1. It was right indeed, most beloved, that we should rather hear our Brother, my colleague, when present before all of us. And just now he refused not, but put us off; for he extorted from me that he might now listen to me, on the condition that I also may listen to him, for in charity itself we are all listening unto Him, who is our One Master in heaven. Attend therefore to the Psalm, entitled A Song of Degrees; considerably longer than the rest under the same title. Let us not therefore linger, save where necessity shall compel us: that we may, if the Lord permit, explain the whole. For ye also ought not to hear everything as men untaught; ye ought in some degree to aid us from your past listenings, so that it may not be needful that everything should be declared to you as though new.
2. "Lord, remember David, and all his meekness" (ver. 1). David according to the truth of history was one man, king of Israel, son of Jesse. He was indeed meek, as the Divine Scriptures themselves mark and command him, and so meek that he did not even render evil for evil to his persecutor Saul. He preserved towards him so great humility, that he acknowledged him a king, and himself a dog: and answered the king not proudly nor rudely, though he was more powerful in God; but he rather endeavoured to appease him by humility, than to provoke him by pride. Saul was even given into his power, and this by the Lord God, that he might do to him what he listed: but since he was not commanded to slay him, but had it only placed in his power (now a man is permitted to use his power), he rather turned towards mercy what God gave him. ...The humility of David is therefore commended, the meekness of David is commended; and it is said to God, "Lord, remember David, and all his meekness." For what purpose? "How he sware unto the Lord, and vowed a vow unto the Almighty God of Jacob" (ver. 2). Therefore remember for this, that he may fulfil what he hath promised. David himself vowed as though he had it in his power, and he prayeth God to fulfil his vow: there is devotion in the vow, but there is humility in the prayer. Let no one presume to think he fulfilled by his own strength what he hath vowed. He who exhorteth thee to vow, Himself aideth thee to fulfil. Let us therefore see what he vowed, and hence we comprehend how David should be understood in a figure. "David" is interpreted, "Strong of hand," for he was a great warrior. Trusting indeed in the Lord his God, he despatched all wars, he laid low all his enemies, God helping him, according to the dispensation of that kingdom; prefiguring nevertheless some One strong of hand to destroy His enemies, the devil and his angels. These enemies the Church warreth against, and conquereth. ...What then doth he mean, "How he sware," etc.? Let us see what vow is this. We can offer God nothing more pleasing than to swear. Now to swear is to promise firmly. Consider this vow, that is, with what ardour he vowed what he vowed, with what love, with what longing; nevertheless, he prayeth the Lord to fulfil it in these words, "O Lord, remember David, and all his meekness." In this temper he vowed his vow, and there should be a house of God: "I will not come within the tabernacle of mine house, nor climb up into my bed" (ver. 3). "I will not suffer mine eyes to sleep, nor mine eyelids to slumber" (ver. 4). This seemeth not enough; he adds, "Neither the temples of my head to take any rest, until I find out a place for the Lord; an habitation for the God of Jacob" (ver. 5). Where did he seek a place for the Lord? If he was meek, he sought it in himself. For how is one a place for the Lord? Hear the Prophet: "Upon whom shall My Spirit rest? Even upon him that is poor and of a contrite spirit, and trembleth at My words." Dost thou wish to be a place for the Lord? Be thou poor in spirit, and contrite, and trembling at the word of God, and thou wilt thyself be made what thou seekest. For if what thou seekest be not realized in thyself, what doth it profit thee in another. ...
3. How many thousands believed, my brethren, when they laid down the price of their possessions at the Apostles' feet! But what saith Scripture of them? Surely they are become a temple of God; not only each respectively a temple of God, but also all a temple of God together. They have therefore become a place for the Lord. And that ye may know that one place is made for the Lord in all, Scripture saith, They were of one heart and one soul toward God. But many, so as not to make a place for the Lord, seek their own things, love their own things, delight in their own power, are greedy for their private interests. Whereas he who wisheth to make a place for the Lord, should rejoice not in his private, but the common good. ...
4. Let us therefore, brethren, abstain from the possession of private property; or from the love of it, if we may not from its possession; and we make a place for the Lord. It is too much for me, saith some one. But consider who thou art, who art about to make a place for the Lord. If any senator wished to be entertained at your house, I say not senator, the deputy of some great man of this world, and should say, something offends me in thy house; though thou shouldest love it, thou wouldest remove it, nevertheless, lest thou shouldest offend him, whose friendship thou wast courting. And what doth man's friendship profit thee? ...Desire the friendship of Christ without fear: He wishes to be entertained at thy house; make room for Him. What is, make room for Him? Love not thyself, love Him. If thou love thyself, thou shuttest the door against Him; if thou love Him, thou openest unto Him: and if thou open and He enter, thou shalt not be lost by loving thyself, but shalt find thyself with Him who loveth thee. ...
5. "Lo, we heard of the same at Ephrata" (ver. 6). What? A place for the Lord. "We heard of it at Ephrata: and found it in the plains of the forests." Did he hear it where he found it? or did he hear it in one place, find it in another? Let us therefore enquire what Ephrata is, where he heard it; let us also enquire what mean the plains of the forests, where he found it. Ephrata, a Hebrew word, is rendered in Latin by Speculum, as the translators of Hebrew words in the Scriptures have handed down to us, that we might understand them. They have translated from Hebrew into Greek, and from Greek we have versions into Latin. For there have been who watched in the Scriptures. If therefore Ephrata meaneth a mirror, that house which was found in the woodland plains, was heard of in a mirror. A mirror hath an image: all prophecy is an image of things future. The future house of God, therefore, was declared in the image of prophecy. "We have found it in the plains of the forests." What are the "plains of the forests"? Saltus is not here used in its common sense, as a plot of ground of so many hundred acres; saltus properly signifies a spot as yet untilled and woody. For some copies read, in the plains of the wood. What then were the woodland plains, save nations yet untilled? what were they, save regions yet covered with the thorns of idolatry? Thus, though there were thorns of idolatry there, still we find a place for the Lord there, a tabernacle for the God of Jacob. What was declared in the image to the Jews, was manifested in the faith of the Gentiles.
