No More Learning

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 to the beard, they suffered, but were not conquered. For the sufferings of the head whence the ointment descended, had preceded theirs. With such an example going before who could vanquish that beard
8. Of that beard was St. Stephen. This what not to be conquered that our love be not conquered by enemies. They who persecuted the saints, thought they had vanquished them. The one slew, the other were slain the one killed, the other were killed. Who would not think the one victors, the other vanquished But because their charity was not conquered, the ointment descended on the beard. Consider Stephen. His love burned within him, burned against them when they heard him, prayed for them
when they stoned him. For what says he, when they heard
him Ye stiff-necked and imcircu incised in heart and ears, Acts ye ever resist the Holy Spirit. Behold the beard Did he51- flatter them at all fear them at all They, when they heard the words, which were said against them -- for Stephen seemed in a manner to rage against them; he raged in word,
but loved in heart, nor was his charity overcome --they,
say, hating the word, flying like darkness from the light, began
to run for stones, and to stone Stephen. As the words of
Stephen had stoned them, so afterwards their stones did Stephen. When should Stephen have been rather angry, when he was stoned, or when he was heard? Behold, he became gentle when he was stoned, and raged when he was
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118 the Spirit the ointment.
Psalm heard. Why raged he when he was heard ? Because he CxxxJU' would convert them, by whom he was heard. His love was not overcome, when the stones fell on him, because the
ointment from the head had descended to the beard ; and he
Matt. 8, had heard from the Head Himself, Love your enemies, and
4i' pray for those who persecute you. He had heard from the
Luke23, Head Himself as He hung on the Cross, and said, Father,
34'
forgive them, for they know not what they do. And in this wise the ointment descended from the head upon the beard; for that he, when he was stoned, kneeled down and said,
Acts 5, Lord, lay not this sin to their charge.
9. So they were as a beard. For many of them were brave,
and endured many persecutions. Yet if the ointment had not descended below the beard, we should have had no mo nasteries. But since it descended to the edge of his garment, (as he says, which descended to the edge of his garment? ) the Church followed, and begat monasteries from the garment
of the Lord. For the sacerdotal garment denotes the
Church. This is the garment, of which the Apostle speaks, Eph. 5, That LLe might present to Himself a glorious Church, having
neither spot nor wrinkle. It is cleansed, so it has no spot; it is spread out, so it has no wrinkle. Where does the fuller spread but on the cross Every day we see garments as were crucified by fullers; crucified, that they may have no wrinkle. What then the edge of the garment My brethren, what are we to understand by the edge of the garment The edge the extremity of the garment. What are we to understand by the extremity of the garment Is that at the end of time the Church shall have brethren dwelling together in unity Or can we understand by the edge perfection, because the garment
perfected at the edge, and they are perfect who know how to dwell together in unity They are perfect who fulfil the law. And how the law of Christ fulfilled by them who dwell as brethren together in one Hear the Apostle.
Gal. 6,2. Bear ye one another's burdens, and so ye will fulfil the law of Christ. This the edge of the garment. And how, my brethren, can we understand which edge he means whither the ointment can descend do not think that he could have meant the edge on the sides. For there are edges on
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All of God's free Grace 119
the sides. But the ointment could descend to that edge Ver. which is on the head, where the collard opens. Such are ------ they who dwell together in one ; and as the head of a man
who dresses himself passes through these edges, so Christ
enters in by brotherly amity Who is our Head, that He may be clothed, that the Church may cling to Him.
10. What else does he say? As the dew of Hermon, which fell upon the hills of Sion. He would have it under stood, my brethren, that it is of God's grace that brethren dwell together in unity. Not of their own strength or of their own deservings, but of His gift, of His grace, as the dew from heaven.
For the earth does not rain or not for itself: what it brings forth withereth, unless the rain
descend from above. He says in a certain place in a Psalm, Thou, O God, wilt separate a free rain for Thine in- Ps. 68,9. heritance. Why says he, free ? Because it is not of our merits, but His free grace. What good have we sinners
deserved ? What good have we evil-doers deserved ? From Adam comes Adam, and many sins are born into the world over and above Adam. Whoever is born is born Adam; accursed from accursed ; and has added, by evil living, to Adam. What good did Adam deserve? Nevertheless, the Merciful One loved, the Bridegroom loved, not because she was beautiful, but that he might make her beautiful. So he calls the grace of God the dew of Hermon.
