The Eleventh Sunday after
Trinity
Holmily of Augustine on Psalm LV
11th Sunday after Trinity Home
O GOD, who declarest thy almighty power chiefly in showing mercy and pity; Mercifully grant unto us such a measure of thy grace, that we may obtain thy gracious promises, and be made partakers of thy heavenly treasure; through Jesus Christ our Lord. Amen.
Source: Gelasius [492-496]. This is the orignial as Cranmer translated it faithfully, It it was altered in the 1662 update by adding the phrase " running the way of thy commandments" The Collect's emphasis on Grace, compliments the story of the Pharisee and the Publican praying in today's Gospel story from Luke.
II Sam xv, Psalms 63, 64 | 54, 55
, 1 Corinthians xv. 1
St. Luke xviii. 9
Homily of Augustine on Psalm LV
Arise, and let us flee; for we shall not else escape from Absalom
2nd Samuel xv. 1
And it came to pass after this, that Absalom prepared him chariots and horses, and fifty men to run before him. And Absalom rose up early, and stood beside the way of the gate: and it was so, that when any man that had a controversy came to the king for judgment, then Absalom called unto him, and said, Of what city art thou? And he said, Thy servant is of one of the tribes of Israel. And Absalom said unto him, See, thy matters are good and right; but there is no man deputed of the king to hear thee. Absalom said moreover, Oh that I were made judge in the land, that every man which hath any suit or cause might come unto me, and I would do him justice! And it was so, that when any man came nigh to him to do him obeisance, he put forth his hand, and took him, and kissed him. And on this manner did Absalom to all Israel that came to the king for judgment: so Absalom stole the hearts of the men of Israel. And it came to pass after forty years, that Absalom said unto the king, I pray thee, let me go and pay my vow, which I have vowed unto the LORD, in Hebron. For thy servant vowed a vow while I abode at Geshur in Syria, saying, If the LORD shall bring me again indeed to Jerusalem, then I will serve the LORD. And the king said unto him, Go in peace. So he arose, and went to Hebron. But Absalom sent spies throughout all the tribes of Israel, saying, As soon as ye hear the sound of the trumpet, then ye shall say, Absalom reigneth in Hebron. And with Absalom went two hundred men out of Jerusalem, that were called; and they went in their simplicity, and they knew not any thing. And Absalom sent for Ahithophel the Gilonite, David's counsellor, from his city, even from Giloh, while he offered sacrifices. And the conspiracy was strong; for the people increased continually with Absalom. And there came a messenger to David, saying, The hearts of the men of Israel are after Absalom. And David said unto all his servants that were with him at Jerusalem, Arise, and let us flee; for we shall not else escape from Absalom: make speed to depart, lest he overtake us suddenly, and bring evil upon us, and smite the city with the edge of the sword.
1 Corinthians xv. 1
BRETHREN, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; by which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; and that he was buried, and that he rose again the third day according to the scriptures: and that he was seen of Cephas, then of the twelve: after that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. After that, he was seen of James; then of all the apostles. And last of all he was seen of me also, as of one born out of due time. For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me. Therefore whether it were I or they, so we preach, and so ye believed.
St. Luke xviii. 9
JESUS spake this parable unto certain which trusted in themselves that they were righteous, and despised others: Two men went up into the temple to pray; the one a Pharisee, and the other a publican. The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess. And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.Scripture from 1928 Book of Common Prayer, KJV, Collect information from The Collects of Thomas Cranmer
Augustine
Psalm LV
1. Of this Psalm the title is: "At the end, in hymns, understanding to
David himself." What the "end" is, we will briefly call to your
recollection, because ye have known it. "For the end of the Law is
Christ, for righteousness unto every man believing." [1977] Be the
attention therefore directed unto the End, directed unto Christ.
Wherefore is He called the end? Because whatever we do, to Him we refer
it, and when to Him we shall have come home, more to ask we shall not
have. For there is an end spoken of which doth consume, there is an end
spoken of which doth make perfect. In one sense, for instance, we
understand it, when we hear, there is ended the food which was in
eating; and in another sense we understand it when we hear, there is
ended the vesture which was in weaving: in each case we hear, there is
ended; but the food so that it no longer is, the vesture so that it is
perfected. Our end therefore ought to be our perfection, our perfection
Christ. For in Him we are made perfect, because of Himself the Head,
the Members are we. And he hath been spoken of as "the End of the Law,"
because without Him no one doth make perfect the Law. When therefore ye
hear in the Psalms, "At the end,"--for many Psalms are thus
superscribed,--be not your thought upon consuming, but upon
consummation.
Notes:
2. "In hymns:" in praises. For whether we are troubled and are
straitened, or whether we rejoice and exult, He is to be praised, who
both in tribulations doth instruct, and in gladness doth comfort. For
the praise of God from the heart and mouth of a Christian man ought not
to depart; not that he may be praising in prosperity, and speaking evil
in adversity; but after the manner that this Psalm doth prescribe, "I
will speak good of the Lord in every time, alway the praise of Him is
in my mouth." Thou dost rejoice; acknowledge a Father indulging: thou
art troubled; acknowledge a Father chastening. Whether He indulge, or
whether He chasten, He is instructing one for whom He is preparing an
inheritance.
3. What then is, "Understanding to David himself"? David indeed was, as
we know, a holy prophet, king of Israel, son of Jesse: [1978] but
because out of his seed there came for our salvation after the flesh
the Lord Jesus Christ, [1979] often under that name He is figured, and
David instead of Christ is in a figure set down, because of the origin
of the Flesh of the Same. For after some sort He is Son of David, after
some sort He is the Lord of David; Son of David after the flesh, Lord
of David after the divinity. For if by Him have been made all things,
[1980] by Him also David himself hath been made, out of whose seed He
came to men. Moreover, when the Lord had questioned the Jews, whose Son
they affirmed Christ to be, they made answer, "David's:" where the Lord
chides the Jews, when they said that He was the Son of David. [1981] He
saw that they had stayed at the flesh, and had lost sight of the
divinity; and He reproveth them by propounding a question: "How then
doth David himself in spirit call Him Lord, `The Lord hath said unto my
Lord.'...If then He in spirit calleth Him Lord, how is He is Son?"
[1982] A question He propounded; His being Son He denied not. Ye have
heard "Lord;" say ye how He is his "Son:" ye have heard "Son;" say how
He is "Lord." This question the Catholic Faith solveth. How "Lord"?
