Homily XXXVIII.

Matt. XI. 25, 26.

“At that time Jesus answered and said, I make acknowledgment unto Thee,1592   [A.V., “I thank thee,” so R.V., with margin, “Or, praise.” The Oxford translator gives the exact sense of the Greek verb, but below reverts to the rendering “thank,” in accordance with the explanation of Chrysostom.—R.]O Father, Lord of Heaven and earth; because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father, for so it seemed good in Thy sight.”1593   [R.V., “Yea, Father, for (or, that) so it was well-pleasing in thy sight.” Comp. the explanation in the Homily.—R.]

Seest thou, how many ways He leads them on to the faith? First,1594   Matt. xi. 7–11.by His praises of John. For by pointing to him as a great and marvellous one, He proved likewise all his sayings credible, whereby he used to draw them on to the knowledge of Him. Secondly,1595   Matt. xi. 12.by saying, “The kingdom of Heaven suffereth violence, and the violent take it by force;” for this is the language of one who is pressing and urging them. Thirdly,1596   Matt. vi. 13.by signifying that the number of the prophets was finished; for this too manifested Himself to be the person that was announced beforehand by them. Fourthly,1597   Matt. vi. 14–19.by pointing out that whatsoever things should be done by him, were all accomplished; at which time also He made mention of the parable of the children. Fifthly, by His upbraiding them that had not believed, and by His alarming and threatening them greatly.1598   Matt. xi. 20–24. Sixthly, by His giving thanks for them that believed. For the expression, “I make acknowledgment to Thee,” here is, “I thank Thee.” “I thank Thee,” He saith, “because Thou hast hid these things from the wise and prudent.”

What then? doth He rejoice in destruction, and in the others not having received this knowledge? By no means; but this is a most excellent way of His to save men, His not forcing them that utterly reject, and are not willing to receive His sayings; that, since they were not bettered by His call, but fell back, and despised it, His casting them out might cause them to fall into a longing for these things. And so likewise the attentive would grow more earnest.

And while His being revealed to these was fit matter of joy, His concealment from those was no more of joy but of tears. Thus at any rate He acts, where He weeps for the city. Not therefore because of this doth He rejoice, but because what wise men knew not, was known to these. As when Paul saith, “I thank God, that ye were servants of sin, but ye obeyed from the heart the form of doctrine which was delivered unto you.”1599   Rom. vi. 17. [R.V., “that form of teaching whereunto ye were delivered.” The A.V. renders the passage incorrectly: there being no doubt as to the Greek text. The R.V. also brings out the thought which the Homily indicates.—R.] You see, neither doth Paul therefore rejoice, because they were “servants of sin,” but because being such, they had been so highly favored.

Now by the “wise,” here, He means the Scribes, and the Pharisees. And these things He saith, to make the disciples more earnest, and to show what had been vouchsafed to the fishermen, when all those others had missed of it. And in calling them “wise,” He means not the true and commendable wisdom, but this which they seemed to have through natural shrewdness. Wherefore neither did He say, “thou hast revealed it to fools,” but “to babes;” to unsophisticated, that is, to simple-minded men; and He implies that so far from their missing these privileges contrary to their desert, it was just what might be expected. And He instructs us throughout, to be free from pride, and to follow after simplicity. For this cause Paul also expressed it with more exceeding earnestness, writing on this wise: “If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise.”1600   1 Cor. iii. 18. For thus is God’s grace manifested.

But wherefore doth He give thanks to the Father, although of course it was Himself who wrought this? As He prays and intercedes with God, showing His great love towards us, in the same way doth He this too: for this also is of much love. And He signifies, that not from Him only had they fallen away, but also from the Father. Thus, what He said, speaking to His disciples, “Cast not the holy things unto dogs,”1601   Matt. vii. 6.this He Himself anticipated them in performing.

Moreover He signifies hereby both His own principal1602   προηγομενον. In the same sense in which Hooker says, “He willeth positively that which Himself worketh; He willeth by permission that which His creatures do.” E. P. v. App. No. 1, p. 714, cf. in Walton’s Life, p. 29. “That in God there were two wills, an antecedent and a consequent will; His first will, that all mankind should be saved; His second, that those only should be saved, who lived answerable to that degree of grace which He had offered.”will, and that of the Father; His own, I say, by His giving thanks and rejoicing at what had taken place; His Father’s, by intimating that neither had He done this upon entreaty, but of Himself upon His own will; “For so,” saith He, “it seemed good in Thy sight:” that is, “so it pleased Thee.”

And wherefore was it hidden from them? Hear Paul, saying, that “Seeking to establish their own righteousness, they have not submitted themselves to the righteousness of God.”1603   Rom. x. 3.

Consider now how it was likely the disciples should1604   [“would;” but the whole clause has been freely paraphrased.—R.]be affected, hearing this; that what wise men knew not, these knew, and knew it continuing babes, and knew it by God’s revelation. But Luke saith, that “at the very hour,” when the seventy came telling Him about the devils, then He “rejoiced” and spake these things,1605   Luke x. 21.which, besides increasing their diligence, would also dispose them to be modest. That is, since it was natural for them to pride themselves on their driving away devils, on this among other grounds He refrains them; that it was a revelation, whatever had been done, no diligence on their part. Wherefore also the scribes, and the wise men, thinking to be intelligent for themselves, fell away through their own vanity. Well then, if for this cause it was hidden from them, “do you also,” saith He, “fear, and continue babes.” For this caused you to have the benefit of the revelation, as indeed on the other hand the contrary made them be deprived of it. For by no means, when He saith, “Thou hast hid,” doth He mean that it is all God’s doing: but as when Paul saith, “He gave them over to a reprobate mind,”1606   Rom. i. 28.and, “He hath blinded their minds,”1607   2 Cor. iv. 4. [“This passage is irrelevant, since it speaks of “the god of this world.”—R.]it is not meant to bring Him in as the doer of it, but those who gave the occasion: so here also He uses the expression, “Thou hast hid.”

For since He had said, “I thank1608   [See above, and note 1, p. 250.—R.] Thee, because Thou hast hid them, and hast revealed them unto babes;” to hinder thy supposing that as being Himself deprived of this power, and unable to effect it, so He offers thanks, He saith,

“All things are delivered unto me of my Father.”1609   Matt. xi. 27. And to them that are rejoicing, because the devils obey them, “Nay, why marvel,” saith He,1610   Luke x. 22.“that devils yield to you? All things are mine; “All things are delivered unto me.”

But when thou hearest, “they are delivered,” do not surmise anything human. For He uses this expression, to prevent thine imagining two unoriginate Gods. Since, that He was at the same time both begotten, and Lord of all, He declares in many ways, and in other places also.

2. Then He saith what is even greater than this, lifting up thy mind; “And no man knoweth the Son, but the Father; neither knoweth any man the Father, but the Son.” Which seems indeed to the ignorant unconnected with what went before, but hath full accordance therewith. As thus: having said, “All things are delivered unto me of my Father,” He adds, “And what marvel,” so He speaks, “if I be Lord of all? I who have also another greater privilege, the knowing the Father, and being of the same substance.” Yea, for this too He covertly signifies by His being the only one who so knew Him. For this is His meaning, when He saith, “No man knoweth the Father but the Son.”

