Who would not think the one victors, the other vanquished But because their charity was not conquered, the
ointment
descended on the beard.
Augustine - Exposition on the Psalms - v6
Jerome, Ep.
22.
?
.
34.
Ducange refers to St.
Aug.
Ep.
48.
60.
Hunnerie's Edict.
Vict.
Vitt-ns.
lib.
3.
61.
68.
Contra Parmenian.
b.
i.
cap.
1 ].
A number of these, in Africa, took Contra Crescon.
b.
iii.
c.
42.
47.
Collat.
up the cause of Donatus in a fana- Carthag.
3.
cap.
174.
281.
Possidius, tical manner, and perpetrated various life of St.
Aug.
c.
10, 11.
Auctor
acts of violence under pretence of re- Praniestinati, b. i. hrercs. 69. <fec. Also ligion, robbing and beating whom they Cod. Theod. Cen. 52. De Hrereticis, but would, sending threatening notices, doubtfully as to its application.
&c. and sometimes seeking death, or
Bad and Good among all three Classes, 113
among the Clergy, and among the faithful. All these throe Ver. kinds, whom we have before1 commended to you, and I. ----- think more than once, have their good and their bad. OfPs. loo, these very three kinds it has been said, Two shall be
thefield, one shall be taken, one shall be left ; tiro shall be *
in bed, one shall be taken, and one shall be left ; and 111034, women at a mill, one shall be taken, and one shall be left.
They are in the field, who govern the Church. Hence the Apostle said, (see whether he were not in the field,) / hate 1 Cor. 3,
planted, Apollos watered, but God gave the increase.
those who are in bed, he would have them understood who
love quiet ; for by the bed he would have quiet understood ; them who do not mingle in the crowdings and tumult of mankind, serving God in peace ; yet from these one shall
be taken, one left. Among these are good, and repro
bate also. Fear not, because reprobates are found there,
for some men are hidden, who are not found, save at the
end. Two women also at the mill. He spoke of them
by a word of the feminine gender, for he would have bodies
of people understood. And wherefore in the mill? Because
they are in that world, which is understood to be the mill ; because the world turns round as a mill : woe to them whom
it grinds to powder. And so there are good [and bad]2aO*f. among the faithful in such wise, that one is taken to destruc
tion, another is taken to God. For the lovers of this life, the dishonest, and the hypocrites, do certain deeds of the world. But others abide therein in the manner of which the
Apostle speaks; And they who use this world, as thoughI' Cor. 7, not using it, for the fashion of this world passeth away :
would have you be without care. Dost thou hear who shall
be taken from the mill ? For of a truth many sins seem to
belong to the rich. For when they do much, and take on
them much business, and their wealth grows more and more,
it is hard for them not to commit more sins; of whom it is
said, that it is easier for a camel to go through the eye of a M"it. i! 1, needle, than for a rich man to go into the kingdom of heave <<?
And when the disciples were sorry for them, and uow Jo, 25. despaired on their account, the Lord consoled them, by
saying, what is impossible with man, is easy for God. ButM. it. 19, how does God make that easy? Hear the Apostle, if thou
VOL. VI. 1
By6*
Mat. 24!
'
114 Monks, Clergy, and Laymen. These typified
Psalm despisest not what he commands. Charge, says he, them
6, 17. the proud man poor, the humble Christian rich, because he carefully reflects, that all these things pass by and flow l Tim. away ; that he brought nothing into this world, can carry nothing from it; how that rich man, who was burning in fire in hell, desired that a drop of water should drop him from the finger of that man, who had desired the crumbs from his table. Thinking of this, they do as the
c xxx 111. wft0 are riclt -n world not f0 tJiifili proudly. You find 1 Tim. .
Luke16 **?
6' 1 "
upon
1 Tim. Apostle says, not trust in the uncertainty of riches, but in
the living God, Who giveth us all things abundantly to
enjoy. L<:t them, he says, be rich in good works; let them freely give, communicate, lay up treasures. And what is their gain from this ? Let them treasure up a good found ation for the time to come, that they may obtain true life.
Behold the one who shall be taken from the mill. But the other shall be left, who is as that rich man, who was clothed in purple and fine linen, and fared sumptuously every day, and despised the poor man who lay at his gate. And so, one shall be taken from the mill, and one shall be left.
