Hebrews 5:11–6:8

"Of whom," he says, "we have many things to say and hard to be explained, seeing ye are dull of hearing." Because they do not hear, the doctrine is "hard to be explained." For when one has to do with men who do not go along with him nor mind the things that are spoken, he cannot well explain the subject to them.

But perhaps some one of you that stand here, is puzzled, and thinks it a hard case, that owing to the Hebrews, he himself is hindered from hearing the more perfect doctrines. Nay rather, I think that perhaps here also except a few, there are many such as they, so that this may be said concerning yourselves also: but for the sake of those few I will speak.

Did he then keep entire silence, or did he resume the subject again in what follows; and do the same as in the Epistle to the Romans? For there too, when he had first stopped the mouths of the gainsayers, and said, "Nay but, O man, who art thou that repliest against God?", he then subjoined the solution. And for my own part I think that he was not even altogether silent, and yet did not speak it out, in order to lead the hearers to a longing for the knowledge. For having mentioned the subject, and said that certain great things were stored up in the doctrine, see how he frames his reproof in combination with panegyric.

For this is ever a part of Paul's wisdom, to mix painful things with kind ones. Which he also does in the Epistle to the Galatians, saying, "Ye did run well; who did hinder you?" And, "Have ye suffered so many things in vain? if it be yet in vain", and, "I have confidence in you in the Lord." Which he says also to these Hebrews, "But we are persuaded better things of you, and things that accompany salvation." For these two things he effects, he does not overstrain them, nor suffer them to fall back; for if the examples of others are sufficient to arouse the hearer, and to lead him to emulation; when a man has himself for an example and is bidden to emulate himself, the possibility follows at the same time. He therefore shows this also, and does not suffer them to fall back as men utterly condemned, nor as being alway evil, but says that they were once even good; for "when for the time ye ought to be teachers," he says. Here he shows that they had been believers a long while, and he shows also that they ought to instruct others.

But what produces this dullness? This he pointed out especially in the Epistle to the Corinthians, saying, "For whereas there is among you envy and strife and divisions, are ye not carnal?" But observe, I beseech you, his great wisdom, how he always deals according to the distempers before him. For there the weakness arose more from ignorance, or rather from sin; but here not from sins only, but also from continual afflictions. Wherefore he also uses expressions calculated to show the difference, not saying, "ye are become carnal," but "dull": in that case "carnal," but in this the pain is greater. For they the Corinthians indeed were not able to endure his reproof, because they were carnal: but these were able. For in saying, "Seeing ye are become dull of hearing", he shows that formerly they were sound in health, and were strong, fervent in zeal, which he also afterwards testifies respecting them.

"Concerning this Christ, there is much to say and it is hard to explain." He says it is because of you, that you are sluggish, and you do not grasp the more perfect things about Him. For having spoken so many humble things about the incarnation, he wished to move on to the divine matters. Therefore, because of your cause, he says, that you are sluggish and do not allow for the perfect things, the word concerning how Christ is a high priest according to the order of Melchizedek is hard to explain. And because you do not understand, for this reason I am not able to interpret it well. "since you have become sluggish." Trials and tribulations, he says, have made you sluggish, and you are not able to listen perfectly to the words.

What was the subject-matter which led the apostle to write such (words)? The inexperience of a new and just rising Church, which he was rearing, to wit, "with milk," not yet with the "solid food" of stronger doctrine; inexperience so great, that that infancy of faith prevented them from yet knowing what they were to do in regard of carnal and sexual necessity.

To those still lacking perfect faith the heralds of the truth propose only things to do with the humanity. This is the way followed by blessed Peter in addressing Jews. He accommodated his teaching to the limitations of the listeners, saying, "Jesus of Nazareth, a man attested to you by God," and so on in keeping with this theme. The divinely inspired Paul in proposing the message to the Athenians called Christ the Lord not God but a man.

