Thursday of the 22nd week after Pentecost

Now John is not blamed, because he did this from love, but he is taught to know the difference between the strong and the weak. And therefore our Lord though He rewards the stronger, yet does not exclude the weak; as it follows, And Jesus said unto him, Forbid him not, for he that is not against you is for you. True, O Lord. For both Joseph and Nicodemus, through fear Thy secret disciples, when the time came, did not refuse their offices. But still since Thou saidst elsewhere, He that is not with me is against me, and he that gathereth not with me scattereth, (Luke 11:23.) explain unto us lest the two seem contrary to one another. And it seems to me, if any one considers the Searcher of hearts, he cannot doubt that every man's action is distinguished by the motive of his heart.

Now why does He in this place say that they are not to be hindered, who by the imposition of hands can subdue the unclean spirits, when according to Matthew, He says to these, I never knew you? (Matt. 7:23.) But we ought to perceive that there is no difference of opinion, but that the decision is this, that not only the official works but works of virtue are required in a priest, and that the name of Christ is so great, that even to the unholy it serves to give defence, but not grace. Let no one then claim to himself the grace of cleansing a man, because in him the power of the eternal Name has worked. For not by thy merits, but by his own hatred, the devil is conquered.

And Jesus said to him: Do not forbid him. For whoever is not against you is for you. Taught by this saying, the Apostle says: But whether in pretense or in truth Christ is proclaimed, and in this I rejoice, yes, and will rejoice (Philippians 1). But although he rejoices even in those who proclaim Christ insincerely, such people sometimes doing signs in the name of Christ are considered not to be prohibited for the sake of others' salvation, however, their own conscience is not made secure through such signs. Rather, on that day when they say: Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name? they will receive a reply: I never knew you, depart from me, you workers of lawlessness (Matthew 7). Therefore, in heretics and evil Catholics, it is not the common sacraments, which are with us and not against us, but the division contrary to peace and truth, which is not with us and they do not follow the Lord with us, that we ought to detest and prohibit.

Therefore in heretics and false catholics, it becomes us to abhor, and forbid not the common sacraments in which they are with us, and not against us, but the divisions contrary to peace and truth, wherein they are against us as following not the Lord.

Third, as regards the persuasion to humility on the part of the Master, he adds: And Jesus said to him: Do not forbid, but rather humbly bear with the imperfect one, because, Romans 15, "we who are stronger ought to bear the weaknesses of the weak and not to please ourselves"; and especially when the weak one is not an adversary of the truth.

On account of which he adds: He who is not against you is for you. And therefore this one is useful to us and tolerable, since he does not attack us but helps us; whence Sirach 11: "Concerning a matter that does not trouble you, do not contend."

But that passage of Matthew 12 seems contrary to this: "He who is not with me is against me, and he who does not gather with me scatters"; but this man was not with the Lord nor did he follow Him: therefore he was contrary to Him and to His disciples. How then was he for them? From this it is given to understand that there are three kinds of preachers. Some are true shepherds, and these seek only God's honor and the salvation of their subjects, according to that word of John 10: "The good shepherd lays down his life for his sheep"; and these are to be received and honored. And these are imitators of Christ, as Timothy was of the Apostle, Philippians 2: "All seek the things that are their own, not the things that are of Jesus Christ. But take proof of him, because as a son with a father he served with me in the Gospel." - But some are hirelings, who preach for their own advantage, yet true and good things, of whom it is said in John 10: "The hireling flees, because he is a hireling"; and these are to be tolerated. - Some are wolves, as are heretics, who in matters of doctrine diverge from the truth of Christ: of whom it is said in John 10: "The wolf snatches and scatters the sheep"; and Acts 20: "Ravenous wolves will enter in among you, not sparing the flock"; and these are to be driven away. And concerning such persons is understood that passage in Matthew 12; he speaks in the present context only of the second kind. Whence in Mark 9 it is said: "There is no one who works a miracle in my name and can soon speak ill of me"; whence in Acts 19 it is recorded concerning those sons of Sceva, that "they attempted to invoke the name of the Lord Jesus"; and it is added that the wicked spirit said to them: "Jesus I know, and Paul I recognize: but who are you?" And he prevailed against both of them, so that they fled from the house naked and wounded.

This happens in the history of every Christian movement, beginning with the ministry of Christ Himself. At first it is welcome to all who have no special reason for opposing it: at this stage he who is not against it is for it. What men notice is its difference from those aspects of the world which they already dislike. But later on, as the real meaning of the Christian claim becomes apparent, its demand for total surrender, the sheer chasm between Nature and Supernature, men are increasingly "offended." Dislike, terror, and finally hatred succeed: none who will not give it what it asks (and it asks all) can endure it: all who are not with it are against it.

Marvel then at the power of Christ, how His grace works by means of the unworthy and those who are not His disciples: as also men are sanctified through the priests, although the priests be not holy.

But the Lord is not moved against them, that He might show that perfect virtue has no feeling of revenge, nor is there any anger where there is fulness of love. For weakness must not be thrust out, but assisted. Let indignation be far from the religious, let the high-souled have no desire of vengeance. Hence it follows, But he turned and rebuked them, and said, Ye know not what manner of spirit ye are of.

But when his disciples James and John saw this, they said, "Lord, do you want us to command fire to come down from heaven and consume them?" And he turned and rebuked them, and said, "You do not know what kind of spirit you are of. Great and holy men, who already knew very well that this death, which separates the soul from the body, is not to be feared, according to their spirit who feared it, punished some sins with death, so that fear might be instilled in the living, and to those who were punished with death, death itself would not harm them, but the sin, which could increase if they lived, was not recklessly judged by those to whom God had given such judgment. From this it is that Elijah put many to death, both by his own hand and by fire called down from heaven. In his example, when the apostles wanted to call fire from heaven to consume those who would not give them lodging, the Lord rebuked in them not the example of the holy prophet, but the ignorance of vindicating, which was still in the novices, observing that they desired vengeance not out of love but out of hate. Therefore, after he had taught them to love their neighbor as themselves, and after the Holy Spirit was poured out upon them, such acts of vengeance were still found, although much more rarely than in the Old Testament. For there, serving more under fear, they were pressed; but here, being nurtured more in love, they were made free. For even at the words of the apostle Peter, Ananias and his wife fell down dead, nor were they raised up, but buried, and Paul says of a certain sinner: "Whom I have delivered to Satan for the destruction of the flesh, that the spirit may be saved" (1 Corinthians 5).

