Opening
Matthew 3:7.
Matt. III. 7.
But when he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, "You brood of vipers, who warned you to flee from the coming wrath?"
But when he saw many of the Pharisees and Sadducees come to his baptism, he said to them, O generation of vipers, who has warned you to flee from the wrath to come?
How then does Christ say that they did not believe John? Because this was not believing—to refuse to receive the one John preached. They thought they honored their prophets and their lawgiver, yet He said they had not honored them, because they did not receive the one foretold by them. For "if you had believed Moses," He says, "you would have believed Me." And later, when Christ asked them, "The baptism of John, where is it from?" they said, "If we say, 'From earth,' we fear the people; if we say, 'From heaven,' He will say to us, 'How then did you not believe him?'"
How then does Christ say, that they did not believe John? Luke 20:5 Because this was not believing, to decline receiving Him whom he preached. For so they thought they regarded their prophets and their lawgiver, nevertheless He said they had not regarded them, forasmuch as they received not Him, that was foretold by them. For if you had believed Moses, says He, ye would have believed Me. John 5:46 And after this again, being asked by Christ, The baptism of John, whence is it? Matthew 21:25-26 they said, If we shall say, Of earth, we fear the people; if we shall say, From heaven, He will say unto us, How then did ye not believe him?
So from all these things it becomes clear that they did come and were baptized, but they did not remain in the belief of what was preached. John also points out their wickedness by their sending messengers to the Baptist and saying, "Are you Elijah? Are you Christ?" This is why he also added, "Those who were sent were from the Pharisees."
So that from all these things it is manifest that they came indeed and were baptized, yet they did not abide in the belief of that which was preached. For John also points out their wickedness, by their sending unto the Baptist, and saying, Are you Elias? Are you Christ? wherefore he also added, they which were sent were of the Pharisees. John 1:24
What then? Didn't the crowds think the same thing? someone might ask. No, the crowds held this suspicion in simple-mindedness, but the Pharisees wanted to trap him. Since it was acknowledged that Christ comes from the village of David, and this man was from the tribe of Levi, they set a trap with their question, so that if he said anything of that sort they could quickly seize him. He made this clear by what follows: even when he didn't claim to be any of the things they expected, they still attacked him, saying, Why do you baptize then, if you are not the Christ?
What then? Were not the multitudes also of this same mind? One may say. Nay, the multitudes in simplicity of mind had this suspicion, but the Pharisees, wishing to lay hold of Him. For since it was acknowledged that Christ comes out of the village of David, and this man was of the tribe of Levi, they laid a snare by the question, in order that if he should say any such thing they might quickly come upon him. This at any rate he has declared by what follows; for on his not acknowledging any of the things which they expected, even so they take hold of him, saying, Why do you baptize then, if you be not the Christ? John 1:25
To convince you that the Pharisees came with one intention and the people with another, listen to how the evangelist has made this clear. He says of the people that they came and were baptized by him, confessing their sins. But concerning the Pharisees, he speaks differently. When John saw many of the Pharisees and Sadducees coming, he said, "O generation of vipers, who has warned you to flee from the wrath to come?" What greatness of spirit! How does he speak to men who constantly thirst for the blood of the prophets and are no better in character than serpents! How openly he condemns both them and their ancestors!
And to convince you that the Pharisees came with one mind, and the people with another, hear how the evangelist has declared this too; saying of the people, that they came and were baptized of him, confessing their sins; Matthew 3:6 but concerning the Pharisees, no longer like that, but that when he saw many of the Pharisees and Sadducees coming, he said, O generation of vipers, who has warned you to flee from the wrath to come? O greatness of mind! How does he discourse unto men ever thirsting after the blood of the prophets, and in disposition no better than serpents! How does he disparage both themselves and their progenitors with all plainness!
Yes, someone says, he speaks plainly enough, but the question is whether there is any reasoning behind this plainness. For he did not see them sinning, but in the act of changing; therefore they did not deserve blame, but rather praise and approval, for having left the city and their houses and hurrying to hear his preaching.
2. Yea, says one; he speaks plainly enough, but the question is if there be any reason in this plainness. For he did not see them sinning, but in the act of change; wherefore they did not deserve blame, but rather praise and approbation, for having left city and houses, and making haste to hear his preaching.
What should we say then? That he did not have present actions, things happening right then, in view, but rather he knew the secrets of their minds, because God had revealed this to him. Since they were taking pride in their ancestors, and this was likely to become the cause of their destruction and was throwing them into a state of carelessness, he cuts away the roots of their pride. For this same reason Isaiah also calls them rulers of Sodom and people of Gomorrah, and another prophet says, "Are you not like children of the Ethiopians?" All the prophets draw them away from this way of thinking, bringing down their pride, which had caused them countless evils.
What then shall we say? That he had not things present, and even now doing, in his view, but he knew the secrets of their mind, God having revealed this. Since then they were priding themselves on their forefathers, and this was like to prove the cause of their destruction, and was casting them into a state of carelessness, he cuts away the roots of their pride. For this cause Isaiah also calls them, rulers of Sodom, and people of Gomorrha; Isaiah 1:10 and another prophet says, Are ye not as children of the Ethiopians; Amos 9:7 and all withdraw them from this way of thinking, bringing down their pride, which had caused them unnumbered evils.
But you might say the prophets naturally did this because they saw them sinning. However, in this case, with what purpose and for what reason does he do the same, seeing that they obey him? To make them even more tender-hearted.
But the prophets, you will say, naturally did so; for they saw them sinning: but in this case, with what view and for what cause does he the same, seeing them obey him. To make them yet more tender-hearted.
But if someone carefully considers his words, he has also balanced his rebuke with praise. For he spoke these things as if marveling at them, that they had become able, even though late, to do what seemed almost impossible for them. His rebuke, you see, is more like that of someone winning them over and encouraging them to rouse themselves. For in appearing amazed, he implies both that their former wickedness was great, and that their conversion was marvelous and beyond expectation. So, what has happened, he says, that being children of those men and brought up so badly, they have repented? Where has such a great change come from? Who has softened the harshness of their spirit? Who corrected what was incurable?
But if one accurately mark his words, he has also tempered his rebuke with commendation. For he spoke these things, as marveling at them, that they had become able, however late, to do what seemed almost an impossibility for them. His rebuke, you see, is rather that of one bringing them over, and working upon them to arouse themselves. For in that he appears amazed, he implies both their former wickedness to be great, and their conversion marvellous and beyond expectation. Thus, what has come to pass, says he, that being children of those men, and brought up so badly, they have repented? Whence has come so great a change? Who has softened down the harshness of their spirit? Who corrected that which was incurable?