6. "We will go into His tabernacles" (ver. 7). Whose? Those of the Lord God of Jacob. They who enter to dwell therein, are the very same who enter that they may be dwelt in. Thou enterest into thy house, that thou mayest dwell therein; into the house of God, that thou mayest be dwelt in. For the Lord is better, and when He hath begun to dwell in thee, He will make thee happy. For if thou be not dwelt in by Him, thou wilt be miserable. That son who said, "Father, give me the portion of the goods," etc., wished to be his own master. It was well kept in his father's hands, that it might not be wasted with harlots. He received it, it was given into his own power; going to a far country, he squandered it all with harlots. At length he suffered hunger, he remembered his father; he returned, that he might be satisfied with bread. Enter therefore, that thou mayest be dwelt in; and mayest be not thine own, so to speak, but His: "We will go into His tabernacles. We will worship on the spot where His feet stood." Whose feet? The Lord's, or those of the house of the Lord itself? For that is the Lord's house, wherein he saith He ought to be worshipped. Beside His house, the Lord heareth not unto eternal life; for he belongeth to God's house, who hath in charity been built in with living stones. But he who hath not charity, falleth; and while he falls, the house stands. ...
7. But if ye incline to understand it of the house itself, where the feet of that house have stood; let thy feet stand in Christ. They will then stand, if thou shall persevere in Christ. For what is said of the devil? "He was a murderer from the beginning, and stood not in the truth." The feet of the devil therefore stood not. Also what saith he of the proud? "O let not the foot of pride come against me; and let not the hand of the ungodly cast me down. There are they fallen, all that work wickedness: they are cast down, and were not able to stand." That then is the house of God, whose feet stand. Whence John rejoicing, saith: what? "He that hath the bride is the bridegroom: but the friend of the bridegroom standeth and heareth him." If he stand not, he heareth him not. Justly he standeth, because "he rejoiceth on account of the bridegroom's voice." Now therefore ye see why they fell, who rejoice because of their own voice. That friend of the Bridegroom said, "The same is He which baptizeth." Some say, We baptize: rejoicing in their own voice, they could not stand; and belong not to that house of which it is said, "where His feet stood."
8. "Arise, O Lord, into Thy resting place" (ver. 8). He saith unto the Lord sleeping, "Arise." Ye know already who slept, and who rose again. ..."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 promise itself resurrection, save the Head arose first. The Body of Christ, that was born of Mary, hath been understood by some to be the ark of sanctification; so that the words mean, Arise with Thy Body, that they who believe not may handle.
9. "Let Thy priests be clothed with righteousness, and let Thy saints sing with joyfulness" (ver. 9). When Thou risest from the dead, and goest unto Thy Father, let that royal Priesthood be clothed with faith, since "the righteous liveth by faith;" and, receiving the pledge of the Holy Spirit, let the members rejoice in the hope of resurrection, which went before in the Head: for to them the Apostle saith, "Rejoicing in hope."
10. "For Thy servant David's sake, turn not away the face of Thine Anointed" (ver. 10). 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 crucified 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 Thou Me 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 resurrection. They raged and crucified Him: and afterwards began to see miracles wrought in the Name of Him Crucified; 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 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 is, as it seemeth, besought in behalf of the remnant of Israel; and it is 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" clearly "been saved:" for out of them were the twelve Apostles, out of them more than five hundred brethren, to whom the Lord showed Himself after His Resurrection: out of their number were so many thousands baptized, who laid the price of their possessions at the Apostles' feet. Thus then was fulfilled the prayer here made to God: "For Thy servant David's sake, turn not away the presence of Thine Anointed."
11. "The Lord hath made a faithful oath unto David, and He shall not repent" (ver. 11). What meaneth, "hath made an oath"? Hath confirmed a promise through Himself. What meaneth, "He shall not repent"? He will not change. For God suffereth 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 anything, 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 it, because thou hadst erred; while He doth it, because He avengeth, or freeth. He changed Saul's kingdom, when He repented, as it is said: and in the very passage where the Scripture saith, "It repented Him;" it is said a little after, "for He is not a man that He should repent." When therefore He changeth His works through His immutable counsel, He is said to repent on account of this very change, not of His counsel, but of His work. But He promised this so as not to change it. Just as this passage also saith: "The Lord sware, and will not repent, Thou art a Priest for ever after the order of Melchizedec;" so also since this was promised so that it should not be changed, because it 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 I 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, it 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.
12. What then? "The Lord hath made a faithful oath unto David, and He shall not shrink from it; Of the fruit of thy body shall I set upon thy seat. If thy children will keep My covenant and My testimonies that I shall learn them, their children also shall sit upon thy seat for evermore" (ver. 12). If thy children keep My covenant, their children 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 evermore"-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 I shall 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 commandments, 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 thy children will keep My covenant and My testimonies that I shall learn them, their children also shall sit upon thy seat for evermore:" that is, they shall have such fruits, that their hope shall not deceive them, that they may come there where they hope to come. At present therefore they are as fathers, men of hope for the future; but when they have attained what they hope, they are children; because they have brought forth and produced in their works that which they gain. And this is preserved unto them for the future, because futurity itself commonly signifieth children.