Intending to speak about the superiority of Christ's priesthood, he rebukes his listeners in advance, pointing out that because of their infancy he spoke such lowly things about Christ and occupied himself with teaching about the flesh of Christ. For if they had not been weak, he would long ago have reminded them of loftier things. Because of your weakness, he says, the teaching about how Christ is a High Priest after the order of Melchizedek is hard to explain to you; and since you do not understand, I therefore cannot fully explain it to you. Thus, to the Corinthians he says that he cannot speak with them about spiritual things, since there are quarrels and disagreements among them (1 Cor. 3:3), which is why he calls them carnal. But since with these people the ignorance arose from afflictions, he calls them not carnal but weak. By saying "you have become," he shows that they were once healthy, but afterwards became such.

262. – Then (v. 11) he prepares the souls of his hearers for what is to follow. In regard to this he does two things: first, he shows their slowness; secondly, his intention (chap. 6). In regard to the first he does two things: first, he shows the importance of what is to be said; secondly, their slowness to understand (v. 11b).

263. – He says, therefore: Thus I have said that He was called a high priest: About this we have much to say: 'Hear, for I will speak of great things' (Pr. 8:6). They are great, because they deal with the salvation of souls: 'A faithful saying and worthy of all acceptation, that Jesus Christ came into the world to save sinners' (1 Tim. 1:15). About this we have much to say which is hard to explain, meaning that it cannot be perfectly explained, for no words can express the things of Christ: 'Glorify the Lord as much as you ever can, for he will yet far exceed, and his magnificence is wonderful. Blessing the Lord, exalt him as much as you can, for he is above all praise' (Sir. 43:32). Or, we have much to say which is hard to explain, i.e., it needs to be interpreted because of its height and magnitude and depth: 'He shall understand a parable and the interpretation, the words of the wise and their mysterious saying' (Pr. 1:6). For the interpretation of Scripture is listed among the gifts of the Spirit (1 Cor. 12:10).

264. – It also needs to be interpreted because of our slowness: you have become dull of hearing. Those who are weak of intellect cannot understand profound things, unless they are explained in detail: 'I have yet many things to say to you: but you cannot bear them now' (Jn. 16:12); 'I could not speak to you as unto spiritual, but as unto carnal' (1 Cor. 3:1).

For there were certainly, among the Hebrews, some things delivered unwritten. "For when ye ought to be teachers for the time," it is said, as if they had grown old in the Old Testament, "ye have again need that one teach you which be the first principles of the oracles of God; and are become such as have need of milk, and not of solid food. For every one that par-taketh of milk is unskilful in the word of righteousness; for he is a babe, being instructed with the first lessons. But solid food belongs to those who are of full age, who by reason of use have their senses exercised so as to distinguish between good and evil. Wherefore, leaving the first principles of the doctrine of Christ, let us go on to perfection."

For Paul too, in the Epistles, plainly does not disparage philosophy; but deems it unworthy of the man who has attained to the elevation of the Gnostic, any more to go back to the Hellenic "philosophy," figuratively calling it "the rudiments of this world," as being most rudimentary, and a preparatory training for the truth. Wherefore also, writing to the Hebrews, who were declining again from faith to the law, he says, "Have ye not need again of one to teach you which are the first principles of the oracles of God, and are become such as have need of milk, and not of strong meat?" So also to the Colossians, "Beware lest any man spoil you by philosophy and vain deceit, after the tradition of men, after the rudiments of this world, and not after Christ,"-enticing them again to return to philosophy, the elementary doctrine.

At all events observe him continually travailing to introduce the discourse concerning the High Priest, and still putting it off. For hear how he began: "Having a great High Priest that is passed into the heavens"; and omitting to say how He was great, he says again, "For every High Priest taken from among men, is appointed for men in things pertaining to God." And again, "So Christ also glorified not Himself to be made an High Priest." And again after saying, "Thou art a Priest for ever after the order of Melchisedech", he again puts off the subject, saying, "Who in the days of His Flesh offered prayers and supplications." When therefore he had been so many times repulsed, he says, as if excusing himself, The blame is with you. Alas! how great a difference! When they ought to be teaching others, they are not even simply learners, but the last of learners. "For when for the time ye ought to be teachers, ye have need again that some one teach you again which be the first principles of the oracles of God." Here he means the Human Nature of Christ. For as in external literature it is necessary to learn the elements first, so also here they were first taught concerning the human nature.

