What, then, is the Paraclete's administrative office but this: the direction of discipline, the revelation of the Scriptures, the reformation of the intellect, the advancement toward the "better things"? Nothing is without stages of growth: all things await their season. In short, the Preacher says, "A time to everything." Look how creation itself advances little by little to fruitfulness. First comes the grain, and from the grain arises the shoot, and from the shoot struggles out the shrub. Thereafter boughs and leaves gather strength, and the whole that we call a tree expands. Then follows the swelling of the germen, and from the germen bursts the flower, and from the flower the fruit opens. That fruit itself, rude for a while, and unshapely, little by little, keeping the straight course of its development, is trained to the mellowness of its flavor. So, too, righteousness—for the God of righteousness and of creation is the same—was first in a rudimentary state, having a natural fear of God. From that stage it advanced, through the law and the prophets, to infancy. From that stage it passed, through the gospel, to the fervor of youth; now, through the Paraclete, it is settling into maturity.

"Blessed be the Lord my God, who teacheth my hands for battle, my fingers for war" [Psalm 144:1]. These are our words, if we be the Body of Christ. It seems a repetition of sentiment; "our hands for battle," and "our fingers for war," are the same. Or is there some difference between "hands" and "fingers"? Certainly both hands and fingers work. Not then without reason do we take "fingers" as put for "hands." But still in the "fingers" we recognise the division of operation, yet still a sort of unity. Behold that grace! the Apostle saith, To one, this; to another, that; "there are diversities of operations; all these worketh one and the self-same Spirit;" there is the root of unity. With these "fingers" then the Body of Christ fighteth, going forth to "war," going forth to "battle." ...By works of Mercy our enemy is conquered, and we could not have works of mercy unless we had charity, and charity we could have none unless we received it by the Holy Ghost; He then "teacheth our hands for battle, and our fingers for war:" to Him rightfully do we say, "My Mercy," from whom we have also that we are merciful: "for he shall have judgment without mercy, that hath showed no mercy."

But because you disregard the interior battle and delight in exterior battles, therefore you do not wish to belong to the new song, where it is said: "He teaches my hands to fight and my fingers to battle." For there is a battle that a man wages against himself, fighting against evil desires, restraining greed, crushing pride, suffocating ambition, slaughtering lust. These battles you wage in secret and are not defeated in the open. For this reason, your hands are taught to fight, and your fingers to battle. This is not in your spectacles. In those spectacles, the hunter is not the same as the harpist; the hunter does one thing, the harpist another. In God's spectacle, it is one and the same. Strum the same ten strings, and you will slay beasts. You do both at the same time. You strike the first string by which one God is worshipped; the beast of superstition falls. You strike the second string by which you do not take the name of the Lord your God in vain; the beast of the error of wicked heresies, which thought otherwise, falls. You strike the third string where you do whatever you do for the hope of future rest; the cruelest of all beasts, the love of this world, is slain. For because of the love of this world, men labor in all endeavors. But you labor in all your good works, not for the love of this world, but for the eternal rest that God promises. See how you do both at the same time. You strike the strings and slay the beasts. That is, you are both a harpist and a hunter. Do such spectacles not delight you, where we do not gain the eyes of the editor, but the eyes of the Redeemer? "Honor your father and your mother"; you strike the fourth string so you honor your parents, the beast of impiety is slain. "You shall not commit adultery"; you strike the fifth string, the beast of lust falls. "You shall not kill"; you strike the sixth string, the beast of cruelty falls. "You shall not steal"; you strike the seventh string, the beast of rapacity falls. "You shall not bear false witness"; you strike the eighth string, the beast of falsehood falls. "You shall not covet your neighbor's wife"; you strike the ninth string, the beast of adulterous thoughts falls. For it is one thing not to do something outside of marriage, another not to desire another's wife. Therefore, there are two commandments: "You shall not commit adultery," and "You shall not covet your neighbor's wife." "You shall not covet your neighbor's goods"; you strike the tenth string, the beast of covetousness falls. Thus, with all these beasts falling, you safely and innocently dwell in God's love and human society. Striking the ten strings, how many beasts do you slay! For there are many heads beneath these heads. On each string, you do not kill single beasts, but flocks of beasts. Thus, you will sing the new song with love, not with fear.

