John 1:16
I said the other day that John, to resolve the doubts of those who might question how the Lord, though He came to preaching after John, became before him and more glorious than he, added "for He was before me." This is indeed one reason. But not content with this, John adds a second reason, which he now declares. What is it? "And of his fullness have all we received, and grace for grace." With these words he mentions another reason. What is this? That
1. I said the other day, that John, to resolve the doubts of those who should question with themselves how the Lord, though He came after to the preaching, became before and more glorious than he, added, for He was before me. And this is indeed one reason. But not content with this, he adds again a second, which now he declares. What is it? And of his fullness, says he, have all we received, and grace for grace. With these again he mentions another. What is this? That
John 1:17
And what does he mean, he asks, by saying "Of His fullness have all we received"? For we must focus our attention on this for a while. He does not possess the gift by participation, but is Himself the very Fountain and very Root of all good, very Life, and very Light, and very Truth. He does not keep the riches of His good things locked within Himself, but overflows with them to all others. And after this overflowing He remains full, not at all diminished by supplying others. Instead, He continuously streams forth and gives others a share of these blessings, while He remains in the same state of perfection. What I possess is by participation (for I received it from another) and is a small portion of the whole, like a poor raindrop compared with the limitless abyss or the boundless sea. Or rather, even this example cannot fully express what we are trying to say, because if you take a drop from the sea, you have reduced the sea itself, even though the reduction is imperceptible. But we cannot say this about that Fountain: no matter how much a person draws from It, It continues undiminished. We must therefore move on to another example, one that is also weak and unable to establish what we are seeking, but one that guides us better than the previous one to the idea we are now presenting.
And what means that, says he, Of His fullness have all we received? For to this we must for a while direct our discourse. He possesses not, says he, the gift by participation, but is Himself the very Fountain and very Root of all good, very Life, and very Light, and very Truth, not retaining within Himself the riches of His good things, but overflowing with them unto all others, and after the overflowing remaining full, in nothing diminished by supplying others, but streaming ever forth, and imparting to others a share of these blessings, He remains in sameness of perfection. What I possess is by participation, (for I received it from another) and is a small portion of the whole, as it were a poor rain-drop compared with the untold abyss or the boundless sea; or rather not even can this instance fully express what we attempt to say, for if you take a drop from the sea, you have lessened the sea itself, though the diminution be imperceptible. But of that Fountain we cannot say this; how much soever a man draw, It continues undiminished. We therefore must needs proceed to another instance, a weak one also, and not able to establish what we seek, but which guides us better than the former one to the thought now proposed to us.
Let us suppose there is a fountain of fire. From that fountain, ten thousand lamps are lit—or twenty thousand, thirty thousand, or many times more. Does the fire remain at the same level of fullness even after imparting its power to all these lamps? It is obvious to everyone that it does. Now if this is true for physical bodies that have parts and are reduced when something is taken from them, how much more will this be the case with that incorporeal and simple Power? In the example I gave, what is shared is substance and body—it is divided yet does not suffer division. When we are talking about an energy, and especially an energy of an incorporeal substance, it is even more likely that nothing like this will happen to it. This is why John said, "Of His fullness have all we received," and he adds his own testimony to that of the Baptist. The statement "Of his fullness have we all received" does not belong to the forerunner but to the disciple. Its meaning is something like this: Do not think, he says, that we who spent a long time with Him and shared His food and table are testifying out of favoritism, because even John, who did not even know Him beforehand, who had never been with Him, but only saw Him among others when he was baptizing, cried out, "He was before me," having received everything from that source. And all of us—the twelve, the three hundred, the three thousand, the five thousand, the many myriads of Jews, the entire fullness of the faithful who existed then, who exist now, and who will exist in the future—have received from His fullness. What have we received? Grace for grace, he says. What grace for