Notice how right from the start he alarmed them by laying down first, as a foundation, his words about hell. For he did not speak about the usual topics: Who has warned you to flee from wars, from barbarian invasions, from captivity, from famines, from plagues? Rather, concerning another kind of punishment never before made clear to them, he was sounding the first preparatory note, saying this: Who has warned you to flee from the wrath to come?
And see how straightway from the beginning he alarmed them, by laying first, for a foundation, his words concerning hell. For he spoke not of the usual topics: Who has warned you to flee from wars, from the inroads of the barbarians, from captivities, from famines, from pestilences? but concerning another sort of punishment, never before made manifest to them, he was striking the first preparatory note, saying thus, Who has warned you to flee from the wrath to come?
And he did well to call them a generation of vipers. For that creature is said to destroy its mother as she is giving birth, eating through her belly to come out into the light. This is just what these men were doing, being murderers of fathers and murderers of mothers, and destroying their teachers with their own hands.
And full well did he likewise call them, generation of vipers. For that animal too is said to destroy the mother that is in travail with her, and eating through her belly, thus to come forth unto light; which kind of thing these men also did being murderers of fathers, and murderers of mothers, 1 Timothy 1:9 and destroying their instructors with their own hands.
However, he does not stop at the rebuke, but also introduces advice. For he says, "Bring forth fruits meet for repentance."
3. However, he stops not at the rebuke, but introduces advice also. For, Bring forth, says he, fruits meet for repentance.
For fleeing from wickedness is not enough, but you must also demonstrate great virtue. Don't let me see that contradictory yet common situation where you restrain yourselves for a short time only to return to the same wickedness. For we have not come for the same purposes as the prophets who came before. No, the present circumstances have changed and are more elevated, since from now on the Judge himself is coming—the very Lord of the kingdom—leading us to greater self-restraint, calling us to heaven, and drawing us upward to those dwelling places. For this reason I also explain the teaching about hell, because both the good things and the painful things are forever. Therefore do not remain as you are, and do not put forward the customary excuses: Abraham, Isaac, Jacob, the noble lineage of your ancestors.
For to flee from wickedness is not enough, but you must show forth also great virtue. For let me not have that contradictory yet ordinary case, that refraining yourselves for a little while, you return unto the same wickedness. For we are not come for the same objects as the prophets before. Nay, the things that are now are changed, and are more exalted, forasmuch as the Judge henceforth is coming, His very self, the very Lord of the kingdom, leading unto greater self-restraint, calling us to heaven, and drawing us upward to those abodes. For this cause do I unfold the doctrine also touching hell, because both the good things and the painful are forever. Do not therefore abide as you are, neither bring forward the accustomed pleas, Abraham, Isaac, Jacob, the noble race of your ancestors.
And he said these things, not to forbid them from saying they were descended from those holy men, but to forbid them from putting confidence in this while they were neglecting the virtue of the soul. He was at the same time bringing forward publicly what was in their minds and foretelling things to come. Because after this they are found saying, "We have Abraham as our father, and have never been in bondage to anyone." Since it was this which most of all lifted them up with pride and ruined them, he first puts it down.
And these things he said, not as forbidding them to say that they were sprung from those holy men, but as forbidding them to put confidence in this, while they were neglecting the virtue of the soul; at once bringing forward publicly what was in their minds, and foretelling things to come. Because after this they are found to say, We have Abraham to our father, and were never in bondage to any man. John 8:33 Since then it was this, which most of all lifted them up with pride and ruined them, he first puts it down.
And notice how he combines honoring the patriarch with correcting their thinking about these matters. After saying, "Think not to say, We have Abraham to our father," he did not say, "for the patriarch will not be able to help you at all." Instead, he expressed the same idea in a gentler and more acceptable way by saying,
And see how with his honor paid to the patriarch he combines his correction touching these things. Namely, having said, Think not to say, We have Abraham to our father, he said not, for the patriarch shall not be able to profit you anything, but somehow in a more gentle and acceptable manner he intimated the self-same thing, by saying,
For God is able of these stones to raise up children to Abraham. Matthew 3:9
For God is able of these stones to raise up children to Abraham. Matthew 3:9
Now some say that he is speaking about the Gentiles, metaphorically calling them stones. But I say this expression also has another meaning. What kind of meaning is this? "Do not think," he says, "that if you should perish, you would leave the patriarch without children. This is not so, this is not so. For with God it is possible both to give him men out of stones and to bring them into that family relationship, since this is also what happened in the beginning." For it was like men being born from stones when a child came forth from that barren womb.
Now some say, that concerning the Gentiles he says these things, calling them stones, metaphorically; but I say, that the expression has also another meaning. But of what kind is this? Think not, says he, that if you should perish, you would make the patriarch childless. This is not, this is not so. For with God it is possible, both out of stones to give him men, and to bring them to that relationship; since at the beginning also it was so done. For it was like the birth of men out of stones, when a child came forth from that hardened womb.
The prophet was pointing to this truth when he said, "Look to the hard rock from which you were cut, and to the hole of the pit from which you were dug: look to Abraham your father, and to Sarah who bore you." Isaiah 51:1-2 John reminds them of this prophecy, showing that if God made Abraham a father at the beginning in a way as miraculous as if He had made him one from stones, then this could happen now as well. Notice how John both warns them and cuts off their presumption: he did not say that God had already raised up children, or else they would lose hope for themselves, but that He is able to raise them up. And he did not say that He is able to make men out of stones, but something far greater—that He could make kinsmen and children of Abraham from stones.
This accordingly the prophet also was intimating, when he said, Look unto the hard rock, whence you are hewn, and to the hole of the pit, whence you are dug: look unto Abraham your father, and unto Sarah that bare you. Isaiah 51:1-2 Now of this prophecy, you see, he reminds them, showing that if at the beginning he made him a father, as marvellously as if he had made him so out of stones, it was possible for this now also to come to pass. And see how he both alarms them, and cuts them off: in that he said not, He had already raised up, lest they should despair of themselves, but that He is able to raise up: and he said not, He is able out of stones to make men, but what was a much greater thing, kinsmen and children of Abraham.
Do you see how he was pulling them away from their empty beliefs about physical matters and from their reliance on their ancestors, so that they would place their hope of salvation in their own repentance and self-control? Do you see how by removing their fleshly relationship, he is introducing the one that comes through faith?
Do you see how for the time he drew them off from their vain imagination about things of the body, and from their refuge in their forefathers; in order that they might rest the hope of their salvation in their own repentance and continence? Do you see how by casting out their carnal relationship, he is bringing in that which is of faith?
Notice how he heightens their alarm by what comes next, making their anxious fear even more intense.
