God's poor one is
therefore
poor in spirit, not in his purse.
Augustine - Exposition on the Psalms - v6
8.
Arise, O Lord, into Thy resting place.
He saith unto the Lord sleeping, Arise.
Ye know already Who slept, and Who rose again.
For He Himself saith in a
Ps. 57,4. certain passage of the Psalms, /
slept disturbed. Well is it said unto Him, Arise, O Lord, unto Thy resting place. Rom. 6, No more wilt Thou be disturbed, since Christ, being raised
from the dead, dieth no more, and death shall no more have dominion over Him. It is His voice in another Psalm that
/ laid me down and and rose the slept, again, for
Ps. 3,5. saith,
Lord shall sustain me. He Himself slept; unto Him is said, Arise, O Lord, into Thy resting place, Thou, and the ark of Thy sanctification : that is, Arise, that the ark of Thy sanctification, which Thou hast sanctified, may arise also. He is our Head; His ark is His Church : He arose first, the Church will arise also. The body would not dare to
itself resurrection, save the Head arose first. O Lord, arise into Thy resting place, Tliou, and the ark of Thy sanctification. The Body of Christ, that was born of Mary, hath been understood by some to be the ark of sanctification; so that the words, Arise, O Lord, into Thy resting place, Thou, and the ark of Thy sanctification, mean, Arise with Thy Body, that they who believe not may handle. Arise, O Lord, into Thy resting place, TJiou, and
the ark of Thy sanctification.
16. Ver. 9. Let Thy priests be clothed with righteousness,
and let Thy saints sing with joyfulness. When Thou risest
promise
as
God is entreated not to reject the Remnant. 101
from the dead, and goest unto Thy Father, let that royal Veh. Priesthood be clothed with faith, since the righteous liveth K<^' by faith; and, receiving the pledge of the Holy Spirit, let 17.
the members rejoice in the hope of resurrection, which went before in the Head: for to them the Apostle saith, Rejoicing Rom. 13, in hope.
17. Ver. 10. For Thy servant David's sake, turn not away
the face of Thine Anointed. These words are addressed
unto God the Father. For Thy servant David's sake, turn
not away the face of Thine Anointed. The Lord was cruci
fied in Judaea; He was crucified by the Jews; harassed by them, He slept. He arose to judge those among whose savage hands He slept: and He saith elsewhere, Raise ThouP*- *1, Ale up again, and I shall reward them. He both hath rewarded them, and will reward them. The Jews well know themselves how great were their sufferings after the Lord's death. They were all expelled from the very city, where
they slew Him. What then ? have all perished even from
the root of David and from the tribe of Judah ? No : for
some of that stock believed, and in fact many thousands of
men of that stock believed, and this after the Lord's resur rection. They raged and crucified Him : and afterwards
began to see miracles wrought in the Name of Him Cruci
fied; and they trembled still more that His Name should
have so much power, since when in their hands He seemed unable to work any; and pricked at heart, at length believing
that there was some hidden divinity in Him Whom they
had believed like other men, and asking counsel of the Apostles, they were answered, Repent, and be baptized Acts 2, every one of you in the Name of our Lord Jesus Christ.
Since then Christ arose to judge those by whom He had
been crucified, and turned away His Presence from the
Jews, turning His Presence towards the Gentiles; God
seemeth, besought in behalf of the remnant of Israel;
and said unto Him, For Thy servant David's sake, turn
not away the presence of Thine Anointed. If the chaff be condemned, let the wheat be gathered together. May the remnant be saved, as Isaiah saith, And the remnant hath Is. 10,
, '
*22, out of them more than five hundred brethren, to whom the
clearly been saved: for out of them were the twelve Apostles,
it it is
is,
29. '
for He not a man that He should repent. When there fore He changeth His works through His immutable counsel, He said to repent on account of this very change, not of His counsel, but of His work. But He promised this so as
102 God's repentance changes His action, not His purpose.
Psalm Lord shewed Himself after His Resurrection : out of their
Thus then
Thy
<1XX x J 1. nunluer were so many thousands baptized, who laid the rCorT
price of their possessions at the Apostles' feet. prayer
15, 6.
