5. "For the Lord hath dealt kindly among His people " (ver. 4). 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 "'? He dealeth kindly in converting him that was turned away, in aiding J Ps. cxiii. 3. ? Matt. xvi. 34.
6 Gal. vi. 14. ■ Philip, lii. 13 Psalm CXLIX.]
him that is fighting, in crowning the conqueror. " 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 Gbd lifteth them up.
6. "The saints shall exult in glory" (ver. 5). I would say somewhat important 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 powers not only of their patrimony, but of their minds too. 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...Thou choosest to clothe the fighter with wild beasts, who may be beaten, and make thee blush: Christ is never conquered; He hath conquered 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.
7. 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: " The saints shall exult in glory, they shall rejoice in their beds: " not in theatres, or amphitheatres, or circuses, or follies, or market places, but " in their chambers." What is, " in their chambers "? In their hearts.1 Hear the Apostle Paul exulting in his closet: " For this is our glory, the testimony of our conscience." * On the other hand, there is reason to fear lest any be pleasing to himself, and so seem to be proud, 1 [There is a play here on the word cvbile, which was used of a box in the theatre. Cubile oftens means a small apartment, and this is our author's idea. Matt. vi. 6. Elsewhere he speaks of the " closet " as the heart. I vary the text accordingly. — C.]
2 2 Cor. i. i a.
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 is another passage which goeth against them, which saith, "Who shall boast that he hath a clean heart, and that he is pure from sin? " 3 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. " The exultations of God are in their mouths " (ver. 6). In such wise shall they " rejoice in their closets," as not to attribute to themselves 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.
8. " And swords 4 sharpened on both sides in their hands." This sort of weapon contains a great mystical meaning, in that it is sharp on both sides. By " swords sharpened on both sides," we understand the Word of the Lord: 5 it is one sword, but therefore are they called many, because there are many mouths and many tongues of the saints. 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. Is not this the sword whereof the Lord said, " I am not come to send peace upon earth, but a sword "? 6 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 cometh, and severeth the son from the father...
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 it, handled it, smote with it: and all this was in the power of the preachers. For if the Word be not in their hands, why is it written, " The Word of the Lord was put in the hand of the Prophet Haggai "?? Surely, brethren, God set not His Word in His fingers. What is meant by, " was put in his hand "? It was put into his power to preach the Word of the 3 Prov. xx. q.
* Framea. [He says: "That is called a sword which is commonly called spata. For there are swords sharpened only on one side, which are called machara. But these framea are also called romphaa and spata." — C] 68o [Psalm CXLIX.
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.
9. 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. Daily is it done: we do it ourselves by speaking. Observe how the nations of Babylon are slain. She is repaid twofold: for so is it written of her, " repay her double for what she hath done." « How is she repaid double? The saints wage war, they draw their " swords twice sharpened; " thence come defeats, slaughters, severances: how is she repaid double? When she had power to persecute the Christians, she slew the flesh indeed, but she crushed not God: now she is repaid double, for the Pagans are extinguished and the idols are broken...And lest thou shouldest think that men are really smitten with the sword, blood really shed, wounds made in the flesh, he goeth on and explaineth, " upbraidings among the peoples." What is "upbraidings"? Reproof. Let the " sword twice sharpened " go forth from you, delay not. Say to thy friend, if yet thou hast one ' left to whom to say it, " What kind of man art thou, who hast abandoned Him by whom thou wast made, and worshippest what He made? Better is the Workman, than that which He worketh." When he beginneth to blush, when he beginneth to feel compunction, thou hast made a wound with thy sword, it hath reached the heart, he is about to die, that he may live.
10. " That they may bind their kings in fetters, and their nobles in bonds of iron " (ver. 8). "To execute upon them the judgment written " (ver. 9). The kings of the Gentiles are to be bound in fetters, " and their nobles in fetters," and that " of iron."...For these verses which we are beginning to explain are obscure. For for this purpose God willed to set down some of His verses obscurely, not that anything new should be dug out of them, but that what was already well known, might be made new by being obscurely set forth. We know that kings have been made Christians; we know that the nobles of the Gentiles have been made Christians. They are being made so at this day; they have been, they shall be; the " swords twice sharpened " are not idle in the hands of the saints. How then do we understand their being bound in fet- ' Rev. xviii. 6.
