Homily XIV.

John i. 16

“And of His fullness have all we received, and grace for grace.”

[1.] I said the other day, that John, to resolve the doubts of those who should question with themselves how the Lord, though He came after to the preaching, became before and more glorious than he, added, “for He was before me.” And this is indeed one reason. But not content with this, he adds again a second, which now he declares. What is it? “And of his fullness,” says he, “have all we received, and grace for grace.” With these again he mentions another. What is this? That

Ver. 17. “The law was given by Moses, but grace and truth came by Jesus Christ.”

And what means that, saith he, “Of His fullness have all we received”? for to this we must for a while direct our discourse. He possesseth not, says he, the gift by participation,363   μεθεκτἡν δωρεὰν. but is Himself the very Fountain and very Root of all good, very Life, and very Light, and very Truth, not retaining within Himself the riches of His good things, but overflowing with them unto all others, and after the overflowing remaining full, in nothing diminished by supplying others, but streaming ever forth, and imparting to others a share of these blessings, He remains in sameness of perfection. What I possess is by participation, (for I received it from another) and is a small portion of the whole, as it were a poor364   al. “little.” rain-drop compared with the untold abyss or the boundless sea; or rather not even can this instance fully express what we attempt to say, for if you take a drop from the sea, you have lessened the sea itself,365   or, “just so much.” though the diminution be imperceptible. But of that Fountain we cannot say this; how much soever a man draw, It continues undiminished. We therefore must needs proceed to another instance, a weak one also, and not able to establish what we seek, but which guides us better than the former one to the thought now proposed to us.

Let us suppose that there is a fountain of fire; that from that fountain ten thousand lamps are kindled, twice as many, thrice as many, ofttimes as many; does not the fire remain at the same degree of fullness even after its imparting of its virtue to such members? It is plain to every man that it does. Now if in the case of bodies which are made up of parts, and are diminished by abstraction, one has been found of such a nature, that after supplying to others something from itself it sustains no loss, much more will this take place with that incorporeal and uncompounded Power. If in the instance given, that which is communicated is substance and body, is divided yet does not suffer division, when our discourse is concerning an energy, and an energy too of an incorporeal substance, it is much more probable that this will undergo nothing of the sort. And therefore John said, “Of His fullness have all we received,” and joins his own testimony to that of the Baptist; for the expression, “Of his fulness have we all received,” belongs not to the forerunner but to the disciple; and its meaning is something like this: “Think not,” he says, “that we, who long time companied with Him, and partook of His food366   lit. “salt.” and table, bear witness through favor,” since even John, who did not even know Him before, who had never even been with Him, but merely saw Him in company with others when he was baptizing cried out, “He was before me,” having from that source367   or, “sight,” ἐ κεῖθεν. received all; and all we the twelve, the three hundred, the three thousand, the five thousand, the many myriads of Jews, all the fullness of the faithful who then were, and now are, and hereafter shall be, have “received of His fulness.” What have we received? “grace for grace,” saith he. What grace, for what? For the old, the new. For there was a righteousness, and again a righteousness, (“Touching the righteousness which is in the law,” saith Paul “blameless.”) ( Philip. iii. 6.) There was a faith, there is a faith. (“From faith to faith.”) ( Rom. i. 17.) There was an adoption, there is an adoption. (“To whom pertaineth the adoption.”) ( Rom. ix. 4.) There was a glory, there is a glory. (“For if that which was done away was glorious, much more that which remaineth is glorious.”) ( 2 Cor. iii. 11.) There was a law, and there is a law. (“For the law of the Spirit of life hath made me free.”) ( Rom. viii. 2.) There was a service, and there is a service. (“To whom pertaineth the service”— Rom. ix. 4: and again: “Serving God in the Spirit.”) ( Philip. iii. 3.) There was a covenant, and there is a covenant. (“I will make with you368   in Orig. “the house of Israel and Judah.” a new covenant, not according to the covenant which I made with your369   in Orig. “their.” fathers.”) ( Jer. xxxi. 31.) There was a sanctification, and there is a sanctification: there was a baptism, and there is a Baptism: there was a sacrifice, and there is a Sacrifice: there was a temple, and there is a temple: there was a circumcision, and there is a circumcision; and so too there was a “grace,” and there is a “grace.” But the words in the first case are used as types, in the second as realities, preserving a sameness of sound, though not of sense. So in patterns and figures, the shape of a man scratched with white lines370   al. “with black on white colors.” upon a black ground is called a man as well as that which has received the correct coloring; and in the case of statues, the figure whether formed of gold or of plaster, is alike called a statue, though in the one case as a model, in the other as a reality.

[2.] Do not then, because the same words are used, suppose that the things are identical, nor yet diverse either; for in that they were models they did not differ from the truth; but in that they merely preserved the outline, they were less than the truth. What is the difference in all these instances? Will you that we take in hand and proceed to examine one or two of the cases mentioned? thus the rest will be plain to you; and we shall see that the first were lessons for children, the last for high-minded full-grown men; that the first laws were made as for mortals, the latter as for angels.

Whence then shall we begin? From the sonship itself? What then is the distinction between the first and second? The first is the honor of a name, in the second the thing goes with it. Of the first the Prophet says, “I have said, Ye are gods, and all of you are children of the Most High” ( Ps. lxxxii. 6 ); but of the latter, that they “were born of God.” How, and in what way? By the washing of regeneration, and renewing of the Holy Ghost. For they, even after they had received the title of sons, retained the spirit of slavery, (for while they remained slaves they were honored with this appellation,) but we being made free, received the honor, not in name, but in deed. And this Paul has declared and said, “For ye have not received the spirit of bondage again to fear, but ye have received the Spirit of adoption, whereby we cry, Abba, Father.” ( Rom. viii. 15.) For having been born again,371   or, “from above.” and, as one may say, thoroughly remade,372   ἀ ναστοιχειωθέντες, made up of fresh elements. we so are called “sons.” And if one consider the character of the holiness, what the first was and what the second, he will find there also great373   So Morel. Ben. and ms. in Bodleian. Savile reads οὐ πολλὴν. difference. They when they did not worship idols, nor commit fornication or adultery, were called by this name; but we become holy, not by refraining from these vices merely, but by acquiring things greater. And this gift we obtain first by means of the coming upon us of the Holy Ghost; and next, by a rule of life far more comprehensive374   μείζονος πολιτείας. than that of the Jews. To prove that these words are not mere boasting hear what He saith to them, “Ye shall not use divination,375   or, “purify yourselves,” φοιβάσεσθε. nor make purification of your children, for ye are a holy people.”376   Perhaps from Deut. xviii. 10. So that holiness with them consisted in being free from the customs of idolatry; but it is not so with us. “That she may be holy,” saith Paul, “in body and spirit.” ( 1 Cor. vii. 34.) “Follow peace, and holiness, without which no man shall see the Lord” ( Heb. xii. 14 ): and, “Perfecting holiness in the fear of God.” ( 2 Cor. vii. 1.) For the word “holy” has not force to give the same meaning in every case to which it is applied; since God is called “Holy,” though not as we are. What, for instance, does the Prophet say, when he heard that cry raised377   al. “sung.” by the flying Seraphim? “Woe is me! because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips” ( Isa. vi. 5 ); though he was holy and clean; but if we be compared with the holiness which is above, we are unclean. Angels are holy, Archangels are holy, the Cherubim and Seraphim themselves are holy, but of this holiness again there is a double difference; that is, in relation to us, and to the higher powers.378   Morel. and ms. in Bodleian read the passage thus: “are holy, but the (Holiness) of God is greater than their holiness, and surpassing, as in comparison with us, so also with the powers which are above us.” We might proceed to all the other points, but then the discussion would become too long, and its extent too great. We will therefore desist from proceeding farther, and leave it to you to take in hand the rest, for it is in your power at home to put these things together, and examine their difference, and in the same way to go over what remains. “Give,” saith one, “a starting place to the wise, and he becometh wiser.” ( Prov. ix. 9 , LXX.) The beginning is from us, but the end will be from you. We must now resume the connection.