And see at what time He saith this. When they by His works had received the certain proof of His might, not only seeing Him work miracles, but endowed also in His name with so great powers. Then, since He had said, “Thou hast revealed them unto babes,” He signifies this also to pertain to Himself; for “neither knoweth any man the Father,” saith He, “save the Son, and he to whomsoever the Son is willing1611   βοληται. [R.V., “willeth.”]to reveal Him;1612   Matt. xi. 27.not “to whomsoever He may be enjoined,” “to whomsoever He may be commanded.” But if He reveals Him, then Himself too. This however He let pass as acknowledged, but the other He hath set down. And everywhere He affirms this; as when He saith, “No man cometh unto the Father, but by me.”1613   John xiv. 6.

And thereby he establishes another point also, His being in harmony and of one mind with Him. “Why,” saith He, “I am so far from fighting and warring with Him, that no one can even come to Him but by me.” For because this most offended them, His seeming to be a rival God, He by all means doth away with this; and interested Himself about this not less earnestly, but even more so, than about His miracles.

But when He saith, “Neither knoweth any man the Father, save the Son,” He means not this, that all men were ignorant of Him, but that with the knowledge wherewith He knows1614   ἐπσταται. Him, no man is acquainted with Him; which may be said of the Son too.1615   That is, that none but the Father has full knowledge of Him. For it was not of some God unknown, and revealed to no man, that He was so speaking, as Marcion saith;1616   Tertull. adv. Marc. i. 8. “The Marcionites bring forward a new God, as if we were ashamed of the ancient One.…I hear them talk of a new God, in the old world and in the old age, and under that ancient God, unknown and unheard of.” [Ante-Nicene Fathers, vol. iii. p. 276.] It seems to have been common to all the Oriental sects, to speak of the Supreme God as utterly unknown until the Christian dispensation began.but it is the perfection of knowledge that He is here intimating, since neither do we know the Son as He should be known; and this very thing, to add no more, Paul was declaring, when he said, “We know in part, and we prophesy in part.”1617   1 Cor. xiii. 9.

3. Next, having brought them by His words to an earnest desire, and having signified His unspeakable power, He after that invites them, saying, “Come unto me, all ye that labor and are heavy laden, and I will give you rest.”1618   Matt. xi. 28. Not this or that person, but all that are in anxiety, in sorrows, in sins. Come, not that I may call you to account, but that I may do away your sins; come, not that I want your honor, but that I want your salvation. “For I,” saith He, “will give you rest.” He said not, “I will save you,” only; but what was much more, “I will place you in all security.”

“Take my yoke upon you, and learn of me, for I am meek and lowly in heart; and ye shall find rest unto your souls. For my yoke is easy, and my burden is light.”1619   Matt. xi. 29, 30. Thus, “be not afraid,” saith He, “hearing of a yoke, for it is easy: fear not, because I said, “a burden,” for it is light.”

And how said He before, “The gate is narrow and the way strait?”1620   Matt. vii. 13. Whilst thou art careless, whilst thou art supine; whereas, if thou duly perform His words, the burden will be light; wherefore also He hath now called it so.

But how are they duly performed? If thou art become lowly, and meek, and gentle. For this virtue is the mother of all strictness of life. Wherefore also, when beginning those divine laws, with this He began.1621   Matt. v. 3. And here again He doeth the very same, and exceeding great is the reward He appoints. “For not to another only dost thou become serviceable; but thyself also above all thou refreshest,” saith He. “For ye shall find rest unto your souls.”

Even before the things to come, He gives thee here thy recompense, and bestows the prize already, making the saying acceptable, both hereby, and by setting Himself forward as an example. For, “Of what art thou afraid?” saith He, “lest thou shouldest be a loser by thy low estate? Look to me, and to all that is mine; learn of me, and then shalt thou know distinctly how great thy blessing.” Seest thou how in all ways He is leading them to humility? By His own doings: “Learn of me, for I am meek.” By what themselves are to gain; for, “Ye shall find,” saith He,” rest unto your souls.” By what He bestows on them; for, “I too will refresh you,” saith He. By rendering it light; “For my yoke is easy, and my burden is light.” So likewise doth Paul, saying, “For the present light affliction, which is but for a moment, worketh a far more exceeding and eternal weight of glory.”1622   2 Cor. iv. 17.

And how, some one may say, is the burden light, when He saith, “Except one hate father and mother;” and, “Whosoever taketh not up his cross, and followeth after me, is not worthy of me:” and, “Whosoever forsaketh not all that he hath, cannot be my disciple:”1623   Luke xiv. 26, 27, 33; Matt. x. 37, 38.when He commands even to give up our very life?1624   Matt. xvi. 25. Let Paul teach thee, saying, “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?1625   Rom. viii. 35.” And that, “The sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us.”1626   Rom. viii. 18. Let those teach thee, who return from the council of the Jews after plenty of stripes, and “rejoice that they were counted worthy to suffer shame for the name of Christ.”1627   Acts v. 41. And if thou art still afraid and tremblest at hearing of the yoke and the burden, the fear comes not of the nature of the thing, but of thy remissness; since if thou art prepared, and in earnest, all will be easy to thee and light. Since for this cause Christ also, to signify that we too must needs labor ourselves, did not mention the gracious things only, and then hold His peace, nor the painful things only, but set down both. Thus He both spake of “a yoke,” and called it “easy;” both named a burden, and added that it was “light;” that thou shouldest neither flee from them as toilsome, nor despise them as over easy.

But if even after all this, virtue seem to thee an irksome thing, consider that vice is more irksome. And this very thing He was intimating, in that He said not first, “Take my yoke upon you,” but before that, “Come, ye that labor and are heavy laden;” implying that sin too hath labor, and a burden that is heavy and hard to bear. For He said not only, “Ye that labor,” but also, “that are heavy laden.” This the prophet too was speaking of, when in that description of her nature, “As an heavy burden they weighed heavy upon me.”1628   Ps. xxxviii. 4. And Zacharias too, describing her, saith she is “A talent of lead.”1629   Zech. v. 7, 8.

And this moreover experience itself proves. For nothing so weighs upon the soul, and presses it down, as consciousness of sin; nothing so much gives it wings, and raises it on high, as the attainment of righteousness and virtue.

And mark it: what is more grievous, I pray thee, than to have no possessions? to turn the cheek, and when smitten not to smite again? to die by a violent death? Yet nevertheless, if we practise self-command, all these things are light and easy, and pleasurable.

But be not disturbed; rather let us take up each of these, and inquire about it accurately; and if ye will, that first which many count most painful. Which then of the two, tell me, is grievous and burdensome, to be in care for one belly, or to be anxious about ten thousand? To be clothed with one outer garment, and seek for nothing more; or having many in one’s house, to bemoan one’s self every day and night in fear, in trembling, about the preservation of them, grieved, and ready to choke about the loss of them; lest one should be moth-eaten, lest a servant purloin and go off with them?

