Psalms 101

Now if these words in the law, "Thou shalt have dominion over many nations, and no one shall rule over thee," were simply a promise to them of dominion, and if they contain no deeper meaning than this, then it is certain that the people would have had still stronger grounds for despising the promises of the law. Celsus brings forward another passage, although he changes the terms of it, where it is said that the whole earth shall be filled with the Hebrew race; which indeed, according to the testimony of history, did actually happen after the coming of Christ, although rather as a result of God's anger, if I may so say, than of His blessing. As to the promise made to the Jews that they should slay their enemies, it may be answered that any one who examines carefully into the meaning of this passage will find himself unable to interpret it literally. It is sufficient at present to refer to the manner in which in the Psalms the just man is represented as saying, among other things, "Every morning will I destroy the wicked of the land; that I may cut off all workers of iniquity from the city of Jehovah." Judge, then, from the words and spirit of the speaker, whether it is conceivable that, after having in the preceding part of the Psalm, as any one may read for himself, uttered the noblest thoughts and purposes, he should in the sequel, according to the literal rendering of his words, say that in the morning, and at no other period of the day, he would destroy all sinners from the earth, and leave none of them alive, and that he would slay every one in Jerusalem who did iniquity. And there are many similar expressions to be found in the law, as this, for example: "We left not anything alive."

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If I must now explain how the just man "slays his enemies," and prevails everywhere, it is to be observed that, when he says, "Every morning will I destroy the wicked of the land, that I may cut off all workers of iniquity from the city of Jehovah," by "the land" he means the flesh whose lusts are at enmity with God; and by "the city of Jehovah" he designates his own soul, in which was the temple of God, containing the true idea and conception of God, which makes it to be admired by all who look upon it. As soon, then, as the rays of the Sun of righteousness shine into his soul, feeling strengthened and invigorated by their influence, he sets himself to destroy all the lusts of the flesh, which are called "the wicked of the land," and drives out of that city of the Lord which is in his soul all thoughts which work iniquity, and all suggestions which are opposed to the truth. And in this way also the just give up to destruction all their enemies, which are their vices, so that they do not spare even the children, that is, the early beginnings and promptings of evil. In this sense also we understand the language of the Psalms: "O daughter of Babylon, who art to be destroyed; happy shall he be that rewardeth thee as thou hast served us: happy shall he be that taketh and dasheth thy little ones against the stones." For "the little ones" of Babylon (which signifies confusion) are those troublesome sinful thoughts which arise in the soul; and he who subdues them by striking, as it were, their heads against the firm and solid strength of reason and truth, is the man who "dasheth the little ones against the stones;" and he is therefore truly blessed. God may therefore have commanded men to destroy all their vices utterly, even at their birth, without having enjoined anything contrary to the teaching of Christ; and He may Himself have destroyed before the eyes of those who were "Jews inwardly" all the offspring of evil as His enemies. And, in like manner, those who disobey the law and word of God may well be compared to His enemies led astray by sin; and they may well be said to suffer the same fate as they deserve who have proved traitors to the truth of God.

And Jezebel was able to injure the most religious Naboth by her false accusations; but then it was the wicked and apostate Ahab who listened to her. But the most holy David, whose example you ought to follow, as all pray that you may, does not favor such people but was apt to turn away from them and avoid them, as raging dogs. He says, "Whoever secretly slanders his neighbor, him will I destroy." For he kept the commandment that says, "You shall not receive a false report." And false are the reports of these people in your sight. You, like Solomon, have required of the Lord (and you ought to believe yourself to have obtained your desire), that it would seem good to him to remove far from you vain and lying words.

