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you might be justified. Therefore, when we sin, we must declare our sins before God, and cut them off; for the cutting off of sin and its confession works its remission; and especially to declare them to a certain teacher, and to receive instruction from him as to what we ought to do about our sins. But without labor, repentance is idle. For 55.682 the same prophet said in another psalm: Behold my humiliation and my labor, and forgive all my sins. And over his sin he lamented, saying: Every night I will wash my bed, with my tears I will drench my couch. Teach me the way of your ordinances, and I will meditate on your wondrous works. Those who walk in the ways of God and are continually instructed by him, always (for this is what "I will meditate" means) reflect on the wondrous works of God, understanding that he is the maker of heaven and earth, he is our nourisher, he is the giver of good things, he sends the rain, he brings spring and summer, doing all things for our sustenance, he, with harmony and order, as maker, preserves all things. For we need divine understanding, so as to pursue virtue according to the divine law, and for the one who practices philanthropy not to look toward vainglory, and for the ascetic not to hunt for human praise, and for the temperate man, for temperance to be not on account of the shame of licentiousness, but on account of the desire for virtue. Rightly, therefore, the prophet beseeches to partake of divine understanding, so as to discern the way of righteousness. My soul has slumbered from despondency; strengthen me in your words. The constant assault of sin often dissolves the tension of one's thoughts, and prepares the athlete to give up, and produces what is called despondency; and the soul, becoming slack, admits sleep, and sleep brings on death. Therefore the prophet beseeches to be strengthened and established. But to fall into sin, and to be overcome by sloth and negligence and despondency, and not to be zealous for the commandments of God, is slumber. And in another psalm, the prophet prays this thought, saying: Enlighten my eyes, lest I sleep unto death, calling sin death. Remove from me the way of iniquity, and by your law have mercy on me. I have chosen the way of truth, I have not forgotten your judgments. This supplication is also necessary. For it is fitting for us to ask for help from the God of all, so as to turn aside from the way of iniquity, and to choose the path of truth, and to carry about an unforgotten memory of the testimonies of God. But the prophet prays that every evil deed be taken away from him (for this is iniquity), and that he be shown mercy by His law and by His commandments. For he says, I have chosen the way of truth; that is, I have loved, I have selected; and for this reason I have not forgotten your judgments, nor have I become forgetful of the memory of your testimonies. I have clung to your testimonies, O Lord; do not put me to shame. Not simply, he said, did I follow your testimonies, nor incidentally, but I have clung; that is, not even for a short time did I separate my thought from them, but I was always occupied in them, not being torn away from them. Wherefore do not put me to shame, when you render to each according to his works. But I seek to reap the fruit of such a disposition, to have no experience of shame. I ran the way of your commandments, when you enlarged my heart. There is need of both, both our eagerness, and God's providence. For neither is divine grace given to those who do not have good eagerness, nor can human nature achieve virtue without help from above. This the prophet also teaches, that I was running the way of your commandments without hindrance, receiving from him the ease of the course. For he called ease "enlargement"; and al

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δικαιωθῇς. Ἁμαρτά νοντας οὖν ἡμᾶς ἐξαγγέλλειν ἐνώπιον τοῦ Θεοῦ τὰς ἁμαρτίας χρὴ, καὶ ταύτας ἐκκόπτειν· ἐκκοπὴ γὰρ ἁμαρτίας καὶ ἐξαγόρευσις, ταύτης ἄφεσιν ἐργάζεται· καὶ μάλιστα διδασκάλῳ τινὶ ἐξαγγέλλειν, καὶ λαμβάνειν παρ' αὐτοῦ διδαχὴν, τί ὀφείλομεν ποιεῖν ἐπὶ ταῖς ἁμαρ τίαις ἡμῶν. Χωρὶς δὲ κόπου μετάνοια ἀργεῖ. Ἔφη γὰρ 55.682 ἐν ἑτέρῳ ψαλμῷ ὁ αὐτὸς προφήτης· Ἴδε τὴν ταπείνω σίν μου καὶ τὸν κόπον μου, καὶ ἄφες πάσας τὰς ἁμαρτίας μου. Καὶ ἐπὶ τῇ ἁμαρτίᾳ αὐτοῦ ἐθρήνει λέ γων· Λούσω καθ' ἑκάστην νύκτα τὴν κλίνην μου, ἐν δάκρυσί μου τὴν στρωμνήν μου βρέξω. Ὁδὸν δικαιωμάτων σου συνέτισόν με, καὶ ἀδολεσχήσω ἐν τοῖς θαυμασίοις σου. Οἱ ἐν ταῖς ὁδοῖς τοῦ Θεοῦ πο ρευόμενοι καὶ συνετιζόμενοι παρ' αὐτοῦ ἐνδελεχῶς, πάντοτε (τοῦτο γάρ ἐστι τὸ Ἀδολεσχήσω) ἐν τοῖς θαυ μασίοις τοῦ Θεοῦ μελετῶσιν, ἐννοούμενοι ὅτι αὐτός ἐστιν οὐρανοῦ καὶ γῆς ποιητὴς, αὐτὸς τροφεὺς ἡμῶν, αὐτὸς χορηγὸς τῶν ἀγαθῶν, αὐτὸς πέμπει ὑετὸν, αὐτὸς φέρει ἔαρ καὶ θέρος, πάντα ποιῶν πρὸς ἀνατροφὴν ἡμῶν, αὐτὸς ἁρμονίᾳ καὶ τάξει, ὡς ποιητὴς, τὰ πάντα συντηρεῖ. Καὶ γὰρ θείας ἡμῖν συνέσεως δεῖ, ὥστε κατὰ τὸν θεῖον νόμον