After having said, “Of His fullness have all we received,” he adds, “and grace for grace.” For by grace the Jews were saved: “I chose you,” saith God, “not because you were many in number, but because of your fathers.” ( Deut. vii. 7 , LXX.) If now they were chosen by God not for their own good deeds,379   κατορθωμάτων. it is manifest that by grace they obtained this honor. And we too all are saved by grace, but not in like manner; not for the same objects, but for objects much greater and higher. The grace then that is with us is not like theirs. For not only was pardon of sins given to us, (since this we have in common with them, for all have sinned,) but righteousness also, and sanctification, and sonship, and the gift of the Spirit far more glorious380   al. “stronger.” and more abundant. By this grace we have become the beloved of God, no longer as servants, but as sons and friends. Wherefore he saith, “grace for grace.” Since even the things of the law were of grace, and the very fact of man381   al. “our.” being created from nothing, (for we did not receive this as a recompense for past good deeds, how could we, when we even were not? but from God who is ever the first to bestow His benefits,) and not only that we were created from nothing, but that when created, we straightway learned what we must and what we must not do, and that we received this law in our very nature, and that our Creator entrusted to us the impartial rule of conscience, these I say, are proofs of the greatest grace and unspeakable lovingkindness. And the recovery of this law after it had become corrupt, by means of the written (Law), this too was the work of grace. For what might have been expected to follow was, that they who falsified382   παραχαράτοντας. the law once given should suffer correction and punishments; but what actually took place was not this, but, on the contrary, an amending of our nature, and pardon, not of debt, but given through mercy and grace. For to show that it was of grace and mercy, hear what David saith; “The Lord executeth righteousness and judgment for all that are oppressed; He made known His ways unto Moses, His acts unto the children of Israel” ( Ps. ciii. 6, 7 ): and again; “Good and upright is the Lord, therefore will He give laws to them that are in the way.” ( Ps. xxv. 8.)

[3.] Therefore that men received the law was of pity, mercies, and grace; and for this reason he saith, “Grace for grace.” But striving yet more fervently383   al. “clearly.” to (express) the greatness of the gifts, he goes on to say,

Ver. 17. “The law was given by Moses, but grace and truth came by Jesus Christ.”

See ye how gently, by a single word and by little and little, both John the Baptist and John the Disciple lead up their hearers to the highest knowledge, having first exercised them in humbler things? The former having compared to himself Him who is incomparably superior to all, thus afterwards shows His superiority, by saying, “is become before me,” and then adding the words, “was before me”: while the latter has done much more than he, though too little for the worthiness of the Only-Begotten, for he makes the comparison, not with John, but with one reverenced by the Jews more than John, with Moses. “For the law,” saith he, “was given by Moses, but grace and truth came by Jesus Christ.”

Observe his wisdom. He makes enquiry not concerning the person, but the things; for these being proved, it was probable that even the senseless would of necessity receive from them a much higher judgment and notion respecting Christ. For when facts bear witness, which cannot be suspected384   al. “accused.” of doing so either from favor to any, or from malice, they afford a means of judging which cannot be doubted even by the senseless; for they remain to open view just as their actors may have arranged them, and therefore their evidence is the least liable to suspicion of any. And see how he makes the comparison easy even to the weaker sort; for he does not prove the superiority by argument, but points out the difference by the bare words, opposing “grace and truth” to “law,” and “came” to “was given.” Between each of these there is a great difference; for one, “was given,” belongs to something ministered, when one has received from another, and given to whom he was commanded to give; but the other, “grace and truth came,” befits a king forgiving all offenses, with authority, and himself furnishing the gift. Wherefore He said, “Thy sins be forgiven thee” ( Matt. ix. 2 ); and again, “But that ye may know that the Son of Man hath power on earth to forgive sins (He saith to the sick of the palsy), Arise, take up thy bed, and go unto thine house.” ( Ibid. v. 6.)

Seest385   al. “see.” thou how “grace” cometh by Him? look also to “truth.” His “grace” the instance just mentioned, and what happened in the case of the thief, and the gift of Baptism, and the grace of the Spirit given by Him386   Morel. and ms. in Bodleian, read, “and the adoption through the Spirit, given to us.” declare, and many other things. But His “truth” we shall more clearly know, if we understand the types. For the types like patterns anticipated and sketched beforehand the dispensations387   οἰκονομίας. which should be accomplished under the new covenant, and Christ came and fulfilled them. Let us now consider the types in few words, for we cannot at the present time go through all that relates to them; but when you have learned some points from those (instances) which I shall set before you,388   al. “having from a few learned the whole.” you will know the others also.

Will you then that we begin with the Passion itself? What then saith the type? “Take ye a lamb for an house, and kill it, and do as he commanded and ordained.” ( Ex. xii. 3.) But it is not so with Christ. He doth not command this to be done, but Himself becomes It,389   αὐτὸς αὐτὸ γίγνεται. by offering Himself a Sacrifice and Oblation to His Father.

[4.] See how the type was “given by Moses,” but the “Truth came by Jesus Christ.” ( Ex. xvii. 12.)