Acts 2 ' was fulfilled the here made to God : For
41.
servant David's sake, turn not away the presence of Thine Anointed. 18. Ver. 11. The Lord hath made a faithful oath unto Darid, and He shall not repent. What meaneth, hath
made an oath / Hath confirmed a promise through Himself. What meaneth, He shall not repent ? He will not change. For God sufTereth not the pain of repentance, nor is He deceived in any matter, so that He would wish to correct
that wherein He hath erred. But as when a man repents of any thing, he wisheth to change what he hath done ; thus where thou hearest that God repenteth, look for an actual change. God doth it differently from thee, although He calleth it by the name of repentance ; for thou dost be cause thou hadst erred while He doth because He
avengeth, or freeth. He changed Saul's kingdom, when He
repented, as said: and in the very passage where the Sam. Scripture saith, It repented Him; said little after,
P<<. no, not to change it. Just as this passage also saith: Tlie Lord aware, and will not repent, Thou art a Priest for ever after the order of Melchizedec so also since this was promised so that should not be changed, because must needs happen and be permanent he saith, The Lord hath made a faithful oath unto David, and He shall not repent; Of the fruit of thy body shall set upon thy seat. He might have said, 'of the fruit of thy loins,' wherefore did He choose to say, Of the fruit of thy body Had He said that also, would have been true but He chose to say with a
further meaning, Ex fructu ventris,' because Christ was born of a woman without the man.
19. Ver. 12. What then? The Lord hath made a faithful oath unto David, and He shall not shrink from it; Of the
fruit thy body shall set upon thy seat. Ifthy children will keep My covenant and My testimonies that shall
I
it,
of
it
is
is
I
;I
; ;
;
' '
it is
? '
it is
it
it
it, a
l
' Children interpreted of mens Works. 103
learn them, their children also shall sit upon thy seat for Ver. evermore. If thy children keep My covenant, their children --i^-- also shall sit for evermore. The parents establish a desert
on behalf of their children. What if his children should
keep the covenant, and their children should not keep it ? Why is the happiness of the children promised in relation to their parents' deservings? For what saith He, If thy children will keep My covenant, their children also shall sit for ever more--He saith not, if thy children keep My covenant, they shall sit upon thy seat ; and if their children keep My covenant, they also shall sit upon thy seat : but he saith, If thy children keep My covenant, their children also shall sit upon thy seat for evermore -- except because He here wished their fruit to be understood by their children ? If thy children, He saith, will keep My covenant, and if thy children shall keep My testimonies that Ishall learn them; their children also shall sit upon thy seat : that is, this will be their fruit, that they sit upon thy seat. For in this life, brethren, do all of us who labour in Christ, all of us who tremble at His words, who in any way endeavour to execute His will, and groan while we pray His help that we may fulfil what He commandeth; do we already sit in those seats of bliss which are promised us? No: but holding His com mandments, we hope this will come to pass. This hope is spoken of under the figure of sons ; because sons are the
hope of man living in this life, sons are his fruit. For this reason also men, when excusing their avarice, allege that they are reserving for their children what they hoard up ; and, unwilling to give to the destitute, excuse themselves under the name of piety, because their children are their hope. For all men who live according to this world, declare it to be their hope, to be fathers of children they may leave behind them. Thus then He describes hope generally under the name of children, and saith, If thyIchildren will
My covenant and My testimonies that
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
keep shall learn them,
104 If Children' literally, then faithful children.
Psalm hope for the future; but when they have attained what they
cxxxii.
i ' in P0,te- rum. ' *'po>>te- ntas'
I
John
Lord saith openly, Ifye 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? 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 shall not be fulfilled in thee, thinkest thou that shall
h0pe, tlJev are children ; because they have brought forth and produced in their works that which they gain. And this is preserved unto them for the future1, because futurity * itself commonly signifieth children,
J?
20. Or if thou understand actual men to be meant by
children, the words, If thy children will keep My covenant
I
If thy children will keep My covenant and testimonies
and My testimonies that
shall teach them, may mean,
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 seal for evermore; that is, both thy children and their children, 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 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 sheweth 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
thou wilt not be David's son. God promised to the sons of David. Say not, am David's son, thou degenerate. If the Jews, who were born of this very stock, say not this, (nay, they say but they are under delusion. For the
that
keep
if it
it ?
It
it,
I
8,
a
if
it,
The Church, in her pilgrimage, a Widow. 105
not be fulfil led at all ? And how hath He found it in the ver. woodland tracts ? and how did His feet stand ? Whatsoever 13~15- iheu thou mayest be, that house will stand.
21. Ver. 13. For the Lord hath chosen Sion to be an habitation for Himself. 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.
22. Ver. 14. This shall be My rest for ever. 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, becaIuse we shall have rest in Him. Here
will I dwell : for
have a delight therein.
/will bless her widow with blessings, and
23. Ver. 15.
will satisfy her poor with bread. Every soul that is aware
that it is bereft of all help, save of God alone, is widowed.