what? The new for the old. For there was a righteousness, and there is a righteousness ("Touching the righteousness which is in the law," Paul says, "blameless," Philippians 3:6). There was a faith, there is a faith ("From faith to faith," Romans 1:17). There was an adoption, there is an adoption ("To whom pertains the adoption," Romans 9:4). There was a glory, there is a glory ("For if that which was done away was glorious, much more that which remains is glorious," 2 Corinthians 3:11). There was a law, and there is a law ("For the law of the Spirit of life has made me free," Romans 8:2). There was a service, and there is a service ("To whom pertains the service," Romans 9:4, and again: "Serving God in the Spirit," Philippians 3:3). There was a covenant, and there is a covenant ("I will make with you a new covenant, not according to the covenant which I made with your fathers," Jeremiah 31:31). There was a sanctification, and there is a sanctification. There was a baptism, and there is a baptism. There was a sacrifice, and there is a sacrifice. There was a temple, and there is a temple. There was a circumcision, and there is a circumcision. In the same way, there was a grace, and there is a grace. But the words in the first case are used as types, and in the second case as realities, preserving the same sound though not the same meaning. Similarly, in drawings and sketches, the outline of a man scratched with white lines on a black surface is called a man, just as one that has received proper coloring is called a man—yet they are not the same. In the case of statues, whether the figure is made of gold or of plaster, it is called a statue, though in one case as a model and in the other as a reality.
Let us suppose that there is a fountain of fire; that from that fountain ten thousand lamps are kindled, twice as many, thrice as many, ofttimes as many; does not the fire remain at the same degree of fullness even after its imparting of its virtue to such members? It is plain to every man that it does. Now if in the case of bodies which are made up of parts, and are diminished by abstraction, one has been found of such a nature, that after supplying to others something from itself it sustains no loss, much more will this take place with that incorporeal and uncompounded Power. If in the instance given, that which is communicated is substance and body, is divided yet does not suffer division, when our discourse is concerning an energy, and an energy too of an incorporeal substance, it is much more probable that this will undergo nothing of the sort. And therefore John said, Of His fullness have all we received, and joins his own testimony to that of the Baptist; for the expression, Of his fullness have we all received, belongs not to the forerunner but to the disciple; and its meaning is something like this: Think not, he says, that we, who long time companied with Him, and partook of His food and table, bear witness through favor, since even John, who did not even know Him before, who had never even been with Him, but merely saw Him in company with others when he was baptizing cried out, He was before me, having from that source received all; and all we the twelve, the three hundred, the three thousand, the five thousand, the many myriads of Jews, all the fullness of the faithful who then were, and now are, and hereafter shall be, have received of His fullness. What have we received? grace for grace, says he. What grace, for what? For the old, the new. For there was a righteousness, and again a righteousness, ( Touching the righteousness which is in the law, says Paul blameless.) Philippians 3:6 There was a faith, there is a faith. ( From faith to faith.) Romans 1:17 There was an adoption, there is an adoption. ( To whom pertains the adoption.) Romans 9:4 There was a glory, there is a glory. ( For if that which was done away was glorious, much more that which remains is glorious.) 2 Corinthians 3:11 There was a law, and there is a law. ( For the law of the Spirit of life has made me free.) Romans 8:2 There was a service, and there is a service. ( To whom pertains the service Romans 9:4 and again: Serving God in the Spirit.) Philippians 3:3 There was a covenant, and there is a covenant. ( I will make with you a new covenant, not according to the covenant which I made with your fathers.) Jeremiah 31:31 There was a sanctification, and there is a sanctification: there was a baptism, and there is a Baptism: there was a sacrifice, and there is a Sacrifice: there was a temple, and there is a temple: there was a circumcision, and there is a circumcision; and so too there was a grace, and there is a grace. But the words in the first case are used as types, in the second as realities, preserving a sameness of sound, though not of sense. So in patterns and figures, the shape of a man scratched with white lines upon a black ground is called a man as well as that which has received the correct coloring; and in the case of statues, the figure whether formed of gold or of plaster, is alike called a statue, though in the one case as a model, in the other as a reality.