13. Or if thou understand actual men to be meant by children, the words, "If thy children will keep My covenant and My testimonies that I shall teach them," may mean, "If thy children will keep My covenant and testimonies that I shall teach them, and their children also;" that is, if they too keep My covenant; so that here thou must make a slight pause, and then infer that "they shall sit upon thy seat for evermore;" that is, both thy children and their 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 showeth that it will without doubt take place. How then hath He said here, "If they will keep My covenant"? Glory not in the promises, and leave out thy failing to keep the covenant. Then wilt thou be the son of David, if thou shalt keep the covenant; but if thou dost not keep it, thou wilt not be David's son. God promised to the sons of David. Say not, I am David's son if thou degenerate. If the Jews, who were born of this very stock, say not this (nay, they say it, but they are under a delusion. For the Lord saith openly, "If ye were Abraham's children, ye would do the works of Abraham." He thereby denied them to be children, because they did not the works), how do we call ourselves David's children, who are not of his race according to the flesh? It follows then that we are not children, save by imitating his faith, save by worshipping God, as he worshipped. If therefore what thou hopest not through descent, thou wilt not endeavour to obtain by works; how shall the sitting upon David's seat be fulfilled in thee? And if it shall not be fulfilled in thee, thinkest thou that it shall not be fulfilled at all? And how hath He found it in the woodland tracts? and how did His feet stand? Whatsoever then thou mayest be, that house will stand.
14. "For the Lord hath chosen Sion to be an habitation for Himself" (ver. 13). Sion is the Church Herself; She is also that Jerusalem unto whose peace we are running, who is in pilgrimage not in the Angels, but in us, who in her better part waiteth for the part that will return; whence letters have come unto us, which are every day read. This city is that very Sion, whom the Lord hath chosen.
15. "This shall be My rest for ever" (ver. 14). These are the words of God. "My rest:" I rest there. How greatly doth God love us, brethren, since, because we rest, He saith that He also resteth! For He is not sometimes Himself disturbed, nor doth He rest as we do; but He saith that He resteth there, because we shall have rest in Him. "Here will I dwell: for I have a delight therein."
16. "I will bless her widow with blessings, and will satisfy her poor with bread" (ver. 15). Every soul that is aware that it is bereft of all help, save of God alone, is widowed. For how doth the Apostle describe a widow? "She that is a widow indeed and desolate, trusteth in God." He was speaking of those whom we all call Widows in the Church. He saith, "She that liveth in pleasure, is dead while she liveth;" and he numbereth her not among the widows. But in describing true widows, what saith he? "She that is a widow indeed and desolate, trusteth in God, and continueth in supplications and prayers night and day." Here he addeth, "but she that 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 husbands: widows seem desolate, and their aid is a stronger one. The whole Church therefore is one widow, whether in men or in women, in married men or married women, in young men or in old, or in virgins: the whole Church is one widow, desolate in this world, if she feel this, if she is aware of her widowhood: for then is help at hand for her. Do ye not recognise this widow in the Gospel, my brethren, when the Lord declared "that men ought always to pray and not to faint"? "There was in a city a judge," He said, "which feared not God, neither regarded man. And there was a widow in that city; and she came unto him day by day, saying, Avenge me of mine adversary." The widow, by daily importunity, prevailed with him: for the judge said within himself, "Though I fear not God; neither regard man, yet because this woman troubleth me, 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 to pray?
17. Also, "I will satisfy her poor with bread;" what meaneth 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 said, "Our soul is filled with the scornful reproof of the wealthy, and with the despitefulness of the proud:" these have abundance, and therefore eat, but are not satisfied. And what is said of them in the Psalm? "All such as be fat upon the earth have eaten and worshipped." They worship Christ, they venerate Christ, they pray unto Christ; but they are not satisfied with His wisdom and righteousness. Wherefore? Because they are not poor. For the poor, that is the humble in heart, the more they hunger, the more they eat; and the more empty they are of the world, the more hungry they are. He who is full refuseth whatsoever thou wilt give him, because he is full. Give me one who hungereth; give me one of whom it is said, "Blessed are they that hunger and thirst after righteousness, for they shall be filled:" and these will be the poor of whom he hath just said, "And will satisfy her poor with bread." Forin the very Psalm where it is said, "All such as be fat upon the earth have eaten and worshipped;" this is said of the poor also, and exactly in the same manner as in this Psalm, "The poor shall eat, and be satisfied: they that seek after the Lord shall praise Him." Where it is said, "All such as be fat upon earth have eaten and worshipped:" it is said, "the poor shall eat, and be satisfied." Why, when the rich are said to have worshipped, are they not said to be satisfied; yet when the poor are mentioned, they are said to be satisfied? And whence are they satisfied? What is the nature, brethren, of this satisfying? God Himself is their bread. The bread came down upon the earth, that He might become milk unto us; and said to His own, "I am the Living Bread which came down from heaven." Hence these words in the Psalm, "The poor shall eat, and be satisfied." From what source shall they be satisfied? Hear what followeth: "And they that seek after the Lord shall praise Him."