For how doth the Apostle describe a widow ? She that is lTim. fi, a widow indeed and desolate, trusteth in God. He was5-6' speaking of those whom we all call Widows in the Church.
He saith, She that liveth in pleasure, is dead while she liceth ; 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 liveth 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 hus bands : 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 andLutelS,
10t/ Who are the Poor, who shall be satisfied.
Psalm not to faint ? There was in a city a judge, He said, which cxxxlIifeared not God, neither regarded man. And there was a widow in that city ; and she came unto him day by day,
saying, Avenge me ofmine adversary. The widow, by daily importunity, prevailed with him : for the judge said within
I
because this woman troublet h me,
himself, Though
not God, neither regard man, yet I will avenge her. If the wicked judge heard the widow, that he might not be molested; heareth not God His Church, whom He exhorteth
fear
to pray ?
24. Also, Iwill satisfy her poor with bread; whal meaueth
this, brethren? Let us be poor, 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
Ps. 123, said, Our soul isfilled with the scornful reproof of the wealthy, 4 and with the despitefulness of the proud : these have abun
dance, and therefore eat, but are not satisfied. And what is Ps. 22, said of them in the Psalm ? All such as befat upon the earth ? "K have eaten and worshipped. They worship Christ, they
venerate Christ, they pray unto Christ; but they are not satis fied with His wisdom and righteousness. Wherefore ? Be cause 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
Matt. 5, one of whom it is said, Blessed are they that hunger and thirst after righteousness, for they shall be filled: 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
fat
29 26' *S sa'^' ^
upo" ine have eaten and
<<MC'* as oe
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
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 arc
satisfied.
Christ's poor are they who trust not in riches. 107
they satisfied ? What is the nature, brethren, of this satis- Vrr. fying ? God Himself is their bread. The bread came down -- -- upon the earth/, that He might become milk unto us; and said
to His own,
am the Bread
Living which came down from John 6,
heaven. Hence these words in the Psalm, The poor shall61' eat, and he satisfied. From what source shall they be satisfied ? Hear what followeth : And they that seek after the Lord shall praise Him.
25. 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 any thing 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 ifthou hast not trusted in these things, thou wilt be among the members of that widow, who is the Church, of whom it is said, / 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.
26. 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 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
108 The rich may be humble, the poor may be proud.
Psalm full house, rich lands, many estates, much gold and silver ; cxxxl! he knoweth that he must not trust in these, he humbleth him
self 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,
1 Tim. 6, Charge them that are rich in this world, that they be not ' high minded, 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. 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,
Mat. 22, who are established in that twofold charity, whatever they 37--39. may have in (jiis world --among His poor, whom He satisfieth
with bread. /will clothe her priests with salvation,
27. Ver. 16, 17.
and her saints shall rejoice and sing. We are now at the end of the Psalm ; attend for a short space, Beloved. / will clothe her priests with salvation, and her saints shall rejoice and sing. Who is our salvation, save our Christ ? What meaneth, therefore, / will clothe her priests with
Gal. 3, salvation ? --" As many of you as have been baptized into 27' Christ, have put on Christ. " --And her saints shall rejoice
and sing. Whence shall they rejoice and sing ? Because
they have been clothed with salvation : not in themselves.
8'
Eph. 5, For they have become light, but in the Lord ; for they were
darkness before. Therefore he hath added, There will I
The Sanctification of Ood is through Christ. 109
raise up the horn of David : this will be David's height, Ver. that trust be put in Christ. For horn signifielh height: and ------ what sort of height ? 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, Dona-
I baptize; but, He it is Who baplizeth. There is the horn j"^ 1} of David : and that ye may know that there is the horn of33- David, heed what followeth ; / 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 John 5, shining light. And what saith John ? He it is Who bap-
tizeth. Herein therefore shall the saints rejoice, herein
the priests shall rejoice : because all that is good in them
selves, 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.
28. Ver. 18. Upon Him shall My sanctification flourish. Upon whom ? Upon Mine Anointed. For when He saith, Mine anointed, it is the voice of the Father, Who saith, / will bless her widow with blessings, and will satisfy her poor
I will clothe her priests with salvation, and
with bread.
her saints shall rejoice and sing. He Who saith, There will 1 raise up the horn of David, is God. He Himself saith, 1 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 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
My sanctification flourish.
110 Sanctiftcation in Baptism. Christian Unity.
Psalm glory: for when trees flourish, then are they beautiful. ci? miL Sanctiflcation therefore is in Baptism : thence it flourisheth, and is brightened. Why hath the world yielded to this Because it flourisheth in Christ; for, put it in man's power, and how doth it then flourish? since allflesh is grass, and all the yoodliness thereof as the flower of the
grass.
