Ille vero bene psallit in vociferatione, qui de bonis gloriae cantat, et canticum quod homo corde concipit, exprimit verbis. He truly sings well with a loud voice who sings a song about the goods of glory, and a man expresses in words the song which he conceives in his heart. Vel in jubilatione, seu in jubilo, secundum Hieronymum. Est autem jubilus laetitia ineffabilis, quae verbis exprimi non potest; sed voce datur intelligi gaudiorum latitudo immensa. Illa autem quae non possunt exprimi, sunt bona gloriae: 1 Cor. 2: oculus non vidit, nec auris audivit et cetera. Et ideo dicit, bene psallite ei in jubilatione, quia cantu exprimi non valent. Or, it is in jubilation or in rejoicing, according to Jerome. Now, there is a rejoicing of ineffable gladness which words cannot express, but the great immensity of joy is given voice so it may be understood. Now, those things which cannot be expressed are the goods of glory. Eye has not seen, nor ear heard (1 Cor 2:9). And so he says, sing well to him in jubilation, since they cannot be expressed in a song. Sed dices. In veteri testamento erant musica instrumenta, et cantica vocis. Quare ergo Ecclesia illa dimisit, haec vero assumpsit? Ratio duplex mystice assignatur: quia erant figuralia. But you may say that there were musical instruments in the Old Testament, as well as vocal song. Therefore, why does the Church dismiss those but accept these? A twofold mystical meaning is given, because they were figurative. Secunda ratio est, quod Deus laudatur mente et voce, non instrumentis. According to this, the reason is that God is praised by mind and voice but not by instruments. Alia ratio habetur ex verbis philosophi, qui dicit quod contra sapientiam est quod homines instruantur in lyris et musicis, quia occupant animum in sui operatione; sed simplex debet esse musica, ut a corporalibus retrahantur divinis laudibus mancipati. Another reason comes from the words of the Philosopher, who said that it is against wisdom that men be instructed in lyric songs and music, since they would occupy their souls in these works, but there should be simple music so that they may be drawn from bodily things and brought to the divine praises. 309. Secundo cum dicit, quia, assignat rationem gaudii et laudis. 309. Next, when he says, for the word of the Lord is right, he gives the reason for rejoicing and praise. Ratio autem laudis et gaudii duplex est. Now the reason for praise and rejoicing is twofold. Una ex parte Dei, de quo est exultandum. One concerns God, from whom rejoicing comes. Secunda ex parte effectuum ejus, ibi, verbo domini. The second concerns his effect, at the word of the Lord. Circa primum tria facit. He makes three points about this. Primo ponit ex quibus ex parte Dei. Et primo, quia rectum est verbum domini, id est instructio: Ps. 118: lucerna pedibus meis et cetera. First, he describes what concerns God. And first: for the word of the Lord, that is, his instruction, is right. A lamp to my feet (Ps 118:105). Vel ipsa promissio: Prov. 8: justi sunt omnes sermones mei et cetera usque recti sunt intelligentibus. Or it is his promise. All my words are just; there is nothing perverse nor wicked in them. They are right to those who understand (Prov 8:8–9). Secundo quia, omnia opera ejus in fide, id est fideles: Ps. 144: fidelis dominus in omnibus verbis suis, et sanctus in omnibus operibus suis. Multum autem habetur gaudium, quando invenitur homo fidelis: Prov. 20: virum autem fidelem quis inveniet? Second is that all his works are done with faithfulness, that is, they are faithful. The Lord is faithful in all his words and holy in all his works (Ps 144:13). There is great rejoicing when a faithful man is found: who shall find a faithful man? (Prov 20:6). Vel, in fide, ait, quia opera Dei sunt bona merita. Haec autem non sunt meritoria nisi fiant in fide, quia sine fide impossibile est placere Deo, Hebr. 11. Or he says with faith because the works of God have good merits. Now, nothing is meritorious unless done in faith, since without faith it is impossible to please God (Heb 11:6). Vel, rectum verbum, et opera ejus. Sed quibus? In fide id est in fidelibus: in infidelibus enim non apparent opera Dei et verba recta. Or, his word is right, and his works are done with faithfulness. But in whom are they? They are with faithfulness, that is, in the faithful, since the works of God and right words do not appear in the unfaithful. Tertio quia diligit: et circa hoc duo facit. Third is that the Lord loves mercy and judgment. He makes two main points about this. Primo enim ostendit affectum Dei cum dicit, diligit dominus. First, he shows the affection of God when he says, the Lord loves. Secundo manifestat per signum, ibi, misericordia domini plena est terra. Second, he manifests it by a sign, at the earth is full of the mercy of the Lord. Inter omnia quae faciunt gaudere de domino, sunt duo, scilicet misericordia et justitia: Prov. 20: misericordia et veritas custodiunt regem. Among all the things from the Lord which cause rejoicing, there are two in particular: mercy and justice. Mercy