Again, when the Amalekites warred in Mount Sinai, the hands of Moses were supported, being stayed up by Aaron and Hur standing on either side of him ( Ex. xvii. 12 ); but when Christ came, He of Himself stretched forth His Hands upon the Cross. Hast thou observed how the type “was given,” but “the Truth came”?

Again, the Law said, “Cursed is every one that continueth not in all things that are written in this book.” ( Deut. xxvii. 26 , LXX.) But what saith grace? “Come unto Me, all ye that labor and are heavy laden, and I will give you rest” ( Matt. xi. 28 ); and Paul, “Christ hath redeemed us from the curse of the law, being made a curse for us.” ( Gal. iii. 13.)

Since then we have enjoyed such “grace” and “truth,” I exhort you that we be not more slothful by reason of the greatness of the gift; for the greater the honor of which we have been deemed worthy, the greater our debt of excellence; for one who has received but small benefits, even though he makes but small returns, does not deserve the same condemnation; but he who has been raised to the highest summit of honor, and yet manifests groveling and mean dispositions, will be worthy of much greater punishment. May I never have to suspect this of you. For we trust in the Lord that you have winged your souls for heaven, that you have removed from earth, that being in the world ye handle not the things of the world; yet though so persuaded, we do not cease thus continually to exhort you. In the games of the heathen, they whom all the spectators encourage are not those who have fallen and lie supine, but those who are exerting themselves and running still; of the others, (since they would be doing what would be of no use,390   al. “senseless.” and would not be able to raise up by their encouragements men once for all severed from victory,) they cease to take any notice. But in this case some good may be expected, not only of you who are sober, but even of those who have fallen, if they would but be converted. Wherefore we use every means, exhorting, reproving, encouraging, praising, in order that we may bring about your salvation. Be not then offended by our continual admonishing concerning the Christian conversation, for the words are not the words of one accusing you of sloth, but of one who has very excellent hopes respecting you. And not to you alone, but to ourselves who speak them, are these words said, yea, and shall be said, for we too need the same teaching; so though they be spoken by us, yet nothing hinders their being spoken to us, (for the Word, when it finds a man in fault, amends him, when clear and free, sets him as far off from it as possible,) and we ourselves are not pure from transgressions. The course of healing is the same for all, the medicines are set forth for all, only the application is not the same, but is made according to the choice of those who use the medicines; for one who will handle the remedy as he ought, gains some benefit from the application, while he who does not place it upon the wound, makes the evil greater, and brings it to the most painful end. Let us then not fret when we are being healed, but much rather rejoice, even though the system of discipline bring bitter pains, for hereafter it will show to us fruit sweeter than any. Let us then do all to this end, that we may depart to that world,391   αἰῶνα. cleared of the wounds and strokes which the teeth of sin make in the soul, so that having become worthy to behold the countenance of Christ, we may be delivered in that day, not to the avenging and cruel powers, but to those who are able to bring us to that inheritance of the heavens which is prepared for them that love Him; to which may it come to pass that we all attain, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory and dominion for ever and ever. Amen.