11. But ye should know what Hermon is. It is a moun tain 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 humi-
d Capitium. See Du Cange. Some chest; others from caput, taking it of derive it from capere, taking it pro- the part where the head passes through perly of the garment enclosing the the tunic, as St. Aug. here seems to do.
120 through Christ's Exaltation.
Psalm liation could not but be high. The ministry of man cxxxra. grew less ancl lesS, as was signiflc<l iu John ; the ministry
of God in our Lord Jesus Christ increased, as was shewn at their birth. The former was born, as the tradition of the Church shews, 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. Hear John himself con-
John 3, fessing, He must increase, but 1 must decrease. And the passion of each shews 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. Ye then who would live together in unity desire that dew, be watered from thence. Otherwise ye will not be able to keep fast what ye profess ; nor will ye dare to profess, unless He first thunder', nor will ye be able to be stedfast, unless His fatness descend upon you, for that fatness descended on the mountains of Sion.
Ecclua. 33'5-
12. And the mountains of Sion are the great in Sion. What is Sion? The Church. And what are the mountains there ? The great ones. They who are signified by the mountains, are also by the beard, also by the edge of the garment. The beard is not understood of any except of lull-grown men. None therefore grow together in one, save those in whom the love of Christ is perfected. For they in whom the love of Christ is not perfected, even when they are together, are full of hatred, troublesome, turbulent, disturb others by their care, and seek what they may say of others; just as a restive horse in a team not only does not draw, but breaks with his hoofs that to which he is harnessed. But if he have the dew of Hermon, which fell on the hill of
Sion, he is quiet, peaceable, humble, submissive,
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. 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
' Intonuerit. See on Ps. xviii. 13. perhaps, of any of the righteous, ttaongh vol. i. p. 119. 'In confidence of the a little before our blessed Lord is named Gospel the Lord hath sounded from the simply ' Justus. ')
heart of the JustOne. ' (Itmay betakeo,
pouring
We are to love our enemies. 121
cease from creaking. Thus there are many brethren, who do Ver. not dwell together, save in the body. But who are they who ----- dwell together? They of whom it is said, And they //rtrfActs4i one mind and one heart towards God. And no man said
that any thing was his own, but they had all things common. Here are pointed out, and described, those who belong to the beard, who belong to the edge of the garment, who are numbered among the mountains of Sion. And if there be others who are murmurers, let them remember the word of the Lord, One shall be taken, and one shall be left.
13. 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. In vain dost thou say that
thy tongue uttereth the blessing of the Lord, if in thy
heart thou dost not utter it. Thou blessest with thy mouth,
and cursest in thy heart. They blessed with their mouth, Ps. 62,4. and cursed with their heart. Are they our words ? Some
persons are signified. Thou blessest the Lord when thou prayest, and continuest in thy prayer, and cursest thy enemy.
This is what thou hast from the Lord Himself, Love your Matt. 5, enemies. But if thou doest so, and lovest thine enemy,44'
and prayest for him, there the Lord has commanded His blessing; there thou wilt have life for ever, that is, for eternity. For many who love this life, curse their enemies ;
wherefore, but for this life, for the goods of this world ? Where hath thine enemy so straitened thee, that thou must needs curse him ? 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 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. And thus another Psalm suitably follows.
Mat. 24,
Lat. cxxxm .
122 The breadth of Charity.
PSALM CXXXIV. COMMENTARY. Continuation of the former Discourse.
