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would you overlook their excess? Thus there is need from all sides for a sober mind. But just as by being lazy you will sustain the greatest harm from this, so by being sober and watchful you will reap in turn no small benefit; for everything lies in your own will. For what snow, and fire, and wind are in the universe, this also in the body are phlegm, and blood, and bile. And it is necessary to manage these with the best reason, so as to reap some benefit from them, and not be harmed. And what do I say about the body, when even the soul has certain things, which if you allow to go into excess become diseases, but when disciplined, become aids? For anger, if you use it for what is needed, has become for you a medicine of salvation; but if immoderately, it has become an occasion of destruction. And desire, when managed with measure, makes you a father; and indeed it has been useful for procreation; but when unrestrained, it often casts you down into fornication and adultery. Do not, then, blame the things, but everywhere your own will, for if you neglect this, you will be harmed by yourself, and you will be destroyed by your own body; but if you take care of this, not even by demons, nor by the devil, much less by wild beasts, will you suffer anything terrible or unpleasant. Kings of the earth, and all peoples. Another, All tribes. Princes and all judges of the earth. Young men and maidens. Another, The elect. Old men with younger men, Another, With young men. Let them praise the name of the Lord. Again he here moves another kind of providence, that of rulers; which Paul also sets forth in his letter to the Romans, showing with much understanding, that it is the work of God's wisdom, to have arranged all this into rulers and ruled. For he is God's minister to you, he says, for good. But if you take this away, everything is gone. For if now, when there are rulers and many among them are corrupt, the need for the thing is so great, that even when they are badly disposed much benefit comes, consider if those entrusted with authority handled it well, how much prosperity the race would have enjoyed. But the institution of authorities has been the work of God; but that evil men are brought to this, and do not use them as is needed, is of human wickedness. 