Because "In the beginning was the Word, and the Word was with God, and
the Word was God." [1983] How "Son"? Because "The Word was made flesh,
and dwelt among us." [1984] Because then David in a figure is Christ,
but Christ, as we have often reminded your Love, is both Head and Body;
neither ought we to speak of ourselves as alien from Christ, of whom we
are members, nor to count ourselves as if we were any other thing:
because "The two shall be in one flesh." [1985] "This is a great
Sacrament," saith the Apostle, "but I speak in regard of Christ and the
Church." [1986] Because then whole Christ is "Head and Body;" when we
hear, "Understanding to David himself," understand we ourselves also in
David. Let the members of Christ understand, and Christ in His members
understand, and the members of Christ in Christ understand: because
Head and Members are one Christ. The Head was in heaven, and was
saying, "Why dost thou persecute Me?" [1987] We with Him are in heaven
through hope, Himself is with us on earth through love. Therefore
"understanding to David himself." Be we admonished when we hear, and
let the Church understand: for there belongeth to us great diligence to
understand in what evil we now are, and from what evil we desire to be
delivered, remembering the Prayer of the Lord, where at the end we say,
"Deliver us from evil." [1988] Therefore amid many tribulations of this
world, this Psalm complaineth somewhat of understanding. He lamenteth
not with it, who hath not understanding. But furthermore, dearly
beloved, we ought to remember, that after the image of God we have been
made, and that not in any other part than in the understanding itself.
For in many things by beasts we are surpassed: but when a man knoweth
himself to have been made after the image of God, [1989] therein
something in himself he acknowledgeth to be more than hath been given
to dumb animals. But on consideration of all those things which a man
hath, he findeth himself in this thing peculiarly distinguished from a
dumb animal, in that he hath himself an understanding. Whence certain
men despising in themselves that peculiar and especial thing which from
their Maker they had received, the Maker Himself reproveth, saying, "Do
not become like horse and mule, in which there is no understanding."
[1990] ...
4. "Hear Thou, O God, my entreaty, and despise not my prayer: give heed
unto me, and hearken unto me" (ver. 1). Of one earnest, anxious, of one
set in tribulation, are these words. He is praying, suffering many
things, from evil yearning to be delivered: it remaineth that we hear
in what evil he is, and when he beginneth to speak, let us acknowledge
there ourselves to be; in order that the tribulation being shared, we
may conjoin prayer. "I have been made sad in my exercise, and have been
troubled" (ver. 2). Where made sad, where troubled? "In my exercise,"
he saith. Of evil men, whom he suffereth, he hath made mention, and the
same suffering of evil men he hath called his "exercise." Think ye not
that without profit there are evil men in this world, and that no good
God maketh of them. Every evil man either on this account liveth that
he may be corrected, or on this account liveth that through him a good
man may be exercised. O that therefore they that do now exercise us
would be converted, and together with us be exercised! Nevertheless, so
long as they are such as to exercise, let us not hate them: because in
that wherein any one of them is evil, whether unto the end he is to
persevere, we know not; and ofttimes when to thyself thou seemest to
have been hating an enemy, thou hast been hating a brother, and knowest
not. The devil and his angels in the holy Scriptures have been
manifested to us, that for fire everlasting they have been destined. Of
them only must amendment be despaired of....Therefore since this rule
of Love for thee is fixed, that imitating the Father thou shouldest
love an enemy: for, He saith, "love your enemies:" [1991] in this
precept how wouldest thou be exercised, if thou hadst no enemy to
suffer? Thou seest then that he profiteth thee somewhat: and let God
sparing evil men profit thee, so that thou show mercy: because
perchance thou too, if thou art a good man, out of an evil man hast
been made a good man: and if God spared not evil men, not even thou
wouldest be found to return thanks. May He therefore spare others, that
hath spared thee also. For it were not right, when thou hadst passed
through, to close up the way of godliness.
5. Whence then doth this man pray, set among evil men, with whose
enmities he was being exercised? Why saith he, "I have been made sad in
my exercise, and have been troubled"? While he is extending his love so
as to love enemies, he hath been affected with disgust, being bayed at
all around by the enmities of many men, by the frenzy of many and under
a sort of human infirmity he hath sunk. He hath seen himself now begin
to be pierced through with an evil suggestion of the devil, to bring on
hatred against his enemies: wrestling against hatred in order to
perfect love herself, in the very fight, and in the wrestling, he hath
been troubled. For there is his voice in another Psalm, "Mine eye hath
been troubled, because of anger." And what followeth there? "I have
waxen old among all mine enemies." [1992] As if in storm and waves he
were beginning to sink, like Peter. [1993] For he doth trample the
waves of this world, that loveth enemies. Christ on the sea was walking
fearless, from whose heart there could not by any means be taken away
the love of an enemy, who hanging on the Cross did say, "Father,
forgive them, for they know not what they do." [1994] Peter too would
walk. He as Head, Peter as Body: because, "Upon this rock," He saith,
"I will build My Church." [1995] He was bidden to walk, and he was
walking by the Grace of Him bidding, not by his own strength. But when
he saw the wind mighty, he feared; and then he began to sink, being
troubled in his exercise. By what mighty wind? "By the voice of the
enemy, and by the tribulation of the sinner" (ver. 3). Therefore, in
the same manner as he cried out on the waves, "Lord, I perish, save
me," [1996] a similar voice from this man hath preceded, "Hearken unto
me." Wherefore? For what sufferest thou? Of what dost thou groan? "I
have been made sad in my exercise." To be exercised indeed among evil
men Thou hast set me, but too much they have risen up, beyond my
powers: calm Thou one troubled, stretch forth a hand to one sinking.
"For they have brought down upon me iniquity, and in anger they were
shadowing me." Ye have heard of waves and winds: one as it were humbled
they were insulting, and he was praying: on every side against him with
the roar of insult they were raging, but he within was calling upon Him
whom they did not see....
6. But this man being troubled and made sad was praying, his eye being
disturbed as it were on account of anger. [1997] But the anger of a
brother if it shall have been inveterate is then hatred. Anger doth
trouble the eye, hatred doth quench it: anger is a straw, hatred is a
beam. Sometimes thou hatest and chidest an angry man: in thee is
hatred, in him whom thou chidest anger: with reason to thee is said,
"Cast out first the beam from thine own eye, and so thou shalt see to
cast out the straw from thy brother's eye." [1998] For that ye may know
how much difference there is between anger and hatred: day by day men
are angry with their sons, show me them that hate their [1999] sons!