ters and chains of iron? Ye know, beloved and learned brethren (learned I call you, for ye have been nourished in the Church, and are accustomed to hear God's Word read),3 that "God hath chosen the weak things of the world to confound the strong, and the foolish things of the world hath God chosen to confound the wise, and things which are not, just as things which are, that the things which are may be brought to nought." 4...It is said by the Lord, " If thou wilt be perfect, go sell all that thou hast, and give to the poor, and come, follow Me, and thou shalt have treasure in heaven." s Many of the nobles did this, but they ceased to be nobles of the Gentiles, they chose rather to be poor in this world, noble in Christ. But many retain their former nobility, retain their royal powers, and yet are Christians. These are, as it were, " in fetters and in bonds of iron." How so? they received fetters, to keep them from going to things unlawful, the " fetters of wisdom," 6 the fetters of the Word of God. Wherefore then are they bonds of iron and not bonds of gold? > They are iron so long as they fear: let them love, and they shall be golden. Observe, beloved, what I say. Ye have heard just now the Apostle John, " There is no fear in love, but perfect love casteth out fear, because fear hath torment." 7 This is the bond of iron. And yet unless a man begin through fear to worship God, he will not attain to love. " The fear of the Lord is the beginning of wisdom."8 The beginning then is bonds of iron, the end a collar of gold. For it is said of wisdom, " a collar of gold around thy neck." 9...There cometh to us a man powerful in this world, his wife offendeth him, and perhaps he hath desired another man's wife who is more beautiful, or another woman who is richer, he wisheth to put away the one he hath, yet he doeth it not. He heareth the words of the servant of God, he heareth the Prophet, he heareth the Apostle, and he doeth it not; he is told by one in whose hands is a " sword twice sharpened," " Thou shalt not do it: it is not lawful for thee: God alloweth thee not to put away thy wife, " save for the cause of fornication." '° He heareth this, he feareth, and doeth it not...
Listen, young men; the bonds are of iron, seek not to set your feet within them; if ye do, ye shall be bound more tightly with fetters. Such fetters the hands of the Bishop make strong for you. Do not men who are thus fettered fly to the Church, and are here loosed? Men do fly hither, desiring to be rid of their wives: here they are more tightly bound: no man looseth these fetters. " What God joined together, let not man put asunder." " But these bonds are 5 [Noteworthy. — C] 6 Ecclus. vi. 25. 9 Ecclus. vi. 24.
s Matt. xix. 21. 8 Ps. cxi. 10. " Matt. xix. 6.
Psalm CL.]
68 1 hard. Who but knows it? This hardness the Apostles grieved at, and said, " If this be the case with a wife, it is not good to marry." ■ If the bonds be of iron, it is not good to set our feet within them. And the Lord said, " All men cannot receive this saying, but let him that can receive it, receive it."2 "Art thou bound unto a wife? seek not to be freed," for thou art bound with bonds of iron. " Art thou free from a wife, seek not a wife; " bind not thyself with bonds of iron.
ii. "To do in them the judgment that is written." This is the judgment which the saints do throughout all nations. Wherefore " written "? Because these things were before written, and now are fulfilled. Behold now they are being done: erst they were read, and were not done. And he hath concluded thus, " this glory have all His saints." Throughout the whole world, throughout entire nations, this the saints do, thus are they glorified, thus do they " exalt God with their mouths," thus do they " rejoice in their beds," thus do they " exult in their glory," thus are they " lifted up in salvation," thus do they " sing a new song," thus in heart and voice and life they say Halleluia. Amen.
PSALM CL.J PSALM CL.J i. Although the arrangement of the Psalms, which seems to me to contain the secret of a mighty mystery, hath not yet been revealed unto me, yet, by the fact that they in all amount to one hundred and fifty, they suggest somewhat even to us, who have not as yet pierced with the eye of our mind the depth of their entire arrangement, whereon we may without being over-bold, so far as God giveth, be able to speak. Firstly, the number fifteen, whereof it is a multiple; this number fifteen, I say, signifieth the agreement of the two Testaments. For in the former is observed the Sabbath, which signifieth rest; in the latter the Lord's Day, which signifieth resurrection. The Sabbath is the seventh day, but the Lord's Day, coming after the seventh, must needs be the eighth, and is also to be reckoned the first. For it is called the first day of the week,4 and so from it are reckoned the second, third, fourth, and so on to the seventh day of the week, which is the Sabbath. But from Lord's Day to Lord's Day is eight days, wherein is declared the revelation of the New Testament, which in the Old was as it were veiled under earthly promises. Further, seven and eight make fifteen. Of the same number too are the Psalms which are called " of the steps," because that was the number of the steps of the Temple. Further too, the number fifty 1 Matt. xix. 10.
J Lat. CL.
