continuous view of the Psalm as a whole.  A
+simple commentary will give this, or even sometimes the R.V. alone, or
+the headings in the A.V., such as the very suggestive one prefixed to
+the 110th: "1 The kingdom, 4 the priesthood, 5 the conquest, 7 and the
+passion of Christ." (Note D, p. 106.)
+
+There are also difficulties caused by a real obscurity in the Hebrew,
+or by mistranslations.  Here, again, a comparison with the R.V. is of
+great value.  The meaning of the 87th springs to light at once when we
+read "This one was born there," instead of the mysterious "Lo, there
+was he born," etc.  The Psalm refers not to the birth of the Messiah,
+but to the new birth of individuals out of the heathen races who thus
+become citizens of Sion.  "So let indignation vex him, even as a thing
+that is raw" (lviii. 8), becomes certainly more intelligible as "He
+shall take them away with a whirlwind, the green and the burning alike"
+(a metaphor from a traveller's fire of brushwood, blown away by a
+sudden wind); and even if "the beasts of the people" remains still
+obscure in Ps. lxviii. in the revised {29} translation, its "why hop ye
+so, ye high hills?" is more significant when it is read--
+
+  Why look ye askance, ye high mountains:
+  At the mountain which God hath desired for His abode?
+
+
+Sometimes the alteration of a single word makes the difference between
+obscurity and sense, as in xlix. 5, where "the wickedness of my heels"
+becomes intelligible as "iniquity at my heels"; or in Ps. xlii., where
+"Therefore will I remember thee concerning the land of Judah and the
+little hill of Hermon" is made clear at once by the substitution of
+"from" for "concerning."  The verse is the cry of the exile, who, far
+away in northern Palestine, among the sources of the Jordan, yearns for
+the Temple and its services, which he is no longer able to visit.
+
+Doubtless the reasons which prevented the older version of the Psalms
+being changed in the Prayer Book in the seventeenth century, when other
+passages of Scripture were revised, still hold good.  Neither A.V. nor
+R.V. are so well adapted for music, nor have they endeared themselves
+to the worshipper by daily use.  Those who have time and opportunity
+may {30} discover for themselves more exact meanings or clear up
+difficulties by private study.  But even those who have not may find
+that there are better uses of the Psalter than a merely intellectual
+grasp of its meaning.  Possibly an occasional obscurity may even have a
+humbling or awe-inspiring effect on the mind.  The strange version of
+the Vulgate of Ps. lxxi. 14, though incorrect, is not without its point:
+
+  Quoniam non cognovi litteraturam,
+  introibo in potentias Domini.[1]
+
+
+Learning by itself can never lift the soul on the wings of devotion and
+worship.  The unlearned, Christ's "little ones," have in every age
+found a voice that spoke to them in the liturgy of the Catholic Church,
+even though its accents were inarticulate, and its message music rather
+than words.  Such considerations may prevent us distressing ourselves
+because something, perhaps much, in the Church's book of praise is
+unintelligible and must remain so.
+
+Two practical suggestions may be offered here to those who find
+themselves hindered in devotion by the difficulties of the Psalter, by
+its rapid transitions, or its constantly varying tone.  The leading
+purpose of the Psalter in {31} the Church's use is expressed in its
+Hebrew title, _Tehillim_, "praises."  "We shall do well," says Dr.
+Cheyne, "to accustom ourselves to the intelligent use of this title,
+and to look out in every psalm for an element of praise."  It is good
+to allow this thought to dominate our mind while the Psalms are being
+read or sung in the Church's service.  For this and for that our
+fathers in the Faith thanked God; for what He had revealed, or promised
+or done.  And He is the same, He changes not.  Ever and anon as the
+service proceeds, a verse will suggest some ground of thanksgiving for
+ourselves or for the Church we love.  We need to keep our minds, like
+our bodies, in the attitude of praise and aspiration, like that exiled
+lover of his nation who wrote Ps. cvi.:
+
+  Remember me, O Lord, according to the favour that Thou
+      bearest unto Thy people:
+  O visit me with Thy salvation;
+  That I may see the felicity of Thy chosen:
+  And rejoice in the gladness of Thy people,
+  And give thanks with Thine inheritance.
+            (cvi. 4, 5.)
+
+
+{32}
+
+Not only the attitude of praise should be cultivated, but also that of
+sympathy.  This will be especially fruitful as we take upon our lips
+these constantly recurring expressions of penitence, struggle, and
+sorrow.  These are certain to be at times unreal to us, unless we can
+remember that we recite them not merely for ourselves, but as part of
+the Church's intercession for the world, in which it is our privilege
+to take part.  Others are suffering under the burden of sin and grief,
+others are overwhelmed with sorrow, racked with pain, harried by the
+slanderer and the persecutor.  It is such as these that we remember
+before God, as fellow-members of the one body.  And will not such a
+remembrance, such sympathy, bring us very near to our blessed Lord's
+own use of the Psalter in His days on earth, Who "Himself took our
+infirmities and bore our sicknesses"?
+
+
+Yet beyond all these difficulties of language, history, and modes of
+thought, whether they yield to study or not, there are outstanding
+_moral_ difficulties of the Psalter.  Some of the Psalms appear to be
+inconsistent with the spirit of the Gospel, or even with the moral
+sense of mankind, educated as it has been for so long in the
+Gospel-school.  This objection seems at first {33} sight a more serious
+difficulty than any of the others; but before it can be satisfactorily
+dealt with, another and more fundamental question must be faced.  What
+is the attitude, as a whole, of the objector to the revealed word of
+God?  There are those to whom the Psalms seem to speak altogether in an
+alien tongue, who find the recitation of them in the Church's service
+"tedious" (a reason alleged recently as one of those which keep people
+from attending church), to whom the 119th Psalm appears to be
+"mechanical and monotonous," whose very expression in church proclaims
+them "bored."  Such feelings may be only the result of ignorance, or
+lack of effort, or inherited misconceptions.  Or the reason may lie
+deeper.  The worship of the Catholic Church can only be understood by
+those who are of the mind of the Church, who have learned to place
+themselves in the believer's attitude towards God and His revelation.
+
+However much the word "conversion" may have been abused, and turned
+into a mere catchword or shibboleth, it is unquestionable that the
+Christian religion demands a fundamental change of mind and attitude, a
+change which does not come by education only, nor by any natural
+process.  There is a hidden wisdom in the Church which to the natural
+man is {34} "foolishness" (1 Cor. ii. 14); it can only be learned by
+those who humbly set themselves to be taught by the Spirit.  This
+change, come it suddenly or very slowly, must have its effect upon the
+whole man, his intellect, as well as his heart and will.  "There is
+nothing hid from the heat thereof."  Especially will it rule our
+attitude towards Holy Scripture.  Without such a change neither
+historical nor grammatical explanations can make the Scripture sweet or
+even intelligible.  Not least will our comprehension of the Psalter be
+influenced by it.  How impossible is it really to say, "Lord, what love
+have I unto Thy law," if one has never realised that there is a law of
+God, supreme and absolute, to be read in the Scriptures and in the
+witness of the Church; and that only in obedience to this law can man
+find his true self and "walk at liberty."  It is vain to seek to be
+critics before we are disciples.  And the Psalter is clearly meant for
+the initiated, not for him who merely follows the crowd.  The Divine
+Office, which the Psalter fills and dominates, is the means whereby the
+instructed faithful express their unchanging delight in, and loyalty
+to, what they have received freely from God.  It is not the Church's
+message to the unconverted world, nor the voice of man's natural
+desires and sympathies, {35} undisciplined by grace.  The Catholic
+temper, the mind of the Church, is an absolute first principle in the
+right use of the Church's book of praise, and the key to its chief
+difficulties.
+
+Bearing this in mind, let us endeavour to face, in conclusion, this
+moral difficulty of some parts of the Psalter--a difficulty which
+undoubtedly causes pain and uncertainty to some who are really devout,
+and which has led many to ask for a revised or expurgated Psalter for
+the public services.  First, there is what appears to be the
+self-righteousness of the Psalter.  Side by side with the most perfect
+expressions of humility and penitence, there are found protestations of
+innocence and purity which, if they were merely personal, we should
+rightly hesitate to make our own.  But the "I" of the Psalter is not
+merely personal; it is the collective voice of the Church, and of the
+Church in her ideal aspect, such as we confess her in the Creed--"one,
+holy, Catholic."  It is the voice of the great company of the holy
+souls from the beginning of the world, on earth and beyond the veil.
+It is with these that we recite our psalms, with these that we humbly
+associate ourselves, it is their righteousness that we seek to make our
+own, for it is the righteousness of Christ.
+
+And if the "I" of the Psalter is the {36} self-expression of the
+Communion of Saints, still more is it the voice of the King of Saints,
+the immaculate Lamb, in whose Name we offer our worship.
+
+But there is still the problem of the Psalms of Imprecation.  What can
+we say of their apparent fierceness and vindictiveness, their
+reflection of the stormy passions and bitter warfare of a primitive
+age?  There is much indeed that can be rightly urged, here, as in the
+other Old Testament writings, from the point of view of the difference
+between Hebrew modes of expression and our own, and from the
+progressive character of revelation, much that may help to remove
+prejudice and clear away apparent inconsistencies.  But the larger view
+of the Psalter as the book primarily of the Church is of still greater
+importance.  The imprecations of the Psalms, though expressed in so
+vividly personal a manner, are no more personal than the protestations
+of innocency.  They express rather that age-long passion for
+righteousness, that burning belief in a moral Judge of the world Who
+must do right, which have always been the Church's saving salt among
+the corruptions and indifference of the world.  It is this spirit that
+inspires them, rather than the thirst for {37} vengeance or the
+vindication of self.  They express the Church's belief that there is a
+world-conflict ever proceeding between the cause of God, the cause of
+truth and right, and the passions of men urged on by the powers of evil.
+
+  For lo, Thine enemies make a murmuring:
+  And they that hate Thee have lift up their head.
+  They have imagined craftily against Thy people:
+  And taken counsel against Thy secret ones.
+          (lxxxiii. 2, 3.)
+
+  Lay hand upon the shield and buckler:
+  And stand up to help me.
+  Bring forth the spear and stop the way
+      against them that persecute me:
+  Say unto my soul, I am thy salvation.
+          (xxxv. 2, 3.)
+
+
+This sense of an irreconcilable conflict between the malignity of evil
+and the will of God, between the carnal mind and that reflection of
+God's will which He has implanted in the human conscience, is much to
+seek in our own day.  We are too much inclined to minimise the reality
+of sin, and to imagine that it is {38} disappearing before civilisation
+and the growth of gentler ways and sentiments.  The Psalmists knew
+better--they knew that the battle was to the death, and that God alone
+can win His own victory; and they express, sternly and roughly perhaps,
+but with the utmost sincerity, their undying faith that He will; that
+the overthrow of malice and falsehood and treachery must one day be
+manifested,
+
+  God shall suddenly shoot at them with a swift arrow,
+
+and that the part we each have played in the battle will be the true
+measure of our worth.
+
+  All they that are true of heart shall be glad.
+          (lxiv.)
+
+In this sense we may even repeat the dreadful conclusion of the
+Babylonian exiles' Psalm:
+
+  Blessed shall he be that taketh thy children:
+  And throweth them against the stones.
+          (cxxxvii.)
+
+For what are Babylon and her children but the powers of falsehood,
+oppression, and cruelty? and blessed still and ever is he who is afire
+with indignation against such things, who scorns {39} any easy
+compromise with them, who burns to deal a blow at them for Jerusalem's
+sake!
+
+And there is still another justification for the continued use of these
+Psalms, which will be understood by those who have begun to be
+disciples in the Church's school.  The Psalms are not merely the
+response to revelation, they are part of that revelation themselves.
+The Church uses them not as mere human utterances, but as the inspired
+words which God Himself has given her, and which the Lord Jesus
+consecrated by His own personal use of them.  God cannot contradict
+Himself.  The Gospel may expand the Law, or do away with its letter in
+order to bring out the underlying spirit, but it cannot abrogate it.
+If there were a real discrepancy between the imprecatory Psalms and the
+New Testament, it would be scarcely conceivable that the first word of
+Scripture quoted in the first history of the Church would be that
+sentence already alluded to:
+
+  Let his habitation be made desolate:
+  And let no man dwell therein.
+
+
+The severities of the Psalms are matched by the severities of the
+Gospels.  There is no real difference between our Lord's sentence on
+the scribes and Pharisees, "Behold, your house is {40} left unto you
+desolate," and the sentence which the Holy Spirit puts into our mouth
+against the hypocrite and the traitor, "Let his children be fatherless:
+and his wife a widow" (cix. 8).  God is still "a God of judgment" and a
+"consuming fire," and there is a "wrath of the Lamb" revealed, even
+though He is "the Lamb of God that taketh away the sins of the world."
+
+God has, as it were, put upon our lips, in these Psalms, His own great
+condemnation of sin, and made us our own judges.  We recite,
+remembering that it is His word, and not our own, the denunciation of
+the sensual and the covetous, the traitor and the liar, the persecutor,
+the slanderer, and the hypocrite.  From this point of view the
+recitation of such Psalms as the 69th or the 109th should be an
+exercise of personal humility, of godly fear for ourselves and others,
+and might well bring to our mind often that other great challenge of
+the Spirit:
+
+  Why dost thou preach My laws, and takest My covenant in thy mouth?
+  Whereas thou hatest to be reformed:
+  And hast cast My words behind thee.
+          (Ps. l. 16, 17.)
+
+
+{41}
+
+These are considerations which surely ought to be well weighed before
+we seek to make the Psalter a book of "smooth things" only, or
+eliminate any part of its witness.  There are no short or easy methods
+applicable to its deeper difficulties.  Like all the ultimate problems
+of faith, they fade away only before the uncreated Light of the Spirit
+of God, when He visits the heart.
+
+  I have heard of Thee by the hearing of the ear:
+  But now mine eye seeth _Thee_.
+          (Job xlii. 5.)
+
+
+
+[1] "Inasmuch as I know not man's learning, I will enter into the
+mighty works of the Lord."
+
+
+
+
+{43}
+
+LECTURE II
+
+CHRIST IN THE PSALTER
+
+Paravi lucernam Christo meo.
+
+
+Jewish and Christian tradition alike connect the Psalter with the great
+name of David.  Whether David himself wrote any of the Psalms or not is
+a question that may continue to agitate the minds of scholars.  But
+there can be no question that the permanency of the throne of David and
+the Divine promises on which it rested are leading thoughts in the
+Psalter.  The starting-point must be sought earlier in the Old
+Testament, in the great oracle communicated by Nathan to David (2 Sam.
+vii., referred to directly in Ps. lxxxix. 20, etc.), "Thy throne shall
+be established for ever."  In this was recognised from the first
+something more than a mere promise of the long continuance of the crown
+in the family of the son of Jesse.  It carried with it some special
+sanction and {44} blessing over and above the ordinary Divine authority
+of heaven-anointed kings.  The words "I will be his Father, and he
+shall be My son" seemed to imply a peculiar and unique relationship
+between God Himself, the true King of Israel, and His earthly
+representative.  The comment ascribed to David himself is significant:
+"Is this the manner of _man_, O Lord God?"  No mere human sovereignty,
+however glorious or firmly settled, would satisfy such a prophecy as
+this.
+
+The thoughts of the pious in Israel must have dwelt often and deeply in
+after-time upon this promise and its connection with the Divine calling
+of the sacred nation and her mission in the world.  It is remarkable
+how persistently this thought of the permanence and supernatural
+character of the Davidic sovereignty recurs in the prophetic
+writings--even when the crown had passed to an unworthy head, or seemed
+to have been plucked off for ever.  Jeremiah, when the clouds are
+gathering thickly round the doomed city, foretells that the covenant of
+David will be as lasting as that of "the day and the night in their
+season," and that the seed of David will be unnumbered "as the host of
+heaven and the sand of the sea" (Jer. xxxiii.).  Ezekiel from his
+far-off exile {45} by the waters of Babylon, while he proclaims the
+Divine sentence against the degenerate son of David--"Remove the mitre,
+and take off the crown: this shall be no more: ... I will overturn,
+overturn, overturn it, ... until He come Whose right it is"--predicts
+the time when Judah and Ephraim shall be one, and "David My servant
+shall be their prince for ever" (Ezek. xxi. 26, 27, xxxvii. 15-28).