This man being troubled was praying even when made sad, wrestling
against all revilings of all revilers; not in order that he might
conquer any one of them by giving back reviling, but that he might not
hate any one of them. Hence he prayeth, hence asketh: "From the voice
of the enemy and from the tribulation of the sinner." "My heart hath
been troubled in me" (ver. 4). This is the same as elsewhere hath been
said, "Mine eye because of anger hath been troubled." [2000] And if eye
hath been troubled, what followeth? "And fear of death hath fallen upon
me." Our life is love: if life is love, death is hatred. When a man
hath begun to fear lest he should hate him that he was loving, it is
death he is fearing; and a sharper death, and a more inward death,
whereby soul is killed, not body. Thou didst mind a man raging against
thee; what was he to do, against whom thine own Lord had given thee
security, saying, "Fear not them that kill the body"? [2001] He by
raging killeth body, thou by keeping hatred hast killed soul; and he
the body of another, thou thine own soul. "Fear," therefore, "of death
hath fallen upon me."
7. "Fearfulness and trembling have come upon me, and darkness hath
covered me" (ver. 5). "And I have said," "He that hateth his brother,
is in darkness until now." [2002] If love is light, hatred is darkness.
And what saith to himself one set in that weakness and troubled in that
exercise? "Who shall give me wings as to a dove, and I shall fly and
shall rest?" (ver. 6). Either for death he was wishing, or for solitude
he was longing. So long, he saith, as this is the work with me, as this
command is given me, that I should love enemies, the revilings of these
men, increasing and shadowing me, do derange mine eye, perturb my
sight, penetrate my heart, slay my soul. I could wish to depart, but
[2003] weak I am, lest by abiding I should add sins to sins: or at
least may I be separated for a little space from mankind, lest my wound
suffer from frequent blows, in order that when it hath been made whole
it may be brought back to the exercise. This is what takes place,
brethren, and there ariseth ofttimes in the mind of the servant of God
a longing for solitude, for no other reason than because of the
multitude of tribulations and scandals, and he saith, "Who shall give
me wings?" Doth he find himself without wings, or rather with bound
wings? If they are wanting, be they given; if bound, be they loosed;
because even he that looseth a bird's wings, either giveth, or giveth
back to it its wings. For it had not as though its own them, wherewith
it could not fly. Bound wings make a burden. "Who," he saith, "shall
give me wings as to a dove, and I shall fly and shall rest?" Shall
rest, where? I have said there are two senses here: either, as saith
the Apostle, "To be dissolved and to be with Christ, for it is by far
the best thing." [2004] ...Even he that amended cannot be, is thine,
either by the fellowship of the human race, or ofttimes by Church
Communion; he is within, what wilt thou do? whither wilt go? whither
separate thyself, in order that these things thou mayest not suffer?
But go to him, speak, exhort, coax, threaten, reprove. I have done all
things, whatever powers I had I have expended and have drained, nothing
I see have I prevailed; all my labour hath been spent out, sorrow hath
remained. How then shall my heart rest from such men, except I say,
"Who shall give me wings?" "As to a dove," however, not as to a raven.
A dove seeketh a flying away from troubles, but she loseth not love.
For a dove as a type of love is set forth, and in her the plaint is
loved. Nothing is so fond of plaints as a dove: day and night she
complaineth, as though she were set here where she ought to complain.
What then saith this lover? Revilings of men to bear I am unable, they
roar, with frenzy are carried away, are inflamed with indignation, in
anger they shadow [2005] me; to do good to them I am unable; O that I
might rest somewhere, being separated from them in body, not in love;
lest in me there should be troubled love itself: with my words and my
speech no good can I do them, by praying for them perchance I shall do
good. These words men say, but ofttimes they are so bound, that to fly
they are not able. For perchance they are not bound with any birdlime,
but are bound by duty. But if they are bound with care and duty, and to
leave it are unable, let them say, "I was wishing to be dissolved and
to be with Christ, for it is by far the best thing: to abide in the
flesh is necessary because of you." [2006] A dove bound back by
affection, not by cupidity, was not able to fly away because of duty to
be fulfilled, not because of little merit. Nevertheless a longing in
heart must needs be; nor doth any man suffer this longing, but he that
hath begun to walk in that narrow way: [2007] in order that he may know
that there are not wanting to the Church persecutions, even in this
time, when a calm is seen in the Church, at least with respect to those
persecutions which our Martyrs have suffered. But there are not wanting
persecutions, because a true saying is this, "All that will godly to
live in Christ, shall suffer persecution." [2008] ...
8. "Behold I have gone afar fleeing, and have abode in the desert"
(ver. 7). In what desert? Wherever thou shalt be, there will gather
them together other men, the desert with thee they will seek, will
attach themselves to thy life, thou canst not thrust back the society
of brethren: there are mingled with thee also evil men; still exercise
is thy due portion, "Behold I have gone afar, and have abode in the
desert." In what desert? It is perchance in the conscience, whither no
man entereth, where no one is with thee, where thou art and God. For if
in the desert, in any place, what wilt thou do with men gathering
themselves together? For thou wilt not be able to be separated from
mankind, so long as among men thou livest. [2009] ...
9. "I was looking for him that should save me from weakness of mind and
tempest" (ver. 8). Sea there is, tempest there is: nothing for thee
remaineth but to cry out, "Lord, I perish." [2010] Let Him stretch
forth hand, who doth the waves tread fearlessly, let Him relieve thy
dread, let Him confirm in Himself thy security, let Him speak to thee
within, and say to thee, "Give heed to Me, what I have borne:" an evil
brother perchance thou art suffering, or an enemy without art
suffering; which of these have I not suffered? There roared without
Jews, within a disciple was betraying. There rageth therefore tempest,
but He doth save men from weakness of mind, and tempest. Perchance thy
ship is being troubled, because He in thee is sleeping. The sea was
raging, the bark wherein the disciples were sailing was being tossed;
but Christ was sleeping: at length it was seen by them that among them
was sleeping the Ruler [2011] and Creator of winds; they drew near and
awoke Christ; [2012] He commanded [2013] the winds, and there was a
great calm. With reason then perchance thy heart is troubled, because
thou hast forgotten Him on whom thou hast believed: beyond endurance
thou art suffering, because it hath not come into thy mind what for
thee Christ hath borne. If unto thy mind cometh not Christ, He
sleepeth: awake Christ, recall faith. For then in thee Christ is
sleeping, if thou hast forgotten the sufferings of Christ: then in thee
Christ is watching, if thou hast remembered the sufferings of Christ.