I beseech you, let us avoid altogether passing sentence on our neighbor. You see, even though you have no share in judicial authority and yet you still pass judgment in your mind, you have rendered yourself guilty of sin for accepting no proof and acting in many cases only on suspicion and mere slander. This, in fact, was the reason blessed David also cried out in the words, "The one who slanders his neighbor in secret I drove out." Do you see the extraordinary degree of virtue? Not only did he not entertain what was said but he also gave short shrift to the person bent on slandering his brother. So if we, too, want to reduce our own faults, we should be on our guard about this most of all, not to condemn our brothers or to encourage those anxious to slander them, but rather to rebuff them as the inspired author recommended and utterly repel them. In fact, I am inclined to think this is what the inspired author Moses also was indicating in his words, "Do not accept an idle report."

He who speaks unjust things has not prospered in the sight of my eyes. For I so turned aside from him who disparaged his neighbor, that I neither believed such a one nor listened to him.

I set no unjust thing before my eyes. I put nothing before the Lord, nor did I consent to iniquity; but I was wholly turned to God. I have hated those who commit transgressions. Whether it was my father, or my mother, or brother, or sister, or friend: nevertheless, if he had turned aside from the fear of the Lord, I held him in hatred, and I did not approach him at all. I did not set kinship or friendship before devotion to God.

In the mornings I slew all the sinners of the earth. Well did he say, the sinners of the earth: for sinners are earthly. This is what he means, that the promptings of the devil, which he was suggesting to me, I cast out of my heart, and did not take up. For when evil thoughts are cast out, the demons are slain. The Jews, hearing this verse, and following the letter that kills, and desiring to shed blood, if anyone has transgressed against the law, put him to death. Since indeed they are not content with the slaying of the prophets: but they even crucified the Lord himself. That I might destroy out of the city of the Lord all who work iniquity. Would that we too may destroy out of the city of the Lord those who work iniquity. The city of the Lord is the church of the saints, the congregation of the just. That I might destroy: that is, I will reprove and rebuke him who sins, that he may do penance, and destroy iniquity out of his heart. For he did not say, that he may be cast out.

I will sing psalms and understand in the unspotted way. That a person should understand what he is singing, and that his mind should contemplate the psalm itself, so that his thoughts do not wander outside, and he seem indeed to sing psalms with his body, while his mind is without fruit. In the unspotted way: that as I walk in this world I may act justly, and have no spot. When will you come to me? But when I have received understanding, and have acted justly, then with confidence I say to the Lord: "When will you come to me?" And "you will come" is to be understood of his second coming.

I walked about in the innocence of my heart in the midst of my house. Nothing so pleases God as simplicity and innocence. And so among the other winged creatures the Holy Spirit was well pleased in none but the dove, on account of its simplicity, and among the four-footed beasts in the sheep, on account of its meekness.

A depraved heart did not cling to me. There was in me nothing difficult or anything perverse, but fairness and justice. As the malignant one turned aside from me, I did not know him: that is, if he was a friend to me or a neighbor, whether a bishop or a presbyter, or one established in any rank whatever: nevertheless, if he perverted his ways, I so fled from him that I made no mention of him at all.

Him who secretly disparaged his neighbor, this one I persecuted. So far ought we not to consent to the disparager, that we should even, as far as it lies in us, pursue such a person, providing for what is useful in both cases: that we neither listen willingly, nor permit him to sin. For so great is the distance between the fornicator and the disparager: that he who fornicates kills only himself, but he who disparages plunges to ruin both himself and the one who listens.

With the proud of eye and the insatiable of heart, with such a one I did not eat. If anyone was proud or greedy, with such a one I did not eat at all.

My eyes were upon the faithful of the earth, that they might sit with me. He did not say the rich, or emperors, or bishops, or presbyters, or deacons, but the faithful: with these I sat. A bishop, a holy man, can also say this: that I did not ordain as presbyter the man who was obsequious to me, or my kinsman, but the one whom I knew to be faithful. And again the same man can say: that I held all my clerics and laity to be faithful. This little verse can also be spoken in the person of the Lord. He who walked in the unspotted way, this one ministered to me. For I did not ordain those who were my kinsmen, but the just and the faithful.

Mercy and judgment I will sing to you, O Lord. Let sinners hear of mercy, those who despair of their salvation, those who are doing penance; let those who scorn hear of judgment, who say: "The Lord is merciful, let us sin, he pardons us."