4. But whatever I may say, my speech will present no such proof as the actual trial. Wherefore I would there were present here with us some one of those who have attained unto that summit of self-restraint, and then you would know assuredly the delight thereof; and that none of those that are enamored of voluntary poverty would accept wealth, though ten thousand were to offer it.

But would these, say you, ever consent to become poor, and to cast away the anxieties which they have? And what of that? This is but a proof of their madness and grievous disease, not of anything very pleasurable in the thing. And this even themselves would testify to us, who are daily lamenting over these their anxieties, and accounting their life to be not worth living. But not so those others; rather they laugh, leap for joy, and the wearers of the diadem do not so glory, as they do in their poverty.

Again, to turn the cheek is, to him that gives heed, a less grievous thing than to smite another; for from this the contest hath beginning, in that termination: and whereas by the former thou hast kindled the other’s pile too, by the latter thou hast quenched even thine own flames. But that not to be burnt is a pleasanter thing than to be burnt, is surely plain to every man. And if this hold in regard of bodies, much more in a soul.

And whether is lighter, to contend, or to be crowned? to fight, or to have the prize? and to endure waves, or to run into harbor? Therefore also, to die is better than to live. For the one withdraws us from waves and dangers, while the other adds unto them, and makes a man subject to numberless plots and distresses, which have made life not worth living in thine account.

And if thou disbelievest our sayings, hearken to them that have seen the countenances of the martyrs in the time of their conflicts, how when scourged and flayed, they were exceeding joyful and glad, and when exposed upon hot irons, rejoiced, and were glad of heart, more than such as lie upon a bed of roses. Wherefore Paul also said, when he was at the point of departing hence, and closing his life by a violent death, “I joy, and rejoice with you all; for the same cause also do ye joy, and rejoice with me.”1630   Phil. ii. 17, 18. [R.V., “and in the same manner also,” etc.] Seest thou with what exceeding strength of language he invites the whole world to partake in his gladness? So great a good did he know his departure hence to be, so desirable, and lovely, and worthy of prayer, that formidable thing, death.

5. But that virtue’s yoke is sweet and light, is manifest many other ways also; but to conclude, if you please, let us look also at the burdens of sin. Let us then bring forward the covetous, the retailers and second-hand dealers in shameless bargains. What now could be a heavier burden than such transactions? how many sorrows, how many anxieties, how many disappointments, how many dangers, how many plots and wars, daily spring up from these gains? how many troubles and disturbances? For as one can never see the sea without waves, so neither such a soul without anxiety, and despondency, and fear, and disturbance; yea, the second overtakes the first, and again others come up, and when these are not yet ceased, others come to a head.

Or wouldest thou see the souls of the revilers, and of the passionate? Why, what is worse than this torture? what, than the wounds they have within? what, than the furnace that is continually burning, and the flame that is never quenched?

Or of the sensual, and of such as cleave unto this present life? Why, what more grievous than this bondage? They live the life of Cain, dwelling in continual trembling and fear at every death that happens; the kinsmen of the dead mourn not so much, as these do for their own end.

What again fuller of turmoil, and more frantic, than such as are puffed up with pride? “For learn,” saith He, “of me, for I am meek and lowly in heart, and ye shall find rest unto your souls.” Because long-suffering is the mother of all good things.

Fear thou not therefore, neither start away from the yoke that lightens thee of all these things, but put thyself under it with all forwardness, and then thou shalt know well the pleasure thereof. For it doth not at all bruise thy neck, but is put on thee for good order’s sake only, and to persuade thee to walk seemly, and to lead thee unto the royal road, and to deliver thee from the precipices on either side, and to make thee walk with ease in the narrow way.

Since then so great are its benefits, so great its security, so great its gladness, let us with all our soul, with all our diligence, draw this yoke; that we may both here “find rest unto our souls,” and attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might, now and ever, and world without end. Amen.

