I shall learn them, their children also shall sit upon thy seat for evermore: " that is, they shall have such fruits, that their hope shall not deceive them, that they may come there where they hope to come. At present therefore they are as fathers, men of hope for the future; but when they have attained what they hope, they are children; because they have brought forth and produced in their works that which they gain. And this is preserved unto them for the future,3 because futurity * itself commonly signified! children.
13. Or if thou understand actual men to be meant by children, the words, " If thy children will keep My covenant and My testimonies that I shall teach them," may mean, " If thy children will keep My covenant and testimonies that I shall teach them, and their children also; " that is, if they too keep My covenant; so that here thou must make a slight pause, and then infer that " they shall sit upon thy seat for evermore; " that is, both thy children and their childien, but all if they keep My covenant. What then, if they keep it not? Hath the promise of God failed? No: but it is said and promised for this reason, that God foresaw: what, save that ' Ps. ex. 4.
3 Ih posterum.
* Postcrita*.
[Psalm CXXXII.
[Psalm CXXXII.
they would believe? But that no man should as it were threaten God's promises, and prefer to place in his own power the fulfilment of what God promised: for this reason he saith, " He made an oath: " whereby he showeth that it will without doubt take place. How then hath He said here, " If they will keep My covenant "? Glory not in the promises, and leave out thy failing to keep the covenant. Then wilt thou be the son of David, if thou shalt keep the covenant; but if thou dost not keep it, thou wilt not be David's son. God promised to the sons of David. Say not, I am David's son if thou degenerate. If the Jews, who were born of this very stock, say not this (nay, they say it, but they are under a delusion. For the Lord saith openly, " If ye were Abraham's children, ye would do the works of Abraham." • He thereby denied them to be children, because they did not the works), how do we call ourselves David's children, who are not of his race according to the flesh? It follows then that we are not children, save by imitating his faith, save by worshipping God, as he worshipped. If therefore what thou hopest not through descent, thou wilt not endeavour to obtain by works; how shall the sitting upon David's seat be fulfilled in thee? And if it shall not be fulfilled in thee, thinkest thou that it shall not be fulfilled at all? And how hath He found it in the woodland tracts? and how did His feet stand? Whatsoever then thou mayest be, that house will stand.
14. " For the Lord hath chosen Sion to be an habitation for Himself" (ver. 13). Sion is the Church Herself; She is also that Jerusalem unto whose peace we are running, who is in pilgrimage not in the Angels, but in us, who in her better part waiteth for the part that will' return; whence letters have come unto us, which are every day read. This city is that very Sion, whom the Lord hath chosen.
15. ■" This shall be My rest forever" (ver. 14). These are the words of God. " My rest: " I rest there. How greatly doth God love us, brethren, since, because we rest, He saith that He also resteth! For He is not sometimes Himself disturbed, nor doth He rest as we do; but He saith that He resteth there, because we shall have rest in Him. " Here will I dwell: for I have a delight therein."
1 6. "I will bless her widow with blessings, and will satisfy her poor with bread " (ver. 15). Every soul that is aware that it is bereft of all help, save of Gdd alone, is widowed. For how doth the Apostle describe a widow? " She that is a widow indeed and desolate, trusteth in God." 2 He was speaking of those whom we all call Widows in the Church. He saith, "She that liveth in pleasure, is dead while she liveth; " and he numbereth her not among the widows. But in describing true widows, what saith he? " She that is a widow indeed and desolate, trusteth in God, and continueth in supplications and prayers night and day." Here he addeth, " but she that iiveth in pleasure, is dead while she liveth." What then makes a widow? That she hath no aid from any other source, save from God alone. They that have husbands, take pride in the protection of their husbands: widows seem desolate, and their aid is a stronger one. The whole Church therefore is one widow, whether in men or in women, in married men or married women, in young men or in old, or in virgins: the whole Church is one widow, desolate in this world, if she feel this, if she is aware of her widowhood: for then is help at hand for her. Do ye not recognise this widow in the Gospel, my brethren, when the Lord declared " that men ought always to pray and not to faint "? "There was in a city a judge," He said, " which feared not God, neither regarded man. And there was a widow in that city; and she came I unto him day by day, saying, Avenge me of mine I adversary." The widow, by daily importunity, I prevailed with him: for the judge said within! himself, "Though I fear not God, neither regard! man, yet because this woman troubleth me, I I will avenge her." 3 If the wicked judge heard j the widow, that he might not be molested; i heareth not God His Church, whom He exhorteth! to pray?
