For Sion indeed was one
city, which fell: amid its ruins certain saints dwelt after
the flesh : but the true Sion, the true Jerusalem, (for Sion
and Jerusalem are one,) is eternal in the heavens, and is2Cor.
city, which fell: amid its ruins certain saints dwelt after
the flesh : but the true Sion, the true Jerusalem, (for Sion
and Jerusalem are one,) is eternal in the heavens, and is2Cor.
Augustine - Exposition on the Psalms - v6
3, seemed to be dead; hear that they are alive: and your life3'4'
is hid with Christ in God. There is where thou hast thy root. When then shalt thou be adorned with splendour? when shalt thou be made abundant with fruit? Hear how he goeth on : When Christ, Who is your Life, shall appear, then shall ye also appear with Him in glory. And He shall exalt the horn of His people.
17. An hymn to all His Saints. Know ye what an hymn
is ?
and singest not, thou utterest no hymn : if thou singest
and praisest not God, thou utterest no hymn : if thou praisest ought else, which pertaineth not to the praise of
God, although thou singest and praisest, thou utterest no hymn. An hymn then containeth these three things, song,
and praise, and that of God. Praise then of God in song is called an hymn. What then meaneth, An hymn to all His Saints? Let His Saints receive an hymn: let His Saints
utter an hymn: for this is what they are to receive in the
end, an everlasting hymn. Therefore in another place a Psalm saith, The sacrifice of praise shall glorify Me, and Ps. eo,
I will shew him My salvation. 23' And again, Blessed are they that dwell in Thy house, they ps. 84,
there is the way wherein
will praise Thee for ever and ever. This is the meaning of, 4' An hymn to all His Saints. Who are His Saints ? To the sons of Israel, to the people that draweth nigh unto Him. Let none say, I am not a son of Israel. Think not that the Jews are sons of Israel, and that we are not sons of Israel: I dare to say to you, brethren, that they are not sons, and we are. 1 will tell you why : because greater is he that is born after the Spirit, than he that is born after
-
It is a song with praise of God. If thou praisest God
432 Christians the true sons of Israel.
Psalm the flesh. Whose son was Israel ? Abraham's : for Isaac cilvin. was Abraham's sod, and Israel Isaac's. And how did Abraham please God ? Abraham believed God, and it was counted unto him for righteousness. Whosoever imitaleth
Abraham is a son of Abraham : whosoever hath degenerated from the faith of Abraham, hath lost the stock of Abraham. The Jews have degenerated, and have lost the stock; we have imitated, and have found it. I will shew that they have lost it: what saith the Lord to them when they say,
John 8, we are the s0lis of Abraham ? They dared to boast them selves, to hold up their head on the nobility of their
John 8, righteous descent : and what saith the Lord to them ? If ye were sons of Abraham, ye would do the deeds of Abraham. If then they lost the being sons of Abraham, we have found the being sons of Abraham. We, that is, by believing have found, what they by not believing have lost. For Abraham believed God, and it was counted unto him for righteousness : and Christ is the seed of Abraham, and we are in Christ ; and of Israel is the people, of which people was Mary,
of which Mary was Christ, in Which Christ we are : there fore we are sons of Israel. And what hath he added, in order to distinguish us? To the sons of Israel, to the people that draweth nigh unto Him. Observe the Jews: if they draw nigh, they are they. 'And perhaps they do draw nigh,' saith some one to me : they also daily sing their Psalm, they sing hymns to God. Hear ye not what the Prophet said unto them ? This people honoureth Me with their lips, but their heart is far from Me. If their heart is far, yet our heart is most nigh, because we believe, because we hope, because we love, because we are joined to Christ, because we have been made His members. Are the members far from the head ?
Gal. 3, ? '
Is. 29, ,3.
would you always, even unto the consummation of the aye. If they were
Mat. 28 be severed: He would not say, Lo, 20'
am with
Acts9,4. severed, He would not cry from heaven, Saul, Saul, why perseIcutest thou Me ? If He were not in us, He would not
uus an hungered, and ye gave me meat. Then when 35. <fco. they said to Him, When saw we Thee an hungered? He answered, Forasmuch as ye have done it unto one of the
Mat. 25, say,
least of Mine, ye have done it unto Me. Behold the people,
If Iwere afar they
they
The New Testament a ' new song. ' 433
behold Israel that draweth nigh : they draw nigh now in Ver. hope ; hereafter they shall in reality. --'--
PSALM CXLIX. Lat. CxlIZ.
EXPOSITION.
Sermon to the People.
1. Let us praise the Lord both in voice, and in under standing, and in good works; and, as this Psalm exhort eth,
let us sing unto Him a new song.
Sing ye to the Lord a new song.
song, the new man a new song.
old song, the New Testament a new song. In the Old Testament are temporal and earthly promises. Whoso loveth earthly things singeth an old song: let him that desireth to sing a new song, love the things of eternity.
Love itself is new and eternal ; therefore is it ever new, because it never groweth old. For if thou consider well,
this is old. How then is it new ? Is it so, my brethren, that everlasting life is but lately born ? Christ Himself is everlasting
life, and as touching His Godhead, He is not lately born;
for, In the beginning was the Word, and the Word was John 1, with God, and the Word was God: the Same was in thei,&c'
beginning with God. All things were made by Him, and without Him was nothing made. If the things which were made by Him are old, what is He by Whom they were made? What, but everlasting, and coeternal with the Father ? But we have sunk into sin ; we have reached old age. For those are our words in the Psalm, /
have grown ps. old among all mine enemies. Man grew old by sin ; he is renewed by grace. All then who are renewed in Christ,
6,7.
that they may begin to appertain unto everlasting life, sing a new song.
2. And this song is of peace, this song is of charity. Whoso severeth himself from the union of the saints, singeth not a new song; for he hath followed old strife, not new charity. In new charity what is there? Peace, the bond of an holy society, a spiritual union, a building of living
vol. vr. f f
For thus it beginneth : The old man hath an old The Old Testament is an
434 The ' new song,' Catholic :
Psalm stones.