"The proud man has not dwelt in the midst of my house" [Psalm 101:7]. Understand this of the heart. The proud did not dwell in my heart: no such dwelt in my heart: for he hurried away from me. None but the meek and peaceful dwelt in my heart; the proud dwelt not there, for the unrighteous one dwells not in the heart of the righteous. Let the righteous be distant from you, I know not how many miles and stations: ye dwell together, if you have one heart. "The proud doer has not dwelt in the midst of my house: he that speaks unjust things has not directed in the sight of my eyes." This is the spotless way, where we understand when the Lord comes unto us.

"I set no wicked thing before my eyes" (ver. 3). ...I did love no wicked thing. And he explaineth this same wicked thing: "I hated them that do unfaithfulness." Attend, my brethren. If ye walk with Christ in the midst of His house, that is, if either in your heart ye have a good repose, or in the Church herself proceed on a good journey in the way of godliness; ye ought not to hate those unfaithful only who are without, but whomsoever also ye may have found within. Who are the unfaithful? They who hate the law of God; who hear, and do it not, are called unfaithful. Hate the doers of unfaithfulness, repel them from thee. But thou shouldest hate the unfaithful, not men: one man who is unfaithful, hath, ye see, two names, man, and unfaithful: God made him man, he made himself unfaithful; love in him what God made, persecute in him what he made himself. For when thou shalt have persecuted his unfaithfulness, thou killest the work of man, and freest the work of God. "I hated the doers of unfaithfulness."

"In the morning I destroyed all the ungodly that were in the land. That I may root out all wicked doers from the city of the Lord" [Psalm 101:8]. This is obscure. There are then wicked doers in the city of the Lord, and they at present, seemingly, spared. Why so? Because it is the season of mercy: but that of judgment will come; for the Psalm thus began, "Of mercy and judgment will I sing unto Thee, O Lord." ...He at present spareth, He will then judge. But when will He judge? When night shall have passed away. For this reason He hath said: "In the morning." When the day shall at last have arrived, night having passed by. Why doth He spare them until the dawn? Because it was night. What meaneth, it was night? Because it was the season for mercy: He was merciful, while the hearts of men were hidden. Thou seest some one living ill; thou endurest him: for thou knowest not of what sort he will prove to be; since it is night; whether he who to-day liveth ill, to-morrow may live well; and whether he who to-day liveth well, to-morrow may be wicked. For it is night, and God endureth all men, since He is of long-suffering: He endureth them, that sinners may be converted unto Him. But they who shall not have reformed themselves in that season of mercy, shall be slain. And wherefore? That they may be scattered abroad from the city of the Lord, from the fellowship of Jerusalem, from the fellowship of the Saints, from the fellowship of the Church. But when shall they be slain? "At dawn." What meaneth, "at dawn"? When night shall have passed away. Wherefore now doth he spare? Because it is the season of mercy. Why doth He not always spare? Because, "Mercy and judgment will I sing unto Thee, O Lord." Brethren, let no man flatter himself: all the doers of iniquity shall be slain; Christ shall slay them at the dawn, and shall destroy them from His city. But now while it is the time of mercy, let them hear Him. Everywhere He crieth out by the Law, by the Prophets, by the Psalms, by the Epistles, by the Gospels: see that He is not silent; that He spareth; that He granteth mercy; but beware, for the judgment will come.