Thou seest what is the cause of his uttering lowly things. So Paul did to the Athenians also, discoursing and saying, "The times of this ignorance God winked at: but now commandeth all men everywhere to repent, because He hath appointed a day in the which He will judge the world in righteousness by that Man whom He hath ordained, whereof He hath given assurance unto all men, in that He hath raised Him from the dead." Therefore, if he says anything lofty, he expresses it briefly, while the lowly statements are scattered about in many parts of the Epistle. And thus too he shows the lofty; since the very lowliness of what is said forbids the suspicion that these things relate to the Divine Nature. So here also the safe ground was kept.

"And are become such as have need of milk, not of strong meat." He always calls the lowly doctrine "milk," both in this place and in the other. "When," he says, "for the time ye ought to be teachers": because of that very thing, namely the time, for which ye ought especially to be strong, for this especially ye are become backsliding. Now he calls it "milk," on account of its being suited to the more simple. But to the more perfect it is injurious, and the dwelling on these things is hurtful. So that it is not fitting that matters of the Law should be introduced now or the comparison made from them, such as that He was an High Priest, and offered sacrifice, and needed crying and supplication. Wherefore see how these things are unhealthful to "us"; but at that time they nourished them being by no means unhealthful to them.

So then the oracles of God are true nourishment. "For I will give unto them," he saith, "not a famine of bread, nor a thirst of water, but a famine of hearing the word of the Lord."

"I gave you milk to drink, and not meat"; He did not say, I fed you, showing that such nourishment as this is not food, but that the case is like that of little children who cannot be fed with bread. For such have not drink given them, but their food is to them instead of drink.

Moreover he did not say, "ye have need," but "ye are become such as have need of milk and not of strong meat." That is, ye willed it; ye have reduced yourselves to this, to this need.

"For although you ought to be teachers." He brings forth the accusation with praise. For you are sluggish and careless, he says, although you should also teach others according to the reason of the time. Thus, it shows that they had believed a long time ago,and have heard mysteries; both of these things are worthy of praise, provided they themselves have not been careless. Time, he says, makes people stronger; but you have used this in vain, having been set free. "since you have become sluggish in hearing." The trials and tribulations, he says, have made you sluggish, and you are not able to listen to perfect words. "For although you ought to be teachers by this time." Then he brings the accusation with praise. For he says you are dull and lazy, though you ought to be teaching others by now because of the length of time. Thus he shows that they had trusted much and had heard the mysteries; both of these things are worthy of praise if they themselves had not become lazy. Time, he says, makes stronger; but you have wasted this opportunity after being set free. For though you ought to be teachers, you are not only not teachers, but you are also unable to learn anything except the elementary, humble, and simple things; and even these not simply, but the weaker still, the elements of the beginning of the words of God. He does not say the elements of words, but the elements of the beginning of words. The elements of the words of God would reasonably be the words concerning the incarnation; but the elements of the beginning of words, which he goes on to say, are: "Not again a foundation," and so forth. For you are indeed ought to be teachers, not only are you not teachers, but you are also unable to learn, unless it be the most elementary, humble, and simplest things. And these not simply, but he who is still weaker, the basic principles of the oracles of God. He does not say the oracles, but the basic principles of the oracles of God. And if there are basic principles of the oracles of God, those concerning the incarnation. But the basic principles of the oracles, which he says, "You need again a foundation," and so forth. "You need again to be taught something." What to teach? The principles, he says. "The basic principles." The basic principles, he speaks of the incarnation.but the elements of the beginning of words, which he goes on to say, are: "Not again a foundation," and so forth. For just as we first learn the letters in writing, so also with divine oracles it was necessary to first teach about the incarnation. For these are suitable for the unbelieving and still infant ears. As for philosophizing about the divinity of Christ, it was therefore complete. Do you see the reason why it accommodates the humble? Because of the weakness of the listeners, who are not strong enough to receive the perfect things. Therefore, even at the beginning of the Epistle, having briefly philosophized about the divinity of Christ, he immediately ceased his discourse. The Epistle is indeed filled with the humble.