The Lord blames them, not for following the example of the holy Prophet, but for their ignorance in taking vengeance while they were yet inexperienced, perceiving that they did not desire correction from love, but vengeance from hatred.

Secondly, as regards the reasonable reprehension in the word of the Lord, it is added: And turning, he rebuked them, saying: You do not know of what spirit you are. He says this because they believed themselves to be moved by a spirit of righteousness, yet they were moved by a zeal of bitterness, which they ought not to have been, as James 3 says: "But if you have bitter zeal, and there are contentions in your hearts, do not glory and be liars against the truth." And therefore it is said in 1 John 4: "Do not believe every spirit, but test the spirits, whether they are from God." For the spirit of Christ is a spirit of meekness, according to that word of Isaiah 61: "The Spirit of the Lord is upon me, because he has anointed me; he has sent me to proclaim to the meek"; and Isaiah 42: "Behold my servant, I will uphold him. I have placed my spirit upon him. A bruised reed he shall not break, and smoking flax he shall not extinguish." And these disciples ought to have had this spirit as good disciples and imitators of the Master.

Therefore God does not here take the semblance of man, but of a dove, because He wished to show the simplicity and gentleness of the new manifestation of the Spirit by the likeness of the dove. For the law was stern, and punished with the sword; but grace is joyous, and trains by the word of meekness. Hence the Lord also says to the apostles, who said that He should punish with fire those who would not receive Him, after the manner of Elias: "Ye know not what manner of spirit ye are of."

For their benefit, he rebuked the disciples and gently restrained the sharpness of their wrath, not permitting them to grumble violently against those who sinned. He rather persuaded them to be patient and to cherish a mind that is unmovable by anything like this.

Christ rebuked them for their own good when they were enraged beyond measure at the hatred of the Samaritans. He did this so they might learn that as ministers of the divine tidings, they must rather be full of longsuffering and gentleness, not revengeful. They must not be given to wrath or savagely attack those who offend them.

For we must not always punish the offender, since mercy sometimes does more good, leading thee to patience, the sinner to repentance. Lastly, those Samaritans believed the sooner, who were in this place saved from fire.

The Son of Man did not come to destroy souls, but to save them. And you, therefore, he says, by whose Spirit you are signed, follow His deeds, now advising piously, but justly judging in fury.

After that He had taught them what it was to love their neighbour as themselves, and the Holy Ghost also had been infused into them, there were not lacking these punishments, though far less frequent than in the Old Testament, because the Son of man came not to destroy men's lives, but to save them. As if He said, And do you therefore who are sealed with His Spirit, imitate also His actions, now determining charitably, hereafter judging justly.

And therefore he adds: For the Son of man came not to destroy the souls of men, but to save them: because this coming was not of justice, but of mercy, according to that passage in John 3: "God did not send His Son into the world to judge the world, but that the world might be saved through Him"; whence from this end He received His name, so that He would be called Jesus, according to that passage in Matthew 1: "You shall call His name Jesus: for He shall save His people from their sins"; and Matthew 20: "The Son of man came not to be ministered unto, but to minister and to give His life as a redemption for many." And therefore he who has the spirit of Christ ought not to seek vengeance, but to show patience, according to that saying of Ambrose in the Gloss: "Perfect virtue," he says, "has no zeal for revenge: nor is there any wrath where there is the fullness of charity." Therefore it is said in Romans 12: "Not defending yourselves, beloved, but give place to wrath."

Third, as regards the memorable instruction in the Lord's deed, it is added: And they went to another village: in which He gave a model to the disciples that they should flee from men rather than contend with them; according to the model He gave His disciples in Matthew 10: "When they persecute you in one city, flee to another." Moreover, we have the example of this from Abraham and Lot, Genesis 13, where "Abraham said: 'Let there be no quarrel, I pray, between me and you: for we are brothers. If you go to the left, I will take the right.'" In this He taught perfect meekness, which befits the servants of Christ, according to that passage in 2 Timothy 2: "The servant of the Lord must not quarrel, but be gentle"; whence according to that passage in James 1: "Let every man be slow to wrath. For the wrath of man does not work the justice of God." For if the Lord of majesty was unwilling to be angry at such great inhumanity, how much less ought we to be indignant at anyone? And this meekness ought especially to be found in the prelates of the Church: whence the Apostle in 2 Timothy 4: "Reprove, entreat, rebuke in all patience and doctrine"; since in the Psalm it is said: "Meekness has come upon us, and we shall be corrected." And Seneca says: "The spirit of man is noble, and is more easily led than dragged"; whence he himself says that the king of bees has no sting.

"The life," says He, "was manifested," not the soul. And again, "I am come to save the soul." He did not say, "to explain" it.

(cont. Maximin. ii. 12.) For if He has aught less in His power than the Father has, then all that the Father has, are not His; for by begetting Him the Father gave power to the Son, as by begetting Him He gave all things which He has in His substance to Him whom He begot of His substance.

(De Trin. i. 8.) And because their substance is inseparable, it is enough sometimes to name the Father, sometimes the Son, nor is it possible to separate from either His Spirit, who is especially called the Spirit of truth.

(De Trin. vii. 3.) The Father is revealed by the Son, that is, by His Word. For if the temporal and transitory word which we utter both shows itself, and what we wish to convey, how much more the Word of God by which all things were made, which so shows the Father as He is Father, because itself is the same and in the same manner as the Father.