"I will sing to the harp, and will have understanding, in the spotless way. When Thou shall come unto me" (ver. 2). Except in the spotless way, thou canst neither sing to the harp, nor understand. If thou dost wish to understand, sing in the spotless way, that is, work with cheerfulness before thy God. What is the spotless way? Hear what followeth: "I walked in innocence, in the midst of my house." This spotless way beginneth from innocence, and it endeth also in innocence. Why seek many words? Be innocent: and thou hast perfected righteousness. ...But who is innocent? He who while he hurteth not another, injureth not himself. For he who hurteth himself, is not innocent. Some one saith: Lo, I have not robbed any one, I have not oppressed any one: I will live happily on my own substance, the fruits of my virtuous toil; I wish to have fine banquets, I wish to spend as much as pleaseth me, to drink with those whom I like as much as I please; whom have I robbed, whom have I oppressed, who hath complained of me? He seemeth innocent. But if he corrupt himself, if he overthrow the temple of God within himself, why hope that he will act with mercy toward others, and spare the wretched? Can that man be merciful to others, who unto himself is cruel? The whole of righteousness, therefore, is reduced to the one word, innocence. But the lover of iniquity, hateth his own soul. When he loved iniquity, he fancied he was injuring others. But consider whether he was injuring others: "He who loveth iniquity," he saith, "hateth his own soul." He therefore who wishes to injure another, first injureth himself; nor doth he walk, since there is no room. For all wickedness suffereth from narrowness: innocence alone is broad enough to walk in. "I walked in the innocence of my heart, in the midst of my house." By the middle of his house, he either signifieth the Church herself; for Christ walketh in her: or his own heart; for our inner house is our heart: as he hath explained in the above words, "in the innocence of my heart." What is the innocence of the heart? The middle of his house? Whoever hath a bad house in this, is driven out of doors. For whoever is oppressed within his heart by a bad conscience, just as any man in consequence of the overflow of a waterspout or of smoke goeth out of his house, suffereth not himself to dwell therein; so he who hath not a quiet heart, cannot happily dwell in his heart. Such men go out of themselves in the bent of their mind, and delight themselves with things without, that affect the body; they seek repose in trifles, in spectacles, in luxuries, in all evils. Wherefore do they wish themselves well without? Because it is not well with them within, so that they may rejoice in a good conscience. ...

I have become deaf and humbled - this follows - and I have remained silent about good things. I became deaf: I did not listen to him speaking. How much has that soul progressed, which rejoices internally in the error of a brother and the security of its own conscience, that it does not know what is barked outside! What kind of soul is that, how secure, how joyful! This is the one which says to God: I walked in the innocence of my heart, in the midst of your house. Burglar doors were pounding, but the house was adequate. I became deaf and humbled, I did not become arrogant against him. And humbled, I was silent about good things. For it was not the time to say something good. For it is the time to be silent now. After he has purified, speak, then he will understand.

"When the wicked man departed from me, I knew him not" [Psalm 101:4]. I approved him not, I praised him not, he pleased me not. For we find the word "to know" occasionally used in Scripture, in the sense of "to be pleased." For what is hidden from God, brethren? Does He know the just, and does He not know the unjust? What do you think of, that He does not know? I say not, what do you think; but what will you ever think, that He will not have seen beforehand? God knows all things, then; and yet in the end, that is in judgment after mercy, He says of some persons: "I will profess unto them, I never knew you; depart from Me, you workers of iniquity." [Matthew 7:23] Was there any one He did not know? But what means, "I never knew you"? I acknowledge you not in My rule. For I know the rule of My righteousness: ye agree not with it, you have turned aside from it, you are crooked. Therefore He said here also: "When the wicked man departed from Me, I knew him not."...Therefore, "when the wicked man departed from me," that is, when the wicked man was unlike me, and was unwilling to imitate my paths, was unwilling in his wickedness to live as I had proposed myself for his imitation; "I knew him not." What means, "I knew him not"? Not that I was ignorant of him, but that I did not approve him.

"Whoso privily slandered his neighbour, him I persecuted" [Psalm 101:5]. Behold the righteous persecutor, not of the man, but of the sin. "With the proud eye, and the insatiable heart, I did not feed." What means, "I did not feed with"? I did not eat in common with such. Attend, beloved; since you are about to hear something wonderful. If he did not feed with this man, he did not eat with him; for to feed is to eat; how is it then that we find our Lord Himself eating with the proud? It was not only with those publicans and sinners, for they were humble: for they acknowledged their weakness, and asked for the physician. We find that He ate with the proud Pharisees themselves. A certain proud man had invited Him: it was the same who was displeased because a sinning woman, one of ill repute in the city, approached the feet of our Lord....That Pharisee was proud: the Lord ate with him; what is it therefore that he says? "With such an one I did not eat." How does He enjoin unto us what He has not done Himself? He exhorts us to imitate Himself: we see that He ate with the proud; how does He forbid us to eat with the proud? We indeed, brethren, for the sake of reproof, abstain from communion with our brethren, and do not eat with them, that they may be reformed? We rather eat with strangers, with Pagans, than with those who hold with us, if we have seen that they live wickedly, that they may be ashamed, and amend; as the Apostle says, "And if any man obey not our word by this Epistle, note that man, and have no company with him, that he may be ashamed. Yet count him not as an enemy, but admonish him as a brother." [2 Thessalonians 3:14] For the sake of healing others we usually do this; but nevertheless we often eat with many strangers and ungodly men.

If it were always praiseworthy to suffer persecution, it would have been enough for the Lord to say, "Blessed are they that suffer persecution," without adding "for justice sake." Similarly, if it were always blameworthy to persecute, it would not be written in the sacred Books: "The one that in private speaks ill of his neighbor, him did I persecute." Sometimes, then, the one who suffers persecution is unjust, and the one who persecutes is just. It is clear that the bad have always persecuted the good and the good have persecuted the bad; the former to do harm unjustly, the latter to bring about amendment by punishment; the one without limits, the other within bounds; those as slaves of passion, these out of love. The one who kills does not mind how he butchers his victim, but the one who cures watches carefully how he cuts; he has health as his aim, the other destruction. Impious people killed the prophets; the prophets also killed impious people. The Jews scourged Christ, and Christ scourged the Jews. The apostles were delivered up by people to the civil rulers, and the apostles delivered up people to the power of Satan. In all these cases, what else is to be noted except to ask which of them served the cause of truth, which that of sin; which one wished to injure, which one wished to convert?

And whence wast thou fed? And what pleased thee, when he did not eat with thee? "Mine eyes," he saith, "were upon such as are faithful in the land, that they might sit with me" (ver. 6). That is, that with Me they might be seated. In what sense are they "to sit"? "Ye shall sit on twelve thrones, judging the twelve tribes of Israel." The faithful of the earth judge, for to them it is said, "Know ye not, that we shall judge angels?" "Whoso walketh in a spotless way, he ministered unto me." To "Me," he saith, not to himself. For many minister the Gospel, but unto themselves; because they seek their own things, not the things of Jesus Christ. ...

In this Psalm, we ought to seek in the whole body of it what we find in the first verse: "Mercy and judgment will I sing unto You, O Lord" [Psalm 101:1]. Let no man flatter himself that he will never be punished through God's mercy; for there is judgment also; and let no man who has been changed for the better dread the Lord's judgment, seeing that mercy goes before it. For when men judge, sometimes overcome by mercy, they act against justice; and mercy, but not justice, seems to be in them: while sometimes, when they wish to enforce a rigid judgment, they lose mercy. But God neither loses the severity of judgment in the bounty of mercy, nor in judging with severity loses the bounty of mercy. Suppose we distinguish these two, mercy and judgment, by time; for possibly, they are not placed in this order without a meaning, so that he said not "judgment and mercy," but "mercy and judgment:" so that if we distinguish them by succession in time, perhaps we find that the present is the season for mercy, the future for judgment. How is it that the season of mercy comes first? Consider first how it is with God, that you also may imitate the Father, in so far as He shall permit you...."He makes His sun to rise on the evil and on the good, and sends rain on the just and on the unjust." Behold mercy. When you see the just and the unjust behold the same sun, enjoy the same light, drink from the same founts, satisfied with the same rain, blessed with the same fruits of the earth, inhale this air in the same way, possess equally the world's goods; think not that God is unjust, who gives these things equally to the just and the unjust. It is the season of mercy, not as yet of judgment. For unless God spared at first through mercy, He would not find those whom He could crown through judgment. There is therefore a season for mercy, when the long-suffering of God calls sinners to repentance.