1. Behold, now, bless ye the Lord, all ye servants of the Lord, who stand in the house of the Lord, in the courts of the house of our God. 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,
Rom. 2, straitness in hatred. Hear the Apostle. Wrath and indig-
8' 9"
nation, tribulation and straitness, on every soul of man which
doeth evil. But what sayeth he of the breadth of love? Rom. 5, Since the love of God is spread abroad in our hearts by the
Holy Spirit, Who is given to us. Where you hear of spread ing abroad, understand breadth ; where you hear of breadth, understand the courts of the Lord; and you will have the true blessing of God, when you curse not your enemies. For the Spirit addresses them who suffer tribulation, to the intent that they may glory in their tribulation; and says to them, Behold, now, bless ye the Lord, all ye servants of the Lord. What means, ' Behold, now V In this time. For after the tribulations are gone through, it is clear that we shall be at leisure to praise the Lord ; as it is said,
Ps. 84,4. Blessed are they who dwell in Thy house; they shall praise Thee for ever and ever.
They who will at that time bless without ceasing, begin here to bless God, here, I say, in
tribulations, in temptations, in troubles, amid the trials of this life, amid the snares of the enemy, amid the deceits and assaults of the devil ; this is the meaning of, Behold, now, bless ye the name of the Lord, all ye servants of the Lord, ye who stand in the house of the Lord. What is the meaning of ' ye who stand ? ' Ye who persevere. For
God to be praised even in adversity. 123
it is said of one who was an archangel, And he stood not in Ver. the truth. And it is said of the friend of the Bridegroom, j-^-- The friend of the Bridegroom standeth, and heareth Him, 44. ' and rejoiceth with joy, because of the voice of the Bride- gghn 3'
groom.
2. Therefore, Ye who stand in the house of the Lord, in
the courts of the house of our God, lift up your hands by night in the sanctuary, and bless the Lord. 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. When thou longest for a son, and it is born, thou dost bless the Lord. Thy wife is freed from the danger of child-bearing, 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. For men look at thy life, and say, Behold a Christian, behold what these Christians are. Christ is blasphemed for thy sake.
See, when thy life curseth, what profit is it that thy tongue blesseth ? 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 j0bi 21. the Lord willed; blessed be the name of the Lord. And
black was the night. He was smitten with boils from the head to the feet, he was ulcerated, and wasted away. Then
his Eve dared to tempt him. Say something against thy Job2, 9. God, and die. Hear him blessing by night. Thou hast Scc'
spoken, says he, as one of the foolish women. If we have received good at the hand of the Lord, shall we not endure evil? See what is, Lift up your hands by night in the sanctuary, and praise the Lord. What said Job ? ' Thou hast spoken as one of the foolish women. ' The Adam in his misery drove away Eve, as though he said, Enough is it for thee, that I am made mortal on thy account. Thou
124 The blessing of Unity.
Psalm didst prevail in Paradise, thou art vanquished on the dunghill. Great is the grace of God. But how is this, save that the
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' dew of Hermon had rained down on that soul, and the Lord B5' had given a sweet savour, that our land might yield her fruit. By night lift up your hands in the sanctuary, and
bless the Lord.
3. The Lord out of Zion bless thee, Who made heaven
and earth. He exhorts many to bless, aud Himself
blesseth one, because He maketh one out of many, since Ps. 133, it is good and pleasant for brethren to dwell together in one. It is a plural number, brethren, and yet singular, to
,
dwell together in one. Therefore, The Lord out of Zion bless thee, Who made heaven and earth. 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.
unum. I}e one1, and the blessing cometh to thee.
Lat. CxxxVI.
PSALM CXXXV. COMMENTARY.
A Discourse to the people.
Very pleasant ought it to be to us, and we should rejoice because it is pleasant, to which this Psalm ex- horteth us. For it says, Praise the name of the Lord. 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 r what more worthy ? what more thankful ? Yea, if His servants praised not the Lord, they would be proud, unthankful, impious. And what will they get by not praising the Lord, except to feel the Lord's wrath. For even the thankless servant, if he will not praise his Lord, does not thereby cause himself not to be a servant. Praise Him or not, thou art still His servant; but if thou praise, thou wilt appease Him, if thou praise Him not, thou wilt displease Him. It is a good and useful exhortation, then, and hence we should
thought, how the Lord should be
praised, rather than
occupy ourselves with the
Man, not God, benefitted by Praise. 125
doubt whether He is to be praised. Therefore, praise the Ver. name of the Lord. The Psalm exhorts us, the Prophet ----- exhorts us, the Spirit of God exhorts us, lastly, God
Himself even exhorts us, to praise the Lord. For He in- creaseth not by our praises, but we do. God is neither the better, if you praise Him, nor the worse, if you reproach Him ; but thou, by praising Him that is good, art the better, by reproaching, the worse ; for He remaineth good, as He is. 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 pos sess 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. Yet as it is our gain to praise the Lord, in mercy He bids us praise Him, not for His own gain. Let us hear then what he says. Praise the Name of the Lord, praise the Lord, ye servants. 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. But since it is written in another Psalm, Praise Ps. 33,i. befitleth the just ; and also in another place, Praise is not Ecclus. comely in the mouth of a sinner; and moreover in another15' 9" place it is said, The sacrifwe of praise shall glorify Me, Pa. so, and there is the way in which I will shew him the sal- 23' vtilion of God ; and after, But to the sinner, saith God 'A. 16.
Why dost thou talk of My judgments, and takest My l7, covenant in thy mouth ? Whereas thou hatest instruction, and hast cast My precepts behind thee, therefore lest any should think, since it is said, Praise the Lord, ye servants, that though he be a bad servant in that great house, the praise of the Lord shall profit him, he forthwith goes on to explain who they are who should praise the Lord. Ye who stand in the house of the Lord, in the courts of the house of our God. Ye who stand, not, ye who fall. They
are said to stand, who persevere in His commands, who
Psalm cxxiiv.
1^6 Praise due for God's Mercies.
serve God with unfeigned faith, with firm hope, and sincere char|tv . wno uonour l-Ii8 Church, and give no offence, by an evil life, to them who would come in, but find stones of offence in the way. Therefore, Ye who stand in the house of the Lord, praise ye the name of the Lord. 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? Here meanwhile, in this our sojourn ing, in this house, which is also called the tabernacle of our sojourning: since we stand here, ought we at all to fail of thankfulness ? Must we not think of that we stand here? Must we not remember what we have been made Must we not remember where we were cast down, and whither we have been gathered Must we not remember that all the wicked sought not the Lord that them who sought Him not, He sought; whom He found, He aroused; whom He aroused, He called whom He called, He led in, and caused to stand in His house If one thinks of this, and not unthankful, he will utterly despise himself in
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, for what can the servant repay the Lord for all that He hath given him? Therefore, Ye who stand in the house of the Lord, in the courts of the house our God, praise the Lord.
Ps. 116, 12"
ib. 11.
Gen. 31,
3. What reason shall give why you should
Him Because the Lord is good. Briefly in one word
here explained the praise of the Lord our God. The Lord good; good, not in the same manner as the things which He here made are good. For God made all things very good 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 He Who made them And yet
comparison
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And for His intrinsic Goodness. 127
since He made them good, and He who made is much Ver.
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He good by His own goodness, not by any good derived
from elsewhere. He by His own good, that Himself,
good, not by attachment to some other good. But for me to attach myself to God good Him Who never needed one Ps. 73, by whom He might be made good, but all other things28" needed Him, that they might be made good. Would you
hear how He good alone The Lord when asked said,
No one good, save God alone. would not briefly pass Mat. 19, over this singularity of His goodness, and yet am not able
fitly to recommend to you; fear lest should be found unthankful, pass over rapidly and withal fear lest
when undertake to expound may be oppressed
the vast burden of the Lord's praises. Yet so, my brethren,
accept me, who praise, and yet am incompetent, that the
w orship of my praise may be accepted, though the expo
sition of His praise be not fulfilled. And may He approve
of my will, and pardon my failure.
4. am filled with ineffable delight, when hear that The Lord good, and after examining and surveying all things
which see without, since they are all from Him, although these things please me, yet return to Him from Whom they arise, to understand that the Lord good. And when penetrate toward Him as near as can, find Him deeper within, and higher than my reach, because the Lord in such sort good, as to need in no wise these things to make Him good. Lastly, do not praise these things apart from Him. Him however find to be perfect without them, needing nothing, unchangeable, seeking no good of another whereby He may be increased fearing no evil, whereby He may be diminished. And what more shall say find in creation that the sky good, the sun good, the moon good, the stars are good, the earth good, the things which grow in the earth, and are fixed on roots, are good, those which walk and move are good, those which in the air and
better than the things which He made, you can find nothing better to speak of Him than that the Lord is good, however, you understand Him to be in peculiar sense good, from whom other good things proceed. For He made all things good, He Himself good, Whom no one made.