5. So Ezekiel speaks of three persons, in whom we may
Ezek.
and 20. reasonably discern these three kinds. // the Lord send a
sword upon the earth, though Noe, Daniel, and. Job, were in the midst of them, they shall save neither sons nor daughters, but they alone themselves shall be saved. They have long ago been set free, but under these three names he signified three kinds. Noe signifies the rulers of the Church, because he steered the ark in the flood. But
Daniel chose a quiet life, to serve God in celibacy, that is, not seeking a wife. He was a holy man, passing his life in divine longings, tried in many things, and found to be pure
Dan. 6, gold. How quiet was he, who was unmoved among lions. 22, 14, rI. hus unclcr ^e name of Daniel, who was called a 'man of
Gen. 7,
2 Pet. 2, 5*
Dan. 10,
ib. 19.
Jobl, 23
but those ever chaste and holy, are signified the servants of God, of whom it is said, Behold, how good and pleasant is it, that brethren dwell together in unity. Under the name of Job is signified, the one woman who will be taken from the mill. For he had a wife, he had sons, he had much riches; and he had so much in this life, that the devil charged him with this, that he served God not for
desires^
by Noah, Job, and Daniel. 115
nought, but for what he got. With this the adversary Ver. charged the holy man, and in his temptations it was proved ---- how entirely Job served God for nought, and not for that which he received, but for His sake Who had given. And so
when all was lost, by sudden trial and affliction, his estate lost,
his heirs lost, his wife alone left, not to console but to tempt
him, he says as you know, The Lord gave, the Lord hath Job], taken away; as the Lord pleased, so hath He done ; blessed
be the name of the Lord. There was fulfilled in him, that
which we daily sing, if our lives do but agree with will Ps. 34,i. bless God at all times: his praise shall always be in my mouth. Thus under these three names are signified three
kinds of men, and again in those three in the Gospel, whom
have mentioned.
6. What do they say then, who insult us with the name
of Monks
called Circumcelliones; you call them by reproachful name,
for we do not call them so. Let them say what they call them, and you shall hear. They call them Agonistics. An honest name we grant, the facts agreed with it. Mean
while let your holiness see to this. Let them who say to us, 'Shew us where the name of Monks written,' themselves
shew where the name of Agonistics written. We call
them so, say they, because of their striving. For they strive,
and the Apostle says, have fought a good fighl. Because Tim. they are they who fight against the devil, and prevail, the4'"" soldiers of Christ are called Agonistics. Would they were soldiers of Christ, and not soldiers of the devil, whose 'Praises to God' more fearful than the roaring of lion.
These venture to insult us, because the brethren, when they
see men, say, Thanks to God. ' What the meaning, they
say, of Thanks to God Are you so deaf as not to know
what 'Thanks to God' means? He who says 'Thanks to
God,' gives thanks to God. Consider whether brother
ought not to thank God, when he sees his brother. Is
not indeed cause for congratulation, when they who dwell in Christ, see one another And yet you ridicule our Thanks to
God,' men mourn at your Praises to God. ' It true, indeed,
that you have given reason for calling them Agnostics.
Be as you call them, be so, we are quite willing. The
Perchance they will say, Our people are not
it 2
1
it
I ?
a
'? '
/
if
is
?
'
a
it
'
is
is is
a
'
is
a
it, /
2
116 The unity of Christian brotherhood.
Psalm Lord grant they may fight against the devil, and not against exxxm. cnrist, whose Church they persecute. Yet because they fight, ye call them Agonistics, anId find why you call them have fought a good fight.
2Tim. 4,so, because the Apostle has said,
7-
' vivos
Why then should we not call Monks so, since the Psalm
Behold, how good and how pleasant is it, that brethren should dwell together in one? For Monos1 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 Mouos means 'one alone. ' They then who thus live together as to make one man, so that they really possess
says,
Acts 4, what is written, one mind and one heart, many bodies, but not many minds; many bodies, but not many hearts; can rightly be called Monos, that is, one alone. And this is the cause why one only was healed in the pool. Let them who scoff at the name of Monks, answer us, and explain, why he who was found labouring under a disease
John 5, for thirty-eight years, tIhus answered the Lord, When the
have no one who may put me in, another descends before me. One had descended, another
did not descend then. One alone used to be healed, figuring the unity of the Church. Well do they scoff at the name of unity, who have cut themselves off from unity. Well do they dislike the name of Monks, because they will not live together with the brethren, but following Donatus, have rejected Christ. Your Charity has heard
thus much concerning 'one,' and 'one alone;' now let us rejoice with the Psalm, that we may see what follows. It is short, we can run over as far as the Lord permits.
think from what has been said, that what follows will be plain, even though seems obscure.