8 Matt. xix. ii, x3. 4 Una Saiiati, in itself also containeth a great mystery.' For it consisteth of a week of weeks, with the addition of one as an eighth to complete the number of fifty. For seven times seven make forty-nine, whereto one is added to make fifty. And this number fifty is of so great meaning, that it was after the completion of that number of days from the Lord's Resurrection, that, on the fiftieth day exactly, the Holy Spirit came upon those who were gathered together in Christ. And this Holy Spirit is in Scripture especially spoken of by the number seven, whether in Isaiah or in the Apocalypse, where the seven Spirits of God are most directly mentioned, on account of the sevenfold operation of one and the self-same Spirit.6 And this sevenfold operation is mentioned in Isaiah.7...Hence also the Holy Spirit is spoken of under the number seven. But this period of fifty the Lord divided into forty and ten: for on the fortieth day after His Resurrection He ascended into heaven, and then after ten days were completed He sent the Holy Spirit: under the number forty setting forth to us the period of temporal sojourn in this world. For the number four prevaileth in forty; and the world and the year have each four parts; and by the addition of the number ten, as a sort of reward added for the fulfilment of the law in good works, eternity itself is figured. This fifty the number one hundred and fifty containeth three times, as though it were multiplied by the Trinity. Wherefore for this reason too we make out that this number of the Psalm is not unsuitable.8 2. Now in that some have believed that the Psalms are divided into five books, they have been led by the fact, that so often at the end of Psalms are the words, "so be it, so be it." But when I endeavoured to make out the principle of this division, I was not able; for neither are the five parts equal one to another, neither in quantity of contents, nor yet even in number of Psalms, so as for each to contain thirty. And if each book end with, " so be it, so be it," we may reasonably ask, why the fifth and last book hath not the same conclusion. We however, following the authority of canonical Scripture, where it is said, " For it is written in the book of Psalms,"9 know that there is but one book of Psalms. And I see indeed how this can be true, ■C] 8 [He adds: "For in the number of the fishes too which were caught in the nets which were let down after the Resurrection, by the adding of three to one hundred and fifty, we seem to have a kind of suggestion given us, into how many parts that number ought to be divided, namely, that it should contain three fifties. Though there is another account too of that number of fishes, one much more deep and pleasing, namely, that we arrive at that same number, by setting down seventeen in a column, and adding all the numbers from one to seventeen together. But in the number ten is signified the Law, in sevent Grace; for nought fulfilleth the Law save Love (Rom. v. 5) by the Holy Spirit,' who is set forth under the number sevtn." — C.J 9 Acts 1. 20.
Psalm CL.
and yet the other be true also, without contravening it. For it may be that there was some custom in Hebrew literature, whereby that is called one book which yet consists of more than one, just as of many churches one church consisted, and of many heavens one heaven,"...and one land of many lands. For it is our everyday habit to say, " the globe 2 of the earth," and " the globe of the lands." And when it is said, " It is written in the book of Psalms," though the customary way of speaking is such that he seem to have wished to suggest that there is but one book, yet to this it may be answered, that the words mean " in a book of the Psalms," that is, " in any one of those five books." And this is in common language so unprecedented, or at least so rare, that we are only convinced that the twelve Prophets made one book, because we read in like manner, " As it is written in the book of the Prophets." 3 There are some too who call all the canonical Scriptures together one book,4 because they agree in a very wondrous and divine unity...
3. Whichever then of these is understood, this book, in its parts of fifty Psalms each, gives an answer important and very worthy of consideration. For it seems to me not without significance, that the fiftieth is of penitence, the hundredth of mercy and judgment, the hundred and fiftieth of the praise of God in His saints. For thus do we advance to an everlasting life of happiness, first by condemning our own sins, then by living aright, that, having condemned our ill life, and lived a good life, we may attain to everlasting life. Our predestination is not wrought in ourselves, but in secret with Him, in His foreknowledge.5 But we are called by the preaching of repentance. We are justified in the calling of mercy and fear of judgment. He feareth not judgment, who hath previously attained salvation. Being called, we renounce the devil by repentance, that we may not continue under his yoke: being justified, we are healed by mercy, that we may not fear judgment: being glorified, we pass into everlasting life, where we praise God without end...The verse wherewith this Psalm concludeth is the voice of life everlasting.
4. " Praise the Lord in His saints," that is, in those whom He hath glorified: " praise Him in the firmament of His power" (ver. 1). " Praise Him in His deeds of strength;" or, as others have explained it, "in His deeds of power: praise Him according to the multitude of His greatness " (ver. 2). All these His saints are; as * Orbtm terra, and orbem terrarum. [But by orbit terra doei he mean " globe "T See p. 365, note 6, tupra. — C] 1 Acts vii. 42.
