That in the present life we must labor, so that in the future we may rest. I. All discipline, according to the Apostle, seems for the present to be not of joy but of sorrow; but afterward it will render a pleasant fruit and a tranquil interest of reward to those who have been exercised by it (Heb. 12:11). For what indeed is learned here without sorrow or labor, in a time even of our greatest dullness and frailty? But if the temporal kinds of disciplines take away the sweetness of present joy, what is to be hoped from this discipline of our school? which is moreover the discipline of disciplines, and which by present sorrow purchases the pleasantness of eternal time and the delight of eternal joy.
For what kind of discipline is there that lacks the sorrow of chastisement? How much sadness or sorrow is there in the smith's crafts? How much labor? How much industry threatens those who fabricate, or even those who build? With what blows, with what pains are those who learn music imbued? With what fatigues, or with how many sorrows, are the disciples of physicians vexed? With what disquiets are the lovers of wisdom, or with how many straits of poverty are philosophers constrained? Finally, with how many perils is the helm sought after?
In all of which, after labors of innumerable miseries, a most peaceful end is patiently awaited, by the consideration of which the aforesaid calamities, though not without sorrow, though with much bitterness, are endured. For indeed, if discipline is accompanied by sorrow, yet its end issues in gladness, and the labor turns to security; and in a wondrous way sadness for the sake of gladness, bitterness for sweetness, labor for security, disquiet for rest, is most patiently endured.
For although they are ignorant whether they will arrive at the end of each discipline, yet for the sake even of an uncertain hope of future joy they do not refuse to sustain the present sorrow, and while they labor not slothfully, they attain it. For who of them is certain whether even the master of that very discipline whose labor he sustains will yet be? Or whether he himself will exist as a partaker of this joy for which he endures sorrow? II. If, then, so great and such things are tolerated untiringly for temporal and uncertain things, what ought we to sustain for things eternal and true and certain, whose end is eternal?
For indeed, if it is uncertain among the seekers of temporal disciplines for how long a time it will be permitted them to enjoy the discipline once attained, yet they are not loosened by any slothfulness in pursuing it; and so they are doubly more persistent than we who are in doubt: because, as I have said, they are uncertain whether they will arrive at the end of the discipline, namely on account of the uncertainty of life and the dullness of sense; and none the less, once the discipline is attained, they are again in doubt how long they may enjoy it: for the more uncertain they are about their advance, the more certain they are about losing the discipline within a short time.
Temporal pursuits therefore, as we have said, and defective talents, do tolerate sorrows and sadnesses, straits and labors, perils and pilgrimages, injuries and fatigues, even though it is agreed among them that these things, for which so great calamities are sustained, are uncertain and frail. If the discipline of our school have tribulations, if it have annoyances, sorrows, bitternesses, will it be wondered at, will it be thought a thing to be fled? Is it not impossible that any perfect mastery should be acquired without some discipline, as some warfare? Or can discipline be attained without bitterness? Since therefore these things are so, let us prepare our mind, not for gladness, not for security, as the Wise One says (Ecclus.
2:1), but for temptations and tribulations, for sorrows and labors. Christ was afflicted, wronged, insulted, suffered; do you think to have security on earth? See and understand how difficult it is to conquer the world, since not otherwise, save by the death of Christ, is the holy one freed from it: If the just man is scarcely saved, where shall the sinner and the impious appear (1 Pet. 4:18)? Hear the Lord saying to His disciples: In the world you shall have affliction (John 16:33). And again: But you shall weep and mourn, while the world shall rejoice, and you shall be sorrowful (John 16:20). III. See the sorrow of our discipline;
understand that one passes not from gladness to gladness, nor from security to security, but from mourning to gladness, and from tribulation to security. Patiently therefore must the brief sorrow be tolerated, that eternal gladness may be acquired; and the light burden of our tribulation must be sustained with alacrity, that we may lay hold of the eternal life of immense glory. For if for perishable things these things (as we have often said) happen and do not conquer, what shall fatigue or conquer us, the merchants of the heavenly kingdoms? We ought to yield to nothing glad or sad, flattering or friendly; for the world is full of both, and each, as the leader of our war, conquers.
And let us see how perilously the unclean world prevails over those over whom the world, pure and undefiled, did not prevail: with Christ let us look down upon the honors of the world and the kingdoms of the devil with all their glory. Whatever is the devil's, let us disdain to receive, and let us say to that king of brief gladness: Let your things be with you in perdition (Acts 8:20): let us be sorrowful even unto death with Christ, that our sorrow may be turned into joy. Let the world laugh with the devil: far be their gladness from us: if we wish to rejoice now, let us in part rejoice in hope, being about to have true joy afterward in reality; sorrowful for our sins, glad on account of the hope of eternal life; sorrowful on account of Christ's absence, likewise exulting, because we read: We shall see Him as He is (1 John
3:2). For although we be filled with the sorrows of present miseries, although we be saddened by the frequency of our sins, yet the victory of both is a liberal gladness and a noble joy: and although for a time we be pilgrims away from the Lord, that for the war of a brief time we may be crowned forever; we ought not to be exceedingly sorrowful, knowing that we shall soon go to God and abide with Him forever: for to this end He created us, that, reigning with Him forever unto the ages of ages, we may praise Him and persevere in giving Him thanks.
Knowing these things therefore, let us be enfeebled by no labors, conquered by no tribulations, fatigued by no wars, deprived by no anxieties of disciplines, again dissolved by no delights, deceived by no flatteries; and, that we may speak with the voice of the Apostle (Rom. 8:38-39), let nothing, no one, separate us from the love of Christ; let no tribulation, no anguish, no persecution, no famine, no nakedness, no peril, nor death by sword, fire, cross, slaughter; let nothing sad, nothing sweet, nothing hard, nothing soft, nothing of the world's true (perhaps: vain) things separate us from Christ, that we may cleave to Him here and in the eternal ages of ages. Amen.