(Quæst. Ev. i. 1.) When He said, None knoweth the Son but the Father, He did not add, And he to whom the Father will reveal the Son. But when He said, None knoweth the Father but the Son, He added, And he to whom the Son will reveal him. But this must not be so understood as though the Son could be known by none but by the Father only; while the Father may be known not only by the Son, but also by those to whom the Son shall reveal Him. But it is rather expressed thus, that we may understand that both the Father and the Son Himself are revealed by the Son, inasmuch as He is the light of our mind; and what is afterwards added, And he to whom the Son will reveal, is to be understood as spoken of the Son as well as the Father, and to refer to the whole of what had been said. For the Father declares Himself by His Word, but the Word declares not only that which is intended to be declared by it, but in declaring this declares itself.

A beginning should be made from the center, that is, from Christ. For He Himself is the "Mediator between God and men," holding the central position in all things. Hence it is necessary to start from Him if a man wants to reach Christian wisdom, as it is proved in Matthew: for "no one knows the Son except the Father; nor does anyone know the Father except the Son, and him to whom the Son chooses to reveal Him."

In this manner it is possible to find in the illumination of mechanical art, whose entire intention is directed toward the production of artifacts. In which we can perceive these three things, namely the generation and incarnation of the Word, the order of living, and the covenant of God and the soul. And this, if we consider the origin, the effect, and the fruit; or thus: the art of working, the quality of the artifact produced, and the usefulness of the fruit derived.

If we consider the origin, we shall see that the artificial product proceeds from the artisan by means of a likeness existing in his mind, through which the artisan conceives before he produces, and then produces as he has planned. Moreover, the artisan produces an exterior work conformed to the interior exemplar as closely as he can; and if he could produce such a product that would love and know him, he would certainly do so; and if that product were to know its maker, this would be by means of the likeness according to which it proceeded from the artisan; and if it had darkened eyes of knowledge, so that it could not raise itself above itself, it would be necessary, in order that it might be led to knowledge of its maker, that the likeness through which the product had been produced should condescend to that nature which could be grasped and known by it.

By this manner understand that from the supreme Artisan no creature proceeded except through the eternal Word, "in whom He disposed all things," and through whom He produced not only creatures having the nature of a vestige, but also of an image, so that they might be assimilated to Him through knowledge and love. And since through sin the rational creature had the eye of contemplation clouded over, it was most fitting that the eternal and invisible should become visible and assume flesh, in order to lead us back to the Father. And this is what is said in John fourteen: No one comes to the Father except through me; and Matthew eleven: No one knows the Father except the Son, and anyone to whom the Son wills to reveal Him. And therefore it is said the Word was made flesh. Considering therefore the illumination of mechanical art with respect to the production of the work, we shall behold therein the Word begotten and incarnate, that is, the Divinity and the humanity and the integrity of the whole faith.

But "no one is good," except His Father. It is this same Father of His, then who being one is manifested by many powers. And this was the import of the utterance, "No man knew the Father," who was Himself everything before the coming of the Son. So that it is veritably clear that the God of all is only one good, just Creator, and the Son in the Father, to whom be glory for ever and ever, Amen.

The one who sees the Son, who has the image of the Father in himself, sees the Father himself.… These things are to be understood in a manner befitting to God. He said, "Everything has been handed down to me" so that he might not seem to be a member of a different species or inferior to the Father. Jesus added this in order to show that his nature is ineffable and inconceivable, like the Father's. For only the divine nature of the Trinity comprehends itself. Only the Father knows his own Son, the fruit of his own substance. Only the divine Son recognizes the One by whom he has been begotten. Only the Holy Spirit knows the deep things of God, the thought of the Father and the Son.

So that it might not be supposed that anything in him is less than what is in God, Jesus said that everything was entrusted to him by his Father, that he alone was known to his Father and that his Father was known to him alone or to one to whom he himself had wished to reveal his Father. By this revelation Jesus showed that the same essence of both Father and Son existed in their knowledge of each other. One who could know the Son would also know the Father in his Son, because everything was handed down to him from the Father. Moreover, nothing else was handed down than what was known to the Father in the Son alone, but the things that belonged to the Father were known to be revealed in the Son alone. Thus in this mystery of mutual knowledge it is understood that nothing else existed in the Son than what was known to be in the Father.

Or that we may not think that there is any thing less in Him than in God, therefore He says this.

And also in the mutual knowledge between the Father and the Son, He teaches us that there is nothing in the Son beyond what was in the Father, for it follows, And none knoweth the Son but the Father, nor does any man know the Father but the Son.

For this mutual knowledge proclaims that they are of one substance, since He that should know the Son, should know the Father also in the Son, since all things were delivered to Him by the Father.

The Father entrusts. The Son receives. What is entrusted? All things have been entrusted to the Son, but this does not mean cosmically heaven and earth and the elements and the rest of nature which God himself made and established. Rather, it refers personally to the people who have access to the Father through the Son and who were formerly rebellious but afterward began to know God.

(Verse 27.) Everything has been handed over to me by my Father. And understand mystically the One who hands over the Father and the One who receives the Son. Otherwise, if we want to feel according to our weakness, when the one receiving starts to have, the one giving will start to not have. However, everything that has been handed over to Him does not mean the heavens and the earth, and the elements, and the rest that He Himself made and created: but those who, through the Son, have access to the Father, and who previously were rebellious, began to feel God afterwards.

And no one knows the Son except the Father, nor does anyone know the Father except the Son, and the one to whom the Son wills to reveal. Let Eunomius be ashamed of claiming to have such knowledge of the Father and the Son as they have of each other. But if he persists in this and consoles himself in his madness because it follows, and the one to whom the Son wills to reveal. It is one thing to know by the equality of nature what you know, and another by the dignity of the revealer.

For if we conceive of this thing according to our weakness, when he who receives begins to have, he who gives begins to be without. Or when He says, All things are committed to him, He may mean, not the heaven and earth and the elements, and the rest of the things which He created and made, but those who through the Son have access to the Father.

Let the heretic Eunomius therefore blush hereat who claims to himself such a knowledge of the Father and the Son, as they have one of anothera. But if he argues from what follows, and props up his madness by that, And he to whom the Son will reveal him, it is one thing to know what you know by equality with God, another to know it by His vouchsafing to reveal it.

For since He had said, "I thank 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." And to them that are rejoicing, because the devils obey them, "Nay, why marvel," saith He. "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.

