Psalm 149

1. Let us praise the Lord both in voice, and in understanding, and in good works; and, as this Psalm exhorteth, let us sing unto Him a new song. For thus it beginneth: Sing ye to the Lord a new song. The old man hath an old song, the new man a new song. The Old Testament is an 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 ofd. 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 bora; for, In the beginning was the Word9 and the Word was with God9 and the Word was God: the Same was in thel'&0' 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 old among all mine enemies. Man grew old by sin; he is renewed by grace. All then who are renewed in Christ, 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 stones. Where is this? Not in one place, but throughout the whole 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 de^ds declare 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 it, save God. The time came: He severed them, and so made manifest to men what God alone had known before. For the fruit is not shewn, save in deeds, Wherefore it is said, by their fruits ye shall know them. For the Lord said it 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 is an old one, let us sing a new song. We have already said, brethren, that all the earth singeth a new song. He who singeth not with the whole earth a new song, let him sing what he will, let his tongue sound forth Halleluia, let him utter it all day and all night, my ears are not so much bent to hear the voice of the singer, but I seek the deeds of the actor. For I ask, and say, * What is it that thou singest?' He answereth, ' Halleluia.' What is, 4 Halleluia?' 6 Praise ye the Lord.' Come, let us praise the Lord together. If thou praisest the Lord, and I praise the Lord, why are we at variance? Charity praiseth the Lord, discord blasphemeth the Lord. not sung by Schismatics.

3. And now would ye know where ye may sing a new 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 appertained. 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 is, this world, as the Lord Himself explained, when He said of the sower, A man sowed ^rootf seed in his field, and the enemy came and sowed tares over it; 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 I 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 of the tares. And He expoundeth it 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 it according to His will.' If the Lord expounded the parable of the prophets, when He by them spake what they said, who would dare to say that He Christians the true Israel, ought not to expound it as He does: much more, when He Himself expounded what He Himself set forth, who shall dare to contradict a manifest truth? Our Lord then, expounding 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 it, in one part wheat, in another tares? The field of the Lord is the world, not Africa. It is not with the Lord's field, as it is without these fields of ours, where Getulia bears sixty or an hundred fold, Numidia only ten fold: every where fruit is 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 is the Catholic Church. The Church of the saints is not the Church of heretics. The Church of the saints is that which God first prefigured before it was seen, and then set forth that it might be seen. The Church of the saints was heretofore in writings, now it is in nations: the Church of the saints was heretofore only read of, now m it is both read of and seen. When it was only read of, it was believed; now it is seen, and is spoken against. His praise is in the Church of the saints.

