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forgetting the pain and grief of the body; so I straightway considered the burden of the commandments light and the yoke of the Lord easy, but in not finding for myself a cause to die quickly for his sake, the affliction, believe me, was unbearable to me.

Therefore, my beloved brothers, let us forsake all things and run naked, and coming to the master Christ, let us fall down and weep before his goodness, so that he too, seeing our faith and humility, may receive and honor us in like manner, or rather, even more greatly, and may adorn us with his own robe and diadem, and make us worthy banqueters of the heavenly bridal chamber. For it is not the same to approach from a corruptible king to another, and to succeed in an earthly kingdom, as it is to ascend from earth to heaven and be deemed worthy of eternal glory and an incorruptible kingdom, and to become a co-heir (301) and sharer with God, and not only a king, but also a god from God, and to rejoice with God for ages of ages. Let us not then prefer any of the earthly and corruptible things, I beseech you, brothers, lest we fall away from the glory and communion of Christ, but from now on, having purified ourselves, to receive the pledge, or rather, let us be eager to possess him himself, who is over all and in all and is every good thing.

Nor let anyone say: "I have received Christ from holy baptism and have him," but let him learn that not all who are baptized receive Christ through baptism, but only those with firm faith and who have prepared themselves in perfect knowledge or also by prior cleansing and thus have come to baptism. And he who searches the Scriptures will know this from the apostolic words and deeds; for it is written: "Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them, who, when they had come down, prayed for them that they might receive the Holy Spirit. For as yet He had fallen upon none of them. They had only been baptized in the name of the Lord Jesus Christ. Then they laid hands on them, and they received the Holy Spirit." Did you see how not all who are baptized immediately receive the Holy Spirit? Have you learned from the apostles that some, though they believed and were baptized, did not put on Christ through baptism? For if this had happened, they would not have needed prayer and the laying on of the apostles' hands afterwards; for in receiving the Holy Spirit, they were receiving the Lord Jesus. For Christ is not one thing and the Spirit another; and who says this? The Word of God himself, speaking to the Samaritan woman (302): "God is Spirit." If therefore Christ is God, he is spirit according to the nature of divinity, and he who has him, has the Holy Spirit; and he who has the Spirit, has the Lord himself again, just as Paul also says: "Now the Lord is the Spirit."

We must therefore examine ourselves, brothers, and understand our souls precisely, whether we have received the Lord Jesus who was preached to us and possess him within ourselves, so that, as the evangelist John says, we may know if we have received authority from him to become children of God. Therefore let each one pay attention to what is said by the holy Scriptures and understand himself, as we have said, lest he deceive himself in vain, thinking he is a believer, he be found an unbeliever, and thinking he has the Lord within himself, he depart from the body empty and be condemned as having nothing, what he seems to have being taken away, and he will be cast into the fire. How then will we know if Christ is in us, and how shall we learn about ourselves? By reading the words from the divine Scriptures and holding them up as mirrors to our souls, let us learn about ourselves completely in them. But let us take the discourse higher, and with God giving speech in the opening of my unclean mouth, the

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ἐπιλανθανόμενος ὀδύνην καί λύπην τοῦ σώματος· οὕτω τό φορτίον τῶν ἐντολῶν ἐλαφρόν καί τόν ζυγόν Κυρίου χρηστόν αὐτόθεν ἐλογιζόμην, ἐν δέ τῷ μή εὑρίσκειν με δι᾿ αἰτίας τινός ὑπέρ αὐτοῦ συντόμως ἀποθανεῖν, θλῖψις, πιστεύσατε, ἦν μοι ἀφόρητος.

Τοιγαροῦν, ἀδελφοί μου ἀγαπητοί, πάντα ἀφέντες δράμωμεν γυμνοί, καί προσελθόντες τῷ δεσπότῃ Χριστῷ προσπέσωμεν καί προσκλαύσωμεν ἐνώπιον τῆς αὐτοῦ ἀγαθότητος, ἵνα καί αὐτός, θεασάμενος τήν πίστιν καί τήν ταπείνωσιν ἡμῶν, ὁμοίως ἡμᾶς, μᾶλλον δέ μειζόνως, ἀποδέξηται καί τιμήσῃ, καί στολῇ καί διαδήματι τῷ ἑαυτοῦ κατακοσμήσῃ καί ἀξίους τοῦ ἐπουρανίου νυμφῶνος δαιτυμόνας ἐργάσηται. Οὐ γάρ ἴσον τό ἀπό βασιλέως εἰς βασιλέα φθαρτόν προσελθεῖν, ἐπιγείου τε βασιλείας ἐν ἐπιτυχίᾳ γενέσθαι καί τό ἀπό γῆς εἰς οὐρανούς ἀνελθεῖν καί δόξης αἰωνίου καί βασιλείας ἀφθάρτου ἀξιωθῆναι καί Θεοῦ συγκληρονόμος (301) συγκοινωνός γενέσθαι, καί οὐχί βασιλεύς μόνον, ἀλλά καί θεός γενέσθαι ἀπό Θεοῦ, καί σύν τῷ Θεῷ εἰς αἰῶνας αἰώνων εὐφραίνεσθαι. Μή οὖν προτιμήσωμέν τι τῶν γηΐνων καί φθειρομένων, παρακαλῶ, ἀδελφοί, ἵνα μή τῆς Χριστοῦ δόξης καί κοινωνίας ἐκπέσωμεν, ἀλλ᾿ ἀπ᾿ ἐντεῦθεν ἤδη, ἑαυτούς ἐκκαθάραντες, τούς ἀρραβῶνας λαβεῖν, μᾶλλον δέ αὐτόν ἐκεῖνον, τόν ἐπί πάντων καί ἐν πᾶσι καί πᾶν ἀγαθόν ὄντα, σπουδάσωμεν κτήσασθαι.