Lat. psalm cxxxili. cxxxir.
EXPOSITION.
A Public discourse, in which he defends the Monks against the Donatists.
1. This is a short Psalm, but one well known and quoted. Behold, how good and how pleasant is it, that brethren should dwell together in unity. So sweet is that sound, that even they who know not the Psalter, sing that verse. Sweet is it even as charity is sweet, which causes brethren to dwell together in unity. This fact indeed, brethren, needs neither interpretation nor explanation, to wit, how good and how pleasant it is to dwell together in unity; but that which
Matt. 7, follows contains somewhat that may open to them who " knock. Yet that the comprehension of the entire substance
of the Psalm may reach us from this verse, let us in the first place reflect over and over again, whether it be said of all Christians, ' How good and how pleasant is that brethren should dwell together in unity or whether there be some special and perfect persons who dwell together, and that the blessing does not apply to all, but to some, from whom
however may descend upon the rest.
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
beauty?
it
;'
it,
Ill
summons of God, the summons of the Holy Spirit, the Ver. 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 opened, of whom it was said, They shall U. 65, l. ,see him, who were not told of him; they shall understand
who heard not. Yet, most beloved, if we reflect, the very blessing hath sprung from that walla of circumcision. For
The Joy and the Vows of the Church's first love.
have all the Jews perished ? and whence were the Apostles,
the sons of the Prophets, the sons of the exiles b? He speaks P>>" 127, as to them who know. Whence those five hundred, who saw ,<<
luor. 15, the Lord after His resurrection, whom the Apostle Paul 6.
commemorates? Whence those hundred and twenty, who Acta l, were together in one place after the resurrection of the IK ' Lord, and His ascension into heaven, on whom when gathered
into one place the Holy Spirit descended on the day ofActa2,i. 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 Acts 4, of their goods at the Apostles' feet, as is read in the Acts of34' 35' the Apostles. And distribution was made to each one as Acts 2,
he had need, and none called any thing his own, but they i5- had all things common. And what is ' together in unity ? '
They had, he says, one mind and one heart God-wards. Acts 4, So they were the first who hearrl, Behold how good and 32' how pleasant is that brethren dwell together. They were
the first to hear, but heard not alone. It was not that that love and unity of the brethren extended no further than to them. The joyfulness of love and the vow to God reached them who came after. Something was vowed to God, as
written, Vow and pay your vows to the Lord your God. Ps. 76, For better not to vow, than to vow and not perform. Ec'cles But the mind should be ready so as both to vow and to 5" perform; lest when thinks itself ill fitted to perform,
Alluding to the two walls, Jewish translation of the ambiguous Hehrew
and Gentile, meeting in the corner. See on Ps. lix. 10. and on Ps. xcv.
ferred the LX X to the young men Fxcnssi, a literal translation of of our version. St. Augustine's inter
8.
theGrevk LXX. ^icrtTu^fitW. This pretation see on Ps. lxxrii. 9.
root which means to shake out.
or expel, and young man, pre
' ? .
? b*
is
by
a
is
' itit 5.
it
\it is
it
it,
112 Monks compared with ' Circumcelliones. '
Psalm prove too slow to vow. For he will surely never pa}', *TTml' whoever deems that he is about to pay of his own.
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, that they may be saved by shame, they reproach you on the score of the Monks. See to it yourselves, in the first place, whether they may be compared : if there be any need for your words, ye are already at a disadvantage. There is no need, except to warn every one that he attend, only attend and compare them. What need is there for your words? Let them compare the drunken with the temperate, the rash with the provident, the mad with the sane, them who wander with them who live together. Yet they are wont to say, What is the meaning of the name Monks ? Much better may we say, What is the meaning of the word Circelliones ? But they are not, say
they, called Circelliones. Perhaps we call them by some corrupt form of their name. Shall we say what is their proper name? Perchance they are called Circumcellionesc, not Circelliones. Well, if they be so called, let them say why they are so. They are called Circumcelliones, because they ramble about the cells. For they are wont to go hither and thither, having no abiding place, and to do things which you know well of; and they know also, will they or not.
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
c The Circumcelliones were a wan- even committing suicide under the dering kind of Anchorites, who lived name of Martyrdom. See on Ps. ji. under no rule, and were guilty of ? . 5. t. i. p. 97. on Ps. lv. ? 26. t. iii. various irregularities, and who were p. 52. on Ps. xcvi. 11. t. iv. p. 408. censured by the forty-second Canon of and S. Optatus, b. iii. c. iv. p. 59. the Council of Trullo. Confer also where a historical account is ijiven. Papias. S. Jerome, Ep. 22. ? . 34. Ducange refers to St. Aug. Ep. 48. 60. Hunnerie's Edict.