+Haggai, in the days of the Return, continues the promise to the
+uncrowned prince, Zerubbabel--"I have chosen thee, saith the Lord of
+hosts" (Hag. ii. 23).
+
+It is not to be wondered at that in the Psalter, the inspired response
+of worshipping Israel to the revelation of God, we should find Psalms
+that rejoice in this indestructible and royal hope, Psalms that look
+beyond present failures and imminent perils to a perfect fulfilment of
+what God had spoken "sometime in visions to His saints."  Thus the 2nd
+Psalm tells triumphantly of the Divine "law" or "decree" concerning
+David's son, and sees in it the assurance of a world-wide empire, the
+discomfiture of the raging of the nations and the gathering of the
+kings of the earth:
+
+  Thou art My son, this day have I begotten thee.
+
+{46}
+
+  Desire of Me, and I shall give thee the heathen for thine inheritance:
+  And the utmost parts of the earth for thy possession.
+
+
+The 18th describes the Almighty riding on His chariot of whirlwind and
+storm, coming down from heaven itself in His condescension, to pluck
+His anointed out of "many waters," "to deliver him from the strivings
+of the people, and to make him the head of the heathen."  The 45th
+tells, with "the pen of a ready writer," of this everlasting sceptre
+and throne, founded on truth and righteousness, of a king to whom
+Divine titles are given, "anointed with the oil of gladness above his
+fellows," and sees in the marriage of this king with a foreign princess
+the earnest of a kingdom over all the earth.  The 72nd describes not
+only the prosperity, but the moral greatness of this empire stretching
+from sea to sea, "from the river to the ends of the earth."  Not like
+the giant empires of the East, founded on aggression and cruelty, with
+no motive but the monstrous pride of their founders and rulers, the
+Davidic king is to be the champion of the poor, the needy, and the
+helpless:
+
+  He shall deliver their souls from falsehood and wrong:
+
+{47}
+
+  And dear shall their blood be in his sight.
+
+
+The 89th, while it tells how God has found David His servant and
+anointed him with holy oil, and made him "His first-born, higher than
+the kings of the earth," is bold to face in those later days the
+agonising problem of the apparent failure of all this lofty promise:
+
+  But Thou hast abhorred and forsaken Thine anointed:
+  And art displeased at him.
+  Thou hast broken the covenant of Thy servant,
+  And cast his crown to the ground.
+
+"Lord, how long? ... Lord, where are Thy old loving-kindnesses? ...
+Remember, Lord!"
+
+
+The 132nd, also apparently a Psalm of a later age, though ascribed to
+David, dwells with joy on David's love of the sanctuary of God, pleads
+for the fulfilment of the promise, asks that the lamp may not be put
+out, nor the face of God's anointed "turned away" in confusion.
+
+Rightly are such Psalms as these called "Messianic."  We feel that even
+those who {48} originally wrote them looked for more than "transitory
+promises."  They were learning to look for the redemption of Israel and
+of the world itself through Israel and her kings.  They were bold to
+believe, even when the crown was gone and the purple faded, and Israel
+was no longer a sovereign state, that the ancient word of God to David
+could never be exhausted.  So when at last the great message of the
+Archangel came to the virgin of the house of David, it was felt by
+those who had read aright the history of their nation that here was no
+mere fanciful resuscitation of a dead past, but the vindication of
+God's undying purpose: "He shall be great, and shall be called the Son
+of the Most High: and the Lord God shall give unto Him the throne of
+His father David: and He shall reign over the house of Jacob for ever;
+and of His kingdom there shall be no end" (Luke i. 32, 33).
+
+It was therefore strictly legitimate, and in line with all the history
+of revelation, that the Christian Church should adopt these Messianic
+Psalms as her own thanksgiving for the mysteries of the Incarnation.
+Thus on Christmas Day she welcomes the Nativity in some of the Psalms
+already alluded to--in that which tells of the reconciliation of
+mankind with one {49} another and with God under the figure of the
+marriage between the anointed King and the king's daughter "all
+glorious within" (xlv.); in that which pleads the great promises to him
+who so loved God's presence that he would not "suffer his eyes to sleep
+nor his eyelids to slumber" until he had found a permanent
+resting-place for that presence among men (cxxxii.); or in that, again,
+which in the strength of faith can gaze even on the casting down of the
+throne and the breaking of the covenant, resting still on God's
+faithfulness among "the rebukes of many people" (lxxxix.).
+
+But there are other Psalms which, if they cannot strictly be called
+Messianic, yet bear their witness to another aspect of the same great
+hope of Israel.  In the voice of prayer, or joyful confidence, they
+look forward to some _coming_ of God to earth, some visible
+manifestation of His righteousness and His world-wide purpose:
+
+  For He cometh, for He cometh to judge the earth:
+  And with righteousness to judge the world,
+      and the people with His truth
+          (xcvi. 13),
+
+{50}
+
+or--
+
+  Bow Thy heavens, O Lord, and come down:
+  Touch the mountains, and they shall smoke.
+          (cxliv. 5.)
+
+
+In the 85th, one of the Psalms appointed for Christmas Day, this advent
+of God is spoken of in words which are re-echoed in the prologue to S.
+John's Gospel (i. 14) as a dwelling or "tabernacling" of God's glory,
+not in the darkness of a Holy of Holies (as the later Jews imagined the
+Shekinah), but as a new and permanent fact in the moral order of the
+world:
+
+  For His salvation is nigh them that fear Him:
+  That glory may dwell in our land.
+  Mercy and truth are met together:
+  Righteousness and peace have kissed each other.
+  Truth shall flourish out of the earth:
+  And righteousness hath looked down from heaven.
+
+
+In such prophetic visions as these, as well as in the Psalms that speak
+of the glories of the Messianic King, the Christian conscience has {51}
+rightly recognised definite predictions of the coming of Christ, of Him
+Who was both "the effulgence of God's glory" (Heb. i. 3) and also, by
+His human birth, the Son of David and King of Israel, and Who
+manifested the holiness of God in human flesh and blood.  He Himself,
+when He came, selected from the Psalms one striking phrase, in which
+both ideas, the Divine glory and the human calling, are combined.  For
+He quotes, as a witness to Himself and as a corrective of imperfect
+views, the 110th Psalm (again a proper Psalm for Christmas Day), where
+the Messianic King is spoken of both as Ruler and Victor and Priest of
+humanity, and as standing also in a unique relationship to God, which
+exalts Him far above any mere earthly connection with David:
+
+  The Lord said unto my Lord:
+  Sit thou on My right hand--
+  If David then calleth him Lord, how is he his son?
+          (Matt. xxii. 45.)
+
+
+But besides all these prophecies, which look onward to the great
+outcome of Israel's history, there is another and wider sense, as the
+Christian Fathers apprehended, in which the whole Psalter is the book
+of the {52} Incarnation and speaks of Christ.  "David," says S. Jerome,
+"on his harp and ten-stringed lute, sings throughout of Christ, and
+brings Him up from the dead."  However fanciful and over-subtle the
+early Christian commentators may seem to us in their working out of
+this idea, they had grasped a profound truth.  When we once recognise
+that Christ, knowing Who He was and why He came into the world (_cf._
+John xiii. 1), must in the Jewish services or in private prayers have
+recited the Psalms with a perfect intention, and found in them the true
+expression of Himself, with regard both to the eternal Father and to
+His brethren, we are compelled to admit the possibility of each verse
+of the Psalms having some bearing on the Incarnation.  It is a
+conclusion which might at first sight seem extravagant; but it forces
+itself upon us as we realise the true humanity of the Saviour.  He is
+"the Son of Man"; He took of the substance of His Virgin-mother the
+fulness of human nature; He has a human body, a human soul, a human
+spirit; He is "the second Adam," the great Head of our race, Who, in
+the striking phrase of S. Irenaeus, has "summed up" (_recapitulavit_)
+all humanity and all the long history of man.  "For verily, not of
+angels doth He take hold, but He taketh hold of the {53} seed of
+Abraham" (Heb. ii. 16).  He has gathered into Himself all truly human
+experience, the hopes of humanity, and its sufferings; its infinite
+pathos, its capacity of sorrow and of joy, its progress towards God,
+and its final apprehension and vision of God.
+
+This is the key to the most constant feature of the Psalter, the
+portrait of the Righteous Sufferer.  Whether we regard it as the
+personification of the holy nation or the self-expression of human
+conscience in its moral witness and its conflicts, it is an ideal that
+is only fulfilled in the Just One, Jesus Christ.  He appeared in the
+world as the pattern Man, in Whom the Divine image is perfected and
+Whose moral nature corresponds with that holiness which is God's
+essential character.  He appeared, too, as the perfect realisation of
+the filial spirit, that spirit of sonship which is the true attitude of
+the creature towards the Creator.  Therefore it is in Christ Himself
+that the witness of the Psalms to righteousness, their expression of
+man's effort towards his ideal, is taken up, illuminated, made perfect.
+Therefore it is that a New Testament writer is found applying directly
+and without question to Christ not only the descriptions of the
+self-revealing God of the Old Testament, "Thou, Lord, in the beginning
+hast {54} laid the foundation of the earth, and the heavens are the
+works of Thy hands" (Heb. i. 10, from Ps. cii.), and the portrait of
+the Messianic King, "The sceptre of uprightness is the sceptre of Thy
+kingdom" (_ib._, from Ps. xlv.), but also the description of _man_ in
+his ideal excellence and supremacy:
+
+  Thou madest him a little lower than the angels;
+  Thou crownedst him with glory and honour,
+  And didst set him over the works of Thy hands
+          (Heb. ii., from Ps. viii.),
+
+and that word in which some unknown psalmist and prophet had
+consecrated the free obedience of his will to God, as a higher offering
+than the sacrifices of the Law:
+
+  Wherefore when He cometh into the world, He saith,
+  Sacrifice and offering Thou wouldest not,
+  But a body didst Thou prepare for Me;
+  In whole burnt offerings and sacrifices for sin
+      Thou hadst no pleasure:
+  Then said I, Lo, I am come
+
+{55}
+
+  (In the roll of the book it is written of Me)
+  To do Thy will, O God."
+          (Heb. x., from Ps. xl.)
+
+
+This line of interpretation may be followed out with great spiritual
+profit in the varied aspects of the Psalms.  The thanksgivings of the
+Psalter are in the same spirit as those recorded by the Evangelists
+from our Lord's own lips, as when He thanked the Father for the
+revelation made to babes rather than to the wise and understanding
+(Matt. xi. 25), or at the grave of Lazarus gave thanks that His prayer
+was heard (John xi. 41).  The prayers of the Psalter might well be
+those in which the Incarnate Son communed with the Father.  For He
+fought our human battle with the human weapons of faith and prayer.
+The great description given by the author of the Epistle to the Hebrews
+of Christ as "the Author and Finisher of our faith" (Heb. xii. 2),
+implies One Who inaugurated our effort of faith by Himself first taking
+part in it, and Himself perfectly accomplished it by bearing to the
+very final and utmost strain our human temptations.  Hence we may hear
+the voice of Christ Himself in those pathetic outcries of the Psalter;
+in its appeal of faith as the Righteous One wrestles with doubt and
+{56} depression or faces the contradiction of sinners; in its stedfast
+hold on God even when sin is triumphing, and a world created good seems
+given over into the hand of the wicked.  All these utterances have a
+new meaning, a fuller efficacy, when we recognise in them the words of
+the "Man of Sorrows and acquainted with grief."  There is nothing
+either fantastic or presumptuous in this reading of the Gospel in the
+Psalter.  Did not He Himself vouchsafe to shew us something of this
+human struggle of faith in the words spoken on the eve of His Passion,
+when He confessed that His soul was troubled, and He would fain have
+said, "Father, save Me from this hour" (John xii. 27)?  Did He not lift
+the veil even further in admitting us to the dark sanctuary of
+Gethsemane, in suffering us to hear even His utterances from the Cross?
+
+The fourth Word from the Cross, so often misunderstood, is the opening
+of the 22nd Psalm.  This cry at the climax of the Passion is really the
+voice of faith, faith triumphing over desolation of spirit, faith
+holding on by the unseen, amidst the falling away and the vanishing for
+the time of every consolation.  It is not _merely_ "Why didst Thou
+forsake Me?" but it is "My God, My God," the fundamental confession of
+a personal faith in a personal God, seeing Him {57} Who is invisible,
+waiting for Him Who hides His face, believing, even though His truth
+and justice seem blotted out of the world, that God is, and that He is
+still "enthroned upon the praises of Israel" (v. 3).  And this faith
+finds its last utterance of peace and thanksgiving and renewed
+consciousness of union with the Father in the seventh Word, again from
+the Psalter, "Into Thy hands I commend My spirit" (Ps. xxxi. 6).
+
+One of the most fruitful lines of Christian meditation will be found in
+this Christological aspect of the Psalms.  It throws a wonderful light
+on the inner life of our Lord, and gives the Psalter a value which no
+merely literary study could give.
+
+The five Psalms appointed by our Church for Good Friday are a rich
+storehouse of the secrets of the Passion.  The 22nd and the 69th bear
+upon it very directly, and present many points of similarity.  In each
+the sufferings of the Righteous are described minutely and
+pathetically, in each these sufferings lead on to triumph and to the
+assurance of their world-wide efficacy:
+
+  All the ends of the earth shall remember themselves,
+      and be turned unto the Lord:
+
+{58}
+
+  And all the kindreds of the nations shall worship before Him.
+          (xxii. 27.)
+
+  For God will save Sion, and build the cities of Judah:
+  That men may dwell there and have it in possession.
+  The posterity also of His servants shall inherit it:
+  And they that love His Name shall dwell therein.
+          (lxix. 36, 37.)
+
+
+Each, again, in its picture of undeserved suffering, brings out the
+true nature and the malignity of _sin_.  In the 22nd sin is portrayed
+in its cruelty and its irrational character, as if men led by it were
+but wild beasts, "wild oxen," "bulls of Bashan," "dogs," and "lions."
+In the 69th we see its ingratitude, and its pitiless and causeless
+malice, and the fact that, whatever its immediate object, it is really
+directed against God Himself:
+
+  For Thy sake I have suffered reproach.
+      *      *      *      *      *
+  The reproaches of them that reproached Thee are fallen upon me.
+
+
+Both these Psalms, again, contain what we {59} must confess to be
+definite predictions of details of the Passion.  The 22nd tells of the
+very words and gestures which the chief priests and Pharisees in their
+blindness made use of to insult the Crucified:
+
+  All they that see me laugh me to scorn:
+  They shoot out their lips, and shake their heads, saying,
+  He trusted in God, that He would deliver him:
+  Let Him deliver him now, if He will have him.
+          (_Cf._ Matt, xxvii. 39-43.)
+
+
+Another startling prediction is that of the piercing of the hands and
+the feet.  No such punishment was used by the Jews, or endured, as far
+as we know, by any of the martyrs of the Old Testament.  All the four
+Evangelists, again, note the literal fulfilment of xxii. 18:
+
+  They part my garments among them:
+  And cast lots upon my vesture.
+
+
+Indeed, this 22nd Psalm along with Isaiah liii. stands forth beyond all
+the other writings of the Old Testament as a witness which is proof
+against all attempts to explain it away, to the {60} truth that "the
+Spirit of Christ" was in the prophets "testifying beforehand of the
+sufferings of Christ "(1 Peter i. 11).
+
+The 69th (like the 40th) may have been originally suggested by the
+persecution of the prophet Jeremiah, when he was thrown into the miry
+cistern (Jer. xxxviii.); but it contains an anticipation of Calvary,
+whose fulfilment is described by all the Evangelists, in the wine
+mingled with myrrh, and the vinegar and gall offered in mockery before
+the Crucifixion:
+
+  They gave me gall to eat:
+  And when I was thirsty they gave me vinegar to drink.
