Psalms 26:1

5. We are not, however, to suppose that each individual has to contend against all these (adversaries). For it is impossible for any man, although he were a saint, to carry on a contest against all of them at the same time. If that indeed were by any means to be the case, as it is certainly impossible it should be so, human nature could not possibly bear it without undergoing entire destruction. But as, for example, if fifty soldiers were to say that they were about to engage with fifty others, they would not be understood to mean that one of them had to contend against the whole fifty, but each one would rightly say that “our battle was against fifty,” all against all; so also this is to be understood as the apostle’s meaning, that all the athletes and soldiers of Christ have to wrestle and struggle against all the adversaries enumerated, the struggle having, indeed, to be maintained ag …

And Christians have nothing to fear, even if demons should not be well-disposed to them; for they are protected by the Supreme God, who is well pleased with their piety, and who sets His divine angels to watch over those who are worthy of such guardianship, so that they can suffer nothing from demons. He who by his piety possesses the favour of the Most High, who has accepted the guidance of Jesus, the “Angel of the great counsel,” being well contented with the favour of God through Christ Jesus, may say with confidence that he has nothing to suffer from the whole host of demons. …

The Saviour is here called simply light. But in the Catholic Epistle of this same John we read that God is light. This, it has been maintained, furnishes a proof that the Son is not in substance different from the Father. Another student, however, looking into the matter more closely and with a sounder judgment, will say that the light which shines in darkness and is not overtaken by it, is not the same as the light in which there is no darkness at all. The light which shines in darkness comes upon this darkness, as it were, and is pursued by it, and, in spite of attempts made upon it, is not overtaken. But the light in which there is no darkness at all neither shines on darkness, nor is at first pursued by it, so as to prove victor and to have it recorded that it was not overtaken by its pursuer. …

33. It is not, then, certain that all men wish to be happy, since those who wish not to rejoice in Thee, which is the only happy life, do not verily desire the happy life. Or do all desire this, but because “the flesh lusteth against the spirit, and the spirit against the flesh,” so that they “cannot do the things that they would,” they fall upon that which they are able to do, and with that are content; because that which they are not able to do, they do not so will as to make them able? For I ask of every man, whether he would rather rejoice in truth or in falsehood. They will no more hesitate to say, “in truth,” than to say, “that they wish to be happy.” For a happy life is joy in the truth. …

I shall now say this, which I have often said before in other places of my works. There are two causes that lead to sin: either we do not yet know our duty, or we do not perform the duty that we know. The former is the sin of ignorance, the latter of weakness. Now against these it is our duty to struggle; but we shall certainly be beaten in the fight, unless we are helped by God, not only to see our duty, but also, when we clearly see it, to make the love of righteousness stronger in us than the love of earthly things, the eager longing after which, or the fear of losing which, leads us with our eyes open into known sin. In the latter case we are not only sinners, for we are so even when we err through ignorance, but we are also transgressors of the law; for we leave undone what we know we ought to do, and we do what we know we ought not to do. …

1. Christ’s young soldier speaketh, on his coming to the faith. “The Lord is my light, and my salvation: whom shall I fear?” ( ver. 1 ). The Lord will give me both knowledge of Himself, and salvation: who shall take me from Him? “The Lord is the Protector of my life: of whom shall I be afraid?” The Lord will repel all the assaults and snares of mine enemy: of no man shall I be afraid.

These things therefore think upon, and say with David, “The Lord is my light and my Saviour, whom shall I fear? ( Ps. xxvii. 1 .) Say, Thou art a Father of the fatherless, and a Judge of the widows: “( Ps. lxviii. 5 .) and draw down His aid, and thou shalt have Him to care for thee now more than before, by how much thou art in a state of greater difficulty.

[3.] So then having brought the whole nation together in one, and saluted them with his accustomed greeting, for, saith he, “Grace to you and peace from God our Father and the Lord Jesus Christ:” ( 2 Cor. i. 2 .) hear how aptly to the purpose in hand he begins, “Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort.” ( ver. 3 .) Do you ask, how is this aptly to the purpose in hand? I reply, Very much so; for observe, they were greatly vexed and troubled that the Apostle had not come to them, and that, though he had promised, but had spent the whole time in Macedonia; preferring as it seemed others to themselves. …

Thus each surpasses the other in his own peculiar vices. But there is a common blot that attaches to them all, in that through their heresy they are enemies of Christ, and are no longer called Christians, but Arians. They ought indeed to accuse each other of the sins they are guilty of, for they are contrary to the faith of Christ; but they rather conceal them for their own sakes. And it is no wonder, that being possessed of such a spirit, and implicated in such vices, they persecute and seek after those who follow not the same impious heresy as themselves; that they delight to destroy them, and are grieved if they fail of obtaining their desires, and think themselves injured, as I said before, when they see those alive whom they wish to perish. …

Let us now see further what he adds to this “sanctifying the saints.” If any one says this also of the Father and of the Son, he will speak truly. For those in whom the Holy One dwells, He makes holy, even as the Good One makes men good. And the Father, the Son, and the Holy Ghost are holy and good, as has been shown. “Acting as a guide to those who approach the mystery.” This may well be said of Apollos who watered what Paul planted. For the Apostle plants by his guidance, and Apollos, when he baptizes, waters by Sacramental regeneration, bringing to the mystery those who were instructed by Paul. Thus he places on a level with Apollos that Spirit Who perfects men through baptism. “Distributing every gift.” With this we too agree; for everything that is good is a portion of the gifts of the Holy Spirit. …

The mystery of this boon is great, dearly beloved, and this gift exceeds all gifts that God should call man son, and man should name God Father: for by these terms we perceive and learn the love which reached so great a height. For if in natural progeny and earthly families those who are born of noble parents are lowered by the faults of evil intercourse, and unworthy offspring are put to shame by the very brilliance of their ancestry; to what end will they come who through love of the world do not fear to be outcast from the family of Christ? But if it gains the praise of men that the father’s glory should shine again in their descendants, how much more glorious is it for those who are born of God to regain the brightness of their Maker’s likeness and display in themselves Him Who begat them, as saith the Lord : “Let your light so shine before men that they may see your good works and g …