Μηδέ εἴπῃ τις· «Ἐγώ ἀπό τοῦ ἁγίου βαπτίσματος τόν Χριστόν λαβών ἔχω», ἀλλά μανθανέτω ὅτι οὐχί πάντες οἱ βαπτιζόμενοι λαμβάνουσι διά τοῦ βαπτίσματος τόν Χριστόν, μόνοι δέ οἱ βεβαιόπιστοι καί ἐν γνώσει τελείᾳ ἤ καί προκαθάρσει ἑαυτούς εὐτρεπίσαντες καί οὕτως ἐλθόντες ἐπί τό βάπτισμα. Καί τοῦτο εἴσεται ὁ ἐρευνῶν τάς Γραφάς ἀπό τῶν ἀποστολικῶν λόγων καί πράξεων· γέγραπται γάρ· «Ἀκούσαντες δέ οἱ ἐν Ἱερουσαλύμοις ἀπόστολοι ὅτι δέδεκται ἡ Σαμάρεια τόν λόγον τοῦ Θεοῦ, ἀπέστειλαν πρός αὐτούς τόν Πέτρον καί Ἰωάννην, οἵτινες καταβάντες προσηύξαντο περί αὐτῶν ὅπως λάβωσι Πνεῦμα Ἅγιον· οὔπω γάρ ἦν ἐπ᾿ οὐδενί αὐτῶν ἐπιπεπτωκός, μόνον δέ βεβαπτισμένοι ὑπῆρχον εἰς τό ὄνομα τοῦ Κυρίου Ἰησοῦ Χριστοῦ. Τότε ἐπετίθουν τάς χεῖρας ἐπ᾿ αύτούς καί ἐλάμβανον Πνεῦμα Ἅγιον». Εἶδες πῶς οὐ πάντες οἱ βαπτιζόμενοι εὐθύς τό Ἅγιον Πνεῦμα λαμβάνουσιν; Ἔμαθες παρά τῶν ἀποστόλων ὅτι, καί πιστεύσαντές τινες καί βαπτισθέντες, τόν Χριστόν διά τοῦ βαπτίσματος οὐκ ἐνεδύσαντο; Εἰ γάρ τοῦτο ἐγένετο, οὐκ ἄν μετά ταῦτα εὐχῆς καί τῆς τῶν χειρῶν τῶν ἀποστόλων ἐδεήθησαν ἐπιθέσεως· λαμβάνοντες γάρ Πνεῦμα Ἅγιον, τόν Κύριον Ἰησοῦν ἐλάμβανον. Οὐ γάρ ἄλλο ὁ Χριστός καί ἄλλο τό Πνεῦμα· καί τίς τοῦτο φησίν; Αὐτός ὁ Θεός Λόγος τῇ Σαμαρείτιδι (302) προσειπών· «Πνεῦμα ὁ Θεός». Εἰ οὖν ὁ Χριστός Θεός, πνεῦμα κατά τήν τῆς θεότητος φύσιν ἐστίν καί ὁ ἔχων αὐτόν, Πνεῦμα Ἅγιον ἔχει· ὁ δέ τό Πνεῦμα ἔχων, αὐτόν πάλιν ἔχει τόν Κύριον, καθώς καί ὁ Παῦλός φησι· «Τό δέ Πνεῦμα ὁ Κύριος ἐστι».

Βλέπειν οὖν ἑαυτούς ἡμᾶς χρή, ἀδελφοί, καί κατανοεῖν ἀκριβῶς τάς ψυχάς ἡμῶν, εἰ τόν Κύριον Ἰησοῦν εὐαγγελισθέντα ἡμῖν ἐδεξάμεθα καί ἐν ἑαυτοῖς ἡμῖν αὐτόν κεκτήμεθα, ἵνα, καθώς ὁ εὐαγγελιστής Ἰωάννης φησί, γνῶμεν εἰ ἐξουσίαν ἐλάβομεν παρ᾿ αὐτοῦ τέκνα Θεοῦ γενέσθαι. Προσεχέτω τοιγαροῦν τοῖς λεγομένοις ὑπό τῶν ἁγίων Γραφῶν ἕκαστος καί ἑαυτόν κατανοείτω, καθώς εἴπομεν, ἵνα μή μάτην ἑαυτόν φρεναπατῶν, πιστός εἶναι οἰόμενος, ἄπιστος εὑρεθήσεται, καί τόν Κύριον ἔχειν νομίζων ἐν ἑαυτῷ κενός ἐξέλθῃ τοῦ σώματος καί ὡς μηδέν ἔχων κατακριθήσεται, ἀφαιρούμενος ὅ δοκεῖ ἔχειν, καί εἰς τό πῦρ ἐμβληθήσεται. Πόθεν οὖν γνωσόμεθα εἰ ἐν ἡμῖν ὁ Χριστός ἐστι, καί πῶς ἑαυτούς ἡμᾶς καταμάθωμεν; Τά ἀπό τῶν θείων Γραφῶν λόγια ἀναλεγόμενοι καί ἀντιπαρατιθοῦντες ὡς ἔσοπτρα ταῖς ψυχαῖς ἡμῶν, ἐν αὐτοῖς ὅλους ἑαυτούς καταμάθωμεν. Ἀλλ᾿ ἀνωτέρω τόν λόγον ἀγάγωμεν, καί Θεοῦ διδόντος λόγον ἐν ἀνοίξει τοῦ ἀκαθάρτου μου στόματος, τόν