1 7. Also, " I will satisfy her poor with bread; " j what meaneth this, brethren? Let us be poor, I and we shall then be satisfied. Many who trust in the world, and are proud, are Christians; they worship Christ, but are not satisfied; for they have been satisfied, and abound in their pride. Of such it is said, " Our soul is filled with the scornful reproof of the wealthy, and with the despitefulness of the proud: " 4 these have abundance, and therefore eat, but are not satisfied. And what is said of them in the Psalm? " All such as be fat upon the earth have eaten and worshipped." 5 They worship Christ, they venerate Christ, they pray unto Christ; but they are not satisfied with His wisdom and righteousness. Wherefore? Because they are not poor. For the poor, that is the humble in heart, the more they hunger, the more they eat; and the more empty they are of the world, the more hungry they are. He who- is full refuseth whatsoever thou wilt give him, because he is full. Give me one who hungereth; give me one of whom it is said, " Blessed are they that hunger and thirst after righteousness, for they shall be filled: " 5 1 John viii. 39.
5 Ps. xxii. 29.
Psalm CXXXII.]
and these will be the poor of whom he hath just said, " And will satisfy her poor with bread." For in the very Psalm where it is said, " All such as be fat upon the earth have eaten and worshipped; " this is said of the poor also, and exactly in the same manner as in this Psalm, "The poor shall eat, and be satisfied: they that seek after the Lord shall praise Him." ' Where it is said, "All such as be fat upon earth have eaten and worshipped: " it is said, " the poor shall eat, and be satisfied." Why, when the. rich are said to have worshipped, are they not said to be satisfied; yet when the poor are mentioned, they are said to be satisfied? And whence are they satisfied? What is the nature, brethren, of this satisfying? God Himself is their bread. The bread came down upon the earth, that He might become milk unto us; and said to His own, " I am the Living Bread which came down from heaven." 2 Hence these words in the Psalm, " The poor shall eat, and be satisfied." From what source shall they be satisfied? Hear what followeth: " And they that seek after the Lord shall praise Him."
18. Be ye therefore poor, be ye among the members of that widow, let your help be solely in God alone. Money is nought; not thence will ye have aid. Many have been cast headlong down for money's sake, many have perished on account of money; many for the sake of their riches have been marked out by plunderers; they would have been safe, had they not had what made men hunt for them. Many have presumed in their more powerful friends: they in whom they presumed have fallen, and have involved in their ruin those who trusted in them. Look back upon the instances to be seen in the human race. Is it anything singular that I am telling you? We speak these things not only from these Scriptures; read them in the whole world. Take heed that ye presume not in money, in a friend, in the honour and the boasting of the world. Take away all these things: but if thou hast them, thank God if thou despisest them. But if thou art puffed up by them; think not when thou wilt be the prey of men; already art thou the Devil's prey. But if thou hast not trusted in these things, thou wilt be among the members of that widow, who is the Church, of whom it is said, " I will bless her widow with blessings; " thou wilt also be poor, and one of those of whom it is said, " And will satisfy her poor with bread."
19. Sometimes, however, and we must not pass over this without mention, thou findest a poor man proud, and a rich man humble: we daily endure such persons. Thou hearest a poor man groaning beneath a rich man, and when the more powerful rich man presseth upon him, then Ps. xxii. 29, 26.