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 willing to reveal Him;" 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."

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 knows Him, no man is acquainted with Him; which may be said of the Son too. For it was not of some God unknown, and revealed to no man, that He was so speaking, as Marcion saith; 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."

Since the Lord Jesus Christ sent the apostles to preach, (our rule is) that no others ought to be received as preachers than those whom Christ appointed; for "no man knoweth the Father save the Son, and he to whomsoever the Son will reveal Him." Nor does the Son seem to have revealed Him to any other than the apostles, whom He sent forth to preach-that, of course, which He revealed to them.

With regard, however, to the Father, the very gospel which is common to us will testify that He was never visible, according to the word of Christ: "No man knoweth the Father, save the Son." For even in the Old Testament He had declared, "No man shall see me, and live.

With us, however, the Son alone knows the Father, and has Himself unfolded "the Father's bosom.

Wherefore? Because "I came forth from the Father, and am come into the world" and, "I am the way: no man cometh unto the Father, but by me; " and, "No man can come to me, except the Father draw him; " and, "All things are delivered unto me by the Father; " and, "As the Father quickeneth (the dead), so also doth the Son; " and again, "If ye had known me, ye would have known the Father also.

He exults in spirit when He says to the Father, "I thank Thee, O Father, because Thou hast hid these things from the wise and prudent." He, moreover, affirms also that to no man is the Father known, but to His Son; and promises that, as the Son of the Father, He will confess those who confess Him, and deny those who deny Him, before His Father.

In His preceding words, He said to the Father, "Father, Thou hast revealed." Lest you think that He Himself does nothing and that everything is of the Father, He says, "All things have been given to Me and both the Father and I have the same authority." And when you hear "given" do not think that means given as to a servant or a subordinate, but rather as bestowed upon a son. It is because He was begotten of the Father that those things were given to Him. For if He were not begotten and yet were of the same essence as the Father, those things need not have been given to Him because He would have already possessed them. See what He says: all things have been given, not by a master, but by My Father. As, for example, when a handsome child is born of a handsome father, the child says, "I have been given, that is, I have inherited, my father's beauty." He says something great, "There is nothing marvelous in My being the Master of all things since I possess something even greater, that is, to know the Father, and knowing Him, to reveal Him to others." Consider, then: He said, above, that the Father has revealed the mysteries to babes, and here, that the Son reveals the Father. You see, then, the single power of the Father and the Son, since both the Father and the Son reveal.

All things have been delivered to me by my Father. He had given thanks to the Father, because he revealed his secrets to little ones. But someone might suppose that he himself could not reveal; hence he excludes this: first, he touches on the greatness of his own power; secondly, he invites people to himself, as though saying, "I am powerful" (v. 28).

First, he does two things: first, he states that he is equal to the Father; secondly, he applies it spiritually to what he said (v. 27b).

He says, therefore: Someone could ask whether he can do all things. He answers that all things have been delivered to me by my Father. But note the equality, although the origin is from the Father, which is against Sabellius. But what is meant by all things? This can be explained in three ways:

All things, i.e., above every creature, as below (28:18): "All authority in heaven and on earth has been given to me." Or all things, i.e., the elect and predestined, who have been given in a special way: "Yours they were and you have given them to me" (Jn 17:6). Likewise, all things, namely, intrinsic, i.e., every perfection of the godhead: "As the Father has life in himself, so he has given to the Son to have life in himself" (Jn 5:26). And we should not understand this in a bodily sense, because if he gave, he also kept it for himself. This explanation is Augustine's and Hilary's.

But someone could ask: How did he give? Therefore, he tells how, when he says, from my Father. Hence he received this by generation. And no one knows the Son except the Father. Now he adapts his statement in a specific way to his proposition not only that he is equal to the Father but also consubstantial. From the substance of the Father exceeds all understanding, since the very essence of the Father is said to be unknowable, as is the essence of the Son. Hence there the equality is noted and Arius answered, who said that the Father is invisible but the Son visible. And no one knows the Son except the Father. But what is this? Did not the saints know? It must be said that they knew him by attaining their goal or by faith, but not by comprehending. But does not the Holy Spirit know? Yes. But it should be noted that limiting statements are sometimes added to the essential divine names and sometimes to the personal names. And when they are added to the personal names, they do not exclude that which is the same by nature; hence terms added to the Father do not exclude the Son. Hence where it says, "honor and glory to the immortal King, the invisible and only God" (1 Tim 1:17), the others of the same nature are not excluded. Similarly, when he says, no one knows..., the Holy Spirit is not excluded, for he is the same in nature. But when he says, no one knows, it means no man except the Son. And thus it is shown that the Father knows the Son. But this is contrary to Origen. For the Son knows by comprehension. Therefore, because he knows perfectly and is knowable, he has the power to reveal, as the Father has; hence he says, and anyone to whom the Son chooses to reveal him. For manifestation is by means of a word: "Father, I have manifested your name to men..." (Jn 17:6) and (1:18): "No one has ever seen God." But he knew him; therefore, he could manifest him. Consequently, what he had said of the Father he attributed to himself. For he had said, You have hid these things from the wise and prudent, and revealed them to little ones. The Son also can do this, in as much as he has the same power.

Whence do we all thus labour, but that we are mortal men, bearing vessels of clay which cause us much difficulty. But if the vessels of flesh are straitened, the regions of love will be enlarged. To what end then does He say, Come unto me, all ye that labour, but that ye should not labour?

As to the other one, about the burden of our sins being intolerable, it might be clearer if we said 'unbearable', because that still has two meanings: you say 'I cannot bear it,' when you mean it gives you great pain, but you also say 'That bridge will not bear that truck' — not meaning 'That bridge will feel pain,' but 'If that truck goes on to it, it will break and not be a bridge any longer, but a mass of rubble.' I wonder if that is what the Prayer Book means; that, whether we feel miserable or not, and however we feel, there is on each of us a load which, if nothing is done about it, will in fact break us, will send us from this world to whatever happens afterwards, not as souls but as broken souls.