+
+S. John, the nearest to the Cross and to the heart of the Crucified,
+tells us moreover that this verse was consciously appropriated by
+Christ Himself, when, "knowing that all things are now finished, that
+the Scripture might be accomplished, He saith, I thirst" (John xix. 28).
+
+Each of the other proper Psalms for Good Friday bears its witness to
+the suffering Christ.  The 88th, at first sight one of the most
+difficult in the Psalter, a Psalm whose darkness seems scarcely
+illuminated by any ray of hope, is clearly chosen to illustrate
+Christ's desolation on the Cross, the Three Hours of darkness, His {61}
+Burial and His descent into Hades.  The Sufferer is absolutely alone,
+lover and friend are in darkness; He is fighting the battle with that
+last enemy of mankind, the King of Terrors, yet overcoming the
+sharpness of death by faith and patient endurance; He is looking on to
+the dawn of Easter:
+
+  Unto Thee have I cried, O Lord:
+  And early shall my prayer come unto Thee;
+
+or--
+
+  In the morning shall my prayer come before Thee (R.V.).
+
+
+May not even those strange words "from My youth up Thy terrors have I
+suffered with a troubled mind" have been on the lips and in the thought
+of the "Man of Sorrows" as the Cross cast its shadow over Him, perhaps
+from His earliest years?  "For not even our Lord Jesus Christ Himself,"
+says _The Imitation_ in one of those chapters which sweeten the tears
+of the world, "was ever one hour without the anguish of His Passion as
+long as He lived" (_Imit._ ii. 12).
+
+Both the 40th and the 54th suggest that inner secret of the Atonement
+which the writer of the {62} Epistle to the Hebrews has fixed upon as
+giving Christ's Passion its universal efficacy:
+
+  An offering of a free heart will I give Thee.
+          (liv. 6.)
+
+  I come--that I should fulfil Thy will, O my God.
+          (xl. 9, 10.)
+
+
+"By which will we have been sanctified, through the offering of the
+body of Jesus Christ once for all" (Heb. x. 10).  For the Passion is
+the supreme oblation of the freewill of man, the re-direction into the
+right attitude of that high faculty by which man had sinned and fallen
+originally, the consecration of it to its true end, voluntary obedience
+to God.  "Not My will, but Thine be done"; that Christ as man should
+bring the human will perfectly into conformity with the will of God is
+what "in the volume of the book"--_i.e._ in the writings of all the
+line of prophets--was written of Him; for this "the body was prepared"
+for Him in the pure flesh of the Virgin-mother; for this His "ears were
+opened," that as child and youth and man He might perfectly hear and
+obey the word of the Father.
+
+But the 15th verse of the 40th Psalm suggests {63} an obvious
+difficulty in the application of the Psalms as a whole to Christ
+personally:
+
+  My sins have taken such hold upon me that I am not
+      able to look up:
+  Yea, they are more in number than the hairs of my head,
+      and my heart hath failed me.
+
+How can we ascribe these words, or any of the confessions of sin in the
+Psalter, to the sinless Lamb of God?  Are not these at least all our
+own?  And yet He Himself must on earth have repeated them.  In their
+original meaning they referred either to personal or national guilt.
+In either sense the recitation of them, at first sight, would seem to
+be alien and external to His pure conscience.  But do they not take a
+deeper and more solemn tone when we consider them in the light of the
+prophet's great description of the Atoning Sufferer, "The Lord hath
+laid on Him the iniquity of us all" (Is. liii. 6), or of S. Paul's
+statement, "Him Who knew no sin, He made to be sin on our behalf" (2
+Cor. v. 21)?  Such words as these contain more than the mere bearing of
+the punishment of sin; they imply some inward connection between the
+Sufferer and the sin.  Indeed, rightly understood, they help to {64}
+remove the difficulty that many have felt as to the apparent injustice
+or unreality of a vicarious Atonement.  Christ was not merely a Victim
+suffering for human sin; He was man's Creator taking that sin upon
+Himself.  Thus these expressions of penitence in the Psalter may be
+regarded as the voice of the sympathetic love of the Sin-bearer, the
+love which stands by the sinner's side, and feels with him so
+intimately that it makes its own what is not its own but utterly alien
+and hateful, makes it its own that it may burn it up in the flame of
+love.  So in these Psalms we may hear the Son of Man confessing and
+making reparation for all the age-long sin of man; speaking of it as if
+it were His own sin, so closely has He made Himself one with us in our
+extremest need.
+
+Cardinal Newman, in one of the most eloquent of his sermons, "The
+Mental Sufferings of our Lord in His Passion," has developed this
+thought in language whose daring is only justified by its devotion.  It
+is a description of Christ kneeling alone in Gethsemane:
+
+
+His very memory is laden with every sin which has been committed since
+the Fall, in all regions of the earth, with the pride of the old
+giants, and the lusts of the five cities, and the obduracy of Egypt,
+and the ambition of Babel, and the {65} unthankfulness and scorn of
+Israel.  Of the living and the dead and of the as yet unborn, of the
+lost and of the saved, of Thy people and of strangers, of sinners and
+of saints, all sins are there....  It is the long history of a world,
+and God alone can bear the load of it....  They are upon Him, they are
+all but His own.  He cries to His Father as if He were the criminal,
+not the victim.  His agony takes the form of guilt and compunction.  He
+is doing penance, He is making confession, He is exercising contrition
+with a reality and a virtue infinitely greater than that of all saints
+and penitents together; for He is the one Victim for us all, the sole
+satisfaction, the real penitent, all but the real sinner.[1]
+
+
+Connected closely with these confessions of sin, these outcries of
+suffering and expiation, with the _Miserere_ and the _De Profundis_,
+are those solemn declarations of God's wrath upon the impenitent sinner
+which have already been alluded to in a previous lecture.  Viewed as
+the utterances of the Son of Man such Psalms are more rightly to be
+called _judicial_ than denunciatory.  It is He to Whom all judgment has
+been committed by the Father, He Whose coming into the world was
+inevitably "for judgment," Who seems here to be delivering {66}
+sentence.  He is taking up and confirming the fragmentary utterances of
+older days, in which the human conscience, imperfectly perhaps, and not
+without some mixture of personal feeling, yet on the whole rightly, had
+cried out against falsehood and wrong, and appealed to the wrath of
+God.  The words of such a Psalm even as the 109th might have been used
+by Him Who twice scourged the buyers and sellers out of the Temple, and
+Who denounced in words that burn like fire through the centuries the
+cruelty and hypocrisy of scribes and Pharisees; Who Himself in mercy
+warned us of the outer darkness and the unquenched flame.
+
+
+But the Psalms not only illustrate the Passion of Christ in its mercy
+and judgment; they also supply words befitting His Resurrection and
+Triumph.  It may be true that there is no clear or continuous line of
+prophecy in the Old Testament concerning the life after death.  But it
+is at least equally true that the belief is there, grasped in moments
+of intuition by the saints of Israel, disappearing for a time like a
+buried river, but coming ever and anon again to the surface.  So in the
+Psalms there are certainly evidences of the undying hope of the
+faithful that truth and justice must one day {67} visibly triumph, and
+that man, in proportion as he is true to these things and therefore
+true to God, Whose nature they are, and true to himself, as made in
+God's image--man must also be immortal.  He will not go down into
+silence; an endless future opens before him, as yet unfathomed and
+unknown, but certain.  So in the Psalms which the Christian instinct,
+illuminated by the Spirit of Pentecost, seized upon in its first words
+of witness (Acts ii. 25-8) as prophetic of Christ, we have the
+assurance:
+
+  I have set God always before me:
+  For He is on my right hand, therefore I shall not fall.
+  Wherefore my heart was glad, and my glory rejoiced:
+  My flesh also shall rest in hope.
+  For why?  Thou shalt not leave my soul in hell:[2]
+  Neither shalt Thou suffer Thy Holy[3] One to see corruption.
+          (Ps. xvi. 9-11.)
+
+{68}
+
+And again:
+
+  As for me, I will behold Thy presence in righteousness:
+  And when I awake up after Thy likeness, I shall be satisfied with it.
+          (Ps. xvii. 16.)
+
+
+So again, in that profoundly spiritual Psalm, the 73rd, the writer
+turns from the puzzles of the moral order and the misgivings of his own
+heart, and seeks refuge in the abiding fact of his personal fellowship
+with God.  He finds _there_ the assurance not only that the wicked will
+pass away "like a dream when one awaketh," but that the righteous is
+undying:
+
+  My flesh and my heart faileth:
+  But God is the strength of my heart and my portion for ever.
+
+Such Psalms as these find their full meaning only in the light of
+Easter.  The Resurrection of Christ was no mere portent or isolated
+miracle; it was strictly in line with all that man had risen up to in
+his highest spiritual intuitions in the past.  It is true, in a much
+fuller sense than that of accomplishing a mere prediction, that Christ
+"rose again, according to the Scriptures."
+
+This essential immortality of the righteous, through his union with
+God, is implied throughout {69} the Easter Psalms, especially in the
+118th (part of "the Egyptian Hallel"), words which must have been
+recited by the Lord and His Apostles at the Passover Supper, in the
+very imminence of the Passion.
+
+  The voice of joy and health is in the dwellings of the righteous: ...
+  I shall not die, but live:
+  And declare the works of the Lord.
+
+
+Ascension Day completes the triumph of man raised to immortality
+through his union with God in Christ.  It inaugurates the
+accomplishment of man's ideal, in the eternal mediatorial reign of
+Christ as the Head of the human race.  The appointed Psalms are again
+most suggestive.  The 8th sings triumphantly of the supremacy of man
+over all the works of God, man crowned "with glory and worship."  The
+15th and the 24th describe the moral perfections which are the
+condition of this exaltation:
+
+  Lord, who shall dwell in Thy tabernacle:
+  Or who shall rest upon Thy holy hill?
+  Even he that leadeth an uncorrupt life:
+  And doeth the thing which is right, and speaketh the truth
+      from his heart.
+      *      *      *      *      *
+
+{70}
+
+  Whoso doeth these things:
+  Shall never fall.
+          (xv.)
+
+
+The 21st and the 108th look back to the promises to David and to the
+typical character of his wars and victories.  They shew that these
+events were part and parcel of the Divine warfare; they were a
+foretaste of the triumph of God Himself.  They suggest that the
+Ascension of Christ, while it gathers into itself all the moral
+victories of the past, is the beginning of a new order.  It brings in a
+Catholic empire of truth and righteousness, which, in spite of puzzles
+and warfare and contradictions, parallel to those which vexed the heart
+of the prophets of old, is now absolutely certain in its hope:
+
+  Who will lead me into the strong city:
+  And who will bring me into Edom?
+  Hast not Thou forsaken us, O God:
+  And wilt not Thou, O God, go forth with our hosts?
+  O help us against the enemy:
+  For vain is the help of man.
+  Through God we shall do great acts:
+  And it is He that shall tread down our enemies.
+          (cviii.)
+
+
+{71}
+
+Thus, to him who, by God's mercy, has learned the Catholic Faith, the
+Psalms are full of Christ from end to end.  He reads Christ in them,
+not by a pious imagination, but as the legitimate and only perfect key
+to their meaning and their use by the Church.  In the Psalms he
+worships Christ as God:
+
+  Thy seat, O God, endureth for ever.
+          (xlv. 7.)
+
+In the Psalms he worships with Christ as the Son of Man, with Him Who
+alone could say rightly:
+
+  My soul hath kept Thy testimonies:
+  And loved them exceedingly.
+          (cxix. 167.)
+
+The human sorrows and struggles which cry out in the Psalter have been
+taken into the sacred heart of Him Who is the Word of the Father, and
+the King and Priest and Prophet of humanity, in Whom is fulfilled the
+saying:
+
+  He sent His Word, and healed them:
+  And they were saved from their destruction.
+          (cvii. 20.)
+
+
+This Catholic secret of the Psalter, writ large as it is over the
+history of the Church's worship, {72} is yet something that eludes mere
+human research, and is a stumbling-block to human learning and
+scholarship.  It can only be taught by that "hidden wisdom" of which S.
+Paul has told us (1 Cor. ii.), the wisdom given often to the weak of
+this world, the wisdom of the Spirit Who dwells in the Church, and
+makes her "the pillar and ground of the truth" (1 Tim. iii. 15).
+
+
+
+[1] _Discourses to Mixed Congregations_, xvi.
+
+[2] _i.e._ Sheol, Hades, the grave or place of departed souls.
+
+[3] _i.e._ godly or pious, a characteristic word of the Psalmists,
+implying not only consecration but active devotion to God.
+
+
+
+
+{73}
+
+LECTURE III
+
+THE CHURCH IN THE PSALTER
+
+  Gloriosa dicta sunt de te:
+  Civitas Dei.
+
+
+It has already been pointed out that the personal element in the
+Psalms, vivid and even passionate as it appears, if they are read as
+mere lyrics, has been transformed by the Church's use of them as her
+hymns of worship.  The "I" of the Psalter has become the voice of the
+worshipping community.
+
+The Jews themselves recited the personal Psalms in a national sense.
+Even such an intensely personal confession of sin as the 51st Psalm
+becomes through the last two verses (possibly added by a later pen) the
+confession of national penitence and the voice of national hope:
+
+  O be favourable and gracious unto Sion:
+  Build Thou the walls of Jerusalem.
+
+
+{74}
+
+But besides such liturgical adaptations, whether of letter or spirit,
+many of the later Psalms, especially those which clearly belong to the
+period of the second Temple, were written intentionally for the nation
+as a whole.  "We" predominates, instead of the earlier "I."  In these
+Psalms the nation reviews her past history, or cries out against her
+present oppressors, or looks onward to liberty and enlargement in the
+future.
+
+But the nation which thus finds her voice in the Psalms is of a
+different spirit from the kingdoms of this world.  Her patriotism is of
+a higher order.  She is conscious of a Divine vocation, separating her
+from the nations of the heathen:
+
+  Thou hast brought a vine out of Egypt:
+  Thou hast cast out the heathen, and planted it.
+          (lxxx. 8.)
+
+  What time as they went from one nation to another:
+  From one kingdom to another people;
+  He suffered no man to do them wrong:
+  But reproved even kings for their sakes;
+  Touch not Mine Anointed:
+  And do My prophets no harm.
+          (cv. 13-15-)
+
+{75}
+
+She has a treasure committed to her keeping, which others have not:
+
+  He sheweth His word unto Jacob:
+  His statutes and ordinances unto Israel.
+  He hath not dealt so with any nation:
+  Neither have the heathen knowledge of His laws.
+          (cxlvii. 19-20.)
+
+She has a hope that burns within her, which to the world would be
+foolishness:
+
+  The Lord hath chosen Sion to be a habitation for Himself:
+  He hath longed for her.
+  This shall be my rest for ever:
+  Here will I dwell, for I have a delight therein.
+          (cxxxii. 14, 15.)
+
+
+In other words, the community which speaks in the Psalter is more than
+a nation; she is a theocracy, a Church.  Her characteristic names are
+prophetic; they suggest supernatural dealings and a heavenly calling.
+She is "Israel," heiress of him who "persevered with God" and won the
+blessing; she is the "seed of Abraham," in which it was promised that
+"all the nations of {76} the earth should be blessed"; she is "Sion,"
+the "stronghold," "Jerusalem," name of ideals, "vision" or "possession"
+or "foundation"--"of peace"!  It is as this sacred congregation, this
+_ecclesia_, that the nation rejoices in the Psalms in her calling and
+illumination, sorrows over her failures, prays in her warfare, waits
+for her glory.
+
+It is not surprising that the Catholic Church recognised here her own
+portrait, or that the outlines sketched in the Psalter have been filled
+with light and colour and detail during the Christian centuries.  The
+Catholic Church instinctively felt herself to be the true successor of
+the Israel of the Psalms.  The ancient titles were retained, but in a
+fuller meaning.  To S. Paul the Church is the "Israel of God" (Gal. vi.