In fact, to that prepared feast of which the Lord speaks in the Gospel, not all who were called wanted to come, nor could those come who did come except they were called. Accordingly neither should those who came give themselves the credit, for they came by invitation, nor should those who did not want to come blame it on another, but only on themselves, for they had been invited to come of their free will. Therefore, before merit, the calling determines the will. For this reason, even if someone called takes the credit for coming, he cannot take the credit for being called. And as for him who is called and does not come, just as his calling was not a deserved reward, so his neglecting to come when called lays the foundation for a deserved punishment. There will thus be the following two things: "Of your mercy and judgment will I sing, O Lord." To mercy belongs the calling; to judgment belongs the blessedness of those who did not want to come.

Christ has come, but first to save, afterwards to judge, by pronouncing punishment for those who were unwilling to be saved and by leading those to life, who, by believing, did not spurn salvation. Thus the first dispensation of our Lord Jesus Christ is medicinal, not judicial; for if he had come first to judge, he would have found no one to whom to grant the rewards of justice. Therefore, because he saw that all were sinners and that no one at all was free from the death of sin, his mercy first had to be bestowed and his judgment shown later. For the psalm had sung about him, "Mercy and judgment I will sing to you, Lord." It does not say judgment and mercy. For if judgment were first, there would be no mercy; but mercy first, judgment afterwards.

While the reprobate angels and people continue in eternal punishment, the saints will have fuller knowledge of the good conferred on them by grace. Then, through the very facts themselves they will gain a clearer understanding of what is written in the psalm: "Mercy and judgment I will sing to you, O Lord," for it is only through unmerited mercy that anyone is freed and only through deserved judgment that anyone is condemned. Then will be clear what now is dark: When one of two children is through his mercy chosen by God for himself, while the other through his judgment is to be abandoned (the one chosen knowing what would have been his due through judgment had not mercy come to his aid), why the one rather than the other is chosen, when the condition of the two was the same? Or again, why miracles were not worked in the presence of some people who, had they been worked, would have done penance, while miracles were worked in the presence of those who were not going to believe anyway? For this is the Lord's very clear statement: "Woe to you, Korazin! Woe to you, Bethsaida! For if in Tyre and Sidon had been worked the miracles that have been worked in you, they would have repented long ago in sackcloth and ashes." And surely there was no injustice in God's not willing that they be saved, though they could have been saved if he had so willed it.

But, inasmuch as "Christ has died for the wicked," what person has been found good by the Lord? He therefore found all trees bad, but, to those who believe in his name, "he gave the power of becoming children of God." Hence, whoever is now a good person (that is to say, a good tree) was found bad and has been made good. If the Lord had willed to root up the bad trees when he came, what tree would have been left that would not deserve to be rooted up? But he came to dispense mercy beforehand, so that he might afterwards dispense justice, for he is the Lord to whom the psalmist says, "Mercy and judgment I will sing to you, O Lord." He therefore gave remission of sins to those who believe. Of them, he would not even demand an accounting of previous decrees. He gave remission of sins; he made the trees good. He delayed the axe; he removed the threat.

Obviously, it is just that those who have pardoned should receive pardon and that it should be given to those who give. It is natural that there should be in God both mercy for him that judges and judgment for him that shows mercy. That is why we say to him, "Mercy and judgment I will sing to you, O Lord." Whoever, presuming on his own justice, expects judgment with mercy as if he were secure provokes the most just anger, of which the psalmist said in fear, "Enter not into judgment with your servant." Therefore, God says to his perverse people, "Why will you contend with me in judgment?" For when "the just king shall sit on his throne, who will boast that he has a chaste heart, or who will boast that he is pure of sin?" What hope is there, then, unless "mercy exalts itself above judgment," but only toward those who have shown mercy by saying sincerely, "Forgive us as we forgive" and by giving without protest? "For God loves a cheerful giver." Finally, in order to comfort those in whom the former sentence had roused extreme fear, James in the sequence to that passage speaks of the works of mercy, when he points out how even daily sins, without which there is no living in this world, are expiated by daily remedies. Without these, the person who becomes guilty of all by offending in one point and by offending in many—"because in many things we all offend"—would drag with him to the judgment seat of the great judge a mighty load of guilt, gathered up bit by bit, and would not find the mercy that he had not shown. By forgiving and giving, he deserves to have his debts forgiven and the promised reward given to him.