But when with full heart thou shalt have considered what He hath
suffered, wilt not thou too with equanimity endure? and perchance
rejoicing, because thou hast been found in some likeness of the
sufferings of thy King. When therefore on these things thinking thou
hast begun to be comforted and to rejoice, He hath arisen, He hath
commanded the winds; therefore there is a great calm. "I was looking
for Him that should save me from weakness of mind and tempest."
10. "Sink, O Lord, and divide the tongues of them" (ver. 9). He is
referring to men troubling him and shadowing him, and he hath wished
this thing not of anger, brethren. They that have wickedly lifted up
themselves, for them it is expedient that they be sunk. They that have
wickedly conspired, it is expedient for them that their tongues should
be divided: to good let them consent, and let their tongues agree
together. But if to one purpose [2014] there were a whispering against
me, [2015] he saith, all mine enemies, let them lose their "one
purpose" in evil, divided be the tongues of them, let them not with
themselves agree together. "Sink, O Lord, and divide the tongues of
them." Wherefore "sink"? Because themselves they have lifted up.
Wherefore "divide"? Because for an evil thing they have united.
Recollect that tower of proud men made after the deluge: what said the
proud men? Lest we perish in a deluge, let us make a lofty tower.
[2016] In pride they were thinking themselves to be fortified, they
builded up a lofty tower, and the Lord divided the tongues of them.
Then they began not to understand one another; hence arose the
beginning of many tongues. For before, one tongue there was: but one
tongue for men agreeing was good, one tongue for humble men was good:
but when that gathering together did into a union of pride fall
headlong, God spared them; even though He divided the tongues, lest by
understanding one another they should make a destructive unity. Through
proud men, divided were the tongues; through humble Apostles, united
were the tongues. Spirit of pride dispersed tongues, Spirit Holy united
tongues. For when the Holy Spirit came upon the disciples, with the
tongues of all men they spake, [2017] by all men they were understood:
tongues dispersed, into one were united. Therefore if still they rage
and are Gentiles, it is expedient for them divided to have their
tongues. They would have one tongue; let them come to the Church;
because even among the diversity of tongues of flesh, one is the tongue
in faith of heart.
11. "For I have seen iniquity and contradiction in the city." With
reason this man was seeking the desert, for he saw iniquity and
contradiction in the city. There is a certain city turbulent: the same
it was that was building a tower, the same was confounded and called
Babylon, the same through innumerable nations dispersed: [2018] thence
is gathered the Church into the desert of a good conscience. For he saw
contradiction in the city. "Christ cometh."--"What Christ?" thou
contradictest.--"Son of God."--"And hath God a Son?" thou
contradictest.--"He was born of a virgin, suffered, rose again."--"And
whence is it possible for this to be done?" thou contradictest.--Give
heed at least to the glory of the Cross itself. Now on the brow of
kings that Cross hath been fixed, over which enemies insulted. The
effect hath proved the virtue. [2019] It hath subdued the world, not
with steel, but with wood. The wood of the Cross deserving of insults
hath seemed to enemies, and before the wood itself standing they were
wagging the head, and saying, "If Son of God He is, let Him come down
from the Cross." [2020] He was stretching forth His hands to a people
unbelieving and contradicting. For if just he is that of faith liveth,
[2021] unjust he is that hath not faith. By that which here he saith
"iniquity," I understand unbelief. The Lord therefore was seeing in the
city iniquity and contradiction, and was stretching forth His hands to
a people unbelieving and contradicting: and nevertheless waiting for
these same, He was saying, "Father, forgive them, for they know not
what they do." [2022] Even now indeed there rage the remnant of that
city, even now they contradict. From the brows of all men now He is
stretching forth hands to the remnant unbelieving and contradicting.
12. "Day and night there will compass it upon the walls thereof
iniquity, and labour." [2023] "Upon the walls thereof;" upon the
fortifications thereof, holding as it were the heads thereof, the noble
men thereof. If that noble man were a Christian, not one would remain a
pagan! Oft-times men say, "no one would remain a pagan, if he were a
Christian." Ofttimes men say, "If he too were made a Christian, who
would remain a pagan?" Because therefore not yet they are made
Christians, as if walls they are of that city unbelieving and
contradicting. How long shall these walls stand? Not always shall they
stand. The Ark is going around the walls of Jericho: there shall come a
time at the seventh going round of the Ark, when all the walls of the
city unbelieving and contradicting shall fall. [2024] Until it come to
pass, this man is being troubled in his exercise; and enduring the
remains of men contradicting, he would choose wings for flying away,
would choose the rest of the desert. Yea let him continue amid men
contradicting, let him endure menaces, drink revilings, and look for
Him that will save him from weakness of mind and tempest: let him look
upon the Head, the pattern for his life, [2025] let him be made calm in
hope, even if he is troubled in fact. "Day and night there will compass
it upon the walls thereof iniquity; and labour in the midst thereof and
injustice." And for this reason labour is there, because iniquity is
there: because injustice is there, therefore also labour is there. But
let them hear him stretching forth hands. "Come unto Me, all ye that
labour." [2026] Ye cry, ye contradict, ye revile: He on the contrary,
"Come unto Me, all ye that labour," in your pride, and ye shall rest in
My humility. "Learn of Me," He saith, "for meek I am and humble in
heart, and ye shall find rest unto your souls." [2027] For whence do
they labour, but because they are not meek and humble in heart? God
humble was made, let man blush to be proud.