+16) in contrast to the "Israel after the flesh."  The author of the
+Epistle to the Hebrews tells his Christian readers that they are "come
+unto Mount Sion" (xii. 22).  S. Peter applies to the Church the old
+titles given to Israel in the Law, "an elect race, a royal priesthood,
+a holy nation" (1 Peter ii. 9).  S. John in the Apocalypse sees the new
+Jerusalem, having not only the names of "the twelve apostles of the
+Lamb" on her jewelled foundations, but the names of the "twelve tribes
+of the children of Israel" on {77} her gates of pearl (Rev. xxi. 12,
+14).  Old things had passed away, the sacred people of God remained,
+but no longer confined to the narrow boundaries of Palestine, nor to
+the dispersed descendants of Abraham: her children were "princes in all
+lands," all who were "of faith" were counted her seed.  The Church knew
+herself to be the Israel of the future, custodian of a greater
+treasure, called to a grander work.
+
+The Psalter indeed demands this higher interpretation.  Just as the
+portrait of the Righteous One would have been an unfulfilled ideal had
+not Christ made it His own, so the glowing descriptions of Israel would
+have been but pious dreamings had not the Catholic Church risen up out
+of the fallen tabernacle of David.  As the songs of the Temple falter
+and die away, the new spirit of praise clothes itself in the ancient
+forms.  "From the uttermost part of the earth have we heard songs,
+Glory to the Righteous" (Is. xxiv. 16).  The very words of the Psalter
+become transfigured like the garments of the Lord on the holy mount.
+
+Nor is this passing away of the glory of old Israel into the greater
+glories of the Catholic Israel of God without some foreshadowing in the
+Psalter itself.  In the 22nd, the great {78} Psalm of the Passion, the
+Sufferer passes from the dogs and lions and the mocking faces that
+surround him to contemplate the far-off fruit of his anguish.  He seems
+to see "a great congregation," in the midst of which he himself
+hereafter will praise God Who has heard his prayer.  Mysteriously it
+seems to rise, this "seed," this "people that shall be born," out of
+the very hopelessness and desolation of the Cross.  "All the ends of
+the earth" are united in it, "all the kindred of the nations" worship
+there.  The rich and the poor alike have their place in this kingdom of
+the future.  And the special characteristic of this new creation of God
+will be the sharing in a sacrificial feast, the Sufferer's
+thanksgiving, his Eucharist in which he "pays his vows."  Here "the
+meek shall eat and be satisfied," here eating and worshipping are
+strangely intermingled--a prophecy unread and unfulfilled until the
+Church learnt the secret "in the same night that He was betrayed."
+
+  "Therefore we, before Him bending,
+    This great Sacrament revere;
+  Types and shadows have their ending,
+    For the newer Rite is here."
+
+
+This ecclesiastical aspect of the Psalter is {79} of very high
+importance.  There is perhaps no part of the Christian faith which is
+more difficult for "the natural man" than "the Holy Catholic Church."
+An erroneous or imperfect idea of the Church seems to pass muster,
+among Christians even, so much more readily than error in other matters
+of faith.  All through Christian history the true idea of the Church
+has been obscured, now by imperialism, with its misleading traditions
+of the Roman Empire; now by nationalism, as if the Church were only the
+religious aspect of a civil community; or again by individualism, as if
+she were no more than a collection of separate units.  Erastianism and
+Puritanism in turn have led men astray.  The warning against such
+things is written largely enough in the history of ancient Israel.  The
+Jews of our Lord's time, while insisting keenly, even bitterly, on
+their separation from the Gentiles, were for the most part forgetful of
+what that separation really involved.  Their ambition to be separate
+from the nations of the earth only meant for them a worldly and selfish
+exclusiveness.  In earlier days the clamour for a king, the thirst for
+alliances with Egypt and Assyria and Babylon, had displayed in the
+opposite manner much the same spirit.  Religious privileges, that
+Divine calling which {80} had made them a nation, were to be used as a
+means to worldly advancement and security.  In the Psalter there stands
+out a truer conception of the Church as the spiritual commonwealth, a
+kingdom of God in the world, but not of this world's spirit, organised
+for higher ends than self-protection or self-development, aiming not at
+conquest but at the conversion and good of mankind, glorying not in
+privilege but in vocation, not in self but in the law of God.  And this
+is the pattern for all time.  The Christian Church may find in the
+Psalter her own just self-expression in a fuller manner than ever
+ancient Israel did or could.  Indeed, we may trace indelibly stamped on
+the Psalter the true lineaments of the ideal Church.
+
+First in the Psalter there is the note of _comprehensiveness_.  The
+heathen, the nations, so often denounced or prayed against in the
+Psalms, are, after all, not so much those who are outside the
+boundaries of Israel as those who are alien from her spirit.  They are
+communities, societies, untouched by grace, governed by passion and
+worldly ambitions rather than by conscience or the Divine law.  And
+side by side with threats and foreboding of their utter destruction in
+the day of God there are glimpses here and there of the possibility of
+{81} their conversion, and even of their becoming one family with
+Israel.  The great Psalm of Whitsunday, the 68th, passes from the
+thought of God wounding the head of His enemies, of His warriors
+dipping their feet in the blood of the vanquished, to the hope of the
+princes coming out of Egypt, and Ethiopia making haste to stretch out
+her hands unto God.  So, again, the 47th Psalm looks forward to the
+essential sovereignty of God over all the earth being recognised even
+by this world's rulers:
+
+  The princes of the people are joined unto the people
+      of the God of Abraham.[1]
+
+
+And lest it should be thought that such hopes referred only to an
+empire of external rule, like that of Solomon's, we have the startling
+predictions of Ps. lxxxvii.  Here the people of Rahab (Egypt) and
+Babylon, the Philistines, the Tyrians, the Ethiopians, all types of the
+obstinate and idolatrous heathen world, are pictured as forsaking their
+natural lineage and descent to be born again in Zion, enrolling
+themselves there as citizens of the Lord's {82} glorious foundation
+upon the holy mountains, finding there their joy and the fount of their
+inspiration.
+
+  The Lord shall count, when He writeth up the peoples:
+  This one was born _there_.
+  They that sing as well as they that dance shall say,
+  All my fountains are in Thee.  (R.V.)
+
+Surely this is one of the most remarkable foreshadowings in the Old
+Testament of the catholicity of the Church, and of that new birth of
+Baptism by which men of every race and tongue are grafted into the one
+body, "where there cannot be Greek and Jew, circumcision and
+uncircumcision, barbarian, Scythian, bondman, freeman: but Christ is
+all, and in all" (Col. iii. 11).  In this and in many other Psalms
+(_cf._ lxvii., xcviii., c.) we confess the essentially _missionary_
+vocation of the Church; that she calls to all mankind, not to the
+Western nations only, nor to the progressive and civilised only.  Hers
+is the one faith for all men, her citizenship unlimited by any barriers
+of race or temperament.
+
+If the catholicity of the Church is so clearly sketched in the Psalter,
+no less clear is {83} her _social_ ideal.  The poor, the oppressed,
+those who have no helper, are equally called to share in Israel's hope
+and her gifts.  God Himself is her pattern, Who--
+
+  Taketh up the simple out of the dust:
+  And lifteth the poor out of the mire;
+  That He may set him with the princes:
+  Even with the princes of His people.
+        (cxiii.)
+
+The Messianic King will count the blood of the poor and needy equally
+precious with that of the rich and great (lxxii.).  The Sufferer of the
+Passion Psalm (xxii.) looks forward, as we have seen, to the result of
+his triumph, in not only calling the "fat ones of the earth" to eat and
+worship at his table, but in finding there an equal place for--
+
+  Even him that cannot keep his soul alive.
+        (xxii. 30, R.V.)
+
+
+These are lessons which we have as yet gone but a little way in
+learning.  Yet the Psalter, as we recite it day by day, puts in our own
+mouth the condemnation of exclusiveness and pride and of deafness to
+the complaint of the poor; it makes us confess at least the Catholic
+{84} ideal of unity, of universal justice, of the imperishable value of
+the individual life, of the transformation of human society in the
+light of the Divine sovereignty of Christ.
+
+The two lines of the Church's activity just alluded to, missionary and
+social, so prominent in the Psalms, are calling to-day so loudly for
+self-humiliation and new effort, that they may profitably be dwelt on a
+little further.  The Psalmist's prophecy of the kings of Arabia and
+Saba bringing gifts (lxxii.) is still largely unfulfilled.  The East is
+still almost untouched.  Asia has not yet brought her characteristic
+gift to Christ.  She is still under the dominion of imperfect
+religions--Buddhism, Hinduism, Islam.  And yet India is our possession;
+Japan is our pupil.  "The way of the kings of the East" is already
+"prepared" (Rev. xvi. 12), but where is the adequate response from
+English Christianity?  "Who is blind but My servant, or deaf as My
+messenger that I send?"
+
+And turning homewards, what are we to say of these grotesque and
+monstrous contrasts between wealth and poverty, luxury and squalor in
+England to-day, where rich and poor alike are baptized?  What of the
+immoralities of commerce, of the bad work of the labourer as well as
+the swindling of the capitalist?  Does {85} not the spirit of the
+Psalter cut across it all like the keen breath of the mountain wind?
+Yet Englishmen are spending time and energy in ritual debates and
+persecutions, and educational and social strife.  Worse still, the rich
+and intellectual, for some prejudice or political motive, are eager to
+deny the poor the beauties of worship or the definiteness of the
+Catholic Faith.
+
+  Surely Thou hast seen it:
+  For Thou beholdest ungodliness and wrong.
+          (x. 15.)
+
+
+In view of these unfulfilled ideals of the Church, the Psalter provides
+us in such Psalms as the 78th, the 79th, or the 106th with confession
+of sin and failure under the figure of Hebrew history.  The recitation
+of these may well remind us not merely of personal faults but of our
+own share in the shortcomings of the Church of God:
+
+  We have sinned with our fathers:
+  We have done amiss and dealt wickedly.
+
+For the Church as well as ourselves we are taught to pray, "Turn us
+again, O Lord God of hosts."  The sorrows and desolations of Zion are
+never represented in the Psalms as being _merely_ the effect of heathen
+malice, {86} though they are so largely that, but as calls to look back
+upon history, and also to look within, to consider what unfaithfulness
+there may have been and is, what "starting aside like a broken bow" in
+our fathers and in ourselves.
+
+From this point of view the penitential Psalms"[2] might profitably be
+used not merely as the expression of personal penitence, but as an act
+of reparation, an offering to God of our sorrow for the worldliness and
+imperfections of His Church; as an incentive also to effort, that we
+may do our part to remove the "reproach of the heathen," to restore the
+Church from within, to seek her unity and peace.
+
+
+There is, however, another side to the problem of the Church's
+failures.  Israel and Jerusalem are constantly described in the Psalms
+as being the marks for the malignity and opposition of external
+enemies.  Indeed, a persistent note of the Church, Jewish as well as
+Christian, is the hatred which she awakens in the powers of this world.
+The object of suspicion and attack from Egypt, Assyria, and Babylon in
+early days, Jerusalem fares no better after the humiliation of the
+Captivity.  The attempts to {87} rebuild the Temple and restore the
+city arouse the bitterest hostility from the surrounding peoples, a
+hostility not merely political, but traceable to a deeper cause.  The
+attempts of Antiochus Epiphanes in the second century B.C. to break
+down Jewish separation and to destroy Jewish worship are marked by the
+same spirit, working in a more arrogant and brutal manner.  Our Lord
+Himself promises no smoother or more popular course for His faithful
+ones.  "Ye shall be hated of all men."  S. Paul recognises the same
+antagonism running throughout the history of the elect: "As then he
+that was born after the flesh persecuted him that was born after the
+Spirit, even so it is now" (Gal. iv. 29).
+
+The Psalter will not allow us to shut our eyes to this malignant and
+persecuting attitude of the world.  The enemies of the Righteous find a
+place in almost every Psalm.  The malice of human nature at its worst
+seems to be marshalled against Him, in slander and ingratitude and
+treachery.  But there is also the opposition of the heathen as a whole
+against Israel.  The vicissitudes of her history are typical; they
+illustrate a permanent principle which is found working from age to
+age.  It was not less active nor less brutal in the first three
+Christian centuries {88} than it was in the days of Antiochus.  To-day,
+though its attack is less outwardly cruel, the spirit which prompts it
+is just as deeply seated, and more malignant perhaps in proportion as
+it is veiled.  The Church has not merely to contend with the hatred of
+those who have chosen and loved evil, and find the righteous a standing
+reproach.  There is gathered against her also the world's steady
+resentment of spiritual authority; the world's antipathy against all
+that refuses to come to terms, or water down its witness to suit
+changing fashions of men's thought.  It is the same spirit which in
+earlier days called the Christians "the enemies of the human race," and
+in these later times directs its sneers and opposition against the
+Creeds, the Sacraments, the priesthood--"the spirit of Antichrist."
+
+The 44th Psalm, perhaps belonging to the time of the great Maccabaean
+struggle, makes its pathetic appeal to God amidst the scorn and
+blasphemy of the heathen, and, what is worse, the bitterness of
+apparent failure and defeat which seem to justify the heathen.
+
+  My confusion is daily before me:
+  The shame of my face hath covered me:
+
+{89}
+
+  For the voice of the slanderer and blasphemer:
+  For the enemy and avenger.
+
+
+Faith indeed does not fail the Psalmist: he clings to God; he still
+recognises the hand of God throughout these sufferings; he prefers to
+attribute them to God rather than to man:
+
+  _Thou_ makest us to turn our backs upon our enemies: ...
+  _Thou_ lettest us be eaten up like sheep: ...
+  _Thou_ sellest Thy people for nought:
+  And takest no money for them.
+
+
+Nevertheless, it is all a puzzle, a bewildering maze in which faith
+seems walking blindfold, like the Lord Himself when the malice of the
+high-priest's servants bandaged His eyes and smote Him in derision and
+bade Him prophesy!  The light of God's presence seems to have gone out
+of the world:
+
+  Wherefore hidest Thou Thy face:
+  And forgettest our misery and trouble.
+
+
+Very similar is the 74th Psalm, with its same high consciousness of
+faithfulness to God, the same agonising sense of contradiction in the
+enemies of God being suffered to break down {90} the carved work of the
+sanctuary, the same feeling of helplessness and lack of guidance.  The
+adversaries' banners are manifest enough, _their_ tokens are clear; but
+with the faithful it is otherwise:
+
+  We see not our tokens, there is not one prophet more.
+
+O God, how long! ... Remember! ... Arise! ... Forget not!
+
+Probably of the same period is the 79th, written apparently in the very
+hour of the heathen triumph, when the Temple is defiled, Jerusalem "an
+heap of stones," the blood of the righteous flowing on every side like
+water.  And there is still the characteristic turning away from self
+and personal humiliation to the thought of the dishonour done to God
+Himself.  For to the faithful the honour of God is dearer than their
+own liberty or life.
+
+  Help us, O God of our salvation, for the glory of Thy Name:
+  O deliver us, and be merciful unto our sins, for Thy Name's sake.
+
+
+The 83rd belongs perhaps to an earlier age.  It seems to recall the
+great confederacy of the nations against Jehoshaphat (2 Chron. xx.).
+The Psalmist cries out to God against the {91} gathering hordes who
+have no interest in common, except their mutual hatred of Israel and
+Israel's God.  It is a sorry catalogue: Edomites, Ishmaelites,
+Moabites, Hagarens; Gebal, Ammon, and Amalek; Philistines, Tyrians,
+Assyrians:
+
+  "All the warring hosts of error
+    Sworn against her, move as one."
+
+
+But the hot indignation which prays that this rabble of malice and
+mischief may be swept like the stubble before the whirlwind, consumed
+like the dry grass before the mountain fires, is yet tempered with a
+higher thought.  Defeat may lead to conversion and to a better mind:
+
+  Make their faces ashamed, O Lord:
+  That they may seek Thy Name.
+
+
+Once again, the 102nd Psalm breathes out the pathetic appeal of the
+exile, or the lonely, friendless watcher over the desolations of the
+holy city.  His heart is "smitten down and withered like grass"; he has
+"eaten ashes as it were bread, and mingled his drink with weeping."
+But his fasting and tears are not for himself; there is the eternal
+background of hope; God is unchanging; future generations {92} will
+know again the happiness of worship and service--his sorrow is for Zion:
+
+  Thy servants think upon her stones:
+  And it pitieth them to see her in the dust.