He [Poemen] also said, "If a monk hates two things, he is able to free himself from the world, and these are," he said, "the gratifications of the body and vainglory."The same old man also said, "Wrath is a natural thing in a person, it is his nature, but it must be used to cut off evil passions. Hunger is natural in a person, but it must be employed [in satisfying] the needs of the body and not [to gratify] the feeling of eager lust [to eat], even as the blessed David said, "With him whose eye is lofty and whose heart is greedy I have not eaten." Sleep "too is natural in humankind, but [it must not be indulged] to satiety."

"I walked in the innocence of my heart in my house." I continued to live a life of simplicity, I did not practice duplicity, feigning a different appearance to outsiders while bringing myself to do the opposite at home; instead, my private face corresponded to my public one.

And again David saith, "Whosoever worketh deceit shall not dwell within my house," and it is well known that cunning is built up of deceit.

And again David saith, "I have walked in my house in the innocency of my heart, when wilt Thou come unto me?"

If we return to our psalms rather frequently, brothers, we shut off the approach to worldly thoughts; the spiritual song dominates, and carnal thoughts depart. The psalms are the weapons of the servants of God. The one who clings to the psalms does not fear the enemy, for our Lord says concerning this adversary, "Your adversary is the devil." The devil suggests adverse thoughts, in order that he may kill us if he can; on the other hand, we have right thoughts, if we read the psalms aloud quite frequently. The devil says, Be proud; I repeat with the psalm what our Lord says: "He shall not dwell within my house who practices pride"; and elsewhere: "God resists the proud";38 also in Solomon: "A proud person knows nothing. He has a morbid passion for contention." He [the devil] would not encourage pride, if he knew that it had a place among the servants of God in paradise. This is why the devil especially encourages monks to be proud, in order that they may afterwards be excluded from the place from which he was expelled. If he had not been proud, he would have kept his preeminence in heaven. He encourages quarrels, he excites hatred, he himself stirs up people, but you should resist him like the true psalmist by saying, "O Lord, set a watch before my mouth, and let not my heart incline to evil words."

"I will sing your mercy and judgment; to you, O Lord, will I play music." A heavenly multitude of the blessed on earth brought forth the prelude, that it might in short order include all things. For the power of the Lord always either shows mercy or judgment. But neither mercy is found without his judgment nor his judgment found without his mercy, for both of them join themselves in mutual alliance. Nor does any deed of his appear that does not seem to be filled with all virtues. For just as he said "mercy and judment" here, in another place he says "justice and peace" instead of these two names, and again, "mercy and truth," or "justice and judgment are the preparation of your seat," so that everywhere he might show that God is affectionate and just. There is no doubt that this type of speaking can be added among those that are peculiar to the divine Scripture. For also at that glorious time of his coming he shows mercy in the first place when he says, "Come, blessed of my Father," etc., but not without fairness because he has delivered the promises to the faithful. But afterwards judgment follows when he said to the ungodly, "Depart from me, you cursed, into eternal fire," but he will nonetheless not say it without affection since he shows that he exacts vengeance after much patience. You see then that these two are both linked together to each other and shine once they have been set in their places. Therefore, let sinners, who wickedly despair of their salvation, listen to the merciful Lord; let the haughty, who do not think that their evil will be punished, understand the judge. Thus here all has been sung most comprehensively and fully, because in these two words all the works of the Lord and the edification of the entire church have manifestly been told.