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so that God might be true. Then, so that this might not puff up the one from the Gentiles, he says: But that the Gentiles should glorify God for His mercy. What he says is something like this: The Jews at least had promises, even if they were unworthy; but you did not even have this, but were saved from loving-kindness alone. Even if in the end they gained nothing more from the promise, if Christ had not come; but still, in order to blend them, and to permit them to rise up against the weak, he mentions the promises; but concerning these he says that they were saved by mercy alone; for which reason they would be especially right to glorify God. And glory to God is to be joined together, to be united, to praise with one accord, to bear the weaker, not to overlook the member being torn away. Then he also brings forward testimonies, in which he shows that those from the Jews must be joined with those from the Gentiles, saying thus: As it is written: For this cause I will confess to thee among the Gentiles, O Lord, and sing unto thy name; and, Rejoice, ye Gentiles, with his people; and, Praise the Lord, all ye Gentiles, and laud him, all ye people; and, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust. All these things he brought forward, showing that they must be united and glorify God, at the same time restraining the one from the Jews, so that he might not be lifted up against this one, since all the prophets call them, and persuading the one from the Gentiles to be moderate, by showing that he is liable for a greater grace. 2. Then again he concludes his discourse with a prayer, saying: Now the God of hope fill you with all joy and peace in believing, that you may abound in hope, through the power of the Holy Spirit. That is, may you be delivered from despondency towards one another, and may you never be cast down by temptations; and this will be by your abounding in 60.651 hope. And this is the cause of all good things. And this will be from the Holy Spirit; but not simply from the Spirit, but if we also contribute what is from ourselves. For this reason he says, In believing; for thus you can be filled with joy, if you believe, if you hope. But he did not say, If you hope, but, If you abound in hope, so as not only to find comfort from dreadful things, but also to have joy through the abundance of faith and of hope. Thus you will also draw down the Spirit; thus also when He has come, you will preserve all good things. For just as food sustains our life, and life manages it; so if we have good works, we will have the Spirit; and if we have the Spirit, we will also have good works; just as also the contrary, if we do not have works, the Spirit flies