Ps. 57,4. certain passage of the Psalms, /
slept disturbed. Well is it said unto Him, Arise, O Lord, unto Thy resting place. Rom. 6, No more wilt Thou be disturbed, since Christ, being raised
from the dead, dieth no more, and death shall no more have dominion over Him. It is His voice in another Psalm that
/ laid me down and and rose the slept, again, for
Ps. 3,5. saith,
Lord shall sustain me. He Himself slept; unto Him is said, Arise, O Lord, into Thy resting place, Thou, and the ark of Thy sanctification : that is, Arise, that the ark of Thy sanctification, which Thou hast sanctified, may arise also. He is our Head; His ark is His Church : He arose first, the Church will arise also. The body would not dare to
itself resurrection, save the Head arose first. O Lord, arise into Thy resting place, Tliou, and the ark of Thy sanctification. The Body of Christ, that was born of Mary, hath been understood by some to be the ark of sanctification; so that the words, Arise, O Lord, into Thy resting place, Thou, and the ark of Thy sanctification, mean, Arise with Thy Body, that they who believe not may handle. Arise, O Lord, into Thy resting place, TJiou, and
the ark of Thy sanctification.
16. Ver. 9. Let Thy priests be clothed with righteousness,
and let Thy saints sing with joyfulness. When Thou risest
promise
as
God is entreated not to reject the Remnant. 101
from the dead, and goest unto Thy Father, let that royal Veh. Priesthood be clothed with faith, since the righteous liveth K<^' by faith; and, receiving the pledge of the Holy Spirit, let 17.
the members rejoice in the hope of resurrection, which went before in the Head: for to them the Apostle saith, Rejoicing Rom. 13, in hope.
17. Ver. 10. For Thy servant David's sake, turn not away
the face of Thine Anointed. These words are addressed
unto God the Father. For Thy servant David's sake, turn
not away the face of Thine Anointed. The Lord was cruci
fied in Judaea; He was crucified by the Jews; harassed by them, He slept. He arose to judge those among whose savage hands He slept: and He saith elsewhere, Raise ThouP*- *1, Ale up again, and I shall reward them. He both hath rewarded them, and will reward them. The Jews well know themselves how great were their sufferings after the Lord's death. They were all expelled from the very city, where
they slew Him. What then ? have all perished even from
the root of David and from the tribe of Judah ? No : for
some of that stock believed, and in fact many thousands of
men of that stock believed, and this after the Lord's resur rection. They raged and crucified Him : and afterwards
began to see miracles wrought in the Name of Him Cruci
fied; and they trembled still more that His Name should
have so much power, since when in their hands He seemed unable to work any; and pricked at heart, at length believing
that there was some hidden divinity in Him Whom they
had believed like other men, and asking counsel of the Apostles, they were answered, Repent, and be baptized Acts 2, every one of you in the Name of our Lord Jesus Christ.
Since then Christ arose to judge those by whom He had
been crucified, and turned away His Presence from the
Jews, turning His Presence towards the Gentiles; God
seemeth, besought in behalf of the remnant of Israel;
and said unto Him, For Thy servant David's sake, turn
not away the presence of Thine Anointed. If the chaff be condemned, let the wheat be gathered together. May the remnant be saved, as Isaiah saith, And the remnant hath Is. 10,
, '
*22, out of them more than five hundred brethren, to whom the
clearly been saved: for out of them were the twelve Apostles,
it it is
is,
29. '
for He not a man that He should repent. When there fore He changeth His works through His immutable counsel, He said to repent on account of this very change, not of His counsel, but of His work. But He promised this so as
102 God's repentance changes His action, not His purpose.
Psalm Lord shewed Himself after His Resurrection : out of their
Thus then
Thy
<1XX x J 1. nunluer were so many thousands baptized, who laid the rCorT
price of their possessions at the Apostles' feet. prayer
15, 6.