Fs^T
Where is this? Not in one place, but throughout w^o^e world. This is said in another Psalm, Sing unto
the Lord a new song, sing unto the Lord all the earth. From this is understood, that he who singeth not with the whole earth, singeth an old song, whatever words proceed out of his mouth. For why should I care to hear what he saith, when I know what he thinketh ? Sayest thou, canst thou see what he thinketh ? Yes, his deeds de clare it. For the eye penetrateth not into the conscience. I observe what he doeth, and therein I understand what he
thinketh. For neither if any one, for instance, taketh another in the act of theft, or homicide, or adultery, doth he see his thoughts in his heart, but in his deeds? There are some things which lie hid within ; but there are many also which come forth into works, and are manifest even to men. Although then they who severed themselves from the bond of the love of Christ, and the society of the holy Church, were inwardly in themselves evil, yet none knew
save God. The time came He severed them, and so made manifest to men what God alone had known before. For the fruit not shewn, save in deeds. Wherefore
said, their fruits ye shall know them. For the Lord said to some who clothe themselves in sheep's clothing, but inwardly are ravening wolves: lest human frailty should perhaps be unable to distinguish the wolf under the sheep's skin, He saith, By their fruits ye shall know them. We seek the fruits of love, we find the thorns of dissension. By their fruits ye shall know them. Their song then
an old one, let us sing new song. We have already said, brethren, that all the earth singeth a new song. He who singeth not with the whole earth new song, let him sing what he will, let his tongue sound forth Halleluia, let him utter all day and all night, my ears are not so much bent to hear the voice of the singer, but seek the deeds of the actor. For ask, and say, What that thou singest He answereth, Halleluia. ' What is, 'Hal-
leluia Praise ye the Lord. ' Come, let us praise the Lord together. If thou praisest the Lord, and praise the Lord, why are we at variance Charity praiseth the Lord, discord blasphemeth the Lord.
Matt.
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it by
?
I
a
? '
it
'
:
I is
it
it is
is
7,
it,
is
not sung by Schismatics. 435
3. And now would ye know where ye may sing a new Ver.
:--
song ? See how and where all that he is about to mention in this Psalm is done, whether it be in any one part of the world ; so shall ye more fully understand to whom the new song appertaineth. That then is clear which I have quoted from another Psalm, Sing ye to the Lord a new song : and to shew that in this new song is the fruit of charity and unity, he added, Sing unto the Lord, all the earth. Let none sever himself, let none disunite himself: thou art wheat, bear with the chaff till the winnowing. Dost thou
wish to be put forth from the floor ? wheat though thou be, yet if thou wert outside the floor, the fowls of the air would find thee, and gather thee up. Nay more ; in the very fact that thou departest and fliest, thou shewest that thou art chaff; so, because thou wast light, the wind came, and thou wast carried away from under the feet of the oxen. But they who are wheat bear the threshing, rejoice because they
are wheat, groan amid the chaff, await Him as Winnower
Whom they know to be Redeemer. Sing ye unto the Lord
a new song: His praise is in the Church of the saints.
This is the Church of the saints, the Church of the wheat scattered throughout the whole world, sown throughout the
Lord's field, that this world, as the Lord Himself ex plained, when He said of the sower, man sowed good Mat. 13, seed in his field, and the enemy came and sowed tares over
and the owner's servants said, Didst not thou sow good seed in the field? whence are these tares here? He answered, An enemy hath done this. They desired to gather up the tares, but he restrained them, saying, Let
both grow till the harvest and in the time of harvest will say to the reapers, Gather up first the tares, and bind them in bundles to burn them, but store up the wheat in my garner. Afterwards His Disciples asked Him, saying, Expound unto us the parable the tares. And
all to them, that no man may attribute to his own wisdom what he hath understood therein, but
to the Lord of heaven Who expoundeth it. Let none say, He hath expounded according to His will. ' If the
Lord expounded the parable of the prophets, when He them spake what they said, who would dare to say that He
He expoundeth
'
I it ;
it it
is,
f2
of
;
by
A
43U Christians the true Israel,
Psalm ought not to expound it as He does : much more, when He cxt"I*' Himself expounded what He Himself set forth, who shall
rer. 2.
Uohn4,
dare to contradict a manifest truth ? Our Lord then, ex pounding this parable, saith, He that soweth the good seed is the Son of Man; the good seed are the children of the kingdom: (that is, the Church of the saints:) the tares are the children of the wicked one : the field is the world. See then, my brethren, that the good seed is sown throughout the world, and throughout the world the tares are sown also. It is not, is in one part wheat, in another tares? The field of the Lord the world, not Africa. not with the Lord's field, as without these fields of ours, where Getulia bears sixty or an hundred fold, Numidia only ten fold every where fruit borne to Him, both an hundred fold, and sixty fold, and thirty fold only do thou choose what thou wilt be, if thou thinkest to belong to the Lord's Cross. The Church then of the saints the Catholic Church. The Church of the saints not the Church of heretics. The Church of the saints that which God first
before was seen, and then set forth that might be seen. The Church of the saints was heretofore in writings, now in nations the Church of the saints was heretofore only read of, now both read of and seen. When was only read of, was believed now seen, and spoken against. His praise is in the Church the saints.
4. Let Israel rejoice in Him Who made him. What is, Israel Seeing God for this the meaning of the name Israel. He who seeth God, rejoiceth in Him by Whom he was made. What then, brethren we have said that we belong to the Church of the saints do we already see God and how are we Israel, we see not There one kind of sight belonging to this present time there will be another belonging to the time hereafter the sight which now is, by faith the sight which to be will be in reality. If we believe, we see; we love, we see: see what? God. Ask John: God is love; let us bless His holy Name, and rejoice in God by rejoicing in love. Whoso hath love, why send we him afar to see God? Let him regard his own conscience, and there he seeth God. If love
prefigured
if
it is
? is
is
it
:
; is
it :'
it
it is is
if
is
it :
is
is of
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is :? is
:
is :
;? ; is
It is
it
it is
it,
it
is
who are to rejoice in God. 437
dwelleth not there, neither doth God; but if love dwell Ver. there, so doth God. Perchance he wisheth to see Him -- ^-- seated in heaven; let him have love, and so He dwelleth
in him, as He doth in heaven. Let us then be Israel,
and let us rejoice in Him that made us. Let Israel rejoice in Him Who made him. In Him Who made him let him rejoice, not in Arins, not in Donatus, not in Csecilian, not in Proculian, not in Augustin. In Him Who made him let him rejoice. We, my brethren, commend not ourselves to you : we commend God to you, for we commend you to God. How do we commend God to you ?
For you to love for if ye do not For God will not the less possess His Godhead, because man hath not
Him for your own good, not for His good ; love Him, it is to your own hurt, not to His.
love towards Him. Thou increasest through God, not He through thee : and yet so greatly did He love us first before
we loved Him, that He sent His only-begotten Son to die
for us. He Who made us, became one of us. How made
He us? All things were made by Him, and without Him John l,
teas not any thing made. How became He one of us? 3- The Word was made flesht and dwelt among us. Thisib. M.
then is He in Whom we ought to rejoice. Let no man
claim to himself what belongs to Him : from Him is the joy, which maketh us happy. Let Israel rejoice in Him
Who made him.