18. Be ye therefore poor, be ye among the members of that widow, let your help be solely in God alone. Money is nought; not thence will ye have aid. Many have been cast headlong down for money's sake, many have perished on account of money; many for the sake of their riches have been marked out by plunderers; they would have been safe, had they not had what made men hunt for them. Many have presumed in their more powerful friends: they in whom they presumed have fallen, and have involved in their ruin those who trusted in them. Look back upon the instances to be seen in the human race. Is it anything singular that I am telling you? We speak these things not only from these Scriptures; read them in the whole world. Take heed that ye presume not in money, in a friend, in the honour and the boasting of the world. Take away all these things: but if thou hast them, thank God if thou despisest them. But if thou art puffed up by them; think not when thou wilt be the prey of men; already art thou the Devil's prey. But if thou ham not trusted in these things, thou wilt be among the members of that widow, who is the Church, of whom it is said, "I will bless her widow with blessings;" thou wilt also be poor, and one of those of whom it is said, "And will-satisfy her poor with bread."
19. Sometimes, however, and we must not pass over this without mention, thou findest a poor man proud, and a rich man humble: we daily endure such persons. Thou hearest a poor man groaning beneath a rich man, and when the more powerful rich man presseth upon him, then thou seest him humble: sometimes not even then, but even then proud; whence thou seest what he would have been, had he any property. God's poor one is therefore poor in spirit, not in his purse. Sometimes a man goeth forth having a full house, rich lands, many estates, much gold and silver; he knoweth that he must not trust in these, he humbleth himself before God, he doth good with them; thus his heart is raised unto God, so that he is aware that not only dO riches themselves profit him nothing, but that they even impede his feet, save He rule them, and aid them: and he is counted among the poor who are satisfied with bread. Thou findest another a proud beggar, or not proud only because he hath nothing, nevertheless seeking whereby he may be puffed up. God doth not heed the means a man hath, but the wish he hath, and judgeth him according to his wish for temporal blessings, not according to the means which it is not his lot to have. Whence the Apostle saith of the rich, "Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy." What therefore should they do with their riches? He goeth on to say: "That they be rich in good works, ready to distribute, willing to communicate." And see that they are poor in this world: "Laying up in store for themselves," he addeth, "a good foundation against the time to come, that they may lay hold on eternal life." When they have laid hold of eternal life, then will they be rich; but since they have it not as yet, they should know that they are poor. Thus it is that God counteth among His poor all the humble in heart, who are established in that twofold charity, whatever they may have in this world-among His poor, whom He satisfieth with bread.
20. "I will clothe her priests with salvation, and her saints shall rejoice and sing" (ver. 16). We are now at the end of the Psalm; attend for a short space, Beloved. "I will clothe her priests with salvation, and her saints shall rejoice and sing." Who is our salvation, save our Christ? What meaneth, therefore, "I will clothe her priests with salvation"? "As many of you as have been baptized into Christ, have put on Christ." "And her saints shall rejoice and sing." Whence shall they rejoice and sing? Because they have been clothed with salvation: not in themselves. For they have become light, but in the Lord; for they were darkness before. Therefore he hath added, "There will I raise up the horn of David" (ver. 17): this will be David's height, that trust be put in Christ. For horn signifieth height: and what sort of height? Not carnal. Therefore, while all the bones are wrapped up in flesh, the horn goeth beyond the flesh. Spiritual altitude is a horn. But what is spiritual loftiness, save to trust in Christ? not to say, It is my work, I baptize; but, "He it is who baptizeth." There is the horn of David: and that ye may know that there is the horn of David, heed what followeth: "I have ordained a lantern for mine Anointed." What is a lantern? Ye already know the Lord's words concerning John: "He was a burning and a shining light." And what saith John? "He it is who baptizeth." Herein therefore shall the saints rejoice, herein the priests shall rejoice: because all that is good in themselves, is not of themselves, but of Him who hath the power of baptizing. Fearlessly therefore doth every one who hath received baptism come unto His temple; because it is not man's, but His who made the horn of David to flourish.
21. "Upon Him shall My sanctification flourish" (ver. 18). Upon whom? Upon Mine Anointed. For when He saith, "Mine anointed," it is the voice of the Father, who saith, "I will bless her widow with blessings, and will satisfy her poor with bread. I will clothe her priests with salvation, and her saints shall rejoice and sing." He who saith, "There will I raise up the horn of David," is God. He Himself saith, "I have ordained a lantern for Mine Anointed," because Christ is both ours and the Father's: He is our Christ, when He saveth us and ruleth us, as He is also our Lord: He is the Son of the Father, but both our Christ and the Father's. For if He were not the Father's Christ, it would not be said above, "For Thy servant David's sake, turn not Thou away the presence of Thine Anointed." "Upon Him shall My sanctification flourish." It flourisheth upon Christ. Let none of men assume this to himself, that he himself sanctifieth: otherwise it will not be true, "Upon Him shall My sanctification flourish." The glory of sanctification shall flourish. The sanctification of Christ therefore in Christ Himself, is the power of the sanctification of God in Christ. In that he saith, "shall flourish," he refers to His glory: for when trees flourish, then are they beautiful. Sanctification therefore is in Baptism: thence it flourisheth, and is brightened. Why hath the world yielded to this beauty? Because it flourisheth in Christ; for, put it in man's power, and how doth it then flourish? since "all flesh in grass, and all the goodliness thereof as the flower of the grass."
Psalm CXXXIII.
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" (ver. 1). So sweet is that sound, that even they who know not the Psalter, sing that verse. ...