and truth preserve the king (Prov 20:28). Per justitiam enim subditi defenduntur. Tolle justitiam, et nullus securus et laetus erit. For through justice, those subordinate to him are defended. Take away justice and no one will be secure or joyful. Item sine misericordia omnes timent, et non diligunt. Hoc de Deo dat intelligi, cum dicit, diligit dominus misericordiam et judicium. Diligit enim in se ipso, quia in opere sunt haec: Ps. 24: universae viae domini misericordia et veritas. Likewise, without mercy, all would fear and would not love. This can be understood to be true about God when he says, the Lord loves mercy and judgment. For he loves them in himself, since they are found in all his works. All the ways of the Lord are mercy and truth (Ps 24:10). Item diligit in unoquoque: Mich. 6: indicabo tibi o homo quid sit bonum, et quid dominus requirat a te. Utique et cetera. Et ideo ait, exultate, quia vere misericordiam diligit Deus: nam misericordiam domini plena est terra. Likewise, he loves them in each one: I will show you, O man, what is good, and what the Lord requires of you: truly to do judgment and to love mercy (Mic 6:8). And so he says, rejoice, because truly God loves mercy; for the earth is full of the mercy of the Lord. Ecce manifestat per signum. Omnis enim plenitudo terrae procedit ex misericordia Dei, quia terra est non temporalibus, sed spiritualibus bonis plena; et maxime post adventum Christi. Act. 2: repleti sunt omnes Spiritu Sancto et cetera. Omnia enim haec sunt ex misericordia Dei: Rom. 9: non est volentis neque currentis, sed Dei miserentis. Behold, it is manifested through a sign. For the whole fullness of the earth comes forth from the mercy of God, since the earth is full not only of temporal but of spiritual goods, and it is especially so since the coming of Christ. They were all filled with the Holy Spirit (Acts 2:4). All these come from the mercy of God. It is not of him who wills, nor of him who runs, but of God who shows mercy (Rom 9:16). Dicit autem, terra et cetera non caelum, quia in caelo nulla est miseria, et ideo non indiget misericordia; sed terra ubi repletur homo multis miseriis, indiget plenitudine misericordiae. Therefore, he says, the earth, and not heaven, since there is no misery in heaven and so mercy is not needed, but the earth, where man exists as full of many miseries, requires much mercy. 310. Deinde cum dicit, verbo, ponitur causa gaudii ex parte divinorum effectuum. 310. Afterwards, when he says, by the word of the Lord, the cause of rejoicing is described concerning the divine effects. Moyses in principio creationis rerum facit mentionem de tribus: de caelo, de aqua, et de terra: Gen. 1: in principio creavit Deus caelum et terram: et infra: spiritus domini ferebatur super aquas. Secundum hoc ergo psalmista dicit Moses made mention of three things in the beginning of creation: the heaven, the water, and the earth. In the beginning God created heaven and earth, and a little later: and the spirit of God moved over the waters (Gen 1:1, 2). Therefore, following this, the psalmist speaks, primo effectum Dei in caelis. first, of the effect of God in the heavens; Secundo in aquis, ibi, congregans. second, in the waters, gathering together; Tertio in terra, ibi, timeat dominum omnis terra. third, on the earth: let all the earth fear the Lord. Dicit ergo, verbo domini caeli firmati sunt. Secundum glossam exponitur litteraliter et mystice. Et utroque sensu tractantur haec verba quae sunt ex parte Dei, scilicet dominus, verbum et spiritus oris. Therefore, he says, by the word of the Lord the heavens were established. According to the gloss, this can be explained literally or mystically. And these words of the Lord are considered in each sense: the Lord, the word, and the spirit of his mouth. Dominus est nomen potestatis, et potentia appropriatur Patri. The Lord is a name of power, and power is appropriated to the Father. Verbum est conceptio mentis, unde et sapientia genita dicitur. Et Verbum est Filius. The word is a concept of the mind, so it is said to be wisdom generated. And the Word is the Son. Spiritus ejus est Spiritus Sanctus. Dicitur autem spiritus oris, quia verbo appropriatur os: unde idem est dictum, ac si diceret, spiritus verbi; quia ipse est spiritus Filii et veritatis. The spirit is the Holy Spirit. Now it is called the spirit of his mouth because the mouth is appropriated to the word, so this expression should be read as though he said, “the spirit of the word,” since he is the Spirit of the Son and of the truth. Et licet indivisa sint opera Trinitatis in divinis: Jo. 5: quaecumque Pater facit; haec et Filius facit similiter; hic tamen secundum appropriationem loquitur. And although the works of the Trinity are indivisible in regard to the divinity, since whatever the Father does, these things the Son does in like manner (John 5:19), this is spoken according to appropriation. In caelo autem sunt duo mirabilia: scilicet Now, there are two marvels in heaven: ejus perpetuitas, quia incorruptibile; namely, its perpetual being, since it is incorruptible,