5. And let the sons of Sion exult in their King. The
sons of the Church are Israel.
For Sion indeed was one
city, which fell: amid its ruins certain saints dwelt after
the flesh : but the true Sion, the true Jerusalem, (for Sion
and Jerusalem are one,) is eternal in the heavens, and is2Cor. 5,
our mother. She it is that hath given us birth, she is the QaL 4 Church of the saints, she hath nourished us, she, who is in 26- part a pilgrim, in part abiding in the heavens. In the part which abideth in heaven is the bliss of angels, in the part which wandereth in this world is the hope of the righteous.
Of the former is said, Glory to God in the highest; of the Luke 2, latter, and on earth peace to men of good will. Let those 14' then who, being in this life, groan, and long for their country,
run by love, not by bodily feet; let them seek not ships
but wings, let them lay hold on the two wings of love.
438 Christ both King and Priest and Victim.
Psalm What are the two wings of love ? The love of God, and --of our neighbour. For now we are pilgrims, we sigh, we groan. There has come to us a letter from our country:
we read it to you. <
6. Let Israel rejoice in Him Who made him, and
the sons of Sion exult in their King. He means the same by Him Who made him, and by their King. Israel that I have spoken of is the same as the sons of Sion, Him Who made him, the same as their King. The Son of God, Who made us, was made one of us: and He rules us as our King, because He is our Creator, Who made us. But He by Whom we were made is the same as He by Whom we are ruled, and we are Christians because He is Christ. He is called Christ from Chrism, that Anointing. Kings and Priests used to be anointed He was anointed as both King and Priest. As King, He fought for us, as
Priest He offered Himself for us. When he fought for us, He seemed indeed to be conquered, but in reality He conquered for He was crucified, and by His cross, whereon He was nailed, He slew the devil, and thereby He our King. But whereby He our Priest? Because He offered Himself for us. Give to the Priest somewhat to offer. What could man find which he could give as clean victim What victim what clean thing can a sinner offer unrighteous, sinful man, whatever thou offerest unclean, and somewhat that clean must be offered for thee. Seek what thou hast in thee to offer, nought wilt thou find. Seek what thou hast beyond
thyself to offer: He delighteth not in rams, nor in goats, nor in bulls. All things are His, even though thou offer them not. Offer then to Him clean sacrifice. But thou art sinner, thou art ungodly, thou hast a defiled con science. Thou wilt perchance be able to offer somewhat clean, when thou hast been cleansed but that thou mayest
What
be cleansed, somewhat must be offered for thee.
then wilt thou offer for thyself that thou mayest be cleansed When thou hast been cleansed, thou wilt be able to offer what clean. Let then the Priest that clean offer Himself, and cleanse thee. This what Christ did. He found in man nothing clean for Him to offer for man He
is
:
is :
is,
is
is
a ;
is O?
a
? a
is
?
?
O
is
:
True praise in deed as well as word. 439
offered Himself as a clean Victim. Happy Victim, true Vrh. Victim, spotless Offering. He offered not then what we ------
gave Him; yea rather, He offered what He took of us, and offered it clean. For of us He took flesh, and this He
offered. But where took He it?
Virgin Mary, that He might offer it clean for us unclean. He is our King, He is our Priest, in Him let us rejoice.
7. Let them praise His Name in chorus. What meaneth ver. 3. chorus ? Many know what a chorus is : nay, as we are speaking in a town, almost all know. A chorus is the union
of singers. If we sing in chorus, let us sing in concord.
If any one's voice is out of harmony in a chorus of singers,
it offendeth the ear, and throweth the chorus into confusion.
If the voice of one echoing discordantly troubleth the harmony of them who sing, how doth the discord of heresy
throw into confusion the harmony of them who praise.
The whole world is now the chorus of Christ. The chorus
of Christ soundeth harmoniously from east to west. Let us
see whether the chorus of Christ extend as widely as this.
From the rising of the sun unto the setting, praise ye Pa. 113,
In the womb of the
the Name of the Lord. Let them praise His Name in chorus.
8. Let them sing a psalm unto Him with timbrel and psaltery. Wherefore taketh he to him the timbrel and psaltery ? That not the voice alone may praise, but the works too. When timbrel and psaltery are taken, the hands harmonise with the voice. So too do thou, whensoever thou singest ' Halleluia,' deal forth thy bread to the hungry, clothe the naked, take in the stranger : then doth not only thy voice sound, but thy hand soundeth in harmony with
for thy deeds agree with thy words. Thou hast taken to thee an instrument, and thy fingers agree with thy tongue. Nor must we keep back the mystical meaning of the timbrel and psaltery. On the timbrel leather stretched, on the psaltery gut stretched on either instrument the flesh crucified. How well did he sing a psalm on timbrel and
psaltery, who said, the world crucified unto me, andG*\. 6, unto the world? This psaltery or timbrel He wishes thee 14'
to take up, Who loveth new song, Who teacheth thee, saying to thee, Whosoever u illeth to be My disciple, let him Mat. ie,
a
;
1
is
is
is
is
it,
440 The exultation of saints.
Psalm deny himself, and take up his cross, and follow Me. Let CxlIx' him not set down his psaltery, let him not set down his timbrel, let him stretch himself out on the wood, and be dried from the lust of the flesh. The more the strings are
stretched, the more sharply do they sound. The Apostle
Paul then, in order that his psaltery might sound sharply, Phil. 3, what said he ? Forgetting those things which are behind, aInd stretching forth unto those things which are before,
ver.
press toward the mark the prize the high calling. for of
He stretched himself : Christ touched him ; and the sweet ness of truth sounded. Let them sing a psalm unto Him upon timbrel and psaltery.
9. For the Lord hath dealt kindly among His people. What dealing so kindly, as to die for the ungodly ? What dealing so kindly, as with righteous Blood to blot out the
handwriting against the sinner ? What dealing so kindly, as to say, ' I regard not what ye were, be ye now what ye were not ? The Lord hath dealt kindly among His people, by forgiving them their sins, by promising them everlasting life. He dealeth kindly in converting him that was turned away, in aiding him that is fighting, in crowning the con
The Lord hath dealt kindly with His people, and the meek He shall lift up in salvation. For the proud too are lifted up, but not in salvation : the meek are lifted in salvation, the proud in death : that is, the proud lift up themselves, and God humbleth them : the meek humble themselves, and God lifteth them up. And He shall lift up the meek in salvation.
10. The saints shall exult in glory. I would say some what important: listen very needfully about the glory of the saints. For there is no one who loveth not glory. But the glory of fools, popular glory as it is called, hath snares to deceive, so that a man, influenced by the praises of vain men, shall be willing to live in such fashion as to be spoken of by men, whosoever they be, in whatsoever way. Hence it is that men, rendered mad, and puffed up with pride, empty within, without swollen, are willing ever to ruin their fortunes by bestowing them on stage-players, actors, men who fight with wild beasts, charioteers. What sums they give, what sums they spend! They lavish the
queror.
