Opening
Matthew 6:24.
Matt. VI. 24.
No one can serve two masters, because either he will hate one and love the other, or he will be loyal to one and despise the other.
No man can serve two masters, for either he will hate the one and love the other, or else he will hold to one and despise the other.
Do you see how He gradually withdraws us from present things, and at greater length introduces what He has to say about voluntary poverty, and overthrows the dominion of covetousness?
Do you see how by degrees He withdraws us from the things that now are, and at greater length introduces what He has to say, touching voluntary poverty, and casts down the dominion of covetousness?
He was not satisfied with His earlier teachings, numerous and significant as they were, but He added still more, each one increasingly urgent.
For He was not contented with His former sayings, many and great as they were, but He adds others also, more and more alarming.
For what could be more alarming than what He now says, if our riches will indeed cause us to fall away from serving Christ? Or what could be more desirable, if by despising wealth we will make our love for Him and our charity complete? What I keep repeating, I say again now: He urges the listener to obey His words in two ways—through what is beneficial and through what is harmful. He is like a skilled physician who points out both the disease that comes from neglect and the good health that results from obedience.
For what can be more alarming than what He now says, if indeed we are for our riches to fall from the service of Christ? Or what more to be desired, if indeed, by despising wealth, we shall have our affection towards Him and our charity perfect? For what I am continually repeating, the same do I now say likewise, namely, that by both kinds He presses the hearer to obey His sayings; both by the profitable, and by the hurtful; much like an excellent physician, pointing out both the disease which is the consequence of neglect, and the good health which results from obedience.
See, for instance, what kind of gain He shows this to be, and how He establishes its advantage by their deliverance from the opposite things. So, wealth, He says, harms you not only in this—that it arms robbers against you—nor only in that it darkens your mind to the greatest degree, but also in that it casts you out of God's service, making you a captive of lifeless riches. And in both ways it does you harm: on the one hand, by causing you to be slaves of what you ought to command; on the other, by casting you out of God's service, whom above all things it is essential for you to serve. For just as in the other passage He showed the harm to be twofold—both laying up here where moth corrupts, and not laying up there where the watch kept is secure—so in this passage too He shows the loss to be twofold, in that it both draws us away from God and makes us subject to mammon.
See, for instance, what kind of gain He signifies this to be, and how He establishes the advantage of it by their deliverance from the contrary things. Thus, wealth, says He, hurts you not in this only, that it arms robbers against you, nor in that it darkens your mind in the most intense degree, but also in that it casts you out of God's service, making you captive of lifeless riches, and in both ways doing you harm, on the one hand, by causing you to be slaves of what you ought to command; on the other, by casting you out of God's service, whom, above all things, it is indispensable for you to serve. For just as in the other place, He signified the mischief to be twofold, in both laying up here, where moth corrupts, and in not laying up there, where the watch kept is impregnable; so in this place, too, He shows the loss to be twofold, in that it both draws off from God, and makes us subject to mammon.
He doesn't state this directly. Rather, He establishes it first on general principles, saying: "No man can serve two masters." Here He means two masters who command opposite things, since unless this were the case, there wouldn't even be two masters. For example, the multitude of believers were of one heart and of one soul, even though they were divided into many bodies. However, their unanimity made the many into one.
But He sets it not down directly, rather He establishes it first upon general considerations, saying thus; No man can serve two masters: meaning here two that are enjoining opposite things; since, unless this were the case, they would not even be two. For so, the multitude of them that believed were of one heart and of one soul, Acts 4:32 and yet were they divided into many bodies; their unanimity however made the many one.
Then, to add weight to his point, He says that far from serving, he will even hate and abhor: For either he will hate the one, says He, and love the other, or else he will hold to the one and despise the other. And it seems as if the same thing were said twice over; however, He did not choose this form without purpose, but in order to show that the change for the better is easy. I mean, in case you should say, I am once for all made a slave; I am brought under the tyranny of wealth, He signifies that it is possible to transfer oneself, and that just as one can move from the first to the second, so also from the second one may pass over to the first.