4. Let Israel rejoice in Him Who made him. What is, Israel? ( Seeing God:' for this is the meaning of the name Israel. He who seeth God, rejoiceth in Him by Whom he was made. What is it then, brethren? we have said that we belong to the Church of the saints: do we already see God? and how are we Israel, if we see not?" There is one kind of sight belonging to this present time; there will be another belonging to the time hereafter: the sight which now is, is by faith; the sight which is to be will be in reality. If we believe, we see; if we love, we see: see 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 dwelleth not there, neither doth God; but if love dwell 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 Arius, not in Donatus, not in Caecilian, not in Projjulian, not in Augustiu. 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 Him for your own good, not for His good; for if ye do not love Him, it is to your own hurt, not to His. For God will not the less possess His Godhead, because man hath not 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. flow made He us? All things were made by Him, and without Hint was not any thing made. How became He one of us?3' The Word was made Jlesh9 and dwelt among us. This 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 is 2 our mother. She it is that hath given us birth, she is the qh1# 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 theLnke2, 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 wings, let them lay hold on the two wings of love. What are the two wings of love? The love of God, and 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 himy and by their King. Israel that I have spoken of is the same as the sons of Sion, Hinf 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 is, Anointing. Kings and Priests used to be anointed: He was anointed as both King and Priest. As King, He fought for us, as Priest H[e 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 is He our King. But whereby is 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 a clean victim? What victim? what clean thing can a sinner offer? O unrighteous, O sinful man, whatever thou offerest is unclean, and somewhat that is 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 a clean sacrifice. But thou art a sinner, thou art ungodly, thou hast a defiled conscience. Thou wilt perchance be able to offer somewhat clean, when thou hast been cleansed; but that thou mayest be cleansed, somewhat must be offered for thee. What then wilt thou offer for thyself that thou mayest be cleansed? When thou hast been cleansed, thou wrilt be able to offer what is clean. Let then the Priest that is clean offer Himself, and cleanse thee. This is what Christ did. He found in man nothing clean for Him to offer for man: He offered Himself as a clean Victim. Happy Victim, true 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? In the womb of the 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. ^et them praise His Name in chorus. What meaneth 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?, the Name of the Iord. Let them praise His Name in3' 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 with the voice. So too do thou, whensoever thou singest ' Halleluia,' deal forth thy bread to the hungry, the naked, take in the stranger: then doth not only voice sound, but thy hand soundeth in harmony with it, thy deeds agree with thy words. Thou hast taken to an instrument, and thy fingers agree with thy tongue. must we keep back the mystical meaning of the timbrel psaltery. On the timbrel leather is stretched, on the gut is stretched; on either instrument the flesh is How well did he sing a psalm on timbrel and who said, the world is crucified unto me, and Gal. unto the world? This psaltery or timbrel He wishes thee 14# take up, Who loveth a new song, Who teacheth thee, to thee, Whosoever willeth to be My disciple, let him Mat.i6, deny himself, and take up his cross, and follow Me. Let 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, what said he? Forgetting those things which are behind, and stretching forth unto those things which are before, I press toward the mark for the prize of the high calling. He stretched himself: Christ touched him; and the sweetness 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, ' 1 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 conqueror. 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 somewhat 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 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. And yet, my brethren, Christ thus reproacheth His people, and saith, ' 1 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, awrfMat25, 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 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

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: 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 beds. What is, in their beds? In their hearts. Hear the Apostle Paul exulting in his bed: 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, 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 therein. 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? 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. Wherefo|p 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 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. 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 swords1 sharpened on both sides in their hands. That is called a sword (framea) which is commonly called 6 spata.' For there are swords sharpened only on one side, Which are called 6 machaerae.' But these 6 frameae' are also called 1 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 tho saints. The Word of the Lord then is a two-edged sword. 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. not this the sword whereof the Lord said, / am not come 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 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 f 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 everlasting, 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, wife, 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, fulfilling those of this life. For therefore also are they called two Testaments. What then were the swords sharpened on both sides in their hands f Have the two Testaments to do with the swords sharpened on both sides? The Old Testament 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 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, (lest perhaps some one should say, c How is the Word a sword sharpened on both sides, and yet in their hands?') if the Word, I say, 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 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: obsejye 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. How, thou wilt say, are the Pagans slain? How, save when they become Christians? I seek a Pagan: I find him not, he is a Christian: the Pagan then is dead. For if they be not slain, how came it to be said to Peter, slay and eat? Whence was Saul the persecutor slain, and Paul the preacher raised up? I seek Saul the persecutor, and I find him not: he is slain. Wherewith? With the sword twice sharpened. But because he was slain in himself and quickened again in Christ, therefore he is bold to say, so then it is no longer / that live, but Christ liveth in me. As was done to him, so has been done through him. For when made a preacher, he also had put into his hand the sword twice sharpened, to do vengeance on the nations. 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: God hath given it to you according to your measure. ' What kind of man art thou, who worshippest idols?' Say to thy friend, if yet thou hast one left to whom to say it, c 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; if thou blushest to worship the Workman, blushest thou not to worship what the Workman hath wrought?' 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. Swords twice sharpened are in their hands, to do vengeance on the nations^ reproofs among the peoples,