away. And if we are deprived of the Spirit, we will also limp in our works; for when this departs, the unclean one comes; and this is clear from Saul. For what, if it does not choke us as it did him? But it strangles us in another way through wicked deeds. We need, therefore, the harp of David, that we may sing to the soul the divine incantations, both those from here and those from good deeds; for if we do only one of these, and hearing the song, we fight through our works against him who sings these things, just as he did then; and the remedy will be to our judgment, and the madness will become more savage. For before hearing, the wicked demon is afraid, lest having heard we might do right; but when, even after hearing, we remain the same, this fear of his is also taken away. Let us sing, therefore, the song that comes from deeds, that we may cast out sin, which is more grievous than a demon. For a demon does not in every case deprive one of the heavens, but there are times when it even cooperates with the sober person; but sin in every case casts out. For this is a voluntary demon, and a self-chosen madness; for which reason it does not have those who pity and pardon. Let us sing, therefore, to the soul so disposed, both from the other Scriptures, and from the blessed David; and let the mouth sing psalms, and let the mind be instructed. Not even this itself is a small thing; for if we train the tongue to sing psalms, the soul will be ashamed, when the tongue is singing psalms, to desire the opposite. And not only will we reap this good fruit, but also that we ourselves will know many of the

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ὥστε ἀληθεῦσαι τὸν Θεόν. Εἶτα, ἵνα μὴ τοῦτο φυσήσῃ τὸν ἐξ ἐθνῶν, φησί· Τὰ δὲ ἔθνη ὑπὲρ ἐλέους δοξάσαι τὸν Θεόν. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν· Οἱ μὲν Ἰουδαῖοι κἂν ἐπαγγελίας εἶχον, εἰ καὶ ἀνάξιοι ἦσαν· σὺ δὲ οὐδὲ τοῦτο, ἀλλ' ἀπὸ φιλανθρωπίας ἐσώθης μόνης. Εἰ καὶ τὰ μάλιστα οὐδὲ ἐκείνοις τι πλέον ἐγένετο ἀπὸ τῆς ἐπαγγελίας, εἰ μὴ παρεγένετο ὁ Χριστός· ἀλλ' ὅμως ἵνα αὐτοὺς κεράσῃ, καὶ συγχωρήσῃ κατεξανίστασθαι τῶν ἀσθενῶν, μέμνηται τῶν ἐπαγγελιῶν· περὶ δὲ τούτων φησὶν, ὅτι ἐλέει ἐσώθησαν μόνῳ· διὸ καὶ δίκαιοι ἂν εἶεν μάλιστα δοξάζειν τὸν Θεόν. ∆όξα δὲ Θεῷ, τὸ συνῆφθαι, τὸ ἡνῶσθαι, τὸ ὁμοθυμαδὸν εὐφημεῖν, τὸ βαστάζειν τὸν ἀσθενέστερον, τὸ μὴ περιορᾷν ἀποῤῥηγνύμενον τὸ μέλος. Εἶτα καὶ μαρτυρίας ἐπάγει, ἐν αἷς δείκνυσιν, ὅτι δεῖ συνῆφθαι τοὺς ἐξ Ἰουδαίων τοῖς ἐξ ἐθνῶν, οὕτω λέγων· Καθὼς γέγραπται· ∆ιὰ τοῦτο ἐξομολογήσομαί σοι ἐν ἔθνεσι, Κύριε, καὶ τῷ ὀνόματί σου ψαλῶ· καὶ, Εὐφράνθητε, ἔθνη, μετὰ τοῦ λαοῦ αὐτοῦ· καὶ, Αἰνεῖτε, πάντα τὰ ἔθνη, τὸν Κύριον, ἐπαινέσατε αὐτὸν, πάντες οἱ λαοί· καὶ, Ἔσται ἡ ῥίζα τοῦ Ἰεσσαὶ, καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν· ἐπ' αὐτῷ ἔθνη ἐλπιοῦσι. Ταῦτα δὲ πάντα παρήγαγε, δεικνὺς ὅτι δεῖ ἡνῶσθαι καὶ δοξάζειν τὸν Θεὸν, ὁμοῦ καὶ τὸν ἐξ Ἰουδαίων καταστέλλων, ἵνα μὴ ἐπαίρηται κατὰ τούτου, τῶν προφητῶν πάντων τούτους καλούντων, καὶ τὸν ἐξ ἐθνῶν πείθων μετριάζειν, τῷ δεῖξαι πλείονος ὑπεύθυνον ὄντα χάριτος. βʹ. Εἶτα πάλιν ἐπὶ εὐχὴν κατακλείει τὸν λόγον, λέγων· Ὁ δὲ Θεὸς τῆς ἐλπίδος πληρώσαι ὑμᾶς πάσης χαρᾶς καὶ εἰρήνης ἐν τῷ πιστεύειν, εἰς τὸ περισσεύειν ἐν τῇ ἐλπίδι, ἐν δυνάμει Πνεύματος ἁγίου. Τουτέστιν, ἀπαλλαγείητε τῆς πρὸς ἀλλήλους ἀθυμίας, καὶ μὴ καταβληθείητέ ποτε ὑπὸ τῶν πειρασμῶν· τοῦτο δὲ ἔσται ἐν τῷ περισσεύειν ὑμᾶς ἐν 60.651 τῇ ἐλπίδι. Τὸ δὲ πάντων αἴτιον τῶν ἀγαθῶν τοῦτο. Τοῦτο δὲ ἀπὸ Πνεύματος ἔσται ἁγίου· ἀλλ' οὐχ ἁπλῶς ἀπὸ Πνεύματος, ἀλλ' ἐὰν καὶ τὰ παρ' ἡμῶν εἰσενέγκωμεν. ∆ιὰ τοῦτό φησιν, Ἐν τῷ πιστεύειν· οὕτω γὰρ δύνασθε πληρωθῆναι χαρᾶς, ἐὰν πιστεύητε, ἐὰν ἐλπίζητε. Ἀλλ' οὐκ εἶπεν, Ἐὰν ἐλπίζητε, ἀλλ', Ἐὰνπερισσεύητε ἐν τῇ ἐλπίδι, ὥστε μὴ μόνον παραμυθίαν εὑρεῖν τῶν δεινῶν, ἀλλὰ καὶ χαρὰν ἔχειν διὰ τὴν περιουσίαν τῆς πίστεως καὶ τῆς ἐλπίδος. Οὕτω καὶ τὸ Πνεῦμα ἐπισπάσεσθε· οὕτω καὶ ἐκείνου παραγενομένου, τὰ ἀγαθὰ διατηρήσετε πάντα. Καθάπερ γὰρ τὴν ζωὴν ἡμῶν ἡ τροφὴ διακρατεῖ, καὶ ταύτην ἡ ζωὴ οἰκονομεῖ· οὕτως ἐὰν ἔχωμεν ἔργα ἀγαθὰ, τὸ Πνεῦμα ἕξομεν· κἂν τὸ Πνεῦμα ἔχωμεν καὶ ἔργα ἕξομεν ἀγαθά· ὡσπεροῦν καὶ τοὐναντίον, ἐὰν μὴ ἔργα ἔχωμεν, τὸ Πνεῦμα ἀφίπταται. Ἐὰν δὲ τοῦ Πνεύματος ἐρημωθῶμεν, καὶ περὶ τὰ ἔργα χωλεύσομεν· ὅταν γὰρ τοῦτο ἀπέλθῃ, τὸ ἀκάθαρτον ἔρχεται· καὶ δῆλον ἀπὸ τοῦ Σαούλ. Τί γὰρ, εἰ μὴ πνίγει ἡμᾶς ὥσπερ ἐκεῖνον; Ἀλλ' ἑτέρως ἀπαγχονίζει διὰ πράξεων πονηρῶν. ∆εῖ τοίνυν ἡμῖν τῆς κιθάρας τοῦ ∆αυῒδ, ἵνα ἐπᾴδωμεν τῇ ψυχῇ τὰς θείας ἐπῳδὰς, καὶ τὰς ἐντεῦθεν καὶ τὰς ἀπὸ τῶν ἀγαθῶν πράξεων· ὡς ἂν θάτερον μόνον ποιῶμεν, καὶ τῆς ᾠδῆς ἀκούοντες, τῷ ταῦτα ἐπᾴδοντι πολεμῶμεν διὰ τῶν ἔργων, καθάπερ ἐκεῖνος τότε· καὶ εἰς κρῖμα ἡμῖν ἔσται τὸ φάρμακον, καὶ ἀγριωτέρα ἡ μανία γενήσεται. Πρὸ μὲν γὰρ τοῦ ἀκοῦσαι δέδοικεν ὁ πονηρὸς δαίμων, μήποτε ἀκούσαντες κατορθώσωμεν· ὅταν δὲ καὶ ἀκούσαντες οἱ αὐτοὶ μένωμεν, καὶ τοῦτο ἐξαιρεῖται τὸ δέος αὐτοῦ. Ψάλωμεν τοίνυν τὴν ἀπὸ τῶν πράξεων ᾠδὴν, ἵνα τὴν δαίμονος χαλεπωτέραν ἐκβάλωμεν ἁμαρτίαν. ∆αίμων μὲν γὰρ οὐ πάντως ἀποστερεῖ τῶν οὐρανῶν, ἀλλ' ἔστιν ὅπου καὶ συμπράττει τῷ νήφοντι· ἁμαρτία δὲ πάντως ἐκβάλλει. ∆αίμων γάρ ἐστιν ἑκούσιος αὕτη, καὶ μανία αὐθαίρετος· διόπερ οὐδὲ τοὺς ἐλεοῦντας ἔχει καὶ συγγινώσκοντας. Ἐπᾴδωμεν τοίνυν τῇ οὕτω διακειμένῃ ψυχῇ, καὶ ἀπὸ τῶν ἄλλων Γραφῶν, καὶ ἀπὸ τοῦ μακαρίου ∆αυΐδ· καὶ ψαλλέτω τὸ στόμα, καὶ παιδευέσθω ὁ νοῦς. Οὐκ ἔστιν οὐδὲ τοῦτο αὐτὸ μικρόν· ἂν γὰρ παιδεύσωμεν τὴν γλῶτταν ψάλλειν, αἰσχυνθήσεται ἡ ψυχὴ ταύτης ψαλλούσης τἀναντία βουλομένη. Οὐ τοῦτο δὲ μόνον καρπωσόμεθα τὸ καλὸν, ἀλλ' ὅτι καὶ πολλὰ ἡμεῖς εἰσόμεθα τῶν