Do not assume that things are identical simply because the same words are used to describe them, nor assume they are entirely different. The models did not differ from the truth in that they were models, but they fell short of the truth in that they only preserved the outline. What is the difference in all these instances? Would you like us to take up and examine one or two of the cases mentioned? Then the rest will be clear to you, and we shall see that the first were lessons for children, while the last were for mature, full-grown adults. The first laws were made for mortals, the latter as if for angels.
2. Do not then, because the same words are used, suppose that the things are identical, nor yet diverse either; for in that they were models they did not differ from the truth; but in that they merely preserved the outline, they were less than the truth. What is the difference in all these instances? Will you that we take in hand and proceed to examine one or two of the cases mentioned? Thus the rest will be plain to you; and we shall see that the first were lessons for children, the last for high-minded full-grown men; that the first laws were made as for mortals, the latter as for angels.
Where then shall we begin? From the sonship itself? What is the distinction between the first and second? The first is the honor of a name, in the second the reality goes with it. Of the first the Prophet says, "I have said, You are gods, and all of you are children of the Most High" (Psalm 82:6); but of the latter, that they were born of God. How, and in what way? By the washing of regeneration and renewing of the Holy Spirit. For they, even after they had received the title of sons, retained the spirit of slavery (for while they remained slaves they were honored with this title), but we being made free received the honor not in name but in reality. And Paul has declared this and said, "For you have not received the spirit of bondage again to fear, but you have received the Spirit of adoption, whereby we cry, Abba, Father" (Romans 8:15). For having been born again and, as one may say, thoroughly remade, we are truly called sons. And if one considers the character of the holiness—what the first was and what the second is—he will find there also great difference. They, when they did not worship idols or commit fornication or adultery, were called by this name; but we become holy not by refraining from these vices merely, but by acquiring greater things. And we obtain this gift first by means of the coming upon us of the Holy Spirit, and next by a rule of life far more comprehensive than that of the Jews. To prove that these words are not mere boasting, hear what He says to them: "You shall not use divination, nor make purification of your children, for you are a holy people." So holiness with them consisted in being free from the customs of idolatry, but it is not so with us. "That she may be holy," says Paul, "in body and spirit" (1 Corinthians 7:34). "Follow peace and holiness, without which no man shall see the Lord" (Hebrews 12:14), and "Perfecting holiness in the fear of God" (2 Corinthians 7:1). For the word "holy" does not have force to give the same meaning in every case to which it is applied, since God is called Holy, though not as we are. What, for instance, does the Prophet say when he heard that cry raised by the flying Seraphim? "Woe is me! Because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips" (Isaiah 6:5), though he was holy and clean; but if we are compared with the holiness which is above, we are unclean. Angels are holy, Archangels are holy, the Cherubim and Seraphim themselves are holy, but of this holiness again there is a double difference: that is, in relation to us and to the higher powers. We might proceed to all the other points, but then the discussion would become too long and its extent too great. We will therefore stop from proceeding further and leave it to you to take in hand the rest, for it is in your power at home to put these things together and examine their difference, and in the same way to go over what remains. "Give," says one, "a starting place to the wise, and he becomes wiser" (Proverbs 9:9, Septuagint). The beginning is from us, but the end will be from you. We must now resume the connection.