Then, as adding to the force of it, He says, so far from serving, he will even hate and abhor: For either he will hate the one, says He, and love the other, or else he will hold to the one and despise the other. And it seems indeed as if the same thing were said twice over; He did not however choose this form without purpose, but in order to show that the change for the better is easy. I mean, lest you should say, I am once for all made a slave; I am brought under the tyranny of wealth, He signifies that it is possible to transfer one's self, and that as from the first to the second, so also from the second one may pass over to the first.
Having spoken in general terms, you see, so that He might persuade the hearer to be an unbiased judge of His words and to make judgments according to the very nature of things, once He has secured the hearer's agreement, only then does He reveal Himself. So He immediately adds, "You cannot serve God and mammon." We should shudder to think what we have driven Christ to say—to place the name of gold alongside the name of God. But if this is shocking, its occurrence in our actions—our preferring the tyranny of gold to the fear of God—is far more shocking.
2. Having thus, you see, spoken generally, that He might persuade the hearer to be an uncorrupt judge of His words, and to sentence according to the very nature of the things; when he has made sure of his assent, then, and not till then, He discovers Himself. Thus He presently adds, You cannot serve God and mammon. Let us shudder to think what we have brought Christ to say; with the name of God, to put that of gold. But if this be shocking, its taking place in our deeds, our preferring the tyranny of gold to the fear of God, is much more shocking.
What then? Was this not possible among the ancients? By no means. How then, someone asks, did Abraham and Job obtain a good report? Don't tell me about those who are rich, but about those who serve riches. Job was also rich, but he did not serve mammon. Instead, he possessed it and ruled over it, and was a master, not a slave. Therefore he possessed all those things as if he were the steward of another man's goods, not only not taking from others, but even giving up his own to those who were in need. And what is more, when he had them they brought him no joy. He himself declared this, saying, "If I did so much as rejoice when my wealth waxed great." Therefore he did not grieve when it was gone. But those who are rich are not now such as he was. Rather, they are in a worse condition than any slave, paying tribute as it were to some grievous tyrant. Because their mind is like a citadel occupied by the love of money, which from there daily sends out to them its commands full of all iniquity, and there is no one to disobey. Do not therefore be thus over-subtle. For God has once and for all declared and pronounced it impossible for the one service and the other to agree. Do not say, then, that it is possible. Why? When the one master is commanding you to seize by violence, the other to strip yourself of your possessions; the one to be chaste, the other to commit fornication; the one to be drunken and luxurious, the other to keep the belly in subjection; the one again to despise the things that are, the other to be riveted to the present; the one to admire marbles and walls and roofs, the other to contemn these but to honor self-restraint—how is it possible that these should agree?
What then? Was not this possible among the ancients? By no means. How then, says one, did Abraham, how did Job obtain a good report? Tell me not of them that are rich, but of them that serve riches. Since Job also was rich, but he served not mammon, but possessed it and ruled over it, and was a master, not a slave. Therefore he so possessed all those things, as if he had been the steward of another man's goods; not only not extorting from others, but even giving up his own to them that were in need. And what is more, when he had them they were no joy to him: so he also declared, saying, If I did so much as rejoice when my wealth waxed great: Job 31:25 wherefore neither did he grieve when it had gone. But they that are rich are not now such as he was, but are rather in a worse condition than any slave, paying as it were tribute to some grievous tyrant. Because their mind is as a kind of citadel occupied by the love of money, which from thence daily sends out unto them its commands full of all iniquity, and there is none to disobey. Be not therefore thus over subtle. Nay, for God has once for all declared and pronounced it a thing impossible for the one service and the other to agree. Say not thou, then, it is possible. Why, when the one master is commanding you to spoil by violence, the other to strip yourself of your possessions; the one to be chaste, the other to commit fornication; the one to be drunken and luxurious, the other to keep the belly in subjection; the one again to despise the things that are, the other to be riveted to the present; the one to admire marbles, and walls, and roofs, the other to contemn these, but to honor self-restraint: how is it possible that these should agree?