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1. 28 God alone good in Himself.
Psalm swim in the waters are good. I say that man is good, for the good man out of the good treasure of his heart bringeth
35. forth good. I say that an angel is good, who hath not fallen by pride and become a devil, but remains in obedience to Him by whom he was made. I say all these things are good, but I do so in connexion with their names, as the good sky, a good angel, a good man; but when I betake myself to God, I think I can say nothing better than good.
Mat. 12, For truly the Lord Jesus, who Himself said, A good man; MarklO sa'd moreover, No one is good but God alone. Did He
18-
not urge us to seek and distinguish what is that good which is made good by another good, and that Good which is by itself good ? How Good must that be, from which all good things proceed ? You can find no good at all, which is not good from Him. As He is properly the Good which makes things good, so is He properly the Good. For neither is it true, that these things which He hath made are not, nor yet is any wrong done to Him when we say that the things which He made are not<. Why then did He make them, if they are not when He has made them? Or what did He make, if that which He made is not ? But since these things which He made have being, we come still to the comparison of Him with them; and as
anc'' t hou thalt say to the children of Israel, He Who Is ' 3 ka^1 sent me unio you- ^e did not say, The Almighty 'Lord God, the merciful, the just, though He would have said what was quite true, had he so spoken. Every thing being taken away, by which God might be named and called, He
Exod. 3, though He alone had being, He says, / Am That I Am,
ipsum 13.
answered that He is called Very Being, and as though this were His name. This thou shalt say to them, he says, He Who Is hath sent me. For He Is in such wise, that in with Him, things which are, are not. If He be
comparison
not compared with them, they are, because they are from Him, but compared with Him they are not, because to Be truly is to Be unchangeably, and this He Is alone. For what is, is; just as the good of goods, is good. Reflect and see that whatever else ye praise, ye do praise, because it is good. He is mad, who praises what is not good. If thou
' i. e. in the sense, in which He alone IS; self-existent.
God made sweet to Man by the Incarnation. 129
praisest him who is unjust because he is unjust, wilt not Ver. thou too be unjust? If thou praisest a thief because he is a ---- - thief, wilt not thou too be a partaker? If thou praisest a just
man because he is just, dost not thou too have thy part therein
by praising him ? For thou wouldest not praise the just, didst thou not love him; thou wouldest not love him, if thou hadst no part with him. If then whatever else we praise, we praise because it is good ; thou couldest have no better or stronger or greater reason for praising God, than that He is good. Therefore, Praise the Lord, because He is good.
5. 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 the Maker in His works, because we are not fit to contemplate Him Himself. And in hope that we may be able to contemplate Him, when our heart hath been purified by faith, that hereafter it may rejoice in the Truth; now as He cannot
be seen by us, let us look at His works, that we may not
live without praising Him. So 1 1 have said, Praise the Lord, 1 He
for He is good; sing praises unto His Name, for He is sweet, j^j1 Perchance He would be good and not sweet, if He had notOxf. given thee the power of taste. But such did He shew Him- Ms"'
self to men, that He even sent bread from heaven ; and John 6, the Son Who is equal to Him, Who is what He is, He41-60" gave to be made man, and to be slain for man, that by that
which thou art, thou mightest taste what thou art not. It was
meet for thee to taste the sweetness of God, because it is too remote and lofty, thou art too abject, and grovelling below.
In this so great severance was sent a Mediator. Being man
thou couldest not come to God ; and God was made Man,
that as, being man, thou mayest come to Man, but canst not come to God; by Man thou mightest come to God; and there
was made a Mediator between God and Man, the man Christ Jesus. But if He were man alone, by following what thou l Tim. art, thou wouldest never reach Him ; if He were God alone,2' 5- for lack of comprehending what thou art not, thou wouldest
never reach Him. So God was made man, that by following man which thou canst, thou mayest reach God which thou couldest not.