Whence then shall we begin? From the sonship itself? What then is the distinction between the first and second? The first is the honor of a name, in the second the thing goes with it. Of the first the Prophet says, I have said, You are gods, and all of you are children of the Most High Psalm 82:6; but of the latter, that they were born of God. How, and in what way? By the washing of regeneration, and renewing of the Holy Ghost. For they, even after they had received the title of sons, retained the spirit of slavery, (for while they remained slaves they were honored with this appellation,) but we being made free, received the honor, not in name, but in deed. And this Paul has declared and said, For you have not received the spirit of bondage again to fear, but you have received the Spirit of adoption, whereby we cry, Abba, Father. Romans 8:15 For having been born again, and, as one may say, thoroughly remade, we so are called sons. And if one consider the character of the holiness, what the first was and what the second, he will find there also great difference. They when they did not worship idols, nor commit fornication or adultery, were called by this name; but we become holy, not by refraining from these vices merely, but by acquiring things greater. And this gift we obtain first by means of the coming upon us of the Holy Ghost; and next, by a rule of life far more comprehensive than that of the Jews. To prove that these words are not mere boasting hear what He says to them, You shall not use divination, nor make purification of your children, for you are a holy people. So that holiness with them consisted in being free from the customs of idolatry; but it is not so with us. That she may be holy, says Paul, in body and spirit. 1 Corinthians 7:34 Follow peace, and holiness, without which no man shall see the Lord Hebrews 12:14: and, Perfecting holiness in the fear of God. 2 Corinthians 7:1 For the word holy has not force to give the same meaning in every case to which it is applied; since God is called Holy, though not as we are. What, for instance, does the Prophet say, when he heard that cry raised by the flying Seraphim? Woe is me! Because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips Isaiah 6:5; though he was holy and clean; but if we be compared with the holiness which is above, we are unclean. Angels are holy, Archangels are holy, the Cherubim and Seraphim themselves are holy, but of this holiness again there is a double difference; that is, in relation to us, and to the higher powers. We might proceed to all the other points, but then the discussion would become too long, and its extent too great. We will therefore desist from proceeding farther, and leave it to you to take in hand the rest, for it is in your power at home to put these things together, and examine their difference, and in the same way to go over what remains. Give, says one, a starting place to the wise, and he becomes wiser. Proverbs 9:9, Septuagint The beginning is from us, but the end will be from you. We must now resume the connection.
After saying, "Of His fullness have all we received," he adds, "and grace for grace." The Jews were also saved by grace. God says, "I chose you not because you were many in number, but because of your fathers" (Deuteronomy 7:7, Septuagint). Since they were chosen by God not for their own good deeds, it is clear that they obtained this honor by grace. We too are all saved by grace, but not in the same way. We are saved not for the same purposes, but for purposes far greater and higher. The grace that is with us is not like theirs. We have not only received pardon of sins (which we have in common with them, since all have sinned), but also righteousness, sanctification, sonship, and the gift of the Spirit, far more glorious and abundant. Through this grace we have become God's beloved, no longer as servants but as sons and friends. This is why he says "grace for grace." Even the things of the law were of grace. The very fact that man was created from nothing was of grace (we did not receive this as payment for past good deeds—how could we, when we did not even exist? Rather, it came from God, who is always the first to give His benefits). Not only were we created from nothing, but when created, we immediately learned what we must and must not do. We received this law in our very nature, and our Creator entrusted to us the impartial rule of conscience. These things prove the greatest grace and unspeakable lovingkindness. After this law became corrupt, its restoration through the written Law was also the work of grace. What might have been expected was that those who corrupted the once-given law would suffer correction and punishments. But what actually happened was different: an amending of our nature and pardon given not as something owed, but through mercy and grace. To show that it was of grace and mercy, hear what David says: "The Lord executes righteousness and judgment for all that are oppressed; He made known His ways unto Moses, His acts unto the children of Israel" (Psalm 103:6-7), and again, "Good and upright is the Lord, therefore will He give laws to them that are in the way" (Psalm 25:8).