Now He calls mammon a master here, not because of its own nature, but because of the wretchedness of those who bow down beneath it. Likewise, He calls the belly a god (Philippians 3:19), not because of the dignity of such a mistress, but because of the wretchedness of those who are enslaved to it. This slavery is worse than any punishment and serves as vengeance enough, even before the actual punishment, on the one caught up in it. For what condemned criminals can be as wretched as those who, having God as their Lord, desert that gentle rule for this harsh tyranny—especially when their action brings so much harm even in this life? Indeed, their loss by doing this is beyond words: there are lawsuits, troubles, conflicts, labors, and a darkening of the soul. What is more grievous than all of this is that one falls away from the highest blessings, for it is a great blessing to be God's servant.
Now He calls mammon here a master, not because of its own nature, but on account of the wretchedness of them that bow themselves beneath it. So also He calls the belly a god, Philippians 3:19 not from the dignity of such a mistress, but from the wretchedness of them that are enslaved: it being a thing worse than any punishment, and enough, before the punishment, in the way of vengeance on him who is involved in it. For what condemned criminals can be so wretched, as they who having God for their Lord, do from that mild rule desert to this grievous tyranny, and this when their act brings after it so much harm even here? For indeed their loss is unspeakable by so doing: there are suits, and molestations, and strifes, and toils, and a blinding of the soul; and what is more grievous than all, one falls away from the highest blessings; for such a blessing it is to be God's servant.
Having now taught in every way the advantage of despising riches—both for the preservation of riches itself, for the soul's pleasure, for gaining self-control, and for securing godliness—He proceeds to establish that this command is actually achievable. For this especially belongs to the best lawgiving: not only to command what is beneficial, but also to make it possible. Therefore He also goes on to say,
3. Having now, as you see, in all ways taught the advantage of contemning riches, as well for the very preservation of the riches, as for the pleasure of the soul, and for acquiring self-command, and for the securing of godliness; He proceeds to establish the practicability of this command. For this especially pertains to the best legislation, not only to enjoin what is expedient, but also to make it possible. Therefore He also goes on to say,
Take no thought for your life, what you shall eat.
Take no thought for your life, what you shall eat.
That is, Jesus addresses their likely objection: "What then? If we throw everything away, how will we be able to live?" He tackles this objection very timely in what follows. Just as the command "Take no thought" would have seemed too heavy if He had said it at the beginning, now that He has shown the harm that comes from covetousness, His instruction is easier to accept. This is why He didn't simply say "Take no thought," but added the reason behind the command. After saying "You cannot serve God and mammon," He added "Therefore I say to you, take no thought." Therefore—for what reason? Because of the terrible loss. For the damage you suffer is not just about riches; rather, the wound strikes your most vital parts and destroys your salvation, casting you out from God who made you, cares for you, and loves you.
That is, lest they should say, What then? If we cast all away, how shall we be able to live? At this objection, in what follows, He makes a stand, very seasonably. For as surely as if at the beginning He had said, Take no thought, the word would have seemed burdensome; so surely, now that He has shown the mischief arising out of covetousness, His admonition coming after is made easy to receive. Wherefore neither did He now simply say, Take no thought, but He added the reason, and so enjoined this. After having said, You cannot serve God and mammon, He added, therefore I say unto you, take no thought. Therefore; for what? Because of the unspeakable loss. For the hurt you receive is not in riches only, rather the wound is in the most vital parts, and in that which is the overthrow of your salvation; casting you as it does out from God, who made you, and cares for you, and loves you.