4. Mark then how by what follows also he increases their alarm, and adds intensity to their agonizing fear.
For having said that God is able from these stones to raise up children for Abraham, he added, "And now the axe is laid to the root of the trees," making his speech completely alarming. Because he had much freedom of speech due to his way of life, they needed his severe rebuke, having been left barren for a long time. For why do I say (these are his words) that you are about to fall away from your relationship to the patriarch and to see others, even those who are from stones, brought into your pre-eminence? No, your penalty will not reach only to this point, but your punishment will go further. For now, he says, the axe is laid to the root of the trees. Nothing is more terrible than this turn in his speech. For it is no longer a flying sickle, nor the taking down of a hedge, nor the treading underfoot of the vineyard, but an axe that is exceedingly sharp, and what is worse, it is right at the doors. Since they continually disbelieved the prophets and used to say, "Where is the day of the Lord? Let the counsel of the Holy One of Israel come, that we may know it," because many years passed before what they said came to pass, he removes this source of comfort also by placing the terrors close to them. He declared this by saying "now" and by placing it at the root. For the space between is nothing now, he says, but it is laid at the very root. And he did not say "to the branches" or "to the fruits," but "to the root," signifying that if they were negligent, they would endure incurable horrors and not have even a hope of remedy. For it is not a servant who has now come, as those before Him were, but the very Lord of all, bringing upon them His fierce and most effective vengeance.
For having said that God is able of these stones to raise up children unto Abraham, he added, And now also the axe is laid unto the root of the trees, by all means making his speech alarming. For as he from his way of life had much freedom of speech, so they needed his severe rebuke, having been left barren now for a long time. For why do I say (such are his words) that you are on the point of falling away from your relationship to the patriarch and of seeing others, even those that are of stones, brought in to your pre-eminence? Nay, not to this point only will your penalty reach, but your punishment will proceed further. For now, says he, the axe is laid unto the root of the trees. There is nothing more terrible than this turn of his discourse. For it is no longer a flying sickle, nor the taking down of a hedge, nor the treading under foot of the vineyard; Isaiah 5:5 but an axe exceeding sharp, and what is worse, it is even at the doors. For inasmuch as they continually disbelieved the prophets, and used to say, Where is the day of the Lord: and let the counsel of the Holy One of Israel come, that we may know it, Isaiah 5:19 by reason that it was many years before what they said came to pass; to lead them off from this encouragement also, he sets the terrors close to them. And this he declared by saying now, and by his putting it to the root. For the space between is nothing now, says he, but it is laid to the very root. And he said not, to the branches, nor to the fruits, but to the root. Signifying, that if they were negligent, they would have incurable horrors to endure, and not have so much as a hope of remedy. It being no servant who is now come, as those before Him were, but the very Lord of all, bringing on them His fierce and most effectual vengeance.
Yet, although he has terrified them again, he does not allow them to fall into despair. Just as before he did not say He has raised up, but He is able to raise up children to Abraham (at once both alarming and comforting them), even so here also he did not say that it has touched the root, but it is laid to the root, and is now right next to it, and shows signs of no delay. However, even though He has brought it so near, He makes its cutting depend upon you. For if you change and become better men, this axe will depart without doing anything; but if you continue in the same ways, He will tear up the tree by the roots. And therefore, observe, it is neither removed from the root, nor as it is applied does it cut at all: the one, so that you may not grow complacent, the other to let you know that it is possible even in a short time to be changed and saved. Therefore he also uses all topics to heighten their fear, thoroughly awakening and pressing them on to repentance. Thus first their falling away from their forefathers; next, others being introduced instead; lastly, those terrors being at their doors, the certainty of suffering incurable evils (both of which he declared by the root and the axe), was sufficient to rouse thoroughly even those who were very complacent, and to make them full of anxiety. I may add, that Paul too was setting forth the same, when he said, A short word will the Lord make upon the whole world. Romans 9:28
Yet, although he has terrified them again, he suffers them not to fall into despair; but as before he said not He has raised up, but He is able to raise up children to Abraham (at once both alarming and comforting them); even so here also he did not say that it has touched the root, but it is laid to the root, and is now hard by it, and shows signs of no delay. However, even though He has brought it so near, He makes its cutting depend upon you. For if you change and become better men, this axe will depart without doing anything; but if you continue in the same ways, He will tear up the tree by the roots. And therefore, observe, it is neither removed from the root, nor applied as it is does it cut at all: the one, that you may not grow supine, the other to let you know that it is possible even in a short time to be changed and saved. Wherefore he does also from all topics heighten their fear, thoroughly awakening and pressing them on to repentance. Thus first their falling away from their forefathers; next, others being introduced instead; lastly, those terrors being at their doors, the certainty of suffering incurable evils (both which he declared by the root and the axe), was sufficient to rouse thoroughly those even that were very supine, and to make them full of anxiety. I may add, that Paul too was setting forth the same, when he said, A short word will the Lord make upon the whole world. Romans 9:28
But do not be afraid—or rather, do be afraid, but do not despair. For you still have a hope of change. The sentence is not yet final, and the axe has not come to cut. Otherwise, what would have stopped it from cutting, since it was so close to the root? Instead, the purpose of this fear is to make you a better person and to prepare you to bear fruit. For this reason he added, "Therefore every tree which does not bear good fruit is cut down and thrown into the fire." Now by the word "every," he again rejects the privilege they claimed from their noble ancestry. Why, even if you are Abraham's own descendant, he says, even if you can list thousands of patriarchs, you will only undergo a double punishment if you remain unfruitful.
But be not afraid; or rather, be afraid, but despair not. For you have yet a hope of change; the sentence is not quite absolute, neither did the axe come to cut (else what hindered it from cutting, close as it was to the root?); but on purpose by this fear to make you a better man, and to prepare you to bring forth fruit. For this cause he added, Therefore every tree, which brings not forth good fruit, is hewn down, and cast into the fire. Matthew 3:10 Now by the word every, he rejects again the privilege which they had from their noble descent; Why, if you be Abraham's own descendant, says he, if you have thousands of patriarchs to enumerate, you will but undergo a double punishment, abiding unfruitful.
Through these words he alarmed even tax collectors, and the soldiers' minds were startled by him. He did not cast them into despair, yet he freed them from all complacency. For along with the terror, there is also much encouragement in what he says, since by the expression "which brings not forth good fruit," he showed that whatever bears fruit is delivered from all punishment.
By these words he alarmed even publicans, the soldiers' mind was startled by him, not casting them into despair, yet ridding them of all security. For along with the terror, there is also much encouragement in what he says; since by the expression, which brings not forth good fruit, he signified that what bears fruit is delivered from all vengeance.
