Psalms 119:5

14. But consider how the gates of righteousness are entered into. “These are the gates of the Lord” he saith, “the righteous shall enter into them” ( ver. 20 ). At least let no wicked man enter there, that Jerusalem which receiveth not one uncircumcised, where it is said, “Without are dogs.” Be it enough, that in my long pilgrimage “I have had my habitation among the tents of Kedar:” I endured even unto the end the intercourse of the wicked, but “these are the gates of the Lord: the righteous shall enter into them.”

5. “Alas, that my sojourning is become far off!” ( ver. 5 ). It hath departed far from Thee: my pilgrimage hath become a far one. I have not yet reached that country, where I shall live with no wicked person; I have not yet reached that company of Angels, where I shall not fear offences. But why am I not as yet there? Because sojourning is pilgrimage. He is called a sojourner who dwells in a foreign land, not in his own country. And when is it far off? Sometimes, my brethren, when a man goeth abroad, he liveth among better persons, than he would perhaps live with in his own country: but it is not thus, when we go afar from that heavenly Jerusalem. For a man changeth his country, and this foreign sojourn is sometimes good for him; in travelling he findeth faithful friends, whom he could not find in his own country. …

Now, in the first place, not all things spoken in the Psalms by David, are spoken in the person of David. For it is he himself who saith, “I have dwelt in the tents of Kedar;” ( Ps. cxx. 5 .) and, “By the waters of Babylon, there we sat down and wept:” ( cxxxvii. 1 .) yet he neither saw Babylon, nor the tents of Kedar.

“Another man,” he says, “who seeks to vindicate the justice of God, argues that it is not according to his own pre-judgment and knowledge, but according to the merit of the elect that God’s choice of men is determined; and he says that, before the creation of the visible world, of sky and earth and seas and all that they contain, there existed other invisible creatures, among which also were souls; and that these souls, for reasons known to God alone, were cast down into this vale of tears, this place of our mournful pilgrimage, and that this is shewn by the prayer uttered by a holy man of old who, having his habitation fixed here, yet longed to return to his original abode: “Woe is me that my sojourning is prolonged, that I have my habitation among the inhabitants of Kedar,” “my soul has long been a pilgrim,” and again “O wretched man that I am, who will deliver me from the body of this …

“Another,” I said, “who wishes to vindicate the justice of God, and to shew that he does not choose men according to a prejudgment and foreknowledge of his own but according to the deserts of the elect, thinks that before the visible creation of sky, earth, sea and all that is in them, there existed the invisible creation, part of which consisted of souls, which, for certain causes known to God alone, were cast down into this valley of tears, this scene of our affliction and our pilgrimage; and that it is to this that we may apply the Psalmist’s prayer, he being in this low condition and longing to return to his former dwelling place: “Woe is me that my sojourn is prolonged; I have inhabited the habitations of Kedar, my soul hath had a long pilgrimage.” And also the words of the Apostle: “O wretched man that I am, who shall deliver me from the body of this death?” and “It is better to re …

The blessed Paul, being girt about with every virtue, and called faithful of the Lord, for he was conscious of nothing in himself but what was a virtue and a praise, or what was in harmony with love and godliness, clave to these things more and more, and was carried up even to heavenly places, and was borne to Paradise; to the end that, as he surpassed the conversation of men, he should be exalted above men. And when he descended, he preached to every man; ‘We know in part, and we prophesy in part; here I know in part; but then shall I know even as also I am known.’ For, in truth, he was known to those saints who are in heaven, as their fellow-citizen. …

But we need no longer show in this narrow way the drawback of this life, as if the number of its ills was limited to adulteries, dissensions, and plots. I think we should take the higher and truer view, and say at once that none of that evil in life, which is visible in all its business and in all its pursuits, can have any hold over a man, if he will not put himself in the fetters of this course. The truth of what we say will be clear thus. A man who, seeing through the illusion with the eye of his spirit purged, lifts himself above the struggling world, and, to use the words of the Apostle, slights it all as but dung, in a way exiling himself altogether from human life by his abstinence from marriage, that man has no fellowship whatever with the sins of mankind, such as avarice, envy, anger, hatred, and everything of the kind. …

40. Love finds nothing hard; no task is difficult to the eager. Think of all that Jacob bore for Rachel, the wife who had been promised to him. “Jacob,” the Scripture says, “served seven years for Rachel. And they seemed unto him but a few days for the love he had to her.” Afterwards he himself tells us what he had to undergo. “In the day the drought consumed me and the frost by night.” So we must love Christ and always seek His embraces. Then everything difficult will seem easy; all things long we shall account short; and smitten with His arrows, we shall say every moment: “Woe is me that I have prolonged my pilgrimage.” For “the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.” For “tribulation worketh patience, and patience experience, and experience hope; and hope maketh not ashamed.” When your lot seems hard to bear read Pau …

3. But why should that be hard to bear which we must one day ourselves endure? And why do we grieve for the dead? We are not born to live forever. Abraham, Moses, and Isaiah, Peter, James, and John, Paul, the “chosen vessel,” and even the Son of God Himself have all died; and are we vexed when a soul leaves its earthly tenement? Perhaps he is taken away, “lest that wickedness should alter his understanding…for his soul pleased the Lord: therefore hasted he to take him away from the people”, lest in life’s long journey he should lose his way in some trackless maze. We should indeed mourn for the dead, but only for him whom Gehenna receives, whom Tartarus devours, and for whose punishment the eternal fire burns. But we who, in departing, are accompanied by an escort of angels, and met by Christ Himself, should rather grieve that we have to tarry yet longer in this tabernacle of death. …

36. I must in conclusion say a few words to our modern Epicurus wantoning in his gardens with his favourites of both sexes. On your side are the fat and the sleek in their festal attire. If I may mock like Socrates, add if you please, all swine and dogs, and, since you like flesh so well, vultures too, eagles, hawks, and owls. We shall never be afraid of the host ofAristippus. If ever I see a fine fellow, or a man who is no stranger to the curling-irons, with his hair nicely done and his cheeks all aglow, he belongs to your herd, or rather grunts in concert with your pigs. …

33. But no one would hasten to the end, except he were fleeing from the discomfort of this life. And so David also explained why he hastened to the end, when he said: “Behold Thou hast made my days old, and my being is as nothing before Thee, surely all things are vanity, even every man that liveth.” Why, then, do we hesitate to flee from vanity? Or why does it please us to be troubled to no purpose in this world, to lay up treasures, and not know for what heir we are gathering them? Let us pray that troubles be removed from us, that we be taken out of this foolish world, that we may be free from our daily pilgrimage, and return to that country and our natural home. …

125. Wherefore holy men have not without reason often lamented their lengthy dwelling here: David lamented it, Jeremiah lamented it, and Elijah lamented it. If we believe wise men, and those in whom the Divine Spirit dwelt, they were hastening to better things; and if we enquire as to the judgment of others, that we may ascertain that all agree in one opinion, what great men have preferred death to sorrow, what great men have preferred it to fear! esteeming forsooth the fear of death to be worse than death itself. So death is not feared on account of evils which belong to it, but is preferred to the miseries of life, since the departure of the dying is desired and the dread of the living is avoided.