Basic principles of the oracles of God, he called the humbler sayings about Christ. For those who have not yet attained perfect faith, the only things offered were about humanity, the preachers of the truth. Thus, the blessed Peter measured his teaching to the weakness of the listeners while speaking to the Jews. "Jesus," he said, "the Nazarene, a man approved by God among you." (Acts 2:22) And the following things happened according to this account. And the divine Paul, offering the proclamation to the Athenians, did not call Christ God, but a man, the master. (Acts 17:31)

"And you have become in need." He did not say that you have a need, but that you yourselves have become such, that is, you have made yourselves so out of laziness, not being such by nature. "Of milk and not solid food." He refers to the humble sayings about Christ as milk, those concerning the flesh; but solid food refers to the perfect ones concerning his divinity.

For we do everything in our power to see that our gathering consists of intelligent people, and we dare to bring forward in common discourse at the time of our gathering our most noble and divine beliefs when we have an intelligent audience. But we conceal and pass over the more profound truths whenever we see that the meeting consists of simple-minded folk who are in need of that teaching which is figuratively called milk.

He joins rebuke with praise, saying that you ought to be teachers for others as well. Here he shows that they had believed long ago and had heard about the mysteries. Both things are worthy of praise, if only they had not been negligent. Time, he says, makes one stronger, but you, having been delivered, have wasted it in vain.

He calls "beginnings" the teaching about the humanity of Christ. For just as in secular sciences one must first learn the letters, so also here in the word of God one must first learn the teaching about the humanity of Christ and become familiar with the teaching about His humbled state; and then one must proceed to the teaching about His Divinity, which requires a more perfect mind. Behold, you have understood quite clearly from Paul himself for what reason he occupies himself with discourses about the humbled state, and speaks rarely about anything exalted: by this he makes a concession to the weakness of his listeners. Behold, this epistle too is filled with thoughts about the humbled state. And if there is exalted teaching in it, it is brief.

He did not say that you "have need," but "you have become" such, that is, you yourselves brought yourselves to such a condition, having voluntarily become such. By "milk" he means simplified teaching both here and in the Epistle to the Corinthians (1 Cor. 3:2), while by "solid food" he means more perfect and lofty teaching. Therefore, he says, now one ought not to introduce what was under the law, nor ought one to compare the incomparable Christ with those priests; or: both in the respect that He is High Priest, and in that He offered sacrifice, and in that He prayed with crying and kneeling—nevertheless, since you are nourished by this, I offer this as well. Note that what is now difficult for us to receive nourished them at that time, and that the word of God is true food. For "I will send upon the earth," He says, "a famine of hearing the words of the Lord" (Amos 8:11).

265. – Then (v. 12) he shows that their slowness is culpable. In regard to this he does three things: first, he mentions the sin of slowness; secondly, he applies a simile (v. 12c); thirdly, he explains it (v. 13).

266. – For it is a sin, when a person has listened a long time, if he is still slow; but not if he is a recent hearer. For negligence is not without sin; hence, he says, for though by this time you ought to be teachers, namely, of others, for this time during which they had heard the law and the prophets: 'Search the Scriptures, for you think in them to have life everlasting' (Jn. 5:39); and Christ Himself and the apostles and many converted by them: 'Have I been so long a time with you, and have you not known me?' (Jn. 14:9), you need someone to teach you again the first principles of God's word. For the principles are the first things taught in grammar, i.e., the letters themselves. Therefore, the beginnings of the words of God, the first principles and elements, are the articles of faith and the precepts of the Decalogue. If a person, therefore, had studied theology a long time and failed to learn these, time would be running against him. Therefore, he says, you need someone to teach you again the first principles of God's word, i.e., the elements: 'Ever learning and never attaining to the knowledge of the truth' (2 Tim. 3:7); 'For the child shall die one hundred years old, and the sinner being a hundred years old shall be left accursed' (Is. 65:20).

267. – Then (v. 12b) he describes their situation with a simile. Therefore, it should be noted that sacred doctrine is, as it were, the food of the soul: 'With the bread of life and understanding she shall feed him' (Sir. 15:3) and in (24:29): 'They that eat me shall yet hunger, and they that drink me shall yet thirst.' Sacred doctrine, therefore, is food and drink, because it nourishes the soul. For the other sciences only enlighten the soul, but this one enlightens: 'The commandment of the Lord is lightsome, enlightening the eyes' (Ps. 18:9) and nourishes and strengthens the soul. But in bodily food there is a difference: for children make use of one food and the perfect of another. For children use milk as being thinner and more connatural and easily digestible; but adults use more solid food. So in Sacred Scripture, those who are beginners should listen to easy things, which are like milk; but the learned should hear more difficult things. Therefore, he says, you need milk, namely, as children: 'As newborn babes, desire the rational milk without guile, that thereby you may grow unto salvation' (1 Pt. 2:2); 'I give you milk to drink, not meat' (1 Cor. 3:2). And this is what follows, and not solid food, i.e., lofty doctrine, which is concerned with the mysteries and secrets of God, which strengthen and confirm.