ΟΜΙΛΙΑ ΛΗʹ. Ἐν ἐκείνῳ τῷ καιρῷ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν: Ἐξομολογοῦμαί σοι, Πάτερ, Κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις. Ναὶ, ὁ Πατὴρ, ὅτι οὕτως ἐγένετο εὐδοκία ἔμπροσθέν σου. αʹ. Ὁρᾷς διὰ πόσων αὐτοὺς ἐνάγει εἰς τὴν πίστιν; Πρῶτον, διὰ τῶν ἐγκωμίων τῶν Ἰωάννου. Δείξας γὰρ αὐτὸν μέγαν καὶ θαυμαστὸν, ἀξιόπιστα καὶ τὰ παρ' αὐτοῦ ἅπαντα ἀπέφηνε, δι' ὧν εἰς τὴν αὐτοῦ γνῶσιν αὐτοὺς ἐφείλκετο. Δεύτερον, τῷ εἰπεῖν, Ἡ βασιλεία τῶν οὐρανῶν βιάζεται, καὶ βιασταὶ ἁρπάζουσιν αὐτήν: τοῦτο γάρ ἐστιν ἐπείγοντος καὶ ὠθοῦντος. Τρίτον, διὰ τοῦ δεῖξαι ὅτι οἱ προφῆται πάντες ἀπηρτίσθησαν: καὶ γὰρ καὶ τοῦτο ἐδήλου αὐτὸν εἶναι τὸν δι' ἐκείνων προαναφωνούμενον. Τέταρτον, διὰ τοῦ δεῖξαι ὅτι πάντα ὅσα γενέσθαι ἐχρῆν παρ' αὐτοῦ, πάντα γέγονεν, ὅτε καὶ τῆς παραβολῆς τῶν παίδων ἐμνημόνευσε. Πέμπτον, διὰ τοῦ ὀνειδίσαι τοὺς μὴ πιστεύσαντας, καὶ φοβῆσαι καὶ ἀπειλῆσαι μεγάλα. Ἕκτον, διὰ τοῦ εὐχαριστῆσαι ὑπὲρ τῶν πιστευσάντων. Τὸ γὰρ Ἐξομολογοῦμαί σοι, ἐνταῦθα Εὐχαριστῶ ἐστιν: Εὐχαριστῶ, φησὶν, ὅτι ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν. Τί οὖν; ἐπ' ἀπωλείᾳ χαίρει, καὶ τῷ μὴ μαθεῖν ἐκείνους ταῦτα; Οὐδαμῶς: ἀλλ' αὕτη τῆς σωτηρίας ὁδὸς ἀρίστη, τὸ τοὺς διαπτύοντας καὶ μὴ βουλομένους δέχεσθαι τὰ λεγόμενα μὴ καταναγκάζειν: ἵν' ἐπειδὴ τῷ κληθῆναι βελτίους οὐκ ἐγένοντο, ἀλλ' ἀνέπεσον καὶ κατεφρόνησαν, τῷ ἐκβληθῆναι εἰς ἐπιθυμίαν τούτων ἐμπέσωσιν. Οὕτω γὰρ καὶ οἱ προσέχοντες σπουδαιότεροι γίνεσθαι ἔμελλον. Τὸ μὲν γὰρ ἀποκαλυφθῆναι τούτοις, ἄξιον χαρᾶς: τὸ δὲ κρυβῆναι ἐξ ἐκείνων, οὐκέτι χαρᾶς, ἀλλὰ δακρύων ἄξιον. Τοῦτο γοῦν καὶ ποιεῖ, δακρύων τὴν πόλιν. Οὐ τοίνυν διὰ τοῦτο χαίρει, ἀλλ' ὅτι ἃ σοφοὶ οὐκ ἔγνωσαν, ἔγνωσαν οὗτοι. Ὡς ὅταν λέγῃ Παῦλος: Εὐχαριστῶ τῷ Θεῷ, ὅτι ἦτε δοῦλοι τῆς ἁμαρτίας, ὑπηκούσατε δὲ ἐκ καρδίας εἰς ὃν παρεδόθητε τύπον διδαχῆς. Οὐ τοίνυν οὔτε Παῦλος διὰ τοῦτο χαίρει, ὅτι ἦσαν δοῦλοι τῆς ἁμαρτίας, ἀλλ' ὅτι ὄντες τοιοῦτοι, τοιούτων ἀπέλαυσαν. Σοφοὺς δὲ ἐνταῦθα τοὺς γραμματέας φησὶ καὶ τοὺς Φαρισαίους. Ταῦτα δὲ λέγει, τοὺς μαθητὰς προθυμοτέρους ποιῶν, καὶ δηλῶν τίνων κατηξιώθησαν οἱ ἁλιεῖς, ὧν ἐκεῖνοι πάντες ἐξέπεσον. Εἰπὼν δὲ σοφοὺς, οὐ τὴν ἀληθινὴν σοφίαν λέγει καὶ ἐπαινετὴν, ἀλλὰ ταύτην ἣν ἐδόκουν ἀπὸ δεινότητος ἔχειν (διὰ τοῦτο οὐδὲ εἶπεν, Ἀπεκάλυψας μωροῖς, ἀλλὰ, Νηπίοις: ἀπλάστοις, φησὶν, ἀφελέσι:) καὶ δείκνυσιν οὐ μόνον παρ' ἀξίαν οὐκ ἀπολαύσαντας τούτων, ἀλλὰ καὶ κατὰ τὸ εἰκός: καὶ παιδεύει διὰ πάντων ἡμᾶς, ἀπονοίας μὲν ἀπηλλάχθαι, ἀφέλειαν δὲ ζηλοῦν. Διὰ τοῦτο καὶ Παῦλος αὐτὸ ἔλεγε μετὰ πλείονος τῆς ὑπερβολῆς, οὕτω γράφων: Εἴ τις δοκεῖ ἐν ὑμῖν σοφὸς εἶναι ἐν τῷ αἰῶνι τούτῳ, μωρὸς γενέσθω, ἵνα γένηται σοφός. Οὕτω γὰρ δείκνυται ἡ τοῦ Θεοῦ χάρις. Διατί δὲ εὐχαριστεῖ τῷ Πατρὶ, καίτοιγε αὐτὸς αὐτὸ ἐποίησεν; Ὥσπερ εὔχεται καὶ ἐντυγχάνει τῷ Θεῷ, τὴν πολλὴν ἀγάπην τὴν περὶ ἡμᾶς ἐνδεικνύμενος, οὕτω καὶ τοῦτο ποιεῖ: πολλῆς γὰρ καὶ τοῦτο ἀγάπης: καὶ δείκνυσιν, ὅτι οὐ παρ' αὐτοῦ ἐξέπεσον μόνον, ἀλλὰ καὶ παρὰ τοῦ Πατρός. Ὅπερ γὰρ εἶπε τοῖς μαθηταῖς λέγων, Μὴ βάλητε τὰ ἅγια τοῖς κυσὶ, τοῦτο προλαβὼν αὐτὸς ἐποίησεν. Εἶτα δείκνυσιν ἐκ τούτων καὶ τὸ αὐτοῦ προηγούμενον θέλημα, καὶ τὸ τοῦ Πατρός: αὐτοῦ μὲν γὰρ, τῷ εὐχαριστεῖν καὶ χαίρειν ἐπὶ τῷ γενομένῳ: τοῦ Πατρὸς δὲ, τῷ δεικνύναι, ὅτι οὐδὲ ἐκεῖνος παρακληθεὶς τοῦτο ἐποίησεν, ἀλλ' ὅτι