2 John yi. 51.
thou seest him humble: sometimes not even then, but even then proud; whence thou seest what he would have been, had he any property. God's poor one is therefore poor in spirit, not in his purse. Sometimes a man goeth forth having a full house, rich lands, many estates, much gold and silver; he knoweth that he must not trust in these, he humbleth himself before God, he doth good with them; thus his heart is raised unto God, so that he is aware that not only do riches themselves profit him nothing, but that they even impede his feet, save He rule them, and aid them: and he is counted among the poor who are satisfied with bread. Thou findest another a proud beggar, or not proud only because he hath nothing, nevertheless seeking whereby he may be puffed up. God doth not heed the means a man hath, but the wish he hath, and judgeth him according to his wish for temporal blessings, not according to the means which it is not his lot to have. Whence the Apostle saith of the rich, " Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy." What therefore should they do with their riches? He goeth on to say: " That they be rich in good works, ready to distribute, willing to communicate." And see that they are poor in this world: " Laying up in store for themselves," he addeth, " a good foundation against the time to come, that they may lay hold on eternal life."3 When they have laid hold of eternal life, then will they be rich; but since they have it not as yet, they should know that they are poor. Thus it is that God counteth among His poor all the humble in heart, who are established in that twofold charity,4 whatever they may have in this world — among His poor, whom He satisfieth with bread.
20. " I will clothe her priests with salvation, and her saints shall rejoice and sing " (ver. 16). We are now at the end of the Psalm; attend for a short space, Beloved. " I will clothe her priests with salvation, and her saints shall rejoice and sing." Who is our salvation, save our Christ? What meaneth, therefore, " I will clothe her priests with salvation "? " As many of you as have been baptized into Christ, have put on Christ." 5 " And her saints shall rejoice and sing." Whence shall they rejoice and sing? Because they have been clothed with salvation: not in themselves. For they have become^ light, but in the Lord; for they were darkness before.5 Therefore he hath added, " There will I raise up the horn of David" (ver. 17): this will be David's height, that trust be put in Christ. For horn signifieth height: and what sort of height?
* Matt. xxii. 37-39. » Gal. iii. 27.
[Psalm CXXXIII.
Not carnal. Therefore, while all the bones are wrapped up in flesh, the horn goeth beyond the flesh. Spiritual altitude is a horn. But what is spiritual loftiness, save to trust in Christ? not to say, It is my work, I baptize; ' but, " He it is who baptizeth." ' There is the horn of David: and that ye may know that there is the horn of David, heed what followeth: " I have ordained a lantern for mine Anointed." What is a lantern? Ye already know the Lord's words concerning John: " He was a burning and a shining light."3 And what saith John? " He it is who baptizeth." Herein therefore shall the saints rejoice, herein the priests shall rejoice: because all that is good in themselves, is not of themselves, but of Him who hath the power of baptizing. Fearlessly therefore doth every one who hath received baptism come unto His temple; because it is not man's, but His who made the horn of David to flourish.
21. "Upon Him shall My sanctification flourish" (ver. 18). Upon whom? Upon Mine Anointed. For when He saith, " Mine anointed," it is the voice of the Father, who saith, " I will bless her widow with blessings, and will satisfy her poor with bread. I will clothe her priests with salvation, and her saints shall rejoice and sing." He who saith, " There will I raise up the horn of David," is God. He Himself saith, " I have ordained a lantern for Mine Anointed," because Christ is both ours and the Father's: He is our Christ, when> He saveth us and ruleth us, as He is also our Lord: He is the Son of the Father, but both our Christ and the Father's. For if He were not the Father's Christ, it would not be said above, " For Thy servant David's sake, turn not Thou away the presence of Thine Anointed." " Upon Him shall My sanctification flourish." It flourisheth upon Christ. Let none of men assume this to himself, that he himself sanctifieth: otherwise it will not be true, " Upon Him shall My sanctification flourish." The glory of sanctification shall flourish. The sanctification of Christ therefore in Christ Himself, is the power of the sanctification of God in Christ. In that he saith, " shall flourish," he refers to His glory: for when trees flourish, then are they beautiful. Sanctification therefore is in Baptism: thence it flourisheth, and is brightened. Why hath the world yielded to this beauty?
Because it flourisheth in Christ; for, put it in man's power, and how doth it then flourish? since " all flesh in grass, and all the goodliness thereof as the flower of the grass."
PSALM CXXXIII/ i. This is a short Psalm, but one well known and quoted. " Behold, how good and how 4 Lat. CXXXII. A public discourse, in which he defends the Monks agauut the Donatists.
pleasant is it, that brethren should dwell together in unity " (ver. i). So sweet is that sound, that even they who know not the Psalter, sing that verse...