7. Behold, how good and how pleasant is, that brethren should dwell together in unity. He pointed, who said, Behold. ' And we, brethren, see, and bless God, and pray, that we also may say, Behold. ' Let the Psalm tell us what
they are like. (Ver. 2. ) As the ointment on the head, which descended to the beard, to Aaron's beard, which descended to the fringe of his garment. What was Aaron? priest. Who priest, except that one Priest, Who entered into the Holy of Holies Who that priest, save Him, Who
water has been moved,
?
it '
is
it,
is a
A
'I
it
Christ the Head, His Members the beard, 117
was at once Victim and Priest? save Him Who when he Ver. foundnothingcleanintheworldtooffer,offeredHimself? --2'. 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 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
; ;!
is
?
;
it,
?
?
?
I; 7,
it
is ?
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
? I
?
is
is
it
?
?
is
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it
it,
?
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is
?
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.
acts of violence under pretence of re- Praniestinati, b. i. hrercs. 69. <fec. Also ligion, robbing and beating whom they Cod. Theod. Cen. 52. De Hrereticis, but would, sending threatening notices, doubtfully as to its application.
&c. and sometimes seeking death, or
Bad and Good among all three Classes, 113
among the Clergy, and among the faithful. All these throe Ver. kinds, whom we have before1 commended to you, and I. ----- think more than once, have their good and their bad. OfPs. loo, these very three kinds it has been said, Two shall be
thefield, one shall be taken, one shall be left ; tiro shall be *
in bed, one shall be taken, and one shall be left ; and 111034, women at a mill, one shall be taken, and one shall be left.
They are in the field, who govern the Church. Hence the Apostle said, (see whether he were not in the field,) / hate 1 Cor. 3,
planted, Apollos watered, but God gave the increase.
those who are in bed, he would have them understood who
love quiet ; for by the bed he would have quiet understood ; them who do not mingle in the crowdings and tumult of mankind, serving God in peace ; yet from these one shall
be taken, one left. Among these are good, and repro
bate also. Fear not, because reprobates are found there,
for some men are hidden, who are not found, save at the
end. Two women also at the mill. He spoke of them
by a word of the feminine gender, for he would have bodies
of people understood. And wherefore in the mill? Because
they are in that world, which is understood to be the mill ; because the world turns round as a mill : woe to them whom
it grinds to powder. And so there are good [and bad]2aO*f. among the faithful in such wise, that one is taken to destruc
tion, another is taken to God. For the lovers of this life, the dishonest, and the hypocrites, do certain deeds of the world. But others abide therein in the manner of which the
Apostle speaks; And they who use this world, as thoughI' Cor. 7, not using it, for the fashion of this world passeth away :
would have you be without care. Dost thou hear who shall
be taken from the mill ? For of a truth many sins seem to
belong to the rich. For when they do much, and take on
them much business, and their wealth grows more and more,
it is hard for them not to commit more sins; of whom it is
said, that it is easier for a camel to go through the eye of a M"it. i! 1, needle, than for a rich man to go into the kingdom of heave <<?
And when the disciples were sorry for them, and uow Jo, 25. despaired on their account, the Lord consoled them, by
saying, what is impossible with man, is easy for God. ButM. it. 19, how does God make that easy? Hear the Apostle, if thou
VOL. VI. 1
By6*
Mat. 24!
'
114 Monks, Clergy, and Laymen. These typified
Psalm despisest not what he commands. Charge, says he, them
6, 17. the proud man poor, the humble Christian rich, because he carefully reflects, that all these things pass by and flow l Tim. away ; that he brought nothing into this world, can carry nothing from it; how that rich man, who was burning in fire in hell, desired that a drop of water should drop him from the finger of that man, who had desired the crumbs from his table. Thinking of this, they do as the
c xxx 111. wft0 are riclt -n world not f0 tJiifili proudly. You find 1 Tim. .
Luke16 **?
6' 1 "
upon
1 Tim. Apostle says, not trust in the uncertainty of riches, but in
the living God, Who giveth us all things abundantly to
enjoy. L<:t them, he says, be rich in good works; let them freely give, communicate, lay up treasures. And what is their gain from this ? Let them treasure up a good found ation for the time to come, that they may obtain true life.
Behold the one who shall be taken from the mill. But the other shall be left, who is as that rich man, who was clothed in purple and fine linen, and fared sumptuously every day, and despised the poor man who lay at his gate. And so, one shall be taken from the mill, and one shall be left.
5. So Ezekiel speaks of three persons, in whom we may
Ezek.
and 20. reasonably discern these three kinds. // the Lord send a
sword upon the earth, though Noe, Daniel, and. Job, were in the midst of them, they shall save neither sons nor daughters, but they alone themselves shall be saved. They have long ago been set free, but under these three names he signified three kinds. Noe signifies the rulers of the Church, because he steered the ark in the flood. But
Daniel chose a quiet life, to serve God in celibacy, that is, not seeking a wife. He was a holy man, passing his life in divine longings, tried in many things, and found to be pure
Dan. 6, gold. How quiet was he, who was unmoved among lions. 22, 14, rI. hus unclcr ^e name of Daniel, who was called a 'man of
Gen. 7,
2 Pet. 2, 5*
Dan. 10,
ib. 19.