It would be a bold and silly creature that came before its Creator with the boast "I'm no beggar. I love you disinterestedly". Those who come nearest to a Gift-love for God will next moment, even at the very same moment, be beating their breasts with the publican and laying their indigence before the only real Giver. And God will have it so. He addresses our Need-love: "Come unto me all ye that travail and are heavy-laden," or, in the Old Testament, "Open your mouth wide and I will fill it."

Stand apart from the inclination to love sin and to love the flesh. Turn to deeds worthy of praise. Draw near to me, so that you may become sharers of the divine nature and partakers of the Holy Spirit. Jesus called everyone, not only the people of Israel. As the Maker and Lord of all, he spoke to the weary Jews who did not have the strength to bear the yoke of the law. He spoke to idolaters heavy laden and oppressed by the devil and weighed down by the multitude of their sins. To Jews he said, "Obtain the profit of my coming to you. Bow down to the truth. Acknowledge your Advocate and Lord. I set you free from bondage under the law, bondage in which you endured a great deal of toil and hardship, unable to accomplish it easily and accumulating for yourselves a very great burden of sins."

(Mor. xxx. 15.) For a cruel yoke and hard weight of servitude it is to be subject to the things of time, to be ambitious of the things of earth, to cling to falling things, to seek to stand in things that stand not, to desire things that pass away, but to be unwilling to pass away with them. For while all things fly away against our wish, those things which had first harassed the mind in desire of gaining them, now oppress it with fear of losing them.

He calls to Him those that were labouring under the hardships of the Law, and those who are burdened with the sins of this world.

(Verse 28, 29.) Come to me, all you who labor and are burdened, and I will refresh you. Take my yoke upon you and learn from me, for I am meek and humble of heart, and you will find rest for your souls. The weight of sin is heavy, and the prophet Zacharias testifies, saying, iniquity sits upon a talent of lead (Zacch. 5). And the Psalmist laments: My iniquities have overwhelmed me (Psalm 38:4). Certainly, it invites those who were oppressed under the heavy yoke of the Law to the grace of the Gospel.

That the burden of sin is heavy the Prophet Zachariah bears witness, saying, that wickedness sitteth upon a talent of lead. (Zech. 5:7.) And the Psalmist fills it up, Thy iniquities are grown heavy upon me. (Ps. 38:4)

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." 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." 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?" 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. 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."

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:" when He commands even to give up our very life? 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?" And that, "The sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us." 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." 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." And Zacharias too, describing her, saith she is "A talent of lead."

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 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, 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, "joy, and rejoice with you all; for the same cause also do ye joy, and rejoice with me." 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.

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.

Now poverty is a light thing to those who possess it, and if a man were to call the poverty which is for the sake of God "riches," he would call it rightly, and even as it is. Therefore our Lord also lifted a heavy yoke from His disciples in that He made them destitute of the riches of the world, saying, "Come unto Me, all ye that are weary and are laden with heavy burdens, and I will give you rest." And who are these, unless it be those who are wearied by the superfluities of riches, and who bear the heavy yoke of the cares and anxieties of the world? And what weariness is so oppressive as this? For when thou hast come to enjoy thyself, thou art the more tired. The care for human riches is a path which hath no ending in this life, for however far a man may travel along it, it lengtheneth out before his footsteps, and there is nothing which breaketh it except death. And when a man hath gathered together riches and mammon that he may enjoy himself, and live daintily and luxuriously, his enjoyment is weariness, and if the enjoyment of the world be weariness, what shall weariness itself be called? And if the enjoyments and luxuries are heavy labours, what shall labour itself be called? For the world is heavy in all its conversation, but because of the love thereof they who carry its burdens perceive them not, and they stumble therein like blind men, but discern it not, and though they carry heavy burdens, they are light unto them, and they weary and exert themselves painfully after the merchandise of loss, but know not that it is loss. And because our Lord saw them in this empty labour, He cried unto them, saying, "Come unto Me, and I will give you rest, for in your weariness there is no rest. But your weariness begetteth weariness, and your labour bringeth forth labour, and your riches gather together poverty, and your rest is tribulation, and your enjoyment is affliction, and your refreshing is toil; for the path of the desire of riches which ye have trodden of your own freewill hath no end; but if ye will come to Me by My road it will come to an end."

(non occ.) I will not only take from you your burden, but will satisfy you with inward refreshment.

Come, He says, not with the feet, but with the life, not in the body, but in faith. For that is a spiritual approach by which any man approaches God; and therefore it follows, Take my yoke upon you.

We are naturally obliged to state our opinion clearly to such people, and to reply: O, you! Why do you reason to your own perdition rather than your salvation? And why do you pick out for yourselves the obscure passages of inspired Scripture and then tear them out of context and twist them in order to accomplish your own destruction? Do you not hear the Savior crying out every day: "As I live … I have no pleasure in the death of the wicked, but that the wicked turn from his way and live" [Ezekiel 33:11]? Do you not hear Him Who says: "Repent, for the Kingdom of Heaven is at hand" [Matthew 3:2]; and again: "Just so, I tell you, there is joy in heaven over one sinner who repents" (Luke 15:7, adapted)? Did He ever say to some: "Do not repent for I will not accept you," while to others who were predestined: "But you, repent! because I knew you beforehand"? Of course not! Instead, throughout the world and in every church He shouts: "Come to Me, all who labor and are heavy laden, and I will give you rest" (Matthew 11:28). Come, He says, all you who are burdened with many sins, to the One Who takes away the sin of the world; come all who thirst to the fountain which flows and never dies. - "Second Ethical Discourse"

He calls all mankind, not only the Jews, but also the Gentiles. By those "that labour" understand the Jews, who follow the strict observances of the law and labor in the occupation of fulfilling the commandments of the law. Those who are "heavy laden" are the Gentiles, who are oppressed by the burden of sins. To all these does Christ give rest. For to believe, to confess, and to be baptized, what labor is it? Is it not, rather, rest? For here in this life you are unburdened of the things which you did before your baptism, and there in the next life rest awaits you.