And how, one might ask, shall we be able to bring forth fruit when the axe is being applied, the time is so short, and the appointed season is cut off? You will be able, he says, for this fruit is not of the same kind as that of ordinary trees, which require a long time, are bound by the necessities of seasons, and need much other care. Rather, it is enough simply to be willing, and the tree immediately puts forth its fruit. For not only the physis of the root, but also the skill of the husbandman contributes the most to that kind of fruit-bearing.
5. And how, says one, shall we be able to bring forth fruit, when the edge is being applied, and the time so strait, and the appointed season cut short. You will be able, says he, for this fruit is not of the same kind as that of common trees, waiting a long time, and in bondage to the necessities of seasons, and requiring much other management; but it is enough to be willing, and the tree at once has put forth its fruit. For not the nature of the root only, but also the skill of the husbandman contributes the most to that kind of fruit-bearing.
John the Baptist added this statement—lest people should say, "You are alarming us, pressuring us, and constraining us. You're wielding an axe and threatening to cut us down, yet you're demanding fruit during a time of punishment"—to show how easy it is to bear that fruit: "I indeed baptize you with water, but He who comes after me is mightier than I, whose sandal strap I am not worthy to untie. He shall baptize you with the Holy Spirit and with fire." By this he means that only consideration and faith are needed, not labors and toils. Just as it is easy to be baptized, so it is easy to be converted and to become better people. After stirring their minds through fear of God's judgment, expectation of His punishment, the mention of the axe, the loss of their ancestors, the bringing in of those other children, and the double penalty of cutting off and burning—after softening their hardness by every means and bringing them to desire deliverance from such great evils—then he introduces what he has to say about Christ. And he does not do this simply, but with a declaration of Christ's great superiority. In setting forth the difference between himself and Christ, he establishes the fact by comparing the gifts bestowed by each of them, lest he should seem to speak out of favoritism. He did not immediately say, "I am not worthy to untie the strap of His sandal." First he set forth the limited value of his own baptism, showing that it has nothing more than to lead people to repentance (for he did not say "with water of remission," but "of repentance"). Then he sets forth Christ's baptism, which is full of the unspeakable gift. He seems to be saying: "Lest, upon being told that He comes after me, you should despise Him as having come later, learn the power of His gift, and you will clearly know that I spoke nothing worthy or great when I said, 'I am not worthy to untie the strap of His sandal.'" Likewise, when you are told "He is mightier than I," do not think I said this by way of comparison. I am not worthy to be ranked even among His servants—not even the lowest of His servants, nor to receive the least honored portion of His ministry. Therefore he did not merely say "His sandals," but not even the strap, which was counted the lowliest of all tasks. Then to prevent people from attributing what he said to mere humility, he adds the proof from the facts: "For He shall baptize you with the Holy Spirit and with fire."
For (let me add) on account of this — lest they should say, You are alarming and pressing, and constraining us, applying an axe, and threatening us with being cut down, yet requiring produce in time of punishment, — he has added, to signify the ease of bearing that fruit, I indeed baptize you with water, but He that comes after me is mightier than I, the latchet of whose shoe I am not worthy to unloose; He shall baptize you with the Holy Ghost and with fire: implying hereby that consideration only is needed and faith, not labors and toils; and as it is easy to be baptized, so is it easy to be converted, and to become better men. So having stirred their mind by the fear of God's judgment, and the expectation of His punishment, and by the mention of the axe, and by the loss of their ancestors, and by the bringing in of those other children, and by the double vengeance of cutting off and burning, and having by all means softened their hardness, and brought them to desire deliverance from so great evils; then he brings in what he has to say touching Christ; and not simply, but with a declaration of His great superiority. Then in setting forth the difference between himself and Him, lest he should seem to say this out of favor, he establishes the fact by comparison of the gifts bestowed by each of them. For he did not at once say, I am not worthy to unloose the latchet of His shoe; but when he had first set forth the little value of his own baptism, and had shown that it has nothing more than to lead them to repentance (for he did not say with water of remission, but of repentance), he sets forth Christ's also, which is full of the unspeakable gift. Thus he seems to say, Lest, on being told that He comes after me, you should despise Him as having come later; learn the virtue of His gift, and you will clearly know that I uttered nothing worthy nor great, when I said, I am not worthy to unloose the latchet of His shoe. So too when you are told, He is mightier than I, do not think I said this in the way of making a comparison. For I am not worthy to be ranked so much as among His servants, no, not even the lowest of His servants, nor to receive the least honored portion of His ministry. Therefore He did not merely say, His shoes, but not even the latchet, which kind of office was counted the last of all. Then to hinder your attributing what he had said to humility, he adds also the proof from the facts: For He shall baptize you, says he, with the Holy Ghost and with fire.
Do you see how great the wisdom of the Baptist is? When he himself is preaching, he says everything to alarm and fill them with anxiety. But when he is sending people to Him, he speaks whatever is gentle and likely to win them back. He does not bring forward the axe, nor the tree that is cut down and burned and thrown into the fire, nor the coming wrath, but instead remission of sins, removal of punishment, and righteousness, and sanctification, and redemption, and adoption, and brotherhood, and a sharing in the inheritance, and an abundant supply of the Holy Spirit. For he hinted at all these things indirectly when he said, "He will baptize you with the Holy Spirit." By the very figure of speech itself, he declared the abundance of the grace—for he did not say, "He will give you the Holy Spirit," but "He will baptize you with the Holy Spirit." And by specifying fire, on the other hand, he indicated the intense and irresistible quality of His grace.
6. Do you see how great is the wisdom of the Baptist? How, when He Himself is preaching, He says everything to alarm, and fill them with anxiety; but when He is sending men to Him, whatever was mild and apt to recover them: not bringing forward the axe, nor the tree that is cut down and burnt, and cast into the fire, nor the wrath to come, but remission of sins, and removing of punishment, and righteousness, and sanctification, and redemption, and adoption, and brotherhood, and a partaking of the inheritance, and an abundant supply of the Holy Ghost. For all these things he obscurely denoted, when he said, He shall baptize you with the Holy Ghost; at once, by the very figure of speech, declaring the abundance of the grace (for he said not, He will give you the Holy Ghost, but He will baptize you with the Holy Ghost); and by the specification of fire on the other hand indicating the vehement and uncontrollable quality of His grace.
Consider what sort of people the hearers ought to become when they realized they were about to be like the prophets and like those great figures. For this is why John mentioned fire at all—to lead them to reflect on the memory of those men. Because among all the visions that appeared to them, most appeared in fire, one might almost say. Thus God spoke with Moses in the bush, thus with all the people on Mount Sinai, thus with Ezekiel on the cherubim.