Therefore I say unto you, take no thought. So after He has shown the harm to be beyond words, only then does He make the commandment stricter. He not only tells us to cast away what we have, but forbids us to be anxious even about our necessary food, saying, Take no thought for your soul, what you shall eat. This is not because the soul needs food, since it is incorporeal, but He spoke according to common usage. For though the soul does not need food, it cannot remain in the body unless the body is fed. And in saying this, He does not state it plainly, but here too He brings up arguments, some drawn from what we already have, and some from other examples.
Therefore I say unto you, take no thought. Thus, after He has shown the hurt to be unspeakable, then and not before He makes the commandment stricter; in that He not only bids us cast away what we have, but forbids to take thought even for our necessary food, saying, Take no thought for your soul, what you shall eat. Not because the soul needs food, for it is incorporeal; but He spoke according to the common custom. For though it needs not food, yet can it not endure to remain in the body, except that be fed. And in saying this, He puts it not simply so, but here also He brings up arguments, some from those things which we have already, and some from other examples.
I'm ready to help rewrite the paragraph, but I notice that the paragraph you've provided appears to be incomplete. The text reads only:
"From what we have already, thus saying:"
This seems to be a fragment or transition sentence rather than a complete paragraph. Could you please provide the full paragraph that needs to be rewritten? Once you share the complete text, I'll rewrite it in clear, modern English while preserving all theological precision and technical terms as you've specified.
From what we have already, thus saying:
Is not the soul more valuable than food, and the body more valuable than clothing?
Is not the soul more than meat, and the body more than the raiment?
The one who has given the greater—how will he not give the lesser? The one who has fashioned the flesh that is fed—how will he not provide the food? This is why he did not simply say, "Take no thought what you shall eat, or what you shall wear," but rather, "for the body" and "for the soul"—because he was going to build his arguments from these, developing his teaching by way of comparison. Now the soul he has given once and for all, and it remains what it is; but the body grows every day. Therefore, pointing out both these things—the immortality of the one and the frailty of the other—he goes on to say,
He therefore that has given the greater, how shall He not give the less? He that has fashioned the flesh that is fed, how shall He not bestow the food? Wherefore neither did He simply say, Take no thought what you shall eat, or wherewithal you shall be clothed; but, for the body, and, for the soul: forasmuch as from them He was to make His demonstrations, carrying on His discourse in the way of comparison. Now the soul He has given once for all, and it abides such as it is; but the body increases every day. Therefore pointing out both these things, the immortality of the one, and the frailty of the other, He subjoins and says,
Which of you can add one cubit to his stature? Matthew 6:27
Which of you can add one cubit unto his stature? Matthew 6:27
Therefore, leaving aside discussion of the soul, since it does not receive increase, He spoke only about the body. In this way He also made clear that it is not food that increases the body, but the providence of God. Paul demonstrated this in other ways as well when he said, "So then, neither is he that plants anything, neither he that waters; but God that gives the increase." 1 Corinthians 3:7
Thus, saying no more of the soul, since it receives not increase, He discoursed of the body only; hereby making manifest this point also, that not the food increases it, but the providence of God. Which Paul showing also in other ways, said, So then, neither is he that plants anything, neither he that waters; but God that gives the increase. 1 Corinthians 3:7
Based on what we've already discussed, He urges us in this way: and from examples of other things, by saying, "Behold the fowls of the air" (Matthew 6:26). So, in case anyone should say, "We do good by taking thought," He discourages them both by what is greater and by what is less—by the greater, that is, the soul and the body; by the less, that is, the birds. For if He has so much regard for things that are far inferior, how will He not give to you? He says. And to them in this way, since it was still an ordinary crowd; but to the devil not in this way. Rather, how? "Man shall not live by bread alone, but by every word that proceeds out of the mouth of God" (Matthew 4:4). But here He mentions the birds, and does so in a way that greatly humbles them—and this sort of thing is very valuable for the purpose of instruction.