2. For these same words of the Psalter, this sweet sound, that honeyed melody, as well of the mind as of the hymn, did even beget the Monasteries. By this sound were stirred up the brethren who longed to dwell together. This verse was their trumpet. It sounded through the whole earth, and they who had been divided, were gathered together. The summons of God, the summons of the Holy Spirit, the summons of the Prophets, were not heard in Judah, yet were heard through the whole world. They were deaf to that sound, amid whom it was sung; they were found with their ears open, of whom it was said, "They shall see him, who were not told of him; they shall understand who heard not." Yet, most beloved, if we reflect, the very blessing hath sprung from that wall of circumcision. For have all the Jews perished? and whence were the Apostles, the sons of the Prophets, the sons of the exiles? He speaks as to them who know. Whence those five hundred, who saw the Lord after His resurrection, whom the Apostle Paul commemorates? Whence those hundred and twenty, who were together in one place after the resurrection of the Lord, and His ascension into heaven, on whom when gathered into one place the Holy Spirit descended on the day of Pentecost, sent down from heaven, sent, even as He was promised? All were from thence, and they first dwelt together in unity; who sold all they had, and laid the price of their goods at the Apostles' feet, as is read in the Acts of the Apostles. And distribution was made to eachone as he had need, and none called anything his own, but they had all things common. And what is "together in unity"? They had, he saysays, one mind and one heart God-wards. So they were the first who heard, Behold how good and how pleasant is it, that brethren dwell together. They were the first to hear, but heard it not alone. ...
3. From the words of this Psalm was taken the name of Monks, that no one may reproach you who are Catholics by reason of the name. When you with justice reproach heretics by reason of the Circelliones, that they may be saved by shame, they reproach you on the score of the Monks. ...
4. Moreover, beloved, there are they who are false Monks, and we know men of this kind; but the pious brotherhood is not annulled, because of them who profess to be what they are not. There are false Monks, as there are false men among the Clergy, and among the faithful. ...
5. Since the Psalm says, "Behold, how good and how pleasant is it, that brethren should dwell together in one," why then should we not call Monks so? for Monos is one. Not one in anymanner, for a man in a crowd is one, but though he can be called one along with others, he cannot be Monos, that is, alone, for Monos means "one alone." They then who thus live together as to make one man, so that they really possess what is written, "one mind and one heart," many bodies, but not many minds; many bodies, but not many hearts; can rightly be called Monos, that is, one alone. ...
6. Let the Psalm tell us what they are like. "As the ointment on the head, which descended to the beard, to Aaron's beard, which descended to the fringe of his garment" (ver. 2). What was Aaron? A priest. Who is a priest, except that one Priest, who entered into the Holy of Holies? Who is that priest, save Him, who was at once Victim and Priest? save Him who when he found nothing clean in the world to offer, offered Himself? The ointment is on his head, because Christ is one whole with the Church, but the ointment comes from the head. Our Head is Christ crucified and buried; He rose again, and ascended into heaven; and the Holy Spirit came from the head. Whither? To the beard. The beard signifies the courageous; the beard distinguishes the grown men, the earnest, the active, the vigorous. So that when we describe such, we say, he is a bearded man. Thus that ointment descended first upon the Apostles, descended upon those who bore the first assaults of the world, and therefore the Holy Spirit descended on them. For they who first began to dwell together in unity, suffered persecution. but because the ointment descended to the beard, they suffered, but were not conquered. ...
7. "As the dew of Hermon, which fell upon the hills of Sion" (ver. 3). He would have it understood, my brethren, that it is of God's grace that brethren dwell together in unity. ...
8. But ye should know what Hermon is. It is a mountain far distant from Jerusalem, that is, from Sion. And so it is strange that he says thus: As the dew of Hermon, which fell upon the mountains of Sion, since mount Hermon is far distant from Jerusalem, for it is said to be over Jordan. Let us then seek out some interpretation of Hermon. The word is Hebrew, and we learn its meaning from them who know that language. Hermon is said to mean, a light set on a high place. For from Christ comes the dew. No light is set on a high place, save Christ. How is He set on high? First on the cross, afterwards in heaven. Set on high on the cross when He was humbled; humbled, but His humiliation could not but be high. The ministry of man grew less and less, as was signified in John; the ministry of God in our Lord Jesus Christ increased, as was shown at their birth. The former was born, as the tradition of the Church shows, on the 24th of June, when the days begin to shorten. The Lord was born on the 25th of December, when the days begin to lengthen. Here John himself confessing, "He must increase, but I must decrease." And the passion of each shows this. The Lord was exalted on the cross; John was diminished by beheading. Thus the light set on high is Christ, whence is the dew of Hermon. ...But if he have the dew of Hermon, which fell on the hill of Sion, he is quiet, peaceable, humble, submissive, pouring forth prayer in place of murmuring. For murmurers are admirably described in a certain passage of the Scriptures, "The heart of a fool is as the wheel of a cart." What is the meaning of "the heart of a fool is as the wheel of a cart"? It carries hay, and creaks. The wheel of a cart cannot cease from creaking. Thus there are many brethren, who do not dwell together, save in the body. But who are they who dwell together? They of whom it is said, "And they had one mind and one heart towards God."
9. "Because there the Lord commanded blessing." Where did He command it? Among the brethren who dwell together. There He enjoined blessing, there they who dwell with one heart bless God. For thou blessest not God in division of heart. ...Art thou straitened on earth? Depart, have thy habitation in heaven. How shall I, a man clothed in flesh, enslaved to the flesh, thou wilt say, have my habitation in heaven. First go in heart, whither thou wouldest follow in the body. Do not hear, "Lift up your hearts," with a deaf ear. Keep thy heart lifted up, and no one will straiten thee in heaven.