5. He says, therefore, that both for there being kings, and for there being judges, it is necessary to offer great thanksgiving to God. For taking care of the good order of men, and that the many not be disposed more irrationally than beasts, just as horsemanship and seamanship, so He has bestowed authorities and kingdoms. And if 55.492 you are a ruler, therefore, give thanks to the benevolent God, because you have received an occasion for such great care; and if you are ruled, again give thanks, because you have one who takes care, and does not allow you to be plotted against by the wicked. And if you come to old age, and if you are young, give thanks to God. For this psalm especially establishes through all things, that it is necessary to praise Him for all things, whether you are a ruler, or one of the people. Therefore, indicating this also, He said, And all, peoples. And if you are young, He says, or old, or a woman, or a man. For His name alone has been exalted. Another, Because it is pre-eminent. His confession is on earth and in heaven. Another, And His hymn. And He will exalt the horn of His people. A hymn for all His saints, for the sons of Israel, a people near to Him. What he says is something like this: I have shown from all visible things His care, His glory, His majesty; but it is necessary to praise Him not only for these things, but also apart from them. For both before these things, and without these things, height and glory and thanksgiving from all are allotted to Him. The phrase, Of Him alone, He said in contrast to those who are not truly gods. Then leading the hearer on to a greater thought, again from the earth to the heaven he

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τούτων πλεονεξίαν περιίδῃς; Οὕτω πανταχόθεν νηφούσης χρεία διανοίας. Ἀλλ' ὥσπερ ῥᾳθυμῶν μεγίστην ἐντεῦθεν ὑποστήσῃ βλάβην, οὕτω νήφων καὶ ἐγρηγορὼς οὐ τὴν τυχοῦσαν καρπώσῃ πάλιν ὠφέλειαν· τὸ γὰρ πᾶν ἐπὶ τῇ σῇ κεῖται γνώμῃ. Ὅπερ οὖν ἐστι χιὼν ἐν τῷ παντὶ, καὶ πῦρ καὶ πνεῦμα, τοῦτο καὶ ἐν τῷ σώματι φλέγμα, καὶ αἷμα, καὶ χολή. Καὶ δεῖ μετὰ ἀρίστου λόγου ταῦτα οἰκονομεῖν, ὡς καρποῦσθαί τι παρ' αὐτῶν ὄφελος, ἀλλὰ μὴ βλάπτεσθαι. Καὶ τί λέγω περὶ τοῦ σώματος, ὅπου γε καὶ ἡ ψυχὴ ἔχει τινὰ, ἅπερ ἐὰν ἀφῇς εἰς ἀμετρίαν ἐξελθεῖν, νοσήματα γίνεται, κολαζόμενα δὲ, βοηθήματα; Καὶ γὰρ ὁ θυμὸς, ἂν μὲν εἰς δέον χρήσῃ, γέγονέ σοι φάρμακον σωτηρίας· ἂν δὲ ἀμέτρως, γέγονεν ἀπωλείας ὑπόθεσις. Καὶ ἡ ἐπιθυμία, μετὰ μέτρου μὲν οἰκονομουμένη, πατέρα σε ποιεῖ· καὶ μὴν εἰς παιδοποιίαν γέγονε χρήσιμος· ἀφιεμένη δὲ, εἰς πορνείαν καὶ μοιχείαν σε καταβάλλει πολλάκις. Μὴ δὴ τὰ πράγματα αἰτιῶ, ἀλλὰ πανταχοῦ τὴν σὴν γνώμην, ἂν γὰρ ταύτης ἀμελῇς, καὶ ὑπὸ σαυτοῦ βλαβήσῃ, καὶ ὑπὸ τοῦ οἰκείου