True glory and false glory. 441
powers not only of their patrimony, but of their minds too. Vrr. They scorn the poor, because the people shouteth not that ------ the poor should be given to, but the people do shout that
the fighter with wild beasts be given to. When then no shout
is raised to them, they refuse to spend; when madmen shout to them, they are mad too: nay, all are mad, both performer, and spectator, and the giver. This mad glory is blamed by the Lord, is offensive in the eyes of the Almighty. And yet, my brethren, Christ thus reproacheth His people, and saith, ' I have not received at your hands as much as they who fight with wild beasts : and in giving to them, ye gave of what was mine; but /
was naked, awrfMat"25. ye clothed Me not. Then say they, When saw we Thee naked, and clothed Thee not ? And He saith, Forasmuch as
ye have not done it unto one of the least of Mine, ye have
not done it unto Me. But thou choosest to clothe him, who pleaseth thee, whereas Christ displeaseth thee. Thou choosest to clothe the fighter with wild beasts, who may be beaten, and make thee blush : Christ is never conquered ; He hath
the devil, He hath conquered for thee, and to thee, and in thee ; such a conqueror as this thou choosest not to clothe. Wherefore ? Because there is less shouting, less madness about it. They then who delight in such glory, have an empty conscience. Just as they drain their chests, to send garments as presents, so do they empty their conscience, so as to have nothing precious therein.
11. But the saints who exult in glory, no need is there
for us to say how they exult: just hear the verse of the
Psalm which followeth : Tlie saints shall exult in glory,
they shall rejoice in their beds : not in theatres, or amphi theatres, or circuses, or follies, or market places, but in
their beds. What is, in their beds ? In their hearts. Hear
the Apostle Paul exulting in his bed: For this is our glory, 2 Cor. l, the testimony of our conscience. On the other hand, there is 12" reason to fear lest any be pleasing to himself, and so seem
to be proud, and boast of his conscience. For every one
ought to exult with fear, for that wherein he exulteth is
God's gift, not his own desert. For there be many that please themselves, and think themselves righteous; and there
conquered
442 By the ' two-edged sword' is meant
Psalm is another passage which goeth against them, which saith,
cxlix.
Prov. 20, 9.
ver. 6.
anj . . . pure from sin? There is then, so to speak, a limit to
glorying in our conscience, namely, to know that thy faith is sincere, thy hope sure, thy love without dissimulation. But since there are still many things which may offend the eyes of God, praise God Who hath given what thou hast ; so shall He perfect what He hath given. Wherefore when He had said, they shall rejoice in their beds, lest they should seem as it were self-satisfied, he added at once, the exultations of God are in their mouths. In such wise shall they rejoice in their beds, as not to attribute to them selves that they are good, but praise Him from Whom they
have what they are, by Whom they are called to attain to what they are not, and from Whom they hope for perfection, to Whom they give thanks, because He hath begun. The exultations of God are in their mouths. Now behold the saints, behold their glory, behold throughout the whole world, behold that the exultations of God are in their mouths.
n. And swords* sharpened on both sides in their hands. That is called a sword (framea) which is commonly called ' spata. ' For there are swords sharpened only on one side, which are called ' macha;rse. ' But these ' frameae' are also called ' romphaeae' and ' spatae. ' This sort of weapon contains a great mystical meaning, in that it is sharp on both sides. These swords are sharpened on both sides in their hands. By swords sharpened on both sides, we understand the Word of the Lord : it is one sword, but therefore are they called many, because there are many mouths and many tongues of
'frame*,
shall boast that he hath a clean lieart that he is
.
Heb. 4, the saints. The Word of the Lord then is a two-edged sword. 12? ? ?
How is it two-edged? It speaks of things temporal, it speaks also of things eternal. In both cases it proveth what it saith, and him whom it strikes, it severeth from the world.
Mat. 10, Is not this the sword whereof the Lord said, / am not come
34
to send peace upon earth, but a sword ? Observe how He came to divide, how He came to sever. He divideth the saints, He divideth the ungodly, He severeth from thee that which hindereth thee. The son willeth to serve God, the father willeth not : the sword cometh, the Word of God
the Word of God in the two Testaments. 443
cometh, and severeth the son from the father. The daughter vs>>. willeth, the mother willeth not; by the sword they are -- divided from one another. The daughter-in-law willeth,
the mother-in-law willeth not; let the sword sharpened on
both sides come, let it bring the promise of the present and future life, comfort in this life, enjoyment in eternity. Behold the sword sharpened on both sides promising things both temporal and eternal. Wherein hath it deceived us? Was there not a time when the Church of God was not spread throughout the whole world ? Lo, now it is. Before, it was read of, not seen: now, as it is read of, so also is it seen. Whatsoever is promised to us in this world belongeth to one side of the sword : whatever is promised for ever lasting, belongeth to the other side. Thou hast hope for the future, comfort for the present ; be not thou drawn back from Him Who would draw thee to Him ; be it father, mother, sister, w ife, friend, let him not draw thee back : so
shall the sword sharpened on both sides profit thee. To thy profit doth it sever thee, to thy harm dost thou bind thyself to them. Our Lord then came bearing the sword sharpened on both sides, promising things of eternity, ful filling those of this life. For therefore also are they called two Testaments. What then were the swords sharpened on both sides in their hands ? Have the two Testaments to do
with the swords sharpened on both sides? The Old Tes tament containeth temporal promises, the New, eternal. In both is found the Word of God, as a sword twice sharpened. Wherefore then is it in their hands, not in their tongues ? And swords, it saith, sharpened on both sides in their hands. By in their hands, he meaneth in power. They received then the Word of God in power, to speak where they would, to whom they would, neither to
fear power, nor to despise poverty. For they had in their hands a sword; where they would they brandished handled smote with it: and all this was in the power of
the preachers. For the Word be not in their hands, (lest perhaps some one should say, How the Word a sword sharpened on both sides, and yet in their hands? ') the Word, say, be not in their hands, why written, The Hag.
Word of the Lord was put in the hand of the Prophet l-m"<<
I
it,
is it
];
'
is
if
if
it,
444 How the two-edged sword slayeth.
Psjilm Haggai? Surely, brethren, God set not His Word in His cxlix^ fingers What is meant by, was put in his hand? It was put into his power to preach the Word of the Lord.
Lastly, we can understand these hands in another way also. For they who spake had the Word of God in their tongues, they who wrote, in their hands. And swords sharpened on both sides in their hands.