Acts 2 ' was fulfilled the here made to God : For
41.
servant David's sake, turn not away the presence of Thine Anointed. 18. Ver. 11. The Lord hath made a faithful oath unto Darid, and He shall not repent. What meaneth, hath
made an oath / Hath confirmed a promise through Himself. What meaneth, He shall not repent ? He will not change. For God sufTereth not the pain of repentance, nor is He deceived in any matter, so that He would wish to correct
that wherein He hath erred. But as when a man repents of any thing, he wisheth to change what he hath done ; thus where thou hearest that God repenteth, look for an actual change. God doth it differently from thee, although He calleth it by the name of repentance ; for thou dost be cause thou hadst erred while He doth because He
avengeth, or freeth. He changed Saul's kingdom, when He
repented, as said: and in the very passage where the Sam. Scripture saith, It repented Him; said little after,
P<<. no, not to change it. Just as this passage also saith: Tlie Lord aware, and will not repent, Thou art a Priest for ever after the order of Melchizedec so also since this was promised so that should not be changed, because must needs happen and be permanent he saith, The Lord hath made a faithful oath unto David, and He shall not repent; Of the fruit of thy body shall set upon thy seat. He might have said, 'of the fruit of thy loins,' wherefore did He choose to say, Of the fruit of thy body Had He said that also, would have been true but He chose to say with a
further meaning, Ex fructu ventris,' because Christ was born of a woman without the man.
19. Ver. 12. What then? The Lord hath made a faithful oath unto David, and He shall not shrink from it; Of the
fruit thy body shall set upon thy seat. Ifthy children will keep My covenant and My testimonies that shall
I
it,
of
it
is
is
I
;I
; ;
;
' '
it is
? '
it is
it
it
it, a
l
' Children interpreted of mens Works. 103
learn them, their children also shall sit upon thy seat for Ver. evermore. If thy children keep My covenant, their children --i^-- also shall sit for evermore. The parents establish a desert
on behalf of their children. What if his children should
keep the covenant, and their children should not keep it ? Why is the happiness of the children promised in relation to their parents' deservings? For what saith He, If thy children will keep My covenant, their children also shall sit for ever more--He saith not, if thy children keep My covenant, they shall sit upon thy seat ; and if their children keep My covenant, they also shall sit upon thy seat : but he saith, If thy children keep My covenant, their children also shall sit upon thy seat for evermore -- except because He here wished their fruit to be understood by their children ? If thy children, He saith, will keep My covenant, and if thy children shall keep My testimonies that Ishall learn them; their children also shall sit upon thy seat : that is, this will be their fruit, that they sit upon thy seat. For in this life, brethren, do all of us who labour in Christ, all of us who tremble at His words, who in any way endeavour to execute His will, and groan while we pray His help that we may fulfil what He commandeth; do we already sit in those seats of bliss which are promised us? No: but holding His com mandments, we hope this will come to pass. This hope is spoken of under the figure of sons ; because sons are the
hope of man living in this life, sons are his fruit. For this reason also men, when excusing their avarice, allege that they are reserving for their children what they hoard up ; and, unwilling to give to the destitute, excuse themselves under the name of piety, because their children are their hope. For all men who live according to this world, declare it to be their hope, to be fathers of children they may leave behind them. Thus then He describes hope generally under the name of children, and saith, If thyIchildren will
My covenant and My testimonies that
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
keep shall learn them,
104 If Children' literally, then faithful children.
Psalm hope for the future; but when they have attained what they
cxxxii.
i ' in P0,te- rum. ' *'po>>te- ntas'
I
John
Lord saith openly, Ifye 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? 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 shall not be fulfilled in thee, thinkest thou that shall
h0pe, tlJev are children ; because they have brought forth and produced in their works that which they gain. And this is preserved unto them for the future1, because futurity * itself commonly signifieth children,
J?
20. Or if thou understand actual men to be meant by
children, the words, If thy children will keep My covenant
I
If thy children will keep My covenant and testimonies
and My testimonies that
shall teach them, may mean,
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 seal for evermore; that is, both thy children and their children, 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 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 sheweth 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
thou wilt not be David's son. God promised to the sons of David. Say not, am David's son, thou degenerate. If the Jews, who were born of this very stock, say not this, (nay, they say but they are under delusion. For the
that
keep
if it
it ?
It
it,
I
8,
a
if
it,
The Church, in her pilgrimage, a Widow. 105
not be fulfil led at all ? And how hath He found it in the ver. woodland tracts ? and how did His feet stand ? Whatsoever 13~15- iheu thou mayest be, that house will stand.
21. Ver. 13. For the Lord hath chosen Sion to be an habitation for Himself. 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.
22. Ver. 14. This shall be My rest for ever. 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, becaIuse we shall have rest in Him. Here
will I dwell : for
have a delight therein.
/will bless her widow with blessings, and
23. Ver. 15.
will satisfy her poor with bread. Every soul that is aware
that it is bereft of all help, save of God alone, is widowed.
For how doth the Apostle describe a widow ? She that is lTim. fi, a widow indeed and desolate, trusteth in God. He was5-6' speaking of those whom we all call Widows in the Church.