13. "There hath not failed from the streets thereof usury and deceit"
(ver. 11). Usury and deceit are not hidden at least, because they are
evil things, but in public they rage. For he that in his house doth any
evil thing, however for his evil thing doth blush: "In the streets
thereof usury and deceit." Money-lending [2028] even hath a profession,
Money-lending also is called a science; a corporation is spoken of, a
corporation as if necessary to the state, and of its profession it
payeth revenue; so entirely indeed in the streets is that which should
have been hidden. There is also another usury worse, when thou
forgivest not that which to thee is owed; and the eye is disturbed in
that verse of the prayer, "Forgive us our debts--as we too forgive our
debtors." [2029] For what there wilt thou do, when thou art going to
pray, and coming to that same verse? An insulting word thou hast heard:
thou wouldest exact the punishment of condemnation. Do but consent to
exact just so much as thou hast given, thou usurer of injuries! With
the fist thou hast been smitten, slaying thou seekest. Evil usury! How
wilt thou go to prayer? If thou shalt have left praying, which way wilt
thou come round unto the Lord? Behold thou wilt say: "Our Father which
art in heaven, hallowed be Thy Name, Thy kingdom come, Thy will be
done, as in heaven so on earth." Thou wilt say, "Our daily bread give
us to-day." Thou wilt come to, "Forgive us our debts, as we also
forgive our debtors." [2030] Even in that evil city let there abound
these usuries; let them not enter the walls where the breast is
smitten! What wilt thou do? because there thou and that verse are
[2031] in the midst? Petitions for thee hath a heavenly Lawyer
composed. [2032] He that knew what used there to be done, said to thee,
"Otherwise thou shalt not obtain." "Verily, verily, I say unto you,
that if ye shall have forgiven men sins, they shall be forgiven you;
but if ye shall not have forgiven sins unto men, neither will your
Father forgive you." [2033] Who saith this? He that knoweth what there
is being done, in the place whereat thou art standing to make request.
See how Himself hath willed to be thy Advocate; Himself thy Counsellor,
[2034] Himself the Assessor of the Father, Himself thy Judge hath said,
"Otherwise thou shalt not receive." What wilt thou do? Thou wilt not
receive, unless thou shalt speak; wilt not receive if falsely thou
shalt speak. Therefore either thou must do and speak, or else what thou
askest thou wilt not earn; because they that this do not do, are in the
midst of those evil usuries. Be they engaged therein, that yet do idols
either adore or desire: do not thou, O people of God, do not thou, O
people of Christ, do not thou the Body of Him the Head! Give heed to
the bond [2035] of thy peace, give heed to the promise of thy life. For
what doth it profit thee, that thou exactest for injuries which thou
hast endured? doth vengeance refresh thee? Therefore, over the evil of
another shalt thou rejoice? Thou hast suffered evil; pardon thou; be
not ye two. [2036] ...
14. "For if an enemy had upbraided me" (ver. 12). And indeed above he
was "troubled in his exercise" by the voice of the enemy and by the
tribulation of the sinner, perhaps being placed in that city, that
proud city that was building a tower, which was "sunk," [2037] that
divided might be the tongues: give heed to his inward groaning because
of perils from false brethren. "For if an enemy had upbraided me, I
would have undergone it assuredly, and if he that did hate me had over
me spoken great words," that is, through pride had on me trampled, did
magnify himself above me, did threaten me all in his power: "I would
hide myself assuredly from him." From him that is abroad, thou wouldest
hide thyself where? Amid those that are within. But now see whether
anything else remaineth, but that thou seek solitude. "But thou," he
saith, "man of one mind, my guide and my friend" (ver. 13). Perchance
sometimes good counsel thou hast given, perchance sometimes thou hast
gone before me, and some wholesome advice thou hast given me: in the
Church of God together we have been. "But thou,...that together with me
didst take sweet morsels" (ver. 14). What are the sweet morsels? Not
all they that are present know: but let them not be soured that do
know, in order that they may be able to say to them that as yet know
not: "Taste ye and see, how sweet is the Lord." [2038] "In the House of
God we have walked with consent." Whence then dissension? Thou that
wast within, hast become one without. He hath walked with me in the
House of God with consent: another house hath he set up against the
House of God. Wherefore hath that been forsaken, wherein we have walked
with consent? [2039] wherefore hath that been deserted, wherein
together we did take sweet morsels?
15. "Let there come death upon them, and let them go down unto Hell
living" (ver. 15). How hath he cited and hath made us call to mind that
first beginning of schism, when in that first people of the Jews
certain proud men separated themselves, and would without have
sacrificed? A new death upon them came: the earth opened herself, and
swallowed them up alive. [2040] "Let there come," he saith, "death upon
them, and let them go down into Hell living." What is "living"? knowing
that they are perishing, and yet perishing. Hear of living men
perishing and being swallowed up in a gulf of the earth, that is, being
swallowed up in the voraciousness of earthly desires. [2041] Thou
sayest to a man, What aileth thee, brother? Brethren we are, one God we
invoke, in one Christ we believe, one Gospel we hear, one Psalm we
sing, one Amen we respond, one Hallelujah we sound, one Easter we
celebrate: why art thou without and I am within? Ofttimes one
straitened, and perceiving how true are the charges which are made,
saith, May God requite our ancestors! Therefore alive he perisheth. In
the next place thou continuest and thus givest warning. At least let
the evil of separation stand alone, why dost thou adjoin thereto that
of rebaptism? Acknowledge in me what thou hast; and if thou hatest me,
spare thou Christ in me. And this evil thing doth frequently and very
greatly displease them....Because they themselves have the Scriptures
in their hands, and know well by daily reading how the Church Catholic
through the whole world is so spread, that in a word all contradiction
is void; and that there cannot be found any support for their schism
they know well: therefore unto the lower places living they go down,
because the evil which they do, they know evil to be. But the former a
fire of divine indignation consumed. For being inflamed with desire of
strife, from their evil leaders they would not depart. There came upon
fire a fire, upon the heat of dissension the heat of consuming. "For
naughtiness is in their lodgings, in the midst of them." "In their
lodgings," [2042] wherein they tarry and pass away. For here they are
not alway to be: and nevertheless in defence of a temporal animosity
they are fighting so fiercely. "In their lodgings is iniquity; in the
midst of them is iniquity:" no part of them is so near the middle of
them as their heart.
16. "Therefore to the Lord I have cried out" (ver. 16). The Body of
Christ and the oneness of Christ in anguish, in weariness, in
uneasiness, in the tribulation of its exercise, that One Man, Oneness
in One Body set, when He was wearying His soul in crying out from the
ends of the earth; saith, "From the ends of the earth to Thee I have
cried out, when My heart was being vexed." [2043] Himself one, but a
oneness [2044] that One! and Himself one, not in one place one, but
from the ends of the earth is crying as one. How from the ends of the
earth should there cry one, except there were one? "I to the Lord have
cried out." Rightly do thou cry out to the Lord, cry not to Donatus:
lest for thee he be instead of the Lord a lord, that under the Lord
would not be a fellow-servant.
