quia novus rex, nova lex, nova gaudia. So there is a new king, a new law, and new joy. Homines veteris testamenti cantabant vetera cantica, oculum pro oculo, animam pro anima. Ad Inferos quoque descendebant: quia conclusa erat eis janua regni, prohibente Cherubim aditum Paradisi, in cujus manu erat acuta rhomphaea. The men of the Old Testament sang old songs: an eye for an eye, a life for a life. They also descended to hell, since the gates of the kingdom were closed; the Cherubim, in whose hands were a sharp sword, guarded paradise. Sed omnes homines novae legis cantant canticum novum, quod novus homo Christus attulit: Apoc. 21: ecce nova facio omnia. Novus ergo populus nova cantat: scilicet de incarnatione domini, de resurrectione, de ascensione, de nativitate, et aliis hujusmodi. But all the men of the New Law sing a new song, which the new man, Christ, brought. Behold, I make all things new (Rev 21:5). The new people sings a new song: about the Incarnation of the Lord, the Resurrection, the Ascension, the Nativity, and the other things of this kind. Unde in his praecipuis solemnitatibus ministri Ecclesiae induti albis, vel sericis ornamentis, cantant et legunt, ut novum canticum nemo nisi innovatus cantare praesumat. So when carrying out the solemn precepts, the ministers of the Church are clothed in white, or sing and speak wearing silken decoration, since no one may presume to sing a new canticle unless made new. Canticum dico, non de vanitate, non de turpibus, sed quod placet Deo: unde dicit, hymnum; vel carmen quod placet Deo nostro, id est laudem Deo: Ps. 64: te decet hymnus, Deus, in Sion: Eph. 5: cantantes et psallentes in cordibus vestris Deo. I sing a song not about vanity, nor about dirty things, but which pleases God, so he says, a hymn or a song which pleases our God—that is, the praise of God. A hymn, O God, becomes you in Zion (Ps 64:2). Singing and making melody in your hearts to the Lord (Eph 5:19). 416. Videbunt multi. Hic ponitur utilitas in aliis, scilicet in aliorum conversione. 416. Many shall see and shall fear. Here is discussed its usefulness for others, that is, for the conversion of others. Et primo ponit ipsam utilitatem. First, he describes the usefulness itself; Secundo ponit fructum ejus, ibi, beatus vir. second, he mentions its fruit, at blessed is the man. Hic est ordo conversionis. Primo oportet, quod homo videat illud ad quod debet converti; unde dicit, videbunt multi, scilicet Christum natum. This is the order of conversion. It first happens that a man sees that to which he should be converted, so he say, many shall see, that is the birth of Christ. Multi priores populi qui eum expectaverunt viderunt: Baruch 3: post haec in terris visus est, et cum hominibus conversatus est. Many earlier peoples expected to see him. Afterwards, he was seen upon earth and conversed with men (Bar 3:38). Vidit eum Simeon, qui recepit eum in templo, et multi alii: Luc. 2: viderunt oculi mei salutare tuum. Et Luc. 10: multi reges et prophetae voluerunt videre quae vos videtis, et non viderunt. Simeon saw him whom he received in the temple, as did many others. My eyes have seen your salvation (Luke 2:30). Many prophets and kings have desired to see the things that you see, and have not seen them (Luke 10:24). Vel viderunt multi miracula Christi: Luc. 5: vidimus mirabilia hodie. Et hoc, vel per fidem, vel per oculos. Or many saw the miracles of Christ. We have seen wonderful things today (Luke 5:26), either through faith or with the eyes. Secundo oportet quod timeat illum ad quem debet converti: unde dicit, et timebunt: Eccl. 1: qui sine timore est, non poterit justificari, quia timor domini expellit peccatum. Second, he should fear him to whom he should be converted, so he says, and shall fear. The fear of the Lord drives out sin, for he who is without fear cannot be justified (Sir 1:28, 27). Tertium est spes: Rom. 8: spe enim salvi facti sumus. Nisi enim adesset spes timori, homo fugeret a Deo. Et ideo oportet quod sit timor quo fugiat peccatum, et spes qua accedat ad Deum. Third is hope: for we are saved by hope (Rom 8:24). For unless hope comes with fear a man will flee from God. And so there should be fear, by which he flees sin, and hope, by which he approaches God. Fructus erit beatitudo; unde dicit, beatus vir cujus est nomen domini spes ejus. The fruit will be beatitude, so he says, blessed is the man whose trust is in the name of the Lord. Et primo ponitur fructus, qui est beatitudo, Here he first describes the fruit, which is beatitude, et quibus debetur, quia illis qui Deo inhaerent. and those to whom it belongs, those who cling to God. Et ideo ponit primo veram opinionem, et excludit falsam. He first describes the correct opinion and excludes the false. Vera opinio est, quod beatitudo non est nisi in illis, qui spem habent in eo: Isa. 30: beati omnes qui expectant eum; et ideo dicit, beatus vir cujus est nomen domini spes ejus. Hoc nomen Jesus est vera spes, quia in ipso est salus. Unde ille est beatus, qui non