12. Now, brethren, ye see the saints armed : observe the slaughter, observe their glorious battles. For if there be a commander, there must be soldiers ; if soldiers, an enemy ; if a warfare, a victory. What have these done who had in their hands swords sharpened on both sides ? To do vengeance on the nations. See whether vengeance have not been done on the nations.
is hid with Christ in God. There is where thou hast thy root. When then shalt thou be adorned with splendour? when shalt thou be made abundant with fruit? Hear how he goeth on : When Christ, Who is your Life, shall appear, then shall ye also appear with Him in glory. And He shall exalt the horn of His people.
17. An hymn to all His Saints. Know ye what an hymn
is ?
and singest not, thou utterest no hymn : if thou singest
and praisest not God, thou utterest no hymn : if thou praisest ought else, which pertaineth not to the praise of
God, although thou singest and praisest, thou utterest no hymn. An hymn then containeth these three things, song,
and praise, and that of God. Praise then of God in song is called an hymn. What then meaneth, An hymn to all His Saints? Let His Saints receive an hymn: let His Saints
utter an hymn: for this is what they are to receive in the
end, an everlasting hymn. Therefore in another place a Psalm saith, The sacrifice of praise shall glorify Me, and Ps. eo,
I will shew him My salvation. 23' And again, Blessed are they that dwell in Thy house, they ps. 84,
there is the way wherein
will praise Thee for ever and ever. This is the meaning of, 4' An hymn to all His Saints. Who are His Saints ? To the sons of Israel, to the people that draweth nigh unto Him. Let none say, I am not a son of Israel. Think not that the Jews are sons of Israel, and that we are not sons of Israel: I dare to say to you, brethren, that they are not sons, and we are. 1 will tell you why : because greater is he that is born after the Spirit, than he that is born after
-
It is a song with praise of God. If thou praisest God
432 Christians the true sons of Israel.
Psalm the flesh. Whose son was Israel ? Abraham's : for Isaac cilvin. was Abraham's sod, and Israel Isaac's. And how did Abraham please God ? Abraham believed God, and it was counted unto him for righteousness. Whosoever imitaleth
Abraham is a son of Abraham : whosoever hath degenerated from the faith of Abraham, hath lost the stock of Abraham. The Jews have degenerated, and have lost the stock; we have imitated, and have found it. I will shew that they have lost it: what saith the Lord to them when they say,
John 8, we are the s0lis of Abraham ? They dared to boast them selves, to hold up their head on the nobility of their
John 8, righteous descent : and what saith the Lord to them ? If ye were sons of Abraham, ye would do the deeds of Abraham. If then they lost the being sons of Abraham, we have found the being sons of Abraham. We, that is, by believing have found, what they by not believing have lost. For Abraham believed God, and it was counted unto him for righteousness : and Christ is the seed of Abraham, and we are in Christ ; and of Israel is the people, of which people was Mary,
of which Mary was Christ, in Which Christ we are : there fore we are sons of Israel. And what hath he added, in order to distinguish us? To the sons of Israel, to the people that draweth nigh unto Him. Observe the Jews: if they draw nigh, they are they. 'And perhaps they do draw nigh,' saith some one to me : they also daily sing their Psalm, they sing hymns to God. Hear ye not what the Prophet said unto them ? This people honoureth Me with their lips, but their heart is far from Me. If their heart is far, yet our heart is most nigh, because we believe, because we hope, because we love, because we are joined to Christ, because we have been made His members. Are the members far from the head ?
Gal. 3, ? '
Is. 29, ,3.
would you always, even unto the consummation of the aye. If they were
Mat. 28 be severed: He would not say, Lo, 20'
am with
Acts9,4. severed, He would not cry from heaven, Saul, Saul, why perseIcutest thou Me ? If He were not in us, He would not
uus an hungered, and ye gave me meat. Then when 35. <fco. they said to Him, When saw we Thee an hungered? He answered, Forasmuch as ye have done it unto one of the
Mat. 25, say,
least of Mine, ye have done it unto Me. Behold the people,
If Iwere afar they
they
The New Testament a ' new song. ' 433
behold Israel that draweth nigh : they draw nigh now in Ver. hope ; hereafter they shall in reality. --'--
PSALM CXLIX. Lat. CxlIZ.
EXPOSITION.
Sermon to the People.
1. Let us praise the Lord both in voice, and in under standing, and in good works; and, as this Psalm exhort eth,
let us sing unto Him a new song.
Sing ye to the Lord a new song.
song, the new man a new song.
old song, the New Testament a new song. In the Old Testament are temporal and earthly promises. Whoso loveth earthly things singeth an old song: let him that desireth to sing a new song, love the things of eternity.
Love itself is new and eternal ; therefore is it ever new, because it never groweth old. For if thou consider well,
this is old. How then is it new ? Is it so, my brethren, that everlasting life is but lately born ? Christ Himself is everlasting
life, and as touching His Godhead, He is not lately born;
for, In the beginning was the Word, and the Word was John 1, with God, and the Word was God: the Same was in thei,&c'
beginning with God. All things were made by Him, and without Him was nothing made. If the things which were made by Him are old, what is He by Whom they were made? What, but everlasting, and coeternal with the Father ? But we have sunk into sin ; we have reached old age. For those are our words in the Psalm, /
have grown ps. old among all mine enemies. Man grew old by sin ; he is renewed by grace. All then who are renewed in Christ,
6,7.
that they may begin to appertain unto everlasting life, sing a new song.
2. And this song is of peace, this song is of charity. Whoso severeth himself from the union of the saints, singeth not a new song; for he hath followed old strife, not new charity. In new charity what is there? Peace, the bond of an holy society, a spiritual union, a building of living
vol. vr. f f
For thus it beginneth : The old man hath an old The Old Testament is an
434 The ' new song,' Catholic :
Psalm stones.