17. "In evening, in morning, at noon-day I will recount and will tell
forth, and He shall hearken to my voice" [2045] (ver. 18). Do thou
proclaim glad tidings, keep not secret that which thou hast received,
"in evening" of things gone by, "in morning" of things to be, at
"noonday" of things ever to be. Therefore, to that which he saith "in
evening" belongeth that which he recounteth: to that which he saith,
"in morning," belongeth that which he telleth forth: to that which he
saith "at noon-day," belongeth that wherein his voice is hearkened to.
For the end is at noon-day; that is to say, whence there is no going
down unto setting. For at noon-day there is light full high, the
splendour of wisdom, the fervour of love. "In evening and in morning
and at noon-day." "In evening," the Lord on the Cross; "in morning," in
Resurrection; "at noon-day," in Ascension. I will recount in evening
the patience of Him dying, I will tell forth in morning the life of Him
rising, I will pray that He hearken at noon-day sitting at the right
hand of the Father. He shall hearken to my voice, That intercedeth for
us. [2046] How great is the security of this man. How great the
consolation, how great the refuge "from weakness of mind and tempest,"
against evil men, against ungodly men both without and within, and in
the case of those that are without though they had been within.
18. Therefore, my Brethren, those that in the very congregation of
these walls ye see to be rebellious men, proud, seeking their own,
lifted up; not having a zeal for God that is chaste, sound, quiet, but
ascribing to themselves much; ready for dissension, but not finding
opportunity; are the very chaff of the Lord's floor. [2047] From hence
these few men the wind of pride hath dislodged: the whole floor will
not fly, save when He at the last shall winnow. But what shall we do,
save with this man sing, with this man pray, with this man mourn and
say securely, "He shall redeem in peace my soul" (ver. 18). Against
them that love not peace: "in peace He shall redeem my soul." "Because
with those that hated peace I was peace-making." [2048] "He shall
redeem in peace my soul, from those that draw near to me." For from
those that are afar from me, it is an easy case: not so soon doth he
deceive me that saith, Come, pray to an idol: he is very far from me.
Art thou a Christian? A Christian, he saith. Out of a neighbouring
place he is my adversary, he is at hand. "He shall redeem in peace my
soul, from those that draw near to me: for in many things they were
with me." Wherefore have I said, "draw near to me"? Because "in many
things they were with me." In this verse two propositions occur. "In
many things they were with me." Baptism we had both of us, in that they
were with me: the Gospel we both read, they were in that with me: the
festivals of martyrs we celebrated, they were there with me: Easter's
solemnity we attended, they were there with me. But not entirely with
me: in schism not with me, in heresy not with me. In many things with
me, in few things not with me. But in these few things wherein not with
me, there is no profit to them of the many things wherein they were
with me. For see, brethren, how many things hath recounted the Apostle
Paul: one thing, he hath said, if it shall have been wanting, in vain
are those things. "If with the tongues of men and of angels I shall
speak," he saith, "if I have all prophecy, and all faith, and all
knowledge; if mountains I shall remove, if I shall bestow all my goods
upon the poor, if I shall deliver my body even so that it be burned."
[2049] How many things he hath enumerated! To all these many things let
there be wanting one thing, charity; the former in number are more, the
latter in weight is greater. Therefore in all Sacraments they are with
me, in one charity not with me: "In many things they were with me."
Again, by a different expression: "For in many things they were with
me." They that themselves have separated from me, with me they were,
not in few things, but in many things. For throughout the whole world
few are the grains, many are the chaffs. Therefore he saith what? In
chaff with me they were, in wheat with me they were not. And the chaff
is nearly related to the wheat, from one seed it goeth forth, in one
field is rooted, with one rain is nourished, the same reaper it
suffereth, the same threshing sustaineth, the same winnowing awaiteth,
but not into one barn entereth.
19. "God will hear me, and He shall humble them That is before ages"
(ver. 19). For they rely on some leader or other of theirs that hath
begun but yesterday. "He shall humble them That is before ages." For
even if with reference to time Christ is of Mary the Virgin,
nevertheless before ages: "In the beginning He is the Word and the Word
with God, and the Word God." [2050] "He shall humble them That is
before ages. For to them is no changing:" of them I "speak to whom is
no changing." He knew of some to persevere, and in the perseverance of
their own wickedness to die. For we see them, and to them is no
changing: they that die in that same perverseness, in that same schism,
to them is no changing. God shall humble them, shall humble them in
damnation, because they are exalted in dissension. To them is no
changing, because they are not changed for the better, but for the
worse: neither while they are here, nor in the resurrection. For all we
shall rise again, but [2051] not all shall be changed. Wherefore?
Because "'To them is no changing: and they have not feared God."...
20. "He stretcheth forth His hand in requiting" (ver. 20). "They have
polluted His Testament." Read the testament which they have polluted:
"In thy seed shall be blessed all nations." [2052] Thou against these
words of the Testator sayest what? The Africa of holy Donatus hath
alone deserved this grace, in him hath remained the Church of Christ.
Say at least the Church of Donatus. Wherefore addest thou, of Christ?
Of whom it is said, "In thy seed shall be blessed all nations." After
Donatus wilt thou go? Set aside Christ, and then secede. See therefore
what followeth: "They have polluted His Testament." What Testament? To
Abraham have been spoken the promises, and to his seed. The Apostle
saith, "Nevertheless, a man's testament confirmed no one maketh void,
or super-addeth to: to Abraham have been spoken the promises, and to
his seed. He saith not, And to seeds, as if in many; but as if in one,
And to thy Seed, which is Christ." [2053] In this Christ, therefore,
what Testament hath been promised? "In thy seed shall be blessed all
nations." Thou that hast given up the unity of all nations, and in a
part hast remained, hast polluted His Testament....
21. "And His heart hath drawn near" (ver. 22). Of whom do we understand
it, except of Him, by the anger of whom they have been divided? How
"hath his heart drawn near"? In such sort, that we may understand His
will. For by heretics hath been vindicated the Catholic Church, and by
those that think evil have been proved those that think well. For many
things lay hid in the Scriptures: and when heretics had been cut off,
with questions they troubled the Church of God: then those things were
opened which lay hid, and the will of God was understood. [2054] Thence
is said in another Psalm, "In order that they might be excluded that
have been proved with silver." [2055] For let them be excluded, He hath
said, let them come forth, let them appear. Whence even in
silver-working men are called "excluders," that is, pressers out of
form from the sort of confusion of the lump. Therefore many men that
could understand and expound the Scriptures very excellently, were
hidden among the people of God: but they did not declare the solution
of difficult questions, when no reviler again urged them. For was the
Trinity perfectly treated of before the Arians snarled thereat? Was
repentance perfectly treated of before the Novatians opposed? So not
perfectly of Baptism was it treated, before rebaptizers removed outside
[2056] contradicted; nor of the very oneness of Christ were the
doctrines clearly stated which have been stated, save after that this
separation began to press upon the weak: in order that they that knew
how to treat of and solve these questions (lest the weak should perish
vexed with the questions of the ungodly), by their discourses and
disputations should bring out unto open day the dark things of the Law.