Psalm CXXXIV.
1. "Behold, now, bless ye the Lord, all ye servants of the Lord" (ver. 1), "who stand in the house of the Lord, in the courts of the house of our God" (ver. 2). Why has he added, "in the courts"? Courts mean the wider spaces of a house. He who stands in the courts is not straitened, is not confined, in some fashion is enlarged. Remain in this enlargement, and thou canst love thy enemy, because thou lovest not things in which an enemy could straiten thee. How canst thou be understood to stand in the courts? Stand in charity, and thou standest in the courts.Breadth lies in charity, straitness in hatred.
2. "Lift up your hands by night in the sanctuary, and bless the Lord" (ver. 2). It is easy to bless by day. What is "by day"? In prosperity. For night is a sad thing, day a cheerful. When it is well with thee, thou dost bless the Lord. Thy son was sick, and he is made whole, thou dost bless the Lord. Thy son was sick, perchance thou hast sought an astrologer, a soothsayer, perchance a curse against the Lord has come, not from thy tongue, but from thy deeds, from thy deeds and thy life. Boast not, because thou blessest with thy tongue, if thou cursest with thy life. Wherefore bless ye the Lord. When? By night. When did Job bless? When it was a sad night. All was taken away which he possessed; the children for whom his goods were stored were taken away. How sad was his night! Let us however see whether he blesseth not in the night. "The Lord gave, the Lord hath taken away; it is as the Lord willed; blessed be the name of the Lord." And black was the night. ...
3. "The Lord out of Zion bless thee, who made heaven and earth" (ver. 3). He exhorts many to bless, and Himself blesseth one, because He maketh one out of many, since "it is good and pleasant for brethren to dwell together in one." It is a plural number, brethren, and yet singular, to dwell together in one. Let none of you say, It cometh not to me. Knowest thou of whom he speaks, "the Lord bless thee out of Zion." He blessed one. Be one, and the blessing cometh to thee.
Psalm CXXXV.
1. Very pleasant ought it be to us, and we should rejoice because it is pleasant, to which this Psalm exhorteth us. For it says, "Praise the name of the Lord" (ver. 1). And it forthwith appends the reason, why it is just to praise the name of the Lord. "Praise the Lord, ye servants." What more just? what more worthy? what more thankful? ...For if He teaches His own servants who have deserved well of Him, the preachers of His Word, the rulers of His Church, the worshippers of His name, the obeyers of His command, that in their own conscience they should possess the sweetness of their life, lest they be corrupted by the praise or disheartened by the reproach of men; how much the more is He above all, the unchangeable One, who teacheth these things, neither the greater if thou praisest, or the less if thou reproachest. ...For ye will do nothing out of place, by praising your Lord, as servants. And if ye were to be for ever only servants, ye ought to praise the Lord; how much more ought ye servants to praise the Lord, that ye may hereafter gain the privilege of sons?
2. ...Therefore, "Ye who stand in the house of the Lord, in the courts of the house of our God, praise the Lord" (ver. 2). Be thankful; ye were without, and ye stand within. Since then ye stand, is it a small thing for you to think where He should be praised, who raised you when you were cast down, and caused you to stand in His house, to know Him, and to praise Him? Is it a small boon, that we stand in the house of the Lord? ...If one thinks of this, and is not unthankful, he will utterly despise himself in comparison with the love of his Lord, who hath done so great things for him. And since he hath nothing wherewith to repay God for so great benefits, what remains for him but to give Him thanks, not to repay Him? It belongs to the very act of thanksgiving, to "receive the cup of the Lord, and to call upon His name." For what can the servant repay the Lord for all that He hath given him?
3. What reason shall I give why you should praise Him? "Because the Lord is good" (ver. 3). Briefly in one word is here explained the praise of the Lord our God. "The Lord is good;" good, not in the same manner as the things which He here made are good. For God made all things very good; not only good, but also very good. He made the sky and earth, and all things which are in them good, and He made them very good. If He made all these things good, of what sort is He who made them? ...
4. How far can we speak of His goodness? Who can conceive in his heart, or apprehend how good the Lord is? Let us however return to ourselves, and in us recognise Him, and praise the Maker in His works, because we are not fit to contemplate Him Himself. And in hope that we may be able to contemplate Him, when our heart hath been purified by faith, that hereafter it may rejoice in the Truth; now as He cannot be seen by us, let us look at His works, that we may not live without praising Him. So I have said, "Praise the Lord, for He is good; sing praises unto His Name, for He is sweet. ...He is Mediator, and thereupon is sweet. What is sweeter than angels' food? How can God not be sweet, since man ate angels' food? For men and angels live not on different meat. That is truth, that is wisdom, that is the goodness of God, but thou canst not enjoy it in like wise with the angels. ...That man might eat angels' food, the Creator of the angels was made man. If ye taste, sing praises; if ye have tasted how sweet the Lord is, sing praises; if that which ye have tasted has a good savour, praise it; who is so unthankful to cook or purveyor, as not to return thanks by praising what he tastes, if he be pleased by any food. If we are not silent on such occasions, shall we be silent concerning Him, who has given us all things? ...