Fs^T
Where is this? Not in one place, but throughout w^o^e world. This is said in another Psalm, Sing unto
the Lord a new song, sing unto the Lord all the earth. From this is understood, that he who singeth not with the whole earth, singeth an old song, whatever words proceed out of his mouth. For why should I care to hear what he saith, when I know what he thinketh ? Sayest thou, canst thou see what he thinketh ? Yes, his deeds de clare it. For the eye penetrateth not into the conscience. I observe what he doeth, and therein I understand what he
thinketh. For neither if any one, for instance, taketh another in the act of theft, or homicide, or adultery, doth he see his thoughts in his heart, but in his deeds? There are some things which lie hid within ; but there are many also which come forth into works, and are manifest even to men. Although then they who severed themselves from the bond of the love of Christ, and the society of the holy Church, were inwardly in themselves evil, yet none knew
save God. The time came He severed them, and so made manifest to men what God alone had known before. For the fruit not shewn, save in deeds. Wherefore
said, their fruits ye shall know them. For the Lord said to some who clothe themselves in sheep's clothing, but inwardly are ravening wolves: lest human frailty should perhaps be unable to distinguish the wolf under the sheep's skin, He saith, By their fruits ye shall know them. We seek the fruits of love, we find the thorns of dissension. By their fruits ye shall know them. Their song then
an old one, let us sing new song. We have already said, brethren, that all the earth singeth a new song. He who singeth not with the whole earth new song, let him sing what he will, let his tongue sound forth Halleluia, let him utter all day and all night, my ears are not so much bent to hear the voice of the singer, but seek the deeds of the actor. For ask, and say, What that thou singest He answereth, Halleluia. ' What is, 'Hal-
leluia Praise ye the Lord. ' Come, let us praise the Lord together. If thou praisest the Lord, and praise the Lord, why are we at variance Charity praiseth the Lord, discord blasphemeth the Lord.
Matt.
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a
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it
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it
it is
is
7,
it,
is
not sung by Schismatics. 435
3. And now would ye know where ye may sing a new Ver.
:--
song ? See how and where all that he is about to mention in this Psalm is done, whether it be in any one part of the world ; so shall ye more fully understand to whom the new song appertaineth. That then is clear which I have quoted from another Psalm, Sing ye to the Lord a new song : and to shew that in this new song is the fruit of charity and unity, he added, Sing unto the Lord, all the earth. Let none sever himself, let none disunite himself: thou art wheat, bear with the chaff till the winnowing. Dost thou
wish to be put forth from the floor ? wheat though thou be, yet if thou wert outside the floor, the fowls of the air would find thee, and gather thee up. Nay more ; in the very fact that thou departest and fliest, thou shewest that thou art chaff; so, because thou wast light, the wind came, and thou wast carried away from under the feet of the oxen. But they who are wheat bear the threshing, rejoice because they
are wheat, groan amid the chaff, await Him as Winnower
Whom they know to be Redeemer. Sing ye unto the Lord
a new song: His praise is in the Church of the saints.
This is the Church of the saints, the Church of the wheat scattered throughout the whole world, sown throughout the
Lord's field, that this world, as the Lord Himself ex plained, when He said of the sower, man sowed good Mat. 13, seed in his field, and the enemy came and sowed tares over
and the owner's servants said, Didst not thou sow good seed in the field? whence are these tares here? He answered, An enemy hath done this. They desired to gather up the tares, but he restrained them, saying, Let
both grow till the harvest and in the time of harvest will say to the reapers, Gather up first the tares, and bind them in bundles to burn them, but store up the wheat in my garner. Afterwards His Disciples asked Him, saying, Expound unto us the parable the tares. And
all to them, that no man may attribute to his own wisdom what he hath understood therein, but
to the Lord of heaven Who expoundeth it. Let none say, He hath expounded according to His will. ' If the
Lord expounded the parable of the prophets, when He them spake what they said, who would dare to say that He
He expoundeth
'
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it it
is,
f2
of
;
by
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43U Christians the true Israel,
Psalm ought not to expound it as He does : much more, when He cxt"I*' Himself expounded what He Himself set forth, who shall
rer. 2.
Uohn4,
dare to contradict a manifest truth ? Our Lord then, ex pounding this parable, saith, He that soweth the good seed is the Son of Man; the good seed are the children of the kingdom: (that is, the Church of the saints:) the tares are the children of the wicked one : the field is the world. See then, my brethren, that the good seed is sown throughout the world, and throughout the world the tares are sown also. It is not, is in one part wheat, in another tares? The field of the Lord the world, not Africa. not with the Lord's field, as without these fields of ours, where Getulia bears sixty or an hundred fold, Numidia only ten fold every where fruit borne to Him, both an hundred fold, and sixty fold, and thirty fold only do thou choose what thou wilt be, if thou thinkest to belong to the Lord's Cross. The Church then of the saints the Catholic Church. The Church of the saints not the Church of heretics. The Church of the saints that which God first
before was seen, and then set forth that might be seen. The Church of the saints was heretofore in writings, now in nations the Church of the saints was heretofore only read of, now both read of and seen. When was only read of, was believed now seen, and spoken against. His praise is in the Church the saints.
4. Let Israel rejoice in Him Who made him. What is, Israel Seeing God for this the meaning of the name Israel. He who seeth God, rejoiceth in Him by Whom he was made. What then, brethren we have said that we belong to the Church of the saints do we already see God and how are we Israel, we see not There one kind of sight belonging to this present time there will be another belonging to the time hereafter the sight which now is, by faith the sight which to be will be in reality. If we believe, we see; we love, we see: see what? God. Ask John: God is love; let us bless His holy Name, and rejoice in God by rejoicing in love. Whoso hath love, why send we him afar to see God? Let him regard his own conscience, and there he seeth God. If love
prefigured
if
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It is
it
it is
it,
it
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who are to rejoice in God. 437
dwelleth not there, neither doth God; but if love dwell Ver. there, so doth God. Perchance he wisheth to see Him -- ^-- seated in heaven; let him have love, and so He dwelleth
in him, as He doth in heaven. Let us then be Israel,
and let us rejoice in Him that made us. Let Israel rejoice in Him Who made him. In Him Who made him let him rejoice, not in Arins, not in Donatus, not in Csecilian, not in Proculian, not in Augustin. In Him Who made him let him rejoice. We, my brethren, commend not ourselves to you : we commend God to you, for we commend you to God. How do we commend God to you ?
For you to love for if ye do not For God will not the less possess His Godhead, because man hath not
Him for your own good, not for His good ; love Him, it is to your own hurt, not to His.
love towards Him. Thou increasest through God, not He through thee : and yet so greatly did He love us first before
we loved Him, that He sent His only-begotten Son to die
for us. He Who made us, became one of us. How made
He us? All things were made by Him, and without Him John l,
teas not any thing made. How became He one of us? 3- The Word was made flesht and dwelt among us. Thisib. M.
then is He in Whom we ought to rejoice. Let no man
claim to himself what belongs to Him : from Him is the joy, which maketh us happy. Let Israel rejoice in Him
Who made him.
5. And let the sons of Sion exult in their King. The
sons of the Church are Israel.
For Sion indeed was one
city, which fell: amid its ruins certain saints dwelt after
the flesh : but the true Sion, the true Jerusalem, (for Sion
and Jerusalem are one,) is eternal in the heavens, and is2Cor. 5,
our mother. She it is that hath given us birth, she is the QaL 4 Church of the saints, she hath nourished us, she, who is in 26- part a pilgrim, in part abiding in the heavens. In the part which abideth in heaven is the bliss of angels, in the part which wandereth in this world is the hope of the righteous.