2. For these same words of the Psalter, this sweet sound, that honeyed melody, as well of the mind as of the hymn, did even beget the Monasteries. By this sound were stirred up the brethren who longed to dwell together. This verse was their trumpet. It sounded through the whole earth, and they who had been divided, were gathered together. The summons of God, the summons of the Holy Spirit, the summons of the Prophets, were not heard in Judah, yet were heard through the whole world. They were deaf to that sound, amid whom it was sung; they were found with their ears open, of whom it was said, " They shall see him, who were not told of him; they shall understand who heard not."5 Yet, most beloved, if we reflect, the very blessing hath sprung from that wall6 of circumcision. For have all the Jews perished? and whence were the Apostles, the sons of the Prophets, the sons of the exiles?' He speaks as to them who know. Whence those five hundred, who saw the Lord after His resurrection, whom the Apostle Paul commemorates?8 Whence those hundred and twenty,9 who were together in one place after the resurrection of the Lord, and His ascension into heaven, on whom when gathered into one place the Holy Spirit descended on the day of Pentecost, sent down from heaven, sent, even as He was promised? '° All were from thence, and they first dwelt together in unity; who sold all they had, and laid the price of their goods at the Apostles' feet, as is read in the Acts of the Apostles." And distribution was made to each one as he had need,'2 and none called anything his own, but they had all things common. And what is "together in unity"? They had, he says, one mind and one heart God-wards.'3 So they were the first who heard, Behold how good and how pleasant is it, that brethren dwell together. They were the first to hear, but heard it not alone...
3. From the words of this Psalm was taken the name of Monks, that no one may reproach you who are Catholics by reason of the name. When you with justice reproach heretics by reason of the Circelliones,'4 that they may be s Isa. lxv. 1.
6 Alluding to the two wall*, Jewish and Gentile, meeting in the corner. See on Ps. lix. § 5, p. 243, and on Ps. xcv. § 6, p. 468.
7 Ps. exxvii. 4. Excussi, a literal translation of the Greek LXX. €<ct«tii"iym«i'Oi. This translation of the ambiguous Hebrew root 1J,*3 which means to shake out, or expel, and ~>y 1 a young man, is preferred by the LXX. to the "young men " of our version. St. Augustin's interpretation see on Ps. exxvii. § 7, p. 608.
t* Acts iv. 39.
t* The Circumcelliones were a wandering kind of Anchorites, who lived under no rule, and were guilty of various irregularities, and who tsalm cxxxiii.i saved by shame, they reproach you on the score of the Monks...4. Moreover, beloved, there are they who are false Monks, and we know men of this kind; but the pious brotherhood is not annulled, because of them who profess to be what they are not. There are false Monks, as there are false men among the Clergy, and among the faithful.'...
5. Since the Psalm says, "Behold, how good and how pleasant is it, that brethren should dwell together in one," why then should we not call Monks so? for Monos * is one. Not one in any manner, for a man in a crowd is one, but though he can be called one along with others, he cannot be Monos, that is, alone, for Monos means " one alone." They then who thus live together as to make one man, so that they really possess what is written, " one mind and one heart," 3 many bodies, but not many minds; many bodies, but not many hearts; can rightly be called Monos, that is, one alone.4...