[2057] ...This obscure sense see in what manner the Apostle bringeth
out into light; "It is needful," he saith, "that also heresies there
be, in order that men proved may be made manifest among you." [2058]
What is "men proved"? Proved with silver, proved with the word. What is
"may be made manifest"? May be brought out. [2059] Wherefore this?
Because of heretics. So therefore these also "have been divided because
of the anger of His countenance, and His heart hath drawn near."
22. "His discourses have been softened above oil, and themselves are
darts" (ver. 21). For certain things in the Scriptures were seeming
hard, while they were obscure; when explained, they have been softened.
For even the first heresy in the disciples of Christ, as it were from
the hardness of His discourse arose. For when He said, "Except a man
shall have eaten My flesh and shall have drunk My blood, he shall not
have life in himself:" they, not understanding, said to one another,
"Hard is this discourse, who can hear it?" Saying that, "Hard is this
discourse," they separated from Him: He remained with the others, the
twelve. When they had intimated to Him, that by His discourse they had
been scandalized, "Will ye also," He saith, "choose to go?" Then Peter:
"Thou hast the Word of life eternal: to whom shall we go?" [2060]
Attend, we beseech you, and ye little ones learn godliness. Did Peter
by any means at that time understand the secret of that discourse of
the Lord? Not yet he understood: but that good were the words which he
understood not, godly he believed. Therefore if hard is a discourse,
and not yet is understood, be it hard to an ungodly man, but to thee be
it by godliness softened: for whenever it is solved, it both will
become for thee oil, and even unto the bones it will penetrate.
23. Furthermore, just as Peter, after their having been scandalized by
the hardness, as they thought, of the discourse of the Lord, even then
said, "to whom shall we go?" so he hath added, "Cast upon the Lord thy
care, and He shall Himself nourish thee up" (ver. 22). A little one
thou art, not yet thou understandest the secret things of words:
perchance from thee the bread is hidden, and as yet with milk thou must
be fed: [2061] be not angry with the breasts: they will make thee fit
for the table, for which now little fitted thou art. Behold by the
division of heretics many hard things have been softened: His
discourses that were hard have been softened above oil, and they are
themselves darts. They have armed men preaching the Gospel: and the
very discourses are aimed at the breast of every one that heareth, by
men instant in season and out of season: by those discourses, by those
words, as though by arrows, hearts of men unto the love of peace are
smitten. Hard they were, and soft they have been made. Being softened
they have not lost their virtue, but into darts have been
converted....Upon the Lord cast thyself. Behold thou wilt cast thyself
upon the Lord, let no one put himself in the place of the Lord. "Cast
upon the Lord thy care."...
24. But to the others what? "But Thou, O God, shall bring them down
unto the pit of corruption" (ver. 23). The pit of corruption is the
darkness of sinking under. When blind leadeth blind, they both fall
into a ditch. [2062] God bringeth them down into the pit of corruption,
not because He is the author of their own guilt, but because He is
Himself the judge of their iniquities. "For God hath delivered them
unto the desires of their heart." [2063] For they have loved darkness,
and not light; they have loved blindness, and not seeing. For behold
the Lord Jesus hath shone out to the whole world, let them sing in
unity with the whole world: "For there is not one that can hide himself
from the heat of Him." [2064] But they passing over from the whole to a
part, from the body to a wound, from life to a limb cut off, shall meet
with what, but going into the pit of corruption?
25. "Men of bloods and of deceitfulness." Men of bloods, because of
slayings he calleth them: and O that they were corporal and not
spiritual slayings. For blood from the flesh going forth, is seen and
shuddered at: who seeth the blood of the heart in a man rebaptized?
Those deaths require other eyes. Although even about these visible
deaths Circumcelliones armed everywhere remain not quiet. And if we
think of these visible deaths, there are men of bloods. Give heed to
the armed man, whether he is a man of peace and not of blood. If at
least a club only he were to carry, well; but he carrieth a sling,
carrieth an axe, carrieth stones, carrieth lances; and carrying these
weapons, wherever they may they scour, for the blood of innocent men
they thirst. [2065] Therefore even with regard to these visible deaths
there are men of bloods. But even of them let us say, O that such
deaths alone they perpetrated, and souls they slew not. These that are
men of bloods and of deceit, let them not suppose that we thus wrongly
understand men of bloods, of them that kill souls: they themselves of
their Maximianists [2066] have so understood it. For when they
condemned them, in the very sentence of their Council they have set
down these words: "Swift are the feet of them to shed the blood" (of
the proclaimers [2067] ), "tribulation and calamity are in the ways of
them, and the way of peace they have not known." [2068] This of the
Maximianists they have said. But I ask of them, when have the
Maximianists shed the body's blood; not because they too would not
shed, if there were so great a multitude as could shed, but because of
the fear in their minority rather they have suffered somewhat from
others, than have themselves at any time done any such thing. Therefore
I question the Donatist and say: In thy Council thou hast set down of
the Maximianists, "Swift are the feet of them to shed blood." Show me
one of whom the Maximianists have hurt so much as a finger! What other
thing to me is he to answer, than that which I say? They that have
separated themselves from unity, [2069] and who slay souls by leading
astray, spiritually, not carnally, do shed blood. Very well thou hast
expounded, but in thy exposition acknowledge their own deeds. "Men of
bloods and of deceitfulness." In guile is deceitfulness, in
dissimulation, in seduction. What therefore of those very men that have
been divided because of the anger of His countenance? They are
themselves men of bloods and of deceit.
26. But of them he saith what? "They shall not halve their days." What
is, "They shall not halve their days"? They shall not make progress as
much as they think: within the time which they expect, they shall
perish. For he is that partridge, whereof hath been said, "In the half
of his days they shall leave him, and in his last days he shall be an
unwise one." [2070] They make progress, but for a time. For what saith
the Apostle? "But evil men and seducers shall make progress for the
worse, themselves erring, and other men into error driving." [2071] But
"a blind man leading a blind man, together into a ditch they fall."