Imagine only what sort of men it was meet for the hearers to become, when they considered that they were at once to be like the prophets, and like those great ones. For it was on this account, you see, that he made mention at all of fire; that he might lead them to reflect on the memory of those men. Because, of all the visions that appeared unto them, I had almost said, the more part appeared in fire; thus God discoursed with Moses in the bush, thus with all the people in the mount Sinai, thus with Ezekiel on the cherubim. Ezekiel 1:27
Notice again how he stirs up the listener by putting first what was actually going to happen last. The Lamb was to be slain, sin was to be wiped out, the hostility was to be destroyed, the burial was to take place, and the resurrection, and then the Spirit was to come. But he doesn't mention any of these things yet. Instead, he mentions first what was actually last—the thing for whose sake all the earlier events happened, and which was suited to proclaim His dignity. The purpose was that when the listener heard he was to receive such a great Spirit, he would wonder within himself how and in what way this could happen while sin still had such power. Then, finding him deep in thought and ready for that teaching, he could introduce what he had to say about the Passion, with no one being offended anymore because they were expecting such a gift.
And mark again how he rouses the hearer, by putting that first which was to take place after all. For the Lamb was to be slain, and sin to be blotted out, and the enmity to be destroyed, and the burial to take place, and the resurrection, and then the Spirit to come. But none of these things does he mention as yet, but that first which was last, and for the sake of which all the former were done, and which was fit to proclaim His dignity; so that when the hearer should be told that he was to receive so great a Spirit he might search with himself, how and in what manner this shall be, while sin so prevails; that finding him full of thought and prepared for that lesson, he might thereupon introduce what he had to say touching the Passion, no man being any more offended, under the expectation of such a gift.
That is why he cried out again, saying, "Behold the Lamb of God, which bears the sin of the world." He did not say "which remits," but instead used a phrase that implies a more protective care, "which bears it." For it is not the same thing simply to remit sin and to take it upon Himself. One could be done without danger, the other required death.
Wherefore he again cried out, saying, Behold the Lamb of God, which bears the sin of the world. He did not say, which remits, but, that which implies a more guardian care, which hears it. For it is not all one, simply to remit, and to take it upon Himself. For the one was to be done without peril, the other with death.
And again, he said, "He is Son of God" (John 1:34). But not even this declared His status openly to the listeners, for they did not yet even know how to conceive of Him as a true Son. But through so great a gift of the Spirit, that also was established. Therefore the Father, in sending John, gave him—as you know—this as a first sign of the dignity of the One who had come, saying, "Upon whom you shall see the Spirit descending and remaining, the same is He which baptizes with the Holy Ghost." This is why John himself also says, "I saw and bare record that this is the Son of God," as though the one were the clear evidence of the other for all time.
And again, he said, He is Son of God. John 1:34 But not even this declared His rank openly to the hearers (for they did not so much as know yet how to conceive of Him as a true Son): but by so great a gift of the Spirit that also was established. Therefore the Father also in sending John gave him, as you know, this as a first token of the dignity of Him that had come, saying, Upon whom you shall see the Spirit descending and remaining, the same is He which baptizes with the Holy Ghost. Wherefore himself too says, I saw and bare record that this is the Son of God; as though the one were to all time the clear evidence of the other.
Then, having delivered the gentler part of his message and calmed and relaxed his listeners, he tightens his message again so they will not become careless. For such was the nature of the Jewish nation: they were easily made arrogant and corrupted by every encouraging word. Therefore he brings forward his warnings again, saying, "Whose fan is in His hand."
7. Then, as having uttered the gentler part of his message, and soothed and relaxed the hearer, he again binds him up, that he may not become remiss. For such was the nature of the Jewish nation; by all encouraging things they were easily puffed up, and corrupted. Wherefore he again adduces his terrors, saying, Whose fan is in His hand. Matthew 3:12
Just as before he had spoken of the punishment, so here he points out the Judge as well, and introduces the eternal vengeance. For "He will burn the chaff," he says, "with unquenchable fire." You see that He is Lord of all things, and that He is Himself the Husbandman, although in another place He calls His Father the same. For "My Father," He says, "is the Husbandman." Thus, since he had spoken of an axe, lest you should suppose that the task required labor and the separation was hard to accomplish, through another comparison he suggests the ease of it, implying that all the world is His, since He could not punish those who were not His own. For the present, it is true, all are mixed together (for though the wheat appears gleaming through, it still lies with the chaff, as on a threshing floor, not as in a storehouse), but then the separation will be great.
Thus, as before he had spoken of the punishment, so here he points out the Judge likewise, and introduces the eternal vengeance. For He will burn the chaff, says he, with unquenchable fire. You see that He is Lord of all things, and that He is Himself the Husbandman; albeit in another place He calls His Father the same. For My Father, says He, is the Husbandman. John 15:1 Thus, inasmuch as He had spoken of an axe, lest you should suppose that the thing needed labor, and the separation was hard to make; by another comparison he suggests the easiness of it, implying that all the world is His; since He could not punish those who were not His own. For the present, it is true, all are mingled together (for though the wheat appears gleaming through, yet it lies with the chaff, as on a threshing floor, not as in a garner), but then, great will be the separation.
Where are those who don't believe in hell-fire now? Two things are clearly stated here: first, that He will baptize with the Holy Spirit, and second, that He will burn up the disobedient. If the first is credible, then surely the second is too. This is why both predictions are placed side by side—so that by what has already happened, he might make the other thing, which hasn't yet happened, believable. Christ Himself does this in many places, sometimes with the same things and sometimes with opposites, setting down two prophecies. He fulfills one here and now and promises the other in the future, so that those who are too argumentative may believe the one not yet accomplished by seeing the one that has already come to pass. For example, to those who give up everything they have for His sake, He promised to give a hundredfold in the present world and eternal life in the world to come, making the future credible by the things already given. This is exactly what John has done here, laying down two things: that He will baptize with the Holy Spirit and burn up with unquenchable fire. Now then, if He had not baptized the apostles and all who are willing every day with the Spirit, you might have doubts about these other things too. But if what seems greater and more difficult, and what transcends all reason, has been done and is done every day, how can you deny that what is easier and happens according to reason is true? So after saying He will baptize with the Holy Spirit and with fire, and promising great blessings from this, he added the winnowing fan and the judgment it declares, lest you be entirely freed from your former concerns and grow complacent. Don't think at all, he says, that your baptism is enough if you become ordinary people afterward, for we need both virtue and plenty of that well-known self-restraint. Therefore, just as he urges them toward grace and the baptismal font by means of the axe, so after grace he terrifies them by the fan and the unquenchable fire. Regarding the first group, those not yet baptized, he makes no distinction but says generally that every tree that does not bring forth good fruit is hewn down, punishing all unbelievers. But after baptism He makes a kind of division, because many of those who believed would live lives unworthy of their faith.