Of the former is said, Glory to God in the highest; of the Luke 2, latter, and on earth peace to men of good will. Let those 14' then who, being in this life, groan, and long for their country,
run by love, not by bodily feet; let them seek not ships
but wings, let them lay hold on the two wings of love.
438 Christ both King and Priest and Victim.
Psalm What are the two wings of love ? The love of God, and --of our neighbour. For now we are pilgrims, we sigh, we groan. There has come to us a letter from our country:
we read it to you. <
6. Let Israel rejoice in Him Who made him, and
the sons of Sion exult in their King. He means the same by Him Who made him, and by their King. Israel that I have spoken of is the same as the sons of Sion, Him Who made him, the same as their King. The Son of God, Who made us, was made one of us: and He rules us as our King, because He is our Creator, Who made us. But He by Whom we were made is the same as He by Whom we are ruled, and we are Christians because He is Christ. He is called Christ from Chrism, that Anointing. Kings and Priests used to be anointed He was anointed as both King and Priest. As King, He fought for us, as
Priest He offered Himself for us. When he fought for us, He seemed indeed to be conquered, but in reality He conquered for He was crucified, and by His cross, whereon He was nailed, He slew the devil, and thereby He our King. But whereby He our Priest? Because He offered Himself for us. Give to the Priest somewhat to offer. What could man find which he could give as clean victim What victim what clean thing can a sinner offer unrighteous, sinful man, whatever thou offerest unclean, and somewhat that clean must be offered for thee. Seek what thou hast in thee to offer, nought wilt thou find. Seek what thou hast beyond
thyself to offer: He delighteth not in rams, nor in goats, nor in bulls. All things are His, even though thou offer them not. Offer then to Him clean sacrifice. But thou art sinner, thou art ungodly, thou hast a defiled con science. Thou wilt perchance be able to offer somewhat clean, when thou hast been cleansed but that thou mayest
What
be cleansed, somewhat must be offered for thee.
then wilt thou offer for thyself that thou mayest be cleansed When thou hast been cleansed, thou wilt be able to offer what clean. Let then the Priest that clean offer Himself, and cleanse thee. This what Christ did. He found in man nothing clean for Him to offer for man He
is
:
is :
is,
is
is
a ;
is O?
a
? a
is
?
?
O
is
:
True praise in deed as well as word. 439
offered Himself as a clean Victim. Happy Victim, true Vrh. Victim, spotless Offering. He offered not then what we ------
gave Him; yea rather, He offered what He took of us, and offered it clean. For of us He took flesh, and this He
offered. But where took He it?
Virgin Mary, that He might offer it clean for us unclean. He is our King, He is our Priest, in Him let us rejoice.
7. Let them praise His Name in chorus. What meaneth ver. 3. chorus ? Many know what a chorus is : nay, as we are speaking in a town, almost all know. A chorus is the union
of singers. If we sing in chorus, let us sing in concord.
If any one's voice is out of harmony in a chorus of singers,
it offendeth the ear, and throweth the chorus into confusion.
If the voice of one echoing discordantly troubleth the harmony of them who sing, how doth the discord of heresy
throw into confusion the harmony of them who praise.
The whole world is now the chorus of Christ. The chorus
of Christ soundeth harmoniously from east to west. Let us
see whether the chorus of Christ extend as widely as this.
From the rising of the sun unto the setting, praise ye Pa. 113,
In the womb of the
the Name of the Lord. Let them praise His Name in chorus.
8. Let them sing a psalm unto Him with timbrel and psaltery. Wherefore taketh he to him the timbrel and psaltery ? That not the voice alone may praise, but the works too. When timbrel and psaltery are taken, the hands harmonise with the voice. So too do thou, whensoever thou singest ' Halleluia,' deal forth thy bread to the hungry, clothe the naked, take in the stranger : then doth not only thy voice sound, but thy hand soundeth in harmony with
for thy deeds agree with thy words. Thou hast taken to thee an instrument, and thy fingers agree with thy tongue. Nor must we keep back the mystical meaning of the timbrel and psaltery. On the timbrel leather stretched, on the psaltery gut stretched on either instrument the flesh crucified. How well did he sing a psalm on timbrel and
psaltery, who said, the world crucified unto me, andG*\. 6, unto the world? This psaltery or timbrel He wishes thee 14'
to take up, Who loveth new song, Who teacheth thee, saying to thee, Whosoever u illeth to be My disciple, let him Mat. ie,
a
;
1
is
is
is
is
it,
440 The exultation of saints.
Psalm deny himself, and take up his cross, and follow Me. Let CxlIx' him not set down his psaltery, let him not set down his timbrel, let him stretch himself out on the wood, and be dried from the lust of the flesh. The more the strings are
stretched, the more sharply do they sound. The Apostle
Paul then, in order that his psaltery might sound sharply, Phil. 3, what said he ? Forgetting those things which are behind, aInd stretching forth unto those things which are before,
ver.
press toward the mark the prize the high calling. for of
He stretched himself : Christ touched him ; and the sweet ness of truth sounded. Let them sing a psalm unto Him upon timbrel and psaltery.
9. For the Lord hath dealt kindly among His people. What dealing so kindly, as to die for the ungodly ? What dealing so kindly, as with righteous Blood to blot out the
handwriting against the sinner ? What dealing so kindly, as to say, ' I regard not what ye were, be ye now what ye were not ? The Lord hath dealt kindly among His people, by forgiving them their sins, by promising them everlasting life. He dealeth kindly in converting him that was turned away, in aiding him that is fighting, in crowning the con
The Lord hath dealt kindly with His people, and the meek He shall lift up in salvation. For the proud too are lifted up, but not in salvation : the meek are lifted in salvation, the proud in death : that is, the proud lift up themselves, and God humbleth them : the meek humble themselves, and God lifteth them up. And He shall lift up the meek in salvation.
10. The saints shall exult in glory. I would say some what important: listen very needfully about the glory of the saints. For there is no one who loveth not glory. But the glory of fools, popular glory as it is called, hath snares to deceive, so that a man, influenced by the praises of vain men, shall be willing to live in such fashion as to be spoken of by men, whosoever they be, in whatsoever way. Hence it is that men, rendered mad, and puffed up with pride, empty within, without swollen, are willing ever to ruin their fortunes by bestowing them on stage-players, actors, men who fight with wild beasts, charioteers. What sums they give, what sums they spend! They lavish the
queror.