Come to me, all you... Come to my blessings. First, the invitation; secondly, the need for the invitation; thirdly, its utility. He says, therefore: Come to me. This is also the word of Wisdom: "Come to me, you who desire me, and eat your fill of my produce" (Sir 24:19). Hence, draw near to me, you untaught, because I want to communicate myself. But what is the need? Because without me men labor too much: all you who labor. In a special way this can be applied to the Jews, because they labored under the yoke of the Law and commandments, as it says in Acts (15:10): "This is a burden which neither we nor our fathers have been able to bear." Likewise, in general, to all who labor on account of human frailty: "I am poor and acquainted with labors from my youth" (Ps 88:15). And are heavy laden, namely, with sins: "My iniquities weigh like a burden too heavy for me" (Ps 38:4).

And what shall we get, if we come to you? I will give you rest [refresh you]. "If anyone thirsts, let him come to me and drink" (Jn 7:37). Then he explains the invitation: first, he explains; secondly, he assigns the reason (v. 30). Having presented the invitation and its purpose, he now wants to explain what that invitation is, when he says, take my yoke upon you. But what is this? You say that you want to refresh us and lift our labor from us, and in the same breath you tell us to carry a yoke? We believed that it would not involve a yoke. Yes, without the yoke of sin: "For the yoke of his burden, and the staff for his shoulder, the rod of his oppressor, you have broken" (Is 9:4). Not that you are without God's law, but without the yoke of sin: "Let us cast off from us their yoke" (Ps 2:3); "Return, O Israel, to the Lord your God, for you have stumbled, because of your iniquity" (Hos 14:1); "Freed from sin, you have become slaves of righteousness" (Rom 6:18).

You are to "take my yoke upon you, and learn from me." You are not learning from me how to refashion the fabric of the world, nor to create all things visible and invisible, nor to work miracles and raise the dead. Rather, you are simply learning of me: "that I am meek and lowly in heart." If you wish to reach high, then begin at the lowest level. If you are trying to construct some mighty edifice in height, you will begin with the lowest foundation. This is humility. However great the mass of the building you may wish to design or erect, the taller the building is to be, the deeper you will dig the foundation. The building in the course of its erection rises up high, but he who digs its foundation must first go down very low. So then, you see even a building is low before it is high and the tower is raised only after humiliation.

Not to create a world, or to do miracles in that world; but that I am meek and lowly in heart. Wouldest thou be great? Begin with the least. Wouldest thou build up a mighty fabric of greatness? First think of the foundation of humility; for the mightier building any seeks to raise, the deeper let him dig for his foundation. Whither is the summit of our building to rise? To the sight of God.

When grace, justice, and wisdom have been perfectly attained, one ascends to the summit of evangelical perfection, which Christ Jesus taught by word and example, who specially professed himself the master of humility, in Matthew 11: Learn from me, etc. For humility is the gateway of wisdom, the foundation of justice, and the dwelling place of grace.

Yet (and this is the strange, significant thing) even His enemies, when they read the Gospels, do not usually get the impression of silliness and conceit. Still less do unprejudiced readers. Christ says that He is 'humble and meek' and we believe Him; not noticing that, if He were merely a man, humility and meekness are the very last characteristics we could attribute to some of His sayings.

He holds forth the inducements of a pleasant yoke, and a light burden, that to them that believe He may afford the knowledge of that good which He alone knoweth in the Father.

And what is more pleasant than that yoke, what lighter than that burden? To be made better, to abstain from wickedness, to choose the good, and refuse the evil, to love all men, to hate none, to gain eternal things, not to be taken with things present, to be unwilling to do that to another which yourself would be pained to suffer.

[Daniel 4:10] "'I saw, and behold there was a tree in the midst of the earth, and its height was very great...'" It was not only of Nebuchadnezzar, King of the Chaldeans, but also of all impious men that the prophet says: "I beheld the impious man highly exalted and lifted up like the cedars of Lebanon" (Psalm 37:35). Such men are lifted up, not by the greatness of their virtues, but by their own pride; and for that reason they are cut down and fall into ruin. Therefore it is good to follow the teaching of our Lord in the Gospel: "Learn of Me, for I am meek and lowly in heart" (Matthew 11:29). But as for the fact that, according to Theodotion, he mentions his kutos or height - or else his kureia, as he himself later renders it, that is to say, his dominion (a word we have translated as "his appearance") - those same detractors of the historicity of this passage slanderously assert that Nebuchadnezzar's dominion never possessed the entire world. He did not rule over the Greeks or barbarians, or over all of the nations in the north and west, but only over the provinces of the East; that is to say, over Asia, not over Europe or Libya. Consequently all these slanders require to be understood as attributable to the devil, for actually we ourselves should accept all this as spoken by way of hyperbole, having in view the arrogance of the impious king, who in Isaiah (chap. 14) makes as great a boast as this, claiming that he possesses the very heaven itself, and the whole earth besides, as if it were a nest full of birds' eggs.

Such a spirit as this let us too acquire, and whatever we may suffer we shall bear it easily, and before the Kingdom, we shall reap here the gain accruing from lowliness of mind. Thus "learn," saith He, "of me, for I am meek and lowly in heart, and ye shall find rest unto your souls." Therefore in order that we may enjoy rest both here and hereafter, let us with great diligence implant in our souls the mother of all things that are good, I mean humility. For thus we shall be enabled both to pass over the sea of this life without waves, and to end our voyage in that calm harbor; by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might for ever and ever. Amen.

Seest thou how everywhere practice is required, and the proof by works? "For by their fruits," saith He, "ye shall know them." And what commends our own life? Is it indeed a display of miracles, or the perfection of an excellent conversation? Very evidently it is the second; but as to the miracles, they both have their origin from hence, and terminate herein. For both He that shows forth an excellent life, draws to Himself this gift, and he that receives the gift, receives it for this end, that he may amend other men's lives. Since even Christ for this end wrought those miracles, that having made Himself thereby credible, and drawn men unto Him, He might bring virtue into our life. Wherefore also He lays more stress of the two on this. For He is not at all satisfied with the signs only, but He also threatens hell, and promises a kingdom, and lays down those startling laws, and all things He orders to this end, that He may make us equal to the angels.