Where now are they by whom hell-fire is disbelieved? Since surely here are two points laid down, one, that He will baptize with the Holy Ghost, the other, that He will burn up the disobedient. If then that is credible, so is this too, assuredly. Yea, this is why the two predictions are put by him in immediate connection, that by that which has taken place already, he might accredit the other, as yet unaccomplished. For Christ too Himself in many places does so, often of the same things, and often of opposites, setting down two prophecies; the one of which He performs here, the other He promises in the future; that such as are too contentious may, from the one which has already come to pass, believe the other also, which is not yet accomplished. For instance, to them that strip themselves of all that they have for His sake He promised to give an hundred fold in the present world, and life eternal in that which is to come; by the things already given making the future also credible. Which, as we see, John likewise has done in this place; laying down two things, that He shall both baptize with the Holy Ghost, and burn up with unquenchable fire. Now then, if He had not baptized with the Spirit the apostles, and all every day who are willing, you might have doubts concerning those other things too; but if that which seems to be greater and more difficult, and which transcends all reason, has been done, and is done every day; how do you deny that to be true, which is easy, and comes to pass according to reason? Thus having said, He shall baptize with the Holy Ghost and with fire, and having thence promised great blessings; lest you, released wholly from the former things, grow supine, he has added the fan, and the judgment thereby declared. Thus, think not at all, says he, that your baptism suffices, if you become ordinary persons hereafter: for we need both virtue, and plenty of that known self-restraint. Therefore as by the axe he urges them unto grace, and unto the font, so after grace he terrifies them by the fan, and the unquenchable fire. And of the one sort, those yet unbaptized, he makes no distinction, but says in general, Every tree that brings not forth good fruit is hewn down, Matthew 3:10 punishing all the unbelievers. Whereas after baptism He works out a kind of division, because many of them that believed would exhibit a life unworthy of their faith.
Let no one become chaff, let no one be tossed around or lie exposed to wicked desires, easily blown about by them in every direction. For if you remain wheat, even though temptation comes upon you, you will suffer nothing terrible. Indeed, on the threshing floor, the wheels of the cart, which are like saws, do not cut the wheat to pieces. But if you fall away into the weakness of chaff, you will suffer incurable evils both here, being struck down by everyone, and there you will undergo eternal punishment. For all such people, even before that furnace, become food for irrational passions here, just as chaff is food for brute animals. And there again they are material and fuel for the flame.
Let no man then become chaff, let no one be tossed to and fro, nor lie exposed to wicked desires, blown about by them easily every way. For if you continue wheat, though temptation be brought on you, you will suffer nothing dreadful; nay, for in the threshing floor, the wheels of the car, that are like saws, do not cut in pieces the wheat; but if you fall away into the weakness of chaff, you will both here suffer incurable ills, being smitten of all men, and there you will undergo the eternal punishment. For all such persons both before that furnace become food for the irrational passions here, as chaff is for the brute animal: and there again they are material and food for the flame.
If he had stated directly that Christ will judge what people do, it would not have been as effective in getting people to accept his teaching. But by weaving a parable into it and establishing everything through that, he was more likely to persuade his listeners and draw them in with fuller encouragement. This is why Christ himself usually speaks to people this way: he makes threshing floors, harvests, vineyards, wine presses, fields, nets, fishing—all things familiar and part of their daily work—ingredients in his teaching. John the Baptist did the same thing here and offered powerful proof of his words by pointing to the giving of the Spirit. For if Christ has such great power that he can both forgive sins and give the Spirit, then these other things will certainly be within his power as well—that is what John is saying.
Now to have said directly that He will judge men's doings, would not so effectually procure acceptance for His doctrine: but to blend with it the parable, and so establish it all, was apter to persuade the hearer, and attract him by a more ample encouragement. Wherefore also Christ Himself for the most part so discourses with them; threshing floor, and harvest, and vineyard, and wine-press, and field, and net, and fishing, and all things familiar, and among which they were busied He makes ingredients in His discourses. This kind of thing then the Baptist likewise did here, and offered an exceeding great demonstration of his words, the giving of the Spirit. For He who has so great power, as both to forgive sins, and to give the Spirit, much more will these things also be within His power: so he speaks.
Do you see how the mystery was now properly laid as a foundation in due order, before the resurrection and judgment? Hebrews 6:1-2
Do you see how now in due order the mystery came to be laid as a foundation, before the resurrection and judgment? Hebrews 6:1-2
And why, someone might ask, did he not mention the signs and wonders that were immediately going to be done by Him? Because this was greater than all of them, and for its sake all those were done. So, by mentioning the chief thing, he included everything: death dissolved, sins abolished, the curse blotted out, those long wars done away; our entrance into paradise, our ascent into heaven, our citizenship with the angels, our partaking of the good things to come—for in truth this is the down payment for them all. So in mentioning this, he has also mentioned the resurrection of our bodies, the display of His miracles here, our sharing in His kingdom, and the good things which eye has not seen, nor ear heard, nor have entered into the heart of man. For all these things He gave us through that gift. It was therefore unnecessary to speak of the signs that were immediately to follow and which eyesight can evaluate; but it was fitting to discuss those things about which they had doubts—for instance, that He is the Son of God; that He surpasses John beyond comparison; that He bears the sin of the world; that He will demand an account of all that we do; that our concerns are not limited to the present, but elsewhere everyone will undergo the appropriate penalty. For these things were not yet provable by sight.
And wherefore, it may be said, did he not mention the signs and wonders which were straightway to be done by Him? Because this was greater than all, and for its sake all those were done. Thus, in his mention of the chief thing, he comprehended all; death dissolved, sins abolished, the curse blotted out, those long wars done away; our entrance into paradise, our ascent into heaven, our citizenship with the angels, our partaking of the good things to come: for in truth this is the earnest of them all. So that in mentioning this, he has mentioned also the resurrection of our bodies, and the manifestation of His miracles here, and our partaking of His kingdom, and the good things, which eye has not seen, nor ear heard, neither have entered into the heart of man. 1 Corinthians 2:9 For all these things He bestowed on us by that gift. It was therefore superfluous to speak of the signs that were immediately to ensue, and which sight can judge of; but those were meet to be discoursed on, whereof they doubted; as for instance, that He is the Son of God; that He exceeds John beyond comparison; that He bears the sin of the world; that He will require an account of all that we do; that our interests are not limited to the present, but elsewhere every one will undergo the due penalty. For these things were not as yet proveable by sight.