ΟΜΙΛΙΑ ΙΔʹ. Καὶ ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλά βομεν, καὶ χάριν ἀντὶ χάριτος. αʹ. Πρώην ἐλέγομεν ὅτι Ἰωάννης τὴν ἀπορίαν λύων τῶν μελλόντων πρὸς ἑαυτοὺς ζητεῖν, πόθεν ὁ Χριστὸς ὕστερον ἐπὶ τὸ κήρυγμα ἐλθὼν, πρῶτος αὐτοῦ γέγονε καὶ λαμπρότερος, ἐπήγαγε τὸ, Ὅτι πρῶτός μου ἦν. Καὶ μία μὲν αὕτη αἰτία: τίθησι δὲ καὶ δευτέραν πάλιν ἣν νῦν φησι. Τίς δέ ἐστιν αὕτη; Ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς, φησὶ, πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος. Καὶ μετὰ τούτων λέγει πάλιν καὶ ἄλλην. Ποίαν δὲ ταύτην; Ὅτι ὁ νόμος διὰ Μωϋσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο. Καὶ τί ποτέ ἐστι, φησὶ, τὸ, Ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν; Ἐπὶ γὰρ τοῦτο τέως ἀκτέον τὸν λόγον. Οὐ μεθεκτὴν, φησὶν, ἔχει τὴν δωρεὰν, ἀλλ' αὐτοπηγὴ καὶ αὐτόριζα ἐστὶ πάντων τῶν καλῶν, αὐτοζωὴ, καὶ αὐτοφῶς, καὶ αὐτοαλήθεια: οὐκ ἐν ἑαυτῷ συνέχων τῶν ἀγαθῶν τὸν πλοῦτον, ἀλλὰ καὶ εἰς τοὺς ἄλλους ἅπαντας ὑπερβλύζων αὐτὸν, καὶ μετὰ τὸ ὑπερβλύσαι μένων πλήρης: ἐν οὐδενὶ γὰρ ἐλαττούμενος ἐκ τῆς εἰς ἑτέρους χορηγίας, ἀλλ' ἀεὶ πηγάζων καὶ πᾶσι τούτων μεταδιδοὺς τῶν καλῶν, ἐπὶ τῆς αὐτῆς μένει τελειότητος. Ὃ δὲ ἐγὼ φέρω, μεθεκτόν τέ ἐστι (παρ' ἑτέρου γὰρ ἔλαβον αὐτὸ), καὶ μικρόν τι τοῦ παντὸς, καὶ οἱονεὶ σταγὼν εὐτελὴς πρὸς ἄβυσσον ἄφατον καὶ πέλαγος ἄπειρον: μᾶλλον δὲ οὐδὲ τοῦτο τὸ παράδειγμα παραστῆσαι δύναται ὅπερ ἐπιχειροῦμεν εἰπεῖν. Σταγόνα μὲν γὰρ ἀπὸ πελάγους ἂν ἐξέλῃς, αὐτῷ τούτῳ τὸ πέλαγος ἠλάττωσας, εἰ καὶ ἀφανὴς ἡ ἐλάττωσις. Ἐπὶ δὲ τῆς πηγῆς ἐκείνης οὐκ ἔστι τοῦτο εἰπεῖν: ἀλλ' ὅσον ἄν τις ἀρύσηται, μένει μηδὲν ἐλαττουμένη. Διὸ χρὴ μάλιστα ἐφ' ἕτερον ὑπόδειγμα ἐλθεῖν: ἀσθενὲς μὲν γὰρ αὐτὸ καὶ οὐ δυνάμενον ὅπερ ζητοῦμεν παραστῆσαι, μᾶλλον δὲ τοῦ προτέρου χειραγωγοῦν ἡμᾶς πρὸς τὴν ἔννοιαν τὴν προκειμένην ἡμῖν νῦν. Ὑποθώμεθα γὰρ εἶναι πυρὸς πηγὴν, εἶτα ἀπὸ τῆς πηγῆς ἐκείνης μυρίους ἀνάπτεσθαι λύχνους, καὶ δὶς τοσούτους, καὶ τρὶς, καὶ πολλάκις: ἆρα οὐκ ἐπὶ τῆς αὐτῆς μένει πληρότητος τὸ πῦρ καὶ μετὰ τὸ μεταδοῦναι τοσούτοις τῆς ἐνεργείας τῆς αὑτοῦ; Παντί που δῆλόν ἐστιν. Εἰ δὲ ἐπὶ τῶν σωμάτων, τῶν μεριστῶν, τῶν ἐλαττουμένων ὑπὸ τῆς ἀφαιρέσεως, εὑρέθη τι τοιοῦτον ὃ καὶ μετὰ τὸ παρασχεῖν ἑτέροις τὰ παρ' ἑαυτοῦ οὐδὲν παραβλάπτεται, πολλῷ μᾶλλον ἐπὶ τῆς ἀσωμάτου καὶ ἀκηράτου δυνάμεως ἐκείνης τοῦτο συμβήσεται. Εἰ γὰρ ἔνθα οὐσία ἐστὶ τὸ μεταλαμβανόμενον καὶ σῶμα, καὶ μερίζεται, καὶ οὐ μερίζεται, πολλῷ μᾶλλον ὅταν περὶ ἐνεργείας ὁ λόγος ᾖ, καὶ ἐνεργείας τῆς ἐξ ἀσωμάτου οὐσίας, οὐδὲν εἰκὸς τοιοῦτον παθεῖν. Διὰ τοῦτο καὶ Ἰωάννης ἔλεγεν, Ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν: καὶ συνείρει τὴν αὑτοῦ μαρτυρίαν τῇ τοῦ Βαπτιστοῦ. Τὸ γὰρ, Ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, οὐ τοῦ προδρόμου ἐστὶ ῥῆμα, ἀλλὰ τοῦ μαθητοῦ. Ὃ δὲ λέγει, τοιοῦτόν ἐστι: Μὴ νομίσητε, φησὶν, ὅτι ἡμεῖς οἱ συγγενόμενοι πολὺν αὐτῷ χρόνον, καὶ ἁλῶν, καὶ τραπέζης κοινωνήσαντες, χάριτι μαρτυροῦμεν. Καὶ γὰρ καὶ Ἰωάννης, ὁ μηδὲ εἰδὼς αὐτὸν πρὸ τούτου, ὁ μηδὲ συγγενόμενος, ἀλλὰ τοσοῦτον μόνον ὅτε ἐβάπτιζε, μετὰ τῶν ἄλλων αὐτὸν θεασάμενος, ἐβόα: Πρῶτός μου ἦν: ἐκεῖθεν πάντα λαβών: καὶ ἡμεῖς δὲ πάντες οἱ δώδεκα, οἱ τριακόσιοι, οἱ πεντακόσιοι, οἱ τρισχίλιοι, οἱ πεντακισχίλιοι, αἱ πολλαὶ τῶν Ἰουδαίων