6. Let the Psalm tell us what they are like. " As the ointment on the head, which descended to the beard, to Aaron's beard, which descended to the fringe of his garment" (ver. 2). What was Aaron? A priest. Who is a priest, except that one Priest, who entered into the Holy of Holies? Who is that priest, save Him, who was at once Victim and Priest? save Him who when he found nothing clean in the world to offer, offered Himself? The ointment is on his head, because Christ is one whole with the Church, but the ointment comes from the head. Our Head is Christ crucified and buried; He rose again, and ascended into heaven; and the Holy Spirit came from the head. Whither? To the beard. The beard signifies the courageous; the beard distinguishes the grown men, the earnest, the active, the vigorous. So that when we describe such, we say, he is a bearded man. Thus that ointment descended first upon the Apostles, descended upon those who bore the first assaults of the world, and therefore the Holy Spirit descended on them. For they who first began to dwell together in unity, suffered persecution, but because the ointment descended were censured by the forty-second Canon of the Council of Trullo. Confer also Papias: St. Jerome, Efi. 22, § 34; Hunneric's Edict. Vict. Vitens. lib. 3. A number of these, in Africa, took up the cause of Donatus in a fanatical manner, and perpetrated various acts of violence under pretence of religion, robbing and beating whom they would, sending threatening notices, etc., and sometimes seeking death, or even committing suicide under the name of Martyrdom. See on Ps. xi. p. 42, note 4, on Ps. lv. p. 218, note t, on Fs. xcvi. p. 473, note 3, and S. Oplatus. b. iii. c. iv. p. 50, where a historical account is given. Ducange refers to St. Augustin, Efi. 48, 50, 61, 68; Contra Parmenian, b. i. cap. 11; Contra Crescon. b. iii. c. 42, 47: Collat. Cart/tag. 3, cap. 174, 281; Possidius, Life of St. Aug-ttttH, c. to, it; Auctor l>rtzdt..tinati, b. i. haeres 69, etc. Also Cod. Theod. Cen. 52, De Nojret/cis, but doubtfully as to its application. (See Gibbon, D. and F. cap. xxi. note 1S7, ed. Milman. — C.]
* [The institution has perished even in many parts of unreformed Europe, only because of the intolerable evils of their corrupt and degenerate condition. — C.J to the beard, they suffered, but were not conquered...7. " As the dew of Hermon, which fell upon the hills of Sion " (ver. 3). He would have it understood, my brethren, that it is of God's grace that brethren dwell together in unity...
8. But ye should know what Hermon is. It is a mountain far distant from Jerusalem, that is, from Sion. And so it is strange that he says thus: As the dew of Hermon, which fell upon the mountains of Sion, since mount Hermon is far distant from Jerusalem, for it is said to be over Jordan. Let us then seek out some interpretation of Hermon. The word is Hebrew, and we learn its meaning from them who know that language. Hermon is said to mean, a light set on a high place. For from Christ comes the dew. No light is set on a high place, save Christ. How is He set on high? First on the cross, afterwards in heaven. Set on high on the cross when He was humbled; humbled, but His humiliation could not but be high. The ministry of man grew less and less, as was signified in John; the ministry of God in our Lord Jesus Christ increased, as was shown at their birth. The former was born, as the tradition of the Church shows, on the 24th of June, when the days begin to shorten. The Lord was born on the 25th of December, when the days begin to lengthen. Here John himself confessing, " He must increase, but I must decrease." 5 And the passion of each shows this. The Lord was exalted on the cross; John was diminished by beheading. Thus the light set on high is Christ, whence is the dew of Hermon...But if he have the dew of Hermon, which fell on the hill of Sion, he is quiet, peaceable, humble, submissive, pouring forth prayer in place of murmuring.
For murmurers are admirably described in a certain passage of the Scriptures, " The heart of a fool is as the wheel of a cart." 6 What is the meaning of " the heart of a fool is as the wheel of a cart"? It carries hay, and creaks. The wheel of a cart cannot cease from creaking. Thus there are many brethren, who do not dwell to: gether, save in the body. But who are they who dwell together? They of whom it is said, " And they had one mind and one heart towards God." J 9. " Because there the Lord commanded blessing." Where did He command it? Among the brethren who dwell together. There He enjoined blessing, there they who dwell with one heart bless God. For thou blessest not God in division of heart...Art thou straitened on earth? Depart, have thy habitation in heaven. How shall I, a man clothed in flesh, enslaved to the flesh, thou wilt say, have my habitation in heaven. First go in heart, whither thou wouldest 5 John iii. 30.
6 Ecclus. xxxiii. 5.
I Psalm CXXXV.
follow in the body. Do not hear, " Lift up your hearts," with a deaf ear. Keep thy heart lifted up, and no one will straiten thee in heaven.
psalm cxxxrw i. "Behold, now, bless ye the Lord, all ye servants of the Lord " (ver. I ), " who stand in the house of the Lord, in the courts of the house of our God " (ver. 2). Why has he added, " in the courts "? Courts mean the wider spaces of a house. He who stands in the courts is not straitened, is not confined, in some fashion is enlarged. Remain in this enlargement, and thou canst love thy enemy, because thou lovest not things in which an enemy could straiten thee. How canst thou be understood to stand in the courts? Stand in charity, and thou standest in the courts. Breadth lies in charity, straitness in hatred.