τὴν ἀρετὴν μετελθεῖν, καὶ τὸν φιλαν θρωπίᾳ χρώμενον μὴ πρὸς κενοδοξίαν ἰδεῖν, καὶ τὸν ἀσκητικὸν μὴ θηρᾶσθαι τὸν ἀνθρώπινον ἔπαινον, τὸν σώφρονα μὴ διὰ τὴν τῆς ἀκολασίας αἰσχύνην, ἀλλὰ διὰ τὸν πόθον τῆς ἀρετῆς εἶναι τὴν σωφροσύνην. Εἰκότως τοίνυν ὁ προφήτης ἀντιβολεῖ συνέσεως θείας μεταλα χεῖν, ὡς διαγνῶναι τὴν τῆς δικαιοσύνης ὁδόν. Ἐνύστα ξεν ἡ ψυχή μου ἀπὸ ἀκηδίας· βεβαίωσόν με ἐν τοῖς λόγοις σου. Ἡ συνεχὴς προσβολὴ τῆς ἁμαρτίας διαλύει πολλάκις τὸν τόνον τῶν λογισμῶν, καὶ ἀπαυδῆσαι παρα σκευάζει τὸν ἀθλητὴν, καὶ τὴν καλουμένην ἀκηδίαν ἐρ γάζεται· χαυνουμένη δὲ ἡ ψυχὴ τὸν ὕπνον εἰσδέχεται, ὁ δὲ ὕπνος ἐπάγει τὸν θάνατον. ∆ιόπερ βεβαιωθῆναι καὶ στηριχθῆναι ὁ προφήτης ἀντιβολεῖ. Τὸ δὲ καταπίπτειν εἰς ἁμαρτίαν, καὶ ῥᾳθυμίᾳ καὶ ὀλιγωρίᾳ καὶ ἀκηδίᾳ κρατεῖσθαι, καὶ μὴ πρόθυμον εἶναι πρὸς τὰς ἐντολὰς τοῦ Θεοῦ, νυσταγμός ἐστι. Καὶ ἐν ἑτέρῳ ψαλμῷ ταύτην τὴν ἔννοιαν εὔχεται ὁ προφήτης λέγων· Φώτισον ὀφθαλ μούς μου, μήποτε ὑπνώσω εἰς θάνατον, θάνατον τὴν ἁμαρτίαν καλῶν. Ὁδὸν ἀδικίας ἀπόστησον ἀπ' ἐμοῦ, καὶ τῷ νόμῳ σου ἐλέησόν με. Ὁδὸν ἀληθείας ᾑρετι σάμην, τὰ κρίματά σου οὐκ ἐπελαθόμην. Ἀναγκαία καὶ αὕτη ἡ δέησις. Προσήκει γὰρ ἡμᾶς αἰτεῖν παρὰ τοῦ Θεοῦ τῶν ὅλων βοήθειαν, ὥστε τῆς ἀδικίας ἐκτρέπεσθαι τὴν ὁδὸν, καὶ τὴν τῆς ἀληθείας προαιρεῖσθαι πορείαν, καὶ ἄληστον περιφέρειν τῶν τοῦ Θεοῦ μαρτυρίων τὴν μνήμην. Πᾶσαν δὲ πρᾶξιν πονηρὰν ἐξ αὐτοῦ εὔχεται ὁ προφήτης ἀφαιρεθῆναι (τοῦτο γάρ ἐστιν ἡ ἀδικία), καὶ τῷ νόμῳ αὐτοῦ καὶ ταῖς ἐντολαῖς αὐτοῦ ἐλεηθῆναι. Λέγει γὰρ, Ὁδὸν ἀληθείας ᾑρετισάμην· τουτέστιν, ἠγάπησα, ἐξελεξάμην· καὶ τούτου ἕνεκεν οὐδὲ τὰ κρίματά σου ἐπελαθόμην, καὶ οὐδὲ τῆς μνήμης τῶν μαρτυρίων σου λήσμων γέγονα. Ἐκολλήθην τοῖς μαρτυρίοις σου, Κύριε· μή με καταισχύνῃς. Οὐχ ἁπλῶς, εἶπεν, ἠκολούθησα τοῖς μαρτυρίοις σου, οὐδὲ παρέργως, ἀλλ' Ἐκολλήθην· τουτέστιν, οὐδὲ πρὸς βραχὺ τούτων ἐχώρισα τὸν ἐμαυτοῦ λογισμὸν, ἀλλὰ διὰ παντὸς ἐν αὐτοῖς ἀνετρεφόμην μὴ ἀποσπώμε νος ἐξ αὐτῶν. ∆ιὸ δὴ μηδὲ καταισχύνῃς με, ὅταν ἑκάστῳ ἀποδιδῷς κατὰ τὰ ἔργα αὐτοῦ. Ζητῶ δὲ τρυ γῆσαι τῆς τοιαύτης διαθέσεως καρπὸν, τὸ μηδεμιᾶς πεῖραν αἰσχύνης λαβεῖν. Ὁδὸν ἐντολῶν σου ἔδραμον, ὅταν ἐπλάτυνας τὴν καρδίαν μου. Ἀμφοτέρων χρεία, καὶ τῆς ἡμετέρας προθυμίας, καὶ τῆς τοῦ Θεοῦ προμη θείας. Οὔτε γὰρ ἡ θεία χάρις δίδοται τοῖς τὴν ἀγαθὴν οὐκ ἔχουσι προθυμίαν, οὔτε ἀνθρωπεία φύσις δύναται ἀρετὴν κατορθῶσαι δίχα τῆς ἄνωθεν βοηθείας. Τοῦτο καὶ ὁ προφήτης διδάσκει, ὅτι τῶν ἐντολῶν σου τὴν ὁδὸν ἔτρεχον ἀκωλύτως, παρ' αὐτοῦ λαμβάνων τοῦ δρόμου τὴν εὐκολίαν. Πλατύτητα γὰρ τὴν εὐκολίαν ἐκάλεσε· καὶ ἀλ