[2072] Deservedly they fall "into the pit of corruption." What
therefore saith he? They shall make progress for the worse: not however
for long. For a little before he hath said, "But further they shall not
make progress:" [2073] that is, "shall not halve their days." Let the
Apostle proceed and tell wherefore: "For the madness of them shall be
manifest to all men, as also was that of the others." "But I in Thee
will hope, O Lord." But deservedly they shall not halve their days,
because in man they have hoped. But I from days temporal have reached
unto day eternal. Wherefore? Because in Thee I have hoped, O Lord.
Let us pray in the words of Augustine.
Turn we to the Lord God, the Father Almighty, and with pure hearts offer to him, so far as our
meanness can, great and true thanks, with all our hearts praying his exceeding kindness, that of
his good pleasure he would deign to hear our prayers, that by his Power he would drive out the
enemy from our deeds and thoughts, that he would increase our faith, guide our understandings,
give us spiritual thoughts, and lead us to his bliss, through Jesus Christ his Son our Lord, who
liveth and reigneth with him, in the Unity of the Holy Spirit, one God, for ever and ever. Amen.
[A prayer which he was wont to use after his Sermons and Lectures.]
NPNF (V1-08) St. Augustine
From a sermon to the people, wherein he is discoursing
of enduring evil men, and disputing against the Donatists.
[1977] Rom. x. 4.
[1978] 2 Sam. xxiii. 1.
[1979] Rom. i. 3.
[1980] John i. 3.
[1981] Oxf. mss. add 16 words ending here.
[1982] Matt. xxii. 43-45.
[1983] John i. 1.
[1984] John i. 14.
[1985] Gen. ii. 24.
[1986] Eph. v. 32.
[1987] Acts ix. 4.
[1988] Matt. vi. 13.
[1989] Gen. i. 26.
[1990] Ps. xxxii. 9.
[1991] Luke vi. 27.
[1992] Ps. vi. 7.
[1993] Matt. xiv. 30.
[1994] Luke xxiii. 34.
[1995] Matt. xvi. 18.
[1996] Matt. xiv. 30.
[1997] Ps. vi. 7.
[1998] Matt. vii. 5.
[1999] Oxf. mss. "him that hateth."
[2000] Ps. vi. 7.
[2001] Matt. x. 28.
[2002] 1 John ii. 9, 11.
[2003] Oxf. mss. "for as much as."
[2004] Philip. i. 23.
[2005] Adumbrant.
[2006] Philip. i. 23, 24.
[2007] Matt. vii. 14.
[2008] 2 Tim. iii. 12.
[2009] [Professor Cooke's Scientific Culture, pp. 291, 292. New York,
1885.--C.]
[2010] Matt. xiv. 30.
[2011] Imperator.
[2012] Matt. viii. 24, 25.
[2013] Imperavit.
[2014] In idipsum.
[2015] Ps. xli. 7.
[2016] Gen. xi. 4.
[2017] Acts ii. 4.
[2018] Gen. xi. 9.
[2019] Nearly all mss. "By effect prove the virtue."--Ben.
[2020] Matt. xxvii. 40.
[2021] Rom. i. 17.
[2022] Luke xxiii. 34.
[2023] Oxf. mss. omit "and labour."
[2024] Josh. vi. 5.
[2025] Or, "way."
[2026] Matt. xi. 28.
[2027] Matt. xi. 29.
[2028] Foenus. [See note 2, p. 99, supra.--C.]
[2029] Matt. vi. 12. So Oxf. mss.
[2030] Matt. vi. 9-12.
[2031] Oxf. mss. "Where thou and that verse are there."
[2032] See Tract. 7, On the Gospel of St. John, S: 11.
[2033] Matt. vi. 14.
[2034] Jurisperitus; i.e., lawyer.
[2035] Vinculum.
[2036] i.e., evil men.
[2037] mss. submersa (not subversa), alluding to ver. 9.--Ben.
[2038] Ps. xxxiv. 8.
[2039] Against the Donatists.
[2040] Num. xvi. 31.
[2041] Against the Donatists.
[2042] Hospitiis.
[2043] Ps. lxi. 2.
[2044] Unitas.
[2045] [Acts ii. 15, iii. 1, x. 3, x. 9. The Apostles observed the
"hours of prayer;" and they survive, theoretically, in the liturgies of
Christendom. A.N.F. vol. iii. p. 689.--C.]
[2046] Rom. viii. 34.
[2047] Matt. iii. 12.
[2048] Ps. cxx. 6, 7.
[2049] 1 Cor. xiii. 1-3.
[2050] John i. 1.
[2051] E.V. omits "not." 1 Cor. xv. 51.
[2052] Gen. xii. 3, xxvi. 4.
[2053] Gal. iii. 15, 16.
[2054] [Scripture is the rule of faith. See Tertull. vol. iii. p. 265,
A.N.F., and hereafter in this series, Vincent of Lerins, passim.--C.]
[2055] Ps. lxviii. 30.
[2056] Foris positi.
[2057] [That is, not by new ideas incorporated with old truth, but by
collecting into focus the testimony of all recognised doctors of the
Church as to the true meaning and intent of Holy Scripture. This is
development as distinguished from corruption.--C.]
[2058] 1 Cor. xi. 19.
[2059] Excludantur.
[2060] John vi. 53, etc.
[2061] 1 Cor. iii. 1.
[2062] Matt. xv. 14.
[2063] Rom. i. 24.
[2064] Ps. xix. 6.
[2065] [What but Circumcelliones were the perpetrators of the
Bartholomew massacres, of the Dragonnades, of the awful butcheries
under Alva?--C.]
[2066] See on Ps. xxxvi.
[2067] The word annuntiatorum is omitted in some copies. It is not in
the sentence of the Synod of Bagai, as given in the fourth book against
Crescontius, c. 4.--Ben.
[2068] Ps. xiv. 7, Vulg. and Angl.; also Rom. iii. 15-17.
[2069] [How fearfully this comes home to those who separated themselves
from the Nicene unity under lead of Nicholas and his Decretals, in the
ninth age! (John xiii. 30.) The "Dark Ages" instantly settled upon the
Church. See A.N.F. vol. viii. p. 642.--C.]
[2070] Jer. xvii. 11.
[2071] 2 Tim. iii. 13.
[2072] Matt. xv. 14.
[2073] 2 Tim. iii. 9.
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