And why say I, that Christ doth all for this object? Why, even thou, should one give thee thy choice, to raise dead men by His name, or to die for His name; which I pray thee, of the two wouldest thou rather accept? Is it not quite plain, the latter? and yet the one is a miracle, the other but a work. And what, if one offered thee to make grass gold, or to be able to despise all wealth as grass, wouldest thou not rather accept this latter? and very reasonably. For mankind would be attracted by this more than any way. For if they saw the grass changed into gold, they would covet themselves also to acquire that power, as Simon did, and the love of money would be increased in them; but if they saw us all contemning and neglecting gold, as though it were grass, they would long ago have been delivered from this disease.

Seest thou that our practice has more power to do good? By practice I mean, not thy fasting, nor yet thy strewing sackcloth and ashes under thee, but if thou despise wealth, as it ought to be despised; if thou be kindly affectioned, if thou give thy bread to the hungry, if thou control anger, if thou cast out vainglory, if thou put away envy. So He Himself used to teach: for, "Learn of me," saith He, "for I am meek and lowly in heart." He did not say, "for I fasted," although surely He might have spoken of the forty days, yet He saith not this; but, "I am meek and lowly in heart." And again, when sending them out, He said not, "Fast," but, "Eat of all that is set before you." With regard to wealth, however, He required of them great strictness, saying, "Provide not gold, or silver, or brass, in your purses."

And all this I say, not to depreciate fasting, God forbid, but rather highly to commend it. But I grieve when other duties being neglected, ye think it enough for salvation, having but the last place in the choir of virtue. For the greatest thing is charity, and moderation, and almsgiving; which hits a higher mark even than virginity.

The yoke of Christ is Christ's Gospel, which joins and yokes together Jews and Gentiles in the unity of the faith. This we are commanded to take upon us, that is, to have in honour; lest perchance setting it beneath us, that is wrongly despising it, we should trample upon it with the miry feet of unholiness; wherefore He adds, Learn of me.

We must learn then from our Saviour to be meek in temper, and lowly in mind; let us hurt none, let us despise none, and the virtues which we have shown in deed let us retain in our heart.

The yoke of Christ is humility and meekness. For he who humbles himself before all men has rest and remains untroubled; but he who is vainglorious and arrogant is ever encompassed by troubles as he does not wish to be less than anyone but is always thinking how to be esteemed more highly and how to defeat his enemies. Therefore the yoke of Christ, which is humility, is light, for it is easier for our lowly nature to be humbled than to be exalted. But all the commandments of Christ are also called a yoke, and they are light because of the reward to come, even though for a time they appear heavy.

Take, therefore, my yoke, namely, the gospel lessons. And he says, yoke, because just as a yoke fastens and joins the necks of oxen, so the doctrine of the gospel fastens the people to its yoke. And what is that? Learn from me, for I am meek and humble of heart. The whole Law consists in two things: meekness and humility. By meekness a man is rightly ordered to his neighbor; hence Psalm 132 (v. 1): "Remember, O Lord, David and all his meekness." By humility he is rightly ordered to himself and to God: "Upon whom will my spirit rest except on the calm and meek" (Is 66:2)? Hence humility makes a man capable of God. He had also said, "and I will refresh you." What is this refreshment? You will find rest for your souls. For the body is not refreshed, as long as it is afflicted, and when it is not afflicted any more, it is said to be refreshed. And just as hunger is to the body, so desire is to the mind; hence the achievement of desires is refreshing: "Who satisfies your desire with good" (Ps 103:5). And this rest is a rest of the soul: "I have labored little and found for myself much rest" (Sir 51:27). The meek are not at rest this way in the world; hence they will find eternal rest, namely, the fulfillment of desires.

If the yoke is easy and the burden light, why did he call "the way" "narrow"? It is narrow to the careless, for to the zealous the Lord's tasks are light. For even if they involve bodily suffering for a little while, yet the one who is now nourished with good hopes is the devout one who easily bears these pains.

So then they who with unfearing neck have submitted to the yoke of the Lord endure such hardships and dangers, that they seem to be called not from labour to rest, but from rest to labour. But the Holy Spirit was there who, as the outward man decayed, renewed the inward man day by day, and giving a foretaste of spiritual rest in the rich pleasures of God in the hope of blessedness to come, smoothed all that seemed rough, lightened all that was heavy. Men suffer amputations and burnings, that at the price of sharper pain they may be delivered from torments less but more lasting, as boils or swellings. What storms and dangers will not merchants undergo that they may acquire perishing riches? Even those who love not riches endure the same hardships; but those that love them endure the same, but to them they are not hardships. For love makes right easy, and almost nought all things however dreadful and monstrous. How much more easily then does love do that for true happiness, which avarice does for misery as far as it can?

Both harder and easier than what we are all trying to do. You have noticed, I expect, that Christ Himself sometimes describes the Christian way as very hard, sometimes as very easy. He says, 'Take up your Cross'—in other words, it is like going to be beaten to death in a concentration camp. Next minute he says, 'My yoke is easy and my burden light.' He means both. And one can just see why both are true.

Teachers will tell you that the laziest boy in the class is the one who works hardest in the end. They mean this. If you give two boys, say, a proposition in geometry to do, the one who is prepared to take trouble will try to understand it. The lazy boy will try to learn it by heart because, for the moment, that needs less effort. But six months later, when they are preparing for an exam, that lazy boy is doing hours and hours of miserable drudgery over things the other boy understands, and positively enjoys, in a few minutes. Laziness means more work in the long run. Or look at it this way. In a battle, or in mountain climbing, there is often one thing which it takes a lot of pluck to do; but it is also, in the long run, the safest thing to do. If you funk it, you will find yourself, hours later, in far worse danger. The cowardly thing is also the most dangerous thing.

It is like that here. The terrible thing, the almost impossible thing, is to hand over your whole self—all your wishes and precautions—to Christ. But it is far easier than what we are all trying to do instead.