Philosophers, then, are children, unless they have been made men by Christ. "For if the son of the bond woman shall not be heir with the son of the free," at least he is the seed of Abraham, though not of promise, receiving what belongs to him by free gift. "But strong meat belongeth to those that are of full age, even those who by reason of use have their senses exercised to discern both good and evil." "For every one that useth milk is unskilful in the word of righteousness; for he is a babe," and not yet acquainted with the word, according to which he has believed and works, and not able to give a reason in himself. "Prove all things," the apostle says, "and hold fast that which is good," speaking to spiritual men, who judge what is said according to truth, whether it seems or truly holds by the truth.

"Every one who lives on milk" as food … whose hope of salvation is in the promises of the earthly law, is "unskilled in the word of righteousness," that is, in the crucifixion of our flesh, by which the righteousness of God is proclaimed.

"For every one that partaketh of milk is unskilled in the word of righteousness: for he is a babe." What is "the Word of righteousness"? He seems to me here to hint at conduct also. That which Christ also said, "Except your righteousness shall exceed the righteousness of the Scribes and Pharisees", this he says likewise, "unskilled in the word of righteousness," that is, he that is unskilled in the philosophy that is above, is unable to embrace a perfect and exact life. Or else by "righteousness" he here means Christ, and the high doctrine concerning Him.

That they then were "become dull," he said; but from what cause, he did not add, leaving it to themselves to know it, and not wishing to make his discourse hard to bear. But in the case of the Galatians he both "marveled" and "stood in doubt", which tends much more to encourage, as it is the language of one who would never have expected that this should happen. For this is what the doubting implies.

Thou seest that there is another infancy, Thou seest that there is another full age. Let us become of "full age" in this sense: It is in the power even of those who are children, and the young to come to that "full age": for it is not of nature, but of virtue.

To those who are still infants, faith is seen in humble words, (for milk is suitable for infants), but to the perfect, faith is in solid food and the high thinking concerning Christ. "For everyone who lives on milk." For everyone, he says, who partakes of humble words, concerning the humanity of the Lord, (for these are the milk), is unskilled and lacks the word of righteousness.

By "righteousness" here he means either a manner of life that is entirely upright, speaking as if to say that the "unskilled" person is not experienced in heavenly wisdom and cannot lead a higher life; Christ also demanded this, saying: "unless your righteousness exceeds the righteousness of the scribes and Pharisees" (Matt. 5:20). Or, by righteousness he means Christ Himself, speaking thus: the one who partakes of their debased teaching concerning the flesh does not accept the exalted and worthy teaching of Christ, since he is an "infant" and is unable to receive it.

268. – Then (v. 13) he explains the simile: first he explains what he said about milk; secondly, about solid food: (v. 14). In regard to the first he does two things: first, he gives the explanation; secondly, the reason behind the explanation (v. 13b).

269. – He says, therefore: So I say that you need milk as little children: for everyone who lives on milk is unskilled in the word of righteousness, i.e., everyone that must be nourished with milk is unskillful, i.e., cannot have part in understanding the words of justice perfectly: 'Unless your justice abound more than that of the Scribes and Pharisees, you shall not enter into the kingdom of heaven' (Mt. 5:20); 'In abundant justice there is the greatest strength' (Pr. 15:5). But children are not partakers of such things: 'Whom shall he teach knowledge and whom shall he make to understand the hearing? Them that are weaned from the milk, that are drawn away from the breasts' (Is. 28:9).

270. – But the Apostle had delivered many difficult things to them, namely, the mystery of the Trinity and the sacrament of the Incarnation, and many other lofty things. Therefore, either they were not children, or such things ought not have been delivered to children. I answer, according to Augustine, that in the teachings of faith we should not suppose that some things are taught to the perfect and other things to the imperfect, for there is no such a difference between them: for the same things should be delivered to both. But they should be merely proposed to little ones and not explained or enlarged upon, because their minds would falter instead of being elevated.

271. – According to a Gloss, an example of milk would be that the Word was made flesh. But that seems to be just as hard to understand as that the Word was with God. Hence Augustine says that the latter is found in Plato's works, but not the former. But he, said Augustine, could not have suspected something contained in the mystery of the Word made flesh. I answer that to know by simple faith that the Word was made flesh is quite easy, because it can be imagined and to a certain extent sensed; but that the Word was with God is something that transcends all sensing and can be grasped by reason alone, and that with great difficulty.

272. – Then he assigns the reason when he says, for he is a child, not in age but in sense: For someone is a little child in humility: 'You have revealed them to little ones' (Mt. 11:25); in age: 'As long as the heir is a child, he differs nothing from a servant' (Gal. 4:1); in sense: 'Do not become children in sense, but in malice be children and in sense be perfect' (1 Cor. 14:20). This is the way children is taken here.

If anyone wanted to take everything that was said according to the letter … and could avoid blasphemies and explain everything in harmony with the Catholic faith, we should not only bear him no hostility but also regard him as a leading and highly praiseworthy interpreter. But if there is no way in which we can understand what has been written in a manner that is pious and worthy of God without believing that these things have been set before us in figures and in enigmas, we have the apostolic authority by which so many enigmas from the books of the Old Testament are solved. So let us hold on to the manner of exposition that we have taken up, with the help of him who urges us to ask, to seek and to knock, in order to explain all those figures of things according to the Catholic faith, both those that pertain to history and those that pertain to prophecy. We do this without prejudice to a better and more careful treatment, whether God should deign to make it known through us or through others.

There is a difference between doing some particular just or temperate action and being a just or temperate man. Someone who is not a good tennis player may now and then make a good shot. What you mean by a good player is a man whose eye and muscles and nerves have been so trained by making innumerable good shots that they can now be relied on. They have a certain tone or quality which is there even when he is not playing, just as a mathematician's mind has a certain habit and outlook which is there even when he is not doing mathematics. In the same way a man who perseveres in doing just actions gets in the end a certain quality of character. Now it is that quality rather than the particular actions which we mean when we talk of a 'virtue'.

Philosophers, then, are children, unless they have been made men by Christ. "For if the son of the bond woman shall not be heir with the son of the free," at least he is the seed of Abraham, though not of promise, receiving what belongs to him by free gift. "But strong meat belongeth to those that are of full age, even those who by reason of use have their senses exercised to discern both good and evil." "For every one that useth milk is unskilful in the word of righteousness; for he is a babe," and not yet acquainted with the word, according to which he has believed and works, and not able to give a reason in himself. "Prove all things," the apostle says, "and hold fast that which is good," speaking to spiritual men, who judge what is said according to truth, whether it seems or truly holds by the truth. "He who is not corrected by discipline errs, and stripes and reproofs give the discipline of wisdom," the reproofs manifestly that are with love. "For the right heart seeketh knowledge." "For he that seeketh the Lord shall find knowledge with righteousness; and they who have sought it rightly have found peace."

Just as we say that it is possible to have faith without being literate, so we assert that it is not possible to understand the statements contained in the faith without study. To assimilate the right affirmations and reject the rest is not the product of simple faith but of faith engaged in learning. Ignorance involves a lack of education and learning. It is teaching that implants in us the scientific knowledge of things divine and human. It is possible to live uprightly in poverty. It is also possible in wealth. We admit that it is easier and quicker to track down virtue if we have a preliminary education. It can be hunted down without these aids, although even then those with learning, "with their faculties trained by practice," have an advantage.

