Numbers 18:9

"And from all their gifts," he says. Someone has offered a gift to God, and again from the gift firstfruits are to be offered to the high priest. This, in the allegorical exposition, I think can hold thus. If anyone either distributes to the needy or does some good work, according to the commandment he has offered a gift to God. But he will offer the firstfruits of this gift if he not only bestows food, for example, or money, but also has the disposition of pitying and of compassion. For this is what God requires from man, that the mind itself be filled and formed with pious and merciful dispositions. "And from all their immolations," he says. There is a spiritual immolation, that of which we read: "Immolate to God a sacrifice of praise, and render your vows to the Most High." To praise God, therefore, and to offer the vows of prayer is to immolate to God. But the firstfruits of an immolation of this kind will be offered through the high priest thus: if we pray not only with words and voice, but also with the mind and heart, according to that which the Apostle also admonishes: "I will pray with the spirit, I will pray also with the mind; I will say a psalm with the spirit, I will say a psalm also with the mind." For the angels of God, cultivators and husbandmen of our heart, stand by even now and inquire whether there is in any of us a mind so solicitous, so intent, which has received the word of God as a divine seed with all eagerness, whether it shows fruit immediately, as we rise to prayer — that is, whether with its senses collected and gathered within itself it prays to God, whether it does not wander in mind and fly off in thoughts, so that while the body is indeed bowed in prayer, the senses run about through various things. If anyone, I say, has felt his supplication to be intent and directed, and has understood himself to be standing in the very sight of God and before that ineffable light, and there has poured out his prayers and supplications and petitions and thanksgivings, solicited by no image of any external phantasy: let him know that he has offered, through the angel who stands by the altar, the firstfruits of his immolation to the great and true high priest, Christ Jesus our Lord, to whom be glory unto the ages of ages. Amen.

Concerning the sacrifices, several times running over these things with myself, I inquired what were "sanctified holy of holies," and it seems to me that it was as if for the distinction of those things which are holy not sanctified that here he said "sanctified holy." I think, therefore, that the Holy Spirit is so holy that he is not sanctified; for sanctification did not come to him from outside and from elsewhere, which had not been before, but he was always holy, nor did his holiness receive a beginning. And in like manner it is to be understood concerning the Father and the Son; for the substance of the Trinity alone is that which is holy not by a sanctification received from outside, but by its own nature. But every creature is called sanctified holy either by the favor of the Holy Spirit or by the reason of merits. So, then, we also read it written: "Be holy, for I also am holy, says the Lord God." A likeness of holiness is not straightway to be set down in God and in men; for of God it is said that he is holy, but men, as those who have not always been, are commanded to become holy. Finally, this expression in the Greek, where we have "Be holy," rather sounds thus: "Be made holy." But our translators indifferently put "be" for "be made." Each of us, therefore, from the time he comes to the fear of God and receives into himself the divine teaching, from the time he has given himself over to God — if indeed he has given himself over from the heart — from that time is made holy. But this one can be called a sanctified holy one; but truly and always holy is God alone. But do you wish me to open to you also from the divine Scriptures a distinction of this kind? Hear how Paul, writing to the Hebrews, says: "For both he who sanctifies and they who are sanctified are all of one." Who, then, sanctifies? Christ, without doubt. And who are sanctified? Those who believe in Christ. It is manifest, therefore, that he who sanctifies is holy, because he is always holy; but they who are sanctified are to be called not simply holy, but sanctified holy. Nor think that this is contrary to that sense which we read written of Christ: "whom the Father sanctified and sent into this world." For here he who is sanctified is Christ according to the flesh, not according to the spirit. For according to the spirit equally and according to the flesh Christ says: "I sanctify…