αὐτὸς οἴκοθεν ὁρμηθείς: Οὕτω γὰρ, φησὶν, ἐγένετο εὐδοκία ἔμπροσθέν σου: τουτέστιν, Οὕτω σοι ἤρεσε. Καὶ διατί ἀπεκρύβη ἀπ' ἐκείνων; Ἄκουσον Παύλου λέγοντος, ὅτι Ζητοῦντες τὴν ἰδίαν δικαιοσύνην στῆσαι, τῇ δικαιοσύνῃ τοῦ Θεοῦ οὐχ ὑπετάγησαν. Ἐννόησον τοίνυν τί εἰκὸς εἶναι τοὺς μαθητὰς ταῦτα ἀκούοντας, ὅτι ἃ σοφοὶ οὐκ ἔγνωσαν, οὗτοι ἔγνωσαν: καὶ ἔγνωσαν μείναντες νήπιοι, καὶ ἔγνωσαν τοῦ Θεοῦ ἀποκαλύψαντος. Ὁ δὲ Λουκᾶς φησιν, ὅτι ἐν αὐτῇ τῇ ὥρᾳ, ὅτε ἦλθον οἱ ἑβδομήκοντα ἀπαγγέλλοντες περὶ τῶν δαιμόνων, τότε ἠγαλλιάσατο καὶ εἶπε ταῦτα, ἅπερ μετὰ τοῦ σπουδαιοτέρους αὐτοὺς ποιεῖν, καὶ μετριάζειν παρεσκεύαζεν. Ἐπειδὴ γὰρ εἰκὸς ἦν αὐτοὺς μέγα φρονεῖν ἐπὶ τῷ τοὺς δαίμονας ἐλαύνειν, καὶ ἐντεῦθεν αὐτοὺς καταστέλλει. Ἀποκάλυψις γὰρ ἦν τὸ γινόμενον, οὐκ ἐκείνων σπουδή. βʹ. Διὸ καὶ οἱ γραμματεῖς καὶ οἱ σοφοὶ, συνετοὶ νομίζοντες εἶναι παρ' ἑαυτοῖς, ἐξέπεσον διὰ τὸν οἰκεῖον τῦφον. Οὐκοῦν εἰ διὰ τοῦτο ἐξ αὐτῶν ἀπεκρύβη, φοβήθητε, φησὶ, καὶ ὑμεῖς, καὶ μείνατε νήπιοι. Τοῦτο γὰρ ὑμᾶς ἐποίησε τῆς ἀποκαλύψεως ἀπολαῦσαι, ὥσπερ οὖν καὶ ἐκείνους τὸ ἐναντίον ἀποστερηθῆναι. Οὐδὲ γὰρ ὅταν λέγῃ, Ἀπέκρυψας, τοῦ Θεοῦ τὸ πᾶν εἶναί φησιν: ἀλλ' ὥσπερ ὅταν λέγῃ Παῦλος, ὅτι παρέδωκεν αὐτοὺς εἰς ἀδόκιμον νοῦν, καὶ ἐτύφλωσεν αὐτῶν τὰ νοήματα, οὐκ αὐτὸν εἰσάγων ταῦτα ἐνεργοῦντα τοῦτό φησιν, ἀλλ' ἐκείνους τοὺς τὴν αἰτίαν παρέχοντας: οὕτω καὶ ἐνταῦθά φησι τὸ, Ἀπέκρυψας. Ἐπειδὴ γὰρ εἶπεν, Ἐξομολογοῦμαί σοι, ὅτι ἀπέκρυψας, καὶ ἀπεκάλυψας αὐτὰ νηπίοις, ἵνα μὴ νομίσῃς, ὅτι ὡς αὐτὸς ἀπεστερημένος τῆς δυνάμεως ταύτης, καὶ μὴ δυνάμενος αὐτὸ κατορθῶσαι, οὕτως εὐχαριστεῖ, φησί: Πάντα μοι παρεδόθη ὑπὸ τοῦ Πατρός μου. Πρὸς δὲ τοὺς χαίροντας, ὅτι τὰ δαιμόνια αὐτοῖς ὑπακούει, Τί γὰρ θαυμάζετε, φησὶν, ὅτι δαίμονες ὑμῖν ὑπείκουσιν; Ἐμὰ πάντα ἐστὶ, Πάντα μοι παρεδόθη. Ὅταν δὲ ἀκούσῃς, Παρεδόθη, μηδὲν ἀνθρώπινον ὑποπτεύσῃς: ἵνα γὰρ μὴ δύο θεοὺς ἀγεννήτους νομίσῃς, ταύτην τὴν λέξιν τίθησιν. Ἐπεὶ ὅτι ὁμοῦ τε ἐγεννήθη καὶ πάντων Δεσπότης ἦν, πολλαχόθεν καὶ ἀλλαχόθεν δηλοῖ. Εἶτα λέγει τι καὶ τούτου μεῖζον, ἀνορθῶν σου τὴν διάνοιαν: Καὶ οὐδεὶς γινώσκει τὸν Υἱὸν, εἰ μὴ ὁ Πατήρ: οὐδὲ τὸν Πατέρα τις ἐπιγινώσκει, εἰ μὴ ὁ Υἱός. Καὶ δοκεῖ μὲν ἀπηρτῆσθαι τῶν ἔμπροσθεν τοῖς ἀγνοοῦσι, πολὺ δὲ ἔχει τὸ σύμφωνον. Ἐπειδὴ γὰρ εἶπε, Πάντα μοι παρεδόθη ὑπὸ τοῦ Πατρός μου, ἐπάγει: Καὶ τί θαυμαστὸν, φησὶν, εἰ πάντων εἰμὶ Δεσπότης, ὅπου γε καὶ ἕτερόν τι μεῖζον ἔχω, τὸ εἰδέναι τὸν Πατέρα, καὶ τῆς αὐτῆς οὐσίας εἶναι; Καὶ γὰρ καὶ τοῦτο λανθανόντως δείκνυσιν ἐκ τοῦ μόνος αὐτὸν οὕτως εἰδέναι. Ὅταν γὰρ εἴπῃ, Οὐδεὶς γινώσκει τὸν Πατέρα, εἰ μὴ ὁ Υἱὸς, τοῦτο λέγει. Καὶ ὅρα πότε λέγει ταῦτα. Ὅτε διὰ τῶν ἔργων ἔλαβον αὐτοῦ τῆς δυνάμεως τὴν ἀπόδειξιν, οὐχὶ θαυματουργοῦντα ἰδόντες μόνον, ἀλλὰ καὶ ἐν τῷ ὀνόματι αὐτοῦ τοσαῦτα δυνηθέντες. Εἶτα, ἐπειδὴ εἶπεν ὅτι Ἀπεκάλυψας αὐτὰ νηπίοις, δείκνυσι καὶ τοῦτο αὐτοῦ ὄν: Οὐδὲ γὰρ τὸν Πατέρα τις ἐπιγινώσκει, φησὶν, εἰ μὴ ὁ Υἱὸς, καὶ ᾧ ἐὰν βούληται ὁ Υἱὸς ἀποκαλύψαι: οὐχ ᾧ ἂν ἐπιτάττηται, οὐδὲ ᾧ ἂν κελεύηται. Εἰ δὲ ἐκεῖνον ἀποκαλύπτει, καὶ ἑαυτόν. Ἀλλὰ τοῦτο μὲν ὡς ὡμολογημένον ἀφῆκεν: ἐκεῖνο δὲ τέθεικε. Καὶ πανταχοῦ τοῦτό φησιν, ὡς ὅταν λέγῃ: Οὐδεὶς δύναται πρὸς τὸν Πατέρα ἐλθεῖν, εἰ μὴ δι' ἐμοῦ. Διὰ δὲ τούτων καὶ ἄλλο κατασκευάζει, τὸ σύμφωνος αὐτῷ εἶναι καὶ ὁμογνώμων. Τοσοῦτον γὰρ, φησὶν, ἀπέχω τοῦ μάχεσθαι αὐτῷ καὶ πολεμεῖν, ὅτι οὐδὲ δυνατὸν ἐλθεῖν τινα πρὸς ἐκεῖνον, εἰ μὴ δι' ἐμοῦ. Ἐπειδὴ γὰρ μάλιστα τοῦτο αὐτοὺς ἐσκανδάλιζε, τὸ δοκεῖν ἀντίθεον αὐτὸν εἶναι, διὰ πάντων τοῦτο ἀναιρεῖ, καὶ τῶν σημείων οὐκ ἔλαττον, ἀλλὰ καὶ πολλῶ πλέον περὶ τούτου ἐσπούδακεν. Ὅταν δὲ λέγῃ: Οὐδὲ τὸν Πατέρα τις ἐπιγινώσκει, εἰ μὴ ὁ Υἱὸς, οὐ τοῦτό φησιν, ὅτι πάντες αὐτὸν ἠγνόησαν, ἀλλ' ὅτι τὴν γνῶσιν, ἣν αὐτὸς αὐτὸν οἶδεν, οὐδεὶς αὐτὸν ἐπίσταται: ὃ καὶ περὶ τοῦ Υἱοῦ ἔστιν εἰπεῖν. Οὐδὲ γὰρ περὶ ἀγνώστου τινὸς Θεοῦ καὶ μηδενὶ γενομένου γνωρίμου ταῦτα ἔφασκεν, ὥς φησιν ὁ Μαρκίων, ἀλλὰ τὴν ἀκριβῆ γνῶσιν ἐνταῦθα αἰνιττόμενος: ἐπεὶ οὐδὲ τὸν Υἱὸν ἴσμεν ὡς χρὴ εἰδέναι: καὶ τοῦτο γοῦν αὐτὸ Παῦλος δηλῶν ἔλεγεν: Ἐκ μέρους γινώσκομεν, καὶ ἐκ μέρους προφητεύομεν. Εἶτα καταστήσας διὰ τῶν εἰρημένων εἰς ἐπιθυμίαν αὐτοὺς, καὶ δείξας αὐτοῦ τὴν δύναμιν ἄφατον, τότε καλεῖ λέγων: Δεῦτε πρός με, πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς. Οὐχ ὁ δεῖνα καὶ ὁ δεῖνα, ἀλλὰ πάντες οἱ ἐν φροντίσιν, οἱ ἐν λύπαις, οἱ ἐν ἁμαρτίαις. Δεῦτε, οὐχ ἵνα ἀπαιτήσω εὐθύνας, ἀλλ' ἵνα λύσω τὰ ἁμαρτήματα. Δεῦτε, οὐκ ἐπειδὴ δέομαι ὑμῶν τῆς δόξης, ἀλλ' ἐπειδὴ δέομαι ὑμῶν τῆς σωτηρίας. Ἐγὼ γὰρ, φησὶν, ἀναπαύσω ὑμᾶς. Οὐκ εἶπε, Σώσω, μόνον: ἀλλὰ καὶ ὃ πολλῷ πλέον ἦν, Ἐν ἀδείᾳ καταστήσω πάσῃ. Ἄρατε τὸν ζυγόν μου ἐφ' ὑμᾶς, καὶ μάθετε ἀπ' ἐμοῦ, ὅτι πρᾶός εἰμι καὶ ταπεινὸς τῇ καρδίᾳ: καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν. Ὁ γὰρ ζυγός μου χρηστὸς, καὶ τὸ φορτίον μου ἐλαφρόν. Μὴ γὰρ φοβηθῆτε, φησὶ, ζυγὸν ἀκούοντες: χρηστὸς γάρ ἐστι: μὴ δείσητε, ἐπειδὴ φορτίον εἶπον: ἐλαφρὸν γάρ ἐστι. Καὶ πῶς ἔμπροσθεν ἔλεγε: Στενὴ ἡ πύλη, καὶ τεθλιμμένη ἡ ὁδός; Ὅταν ῥᾴθυμος ᾖς, ὅταν ἀναπεπτωκώς: ὡς ἐὰν κατορθώσῃς τὰ εἰρημένα, ἐλαφρὸν ἔσται τὸ φορτίον: διὸ καὶ νῦν αὐτὸ τοιοῦτον ἐκάλεσε. Πῶς δὲ κατορθοῦται; Ἂν ταπεινὸς γένῃ καὶ πρᾶος καὶ ἐπιεικής. Αὕτη γὰρ μήτηρ ἐστὶν ἡ ἀρετὴ φιλοσοφίας ἁπάσης. Διὸ καὶ ἀρχόμενος τῶν θείων νόμων ἐκείνων, ἐντεῦθεν ἤρξατο. Καὶ ἐνταῦθα πάλιν τὸ αὐτὸ τοῦτο ποιεῖ, καὶ μέγιστον τίθησι τὸ ἔπαθλον. Οὐ γὰρ ἑτέρῳ γίνῃ χρήσιμος μόνον, ἀλλὰ καὶ σαυτὸν πρὸ πάντων ἀναπαύεις, φησίν. Εὑρήσετε γὰρ ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν. Καὶ πρὸ τῶν μελλόντων ἐντεῦθεν δίδωσί σοι τὴν ἀμοιβὴν, καὶ τὸ βραβεῖον ἤδη παρέχει, καὶ ταύτῃ καὶ τῷ ἑαυτὸν ὑπόδειγμα θεῖναι εἰς μέσον, εὐπαράδεκτον ποιῶν τὸν λόγον. γʹ. Τί γὰρ δέδοικας; φησί: μὴ ἐλαττωθῇς ταπεινὸς ὤν; Ἐμὲ σκόπει, καὶ τὰ ἐμὰ πάντα: ἀπ' ἐμοῦ μάνθανε, καὶ τότε εἴσῃ σαφῶς, ἡλίκον τὸ ἀγαθόν. Ὁρᾷς πῶς διὰ πάντων αὐτοὺς ἐνάγει εἰς τὴν ταπεινοφροσύνην; Ἀφ' ὧν αὐτὸς ἐποίησε: Μάθετε γὰρ ἀπ' ἐμοῦ, ὅτι πρᾶός εἰμι: ἀφ' ὧν αὐτοὶ κερδαίνειν μέλλουσιν: Εὑρήσετε γὰρ, φησὶν, ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν: ἀφ' ὧν αὐτοῖς χαρίζεται: Ἀναπαύσω γὰρ ὑμᾶς κἀγὼ, φησίν: ἀφ' ὧν κοῦφον αὐτὸ κατεσκεύασεν: Ὁ γὰρ ζυγός μου χρηστὸς, καὶ τὸ φορτίον μου ἐλαφρόν ἐστιν. Οὕτω καὶ Παῦλος ποιεῖ λέγων: Τὸ γὰρ παραυτίκα ἐλαφρὸν τῆς θλίψεως καθ' ὑπερβολὴν εἰς ὑπερβολὴν αἰώνιον βάρος δόξης κατεργάζεται. Καὶ πῶς ἐλαφρὸν, φησὶ, τὸ φορτίον, ὅταν λέγῃ: Ἐὰν μή τις μισήσῃ πατέρα καὶ μητέρα: καὶ, Ὃς οὐκ αἴρει τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθεῖ μοι, οὐκ ἔστι μου ἄξιος: καὶ, Ὃς οὐκ ἀποτάσσεται πᾶσιν αὐτοῦ τοῖς ὑπάρχουσιν, οὐ δύναταί μου εἶναι μαθητής: ὅταν κελεύῃ καὶ αὐτὴν ἐκδιδόναι τὴν ψυχήν; Διδασκέτω σε Παῦλος λέγων: Τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ; θλῖψις; ἢ στενοχωρία; ἢ διωγμός; ἢ λιμός; ἢ γυμνότης; ἢ κίνδυνος; ἢ μάχαιρα; καὶ ὅτι Οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποκαλυφθῆναι εἰς ἡμᾶς. Διδασκέτωσάν σε οἱ ἐκ τοῦ συνεδρίου τῶν Ἰουδαίων μετὰ μυρίας μάστιγας ὑποστρέφοντες, καὶ χαίροντες ὅτι κατηξιώθησαν ὑπὲρ τοῦ ὀνόματος τοῦ Χριστοῦ ἀτιμασθῆναι. Εἰ δὲ ἔτι δέδοικας καὶ φρίττεις, τὸν ζυγὸν καὶ τὸ φορτίον ἀκούων, οὐ τῆς φύσεως τοῦ πράγματος ὁ φόβος, ἀλλὰ τῆς σῆς ῥᾳθυμίας: ὡς ἐὰν ᾖς παρεσκευασμένος καὶ προθυμίαν ἔχων, πάντα σοι ῥᾴδια ἔσται καὶ κοῦφα. Διὰ γὰρ τοῦτο καὶ ὁ Χριστὸς δεικνὺς ὅτι δεῖ καὶ ἡμᾶς αὐτοὺς πονεῖν, οὐ τὰ χρηστὰ μόνον εἶπε, καὶ ἐσίγησεν, οὐδὲ τὰ φορτικὰ μόνον, ἀλλ' ἑκάτερα τέθεικε. Καὶ γὰρ ζυγὸν εἶπε, καὶ χρηστὸν ἐκάλεσε: καὶ φορτίον ὠνόμασε, καὶ ἐλαφρὸν προσέθηκεν: ἵνα μήτε ὡς ἐπίπονα φύγῃς, μήτε ὡς σφόδρα εὐκόλων καταφρονήσῃς. Εἰ δὲ καὶ μετὰ ταῦτα πάντα δύσκολον ἡ ἀρετὴ εἶναί σοι δοκεῖ, ἐννόησον ὅτι δυσκολώτερον ἡ κακία: ὅπερ οὖν καὶ αὐτὸ αἰνιττόμενος, οὐ πρότερον εἶπε, Λάβετε τὸν ζυγόν μου, ἀλλὰ πρῶτον, Δεῦτε, οἱ κοπιῶντες καὶ πεφορτισμένοι, δεικνὺς ὅτι καὶ ἡ ἁμαρτία κόπον ἔχει, καὶ φορτίον βαρὺ καὶ δυσβάστακτον. Οὐδὲ γὰρ, Κοπιῶντες, εἶπε μόνον, ἀλλὰ καὶ, Πεφορτισμένοι. Τοῦτο καὶ ὁ Προφήτης ἔλεγε, τὴν φύσιν αὐτῆς ὑπογράφων: Ὡσεὶ φορτίον βαρὺ ἐβαρύνθησαν ἐπ' ἐμέ. Καὶ ὁ Ζαχαρίας δὲ ὑπογράφων αὐτὴν, μολίβδου τάλαντον αὐτὴν εἶναί φησι. Καὶ τοῦτο καὶ ἡ πεῖρα αὐτὴ δείκνυσιν. Οὐδὲν γὰρ οὕτω βαρεῖ ψυχὴν, [οὐδὲν οὕτω πηροῖ διάνοιαν] καὶ πιέζει κάτω, ὡς ἁμαρτίας συνειδός: οὐδὲν οὕτω πτεροῖ καὶ μετέωρον ποιεῖ ὡς δικαιοσύνης κτῆσις καὶ ἀρετῆς. Σκόπει δέ. Τί φορτικώτερον, εἰπέ μοι, τοῦ μηδὲν κεκτῆσθαι; τοῦ στρέψαι τὴν σιαγόνα, καὶ τυπτόμενον μὴ ἀντιτύπτειν; τοῦ ἀποθανεῖν βιαίῳ θανάτῳ; Ἀλλ' ὅμως ἐὰν φιλοσοφῶμεν, ταῦτα πάντα κοῦφα καὶ ῥᾴδια καὶ ἡδονῆς ποιητικά. Ἀλλὰ μὴ θορυβηθῆτε, ἀλλ' ἕκαστον αὐτῶν μετὰ ἀκριβείας ἐξετάσωμεν μεταχειρίσαντες: καὶ, εἰ βούλεσθε, τὸ πρῶτον τὸ καὶ πολλοῖς ἐπίπονον εἶναι δοκοῦν. Πότερον οὖν, εἰπέ μοι, βαρὺ καὶ ἐπαχθὲς, τὸ μίαν γαστέρα μεριμνᾷν, ἢ τὸ μυρίων φροντίζειν; τὸ ἓν περιβεβλῆσθαι ἱμάτιον καὶ μηδὲν πλέον ἐπιζητεῖν, ἢ τὸ πολλὰ ἔνδον ἔχοντα καθ' ἑκάστην ἡμέραν καὶ νύκτα κόπτεσθαι, δεδοικότα, τρέμοντα ὑπὲρ τῆς φυλακῆς, ἀλγοῦντα καὶ ἀγχόμενον ὑπὲρ τῆς ζημίας, μὴ σητόβρωτον γένηται, μὴ οἰκέτης ἀφελόμενος ἀπέλθῃ; Πλὴν ἀλλ' ὅσα ἂν εἴπω, οὐδὲν παραστήσει τοιοῦτον ὁ λόγος, οἷον ἡ τῶν πραγμάτων πεῖρα. Διὸ ἐβουλόμην τινὰ τῶν εἰς ἐκείνην φθασάντων τὴν κορυφὴν τῆς φιλοσοφίας ἡμῖν παρεῖναι, καὶ τότε σαφῶς ἂν εἶδες τοῦ πράγματος τὴν ἡδονήν: καὶ ὡς οὐκ ἄν τις ἂν ἐδέξατο ἐκείνων τῶν ἐρώντων ἀκτημοσύνης, μυρίων παρεχόντων πλουτεῖν. Οὗτοι δὲ κατεδέξαντο ἄν ποτε γενέσθαι πένητες, φησὶ, καὶ ῥῖψαι τὰς φροντίδας ἃς ἔχουσι; Καὶ τί τοῦτο; Τῆς γὰρ ἀνοίας αὐτῶν καὶ τοῦ χαλεποῦ νοσήματος τοῦτο δεῖγμα, οὐ τοῦ τὸ πρᾶγμα ἥδιστον εἶναι. δʹ. Καὶ τοῦτο καὶ αὐτοὶ μαρτυρήσαιεν ἂν ἡμῖν, οἱ καθ' ἑκάστην ἡμέραν ἐπὶ ταύταις ἀποδυρόμενοι ταῖς φροντίσι, καὶ τὸν βίον ἀβίωτον εἶναι νομίζοντες. Ἀλλ' οὐκ ἐκεῖνοι οὕτως, ἀλλὰ γελῶσι, σκιρτῶσι, καὶ τῶν τὸ διάδημα περικειμένων μᾶλλον ἐπὶ τῇ πενίᾳ καλλωπίζονται. Πάλιν τὸ στρέψαι τὴν σιαγόνα τοῦ πλῆξαι ἕτερον κουφότερον τῷ προσέχοντι: ἐκεῖ μὲν