It is, then, our purpose to prove that the Gnostic alone is holy and pious, and worships the true God in a manner worthy of Him; and that worship meet for God is followed by loving and being loved by God. He accordingly judges all excellence to be honourable according to its worth; and judges that among the objects perceived by our senses, we are to esteem rulers, and parents, and every one advanced in years; and among subjects of instruction, the most ancient philosophy and primeval prophecy; and among intellectual ideas, what is oldest in origin, the timeless and unoriginated First Principle, and Beginning of existence-the Son-from whom we are to learn the remoter Cause, the Father, of the universe, the most ancient and the most beneficent of all; not capable of expression by the voice, but to be reverenced with reverence, and silence, and holy wonder, and supremely venerated; declared by the Lord, as far as those who learned were capable of comprehending, and understood by those chosen by the Lord to acknowledge; "whose senses," says the apostle, "were exercised."

"Solid food is for the mature," that is, the passion written in the new gospel, and about them it was written, "make ready for the Lord a people prepared." In their own taste, thanks to the right measure of their faith, "they have been trained to distinguish good from evil," that is, by themselves and not by the law.

"But strong meat belongeth to them that are of full age, even them who by reason of use have their senses exercised to discern both good and evil." Those had not "their senses exercised," nor did they "know good and evil." He is not speaking now concerning life and conduct, when he says "to discern good and evil," for this is possible and easy for every man to know, but concerning doctrines that are wholesome and sublime, and those that are corrupted and low. The babe knows not how to distinguish bad and good food. Oftentimes at least it even puts dirt into its mouth, and takes what is hurtful; and it does all things without judgment; but not so the full grown man. Such babes are they who lightly listen to everything, and give up their ears indiscriminately: which seems to me to blame these Hebrews also, as being lightly "carried about," and now giving themselves to these, now to those. Which he also hinted near the end of the Epistle, saying, "Be not carried aside by divers and strange doctrines." This is the meaning of "to discern good and evil." "For the mouth tasteth meat, but the soul trieth words."

Let us then learn this lesson. Do not, when thou hearest that a man is not a Heathen nor a Jew, straightway believe him to be a Christian; but examine also into all the other points; for even Manichaeans, and all the heresies, have put on this mask, in order thus to deceive the more simple. But if we "have the senses" of the soul "exercised to discern both good and evil," we are able to discern such teachers.

But how do our "senses" become "exercised"? By continual hearing; by experience of the Scriptures. For when we set forth the error of those Heretics, and thou hearest today and to-morrow; and provest that it is not right, thou hast learnt the whole, thou hast known the whole: and even if thou shouldest not comprehend to-day, thou wilt comprehend to-morrow.

"That have," he says, their "senses exercised." Thou seest that it is needful to exercise our hearing by divine studies, so that they may not sound strangely. "Exercised," saith he, "for discerning," that is, to be skilled.

This is the doctrine of the holy prophets which we Christians follow; this is our wisdom, which they who worship frail objects, or maintain an empty philosophy, deride as folly and vanity, because we are not accustomed to defend and assert it in public, since God orders us in quietness and silence to hide His secret, and to keep it within our own conscience; and not to strive with obstinate contention against those who are ignorant of the truth, and who rigorously assail God and His religion not for the sake of learning, but of censuring and jeering. For a mystery ought to be most faithfully concealed and covered, especially by us, who bear the name of faith.

And he speaks of the word of righteousness, which concerns the divinity of the Lord. "solid food." The lofty word, and the high doctrines concerning Christ. "by constant practice." He refers to habit, perfection, the well-trained, having their senses exercised, such as hearing, tongue, eyes. Indeed, he speaks of the senses of the soul. To distinguish, he says, what is good, and high doctrines, and what are the spurious and corrupt. He hints at those who teach anything to everyone, giving themselves and being persuaded. For he who receives everything simply, has indiscriminately both good and evil.