13. That they may bind their kings in fetters, and their nobles in bonds of iron. To execute upon them the judgment written. We have easily explained how by the sword they fall that they may rise, are severed that they may be gathered, wounded that they may be made whole, die that they may live: but what shall we do now? how are we to explain, to bind their kings in fetters? The kings of the Gentiles are to be bound in fetters, and their nobles in fetters, and that of iron. Give me your attention, that ye may recognise what ye already know. For these verses which we are beginning to explain are obscure, but what I am about to say upon them is not new. It is already known to you: ye have need now not to learn, but to remember. For for this purpose God willed to set down some of His verses obscurely, not that any thing 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 fetters 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,) 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. For thus saith the Apostle: For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called; but God hath chosen the foolish things of the world, and the weak things of the world, to confound the strong, and the ignoble and mean things hath God chosen, and things which are not, like as things which are, that the things which are may be brought to nought. Christ, Who is God, came to benefit all, but He chose to benefit the emperor by meaus of the fisherman, not the fisherman by means of the emperor: and He chose those things which were of no weight in the world. Them He filled with His Spirit, to them He gave swords twice sharpened. He commanded them 6 to spread the Gospel, and to go throughout the whole world.' The world roared, the lion lifted himself up against the Lamb, but the Lamb was found stronger than the lion. The lion was conquered in his rage, the Lamb conquered in His suffering. The hearts of men were turned to fear Christ; kings and nobles began to be moved by miracles, to be troubled at the fulfilment of prophecy, to see the whole race of mankind hurrying together to one Name. And what should they do? Many chose to become ignoble, they gave up their house, they distributed their goods to the poor, they hastened on to perfection. For to such an one when imperfect 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 shall have treasure in heaven. 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, the fetters of the Word of God.

14. 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 mst now the Apostle John, There is no fear in love, out perfect love casteth out fear, because fear hath torment. 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. The beginning then is bonds of iron, the end a collar of10, gold. #For it is said of wisdom, a collar of gold around neck. She would not put on thee a collar of gold, unless first she had bound thee in bonds of iron. Thou beginnest with fear, thou attainest at last to wisdom. How many are there, who are unwilling to do evil because they fear hell, because they fear torment. As yet they love not righteousness. If they were promised impunity, and it were said to them, i Do what ye will without fear, ye shall not be punished for it,' they would let loose their lust, to run on into all that is most vile. And especially so, my brethren, specially kings and nobles, to whom it is not easily said, What hast thou done? For the poor man, though he fear not God, yet because he hath no strength, nought to rely on, lest when he proceed to act he be hurried to punishment, ceaseth through fear of man, though not of God. But the powerful of the world, kings and nobles, if they fear not God, what shall they fear? But the Word is preached to them, and they' are smitten with the sword twice sharpened. It is said to them, that there is One Who setteth some on His right hand, others on His left, that He may say to those who are on the left, Go ye into everlasting fire, that is prepared for the devil and his angels. As yet they love not righteousness, but they fear punishment, and fearing punishment, they have already received fetters, and are being disciplined in bonds of iron. 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. ' His slippery feet were already beginning to slide; they are held with fetters; he hath bonds of iron, he feareth God. It is said to him, * God will condemn thee if thou doest it: He is a Judge above all, He heareth the groanings of thy wife; thou wilt be held guilty in His sight.' On one side lust allureth, on the other fear deterreth. He would jgo on to consent to an evil desire, were it not that bonds of iron held him back. Now further, if he were to say, c I desire now to be continent, 1 would have no wife,' this is impossible. What if thou wishest, and she be unwilling? Should she by thy continence be made to commit fornication? If she marry another while thou art alive, she shall be an adulteress. God willeth not to purchase such a gain by such a loss. Pay that which is due: though thou exactest not what is thy due, yet pay. God will reckon it unto thee for perfect sanctification, if thou exactest not what she owes to thee, and yet payest what is due to her. Thou fearest; thou doest it not; thy bonds are shaken. Hear that thou art bound with bonds of iron: Art thou bound unto a wife, seek not to be freed. It is a hard bond, it is of iron. For when the Lord saith this, He sheweth that it is a bond of iron. 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 jyxong 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 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. 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. The mystical number of the Psalms.

15. 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. An J he hath concluded thus, this glory have all His saints. Throughout the whole world, throughout entire nations, this the stints 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.