Joseph asked Poemen, 'How should we fast?' Poemen said, 'I suggest that everyone should eat a little less than he wants, every day.' Joseph said to him, 'When you were a young man, didn't you fast for two days on end?' He said to him, 'That's right, I used to fast three days on end, even for a week. But the great hermits have tested all these things, and they found that it is good to eat something every day, but on some days a little less. They have shown us that this is the king's highway, for it is easy and light.'

Therefore let everyone who wants life and desires to see good days put down the yoke of iniquity and malice. The prophet says, "Let us burst their bonds and thrust their yoke from us." For unless one throws behind the yoke of iniquity, that is, the spark of all vices, one cannot take up the agreeable and light yoke of Christ. But if the yoke of Christ is so agreeable and light, how is it that divine religion seems so harsh and bitter to some people? It is bitter to some because the heart that has been tainted by earthly desires cannot love heavenly things. It has not yet come to Christ, so that it can take up his yoke and learn that he is gentle and humble of heart. Hence we observe, my dearest friends, from the teaching of our Lord, that unless a person is gentle and humble of heart, he or she cannot bear the yoke of Christ.

(Mor. iv. 33.) What burden is it to put upon the neck of our mind that He bids us shun all desire that disturbs, and turn from the toilsome paths of this world?

(Verse 30.) For my yoke is easy, and my burden is light. How is the Gospel lighter than the Law, when in the Law murder is condemned, but in the Gospel anger is condemned? In what way is the grace of the Gospel easier, when in the Law adultery is punished, but in the Gospel lust is punished? In the Law there are many precepts, which the Apostle teaches cannot be fully fulfilled (Acts 15). In the Law, works are required, and whoever does them shall live. In the Gospel, the will is sought, and even if it does not have the desired effect, it does not lose the reward. The Gospel commands what we are able to do: that we do not desire, namely, this is within our power. When the law does not punish the will, it punishes the effect, so that you do not commit adultery. Imagine a virgin prostitute in persecution. This virgin is accepted according to the Gospel, since she does not sin by her own will, but she is rejected in the Law as if corrupted.

And how is the Gospel lighter than the Law, seeing in the Law murder and adultery, but under the Gospel anger and concupiscence also, are punished? Because by the Law many things are commanded which the Apostle fully teaches us cannot be fulfilled; by the Law works are required, by the Gospel the will is sought for, which even if it goes not into act, yet does not lose its reward. The Gospel commands what we can do, as that we lust not; this is in our own power; the Law punishes not the will but the act, as adultery. Suppose a virgin to have been violated in time of persecution; as here was not the will she is held as a virgin under the Gospel; under the Law she is cast out as defiled.

But how is Christ's yoke pleasant, seeing it was said above, Narrow is the way which leadeth unto life? (Mat. 7:14.) That which is entered upon by a narrow entrance is in process of time made broad by the unspeakable sweetness of love.

And so they upbraid the discipline of monogamy with being a heresy; nor is there any other cause whence they find themselves compelled to deny the Paraclete more than the fact that they esteem Him to be the institutor of a novel discipline, and a discipline which they find most harsh: so that this is already the first ground on which we must join issue in a general handling (of the subject), whether there is room for maintaining that the Paraclete has taught any such thing as can either be charged with novelty, in opposition to catholic tradition, or with burdensomeness, in opposition to the "light burden" of the Lord.

How is it then that he himself demands a high degree of strictness? He answers, "You have not yet had experience of things that are mine, and for this reason you think this way. But if you would take up my yoke and would believe in those things I give, you would find the greatest difference between the things that are from me and those that are from Moses. From me there is great, patient endurance and kindness. Seeing such a weight of sins—murders and self-love and things more unnamable than these—I am longsuffering and bear with those who do these things, not despising them but waiting for them to repent. If ever they should repent and change their ways, I immediately forgive them, not remembering their former acts. But the law of Moses is not like this. When you sin, it immediately punishes the sinner. It knows no repentance. It promises no remission. When I make demands about the covenant, I am not so much preoccupied with investigating the things that happened. For me, it is enough that a soul choose what is good with a genuine resolution. But the law goes overboard, both adding more punishments to the smaller ones and cursing the transgressors. Therefore my yoke is good on account of forgiveness, and my burden is light because it is not a collection of customs and various observances but decisions of the soul."

But do not wonder if I invite you to a yoke, because my yoke is not a burden. Why? For my yoke is easy and delightful: "How sweet are your words to my taste!" (Ps 119:103). And my burden is light. And these can be referred to two things: by the yoke the oxen are held, but the burden is carried; hence the yoke is referred to the negative precepts, the burden to the affirmative.

But this seems to be false, because the burden of the New Law seems very heavy, as was said above (5:21): "You have heard that it was said of old: You shall not kill. But I say to you that everyone who is angry with his brother will be liable to the judgment." So it seems that it is a heavier burden: "Narrow is the way, which leads to life." Likewise the Apostle in 2 Corinthians (11:23): "In many labors." Hence the yoke seems most burdensome. Therefore, three things must be considered: the effect of the teaching, the act and the circumstances. And in all three it is light.

The doctrine of Christ is light in its effect, because it changes the heart, in as much as it makes us love not temporal but spiritual things. For the person who loves temporal things finds it more a burden to lose a little than a person who loves spiritual things to lose much. The Old Law did not forbid those temporal things; therefore it was painful to lose them. But now, even though it is burdensome in the beginning, after a while it is light: "I will lead you in the paths of uprightness. When you walk, your steps will not be hampered" (Pr 4:11). Likewise, in regard to its act, the Law imposed a burden of external acts. But our law is solely in the will; hence Romans (14:17): "the kingdom of God is not food and drink." Again, the law of Christ brings joy; hence Romans (14:17): "Justice and peace and joy in the Holy Spirit." Likewise, in regard to circumstances there are many adversities; hence "All who desire to lead a godly life in Christ Jesus will suffer persecution" (2 Tim 3:12). But they are not burdensome, because they are seasoned with the condiment of love; for when a person loves someone, it is not a burden to suffer anything for him. Hence love makes easy all difficult and impossible things. Therefore, if one loves Christ properly, nothing is difficult for him; consequently, the New Law does not impose a burden.