• Pi. xl. 8. [i.e. the Bible. In the Middle Age» called rather "the Holy Library." — C.)
the Apostle saith, " But we may be the righteousness of God in Him." 6 If then they be the righteousness of God, which He hath wrought in them, why are they not also the strength of Christ which He hath wrought in them, that they should rise again from the dead? For in Christ's resurrection, " strength " is especially set forth to us, for in His Passion was weakness, as the Apostle saith.7 And well doth it say, " the firmament of His power." For it is the " firmament of His power " that He " dieth no more, death hath no more dominion over Him." 8 Why should not they also be called "the works of" God's " strength," which He hath done in them: yea rather, they themselves are the works of His strength; just as it is said, " We are the righteousness of God in Him." For what more powerful than that He should reign for ever, with all His enemies put under His feet? Why should not they also be " the multitude of His greatness "? not that whereby He is great, but whereby He hath made them great, many as they are, that is, thousands of thousands. Just as righteousness too is understood in two ways, that whereby He is righteous, and that which He worketh in us, so as to make us His righteousness. These same saints are signified by all the musical instruments in succession, to praise God in. For what the Psalmist began with, saying, " Praise the Lord in His saints," that he carrieth out, signifying in various ways these same saints of His.
5. " Praise Him in the sound of the trumpet" (ver. 3): on account of the surpassing clearness of note of their praise. " Praise Him in the psaltery and harp." The psaltery praiseth God from things above, the harp praiseth God from things below; I mean, from things in heaven, and things in earth, as He who made heaven and earth. We have already in another Psalm,9 explained that the psaltery hath that board, whereon the series of strings rests that it may give a better sound, above, whereas the harp has it below. " Praise Him in the timbrel and choir" (ver. 4). The "timbrel" praiseth God when the flesh is now changed, so that there is in it no weakness of earthly corruption. For the timbrel is made of leather dried and strengthened. The " choir " praiseth God when society made peaceful praiseth Him. " Praise Him on the strings and organ." Both psaltery and harp, which have been mentioned above, have strings. But " organ " is a general name for all instruments of music, although usage has now obtained that those are specially called organ which are inflated with bellows: but I do not think that this kind is meant here.10 For Psalm CL] since organ is a Greek word, applied generally, as I have said, to all musical instruments, this instrument, to which bellows are applied, is called by the Greeks by another name: but it being called organ is rather a Latin and conversational usage. When then he saith, " on the strings and organ," he seemeth to me to have intended to signify some instrument which hath strings. For it is not psalteries and harps only that have strings: but, because in the psaltery and harp, on account of the sound from things below and things above, somewhat has been found which can be understood after this distinction, he hath suggested to us to seek some other meaning in the strings themselves: for they too are flesh, but flesh now set free from corruption. And to those, it may be, he added the organ, to signify that they sound not each separately, but sound together in most harmonious diversity, just as they are arranged in a musical instrument. For even then the saints of God will have their differences, accordant, not discordant, that is, agreeing, not disagreeing, just as sweetest harmony arises from sounds differing indeed, but not opposed to one another.
6. " Praise Him on the well-sounding cymbals, praise Him on cymbals of jubilation " (ver. 5). Cymbals touch one another in order to sound, and therefore are by some compared to our lips. But I think it better to understand that God is in a manner praised on the cymbal, when each is honoured by his neighbour, not by himself, and then honouring one another, they give praise to God. But lest any should understand such cymbals as sound without life, therefore I think he added, "on cymbals of jubilation." For "jubilation," that is, unspeakable praise, proceedeth not, save from life. Nor do I think that I should pass over what musicians say, that there are three kinds of sounds, by voice, by breath, by striking: by voice, uttered by throat and windpipe, when man singeth without any instrument; by breath, as by pipe, or anything of that sort: by striking, as by harp, or anything of that kind. None then of these kinds is omitted here: for there is voice in the choir, breath in the trumpet, striking in the harp, representing mind, spirit, body,' but by similitudes, not in the proper sense of the words. When then he proposed, " Praise God in His saints," to whom said he this, save to themselves? And in whom are they to praise God, save in themselves? For ye, saith he, are " His saints; " ye are " His strength," but that which He wrought in you; ye are " His mighty works, and the multitude of His greatness," which He hath wrought and set forth in you. Ye are " trumpet, psaltery, harp, timbrel, choir, strings, and organ, cymbals of jubilation sounding well," because sounding in harmony. All these are ye: let nought that is vile, nought that is transitory, nought that is ludicrous, be here thought of. And since to savour of the flesh is death, " let every spirit praise the Lord " (ver. 6).
PRAYER OF ST. AUGUSTIN.
Which he was wont to use after his Sermons and Lectures.
Turn we to the Lord God, the Father Almighty, and with pure hearts offer to Him, so far as our meanness can, great and true thanks, with all our hearts praying His exceeding kindness, that of His good pleasure He would deign to hear our prayers, that by His Power He would drive out the enemy from our deeds and thoughts, that He would increase our faith, guide our understandings, give us spiritual thoughts, and lead us to His bliss, through Jesus Christ His Son our Lord, who liveth and reigneth with Him, in the Unity of the Holy Spirit, one God, for ever and ever. Amen.
1 [The tripartite nature of man recognised. See A. N. F. vol. iii. P-474- — C.]