He saith, She that liveth in pleasure, is dead while she liceth ; 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 liveth 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 hus bands : 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 andLutelS,
10t/ Who are the Poor, who shall be satisfied.
Psalm not to faint ? There was in a city a judge, He said, which cxxxlIifeared not God, neither regarded man. And there was a widow in that city ; and she came unto him day by day,
saying, Avenge me ofmine adversary. The widow, by daily importunity, prevailed with him : for the judge said within
I
because this woman troublet h me,
himself, Though
not God, neither regard man, yet I will avenge her. If the wicked judge heard the widow, that he might not be molested; heareth not God His Church, whom He exhorteth
fear
to pray ?
24. Also, Iwill satisfy her poor with bread; whal meaueth
this, brethren? Let us be poor, 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
Ps. 123, said, Our soul isfilled with the scornful reproof of the wealthy, 4 and with the despitefulness of the proud : these have abun
dance, and therefore eat, but are not satisfied. And what is Ps. 22, said of them in the Psalm ? All such as befat upon the earth ? "K have eaten and worshipped. They worship Christ, they
venerate Christ, they pray unto Christ; but they are not satis fied with His wisdom and righteousness. Wherefore ? Be cause 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
Matt. 5, one of whom it is said, Blessed are they that hunger and thirst after righteousness, for they shall be filled: 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
fat
29 26' *S sa'^' ^
upo" ine have eaten and
<<MC'* as oe
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
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 arc
satisfied.
Christ's poor are they who trust not in riches. 107
they satisfied ? What is the nature, brethren, of this satis- Vrr. fying ? God Himself is their bread. The bread came down -- -- upon the earth/, that He might become milk unto us; and said
to His own,
am the Bread
Living which came down from John 6,
heaven. Hence these words in the Psalm, The poor shall61' eat, and he satisfied. From what source shall they be satisfied ? Hear what followeth : And they that seek after the Lord shall praise Him.
25. 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 any thing 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 ifthou hast not trusted in these things, thou wilt be among the members of that widow, who is the Church, of whom it is said, / 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.
26. 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 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
108 The rich may be humble, the poor may be proud.
Psalm full house, rich lands, many estates, much gold and silver ; cxxxl! he knoweth that he must not trust in these, he humbleth him
self 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,
1 Tim. 6, Charge them that are rich in this world, that they be not ' high minded, 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. 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,
Mat. 22, who are established in that twofold charity, whatever they 37--39. may have in (jiis world --among His poor, whom He satisfieth
with bread. /will clothe her priests with salvation,
27. Ver. 16, 17.
and her saints shall rejoice and sing. We are now at the end of the Psalm ; attend for a short space, Beloved. / will clothe her priests with salvation, and her saints shall rejoice and sing. Who is our salvation, save our Christ ? What meaneth, therefore, / will clothe her priests with
Gal. 3, salvation ? --" As many of you as have been baptized into 27' Christ, have put on Christ. " --And her saints shall rejoice
and sing. Whence shall they rejoice and sing ? Because
they have been clothed with salvation : not in themselves.
8'
Eph. 5, For they have become light, but in the Lord ; for they were
darkness before. Therefore he hath added, There will I
The Sanctification of Ood is through Christ. 109
raise up the horn of David : this will be David's height, Ver. that trust be put in Christ. For horn signifielh height: and ------ what sort of height ? 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, Dona-
I baptize; but, He it is Who baplizeth. There is the horn j"^ 1} of David : and that ye may know that there is the horn of33- David, heed what followeth ; / 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 John 5, shining light. And what saith John ? He it is Who bap-
tizeth. Herein therefore shall the saints rejoice, herein
the priests shall rejoice : because all that is good in them
selves, 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.
28. Ver. 18. Upon Him shall My sanctification flourish. Upon whom ? Upon Mine Anointed. For when He saith, Mine anointed, it is the voice of the Father, Who saith, / will bless her widow with blessings, and will satisfy her poor
I will clothe her priests with salvation, and
with bread.
her saints shall rejoice and sing. He Who saith, There will 1 raise up the horn of David, is God. He Himself saith, 1 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 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
My sanctification flourish.
110 Sanctiftcation in Baptism. Christian Unity.
Psalm glory: for when trees flourish, then are they beautiful. ci? miL Sanctiflcation therefore is in Baptism : thence it flourisheth, and is brightened. Why hath the world yielded to this Because it flourisheth in Christ; for, put it in man's power, and how doth it then flourish? since allflesh is grass, and all the yoodliness thereof as the flower of the
grass.
Lat. psalm cxxxili. cxxxir.
EXPOSITION.
A Public discourse, in which he defends the Monks against the Donatists.