My Mercy and my Refuge, my Upholder and my Deliverer [Psalm 144:2]. Much toils this combatant, having his flesh lusting against his spirit. Keep what you have. Then shall you have in full what you wish, when "death shall have been swallowed up in victory;" [1 Corinthians 15:54] when this mortal body has been raised, and is changed into the condition of the angels, and rises aloft to a heavenly quality....There is life, there are good days, where nought lusts against the spirit, where it is not said, "Fight," but "Rejoice." But who is he that lusts for these days? Every man certainly says, "I do." Hear what follows. I see that you are toiling, I see that you are engaged in battle, and in danger; hear what follows:..."Depart from evil, and do good:" let not the poor first weep under you, that the poor may rejoice through you. For what reward, since now you are fighting? "Seek peace, and ensue it." Learn and say, "My Mercy and my Refuge, mine Upholder and my Deliverer, my Protector:" "mine Upholder," lest I fall; "my Deliverer," lest I stick; "my Protector," lest I be stricken. In all these things, in all my toil, in all my battles, in all my difficulties, in Him have I hoped, "who subdues my people under me." Behold, our Head speaks together with us.

"Lord, what is man, that Thou hast become known unto him?" All is included in "that Thou hast become known unto him." "Or the son of man, that Thou valuest him?" Thou valuest him, that is, Thou makest him of such importance, Thou countest him of such price, Thou knowest under what Thou placest him, over what Thou placest him. For valuing is considering the price of a thing. How greatly did He value man, who for him shed the blood of His only-begotten Son! For God valueth not man in the same way as one man valueth another; he, when he findeth a slave for sale, giveth a higher price for a horse than for a man. Consider how greatly He valued thee, that thou mayest be able to say, "If God be for us, who can be against us?" And how greatly did He value thee, "who spared not His own Son"? "How shall He not also with Him freely give us all things?" He who giveth this food to the combatant, what keepeth He in store for the conqueror?...

"Man is made like unto vanity: his days pass away like a shadow." What vanity? Time, which passeth on, and floweth by. For this "vanity" is said in comparison of the Truth, which ever abideth, and never faileth: for it too is a work of His Hand, in its degree. "For," as it is written, "God filled the earth with His good things." What is "His"? That accord with Him. But all these things, being earthly, fleeting, transitory, if they be compared to that Truth, where it is said, "I Am That I Am," all this which passeth away is called "vanity." For through time it vanisheth, like stroke into the air. And why should I say more than that which the Apostle James said, willing to bring down proud men to humility, "What is," saith he, "your life? It is even a vapour, which appeareth for a little time, and then vanisheth away." ...Work then, though it be in the night, with thine hands, that is, by good works seek God, before the day come which shall gladden thee, lest the day come which shall sadden thee. For see how safely thou workest, who art not left by Him whom thou seekest; "that thy Father which seeth in secret may reward thee openly." ...

But if this anomalous state of things were uniform in this life, in which, as the sacred Psalmist says, "Man is like to vanity, his days as a shadow that passeth away,"—so uniform that none but wicked men won the transitory prosperity of earth, while only the good suffered its ills,—this could be referred to the just and even benign judgment of God. We might suppose that they who were not destined to obtain those everlasting benefits which constitute human blessedness were either deluded by transitory blessings as the just reward of their wickedness, or were, in God's mercy, consoled them, and that they who were not destined to suffer eternal torments were afflicted with temporal chastisement for their sins, or were stimulated to greater attainment in virtue. But now, as it is, since we not only see good men involved in the ills of life, and bad men enjoying the good of it, which seems unjust, but also that evil often overtakes evil men, and good surprises the good, the rather on this account are God's judgments unsearchable, and His ways past finding out.