After having said, Of His fullness have all we received, he adds, and grace for grace. For by grace the Jews were saved: I chose you, says God, not because you were many in number, but because of your fathers. Deuteronomy 7:7, Septuagint If now they were chosen by God not for their own good deeds, it is manifest that by grace they obtained this honor. And we too all are saved by grace, but not in like manner; not for the same objects, but for objects much greater and higher. The grace then that is with us is not like theirs. For not only was pardon of sins given to us, (since this we have in common with them, for all have sinned,) but righteousness also, and sanctification, and sonship, and the gift of the Spirit far more glorious and more abundant. By this grace we have become the beloved of God, no longer as servants, but as sons and friends. Wherefore he says, grace for grace. Since even the things of the law were of grace, and the very fact of man being created from nothing, (for we did not receive this as a recompense for past good deeds, how could we, when we even were not? But from God who is ever the first to bestow His benefits,) and not only that we were created from nothing, but that when created, we straightway learned what we must and what we must not do, and that we received this law in our very nature, and that our Creator entrusted to us the impartial rule of conscience, these I say, are proofs of the greatest grace and unspeakable lovingkindness. And the recovery of this law after it had become corrupt, by means of the written (Law), this too was the work of grace. For what might have been expected to follow was, that they who falsified the law once given should suffer correction and punishments; but what actually took place was not this, but, on the contrary, an amending of our nature, and pardon, not of debt, but given through mercy and grace. For to show that it was of grace and mercy, hear what David says; The Lord executes righteousness and judgment for all that are oppressed; He made known His ways unto Moses, His acts unto the children of Israel Psalm 103:6-7: and again; Good and upright is the Lord, therefore will He give laws to them that are in the way. Psalm 25:8
Therefore, the fact that people received the law came from pity, mercies, and grace. For this reason he says, "Grace for grace." But striving even more fervently to express the greatness of the gifts, he continues by saying,
3. Therefore that men received the law was of pity, mercies, and grace; and for this reason he says, Grace for grace. But striving yet more fervently to (express) the greatness of the gifts, he goes on to say,
The law was given through Moses, but grace and truth came through Jesus Christ.
Ver. 17. The law was given by Moses, but grace and truth came by Jesus Christ.
Do you see how gently, through a single word and little by little, both John the Baptist and John the Disciple lead their hearers up to the highest knowledge, after first training them in humbler things? The former, having compared to himself the One who is incomparably superior to all, then shows His superiority by saying "has become before me," and then adding the words "was before me." The latter has done much more than he, though still too little for the worthiness of the Only-Begotten, for he makes the comparison not with John, but with one the Jews revered more than John—with Moses. For "the law," he says, "was given by Moses, but grace and truth came by Jesus Christ."
Do you see how gently, by a single word and little by little, both John the Baptist and John the Disciple lead up their hearers to the highest knowledge, having first exercised them in humbler things? The former having compared to himself Him who is incomparably superior to all, thus afterwards shows His superiority, by saying, has become before me, and then adding the words, was before me: while the latter has done much more than he, though too little for the worthiness of the Only-Begotten, for he makes the comparison, not with John, but with one reverenced by the Jews more than John, with Moses. For the law, says he, was given by Moses, but grace and truth came by Jesus Christ.
Observe his wisdom. He doesn't inquire about the person, but about the things themselves. When these things are proven, it is likely that even senseless people will necessarily receive from them a much higher judgment and understanding of Christ. When facts bear witness—which cannot be suspected of doing so either from favor or from malice—they provide a means of judging that even senseless people cannot doubt. Facts remain on open display just as their actors have arranged them, and therefore their evidence is the least open to suspicion of any. And see how he makes the comparison easy even for the weaker sort. He doesn't prove the superiority by argument, but points out the difference by the bare words, opposing grace and truth to law, and came to was given. Between each of these there is a great difference. One—was given—belongs to something ministered, when someone has received from another and given to whom he was commanded to give. But the other—grace and truth came—befits a king forgiving all offenses with authority and himself furnishing the gift. This is why He said, Your sins are forgiven you; and again, But that you may know that the Son of Man has power on earth to forgive sins (He says to the sick of the palsy), Arise, take up your bed, and go to your house.