Therefore, knowing these things, let us make every effort while we are in the threshing floor, for it is possible while we are here to change from chaff into wheat, just as on the other hand many have changed from wheat into chaff. Let us not then be lazy or be tossed about by every wind. Neither let us separate ourselves from our brothers and sisters, even though they seem small and insignificant, since the wheat also is smaller in quantity compared to the chaff, but better in physis. Do not look therefore to the outward shows of splendor, for they are destined for the fire, but look to this godly humility, so firm and unbreakable, which cannot be cut or burned by fire. It is for the sake of the wheat that He patiently endures even the chaff, so that through their contact with the wheat they may become better. Therefore judgment has not yet come, so that we may all be crowned together, and so that many may turn from wickedness to virtue.
8. Therefore, knowing these things, let us use great diligence, while we are in the threshing floor; for it is possible while we are here, to change even out of chaff into wheat, even as on the other hand many from wheat have become chaff. Let us not then be supine, nor be carried about with every wind; neither let us separate ourselves from our brethren, though they seem to be small and mean; forasmuch as the wheat also compared with the chaff is less in measure, but better in nature. Look not therefore to the forms of outward pomp, for they are prepared for the fire, but to this godly humility, so firm and indissoluble, and which cannot be cut, neither is burnt by the fire. It being for their sake that He bears long with the very chaff, that by their intercourse with them they may become better. Therefore judgment is not yet, that we may be all crowned together, that from wickedness many may be converted unto virtue.
Let us tremble when we hear this parable. That fire is truly unquenchable. How, someone might ask, is it unquenchable? Don't you see the sun always burning and never going out? Didn't you see the burning bush that was not consumed? If you want to escape the flame, store up almsgiving now, and you won't even taste that fire. If you believe what you're being told while you're here, you won't even see this furnace after you depart to that place. But if you don't believe it now, you'll learn it there through direct experience, when there's no way to escape. Truly, no plea will turn aside the punishment from those who have not lived an upright life. Simply believing is not enough, since even the demons tremble before God, but they will still be punished.
Let us tremble then at hearing this parable. For indeed that fire is unquenchable. And how, it may be said, is it unquenchable? Do you see not this sun ever burning, and never quenched? Did you not behold the bush burning, and not consumed? If then you also desire to escape the flame, lay up alms beforehand, and so you will not even taste of that fire. For if, while here, you will believe what is told you, you shall not so much as see this furnace, after your departure into that region; but if you disbelieve it now, you shall know it there full well by experience, when no sort of escape is possible. Since in truth no entreaty shall avert the punishment from them who have not shown forth an upright life. For believing surely is not enough, since even the devils tremble at God, but for all that they will be punished.
That's why we must take great care in how we conduct ourselves. This is precisely the reason we keep bringing you together here—not just so you can come in, but so you can actually gain some benefit from being here. But if you come regularly yet leave without gaining any benefit, your entering and attending this place will do you no good.
9. Wherefore our care of our conduct has need to be great. Why, this is the very reason of our continually assembling you here; not simply that you should enter in, but that you should also reap some fruit from your continuance here. But if you come indeed constantly, but go away again reaping no fruit from thence, you will have no advantage from your entering in and attendance in this place.
For if we, when we send children to teachers and see that they are gaining no benefit from it, become harsh in blaming the teachers and frequently transfer them to others, what excuse will we have for not giving to virtue even as much diligence as we give to these earthly matters, but instead forever bringing our tablets home empty? And yet our teachers here are more numerous and greater. For no less than prophets and apostles and patriarchs, and all righteous men, are set over you by us as teachers in every Church. And not even so is there any profit, but if you have joined in chanting two or three Psalms and making the accustomed prayers carelessly and haphazardly, and are then dismissed, you think this is enough for your salvation. Have you not heard the prophet saying (or rather God speaking through the prophet), "This people honors me with their lips, but their heart is far from me"?
For if we, when sending children to teachers, should we see them reaping no benefit thereby, begin to be severe in blaming the teachers, and remove them often to others; what excuse shall we have for not bestowing upon virtue even so much diligence as upon these earthly things, but forever bringing our tablets home empty? And yet our teachers here are more in number and greater. For no less than prophets and apostles and patriarchs, and all righteous men, are by us set over you as teachers in every Church. And not even so is there any profit, but if you have joined in chanting two or three Psalms, and making the accustomed prayers at random and anyhow, are so dismissed, you think this enough for your salvation. Have ye not heard the prophet, saying (or rather God by the prophet), This people honors me with their lips, but their heart is far from me?
Therefore, to prevent this from happening to us as well, erase the letters—or rather the impressions—that the devil has engraved on your soul, and bring me a heart freed from worldly disturbances, so that I may write on it what I wish without fear. For right now there is nothing else visible except his letters: plundering, greed, envy, and jealousy. So naturally, when I receive your tablets, I cannot even read them. I do not find the letters that we inscribe on you every Lord's day before sending you away, but instead I find other letters—unintelligible and distorted ones. Then, when we have erased them and have written the letters that belong to the Spirit, you leave and surrender your hearts to the devil's works, giving him permission once again to substitute his own marks in you. What the outcome of all this will be, each person's own conscience knows, even without my saying it. For my part, I will not stop doing what I should and writing the right letters in you. But if you ruin our efforts, our reward remains unchanged, while your danger is not small.
Therefore, lest this be our case too, wipe out the letters, or rather the impressions, which the devil has engraven in your soul; and bring me a heart set free from worldly tumults, that without fear I may write on it what I will. Since now at least there is nothing else to discern, except his letters — rapines, covetings, envy, jealousy. Wherefore of course, when I receive your tablets, I am not able so much as to read them. For I find not the letters, which we every Lord's day inscribe on you, and so let you go; but others, instead of these, unintelligible and misshapen. Then, when we have blotted them out, and have written those which are of the Spirit, you departing, and giving up your hearts to the works of the devil, give him again power to substitute his own characters in you. What then will be the end of all this, even without any words of mine, each man's own conscience knows. For I indeed will not cease to do my part, and to write in you the right letters. But if you mar our diligence, for our part our reward is unaltered, but your danger is not small.
Now, though I would prefer not to say anything to upset you, I still beg and urge you: at least imitate the diligence that little children show in these matters. For they first learn the shape of the letters, then they practice distinguishing them when they are distorted, and finally in their reading they progress in an orderly way by means of them. Let us do the same thing. Let us divide virtue and learn first not to swear, not to break our oaths, not to speak evil. Then, moving on to another row, let us learn not to envy, not to lust, not to be gluttonous, not to be drunk, not to be violent, not to be lazy, so that from these we may advance again to the things of the Spirit and practice self-control, disregard for the belly, temperance, righteousness, rising above glory, and being gentle and contrite in mind. And let us join these together with one another and write them upon our soul.