+
+
+Do not experiences and prayers like these come home to Christians with
+a curious sense of familiarity?  Is not this tragedy of faith repeated
+in every age?  In every Christian generation it has been "given" to the
+Beast to war against the saints and overcome them (Rev. xiii. 7).  His
+undying malice has too often been seconded by the impotence, the lack
+of unity, the fear of truth and its consequences, which have marred the
+Christian defence.
+
+We find eloquent illustrations of this unceasing, heart-sickening
+warfare in such moments of history as that in the fourth century, when
+"the whole world groaned and marvelled to find itself Arian";[3] in the
+seventh and eighth, when the armies of Islam swept away the divided and
+bickering Churches of the East and that Church of North Africa, once so
+glorious, where holiness had not kept pace with zeal; in the fifteenth,
+{93} when Constantinople fell, and the great cathedral of S. Sophia
+passed into the hands of the Turks, and this very day, where once
+Christian worship was offered, and Christian emblems high on its walls
+still make their silent protest,
+
+  "Moslem prayers profane
+  At morn and eve come sounding;"
+
+in the sixteenth, when the fair abbeys of England were despoiled and
+suffered to fall into ruin, through covetousness and irreligion
+masquerading under the garb of piety; in the seventeenth, when the
+voice of the Church's worship was stifled, and the faithful were
+interrupted in their very Christmas Communion by the levelled muskets
+of the Cromwellian troopers[4]; in our own day, when liberality can
+tolerate everything except the Catholic Faith?  Verily these Hebrew
+Psalms are a Christian possession for ever.  They speak to us and speak
+for us in accents of undying truth, and every year that passes verifies
+their witness and points more sharply their appeal.
+
+But not only does the Psalter tell of the Church and her ideals, of her
+warfare and her failures, it insists with equal conviction on her
+_stability_.  God's great promise to the line of {94} David carried
+with it the preservation of David's city.  The attacks of the heathen
+seemed to have reached their climax when Sennacherib's army had taken
+all the fortified cities of Judaea, and Jerusalem was left isolated and
+helpless (2 Kings xix.).  Yet when human hope was gone, the prophet's
+word rang out with the certainty of faith.  "I will defend this city to
+save it, for Mine own sake, and for My servant David's sake."  The
+sequel was one of the most startling catastrophes in history.  The
+Assyrian hosts were destroyed in a single night, and Assyrian invasions
+ceased.  Again, in a later generation, when the promise seemed at last
+to have failed, and the Temple had fallen, the city was burnt and her
+king and citizens in captivity, the prophets never waver in their
+vision of a future restoration when sin has been repented and national
+guilt expiated.  Zerubbabel and Joshua, Ezra and Nehemiah, Judas
+Maccabaeus and his descendants, restore and maintain Temple and city to
+last till "the fulness of the time," when the true meaning of the
+Davidic promises was revealed.
+
+The sense of this supernatural continuance has left its mark on the
+Psalms.  The rout of the Assyrian armies is commemorated in one at
+least, the 76th:
+
+{95}
+
+  The proud are robbed, they have slept their sleep:
+  And all the men whose hands were mighty have found nothing.
+  At Thy rebuke, O God of Jacob:
+  Both the chariot and horse are fallen.
+
+The secret of victory preludes the Psalm.  Jerusalem is the seat of
+God's special presence:
+
+  At Salem is His tabernacle:
+  And His dwelling in Sion.
+
+The 46th may also refer to the same event.  The flood of heathen
+invasion is breaking itself in vain against the walls of the city of
+God:
+
+  God is in the midst of her, therefore shall she not be removed:
+  God shall help her, and that right early.
+
+
+The great historical Psalm, the 78th, speaks at its close of the hill
+of Sion and the Temple "built there on high" as coeval with the earth
+itself; its foundation is "like the ground which He hath made
+continually."[5]  And the later {96} Psalms seem even to unite Sion and
+Jerusalem and the sacred nation with the very eternity of God Himself:
+
+  This shall be My rest for ever.
+      *      *      *      *      *
+  The Lord thy God, O Sion, shall be King for evermore.
+      *      *      *      *      *
+  Praise the Lord, O Jerusalem:
+  Praise thy God, O Sion.
+  For He hath made fast the bars of thy gates:
+  And hath blessed thy children within thee.
+          (cxxxii. 15, cxlvi. 10, cxlvii. 12, 13.)
+
+
+The end of earthly Jerusalem, when it came, was no less significant
+than her long continuance.  The double destruction of the city by the
+Roman armies (A.D. 70 and A.D. 135) was consummated by the strangeness
+of the failure of Julian the Apostate to rebuild and re-establish the
+Temple; flames burst out from the foundations and the workmen fled in
+terror.[6]  But long before this the Christian Church had recognised
+that in her world-wide citizenship and her worship, confined no longer
+{97} (as the Lord had foretold) either to Jerusalem or a mountain in
+Samaria, she had inherited in fuller measure these promises of
+continuance.  Had it not been said, when the great Apostle made his
+confession of Christ's Divinity, "Upon this rock I will build My
+Church, and the gates of Hades shall not prevail against it"?  And in
+this consciousness the Catholic Church rightly appropriated to herself
+the songs of Sion's confidence.  Just as early Christian art set above
+the altars the figure of the living Christ enthroned as the Eternal
+King of the universe, so the Church has always known in her darkest
+moments that her continuance is as certain as her Master's throne; and
+that as He remains the same, though the heavens and the earth decay,
+and are changed as a garment, the promise of the 102nd Psalm is hers
+for ever:
+
+  The children of Thy servants shall continue:
+  And their seed snail stand fast in Thy sight.
+
+
+Once again, the Psalmists feel that as Israel, the Church, is in a
+sense partaker in God's own eternity, so she is, even on earth, a
+shadow of His essential beauty, she appeals with His attractiveness to
+the soul of man.  Hence the {98} Christian finds in the Psalter words
+in which he may express his joy in his calling in the Church, his love
+and delight in his heavenly citizenship; words which may also remind
+him that, in spite of all the failures and littlenesses of the visible
+Church, it is through her that he is in touch with the ideal and the
+invisible.
+
+Thus in no mere partisan or ecclesiastical spirit we are invited in the
+Psalms to express our love of the Catholic Church.  On Whit Sunday, the
+Church's birthday, we take up the ancient strain of affection:
+
+  The hill of Sion is a fair place, and the joy of the whole earth.
+
+We gaze with awe upon her jewelled foundations and her jasper walls; we
+wander with delight in her spacious golden streets:
+
+  Walk about Sion, and go round about her:
+  And tell the towers thereof.
+  Mark well her bulwarks, set up her houses:[7]
+  That ye may tell them that come after.
+  For this God is our God for ever and ever:
+  He shall be our guide unto death.
+          (xlviii.)
+
+
+{99}
+
+In another Psalm, the 122nd, one of the pilgrim-psalms recited of old
+as the faithful drew near to Jerusalem, we contemplate with joy and
+self-forgetfulness the ideal unity of the Church as the true centre of
+the earth, and as "the seat of judgment" to which all this world's
+shams and shadows must come sooner or later for their reformation or
+their sentence:
+
+  O pray for the peace of Jerusalem:
+  They shall prosper that love thee.
+  Peace be within thy walls:
+  And plenteousness within thy palaces.
+  For my brethren and companions' sakes:
+  I will wish thee prosperity.
+  Yea, because of the house of the Lord our God:
+  I will seek to do thee good.
+
+It is an aspiration that should find an echo in the heart of every
+faithful son of the Church, especially in such "a day of trouble and of
+rebuke and blasphemy" as our own.
+
+Thus while we recognise in the Psalter the expression, put into our
+lips by the Holy Spirit, of our own personal struggles and joys and
+sorrows in the spiritual life, while we remember with awe and gratitude
+that the {100} Eternal Son of God Himself here speaks and prays and
+suffers as one of us, we shall find here also the voice of our
+corporate consciousness, our life and worship as citizens even on earth
+of that "Jerusalem which is above, which is the mother of us all."
+
+And so as we conclude every Psalm in the Church's service with the
+_Gloria_, with that confession of our faith which prophets and kings
+would fain have known and knew not, let us lift up our hearts and give
+glory to the Father, Who has revealed to us His Name; glory to the Son,
+Who has vouchsafed in all things to be made like unto us His brethren;
+glory to the Holy Ghost, Whose word and power in the Church is undying,
+Who is still bringing forth from the ancient treasury old things which
+are ever new.
+
+  Gloria Patri, et Filio:
+  Et Spiritui Sancto.
+  Sicut erat in principio, et nunc, et semper:
+  Et in saecula saeculorum.
+          Amen.
+
+
+
+[1] The princes of the people are gathered together,
+    To be the people of the God of Abraham.
+          (R.V.)
+
+[2] vi., xxxii., xxxviii., li., cii., cxxx., cxliii.
+
+[3] "Ingemuit totus orbis et se Arianum esse miratus est" (S. Jerome).
+
+[4] Evelyn's Diary: Dec. 25, 1657.
+
+[5] The earth which He hath established for ever (R.V.).
+
+[6] Gibbon, _Decline and Fall_, c. xxiii.
+
+[7] "Consider her palaces" (R.V.).
+
+
+
+
+{101}
+
+NOTES
+
+A.  The extent to which the Psalms were used liturgically by the Jews
+in Temple and Synagogue is not at all fully known.  The following list
+of uses is interesting in itself, but probably does not by any means
+cover the whole field.  And it seems certain, from the free and natural
+way in which the Psalms are referred to in the New Testament, that,
+even if a comparatively small number were used in the public services,
+the Psalter must have been very familiar indeed to the pious Jew of our
+Lord's time and have formed practically his book of private devotion.
+
+
+DAILY IN THE TEMPLE (AND PROBABLY ELSEWHERE):
+
+_First day_.  Ps. xxiv.  The earth is the Lord's, etc.
+
+_Second day_.  Ps. xlviii.  Great is the Lord.
+
+_Third day_.  Ps. lxxxii.  God standeth in the congregation.
+
+_Fourth day_.  Ps. xciv.  O Lord God, to Whom vengeance belongeth.
+
+{102}
+
+_Fifth day_.  Ps. lxxxi.  Sing we merrily unto God our strength.
+
+_Sixth day_.  Ps. xciii.  The Lord is King.
+
+_Sabbath day_.  Ps. xcii.  It is a good thing to give thanks.
+
+
+THE PASSOVER, AND ON OTHER GREAT FESTIVALS.  The Hallel, probably Pss.
+cxiii.-cxviii.
+
+
+FEAST OF TABERNACLES:
+
+_First day_.  Ps. cv.  O give thanks.
+
+_Second day_.  Ps. xxix.  Bring unto the Lord.
+
+_Third day_.  Ps. l. 16.  But unto the ungodly said God.
+
+_Fourth day_.  Ps. xciv. 16.  Who will rise up with me.
+
+_Fifth day_.  Ps. xciv. 8.  Take heed, ye unwise.
+
+_Sixth day_.  Ps. lxxxi. 6.  I eased his shoulder.  Pss. cxx.-cxxxiv.
+Songs of Degrees.
+
+_Seventh day_.  Ps. lxxxii. 5.  They will not be learned.
+
+
+NEW MOON OF SEVENTH OR SABBATICAL MONTH.  Ps. lxxxi.  Sing we merrily.
+
+
+DEDICATION.  The Hallel, as at the Passover.
+
+
+PRESENTATION OF FIRST-FRUITS.  Ps. cxxii.  I was glad.  Ps. xxx.  I
+will magnify Thee, O Lord.
+
+
+B.  The allusions to the singing of Psalms in the New Testament shew
+that it was from the first a recognised Christian devotion, both in
+public and private (Acts xvi. 25; 1 Cor. xiv. 26; Eph. v. 19; {103}
+James v. 13).  This is borne out by the evidence of the Christian
+Fathers (see, for example, S. Athanasius' _Epistle to Marcellinus_; S.
+Aug. _Confess._ ix. 8; S. Jerome, Ep. xlvi.).  But it was no doubt the
+rise of the monastic life in Egypt and its subsequent spread over the
+whole Church in the fourth and fifth centuries that led by its
+disciplined devotion to the systematic arrangement of the Psalter for
+daily services and to its continuous recitation.  Many of the early
+monks, indeed, recited the whole Psalter daily; but the Western use,
+settled traditionally by S. Gregory the Great, aimed at a weekly
+recitation, and this system in theory dominated the Breviary services
+all through the Middle Ages.
+
+The normal arrangement of the Psalter in the daily offices was, roughly
+speaking, as follows:
+
+At _Mattins_, Ps. i.-cix., divided into nine "Nocturns," three of which
+were said on Sunday, and one on each of the following week-days,
+beginning each day with the 95th, the Invitatory Psalm.
+
+At _Lauds_, Pss. lxiii., lxvii., cxlviii.-cl., with certain other
+varying Psalms.
+
+At _Prime_, always Ps. liv. and the first four portions of the 119th,
+and one varying Psalm.
+
+At _Terce_, the next six portions of the 119th.
+
+At _Sext_, the next six portions of the 119th.
+
+At _None_, the last six portions of the 119th.
+
+At _Vespers_, Pss. cx.-cxlvii., divided into seven portions, omitting
+the 119th.
+
+At _Compline_, iv., xxxi. 1-6, xci., cxxxiv.
+
+{104}
+
+Thus the bulk of the Psalms were said at the two offices which
+corresponded most closely to our Morning and Evening Prayer; some few
+were said daily, the 51st was said at every one of the offices, and the
+others were said weekly.
+
+But in practice a festival arrangement of the Psalms, in which a much
+smaller number, and chiefly of the shorter Psalms, were recited, was
+largely substituted for the normal or ferial use, thus justifying the
+criticism of our Reformers, "Now of late time a few of them have been
+daily said and the rest utterly omitted."
+
+The following special uses are also interesting:
+
+THE OFFICE OF THE DEAD:
+
+_Vespers_ (the "Placebo"): cxvi., cxx., cxxi., cxxx., cxxxviii.
+
+_Mattins_ (the "Dirge"): v., vi., vii.; xxiii., xxv., xxvii., xl.,
+xli., xlii.
+
+_Lauds_: li., lxv., lxiii., cxlviii.-cl., cxlv.
+
+PREPARATION FOR MASS: lxxxiv., lxxxv., lxxxvi., cxvi. 10., cxxx., xliii.
+
+THANKSGIVING AFTER MASS: cl.
+
+
+C.  Antiphons were originally verses sung as a refrain between each
+verse of the Psalms, one side of the choir taking the former and the
+other the latter.  The refrain varied at different seasons and
+festivals.  An example of this early and more elaborate use survived in
+the Breviary in the treatment of the Venite as an Invitatory Psalm.
+But gradually, for the sake of brevity, this method {105} was
+abandoned, and the normal use of antiphons in the Breviary was simply
+after (or on festivals before and after) each Psalm or set of Psalms.
+The advantage of the antiphon lay in the fact that it shewed at once
+with what particular intention the Psalm was sung, as the same Psalm
+naturally might be sung on many different occasions and with reference
+to a different season or festival.  But the very complex nature of the
+antiphons or "anthems" led the English Reformers to abandon them
+altogether; "many times," as they said, "there was more business to
+find out what should be read, than to read it when it was found out."
+The only traces of antiphons left in the Prayer Book are: (1) "O
+Sapientia," in the Kalendar on December 16, the first words of the
+first of the "Greater Antiphons" to the Magnificat, which began on that
+day and continued till Christmas Eve, each commencing with some
+striking Old Testament title of the Messiah; (2) in the Litany, the
+repetition of the words, "O Lord, arise," etc., shews that this is the
+antiphon to the Psalm "O God, we have heard" (perhaps originally the
+whole of Ps. xliv., but now one verse only); (3) the words "O Saviour
+of the world," etc., in the Office for the Visitation of the Sick.  The
+last is the best example: the antiphon connects the recitation of Ps.
+lxxi. with the Passion of our Lord; the _intention_ of the Psalm is
+thus shewn to be the association of our sufferings in sickness with
+{106} the Cross of Christ (_cf._ the second exhortation in the same
+office).