μυριάδες, ἅπαν τὸ πλήρωμα τῶν πιστῶν, καὶ τῶν τότε, καὶ τῶν νῦν, καὶ τῶν αὖθις ἐσομένων, ἐκ τοῦ πληρώματος αὐτοῦ ἐλάβομεν. Τί δὲ ἐλάβομεν; Χάριν ἀντὶ χάριτος, φησίν. Ἀντὶ ποίας ποίαν; Ἀντὶ τῆς Παλαιᾶς τὴν Καινήν. Ὥσπερ γὰρ ἦν δικαιοσύνη, καὶ δικαιοσύνη: Κατὰ δικαιοσύνην γὰρ, φησὶ, τὴν ἐν νόμῳ γενόμενος ἄμεμπτος: καὶ πίστις, καὶ πίστις: Ἐκ πίστεως γὰρ εἰς πίστιν: καὶ υἱοθεσία, καὶ υἱοθεσία Ὧν ἡ υἱοθεσία, φησί: καὶ δόξα, καὶ δόξα: Εἰ γὰρ τὸ καταργούμενον διὰ δόξης, πολλῷ μᾶλλον τὸ μένον ἐν δόξῃ: καὶ νόμος, καὶ νόμος: Ὁ νόμος, γὰρ, φησὶ, τοῦ Πνεύματος τῆς ζωῆς ἠλευθέρωσέ με: καὶ λατρεία, καὶ λατρεία: Ὧν ἡ λατρεία, φησί: καὶ πάλιν, Πνεύματι Θεῷ λατρεύοντες: καὶ διαθήκη, καὶ διαθήκη: Διαθήσομαι γὰρ ὑμῖν διαθήκη: καινὴν, οὐ κατὰ τὴν διαθήκην ἣν διεθέμην τοῖς πατράσιν ὑμῶν: καὶ ἁγιασμὸς, καὶ ἁγιασμός: καὶ βάπτισμα, καὶ βάπτισμα: καὶ θυσία, καὶ θυσία: καὶ ναὸς, καὶ ναός: καὶ περιτομὴ, καὶ περιτομή: οὕτω καὶ χάρις, καὶ χάρις. Ἀλλ' ἐκεῖνα μὲν ὡς τύποι, ταῦτα δὲ ὡς ἀλήθεια, ὁμωνυμίαν τινὰ, ἀλλ' οὐχὶ συνωνυμίαν φυλάττοντα: ἐπεὶ καὶ ἐν τοῖς τύποις καὶ ἐν ταῖς εἰκόσι, καὶ ὁ ἐπὶ τῶν χρωμάτων τῶν λευκῶν διὰ τοῦ μέλανος χρώματος ἐγχαραττόμενος, ἄνθρωπος λέγεται, καὶ ὁ δεξάμενος τὴν τῶν χρωμάτων ἀλήθειαν: καὶ ἐπὶ τῶν ἀνδριάντων, ὅ τε χρυσοῦς, ὅ τε πήλινος, ἀνδριὰς προσηγόρευται: ἀλλὰ τὸ μὲν ὡς τύπος, τὸ δὲ ὡς ἀλήθεια. βʹ. Μὴ τοίνυν ὡς ἀπὸ τῆς τῶν ὀνομάτων κοινωνίας, ταὐτότητα πραγμάτων νομίσῃς, ἀλλὰ μηδὲ ἀλλοτρίωσιν. Εἰ μὲν γὰρ τύπος ἦν, οὐκ ἦν ἀλλότρια τῆς ἀληθείας: εἰ δὲ σκιὰν ἐφύλαττεν, ἐλάττω τῆς ἀληθείας ἦν. Τί οὖν τὸ μέσον τούτων ἁπάντων; Βούλεσθε ἐπεξέλθωμεν, ἓν ἢ δύο τῶν εἰρημένων προχειρισάμενοι; Οὕτω γὰρ καὶ τὰ ἄλλα ἔσται ὑμῖν δῆλα: καὶ ὀψόμεθα πάντες ὡς ἐκεῖνα μὲν παίδων ἦν διδάγματα, ταῦτα δὲ γενναίων καὶ μεγάλων ἀνδρῶν: καὶ τὰ μὲν ὡς ἀνθρώποις, τὰ δὲ ὡς ἀγγέλοις νενομοθέτητο. Πόθεν οὖν ποιησόμεθα τὴν ἀρχήν; Βούλεσθε ἀπὸ τῆς υἱοθεσίας αὐτῆς; Τί δὴ οὖν τὸ μέσον ταύτης κἀκείνης; Ἐκείνη, ῥήματος ἦν τιμή: ἐνταῦθα δὲ καὶ τὸ πρᾶγμα ἕπεται. Καὶ περὶ μὲν ἐκείνης φησίν: Ἐγὼ εἶπα, Θεοί ἐστε, καὶ υἱοὶ Ὑψίστου πάντες: περὶ δὲ ταύτης, ὅτι Ἐκ Θεοῦ ἐγεννήθησαν. Πῶς καὶ τίνι τρόπῳ; Διὰ λουτροῦ παλιγγενεσίας, καὶ ἀνακαινώσεως Πνεύματος ἁγίου. Κἀκεῖνοι μὲν μετὰ τὴν τῶν υἱῶν προσηγορίαν, ἔτι πνεῦμα δουλείας εἶχον: δοῦλοι γὰρ μένοντες, οὕτως ἐτιμῶντο τῇ κλήσει ταύτῃ: ἡμεῖς δὲ ἐλεύθεροι γενόμενοι, τότε οὐκ ὀνόματι, ἀλλὰ πράγματι τὴν τιμὴν ἐδεξάμεθα. Καὶ τοῦτο Παῦλος δηλῶν ἔλεγεν: Οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλ' ἐλάβετε πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν, Ἀββᾶ ὁ Πατήρ. Γεννηθέντες γὰρ ἄνωθεν, καὶ ὡς ἂν εἴποι τις ἀναστοιχειωθέντες, οὕτως ἐκλήθημεν υἱοί. Καὶ τῆς ἁγιωσύνης τὸν τρόπον εἴ τις καταμάθοι, τίς μὲν οὗτος, τίς δὲ ἐκεῖνος, πολλὴν ὄψεται πάλιν κἀνταῦθα τὴν διαφοράν. Ἐκεῖνοι μὲν γὰρ ἡνίκα μὴ εἰδωλολάτρουν, μηδὲ ἐπόρνευον, μηδὲ ἐμοίχευον, τοῦτο ἐκαλοῦντο τὸ ὄνομα: ἡμεῖς δὲ, οὐκ ἐν τῇ τούτων ἀποχῇ μόνον, ἀλλὰ καὶ ἐν τῇ τῶν μειζόνων κτήσει γινόμεθα ἅγιοι. Καὶ πρῶτον μὲν ἀπ' αὐτῆς τοῦ Πνεύματος τῆς ἐπιφοιτήσεως, ταύτης τυγχάνομεν τῆς δωρεᾶς: ἔπειτα δὲ καὶ ἐκ πολιτείας, πολλῷ μείζονος τῆς Ἰουδαϊκῆς. Καὶ ὅτι οὐ κόμπος τὰ ῥήματα, ἄκουσον ἐκείνοις μὲν τί φησιν: Οὐ φοιβάσεσθε, οὐ περικαθαριεῖτε τὰ τέκνα ὑμῶν, ὅτι