Now, though I would fain say nothing to disgust you, yet I beseech again and entreat you, imitate at least the little children's diligence in these matters. For so they first learn the form of the letters, after that they practise themselves in distinguishing them put out of shape, and then at last in their reading they proceed orderly by means of them. Just so let us also do; let us divide virtue, and learn first not to swear, nor to forswear ourselves, nor to speak evil; then proceeding to another row, not to envy, not to lust, not to be gluttonous, not to be drunken, not fierce, not slothful, so that from these we may pass on again to the things of the Spirit, and practise continence, and neglect of the belly, temperance, righteousness, to be above glory, and gentle and contrite in mind; and let us join these one with another, and write them upon our soul.
Let us practice all these things at home with our own friends, with our wife, and with our children. For now, let us begin with the things that come first and are easier—for instance, with not swearing—and let us practice this one letter continually at home. For in truth, there are many things at home that hinder this practice of ours: sometimes a man's servant provoking him, sometimes his wife annoying and angering him, sometimes a disobedient and disorderly child urging him on to threatening and swearing. If now at home, when constantly irritated in this way, you should succeed in not being tempted into swearing, you will also have the power in the marketplace to remain unconquered with ease.
10. And all these let us practise at home, with our own friends, with our wife, with our children. And, for the present, let us begin with the things that come first, and are easier; as for instance, with not swearing; and let us practise this one letter continually at home. For, in truth, there are many at home to hinder this our practice; sometimes a man's servant provoking him, sometimes his wife annoying and angering him, sometimes an indocile and disorderly child urges him on to threatening and swearing. If now at home, when thus continually galled, you should attain not to be tempted into swearing, you will in the market-place also have power with ease to abide unconquered.
In the same way, you will learn to keep yourself from insulting anyone by not insulting your wife, your servants, or anyone else in your household. For a man's wife too, often by praising someone else or complaining about her own situation, stirs him up to speak evil of that other person. But do not let yourself be forced to speak evil of the one being praised; instead, endure it all nobly. And if you notice your servants praising other masters, do not be disturbed, but stand firm. Let your home be like an arena, a training ground for virtue, so that by training yourself well there, you may encounter everything outside with complete skill.
Yea, and in like sort, you will attain to keep yourself from insulting any, by not insulting your wife, nor your servants, nor any one else among those in your house. For a man's wife too not seldom, praising this or that person, or bemoaning herself, stirs him up to speak evil of that other. But do not let yourself be constrained to speak evil of him that is praised, but bear it all nobly. And if you should perceive your servants praising other masters, be not perturbed, but stand nobly. Let your home be a sort of lists, a place of exercise for virtue, that having trained yourself well there, you may with entire skill encounter all abroad.
Do this with respect to vainglory as well. For if you train yourself not to be vainglorious in the company of your wife and your servants, you will not afterward be easily caught by this passion with regard to anyone else. For though this disease is in every case grievous and tyrannical, it is especially so when a woman is present. If we therefore put down its power in that instance, we will easily master it in the other cases as well.
Do this with respect to vainglory also. For if you train yourself not to be vainglorious in company of your wife and your servants, you will not ever afterwards be easily caught by this passion with regard to any one else. For though this malady be in every case grievous and tyrannical, yet is it so especially when a woman is present. If we therefore in that instance put down its power, we shall easily master it in the other cases also.
And let us do this same thing with respect to the other passions as well, training ourselves against them at home and anointing ourselves every day.
And with respect to the other passions too, let us do this self-same thing, exercising ourselves against them at home, and anointing ourselves every day.
And to make our training easier, let us also set a penalty for ourselves when we fail to keep any of our resolutions. And let the penalty itself be the kind that brings not loss but reward—the kind that produces some very great gain. This happens if we assign ourselves stricter fasts, frequent sleeping on the bare ground, and other similar forms of discipline. For in this way much benefit will come to us from every direction: we will both live the sweet life of virtue here and now, and we will attain the good things to come and be perpetual friends of God.
And that our exercise may be easier, let us further enact a penalty for ourselves, upon our transgressing any of our purposes. And let the very penalty again be such as brings with it not loss, but reward — such as procures some very great gain. And this is so, if we sentence ourselves to intenser fastings, and to sleeping often on the bare ground, and to other like austerity. For in this way will much profit come unto us from every quarter; we shall both live the sweet life of virtue here, and we shall attain unto the good things to come and be perpetually friends of God.
But to prevent the same thing from happening again—that you might admire what is said here and then go away, carelessly setting aside the tablet of your mind wherever it happens to fall, and so allow the devil to erase these things—let each one, on returning home, call his own wife and tell her these things, and take her as a helper. And from this day forward, let him enter into that noble school of training, using the supply of the Spirit as oil. And though you fall once, twice, many times in your training, do not despair, but stand again and wrestle. Do not give up until you have bound on yourself the glorious crown of triumph over the devil, and have stored up the riches of virtue for all time to come in a treasure-house that cannot be violated.
But in order that the same may not happen again — that you may not, having here admired what is said, go your way, and cast aside at random, wherever it may chance, the tablet of your mind, and so allow the devil to blot out these things — let each one, on returning home, call his own wife, and tell her these things, and take her to help him; and from this day let him enter into that noble school of exercise, using for oil the supply of the Spirit. And though you fall once, twice, many times in your training, despair not, but stand again, and wrestle; and do not give up until you have bound on you the glorious crown of triumph over the devil, and hast for the time to come stored up the riches of virtue in an inviolable treasure-house.
If you establish yourself in the habits of this noble self-restraint, then even when you are careless, you will not be able to break any of the commandments, since habit imitates the firmness of nature. Yes, just as sleep is easy, and eating, and drinking, and breathing, so also will the deeds of virtue be easy for us, and we shall reap for ourselves that pure pleasure, resting in a harbor without a wave, and enjoying continual calm, and with a great cargo bringing our vessel into port, in that City, on that day; and we shall attain the undecaying crowns, which may we all attain, by the grace and love toward mankind of our Lord Jesus Christ, to whom be all glory and might, now and always, and world without end. Amen.
For if you should establish yourself in the habits of this noble self-restraint, then, not even when remiss, will you be able to transgress any of the commandments, habit imitating the solidity of nature. Yea, as to sleep is easy, and to eat, and to drink, and to breathe, so also will the deeds of virtue be easy to us, and we shall reap to ourselves that pure pleasure, resting in a harbor without a wave, and enjoying continual calm, and with a great freight bringing our vessel into haven, in that City, on that day; and we shall attain unto the undecaying crowns, unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be all glory and might, now and always, and world without end. Amen.