σώματος ἀπολῇ· ἂν δὲ ταύτης ἐπιμελῇ, οὐδὲ ὑπὸ τῶν δαιμόνων, οὐδὲ ὑπὸ τοῦ διαβόλου, μήτι γε ὑπὸ θηρίων, πείσῃ τι δεινὸν καὶ ἀηδές. Βασιλεῖς τῆς γῆς, καὶ πάντες λαοί. Ἄλλος, Πάντα φῦλα. Ἄρχοντες καὶ πάντες κριταὶ γῆς. Νεανίσκοι καὶ παρθένοι. Ἄλλος, Ἐκλεκτοί. Πρεσβύτεροι μετὰ νεωτέρων, Ἄλλος, Μετὰ νέων. Αἰνεσάτωσαν τὸ ὄνομα Κυρίου. Πάλιν ἕτερον ἐνταῦθα κινεῖ προνοίας εἶδος, τὸ τῶν ἀρχόντων· ὃ καὶ Παῦλος ἐν τῇ πρὸς Ῥωμαίους τίθησι, μετὰ πολλῆς τῆς συνέσεως δεικνὺς, ὅτι τῆς τοῦ Θεοῦ σοφίας ἔργον ἐστὶ, τὸ εἰς ἄρχοντας καὶ εἰς ἀρχομένους τόδε τὸ πᾶν διατάξαι. Θεοῦ γὰρ διάκονός ἐστί σοι, φησὶν, εἰς τὸ ἀγαθόν. Ἂν δὲ τοῦτο ἀνέλῃς, τὸ πᾶν οἴχεται. Εἰ γὰρ νῦν ὄντων ἀρχόντων καὶ πολλῶν ἐν αὐτοῖς διεφθαρμένων, τοσαύτη τοῦ πράγματός ἐστιν ἡ χρεία, ὡς καὶ κακῶς διακειμένων πολλὴν γίνεσθαι τὴν ὠφέλειαν, ἐννόησον εἰ καλῶς μετεχείριζον οἱ τὰς ἀρχὰς ἐγχειριζόμενοι, πόσης ἂν τὸ γένος ἀπήλαυσεν εὐημερίας. Ἀλλὰ τὸ μὲν τυπῶσαι τὰς ἀρχὰς, τοῦ Θεοῦ γέγονεν ἔργον· τὸ δὲ πονηροὺς ἐπὶ τοῦτο ἄγεσθαι, καὶ μὴ εἰς δέον αὐταῖς κεχρῆσθαι, τῆς τῶν ἀνθρώπων πονηρίας. εʹ. Λέγει τοίνυν, ὅτι καὶ ὑπὲρ τοῦ βασιλέας εἶναι, καὶ ὑπὲρ τοῦ δικαστὰς εἶναι, δεῖ μεγάλας εὐχαριστίας ἀναφέρειν τῷ Θεῷ. Τῆς γὰρ εὐταξίας τῆς τῶν ἀνθρώπων ἐπιμελούμενος, καὶ τοῦ μὴ θηρίων ἀλογώτερον διακεῖσθαι τοὺς πολλοὺς, ὥσπερ ἡνιοχείαν καὶ κυβερνητικὴν, οὕτως ἀρχὰς καὶ βασιλείας ἐχαρίσατο. Κἂν 55.492 ἄρχων τοίνυν ᾖς, εὐχαρίστει τῷ φιλανθρώπῳ Θεῷ, ὅτι ἔλαβες ἀφορμὴν τοσαύτης ἐπιμελείας· κἂν ἀρχόμενος, πάλιν εὐχαρίστει, ὅτι ἔχεις τὸν ἐπιμελούμενον, καὶ οὐκ ἀφιέντα σε ὑπὸ τῶν πονηρῶν ἐπιβουλεύεσθαι. Κἂν εἰς γῆρας ἔλθῃς, κἂν νέος ᾖς, εὐχαρίστει τῷ Θεῷ. Τοῦτο γὰρ μάλιστα διὰ πάντων ὁ ψαλμὸς οὗτος κατασκευάζει, ὅτι δεῖ ὑπὲρ ἁπάντων αἰνεῖν αὐτὸν, κἂν ἄρχων ᾖς, κἂν τοῦ λαοῦ ᾖς. ∆ιὸ καὶ τοῦτο δηλῶν, Καὶ πάντες, εἶπε, λαοί. Κἂν νέος, φησὶν, ᾖς, κἂν γεγηρακὼς, κἂν γυνὴ, κἂν ἀνήρ. Ὅτι ὑψώθη τὸ ὄνομα αὐτοῦ μόνου. Ἄλλος, Ὅτι ὑπερέχον. Ἡ ἐξομολόγησις αὐτοῦ ἐπὶ γῆς καὶ οὐρανοῦ. Ἄλλος, Καὶ ὁ ὕμνος αὐτοῦ. Καὶ ὑψώσει κέρας λαοῦ αὐτοῦ. Ὕμνος πᾶσι τοῖς ὁσίοις αὐτοῦ, τοῖς υἱοῖς Ἰσραὴλ, λαῷ ἐγγίζοντι αὐτῷ. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν· Ἔδειξα μὲν καὶ ἀπὸ τῶν ὁρωμένων ἁπάντων αὐτοῦ τὴν κηδεμονίαν, τὴν δόξαν, τὴν μεγαλωσύνην· δεῖ δὲ αὐτὸν αἰνεῖν οὐ διὰ ταῦτα μόνον, ἀλλὰ καὶ τούτων χωρίς. Καὶ γὰρ καὶ πρὸ τούτων, καὶ τούτων ἄνευ, συγκεκλήρωται αὐτῷ τὸ ὕψος καὶ ἡ δόξα καὶ ἡ παρὰ πάντων εὐχαριστία. Τὸ καὶ, Αὐτοῦ μόνου, πρὸς ἀντιδιαστολὴν τῶν οὐκ ὄντως θεῶν εἶπεν. Εἶτα ἀνάγων ἐπὶ μείζονα τὸν ἀκροατὴν ἔννοιαν, πάλιν ἀπὸ τῆς γῆς ἐπὶ τὸν οὐρανὸν αὐτὸν