+
+
+D.  Helps to the study of the Psalter.
+
+
+_Literal Meaning_:
+
+Kirkpatrick, in the _Cambridge Bible_ (3 vols.).  The Introduction is
+extremely useful, and an excellent list of the literature bearing on
+the Psalter is also given.
+
+Perowne, _The Book of Psalms_.
+
+Cheyne, _The Book of Psalms_.
+
+Barry, _Teacher's Prayer Book_.
+
+
+_Mystical and Spiritual Meaning_:
+
+Neale and Littledale, _Commentary on the Psalms_ (4 vols.).  This has a
+very valuable Introduction on the Psalms as used in the offices of the
+Church, and a dissertation (in vol. i.) on the mystical and literal
+interpretation of the Psalms.
+
+Walpole, _The People's Psalter_.
+
+
+_General_:
+
+Prothero, _The Psalms in Human Life_.
+
+Marson, _The Psalms at Work_.
+
+Church, _The Sacred Poetry of Early Religions_, in _The Gifts of
+Civilisation_.  _The Discipline of the Christian Character_, iii.
+
+Robertson Smith, _The Old Testament in the Jewish Church_, lect. vii.
+
+Orr, _The Problem of the Old Testament_, c. xii.
+
+Alexander (Archbishop), _The Witness of the Psalms to Christ_.
+
+
+
+
+{107}
+
+APPENDIX
+
+_Brief Suggestions as to the Christian Use of each Psalm_
+
+The following suggestions, which follow the lines of the preceding
+lectures, do not claim any special authority, except in cases noted,
+where the New Testament or the Church's actual use has appropriated a
+Psalm to some particular Christian application.
+
+
+PSALM i.  _Beatus vir_
+
+The Church's witness to the blessedness of the life of holiness, based
+on obedience to the revealed Word of God (the great example of which is
+the life of Christ Himself); with which is contrasted the eternal
+failure of the ungodly.
+
+
+PSALM ii.  _Quare fremuerunt gentes?_
+
+Acts iv. 25-28.  Easter Day, morning (Prayer Book)
+
+The futile warfare of the princes of this world against Christ and His
+Church.  The certainty {108} of Christ's victory and His universal
+kingdom, as seen in His Resurrection and Ascension.
+
+
+PSALM iii.  _Domine, quid multiplicati?_
+
+[Introit for Second Mass on Easter Day, in 1549 Prayer Book]
+
+Christ's victory in His Resurrection over all His enemies; the
+blessedness of His Church.
+
+
+PSALM iv.  _Cum invocarem_
+
+The deliverance of Christ from the contradiction of sinners.  The
+Church's certainty of salvation in Christ, both in this life and in
+that which is to come, contrasted with the doubts and uncertain riches
+of the world.
+
+[One of the Compline Psalms, in which the Christian commends himself to
+sleep in Christ.]
+
+
+PSALM v.  _Verba mea auribus_
+
+A Psalm illustrating the life of prayer, public and private; witnessing
+to prayer and meditation as the source of inward strength and guidance,
+both in the life of Christ and in that of His people, in the face of
+this world's treachery and cruelty.
+
+[One of the Psalms for the Dirge (whence it derives its name, ver. 8,
+"Dirige"), referring to God's leading the departed soul through the
+attacks of evil spirits to its rest in Him.]
+
+{109}
+
+PSALM vi.  _Domine, ne in furore_
+
+Ash Wednesday, morning (Prayer Book)
+
+The prayer of the human soul suffering the temporal punishments, bodily
+and mental, of sin.  Christ Himself endured these sufferings to the
+utmost, not for Himself, but for His people, and in this sense it, with
+the other penitential Psalms, may be called a Psalm of the Incarnation.
+
+
+PSALM vii.  _Domine, Deus meus_
+
+The declaration of the Innocency of Christ against the persecution and
+treachery of His enemies; His appeal to the Father's justice.
+
+
+PSALM viii.  _Domine, Dominus noster_
+
+Heb. ii.  Ascension Day, morning (Prayer Book)
+
+The glory of God's Name (or revelation of Himself) in nature and in the
+Incarnation.  The triumph and universal empire of Christ as the Son of
+Man, and the Second Adam.
+
+
+PSALM ix.  _Confitebor tibi_
+
+Thanksgiving for the triumph of God's righteousness in Christ, which is
+the pledge of the future destruction of all evil.
+
+
+PSALM x.  _Ut quid, Domine?_
+
+Continues the thought of Ps. ix., and prays for the manifestation of
+God's righteousness in Christ, {110} in view of the continuance of
+evil, the apparent immunity of the wicked, and their unceasing warfare
+against the Church.
+
+
+PSALM xi.  _In Domino confido_
+
+A Psalm of the Passion of Christ; His faith in the Father's
+righteousness, and in the ultimate overthrow of the wicked.
+
+
+PSALM xii.  _Salvum me fac_
+
+A prayer of Christ and His Church against the evil tongues of the
+wicked; with these are contrasted the purity and certainty of the
+Divine revelation, "the words of the Lord."
+
+
+PSALM xiii.  _Usque quo, Domine?_
+
+A prayer of Christ and His faithful ones in view of the approach of
+death.
+
+
+PSALM xiv.  _Dixit insipiens_
+
+Rom. ii. 10-18
+
+The judgment of the world's unbelief, contrasted with the Church's
+faith, and her hope in the coming of Christ.
+
+
+PSALM xv.  _Domine, quis habitabit?_
+
+Ascension Day, morning (Prayer Book)
+
+The human perfections of Christ, enthroned in heaven as the Son of Man.
+
+{111}
+
+Also a picture of the saintly life, in union with Christ, Who is God's
+tabernacle among men (Rev. xxi. 3).
+
+
+PSALM xvi.  _Conserva me, Domine_
+
+Acts ii. 25-28.  [Introit for Easter Day, Prayer Book of 1549]
+
+Christ's devotion to the Father; His preservation through death and the
+grave; His Resurrection and eternal joy at the right hand of the Father.
+
+
+PSALM xvii.  _Exaudi, Domine_
+
+A prayer of Christ and His Church against the temptations of the world,
+in view of the hope of the Resurrection and the Life everlasting.
+
+
+PSALM xviii.  _Diligam te, Domine_
+
+The triumph of Christ (under the figure of David); His universal empire.
+
+
+PSALM xix.  _Coeli enanant_
+
+Rom. x. 18.  Christmas Day, morning (Prayer Book)
+
+The Church's thanksgiving for God's Word in Nature, in the Incarnation,
+in the Bible; and her prayer for faithfulness.
+
+
+{112}
+
+PSALM xx.  _Exaudiat te Dominus_
+
+King's Accession (Prayer Book)
+
+The Church's witness to Christ her King as He goes forth to battle in
+the power of His finished sacrifice.  Suitable also as a prayer for a
+Christian ruler, whose strength is in Christ.
+
+
+PSALM xxi.  _Domine, in virtute tua_
+
+Ascension Day, morning (Prayer Book)
+
+The Church's joy in the triumph of Christ; in the Father's answer to
+His prayer, and in His glorious coronation as the Son of Man.
+
+
+PSALM xxii.  _Deus, Deus meus_
+
+Matt. xxvii. 35-46 (with parallels in other Evangelists), Heb. ii. 12.
+Good Friday, morning (Prayer Book)
+
+Christ's prayer in His Passion and Crucifixion; His prophecy of the
+calling of His Church, and of the Eucharist.  (See above, pp. 77, 78.)
+
+
+PSALM xxiii.  _Dominus regit me_
+
+John x. 1-16, 26-29
+
+The Church's confession of faith in Christ the Good Shepherd, and in
+His sacramental gifts.
+
+
+PSALM xxiv.  _Domini est terra_
+
+Ascension Day, evening (Prayer Book)
+
+The joy of the Church and of the angels in the Ascension of Christ, the
+King of Glory.
+
+
+{113}
+
+PSALM xxv.  _Ad te, Domine, levavi_
+
+A confession of faith in the Name of God; the Church's prayer for
+deliverance from temptation and adversity.
+
+
+PSALM xxvi.  _Judica me, Domine_
+
+A prayer of Christ as He approaches His Passion; and of the Christian
+priest when about to offer the Holy Eucharist.
+
+
+PSALM xxvii.  _Dominus illuminatio_
+
+The hope of Christ and His Church in the Fatherhood of God; a prophecy
+of the Resurrection and the Holy Eucharist (vv. 6, 7).
+
+
+PSALM xxviii. _Ad te, Domine_
+
+The prayer of Christ for deliverance from His enemies; and for His
+Church (ver. 10).
+
+
+PSALM xxix.  _Afferte Domino_
+
+The Church's thanksgiving for the sovereignty of Christ over all the
+powers of nature, and over His Church.
+
+
+PSALM xxx.  _Exaltabo te, Domine_
+
+A thanksgiving of Christ and His Church for the Resurrection.
+
+
+{114}
+
+PSALM xxxi.  _In te, Domine, speravi_
+
+S. Luke xxiii. 46
+
+Christ's prayer in His Passion and Crucifixion; His exhortation to His
+Church (vv. 26, 27).
+
+
+PSALM xxxii.  _Beati, quorum_
+
+Rom. iv. 6-8.  Ash Wednesday, morning (Prayer Book)
+
+The Church's confession of sin, and the blessedness of forgiveness
+through faith in Christ.  (See on Ps. vi.)
+
+
+PSALM xxxiii.  _Exultate, justi_
+
+The Church's thanksgiving for creation and redemption, and for her own
+exceeding blessedness in being called to be the people of the Lord.
+
+
+PSALM xxxiv.  _Benedicam Domino_
+
+A thanksgiving of Christ for His Resurrection.  His call to His Church
+to obedience, to holiness, to courage.
+
+
+PSALM xxxv.  _Judica, Domine_
+
+A prayer of Christ against the persecution and false witness of His
+enemies, and on behalf of those who love Him.
+
+
+PSALM xxxvi.  _Dixit infustus_
+
+The Church's witness to the awfulness of sin; {115} her confession of
+hope in the blessedness of the life eternal in contrast with the doom
+of the ungodly.
+
+
+PSALM xxxvii.  _Noli cemulari_
+
+A Psalm of a proverbial character; the testimony of the Church's
+experience of the justice of God, in spite of the apparent prosperity
+of the wicked: it expresses the _restfulness_ of the life of faith.
+
+_Cf._ ver. ii with Matt. v. 5.
+
+
+PSALM xxxviii.  _Domine, ne in furore_
+
+Ash Wednesday, morning (Prayer Book)
+
+A Psalm of Christ bearing in loneliness and silence the burden of human
+sin, confessing it on man's behalf to the Father, and praying for our
+salvation.
+
+
+PSALM xxxix.  _Dixi, custodiam_
+
+Burial of the Dead (Prayer Book)
+
+Continues in some respects the tone of the previous Psalm.  It may be
+regarded as a Psalm of Christ bearing the sorrow of man's mortality,
+and interceding on man's behalf with the Father.
+
+
+PSALM xl.  _Expectans expectavi_
+
+Heb. x. 5-10.  Good Friday, morning (Prayer Book)
+
+A Psalm of Christ's Incarnation, Passion, Sin-bearing, and
+Resurrection; it expresses the {116} secret of His Atonement (see
+above, pp. 61, 62) and His fulfilment of O.T. prophecy (ver. 10).
+
+
+PSALM xli.  _Beatus qui intelligit_
+
+John xiii. 18
+
+A Psalm of Christ's compassion; and of the treachery of His enemies,
+especially of Judas.
+
+
+PSALM xlii.  _Quemadmodum_
+
+[Introit for Burial of the Dead, Prayer Book of 1549]
+
+A Psalm of Christ's human soul in His earthly pilgrimage, and in the
+prospect of death; His desire to return to the Father.  Hence also
+suitable for the Christian soul in sickness and dying.
+
+
+PSALM xliii.  _Judica me, Deus_
+
+A continuation of the previous Psalm.  Christ speaks in it to the
+Father as He approaches His Passion, and contemplates with joy the
+sacrifice He is about to offer for man.  Hence this Psalm has long been
+used in the Church as the immediate preparation of the Priest for
+offering the Holy Eucharist.
+
+
+PSALM xliv.  _Deus, auribus_
+
+Rom. viii. 36
+
+The appeal of the suffering and persecuted {117} Church to Christ; her
+confession of faithfulness to that which He has entrusted to her
+keeping.
+
+
+PSALM xlv.  _Enructavit cor meum_
+
+Heb. i.  Christmas Day, morning (Prayer Book)
+
+The Church celebrates the Incarnation under the figure of a royal
+marriage.  The bridegroom is Christ Himself, described in vv. 3-9; the
+bride, the King's daughter, is the Church destined to spread into all
+lands.  The "daughter of Tyre" is symbolical of the heathen world
+coming to Christ.  The "queen" (or queen-mother) of ver. 10 has often
+been interpreted of the Blessed Virgin.
+
+
+PSALM xlvi.  _Deus nosier refugium_
+
+A Psalm of the Church's confidence: she is conscious of the presence of
+Christ and the Holy Spirit (ver. 4, R.V.) within her; and confesses
+that this is her eternal strength amidst the warfare and tumult of the
+world.
+
+
+PSALM xlvii.  _Omnes gentes, plaudite_
+
+Ascension Day, morning (Prayer Book)
+
+The joy of the Church in the glorious Ascension of Christ; and in His
+universal sovereignty, which all the world will ultimately acknowledge.
+
+
+PSALM xlviii.  _Magnus Dominus_
+
+Whitsun Day, morning (Prayer Book)
+
+The joy of the Church in her ideal beauty and {118} her steadfastness;
+and her sure hope of ultimate victory over all the powers of this world.
+
+[The Psalm should be compared both with the promise of Christ in Matt.
+xvi. 18 and the picture of the perfected Church in Rev. xxi., xxii.]
+
+
+PSALM xlix.  _Audite haec, omnes_
+
+The Church's meditation upon the vanity of human riches and greatness
+in view of death; the need of man's redemption through Christ alone
+(vv. 7, 8); the certainty of the resurrection of the faithful through
+the Resurrection of Christ.
+
+
+PSALM 1.  _Deus deorum_
+
+The second advent of Christ as the final Judge of the world, and
+especially of His Church.
+
+
+PSALM li.  _Miserere mei, Deus_
+
+Ash Wednesday (Commination Service)
+
+The Church's confession of sin, and of failure to fulfil her great
+vocation in the world; her prayer to Christ for forgiveness and
+restoration.  (See on Ps. vi.)
+
+
+PSALM lii.  _Quid gloriaris?_
+
+The Church's challenge to "the prince of this world" and to Antichrist;
+and the confession of her own eternal hope in Christ.
+
+{119}
+
+PSALM liii.  _Dixit insipiens_
+
+See on Ps. xiv.
+
+
+PSALM liv.  _Deus, in nomine_
+
+Good Friday, morning (Prayer Book)
+
+A prayer of Christ in His Passion, and His self-consecration to the
+Father.
+
+
+PSALM lv.  _Exaudi, Deus_
+
+A prayer of Christ in His loneliness and desolation, amidst the
+treachery of His enemies and especially of His false disciple.
+
+
+PSALM lvi.  _Miserere mei, Deus_
+
+Christ's complaint to the Father against the contradiction of sinners;
+His confidence in the Father's word, and His sure hope in His
+Resurrection.
+
+
+PSALM lvii.  _Miserere mei, Deus_
+
+Easter Day, morning (Prayer Book)
+
+The Psalm of Christ "glorified" through His Passion and Resurrection.
+
+
+PSALM lviii.  _Si vere utique_
+
+Christ's judgment upon sinners; the vindication of Divine justice.
+
+
+{120}
+
+PSALM lix.  _Eripe me de inimicis_
+
+A prayer of Christ in His Passion against the malice of His enemies;
+His denunciation of their impenitence; His hope of the Resurrection and
+the final vindication of Divine justice.
+
+
+PSALM lx.  _Deus, repulisti nos_
+
+A prayer of the scattered and persecuted Church, and the answer of the
+triumphant Christ (under the figure of David's victories).