Jobl, 23
but those ever chaste and holy, are signified the servants of God, of whom it is said, Behold, how good and pleasant is it, that brethren dwell together in unity. Under the name of Job is signified, the one woman who will be taken from the mill. For he had a wife, he had sons, he had much riches; and he had so much in this life, that the devil charged him with this, that he served God not for
desires^
by Noah, Job, and Daniel. 115
nought, but for what he got. With this the adversary Ver. charged the holy man, and in his temptations it was proved ---- how entirely Job served God for nought, and not for that which he received, but for His sake Who had given. And so
when all was lost, by sudden trial and affliction, his estate lost,
his heirs lost, his wife alone left, not to console but to tempt
him, he says as you know, The Lord gave, the Lord hath Job], taken away; as the Lord pleased, so hath He done ; blessed
be the name of the Lord. There was fulfilled in him, that
which we daily sing, if our lives do but agree with will Ps. 34,i. bless God at all times: his praise shall always be in my mouth. Thus under these three names are signified three
kinds of men, and again in those three in the Gospel, whom
have mentioned.
6. What do they say then, who insult us with the name
of Monks
called Circumcelliones; you call them by reproachful name,
for we do not call them so. Let them say what they call them, and you shall hear. They call them Agonistics. An honest name we grant, the facts agreed with it. Mean
while let your holiness see to this. Let them who say to us, 'Shew us where the name of Monks written,' themselves
shew where the name of Agonistics written. We call
them so, say they, because of their striving. For they strive,
and the Apostle says, have fought a good fighl. Because Tim. they are they who fight against the devil, and prevail, the4'"" soldiers of Christ are called Agonistics. Would they were soldiers of Christ, and not soldiers of the devil, whose 'Praises to God' more fearful than the roaring of lion.
These venture to insult us, because the brethren, when they
see men, say, Thanks to God. ' What the meaning, they
say, of Thanks to God Are you so deaf as not to know
what 'Thanks to God' means? He who says 'Thanks to
God,' gives thanks to God. Consider whether brother
ought not to thank God, when he sees his brother. Is
not indeed cause for congratulation, when they who dwell in Christ, see one another And yet you ridicule our Thanks to
God,' men mourn at your Praises to God. ' It true, indeed,
that you have given reason for calling them Agnostics.
Be as you call them, be so, we are quite willing. The
Perchance they will say, Our people are not
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116 The unity of Christian brotherhood.
Psalm Lord grant they may fight against the devil, and not against exxxm. cnrist, whose Church they persecute. Yet because they fight, ye call them Agonistics, anId find why you call them have fought a good fight.
2Tim. 4,so, because the Apostle has said,
7-
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Why then should we not call Monks so, since the Psalm
Behold, how good and how pleasant is it, that brethren should dwell together in one? For Monos1 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 Mouos means 'one alone. ' They then who thus live together as to make one man, so that they really possess
says,
Acts 4, what is written, one mind and one heart, many bodies, but not many minds; many bodies, but not many hearts; can rightly be called Monos, that is, one alone. And this is the cause why one only was healed in the pool. Let them who scoff at the name of Monks, answer us, and explain, why he who was found labouring under a disease
John 5, for thirty-eight years, tIhus answered the Lord, When the
have no one who may put me in, another descends before me. One had descended, another
did not descend then. One alone used to be healed, figuring the unity of the Church. Well do they scoff at the name of unity, who have cut themselves off from unity. Well do they dislike the name of Monks, because they will not live together with the brethren, but following Donatus, have rejected Christ. Your Charity has heard
thus much concerning 'one,' and 'one alone;' now let us rejoice with the Psalm, that we may see what follows. It is short, we can run over as far as the Lord permits.
think from what has been said, that what follows will be plain, even though seems obscure.
7. Behold, how good and how pleasant is, that brethren should dwell together in unity. He pointed, who said, Behold. ' And we, brethren, see, and bless God, and pray, that we also may say, Behold. ' Let the Psalm tell us what
they are like. (Ver. 2. ) As the ointment on the head, which descended to the beard, to Aaron's beard, which descended to the fringe of his garment. What was Aaron? priest. Who priest, except that one Priest, Who entered into the Holy of Holies Who that priest, save Him, Who
water has been moved,
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Christ the Head, His Members the beard, 117
was at once Victim and Priest? save Him Who when he Ver. foundnothingcleanintheworldtooffer,offeredHimself? --2'. 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 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.