5. "For the Lord hath chosen Jacob to Himself, Israel for His own possession" (ver. 4). ...Let not Jacob therefore extol himself, let him not boast himself, or ascribe it to his own merits. He was known before, predestinated before, elected before, not elected for his own merits, but found out, and gifted with life by the grace of God. So with all the Gentiles; for how did the wild-olive deserve, that it should be grafted in, from the bitterness of its berries, the barrenness of its wildness? It was the wood of the wilderness, not of the Lord's field, and yet He of His mercy grafted the wild-olive into the (true) olive. But up to this time the wild-olive was not grafted in.
6. ..."Because," says he, "I know that the Lord is great, and our God is above all gods" (ver. 5). If we should say to him, we ask thee, explain to us His greatness; would he not perchance answer us, He whom I see is not so very great, if He be able to be expounded by me. Let him then return to His works, and tell us. Let him hold in his conscience the greatness of God, which he has seen, which he has committed to our faith, whither he could not lead our eyes, and enumerate some of the things which the Lord hath done here; that unto us, who cannot see His greatness as he can, He may become sweet through the works of His which we can comprehend. ...
7. "All whatsoever the Lord willed, He made in the heaven, and in the earth, in the sea, and in all its deep places" (ver. 6). Who can comprehend these things? Who can enumerate the works of the Lord in the heaven and earth, in the sea, and in all deep places? Yet if we cannot comprehend them all, we should believe and hold them without question, because whatever creature is in heaven, whatever is in earth, whatever is in the sea and in all deep places, has been made by the Lord. ...
8. "Raising the clouds from the ends of the earth" (ver. 7). We see these works of God in His creation. For the clouds come from the ends of the earth to the midst thereof, and rain; thou scannest not whence they arise. Hence the prophet signifies this, from "the ends of the earth," whether it be from the bottom, or from the circumference of the ends of the earth, whencesoever He wills He raises the clouds. only from the earth. "He hath made lightnings into rain." For lightnings without rain would frighten thee, and bestow nothing on thee. "He maketh lightnings unto rain." It lightens, and thou tremblest; it rains, thou rejoicest. "He hath made lightnings unto rain." He who terrified thee, Himself causest that thou shouldest rejoice. "Who bringeth the winds out of His treasures," their causes are hidden, thou knowest not whence they come. When the wind blows, thou feelest it; why it blows, or from what treasure of His wisdom it is brought forth, thou knowest not; yet thou owest to God the worship of faith, for it would not blow unless He had bidden who made it, unless He had brought it forth who created it.
9. We see therefore these things in that work of His; we praise, we marvel at, we bless God; let us see what He has done among men for His people. "Who smote the first-born of Egypt" (ver. 8). But withal those divine doings are told which thou mightest love, those are not told which thou mightest fear. Attend, and see that also when He is angry, He doeth what He willeth. "From man even unto beast. He sent signs and wonders into the midst of thee, O Egypt!" (ver. 9). Ye know, ye have read what the hand of the Lord did by Moses in Egypt, to crush and cast down the proud Egyptians, "on Pharaoh and on all his servants." Little did He in Egypt: what did He after His people was led out thence? "Who smote many nations" (ver. 10), who possessed that land, which God willed to give His people. "And slew mighty kings, Sehon king of the Amorites, and Og the king of Bashan, and all the kingdoms of Canaan" (ver. 11). All these things which the Psalm records simply, do we read likewise in others of the Lord's books, and there the hand of the Lord is great. When thou seest what has been done to the wicked, take heed lest it be done to thee. ...But when the good man sees what the wicked has suffered, let him cleanse himself from all iniquity, lest he fall into a like punishment, a like chastisement. Then ye have thoroughly understood these things. What did God then? He drove out the wicked, "And he gave their land for an inheritance, even an inheritance to Israel His servant" (ver. 12).
10. Then follows the loud cry of His praise. "Thy Name, O Lord, is for ever and ever" (ver. 13), after all these things which Thou hast done. For what do I see that Thou hast done? I behold Thy creation which Thou hast made in heaven, I behold this lower part, where we dwell, and here I see Thy gifts of clouds, and winds, and rain. I regard Thy people; Thou leddest them from the house of bondage, and didst signs and wonders upon their enemies. Thou punishedst those who caused them trouble, Thou dravest the wicked from their land, Thou killedst their kings, Thou gavest their land to Thy people: I have seen all these things, and filled with joy have said, "Lord, Thy Name is for ever and ever." ...
11. All these things then did God overthrow, in the body at that time, when our fathers were led out of the land of Egypt, in the spirit now. Nor does His Hand cease until the end. Therefore deem not that these mighty deeds of God were then finished and have ceased. "Thy Name, O Lord," he says, "is for ever." That is, Thy loving-kindness ceaseth not, Thy hand ceaseth not for ever from doing these things, which then Thou didst afore declare in a figure. "But they are written for our admonition, on whom the end of the ages is come." One generation and another generation; the generation by which we are made the faithful, and are born again by baptism; the generation by which we shall rise again from the dead, and shall live with the Angels for ever. Thy Memorial, O Lord, is above this generation, and above that; for neither doth He now forget to call us, nor then will He forget to crown us.