+
+
+PSALM lxi.  _Exaudi, Deus_
+
+A prayer of the scattered Church, praying to be established on the rock
+of Christ; her confession of faith in the eternal royalty of Christ.
+
+
+PSALM lxii.  _Nonne Deo?_
+
+The Church's confidence in Christ her rock in contrast with the
+falsehood of the world and the deceitfulness of riches; her faith in
+the ultimate manifestation of the Divine justice.
+
+
+PSALM lxiii.  _Deus, Deus meus_
+
+A prayer of the exiled Church; her joy in worship, and her confidence
+in the sovereignty of Christ.
+
+
+PSALM lxiv.  _Exaudi, Deus_
+
+A prayer of Christ in His Passion; the {121} prediction of the
+overthrow of the Jewish nation, and the continual testimony of this
+overthrow to the truth of Christ.
+
+
+PSALM lxv.  _Te decet hymnus_
+
+The Church's hope of her heavenly inheritance in Christ, and of the
+regeneration of the earth by the river of His spiritual gifts.  The
+Psalm seems to be a forecast of the joy and prosperity of "the new
+heaven and the new earth."
+
+
+PSALM lxvi.  _Jubilate Deo_
+
+Thanksgiving after a Storm at Sea (Prayer Book)
+
+The thanksgiving of the Church in the conversion of the world; she
+looks forward to the end of this world and her deliverance from its
+sufferings, and contemplates her entrance into the eternal worship of
+heaven.
+
+
+PSALM lxvii.  _Deus misereatur_
+
+Alternative to Nunc Dimittis; Holy Matrimony (Prayer Book)
+
+The joy of the Church in the conversion of the world to Christ; her
+hope of God's blessing upon all her works.
+
+
+PSALM lxviii.  _Exurgat Deus_
+
+Whitsun Day, morning (Prayer Book)
+
+The triumphant procession-hymn of the Catholic {122} Church in her
+progress through the world; rejoicing in the gifts of the ascended
+Christ, and in the hope of the conversion of the heathen.
+
+
+PSALM lxix.  _Salvum me fac_
+
+Matt. xxvii. 34; John ii. 17, xix. 28, 29; Rom. xv. 3.  Good Friday,
+evening (Prayer Book)
+
+A Psalm of the Passion and Crucifixion of Christ; a denunciation of
+Divine vengeance upon the Jews; concluding with a prophecy of the
+calling and continuance of the Church.
+
+
+PSALM lxx.  _Deus in adjutorium_
+
+A Psalm similar in tone to the preceding; it may be applied to Christ
+in His Passion, or to the faithful ones who suffer with Him, and look
+to Him as Redeemer.
+
+
+PSALM lxxi.  _In te, Domine, speravi_
+
+Visitation of the Sick (Prayer Book)
+
+A Psalm of Christ sharing our human life with its vicissitudes and
+troubles--born of Mary, increasing in wisdom and stature, suffering
+persecution, proclaiming the Gospel, dying, and rising "from the deep
+of the earth again" (ver. 18).  Consequently it is a Psalm of the
+saintly life in its conformity to Christ,
+
+
+{123}
+
+PSALM lxxii.  _Deus, indicium_
+
+Matt. ii. 1-11
+
+The Church's joy in Christ, as the Son of David and the King of
+humanity.  The peace and justice of His Kingdom are described, its
+universality and eternity.
+
+
+PSALM lxxiii.  _Quam bonus Israel!_
+
+A Psalm of the inward struggle and victory of _faith_.  Christ Himself
+may be heard speaking in it, as He is "the author and finisher of our
+faith," and in His human soul fought for us the battle of faith.  So
+the Psalm becomes the Church's testimony to the individual believer of
+that ultimate answer to the trials of faith which is found in union
+with God through Christ.
+
+
+PSALM lxxiv.  _Ut quid, Deus?_
+
+A Psalm of the Church, persecuted and despoiled, appealing to the
+eternal sovereignty of Christ over nature and man, as it has been
+revealed in all the history of the Church, both under the old covenant
+and the new.
+
+
+PSALM lxxv.  _Confitebimur tibi_
+
+A dialogue, as it were, between Christ and His Church.  He asserts His
+sovereignty over the world, His justice, and its ultimate vindication.
+
+
+{124}
+
+PSALM lxxvi.  _Notus in Judaea_
+
+A Psalm of the victory of Christ; of "the wrath of the Lamb," and the
+final judgment of the world.
+
+
+PSALM lxxvii.  _Voce mea ad Dominum_
+
+Like Ps. lxxiii., a Psalm of the struggles of faith.  The thought of
+God's past work in His Church as revealed in history, and of His
+eternal years, is the Church's consolation when He seems to hide His
+face.
+
+
+PSALM lxxviii.  _Attendite, popule_
+
+Matt. xiii. 35; _cf._ xxiii. 37
+
+The voice of Christ recounting the history of His Church, His patience
+and mercy with backslidings, His many deliverances; ending with His own
+Incarnation and personal rule of His Church, under the figure of
+David's call to the throne.
+
+
+PSALM lxxix.  _Deus, venerunt_
+
+A prayer of the Church, especially of the martyrs and confessors, in
+time of persecution and bloodshed.
+
+
+PSALM lxxx.  _Qui regis Israel_
+
+A prayer of the Church when the light of God's presence waxes dim, when
+Christ's vineyard is broken into by secular oppression.  The Church
+{125} prays that Christ's power may again be made known (ver. 17) and
+that she herself may be converted.
+
+
+PSALM lxxxi.  _Exultate Deo_
+
+The Church's joy in her past deliverances; the warning voice of Christ
+(ver. 6 onwards) shewing that the Church's own failures in loyalty are
+the cause of her oppressions.  Greater faithfulness would have brought
+deliverance, and greater joy in Christ's sacramental gifts (ver. 17).
+
+
+PSALM lxxxii.  _Deus stetit_
+
+John x. 34-6
+
+The voice of Christ bearing witness to the ideal greatness of man, and
+to man's failure in his responsibility as God's vicegerent in the
+world, especially in the administration of justice.  He Himself is set
+forth as the true and perfect Judge of the world.
+
+
+PSALM lxxxiii.  _Deus, quis similis?_
+
+A prayer of the Church against the confederacy of her enemies.  She
+prays that their defeat may lead to their conversion to Christ.
+
+
+PSALM lxxxiv.  _Quam dilecta!_
+
+A Psalm of the Church in her pilgrimage through this world.  She
+expresses especially her joy in {126} public worship, the comfort which
+the hope of the heavenly worship brings amidst human sorrows, and her
+eternal hope in Christ.
+
+
+PSALM lxxxv.  _Benedixisti, Domine_
+
+Christmas Day, morning (Prayer Book)
+
+A Psalm of the Church's joy in the Incarnation, as the proof of
+forgiveness for the past, and the beginning of a new and better world.
+
+
+PSALM lxxxvi.  _Inclina, Domine_
+
+A Psalm of Christ and of the Christian soul, renewing the dedication of
+self to God, praying for strength against the trials of the world, and
+for the manifestation to the world of God's presence with those who
+love Him.
+
+
+PSALM lxxxvli.  _Fundamenta ejus_
+
+A Psalm describing the catholicity of the Church, and the new birth of
+Baptism whereby members of all nations become her citizens and find in
+her the source of all joy and refreshment.
+
+
+PSALM lxxxviii.  _Domine Deus_
+
+Good Friday, evening (Prayer Book)
+
+A Psalm of Christ's desolation, the darkness on the Cross, His death
+and burial and descent into hell.
+
+
+{127}
+
+PSALM lxxxix.  _Misericordias Domini_
+
+Christmas Day, evening (Prayer Book)
+
+The Church's praise for the promises of the Incarnation, and their
+fulfilment in the line of David.  The certainty of the eternal reign of
+Christ and the preservation of His Church.  At ver. 37 the tone changes
+to prayer respecting the present eclipse of Christ's glory, and the
+failures of His Church.  The Psalm ends, as it were, with the appeal of
+Christ Himself to the Father (49-50) for His suffering Church.
+
+
+PSALM xc.  _Domine, refugium_
+
+Burial of the Dead (Prayer Book)
+
+The Psalm of the Church's hope in the eternity of God, and the
+unfailing nature of His purpose to restore man in Christ, in contrast
+with man's mortality, his short life and earthly failure.
+
+
+PSALM xci.  _Qui habitat_
+
+A Psalm of the trust of Christ and of the Christian soul in the
+providence of God, in the continual ministry of the angels, and in the
+final discomfiture of the powers of evil.
+
+
+PSALM xcii.  _Bonum est confiteri_
+
+A thanksgiving of Christ for His Resurrection and for the eternal hope
+of His Church.
+
+
+{128}
+
+PSALM xciii.  _Dominus regnavit_
+
+A Psalm of the sovereignty of the ascended Christ; His supremacy over
+nature and the storms of this world.
+
+
+PSALM xciv.  _Deus ultionum_
+
+A prayer of the Church for the second coming of Christ, and the
+manifestation of the Divine justice; ending (ver. 12, etc.) with the
+expression of the Church's patience, her acceptance of tribulation, and
+her sure confidence in the coming of Christ.
+
+
+PSALM xcv.  _Venite, exultemus_
+
+Heb. iii. 7-iv. 11.  Morning Prayer, daily (Prayer Book)
+
+The Church's prelude to worship: the expression of her joy and trust in
+God's creation and preservation; her daily warning against failure
+through unbelief (like Israel of old) to enter into God's rest.
+
+
+PSALM xcvi.  _Cantate Domino_
+
+The Church's outburst of joy in the universal sovereignty of Christ.
+She calls to the heathen world to acknowledge Him, and looks forward
+with rapture to His second Advent.
+
+
+PSALM xcvii.  _Dominus regnavit_
+
+The Church's declaration to the world of the sovereignty of Christ, and
+of His second Advent.  {129} She reminds herself of the moral fruits of
+Christ's kingdom, and of the Christian joy which springs from His
+service.
+
+
+PSALM xcviii.  _Cantate Domino_
+
+Alternative to Magnificat (Prayer Book)
+
+The triumph song of the Church in the redeeming work of Christ, in
+which she calls all nature and the heathen world to join.
+
+
+PSALM xcix.  _Dominus regnavit_
+
+Again, a Psalm of the sovereignty of Christ.  The Church sings of the
+essential holiness of His kingdom, of His mercy and His chastisements,
+and calls on the world to worship Him.
+
+
+PSALM c.  _Jubilate Deo_
+
+Alternative to Benedictus (Prayer Book)
+
+The Church's triumphant call to all the world to worship with her; she
+confesses her dependence on Christ, and the unfailing truth of His
+Gospel.
+
+
+PSALM ci.  _Misericordiam et judicium_
+
+King's Accession (Prayer Book)
+
+A Psalm of the Church testifying her desire and endeavour to imitate
+both the mercy and the justice of Christ, and to exercise just
+discipline over her members, remembering the judgment-seat of {130}
+Christ.  A Psalm also appropriate to a Christian ruler, as the minister
+of Christ.
+
+
+PSALM cii.  _Domine exaudi_
+
+Heb. i. 10-12.  Ash Wednesday, evening (Prayer Book)
+
+This may be regarded in part as appropriate to our Lord weeping over
+Jerusalem; in a wider sense it is a Psalm of the faithful sorrowing
+over the decay of the Church, offering their penitence, looking forward
+to restoration, and trusting in the changelessness of Christ, Who
+remains the same though earth and heaven pass away, and has promised
+the like continuance to His Church.
+
+
+PSALM ciii. _Benedic, anima mea_
+
+A Psalm of the Church's thanksgiving for God's forgiveness in Christ,
+for His love in the past and the certainty of its continuance in the
+future.  Angels and saints and the powers of nature are summoned to
+join in this thanksgiving.
+
+
+PSALM civ.  _Benedic, anima mea_
+
+Whitsun Day, evening (Prayer Book)
+
+The Church's witness to the immanence of the Word in all creation; she
+recognises this in the beauty, the order, the preservation of all forms
+of varied life.  Especially in the renewal of natural life (vv. 30-5)
+she recognises and praises {131} the life-giving activity of the Holy
+Spirit, and sees in it a prophecy of the restoration of all things in
+the Resurrection to their first perfection, and the final overthrow of
+evil.
+
+
+PSALM cv.  _Confitemini Domino_
+
+A Psalm of the Church's thanksgiving as she reviews her history and the
+providence which has preserved her in all vicissitudes, and considers
+the eternal inheritance which is the reward of obedience.
+
+
+PSALM cvi.  _Confitemini Domino_
+
+Also an historical Psalm, in which the Church in time of exile and
+persecution recalls God's providence, and her many failures; she places
+her trust in the intercession of Christ, of Whom Moses was a type, and
+prays for her restoration.
+
+
+PSALM cvii. _Confitemini Domino_
+
+Thanksgiving after a Storm at Sea (Prayer Book)
+
+The Church celebrates the age-long compassion of God towards the
+wanderer, the prisoner, the sufferer, as seen in the salvation of His
+Church, and in the Incarnation of the Word (ver. 20).  The refrain (vv.
+8, 15, 21, 31) exhorts to thanksgiving, and especially to the offering
+of the Holy Eucharist (ver. 22).
+
+
+{132}
+
+PSALM cviii.  _Paratum cor meum_
+
+Ascension Day, evening (Prayer Book)
+
+A Psalm of Christ glorified in His Resurrection, praying for His Church
+and foretelling His future victories (under the figure of David's
+wars).  The last three verses seem to be the prayer of the Church and
+the voice of her confidence of ultimate triumph in Christ.
+
+
+PSALM cix.  _Deus laudem_
+
+Acts i. 20
+
+A Psalm of Christ's judgment upon impenitent sinners; His prayer for
+Himself in His Passion, and for His Church in whose sufferings at the
+hands of sinners He Himself is crucified afresh.
+
+
+PSALM cx.  _Dixit Dominus_
+
+Matt. xxii. 41-5 (parallels in Mark and Luke); Acts ii. 34, 35; Heb. i.
+13, v. 6-vii.  Christmas Day, evening (Prayer Book)
+
+The Church's witness to the Divinity of Christ, to His eternal
+Priesthood, His warfare, sufferings, and victory.
+
+
+PSALM cxi.  _Confitebor tibi_
+
+Easter Day, morning (Prayer Book)
+
+A Psalm of Christ praising the Father for His Resurrection; in which
+His Church also joins, commemorating the Eucharist (ver. 5), the new
+and {133} eternal covenant, and the sacredness of the truth committed
+to her keeping.
+
+
+PSALM cxii.  _Beatus vir_
+
+The Church's testimony to the blessedness of the life of faith, hope,
+and charity, of which she has seen the perfect example in Christ
+Himself.
+
+
+PSALM cxiii. _Laudate, pueri_
+
+Easter Day, evening (Prayer Book)
+
+The world-wide joy of the Church in the Catholic faith of the
+Incarnation, by which man is exalted from the dust of Adam's fall, and
+is no longer "subject to vanity," but made equal to the angels.
+
+
+PSALM cxiv.  _In exitu Israel_
+
+Easter Day, evening (Prayer Book)
+
+The Church's song of deliverance through the mighty power of the
+Resurrection.  A Psalm also of the Christian soul delivered from the
+Egypt of this world, and crossing the Jordan of death to the joy of the
+heavenly Canaan.
+
+
+PSALM cxv.  _Non nobis, Domine_
+
+A continuation of the previous Psalm: the Church's joy in the living
+God, in Whom she hopes for life eternal; she calls upon priests and
+people alike to praise Him.
+
+
+{134}
+
+PSALM cxvi.  _Dilexi, quoniam_
+
+Churching of Women (Prayer Book)
+
+A thanksgiving of Christ and His Church for the Resurrection; with
+reference especially to the offering of the Eucharist, and the joy of
+Holy Communion, and also to the final rest and thanksgiving of the
+saints in Paradise.
+
+
+PSALM cxvii.  _Laudate Dominum_
+
+The Church's call to the heathen world to praise God by conversion to
+the faith of Christ.