temporalia expectat ab eo, sed salutem aeternam quam nomen ejus indicat. Unde qui expectant salutare Dei, illi beatificantur. The correct opinion is that beatitude belongs to none but those who have hope in him. Blessed are all those who wait for him (Isa 30:18). And so he says, blessed is the man whose trust is in the name of the Lord. This name of Jesus is true hope, since in it is salvation. So he is blessed who does not expect temporal things from him, but the eternal salvation which his name promises. So those who hope for the salvation of God are blessed. Vel, beatus vir cujus est nomen domini spes ejus, id est cujus spes est invocatio nominis domini: Ps. 19: hi in curribus et hi in equis; nos autem in nomine domini Dei nostri invocabimus. Or, blessed is the man whose trust is in the name of the Lord, that is, whose trust is in the invocation of the name of the Lord. Some trust in chariots and some in horses, but we will call upon the name of the Lord our God (Ps 19:8). Falsa opinio est, quod beatitudo consistat in rebus temporalibus vel in cultu idolorum: et hoc excludit cum dicit, non respexit in vanitate, id est in res temporales et voluptates: in quo includuntur omnia ad voluptates et temporalia pertinentia: Eccl. 1: vanitas vanitatum et cetera. It is a false opinion that blessedness consists in temporal things or in the worship of idols, and he excludes this when he says, and who has not regard to vanity, that is, for temporal things and pleasures, in which are included all things that belong to pleasures and temporal goods. Vanity of vanities (Eccl 1:2). Secundum excludit, cum dicit, insanias falsas, id est culturas idolorum, in quibus falsa quaedam finguntur, quod homines fierent dii. Item sunt ibi lasciviae multae et immunditiae, et crudelitates exercentur: Sap. 14: dum laetantur insaniunt. He excludes the second when he says, lying follies, that is the worship of idols in which false images are crafted—images which men consider to be deities. Likewise, many lascivious, unclean, and cruel things are practiced there. They are mad while they are merry (Wis 14:28). Item erant falsae, quia erant in falsitate, et non super virtutem divinam fundatae, quibus non conveniebat: Amos 3: congregamini super montes Samariae, et videte insanias multas in medio ejus. Ad hanc pertinent omnes vanae et noxiae superstitiones, sicut nigromantia, divinationes, et auguria. They were false, since they were established in falsity and not founded upon the divine power, which was not fitting for them. Assemble yourselves upon the mountains of Samaria, and behold the many follies in their midst (Amos 3:9). To these pertain all vain and noxious superstitions, such as necromancy, divination, and augury. Vel insania dicitur iracundia, rixa, vel vana spectacula ludorum. Or this is said about madness, irascibility, brawls, or the vain spectacles of games. 417. Multa fecisti. Supra psalmista ex parte Christi vel Ecclesiae fiduciam suam exposuit: et effectus ejus, scilicet multiplicia Dei beneficia; hic autem ostendit causam hujus fiduciae: scilicet unde motus sit ad confitendum et spem ex meritis proveniens. 417. You have multiplied your wonderful works, O Lord my God. Above, the psalmist, speaking as Christ or the Church, explained his trust and its effect, namely, the many favors of God; now here, he shows the cause of this trust—namely, how it moves one to confession, and hope, and leads to merit. Et ita causa fiduciae sunt multa bona temporalia, quae etiam sunt retributiones quaedam quas homo retribuit Deo pro beneficiis: Ps. 115: quid retribuam domino et cetera. And so, one cause of trust is many temporal goods, which are like certain repayments which a man gives to God for his benefits. What shall I render to the Lord (Ps 115:12). Et ideo utroque modo exponitur hoc: And so this can be explained in two ways: quia meritum Christi est causa fiduciae, since the merits of Christ are the cause of trust, et retributio meritorum. Et hoc consistit in praedicatione divinae veritatis: and repayment belongs to merits. This consists in preaching the divine truth. et circa hoc tria facit. He makes three points about this. Primo proponit meritorium actum, scilicet annuntiationem divinorum operum. First, he puts forwards the meritorious action, the announcement of the divine works. Secundo ponit causam annuntiandi, ibi, sacrificium. Second, he gives the reason for the announcement, at sacrifice and oblation you did not desire. Tertio ponit modum, ibi, annuntiavi justitiam tuam. Third, he puts down its mode, at I have declared your justice. Circa primum tria facit. He considers three things regarding the action. Primo ostendit misericordiam suam esse copiosam ad annuntiandum. First, he shows that the mercy which must be declared is abundant. Secundo manifestat causam sive necessitatem annuntiationis, ibi, multiplicati. Materia annuntiationis est copiosa. Second, he shows the cause or necessity of this declaration: they are multiplied. The matters declared are abundant.