True glory and false glory. 441
powers not only of their patrimony, but of their minds too. Vrr. They scorn the poor, because the people shouteth not that ------ the poor should be given to, but the people do shout that
the fighter with wild beasts be given to. When then no shout
is raised to them, they refuse to spend; when madmen shout to them, they are mad too: nay, all are mad, both performer, and spectator, and the giver. This mad glory is blamed by the Lord, is offensive in the eyes of the Almighty. And yet, my brethren, Christ thus reproacheth His people, and saith, ' I have not received at your hands as much as they who fight with wild beasts : and in giving to them, ye gave of what was mine; but /
was naked, awrfMat"25. ye clothed Me not. Then say they, When saw we Thee naked, and clothed Thee not ? And He saith, Forasmuch as
ye have not done it unto one of the least of Mine, ye have
not done it unto Me. But thou choosest to clothe him, who pleaseth thee, whereas Christ displeaseth thee. Thou choosest to clothe the fighter with wild beasts, who may be beaten, and make thee blush : Christ is never conquered ; He hath
the devil, He hath conquered for thee, and to thee, and in thee ; such a conqueror as this thou choosest not to clothe. Wherefore ? Because there is less shouting, less madness about it. They then who delight in such glory, have an empty conscience. Just as they drain their chests, to send garments as presents, so do they empty their conscience, so as to have nothing precious therein.
11. But the saints who exult in glory, no need is there
for us to say how they exult: just hear the verse of the
Psalm which followeth : Tlie saints shall exult in glory,
they shall rejoice in their beds : not in theatres, or amphi theatres, or circuses, or follies, or market places, but in
their beds. What is, in their beds ? In their hearts. Hear
the Apostle Paul exulting in his bed: For this is our glory, 2 Cor. l, the testimony of our conscience. On the other hand, there is 12" reason to fear lest any be pleasing to himself, and so seem
to be proud, and boast of his conscience. For every one
ought to exult with fear, for that wherein he exulteth is
God's gift, not his own desert. For there be many that please themselves, and think themselves righteous; and there
conquered
442 By the ' two-edged sword' is meant
Psalm is another passage which goeth against them, which saith,
cxlix.
Prov. 20, 9.
ver. 6.
anj . . . pure from sin? There is then, so to speak, a limit to
glorying in our conscience, namely, to know that thy faith is sincere, thy hope sure, thy love without dissimulation. But since there are still many things which may offend the eyes of God, praise God Who hath given what thou hast ; so shall He perfect what He hath given. Wherefore when He had said, they shall rejoice in their beds, lest they should seem as it were self-satisfied, he added at once, the exultations of God are in their mouths. In such wise shall they rejoice in their beds, as not to attribute to them selves that they are good, but praise Him from Whom they
have what they are, by Whom they are called to attain to what they are not, and from Whom they hope for perfection, to Whom they give thanks, because He hath begun. The exultations of God are in their mouths. Now behold the saints, behold their glory, behold throughout the whole world, behold that the exultations of God are in their mouths.
n. And swords* sharpened on both sides in their hands. That is called a sword (framea) which is commonly called ' spata. ' For there are swords sharpened only on one side, which are called ' macha;rse. ' But these ' frameae' are also called ' romphaeae' and ' spatae. ' This sort of weapon contains a great mystical meaning, in that it is sharp on both sides. These swords are sharpened on both sides in their hands. By swords sharpened on both sides, we understand the Word of the Lord : it is one sword, but therefore are they called many, because there are many mouths and many tongues of
'frame*,
shall boast that he hath a clean lieart that he is
.
Heb. 4, the saints. The Word of the Lord then is a two-edged sword. 12? ? ?
How is it two-edged? It speaks of things temporal, it speaks also of things eternal. In both cases it proveth what it saith, and him whom it strikes, it severeth from the world.
Mat. 10, Is not this the sword whereof the Lord said, / am not come
34
to send peace upon earth, but a sword ? Observe how He came to divide, how He came to sever. He divideth the saints, He divideth the ungodly, He severeth from thee that which hindereth thee. The son willeth to serve God, the father willeth not : the sword cometh, the Word of God
the Word of God in the two Testaments. 443
cometh, and severeth the son from the father. The daughter vs>>. willeth, the mother willeth not; by the sword they are -- divided from one another. The daughter-in-law willeth,
the mother-in-law willeth not; let the sword sharpened on
both sides come, let it bring the promise of the present and future life, comfort in this life, enjoyment in eternity. Behold the sword sharpened on both sides promising things both temporal and eternal. Wherein hath it deceived us? Was there not a time when the Church of God was not spread throughout the whole world ? Lo, now it is. Before, it was read of, not seen: now, as it is read of, so also is it seen. Whatsoever is promised to us in this world belongeth to one side of the sword : whatever is promised for ever lasting, belongeth to the other side. Thou hast hope for the future, comfort for the present ; be not thou drawn back from Him Who would draw thee to Him ; be it father, mother, sister, w ife, friend, let him not draw thee back : so
shall the sword sharpened on both sides profit thee. To thy profit doth it sever thee, to thy harm dost thou bind thyself to them. Our Lord then came bearing the sword sharpened on both sides, promising things of eternity, ful filling those of this life. For therefore also are they called two Testaments. What then were the swords sharpened on both sides in their hands ? Have the two Testaments to do
with the swords sharpened on both sides? The Old Tes tament containeth temporal promises, the New, eternal. In both is found the Word of God, as a sword twice sharpened. Wherefore then is it in their hands, not in their tongues ? And swords, it saith, sharpened on both sides in their hands. By in their hands, he meaneth in power. They received then the Word of God in power, to speak where they would, to whom they would, neither to
fear power, nor to despise poverty. For they had in their hands a sword; where they would they brandished handled smote with it: and all this was in the power of
the preachers. For the Word be not in their hands, (lest perhaps some one should say, How the Word a sword sharpened on both sides, and yet in their hands? ') the Word, say, be not in their hands, why written, The Hag.
Word of the Lord was put in the hand of the Prophet l-m"<<
I
it,
is it
];
'
is
if
if
it,
444 How the two-edged sword slayeth.
Psjilm Haggai? Surely, brethren, God set not His Word in His cxlix^ fingers What is meant by, was put in his hand? It was put into his power to preach the Word of the Lord.
Lastly, we can understand these hands in another way also. For they who spake had the Word of God in their tongues, they who wrote, in their hands. And swords sharpened on both sides in their hands.
12. Now, brethren, ye see the saints armed : observe the slaughter, observe their glorious battles. For if there be a commander, there must be soldiers ; if soldiers, an enemy ; if a warfare, a victory. What have these done who had in their hands swords sharpened on both sides ? To do vengeance on the nations. See whether vengeance have not been done on the nations.