+
+
+PSALM cxviii.  _Confitemini Domino_
+
+Matt. xxi. 9, 42, xxiii. 39 (with parallels in Mark and Luke).  Easter
+Day, evening (Prayer Book)
+
+The great Psalm of thanksgiving by Christ and His Church for the
+Resurrection, the victory over death and the judgment of the prince of
+this world.  A Psalm especially appropriate for Sunday, and as a
+prelude to the Church's worship in the Holy Eucharist.
+
+[It is the special Psalm for Sunday at Prime in the Breviary.]
+
+
+PSALM cxix.  _Beati immaculati_
+
+The characteristic Psalm of the Catholic Church, in which she expresses
+her loyalty to and joy in {135} all that God has revealed and
+commanded.  It is animated throughout by the spirit of _sonship_, of
+which the perfect realisation is seen in Christ Himself.  It may
+therefore be regarded as a Psalm of Christ, with Whom the Church
+associates herself in its recitation.
+
+
+PSALM cxx.  _Ad Dominum_
+
+A Psalm of the pilgrim Church praying for peace and deliverance from
+the ceaseless and bitter warfare of this world.
+
+
+PSALM cxxi.  _Levavi oculos_
+
+Accession Service (Prayer Book)
+
+A Psalm of the Church's pilgrimage through this world's perils, as she
+journeys towards the eternal hills and the city of God.
+
+
+PSALM cxxii.  _Laetatus sum_
+
+The joy of the Christian soul in the Catholic Church and in Catholic
+worship.  The hope of the Church in her pilgrimage towards the heavenly
+Jerusalem and the throne of Christ.
+
+
+PSALM cxxiii.  _Ad te levavi oculos meos_
+
+A Psalm of the pilgrim Church amidst this world's scorn and contempt,
+expressing her absolute dependence upon Christ.
+
+
+{136}
+
+PSALM cxxiv.  _Nisi quid Dominus_
+
+Part of the Hymn of Thanksgiving for a Victory at Sea (Prayer Book)
+
+A Psalm of the pilgrim Church's deliverance from the storms and waves
+of this troublesome world; her unshaken confidence in Christ.
+
+
+PSALM cxxv.  _Qui confidunt_
+
+The confidence of the pilgrim Church in the unceasing protection of
+Christ against the attacks of an evil world, and the apostasy of false
+Christians.
+
+
+PSALM cxxvi.  _In convertendo_
+
+The joy of the pilgrim Church in her great deliverance from the
+captivity of this world; her hope that through tribulation she will be
+made perfect.
+
+
+PSALM cxxvii.  _Nisi Dominus_
+
+Churching of Women (Prayer Book)
+
+A Psalm of the pilgrim Church confessing that her progress and her
+enlargement cannot be the fruit of human care and labour, but of the
+grace of Christ only.
+
+
+PSALM cxxviii.  _Beati omnes_
+
+Holy Matrimony (Prayer Book)
+
+A Psalm of the pilgrim Church celebrating the consecration of human
+life and labour through the Incarnation.
+
+
+{137}
+
+PSALM cxxix.  _Saepe expugnaverunt_
+
+A Psalm of the warfare and persecutions of the pilgrim Church, and of
+the vanity and fruitlessness of the attacks of her enemies.
+
+
+PSALM cxxx.  _De profundis_
+
+Ash Wednesday, evening (Prayer Book)
+
+A Psalm of the sorrows, the ceaseless watching, and the undying hope of
+the pilgrim Church.  Especially appropriate to the souls of departed
+Christians, the Church Expectant, who wait for the second Advent.
+
+
+PSALM cxxxi.  _Domine, non est_
+
+A Psalm of the pilgrim Church expressing her humility, her submission
+to revelation, her unceasing trust in Christ.
+
+
+PSALM cxxxii.  _Memento, Domine_
+
+Christmas Day, evening (Prayer Book)
+
+A Psalm in which the pilgrim Church joyfully commemorates before God
+the Incarnation of His Son, and His age-long indwelling within her; and
+His gift in the Eucharist (ver. 16); and expresses her faith in the
+eternal sovereignty of Christ.
+
+
+PSALM cxxxiii.  _Ecce, quam bonum!_
+
+A Psalm in which the pilgrim Church expresses her joy in her essential
+unity, the gift of the unction {138} of the Holy Spirit poured upon her
+from the ascended Christ.
+
+
+PSALM cxxxiv.  _Ecce nunc_
+
+A Psalm of the pilgrim Church as she contemplates her entry into the
+eternal sanctuary, the heavenly city of Christ, and the fellowship of
+the angels in their unceasing praise.
+
+
+PSALM cxxxv.  _Laudate Nomen_
+
+The Church's thanksgiving for her calling in Christ, and the eternal
+rule of Christ over nature and man; she expresses her confidence in the
+living Christ Who dwells within her, in contrast with this world's
+idolatries.
+
+
+PSALM cxxxvi.  _Confitemini_
+
+A Psalm of the Church's thanksgiving for the eternal mercy of Christ,
+as seen in creation, and in her own history and deliverances, and also
+in His abiding gift of the Eucharist (ver. 25).
+
+
+PSALM cxxxvii.  _Super flumina_
+
+A Psalm of the sorrows of the Church in her captivity in this world,
+where she is persecuted and misunderstood.  She expresses her loyalty
+to her heavenly calling, her desire for "Jerusalem which is above," and
+her warfare with Babylon, for whose overthrow she confidently waits.
+
+
+{139}
+
+PSALM cxxxviii.  _Confitebor tibi_
+
+A Psalm of Christ and His saints, giving praise for the Resurrection,
+the hope of the conversion of the world, the Church's final
+deliverance, and the "redemption of the body."
+
+
+PSALM cxxxix.  _Domine, probasti_
+
+A Psalm of the creature to the Creator, celebrating His omnipresence,
+His wisdom, His claim to love; praying for sincerity and the gift of
+perseverance.  It is appropriate to Christ in His sacred manhood, in
+which He is "inferior to the Father" (Athanasian Creed); and therefore
+also a Psalm of the Church in which the human body and soul are
+regenerate and consecrated by the Incarnation.
+
+
+PSALM cxl.  _Eripe me, Domine_
+
+A Psalm of Christ's warfare and Passion; pronouncing the overthrow and
+judgment of the wicked, and the eternal continuance of His Church.
+
+
+PSALM cxli.  _Domine, clamavi_
+
+A Psalm of the Church's devotion to Christ; her humility in accepting
+rebuke and tribulation; her unceasing spirit of prayer.
+
+
+PSALM cxlii.  _Voce mea ad Dominum_
+
+A Psalm of Christ's prayer to the Father in His {140} Passion and
+Death, and His longing for the gathering together of His Church to
+Himself as the fruit of His Resurrection.
+
+
+PSALM cxliii.  _Domine, exaudi_
+
+Ash Wednesday, evening (Prayer Book)
+
+A Psalm of prayer for those who suffer with Christ; of preparation for
+death, and hope of the Resurrection, through the gift of the Holy
+Spirit.
+
+
+PSALM cxliv.  _Benedictus Dominus_
+
+A Psalm of the triumph of Christ (under the figure of David), and of
+the eternal blessedness of His Church through Him.
+
+
+PSALM cxlv.  _Exaltabo te, Deus_
+
+Whitsun Day, evening (Prayer Book)
+
+A Psalm of the everlasting joy of the Church in Christ her King, in the
+Holy Eucharist (ver. 7), in the Communion of Saints, and in the
+certainty of the answer to prayer.
+
+
+PSALM cxlvi.  _Lauda, anima mea_
+
+Like the preceding, a Psalm of the Church's thanksgiving for the
+eternal sovereignty of Christ in its mercy and its judgment.
+
+
+PSALM cxlvii.  _Laudate Dominum_
+
+The joy of the Church in her calling and preservation {141} by Christ,
+in the Gospel committed to her trust, and in the truth that all things
+temporal as well as eternal are hers in Christ, Who is Lord of all.
+
+
+PSALM cxlviii.  _Laudate Dominum_
+
+The Church's call to the angels, to all the powers of nature, and to
+all estates of men to give thanks to Christ, with her.
+
+
+PSALM cxlix.  _Cantate Domino_
+
+A Psalm of the Communion of Saints, in which the living and departed
+(ver. 5) unite to praise Christ their King, and ascribe to Him their
+victory over the powers of this world.
+
+
+PSALM cl.  _Laudate Dominum_
+
+The eternal song of praise of the Church militant and triumphant, in
+which man's powers and development are consecrated to their true end,
+the giving of glory to the eternal Trinity.
+
+
+
+
+{142}
+
+  INDEX OF PSALMS REFERRED TO
+
+  PSALM            PAGE
+
+  I. . . . . . . . 9, 107
+  II.  . . . . . . 1, 17, 45, 107
+  III. . . . . . . 108
+  IV.  . . . . . . 103, 108
+  V. . . . . . . . 104, 108
+  VI.  . . . . . . 86, 104, 109
+  VII. . . . . . . 104, 109
+  VIII.  . . . . . 54, 69, 109
+  IX.  . . . . . . 9, 109
+  X. . . . . . . . 8, 16, 85, 109
+  XI.  . . . . . . 110
+  XII. . . . . . . 110
+  XIII.  . . . . . 110
+  XIV. . . . . . . 110
+  XV.  . . . . . . 69-70, 110
+  XVI. . . . . . . 2, 20, 67, 111
+  XVII.  . . . . . 16, 68, 111
+  XVIII. . . . . . 23, 46, 111
+  XIX. . . . . . . 9, 111
+  XX.  . . . . . . 112
+  XXI. . . . . . . 70, 112
+  XXII.  . . . . . 23, 56, 57, 59, 77, 78, 83, 112
+  XXIII. . . . . . 104, 112
+  XXIV.  . . . . . 60, 101, 112
+  XXV. . . . . . . 9, 10, 113
+  XXVI.  . . . . . 113
+  XXVII. . . . . . 104, 113
+  XXVIII.  . . . . 113
+  XXIX.  . . . . . 102, 113
+  XXX. . . . . . . 102, 113
+  XXXI.  . . . . . 57, 103, 114
+  XXXII. . . . . . 86, 114
+  XXXIII.  . . . . 28, 114
+  XXXIV. . . . . . 28, 114
+  XXXV.  . . . . . 37, 114
+  XXXVI. . . . . . 114
+  XXXVII.  . . . . 28, 115
+  XXXVIII. . . . . 86, 115
+  XXXIX. . . . . . 115
+  XL.  . . . . . . 10, 54, 55, 60, 61-3, 104, 115
+  XLI. . . . . . . 7, 16, 20, 104, 116
+  XLII.  . . . . . 29, 104, 116
+  XLIII. . . . . . 16, 104, 116
+  XLIV.  . . . . . 6, 88, 105, 116
+  XLV. . . . . . . 23, 46, 49, 71, 117
+  XLVI.  . . . . . 95, 117
+  XLVII. . . . . . 81, 117
+  XLVIII.  . . . . 98, 101, 117
+  XLIX.  . . . . . 25, 26, 29, 118
+  L. . . . . . . . 40, 102, 118
+  LI.  . . . . . . 17, 73, 86, 104, 118
+  LII. . . . . . . 118
+  LIII.  . . . . . 119
+  LIV. . . . . . . 61, 62, 103, 119
+  LV.  . . . . . . 119
+  LVI. . . . . . . 119
+  LVII.  . . . . . 119
+  LVIII. . . . . . 28, 119
+  LIX. . . . . . . 120
+  LX.  . . . . . . 24, 120
+  LXI. . . . . . . 120
+  LXII.  . . . . . 120
+  LXIII. . . . . . 103, 104, 120
+  LXIV.  . . . . . 38, 120
+  LXV. . . . . . . 104, 121
+  LXVI.  . . . . . 121
+  LXVII. . . . . . 82, 103, 121
+  LXVIII.  . . . . 29, 81, 121
+  LXIX.  . . . . . 2, 40, 57, 58, 60, 122
+  LXX. . . . . . . 122
+  LXXI.  . . . . . 20, 30, 105, 122
+  LXXII. . . . . . 7, 46, 83, 84, 123
+  LXXIII.  . . . . 14, 68, 123
+  LXXIV. . . . . . 6, 24, 89, 123
+  LXXV.  . . . . . 123
+  LXXVI. . . . . . 94, 124
+  LXXVII.  . . . . 16, 124
+  LXXVIII. . . . . 10, 85, 95, 124
+  LXXIX. . . . . . 6, 23, 85, 90, 124
+  LXXX.  . . . . . 74, 124
+  LXXXI. . . . . . 102, 125
+  LXXXII.  . . . . 101, 102, 125
+  LXXXIII. . . . . 37, 90, 125
+  LXXXIV.  . . . . 104, 125
+  LXXXV. . . . . . 50, 104, 126
+  LXXXVI.  . . . . 104, 126
+  LXXXVII. . . . . 28, 81, 82, 126
+  LXXXVIII.  . . . 16, 25, 60, 61, 126
+  LXXXIX.  . . . . 7, 43, 47, 49, 127
+  XC.  . . . . . . 127
+  XCI. . . . . . . 103, 127
+  XCII.  . . . . . 102, 127
+  XCIII. . . . . . 102, 128
+  XCIV.  . . . . . 101, 102, 128
+  XCV. . . . . . . 103, 128
+  XCVI.  . . . . . 49, 128
+  XCVII. . . . . . 25, 128
+  XCVIII.  . . . . 82, 129
+  XCIX.  . . . . . 129
+  C. . . . . . . . 82, 129
+  CI.  . . . . . . 129
+  CII. . . . . . . 54, 86, 91, 92, 97, 130
+  CIII.  . . . . . 130
+  CIV. . . . . . . 16, 24, 130
+  CV.  . . . . . . 74, 102, 131
+  CVI. . . . . . . 7, 31, 85, 131
+  CVII.  . . . . . 20, 71, 131
+  CVIII. . . . . . 70, 132
+  CIX. . . . . . . 2, 40, 66, 132
+  CX.  . . . . . . 2, 28, 51, 132
+  CXI. . . . . . . 132
+  CXII.  . . . . . 133
+  CXIII. . . . . . 83, 113
+  CXIII.-CXVIII. . 102
+  CXIV.  . . . . . 135
+  CXV. . . . . . . 25, 26, 133
+  CXVI.  . . . . . 104, 134
+  CXVII. . . . . . 134
+  CXVIII.  . . . . 69, 134
+  CXIX.  . . . . . 11-13, 14, 28, 33, 71, 103, 134
+  CXX. . . . . . . 104, 135
+  CXX.-CXXXIV. . . 6, 102
+  CXXI.  . . . . . 104, 135
+  CXXII. . . . . . 99, 102, 135
+  CXXIII.  . . . . 135
+  CXXIV. . . . . . 136
+  CXXV.  . . . . . 136
+  CXXVI. . . . . . 136
+  CXXVII.  . . . . 136
+  CXXVIII. . . . . 136
+  CXXIX. . . . . . 137
+  CXXX.  . . . . . 86, 104, 137
+  CXXXI. . . . . . 10, 11, 137
+  CXXXII.  . . . . 47, 49, 75, 96, 137
+  CXXXIII. . . . . 137
+  CXXXIV.  . . . . 103, 138
+  CXXXV. . . . . . 138
+  CXXXVI.  . . . . 17, 138
+  CXXXVII. . . . . 38, 138
+  CXXXVIII.  . . . 25, 104, 139
+  CXXXIX.  . . . . 139
+  CXL. . . . . . . 139
+  CXLI.  . . . . . 139
+  CXLII. . . . . . 139
+  CXLIII.  . . . . 86, 140
+  CXLIV. . . . . . 50, 140
+  CXLV.  . . . . . 104, 140
+  CXLVI. . . . . . 27, 96, 140
+  CXLVII.  . . . . 75, 96, 140
+  CXLVIII. . . . . 141
+  CXLVIII.-CL. . . 103, 104
+  CXLIX. . . . . . 141
+  CL.  . . . . . . 7, 104, 141
+
+
+
+
+
+
+
+
+
+
+
+End of Project Gutenberg's The Christian Use of the Psalter, by A. R. Whitham
+
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