2. " Lift up your hands by night in the sanctuary, and bless the Lord" (ver. 2). It is easy to bless by day. What is " by day "? In prosperity. For night is a sad thing, day a cheerful. When it is well with thee, thou dost bless the Lord. Thy son was sick, and he is made whole, thou dost bless the Lord. Thy son was sick, perchance thou hast sought an astrologer, a soothsayer, perchance a curse against the Lord has come, not from thy tongue, but from thy deeds, from thy deeds and thy life. Boast not, because thou blessest with thy tongue, if thou cursest with thy life. Wherefore bless ye the Lord. When? By night. When did Job bless? When it was a sad night. All was taken away which he possessed; the children for whom his goods were stored were taken away. How sad was his night! Let us however see whether he blesseth not in the night. " The Lord gave, the Lord hath taken away; it is as the Lord willed; blessed be the name of the Lord." 2 And black was the night...3. "The Lord out of Zion bless thee, who made heaven and earth" (ver. 3). He exhorts many to bless, and Himself blesseth one, because He maketh one out of many, since " it is good and pleasant for brethren to dwell together in one." 3 It is a plural number, brethren, and yet singular, to dwell together in one. Let none of you say, It cometh not to me. Knowest thou of whom he speaks, " the Lord bless thee out of Zion." He blessed one. Be one,4 and the blessing cometh to thee.
PSALM CXXXV.5 PSALM CXXXV.5 1. Very pleasant ought it be to us, and we should rejoice because it is pleasant, to which this Psalm exhorteth us. For it says, " Praise the name of the Lord" (ver. 1). And it forthwith appends the reason, why it is just to praise the name of the Lord. " Praise the Lord, ye servants." What more just? what more worthy? what more thankful?...For if He teaches His own servants who have deserved well of Him, the preachers of His Word, the rulers of His Church, the worshippers of His name, the obeyers of His command, that in their own conscience they should possess the sweetness of their life, lest they be corrupted by the praise or disheartened by the reproach of men; how much the more is He above all, the unchangeable One, who teacheth these things, neither the greater if thou praisest, or the less if thou reproachest...For ye will do nothing out of place, by praising your Lord, as servants. And if ye were to be for ever only servants, ye ought to praise the Lord; how much more ought ye servants to praise the Lord, that ye may hereafter gain the privilege of sons?
2...Therefore, ""Ye who stand in the house of the Lord, in the courts of the house of our God, praise the Lord" (ver. 2). Be thankful; ye were without, and ye stand within. Since then ye stand, is it a small thing for you to think where He should be praised, who raised you when you were cast down, and caused you to stand in His house, to know Him, and to praise Him? Is it a small boon, that we stand in the house of the Lord?...If one thinks of this, and is not unthankful, he will utterly despise himself in comparison with the love of his Lord, who hath done so great things for him. And since he hath nothing wherewith to repay God for so great benefits, what remains for him but to give Him thanks, not to repay Him? It belongs to the very act of thanksgiving, to " receive the cup of the Lord, and to call upon His name."6 For what can the servant repay the Lord for all that He hath given him?7 3. What reason shall I give why you should praise Him? " Because the Lord is good " (ver. 3). Briefly in one word is here explained the praise of the Lord our God. " The Lord is good; " good, not in the same manner as the things which He here made are good. For God made all things very good; 8 not only good, but also very good. He made the sky and earth, and all things which are in them good, and He made them very good. If He made all these things good, of what sort is He who made them?...
4. How far can we speak of His goodness? Who can conceive in his heart, or apprehend how good the Lord is? Let us however return to ourselves, and in us recognise Him, and praise » Lat. CXXXIII. ' Job i. at > Lat. CXXX1V. A discount to the people.
* P«. cxvL 13.
7 Ps. cxvi. 12.
8 Gen. i. 31.
Tsalm cxxxv.]