Observe his wisdom. He makes enquiry not concerning the person, but the things; for these being proved, it was probable that even the senseless would of necessity receive from them a much higher judgment and notion respecting Christ. For when facts bear witness, which cannot be suspected of doing so either from favor to any, or from malice, they afford a means of judging which cannot be doubted even by the senseless; for they remain to open view just as their actors may have arranged them, and therefore their evidence is the least liable to suspicion of any. And see how he makes the comparison easy even to the weaker sort; for he does not prove the superiority by argument, but points out the difference by the bare words, opposing grace and truth to law, and came to was given. Between each of these there is a great difference; for one, was given, belongs to something ministered, when one has received from another, and given to whom he was commanded to give; but the other, grace and truth came, befits a king forgiving all offenses, with authority, and himself furnishing the gift. Wherefore He said, Your sins be forgiven you Matthew 9:2; and again, But that you may know that the Son of Man has power on earth to forgive sins (He says to the sick of the palsy), Arise, take up your bed, and go unto your house. Matthew 5:6
Do you see how grace comes through Him? Look also at truth. His grace is declared by the example just mentioned, by what happened with the thief, by the gift of Baptism, by the grace of the Spirit given by Him, and by many other things. But we shall know His truth more clearly if we understand the types. For the types, like patterns, anticipated and sketched beforehand the dispensations which would be accomplished under the new covenant, and Christ came and fulfilled them. Let us now consider the types briefly, for we cannot at the present time go through everything that relates to them; but when you have learned some points from the instances I shall set before you, you will know the others also.
Do you see how grace comes by Him? Look also to truth. His grace the instance just mentioned, and what happened in the case of the thief, and the gift of Baptism, and the grace of the Spirit given by Him declare, and many other things. But His truth we shall more clearly know, if we understand the types. For the types like patterns anticipated and sketched beforehand the dispensations which should be accomplished under the new covenant, and Christ came and fulfilled them. Let us now consider the types in few words, for we cannot at the present time go through all that relates to them; but when you have learned some points from those (instances) which I shall set before you, you will know the others also.
Would you like us to begin with the Passion itself? What does the type say? Take a lamb for a house, kill it, and do as he commanded and ordained. But it is not like this with Christ. He does not command this to be done, but instead becomes it himself by offering himself as a sacrifice and oblation to his Father.
Will you then that we begin with the Passion itself? What then says the type? Take a lamb for a house, and kill it, and do as he commanded and ordained. Exodus 12:3 But it is not so with Christ. He does not command this to be done, but Himself becomes It, by offering Himself a Sacrifice and Oblation to His Father.
See how the type was given through Moses, but the truth came through Jesus Christ.
4. See how the type was given by Moses, but the Truth came by Jesus Christ. Exodus 17:12
When the Amalekites fought at Mount Sinai, Moses' hands were held up and supported by Aaron and Hur, who stood on either side of him (Exodus 17:12). But when Christ came, He stretched out His hands on the cross by Himself. Do you see how the type was given, but the Truth came?
Again, when the Amalekites warred in Mount Sinai, the hands of Moses were supported, being stayed up by Aaron and Hur standing on either side of him Exodus 17:12; but when Christ came, He of Himself stretched forth His Hands upon the Cross. Have you observed how the type was given, but the Truth came?
Again, the Law said, "Cursed is everyone who does not continue in all things that are written in this book" (Deuteronomy 27:26, Septuagint). But what does grace say? "Come to Me, all you who labor and are heavy laden, and I will give you rest" (Matthew 11:28); and Paul says, "Christ has redeemed us from the curse of the law, being made a curse for us" (Galatians 3:13).