From what we have already, then, He urges us in this way: and from examples of other things, by saying, Behold the fowls of the air. Matthew 6:26 Thus, lest any should say, we do good by taking thought, He dissuades them both by that which is greater, and by that which is less; by the greater, i.e. the soul and the body; by the less, i.e. the birds. For if of the things that are very inferior He has so much regard, how shall He not give unto you? Says He. And to them on this wise, for as yet it was an ordinary multitude: but to the devil not thus; but how? Man shall not live by bread alone, but by every word that proceeds out of the mouth of God. Matthew 4:4 But here He makes mention of the birds, and this in a way greatly to abash them; which sort of thing is of very great value for the purpose of admonition.
However, some ungodly people have reached such a level of madness that they even attack His illustration. They say it was not appropriate for someone teaching moral principle to use natural advantages as encouragements toward that end. For these animals, they add, this belongs to their nature. What then should we say to this? That even though it belongs to their nature, we too may possibly attain it by choice. For He did not say, "Look how the birds fly," which would be impossible for humans, but rather that they are fed without taking thought—something we can also easily achieve if we will. And those who have accomplished it in their actions have proved this.
4. However, some of the ungodly have come to so great a pitch of madness, as even to attack His illustration. Because, say they, it was not meet for one strengthening moral principle, to use natural advantages as incitements to that end. For to those animals, they add, this belongs by nature. What then shall we say to this? That even though it is theirs by nature, yet possibly we too may attain it by choice. For neither did He say, behold how the birds fly, which were a thing impossible to man; but that they are fed without taking thought, a kind of thing easy to be achieved by us also, if we will. And this they have proved, who have accomplished it in their actions.
The consideration of our Lawgiver is deeply worthy of admiration here. Though He could have drawn His illustration from men—He could have spoken of Moses, Elijah, John, and others like them who took no anxious thought—in order to touch His hearers more directly, He referred instead to irrational creatures. If He had spoken of those righteous men, people could have objected, "We haven't yet become like them." But now, by passing over those men in silence and bringing forward the birds of the air, He has cut off every excuse from them. In this He also imitates the old law. For the old covenant likewise sends us to the bee, the ant, the turtle, and the swallow. This is no small sign of honor: the same things those animals possess by nature, we are able to accomplish by choosing freely. If He takes such great care of creatures that exist for our sake, how much more does He care for us? If He cares for the servants, how much more for the master? Therefore He said, "Behold the birds," and He did not say, "for they do not traffic or make merchandise"—for those were among the things earnestly forbidden. But what did He say? "They do not sow, nor do they reap." What then, someone asks, must we not sow? He did not say we must not sow, but that we must not take anxious thought. Nor did He say we ought not to work, but that we must not be low-minded or torment ourselves with anxieties. For He commanded us also to be nourished, but not while being anxious.
Wherefore it were meet exceedingly to admire the consideration of our Lawgiver, in that, when He might bring forward His illustration from among men, and when He might have spoken of Moses and Elias and John, and others like them, who took no thought; that He might touch them more to the quick, He made mention of the irrational beings. For had He spoken of those righteous men, these would have been able to say, We are not yet become like them. But now by passing them over in silence, and bringing forward the fowls of the air, He has cut off from them every excuse, imitating in this place also the old law. Yea, for the old covenant likewise sends to the bee, and to the ant, and to the turtle, and to the swallow. Jeremiah 8:7 And neither is this a small sign of honor, when the same sort of things, which those animals possess by nature, those we are able to accomplish by an act of our choice. If then He take so great care of them which exist for our sakes, much more of us; if of the servants, much more of the master. Therefore He said, Behold the fowls, and He said not, for they do not traffic, nor make merchandise, for these were among the things that were earnestly forbidden. But what? they sow not, neither do they reap. What then? says one, must we not sow? He said not, we must not sow, but we must not take thought; neither that one ought not to work, but not to be low-minded, nor to rack one's self with cares. Since He bade us also be nourished, but not in taking thought.
David also laid the foundation for this lesson long ago, speaking in symbolic language: "You open Your hand, and fill every living thing with bounty"; and again, "To Him that gives to the beasts their food, and to the young ravens that call upon Him."
Of this lesson David also lays the foundation from old time, saying enigmatically on this wise, You open Your hand, and fillest every living thing with bounty; and again, To Him that gives to the beasts their food, and to the young ravens that call upon Him.
Who then, it may be asked, have not taken thought? Did you not hear how many righteous people I brought forward? Do you not see among them Jacob, leaving his father's house without any possessions? Do you not hear him praying and saying, "If the Lord give me bread to eat and clothing to put on"? This was not the behavior of one taking thought, but of one seeking everything from God. The apostles also achieved this, casting away everything and taking no thought, as did the five thousand and the three thousand.
Who then, it may be said, have not taken thought? Did you not hear how many of the righteous I adduced? Do you see not with them Jacob, departing from his father's house destitute of all things? Do you not hear him praying and saying, If the Lord give me bread to eat and raiment to put on? Genesis 28:20 which was not the part of one taking thought, but of one seeking all of God. This the apostles also attained, who cast away all, and took no thought: also, the five thousand, and the three thousand.
But if you cannot bear to free yourself from these burdensome chains even after hearing such lofty words, then consider how useless this thing is, and in that way put an end to your anxiety. For
5. But if you can not bear, upon hearing so high words, to release yourself from these grievous bonds, consider the unprofitableness of the thing, and so put an end to your care. For
Which of you by taking thought, He says, can add one cubit to his stature? Matthew 6:27
Which of you by taking thought (says He) can add one cubit unto his stature. Matthew 6:27
Do you see how He has used something clear and obvious to reveal something hidden? He is saying this: "Just as you cannot add anything to your body by worrying, no matter how small, so you cannot gather food by thinking differently about it." From this it is clear that it is not our effort but God's providence that accomplishes everything, even in areas where we seem to be doing the work. So if He were to abandon us, no amount of care, anxiety, hard work, or anything else like that would ever produce results. Everything would simply come to nothing.
Do you see how by that which is evident, He has manifested that also which is obscure? Thus, As unto your body, says He, you will not by taking thought be able to add, though it be ever so little; so neither to gather food; think as you may otherwise. Hence it is clear that not our diligence, but the providence of God, even where we seem to be active, effects all. So that, were He to forsake us, no care, nor anxiety, nor toil, nor any other such thing, will ever appear to come to anything, but all will utterly pass away.
Let us not therefore think His commands are impossible, for there are many people who properly obey them, even as things are now. And if you do not know about them, it is not surprising, since Elijah also thought he was alone, but was told, "I have left for myself seven thousand men." From this it is clear that even now there are many who demonstrate the apostolic life, just as the three thousand and the five thousand did then. And if we do not believe it, it is not because there are no people who do well, but because we ourselves are far from doing so. Just as a drunkard would not easily believe that there is any person who does not even taste water (and yet this has been accomplished by many solitaries in our time), nor would someone who has sex with countless women believe that it is easy to live in virginity, nor would someone who seizes other people's possessions believe that one would readily give up even his own—in the same way, those who daily consume themselves with countless anxieties will not easily accept this thing.
Let us not therefore suppose His injunctions are impossible: for there are many who duly perform them, even as it is. And if you know not of them, it is nothing marvellous, since Elias too supposed he was alone, but was told, I have left unto myself seven thousand men. Whence it is manifest that even now there are many who show forth the apostolic life; like as the three thousand then, and the five thousand. And if we believe not, it is not because there are none who do well, but because we are far from so doing. So that just as the drunkard would not easily believe, that there exists any man who does not taste even water (and yet this has been achieved by many solitaries in our time); nor he who connects himself with numberless women, that it is easy to live in virginity; nor he that extorts other men's goods, that one shall readily give up even his own: so neither will those, who daily melt themselves down with innumerable anxieties, easily receive this thing.