γὰρ ἀρχὴν ὁ πόλεμος λαμβάνει, ἐνταῦθα δὲ λύσιν: καὶ ἐκείνῳ μὲν καὶ τὴν ἑτέρου πυρὰν ἀνῆψας, τούτῳ δὲ καὶ τὴν σαυτοῦ φλόγα ἔσβεσας. Ὅτι δὲ τὸ μὴ καίεσθαι τοῦ καίεσθαι ἥδιον, παντί που δῆλόν ἐστιν. Εἰ δὲ ἐπὶ σωμάτων τοῦτο, πολλῷ μᾶλλον ἐπὶ ψυχῆς. Τί δὲ κουφότερον, ἀγωνίζεσθαι, ἢ στεφανοῦσθαι; πυκτεύειν, ἢ τὸ βραβεῖον ἔχειν; καὶ κυμάτων ἀνέχεσθαι, ἢ εἰς λιμένα καταίρειν; Οὐκοῦν καὶ τὸ ἀποθανεῖν τοῦ ζῇν βέλτιον. Τοῦτο μὲν γὰρ ἐξάγει τῶν κλυδωνίων καὶ τῶν κινδύνων: ἐκεῖνο δὲ προστίθησι, καὶ ὑπεύθυνον ποιεῖ μυρίαις ἐπιβουλαῖς καὶ ἀνάγκαις, δι' ἃς ἀβίωτον εἶναι τὸν βίον ἐνόμισας. Εἰ δὲ ἀπιστεῖς τοῖς λεγομένοις, ἄκουσον τῶν ἑωρακότων τὰ πρόσωπα τῶν μαρτύρων ἐν τῷ καιρῷ τῶν ἀγώνων, πῶς μαστιζόμενοι καὶ ξεόμενοι, περιχαρεῖς ἦσαν καὶ φαιδροὶ, καὶ τῶν ἐπὶ ῥοδωνιᾶς κατακεκλιμένων ἐπὶ τηγάνων προκείμενοι μᾶλλον ἔχαιρον καὶ εὐφραίνοντο. Διὸ καὶ Παῦλος ἔλεγε, μέλλων ἐντεῦθεν ἀπιέναι καὶ καταλύειν βιαίῳ θανάτῳ τὴν ζωήν: Χαίρω καὶ συγχαίρω πᾶσιν ὑμῖν: τὸ δὲ αὐτὸ καὶ ὑμεῖς χαίρετε καὶ συγχαίρετέ μοι. Εἶδες μεθ' ὅσης ὑπερβολῆς τὴν οἰκουμένην ἅπασαν ἐπὶ τὴν κοινωνίαν τῆς εὐφροσύνης καλεῖ; Οὕτω μέγα ἀγαθὸν ᾔδει τὴν ἐντεῦθεν ἀποδημίαν οὖσαν: οὕτω ποθεινὸν τὸν οὕτω φοβερὸν θάνατον, καὶ ἐπέραστον καὶ εὐχῆς ἄξιον. Ἀλλ' ὅτι μὲν ἡδὺς καὶ κοῦφος ὁ τῆς ἀρετῆς ζυγὸς, καὶ ἑτέρωθεν πολλαχόθεν δῆλον: λοιπὸν δὲ, εἰ δοκεῖ, καὶ τῆς ἁμαρτίας ἴδωμεν τὰ φορτία. Οὐκοῦν τοὺς πλεονέκτας εἰς μέσον ἀγάγωμεν, τοὺς καπήλους καὶ παλιγκαπήλους τῶν ἀναισχύντων συμβολαίων. Τί οὖν φορτικώτερον τῆς τοιαύτης πραγματείας γένοιτ' ἄν; πόσαι λύπαι, πόσαι φροντίδες, πόσα προσκρούσματα, πόσοι κίνδυνοι, πόσαι ἐπιβουλαὶ καὶ πόλεμοι καθ' ἑκάστην ἡμέραν τούτοις φύονται τοῖς κέρδεσι; πόσοι θόρυβοι καὶ ταραχαί; Ὥσπερ γὰρ τὴν θάλατταν οὐκ ἔστιν ἰδεῖν ποτε κυμάτων χωρὶς, οὕτως οὐδὲ τὴν τοιαύτην ψυχὴν φροντίδος καὶ ἀθυμίας καὶ φόβου καὶ ταραχῆς ἐκτὸς, ἀλλὰ τὰ πρότερα καταλαμβάνει τὰ δεύτερα, καὶ πάλιν ἕτερα ἔπεισι, καὶ τούτων οὐδέπω παυομένων ἕτερα κορυφοῦται. Ἀλλὰ τῶν λοιδόρων βούλει καὶ τῶν ἀκροχόλων τὰς ψυχὰς ἰδεῖν; Καὶ τί τῆς βασάνου ταύτης χεῖρον; τί τῶν τραυμάτων ὧν ἔχουσιν ἔνδον; τί τῆς καμίνου τῆς διηνεκῶς καιομένης, καὶ τῆς φλογὸς τῆς μηδέποτε σβεννυμένης; Ἀλλὰ τῶν φιλοσωμάτων καὶ τῇ παρούσῃ προστετηκότων ζωῇ; Καὶ τί ταύτης τῆς δουλείας χαλεπώτερον; Τὸν τοῦ Κάϊν βίον ζῶσι, τρόμῳ διηνεκεῖ συνόντες καὶ φόβῳ, καθ' ἕκαστον τῶν τελευτώντων, μᾶλλον τῶν ἐκείνοις προσηκόντων, τὴν οἰκείαν θρηνοῦντες τελευτήν. Τί δὲ τῶν πεφυσιωμένων ταραχωδέστερόν τε καὶ μανικώτερον; Μάθετε γὰρ, φησὶν, ἀπ' ἐμοῦ, ὅτι πρᾶός εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν. Ἁπάντων γὰρ ἡ ἀνεξικακία μήτηρ τῶν ἀγαθῶν. Μὴ τοίνυν φοβηθῇς, μηδὲ ἀποπηδήσῃς τὸν πάντων σε τούτων κουφίζοντα ζυγὸν, ἀλλ' ὕπελθε μετὰ προθυμίας ἁπάσης αὐτὸν, καὶ τότε αὐτοῦ εἴσῃ σαφῶς τὴν ἡδονήν. Οὐδὲ γὰρ τρίβει σου τὸν αὐχένα, ἀλλ' εὐταξίας ἕνεκεν ἐπίκειται μόνης, καὶ τοῦ πεῖσαι βαδίζειν εὔρυθμα, καὶ πρὸς τὴν βασιλικήν σε ὁδὸν ἀγαγεῖν, καὶ τῶν ἑκατέρωθεν ἀπαλλάξαι κρημνῶν, καὶ ποιῆσαι μετ' εὐκολίας τὴν στενὴν βαδίσαι ὁδόν. Ἐπεὶ οὖν τοσαῦτα αὐτοῦ τὰ ἀγαθὰ, τοσαύτη ἡ ἀσφάλεια, τοσαύτη ἡ εὐφροσύνη, πάσῃ ψυχῇ, πάσῃ σπουδῇ τοῦτον ἕλκωμεν τὸν ζυγόν: ἵνα καὶ ἐνταῦθα ἀνάπαυσιν εὕρωμεν ταῖς ψυχαῖς ἡμῶν, καὶ τῶν μελλόντων ἐπιτύχωμεν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.