λαὸς ἅγιός ἐστε. Ὥστε παρ' ἐκείνοις τοῦτο ἡ ἁγιωσύνη, τὸ τῶν εἰδωλικῶν ἀπηλλάχθαι νόμων: παρὰ δὲ ἡμῖν οὐχ οὕτως, ἀλλ', Ἵνα ᾖ ἁγία, φησὶ, καὶ σώματι καὶ πνεύματι. Εἰρήνην διώκετε καὶ τὸν ἁγιασμὸν, οὗ χωρὶς οὐδεὶς ὄψεται τὸν Κύριον: καὶ, Ἐπιτελοῦντες ἁγιωσύνην ἐν φόβῳ Θεοῦ. Οὐ γὰρ ἀρκεῖ τὸ, ἅγιος, ὄνομα, ἐπὶ πάντων ὧν ἂν λέγηται τὴν αὐτὴν ἔννοιαν παραστῆσαι: ἐπεὶ καὶ ὁ Θεὸς ἅγιος λέγεται, ἀλλ' οὐχ ὡς ἡμεῖς. Ὅτε γοῦν ἤκουσε τὴν φωνὴν ταύτην παρὰ τῶν Σεραφὶμ φερομένην ὁ Προφήτης, ὅρα τί φησιν: Οἴμοι τάλας ἐγὼ, ὅτι ἄνθρωπος ὢν καὶ ἀκάθαρτα χείλη ἔχων, ἐν μέσῳ λαοῦ ἀκάθαρτα χείλη ἔχοντος ἐγὼ οἰκῶ. Καίτοι καὶ ἅγιος καὶ καθαρὸς ἦν: ἀλλὰ πρὸς τὴν ἁγιωσύνην ἡμεῖς τὴν ἄνω κρινόμενοι, ἀκάθαρτοί ἐσμεν. Ἅγιοι καὶ οἱ ἄγγελοι, ἅγιοι οἱ ἀρχάγγελοι, καὶ αὐτὰ τὰ Σεραφὶμ καὶ Χερουβίμ: ἀλλὰ καὶ ταύτης τῆς ἁγιωσύνης ἑτέρα πάλιν διαφορὰ καὶ πρὸς ἡμᾶς καὶ πρὸς τὰς ὑπερεχούσας δυνάμεις: Ἐνῆν καὶ τοῖς ἄλλοις ἅπασιν ἐπεξελθεῖν, ἀλλ' ὁρῶ τὸν λόγον εἰς μῆκος πολὺ ἐκτεινόμενον: διὸ περαιτέρω παυσάμενοι προελθεῖν, ὑμῖν ἀφήσομεν τὰ λειπόμενα μεταχειρίσαι. Ἔξεστι γὰρ καὶ ὑμῖν κατ' οἶκον ταῦτα συλλέγουσι συνιδεῖν τὴν διαφορὰν, καὶ τοῖς λοιποῖς ὁμοίως ἐπεξιέναι. Δίδου γὰρ, φησὶ, σοφῷ ἀφορμὴν, καὶ σοφώτερος ἔσται. Ἡ μὲν γὰρ ἀρχὴ παρ' ἡμῶν, τὸ δὲ τέλος ἔσται παρ' ὑμῶν. Ἡμῖν δὲ ἀναγκαῖον πάλιν ἅψασθαι τῆς ἀκολουθίας. Εἰπὼν, Ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, ἐπήγαγε, Καὶ χάριν ἀντὶ χάριτος: δεικνὺς ὅτι χάριτι καὶ Ἰουδαῖοι ἐσώζοντο. Οὐ γὰρ διὰ τὸ πολυπληθεῖν ὑμᾶς, φησὶν, ἀλλὰ διὰ τοὺς πατέρας ὑμᾶς ἐξελεξάμην. Εἰ τοίνυν οὐκ ἐξ οἰκείων κατορθωμάτων ἐξελέγησαν παρὰ Θεοῦ, δῆλον ὅτι χάριτι ταύτης ἔτυχον τῆς τιμῆς. Καὶ ἡμεῖς δὲ χάριτι πάντες ἐσώθημεν, ἀλλ' οὐχ ὁμοίως. Οὐ γὰρ ἐπὶ τοῖς αὐτοῖς, ἀλλ' ἐπὶ πολλῷ μείζοσι καὶ ὑψηλοτέροις. Οὐ τοίνυν τοιαύτη παρ' ἡμῖν χάρις. Οὐδὲ γὰρ δὴ μόνον ἁμαρτημάτων συγχώρησις ἡμῖν ἐδόθη (ἐπεὶ κατὰ τοῦτο κοινωνοῦμεν ἐκείνοις: πάντες γὰρ ἥμαρτον), ἀλλὰ καὶ δικαιοσύνη, καὶ ἁγιασμὸς, καὶ υἱοθεσία, καὶ Πνεύματος χάρις φαιδροτέρα πολλῷ καὶ δαψιλεστέρα. Διὰ ταύτης τῆς χάριτος ἐγενόμεθα τῷ Θεῷ ποθεινοὶ, οὐκ ἔτι μόνον ὡς δοῦλοι, ἀλλὰ καὶ ὡς υἱοὶ καὶ ὡς φίλοι. Διὰ τοῦτό φησι, Χάριν ἀντὶ χάριτος. Καὶ γὰρ τὰ τοῦ νόμου καὶ αὐτὰ χάριτος ἦν, καὶ αὐτὸ τὸ γενέσθαι ἡμᾶς ἐξ οὐκ ὄντων. Οὐ γὰρ κατορθωμάτων προϋπηργμένων ταύτην ἐλάβομεν τὴν ἀμοιβήν, (πῶς γὰρ οἱ μηδὲ ὄντες;) ἀλλὰ Θεοῦ πανταχόθεν τῆς εὐεργεσίας κατάρχοντος. Οὐ τὸ γενέσθαι δὲ μόνον ἐξ οὐκ ὄντων, ἀλλὰ καὶ τὸ γενομένους εὐθέως μαθεῖν τά τε πρακτέα. καὶ τὰ μὴ πρακτέα, καὶ τοῦτον ἐν τῇ φύσει λαβεῖν τὸν νόμον, καὶ τὸ τοῦ συνειδότος κριτήριον ἀδέκαστον ἡμῖν παρακαταθέσθαι τὸν ποιήσαντα, χάριτος ἦν μεγίστης καὶ φιλανθρωπίας ἀφάτου. Καὶ τὸ τὸν νόμον δὲ τοῦτον διαφθαρέντα ἀνακτήσασθαι διὰ τοῦ γραπτοῦ, χάριτος ἦν. Τὸ μὲν γὰρ ἑπόμενον ἦν, τοὺς τὴν ἅπαξ δοθεῖσαν ἐντολὴν παραχαράττοντας, κολάζεσθαι καὶ τιμωρεῖσθαι: τὸ δὲ γενόμενον οὐ τοῦτο ἦν, ἀλλὰ πάλιν διόρθωσις, καὶ συγγνώμη οὐκ ὀφειλομένη. ἀλλ' ἀπὸ ἐλέου καὶ χάριτος διδομένη. Ὅτι γὰρ χάριτος ἦν καὶ ἐλέου, ἄκουσον τί φησιν ὁ Δαυΐδ: Ποιῶν ἐλεημοσύνας ὁ Κύριος, καὶ κρῖμα πᾶσι τοῖς ἀδικουμένοις. Ἐγνώρισε τὰς ὁδοὺς αὐτοῦ τῷ Μωϋσεῖ, τοῖς υἱοῖς Ἰσραὴλ τὰ θελήματα αὐτοῦ. Καὶ πάλιν: Χρηστὸς καὶ εὐθὴς ὁ Κύριος: διὰ τοῦτο νομοθετήσει ἐν ὁδῷ ἁμαρτάνοντας. γʹ. Ἐλεημοσύνης οὖν ἄρα καὶ οἰκτιρμῶν καὶ χάριτος τὸ τὸν νόμον λαβεῖν. Διὰ τοῦτο εἰπὼν, Χάριν ἀντὶ χάριτος, ἔτι θερμότερον ἐπαγωνιζόμενος τῷ μεγέθει τῶν δεδομένων, ἐπάγει λέγων: Ὁ νόμος διὰ Μωϋσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο. Εἴδετε πῶς ἠρέμα καὶ κατὰ μικρὸν ἑνὶ ῥήματι, ὅ τε Βαπτιστὴς Ἰωάννης, ὅ τε μαθητὴς πρὸς τὴν ὑψηλοτάτην τοὺς ἀκροατὰς ἐνάγουσι γνῶσιν, πρότερον τοῖς ταπεινοτέροις ἐγγυμνάσαντες; Ἐκεῖνος μὲν γὰρ πρὸς ἑαυτὸν συγκρίνας τὸν ἀσυγκρίτως ἁπάντων ὑπερέχοντα, οὕτως αὐτοῦ μετὰ ταῦτα δείκνυσι τὴν ὑπεροχὴν λέγων, Ὃς ἔμπροσθέν μου γέγονεν: εἶτα ἐπάγων τὸ, Πρῶτός μου ἦν: οὗτος δὲ ἐκείνου μὲν πολλῷ μεῖζον ἐποίησε, τῆς δὲ ἀξίας τῆς τοῦ Μονογενοῦς ἔλαττον. Οὐ γὰρ πρὸς Ἰωάννην, ἀλλὰ πρὸς τὸν ἐκείνου μᾶλλον θαυμαζόμενον παρὰ Ἰουδαίοις ποιεῖται τὴν σύγκρισιν, τὸν Μωϋσέα λέγω: Ὁ νόμος γὰρ, φησὶ, διὰ Μωϋσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο. Καὶ θέα τὴν σύνεσιν: Οὐ τοῦ προσώπου ποιεῖται τὴν ἐξέτασιν, ἀλλὰ τῶν πραγμάτων. Τούτων γὰρ ἀποδειχθέντων πολλῷ μειζόνων, ἐξ ἀνάγκης καὶ τοὺς ἀγνώμονας εἰκὸς ἦν παραδέξασθαι τὴν ψῆφον καὶ τὴν ὑπόνοιαν περὶ τοῦ Χριστοῦ. Ὅταν γὰρ τὰ πράγματα μαρτυρῇ, τὰ μηδεμίαν ἔχοντα ὑποψίαν ὡς πρὸς χάριν τινὸς, ἢ καὶ πρὸς ἀπέχθειαν τοῦτο ποιοῦντα, ἀναμφισβήτητον καὶ τοῖς ἀγνώμοσι τὴν ψῆφον παρίστησιν. Οἷα γὰρ ἂν αὐτὰ διαθῶσιν οἱ ποιήσαντες, τοιαῦτα μένει φαινόμενα: διὸ μάλιστα πάντων ἀνύποπτος ἡ παρὰ τούτων ἐστὶ μαρτυρία. Ὅρα δὲ καὶ πῶς ἀνεπαχθῆ ποιεῖται τὴν παράθεσιν καὶ παρὰ τοῖς ἀσθενεστέροις. Οὐ γὰρ κατασκευάζει τῷ λόγῳ τὴν ὑπεροχὴν, ἀλλ' ἀπὸ τῶν ὀνομάτων γυμνῶν τὴν διαφορὰν παραδείκνυσι, χάριν καὶ ἀλήθειαν ἀντιθεὶς νόμῳ, καὶ τὸ, Ἐγένετο, τῷ, Ἐδόθη. Πολὺ δὲ τὸ μέσον ἑκατέρων. Τὸ μὲν γὰρ διακονουμένου ἦν τὸ, Ἐδόθη, λαβόντος παρ' ἑτέρου καὶ δόντος οἷς προσετάγη δοῦναι: τὸ δὲ, Ἐγένετο, ἡ χάρις καὶ ἡ ἀλήθεια, βασιλέως μετὰ ἐξουσίας πάντα ἀφιέντος τὰ ἁμαρτήματα, καὶ αὐτοῦ κατασκευάζοντος τὴν δωρεάν. Διὸ ἔλεγεν: Ἀφέωνταί σου αἱ ἁμαρτίαι: καὶ πάλιν: Ἵνα δὲ εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ Υἱὸς τοῦ ἀνθρώπου ἀφιέναι ἐπὶ τῆς γῆς ἁμαρτίας, λέγει τῷ παραλυτικῷ: Ἐγερθεὶς ἆρον τὴν κλίνην σου, καὶ ὕπαγε εἰς τὸν οἶκόν σου. Ὁρᾷς πῶς ἡ χάρις γίνεται δι' αὐτοῦ; Σκόπει δὲ καὶ τὴν ἀλήθειαν. Τὴν μὲν οὖν χάριν, καὶ ταῦτα καὶ τὰ κατὰ τὸν λῃστὴν, καὶ ἡ τοῦ βαπτίσματος δωρεὰ, καὶ ἡ τοῦ Πνεύματος χάρις ἡ δι' αὐτοῦ διδομένη δείκνυσι, καὶ ἕτερα πολλά: τὴν δὲ ἀλήθειαν σαφεστέραν εἰσόμεθα, ἂν τοὺς τύπους καταμάθωμεν. Τὰς γὰρ μελλούσας ἐπιτελεῖσθαι ἐν τῇ Καινῇ οἰκονομίας προλαβόντες προδιέγραψαν οἱ τύποι ὡς τύποι: ἐλθὼν δὲ ἐπετέλεσεν αὐτὴν ὁ Χριστός. Ἴδωμεν τοίνυν καὶ τοὺς τύπους ἐν ὀλίγοις: οὐδὲ γὰρ ἅπαντα διελθεῖν τὰ τῶν τύπων τοῦ νῦν καιροῦ: ἀφ' ὧν δὲ παραθήσομαί τινα μαθόντες, καὶ τὰ λοιπὰ εἴσεσθε. Βούλεσθε οὖν ἀπ' αὐτοῦ τοῦ πάθους ἀρξώμεθα; Τί οὖν φησιν ὁ τύπος; Λάβετε ἀρνίον κατ' οἰκίαν, καὶ θύσατε, καὶ ποιήσατε ὡς προσέταξε καὶ ἐνομοθέτησεν. Ὁ δὲ Χριστὸς οὐχ οὕτως: οὐ γὰρ προστάττει τοῦτο γενέσθαι: ἀλλ' αὐτὸς αὐτὸ γίνεται, θυσίαν ἑαυτὸν καὶ προσφορὰν τῷ Πατρὶ προσενεγκών. δʹ. Ὅρα πῶς ὁ μὲν τύπος ἐδόθη διὰ Μωϋσέως, ἡ δὲ ἀλήθεια ἐγένετο διὰ Ἰησοῦ Χριστοῦ. Καὶ πάλιν ἐν τῷ ὄρει Σινᾷ τῶν Ἀμαληκιτῶν πολεμούντων Ἑβραίοις, αἱ χεῖρες μὲν ἐστηρίζοντο τοῦ Μωϋσέως, αἰρόμεναι ὑπὸ Ἀαρὼν καὶ Ὢρ ἑκατέρωθεν ἑστώτων: ὁ δὲ Χριστὸς παραγενόμενος, αὐτὸς δι' ἑαυτοῦ τὰς χεῖρας τείνας εἶχεν ἐν τῷ σταυρῷ. Εἶδες πῶς ὁ μὲν τύπος ἐδίδοτο, ἡ δὲ ἀλήθεια ἐγίνετο; Πάλιν ὁ νόμος ἔλεγεν: Ἐπικατάρατος πᾶς ὃς οὐκ ἐμμένει ἐν πᾶσι τοῖς γεγραμμένοις ἐν τῷ βιβλίῳ τούτῳ: ἡ δὲ χάρις τί φησι; Δεῦτε πρός με, πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς: καὶ ὁ Παῦλος, Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου, γενόμενος ὑπὲρ ἡμῶν κατάρα. Ἐπεὶ οὖν τοσαύτης ἀπολελαύκαμεν χάριτος καὶ ἀληθείας, παρακαλῶ, μὴ διὰ τὸ μέγεθος τῆς δωρεᾶς γενώμεθα ῥᾳθυμότεροι. Ὅσῳ γὰρ μείζονος ἠξιώθημεν τιμῆς, τοσούτῳ καὶ πλείονός ἐσμεν ἀρετῆς ὀφειλέται. Ὁ μὲν γὰρ μικρὰ εὐεργετηθεὶς, κἂν μικρὰ ἐπιδείξηται, οὐ τοσαύτης καταγνώσεως ἄξιός ἐστιν: ὁ δὲ πρὸς τὴν ἀνωτάτω κορυφὴν τῆς τιμῆς ἀναβὰς, εἶτα χαμαίζηλα καὶ ταπεινὰ ἐπιδεικνύμενος, πολλῷ μείζονος ἔσται κολάσεως ἄξιος. Ἀλλὰ μὴ γένοιτο περὶ ὑμῶν τοιαῦτα ὑποπτεῦσαί ποτε. Πεποίθαμεν γὰρ ἐν Κυρίῳ, ὅτι πρὸς τὸν οὐρανὸν τὰς ψυχὰς ὑμῶν ἐπτερώσατε, καὶ τῆς γῆς ἀπανέστητε, καὶ ἐν τῷ κόσμῳ ὄντες, οὐ τὰ τοῦ κόσμου μεταχειρίζεσθε. Ἀλλ' ὅμως καὶ πεπεισμένοι, οὐ παυόμεθα συνεχῶς τὰ αὐτὰ παρακαλοῦντες. Ἐπεὶ καὶ ἐν τοῖς ἔξωθεν ἀγῶσιν, οὐ τοὺς ἀναπεπτωκότας, οὐδὲ τοὺς ὑπτίους κειμένους, ἀλλὰ τοὺς ἐνεργοῦντας, τοὺς ἔτι τρέχοντας ἅπαντες προτρέπονται οἱ θεαταί. Ἐπ' ἐκείνων μὲν γὰρ ὡς ἀνόνητα πονοῦντες, καὶ οὐ δυνάμενοι διὰ τῶν παρακλήσεων αὐτοὺς ἀναστῆσαι, ἀποῤῥαγέντας καθάπαξ τῆς νίκης, οὕτω παύονται καταγινώσκοντες: ἐνταῦθα δὲ οὐκ ἐφ' ὑμῶν μόνον τῶν νηφόντων, ἀλλὰ καὶ ἐπὶ τῶν ἀναπεσόντων, εἰ βουληθεῖεν μεταβαλέσθαι, ἔστι τι προσδοκῆσαι χρηστόν. Διὸ καὶ πάντα πράττομεν, παρακαλοῦντες, ὀνειδίζοντες, προτρέποντες, ἐπαινοῦντες, ὥστε τὴν ὑμετέραν πραγματεύσασθαι σωτηρίαν. Μὴ τοίνυν τῇ συνεχεῖ τῇ περὶ τῆς πολιτείας δυσχεράνητε παραινέσει. Οὐ γὰρ ῥᾳθυμίαν κατεγνωκότων ἐστὶ τὰ λεγόμενα, ἀλλὰ χρηστὰς σφόδρα ἐλπίδας ἐχόντων περὶ ὑμῶν. Οὐ πρὸς ὑμᾶς δὲ μόνον, ἀλλὰ καὶ πρὸς ἡμᾶς τοὺς λέγοντας ταῦτα εἴρηται καὶ εἰρήσεται: καὶ γὰρ καὶ αὐτοὶ τῆς αὐτῆς δεόμεθα διδασκαλίας. Εἰ γὰρ καὶ παρ' ἡμῶν λέγεται, ἀλλὰ καὶ πρὸς ἡμᾶς οὐδὲν κωλύει ταῦτα λέγεσθαι. Τὸν μὲν γὰρ εὑρὼν ὑπεύθυνον ὄντα, ὁ λόγος διωρθώσατο, τὸν δὲ ἐκτὸς καὶ ἀπηλλαγμένον, ὡς ποῤῥωτάτω, πάλιν ἀπήγαγεν. Οὐδὲ γὰρ αὐτοὶ τῶν ἁμαρτημάτων ἐσμὲν καθαροί. Ἥ τε οὖν ἰατρεία κοινὴ, τά τε φάρμακα ἅπασι πρόκειται: ἡ δὲ θεραπεία λοιπὸν οὐ κοινὴ, ἀλλὰ παρὰ τὴν τῶν χρωμένων προαίρεσιν γίνεται. Διὸ καὶ ὁ μὲν δεόντως μεταχειρίσας τὸ φάρμακον, ἀπώνατό τι τῆς θεραπείας: ὁ δὲ μὴ ἐπιθεὶς τῷ τραύματι, μεῖζον εἰργάσατο τὸ κακὸν, καὶ εἰς τὴν χαλεπωτάτην κατέστρεψε τελευτήν. Μὴ τοίνυν ἀλγῶμεν ἰατρευόμενοι, ἀλλὰ πολλῷ μᾶλλον χαίρωμεν, κἂν πικρὰς φέρῃ τὰς ὀδύνας τῆς διδασκαλίας ἡ μεθοδεία: πολὺ γὰρ ἥδιστον ἡμῖν ὕστερον ἐπιδείξεται τὸν καρπόν. Πάντα οὖν εἰς τοῦτο πράττωμεν, ὅπως καθαροὶ τραυμάτων καὶ πληγῶν, ἃς οἱ τῆς ἁμαρτίας ὀδόντες ἐντιθέασι τῇ ψυχῇ, εἰς τὸν αἰῶνα ἀπάρωμεν ἐκεῖνον, ἵνα ἄξιοι τῆς ὄψεως γενόμενοι τοῦ Χριστοῦ, μὴ ταῖς τιμωρητικαῖς καὶ ἀποτόμοις δυνάμεσι κατὰ τὴν ἡμέραν παραδοθῶμεν ἐκείνην, ἀλλὰ ταῖς δυναμέναις πρὸς τὴν κληρονομίαν εἰσαγαγεῖν ἡμᾶς τῶν οὐρανῶν, τὴν ἡτοιμασμένην τοῖς ἀγαπῶσιν αὐτόν: ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.