Regarding the fact that many people have achieved this, we could demonstrate it even from those who have practiced this self-denial in our own generation.
Now as to the fact, that there are many who have attained unto this, we might show it even from those, who have practised this self-denial even in our generation.
But for you right now, it is enough to learn not to be greedy, and that giving alms is a good thing, and to know that you must share what you have. For if you faithfully do these things, beloved, you will quickly progress to those other things as well.
But for you, just now, it is enough to learn not to covet, and that almsgiving is a good thing; and to know that you must impart of what you have. For these things if you will duly perform, beloved, you will speedily proceed to those others also.
For now, then, let us set aside our excessive luxury and embrace moderation, learning to acquire everything we need through honest work. Even blessed John, when speaking with tax collectors and soldiers, commanded them to be content with their wages. Though he was eager to lead them toward another, higher kind of self-control, he spoke of lesser things because they were not yet ready for more. If he had mentioned the higher things, they would have failed to pursue them and would have fallen away from the other things as well.
6. For the present therefore let us lay aside our excessive sumptuousness, and let us endure moderation, and learn to acquire by honest labor all that we are to have: since even the blessed John, when he was discoursing with those that were employed upon the tribute, and with the soldiery, enjoined them to be content with their wages. Luke 3:14 Anxious though he were to lead them on to another, and a higher self-command, yet since they were still unfit for this, he speaks of the lesser things. Because, if he had mentioned what are higher than these, they would have failed to apply themselves to them, and would have fallen from the others.
For this very reason we too are training you in the lesser duties. Yes, because we know that the burden of voluntary poverty is still too great for you, and heaven is not more distant from the earth than such self-denial is from you. So let us at least take hold of the lowest commandments, for even this is no small encouragement. And yet some among the pagans have achieved even this, though not with the right spirit, and have stripped themselves of all their possessions. However, we are satisfied in your case if you give alms abundantly, for we will soon arrive at those other duties too if we advance in this way. But if we do not do even this much, what favor will we deserve, we who are commanded to surpass those under the old law and yet show ourselves inferior to the philosophers among the pagans? What will we say, we who ought to be angels and sons of God but do not even quite maintain our existence as human beings? For plundering and coveting does not come from human gentleness but from the fierceness of wild beasts—indeed, those who assault their neighbor's goods are worse than wild beasts. For wild beasts act this way by nature, but we who are honored with reason and yet fall away into that unnatural vileness, what mercy will we receive?
For this very reason we too are practising you in the inferior duties. Yes, because as yet, we know, the burden of voluntary poverty is too great for you, and the heaven is not more distant from the earth, than such self-denial from you. Let us then lay hold, if it be only of the lowest commandments, for even this is no small encouragement. And yet some among the heathens have achieved even this, though not in a proper spirit, and have stripped themselves of all their possessions. However, we are contented in your case, if alms are bestowed abundantly by you; for we shall soon arrive at those other duties too, if we advance in this way. But if we do not so much as this, of what favor shall we be worthy, who are bidden to surpass those under the old law, and yet show ourselves inferior to the philosophers among the heathens? What shall we say, who when we ought to be angels and sons of God, do not even quite maintain our being as men? For to spoil and to covet comes not of the gentleness of men, but of the fierceness of wild beasts; nay, worse than wild beasts are the assailers of their neighbor's goods. For to them this comes by nature, but we who are honored with reason, and yet are falling away unto that unnatural vileness, what indulgence shall we receive?
So let us keep in mind the standards of the discipline set before us and push forward at least to the middle level, so that we may be freed from the punishment that is coming and, advancing steadily, reach the very peak of all good things. May we all attain this by the grace and love for humanity of our Lord Jesus Christ, to whom be glory and dominion forever and ever. Amen.
Let us then, considering the measures of that discipline which is set before us, press on at least to the middle station, that we may both be delivered from the punishment which is to come, and proceeding regularly, may arrive at the very summit of all good things; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and dominion for ever and ever. Amen.