1. This is a short Psalm, but one well known and quoted. Behold, how good and how pleasant is it, that brethren should dwell together in unity. So sweet is that sound, that even they who know not the Psalter, sing that verse. Sweet is it even as charity is sweet, which causes brethren to dwell together in unity. This fact indeed, brethren, needs neither interpretation nor explanation, to wit, how good and how pleasant it is to dwell together in unity; but that which
Matt. 7, follows contains somewhat that may open to them who " knock. Yet that the comprehension of the entire substance
of the Psalm may reach us from this verse, let us in the first place reflect over and over again, whether it be said of all Christians, ' How good and how pleasant is that brethren should dwell together in unity or whether there be some special and perfect persons who dwell together, and that the blessing does not apply to all, but to some, from whom
however may descend upon the rest.
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
beauty?
it
;'
it,
Ill
summons of God, the summons of the Holy Spirit, the Ver. 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 opened, of whom it was said, They shall U. 65, l. ,see him, who were not told of him; they shall understand
who heard not. Yet, most beloved, if we reflect, the very blessing hath sprung from that walla of circumcision. For
The Joy and the Vows of the Church's first love.
have all the Jews perished ? and whence were the Apostles,
the sons of the Prophets, the sons of the exiles b? He speaks P>>" 127, as to them who know. Whence those five hundred, who saw ,<<
luor. 15, the Lord after His resurrection, whom the Apostle Paul 6.
commemorates? Whence those hundred and twenty, who Acta l, were together in one place after the resurrection of the IK ' Lord, and His ascension into heaven, on whom when gathered
into one place the Holy Spirit descended on the day ofActa2,i. 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 Acts 4, of their goods at the Apostles' feet, as is read in the Acts of34' 35' the Apostles. And distribution was made to each one as Acts 2,
he had need, and none called any thing his own, but they i5- had all things common. And what is ' together in unity ? '
They had, he says, one mind and one heart God-wards. Acts 4, So they were the first who hearrl, Behold how good and 32' how pleasant is that brethren dwell together. They were
the first to hear, but heard not alone. It was not that that love and unity of the brethren extended no further than to them. The joyfulness of love and the vow to God reached them who came after. Something was vowed to God, as
written, Vow and pay your vows to the Lord your God. Ps. 76, For better not to vow, than to vow and not perform. Ec'cles But the mind should be ready so as both to vow and to 5" perform; lest when thinks itself ill fitted to perform,
Alluding to the two walls, Jewish translation of the ambiguous Hehrew
and Gentile, meeting in the corner. See on Ps. lix. 10. and on Ps. xcv.
ferred the LX X to the young men Fxcnssi, a literal translation of of our version. St. Augustine's inter
8.
theGrevk LXX. ^icrtTu^fitW. This pretation see on Ps. lxxrii. 9.
root which means to shake out.
or expel, and young man, pre
' ? .
? b*
is
by
a
is
' itit 5.
it
\it is
it
it,
112 Monks compared with ' Circumcelliones. '
Psalm prove too slow to vow. For he will surely never pa}', *TTml' whoever deems that he is about to pay of his own.
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, that they may be saved by shame, they reproach you on the score of the Monks. See to it yourselves, in the first place, whether they may be compared : if there be any need for your words, ye are already at a disadvantage. There is no need, except to warn every one that he attend, only attend and compare them. What need is there for your words? Let them compare the drunken with the temperate, the rash with the provident, the mad with the sane, them who wander with them who live together. Yet they are wont to say, What is the meaning of the name Monks ? Much better may we say, What is the meaning of the word Circelliones ? But they are not, say
they, called Circelliones. Perhaps we call them by some corrupt form of their name. Shall we say what is their proper name? Perchance they are called Circumcellionesc, not Circelliones. Well, if they be so called, let them say why they are so. They are called Circumcelliones, because they ramble about the cells. For they are wont to go hither and thither, having no abiding place, and to do things which you know well of; and they know also, will they or not.
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
c The Circumcelliones were a wan- even committing suicide under the dering kind of Anchorites, who lived name of Martyrdom. See on Ps. ji. under no rule, and were guilty of ? . 5. t. i. p. 97. on Ps. lv. ? 26. t. iii. various irregularities, and who were p. 52. on Ps. xcvi. 11. t. iv. p. 408. censured by the forty-second Canon of and S. Optatus, b. iii. c. iv. p. 59. the Council of Trullo. Confer also where a historical account is ijiven. Papias. S. Jerome, Ep. 22. ? . 34. Ducange refers to St. Aug. Ep. 48. 60. Hunnerie's Edict.