12. "The Lord hath judged His people, and will be called upon among His servants" (ver. 14). Already hath He judged the people. Save the final judgment, the people of the Jews is judged. What is "judged"? The just are taken away, the unjust are left. But if I lie, or am thought to lie, because I have said, it is already judged, hear the Lord saying, "I have come for judgment into this world, that they who see not may see, and they who see may be made blind." The proud are made blind, the lowly are enlightened. Therefore, "He hath judged His people." Isaiah spake the judgment. "And now, thou house of Jacob, come ye, let us walk in the light of the Lord." This is a small matter; but what follows? "For He hath put away His people, the house of Israel." The house of Jacob is the house of Israel; for he who is Jacob, the same is Israel. ...Therefore God had judged His people, by separating the evil and the good; that is to say, "He shall be called upon among His servants." By whom? By the Gentiles. For how vast are the nations who have come in by faith. How many farms and desert places now come in to us? They come thence no one can tell how numerously; they would believe. We say to them, What will ye? They answer, To know the glory of God. Believe, my brethren, that we wonder and rejoice at such a claim of these rustic people. They come I know not whither, roused up by I know not whom. How shall I say, I know not by whom? I know indeed by whom, because He says, "No one cometh to Me, save whom the Father draweth." They come suddenly from the woods, the desert, the most distant and lofty mountains, to the Church; and many of them, nay, near all hold this language, so that we see of a truth that God teacheth them within. The prophecy of Scripture is fulfilled, when it says, "And they shall all be taught of God." We say to them, What do ye long for? And they answer, To see the glory of God. "For all have sinned, and come short of the glory of God." They believe, they are sanctified, they will to have clergy ordained for them. Is it not fulfilled, "and He will be called upon among His servants"?
13. Lastly, after all that arrangement and dispensation, the Spirit of God turns itself to reproaching and ridiculing those idols, which are now ridiculed by their very worshippers. "The idols of the Gentiles are silver and gold" (ver. 15). As God made all these things, who made whatever He would in heaven and earth, what can anything that man maketh be, but an object of ridicule, not adoration? Was He perchance about to speak of "the idols of the Gentiles," that we might despise them all? was He about to speak of the idols of the heathen, stones and wood, plaster and pottery? I say not these, they are mean materials. I speak of that which they specially love, that which they specially honour. "The idols of the Gentiles are silver and gold, the work of men's hands." Surely it is gold, surely it is silver: because silver glitters, and gold glitters, have they therefore eyes, or do they see? ...But as these things are senseless, why make ye men of silver and gold to be gods? See ye not that the gods which ye make see not? "They have a mouth, and will not speak; they have eyes, and will not see" (ver. 16); "they have ears, and will not hear; neither is there any breath in their mouth" (ver. 17); "they have nostrils, and will not smell; they have hands, and will not work; they have feet, and will not walk." All these things could the carpenter, the silversmith, the goldsmith make, both eyes, and ears, and nostrils, and mouth, and hands, and feet, but he could give neither sight to the eyes, nor hearing to the ears, nor speech to the mouth, nor smell to the nostrils, nor motion to the hands, or going to the feet.
14. And man, thou laughest doubtless at what thou hast made, if thou knowest by whom thou art made. But of them who know not, what is said? "All they who make them, and all they who trust in them, are like them" (ver. 18). And ye believe, brethren, that there is a likeness to these idols expressed not in their flesh, but in their inner man. For "they have ears, and hear not." God calls to them indeed, "He who hath ears to hear, let him hear." They have eyes, and see not, for they have the eyes of the body, and not the eyes of faith. Lastly, this prophecy is fulfilled among all the nations. ...Is it not fulfilled? Is it not seen, as it is written? And they who remain have eyes, and see not; have nostrils, and smell not. They perceive not that savour. "We are a good savour of Christ," as the apostle says everywhere. What profiteth it, that they have nostrils, and smell not that so sweet savour of Christ? Truly it is done in them, and truly it is said of them, "All they who make them," etc.
15. But daily do men believe through the miracles of Christ our Lord; daily the eyes of the blind, the ears of the deaf are opened, the nostrils of the senseless are breathed into, the tongues of the dumb are loosed, the hands of the palsied are strengthened, the feet of the lame are guided; sons of Abraham are raised up of these stones, to all of whom be it said, "Bless the Lord, ye house of Israel" (ver. 19). All are sons of Abraham; and if sons of Abraham are raised up from these stones, it is plain that they are rather the house of Israel who belong to the house of Israel, the seed of Abraham, not by the flesh, but by faith. But even granting that it is said of that house, and the people of Israel is meant, from thence did the Apostles and thousands of the circumcised believe? "Bless the Lord, ye house of Aaron. Bless the Lord, ye house of Levi" (ver. 20). Bless the Lord, ye nations, this is, the "house of Israel" generally; bless Him, ye leaders, this is, the "house of Aaron;" bless Him, ye servants, this is, the "house of Levi." What of the other nations? "Ye that fear the Lord, bless the Lord."
16. Let us also with one voice say what follows: "Blessed be the Lord out of Zion, who dwelleth in Jerusalem" (ver. 21). Out of Zion is Jerusalem too. Zion is "watching," Jerusalem the "vision of peace." In what Jerusalem will He dwell now? In that which has fallen? Nay, but in that which is our mother, which is in the heavens, of which it is said, "The desolate hath more children than she which hath a husband." For now the Lord is from Zion, because we watch when He will come; now as long as we live in hope, we are in Zion. When our way is ended, we shall dwell in that city which will never fall, because the Lord dwelleth in her, and keepeth her, which is the vision of peace, the eternal Jerusalem; for the praise of which, my brethren, language sufficeth not; where we shall find no enemy, either within the Church or without the Church, neither in our flesh, nor in our thoughts. For "death shall be swallowed up in victory," and we shall be free to see God in eternal peace, being made citizens of Jerusalem, the city of God.