Again, the Law said, Cursed is every one that continues not in all things that are written in this book. Deuteronomy 27:26, Septuagint But what says grace? Come unto Me, all you that labor and are heavy laden, and I will give you rest Matthew 11:28; and Paul, Christ has redeemed us from the curse of the law, being made a curse for us. Galatians 3:13
Since we have enjoyed such grace and truth, I urge you not to become more lazy because of the greatness of the gift. The greater the honor we have been deemed worthy to receive, the greater our debt to live excellently. Someone who has received only small benefits, even if he makes only small returns, does not deserve the same condemnation. But someone who has been raised to the highest summit of honor yet shows groveling and mean dispositions will be worthy of much greater punishment. May I never have to suspect this of you. We trust in the Lord that you have given wings to your souls for heaven, that you have removed yourselves from earth, and that though you are in the world you do not handle the things of the world. Yet even though we are persuaded of this, we do not stop continually exhorting you. In the games of the pagans, the spectators do not encourage those who have fallen and lie on their backs, but those who are still exerting themselves and running. They stop paying attention to the fallen, since it would do no good and they would not be able to raise up by their encouragements men who have been permanently separated from victory. But in this case some good may be expected, not only from you who are sober, but even from those who have fallen, if they would only be converted. Therefore we use every means—exhorting, reproving, encouraging, praising—in order to bring about your salvation. Do not be offended by our continual admonishing concerning the Christian life, for these words are not the words of someone accusing you of laziness, but of someone who has very excellent hopes for you. And not to you alone, but to ourselves who speak them, are these words said, yes, and will continue to be said, for we too need the same teaching. So though they are spoken by us, nothing prevents their being spoken to us. For the Word, when it finds a man at fault, corrects him; when it finds him clear and free, it sets him as far away from fault as possible. And we ourselves are not free from transgressions. The course of healing is the same for all; the medicines are set forth for all. Only the application is not the same, but is made according to the choice of those who use the medicines. Someone who will handle the remedy as he ought gains some benefit from the application, while someone who does not place it on the wound makes the evil greater and brings it to the most painful end. Let us then not be upset when we are being healed, but rather rejoice, even though the discipline brings bitter pains, for later it will show us fruit sweeter than any. Let us do all things to this end: that we may depart to that world cleared of the wounds and strokes which the teeth of sin make in the soul, so that having become worthy to behold the countenance of Christ, we may be delivered in that day not to the avenging and cruel powers, but to those who are able to bring us to that inheritance of the heavens which is prepared for those who love Him. May it come to pass that we all attain this, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory and dominion for ever and ever. Amen.
Since then we have enjoyed such grace and truth, I exhort you that we be not more slothful by reason of the greatness of the gift; for the greater the honor of which we have been deemed worthy, the greater our debt of excellence; for one who has received but small benefits, even though he makes but small returns, does not deserve the same condemnation; but he who has been raised to the highest summit of honor, and yet manifests groveling and mean dispositions, will be worthy of much greater punishment. May I never have to suspect this of you. For we trust in the Lord that you have winged your souls for heaven, that you have removed from earth, that being in the world you handle not the things of the world; yet though so persuaded, we do not cease thus continually to exhort you. In the games of the heathen, they whom all the spectators encourage are not those who have fallen and lie supine, but those who are exerting themselves and running still; of the others, (since they would be doing what would be of no use, and would not be able to raise up by their encouragements men once for all severed from victory,) they cease to take any notice. But in this case some good may be expected, not only of you who are sober, but even of those who have fallen, if they would but be converted. Wherefore we use every means, exhorting, reproving, encouraging, praising, in order that we may bring about your salvation. Be not then offended by our continual admonishing concerning the Christian conversation, for the words are not the words of one accusing you of sloth, but of one who has very excellent hopes respecting you. And not to you alone, but to ourselves who speak them, are these words said, yea, and shall be said, for we too need the same teaching; so though they be spoken by us, yet nothing hinders their being spoken to us, (for the Word, when it finds a man in fault, amends him, when clear and free, sets him as far off from it as possible,) and we ourselves are not pure from transgressions. The course of healing is the same for all, the medicines are set forth for all, only the application is not the same, but is made according to the choice of those who use the medicines; for one who will handle the remedy as he ought, gains some benefit from the application, while he who does not place it upon the wound, makes the evil greater, and brings it to the most painful end. Let us then not fret when we are being healed, but much rather rejoice, even though the system of discipline bring bitter pains, for hereafter it will show to us fruit sweeter than any. Let us then do all to this end, that we may depart to that world, cleared of the wounds and strokes which the teeth of sin make in the soul, so that having become worthy to behold the countenance of Christ, we may be delivered in that day, not to the avenging and cruel powers, but to those who are able to bring us to that inheritance of the heavens which is prepared for them that love Him; to which may it come to pass that we all attain, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory and dominion for ever and ever. Amen.