In the words of Song of Songs may be found that food of which the apostle says, "But solid food is for the mature" and requires such people as listeners who "have their faculties trained by practice to distinguish good from evil." Thus, if those we have called "little ones" come to these places in Scripture, it can happen that they receive no profit at all from this book or even that they are badly injured either by reading what has been written or by examining what has been said to interpret it. But for one who is mature according to the flesh, no little risk and danger arises from this book of Scripture [Song of Songs]. For if he does not know how to listen to the names of love purely and with chaste ears, he may twist everything he has heard from the inner man to the outer, fleshly man and be turned away from the Spirit to the flesh. Then he will nourish in himself fleshly desires, and it will seem because of the divine Scriptures that he is impelled and moved to the lusts of the flesh. For this reason I give warning and advice to everyone who is not yet free of the vexations of flesh and blood and who has not withdrawn from the desire for corporeal nature that he completely abstain from reading this book and what is said about it. Indeed, they say that the Hebrews observe the rule that, unless someone has attained a perfect and mature age, he is not even permitted to hold this book in his hands. Moreover, we also accept the observance of the following rule from them—it is their custom that all the Scriptures should be given to children by the teachers and the wise, and that at the same time those passages which they call deuterōseis should be held back to the last. There are four of them: the beginning of Genesis, in which the creation of the world is described; the first chapters of Ezekiel the prophet, in which mention is made of the cherubim; the end of Ezekiel, which includes the building of the temple; and this book, Song of Songs.

If you serve good desire, and be subject to it, you will gain the mastery over evil desire, and make it subject to you even as you wish.

We ought to evaluate well all the thoughts that come upon us and compare and contrast them to the testimonies from the divinely inspired Scriptures and from the teaching of the spiritual and holy fathers. If we find that our thoughts are in tune with these testimonies and have an equivalent meaning, then we ought to hold fast to them with all our might and confidently carry them out in action. But if they are not in harmony with "the word of truth," then we ought to put them away from ourselves with great anger, just as it is written, "Be angry and do not sin." For we must flee the attack which springs up from passionate thoughts, as something defiled and bearing the sting of death. Accordingly, we have need of great sober-mindedness, great zeal, much searching of the divine Scriptures. For the Savior used to say, "Search the Scriptures," indicating to us their usefulness. Search and hold fast with great precision and faith the things that are said, so that, understanding the will of God accurately from the divine Scriptures, you may be able without stumbling to distinguish the noble from the inferior, and not obey every spirit, nor be carried about by harmful thoughts. Be fully convinced, my brothers, that there is nothing so prone to save us as closely following the divine commands of our Savior. All the same, we need many tears, much fear, much perseverance and continual prayer, that the force of even one of the Master's sayings might be revealed to us, so that we may know the great mystery hidden in little words and lay down our lives unto death even for a single stroke of a letter of the commandments of God. For the word of God is "like a two-edged sword," cutting off and separating the soul from every bodily craving and sensation. And not only that, it also becomes like a burning fire, arousing our soul's eagerness and causing us to despise all of life's painful experiences, and to consider all joy trial when it comes upon us, and to desire and greet death, which is fearful to other people, as life and that which produces life.

That is, the lofty dogmas concerning the Divinity of Christ. Do you see that there is another infancy—that of mind—which even the elderly possess; and there is a perfection which nothing prevents even the young from having.

By "habit" he means the perfection and firmness of the disposition of the moral life. He who is firm in disposition and in life also has the senses of the soul trained through exercise in the Divine Scriptures for discernment—on the one hand, of lofty and lowly teachings, and on the other, of sound and perverted ones. He is not speaking here about life, for everyone distinguishes that and knows that evil is bad and virtue is good. Do you see that training, exercise, and experience in the Scriptures are necessary if we intend to distinguish what is heretical and what is not, rather than simply lending an ear to everything? For the palate tastes food, but the soul examines teachings (cf. Job 12:11).

273. – Then when he says, but solid food is for the mature, he explains what he had said about solid food. For this is evident in bodily food: when a man reaches maturity, he uses stronger and nobler and more solid food. But a spiritual man, when he has reached spiritual perfection, should have a more solid doctrine proposed to him. But perfection is of two kinds: one is perfection of intellect, when a person has the wisdom to discern and judge correctly about matters proposed to him; the other is perfection of love, which charity produces, and it is present when a person adheres entirely to God. Hence, after laying down the precepts of charity, the Lord continues: 'Be you, therefore, perfect, as your heavenly father is perfect' (Mt. 5:48). But perfection of charity, as Augustine says, is present when there is no covetousness. For the closer a person comes to God, the more he scorns temporal things: 'For what have I in heaven? and besides you what do I desire upon earth. For you my flesh and my heart have fainted away: you are the God of my heart, and the God that is my portion for ever' (Ps. 73:25-26). For the doctrine of Sacred Scripture contains matters not only for speculation, as in geometry, but also matters to be accepted by the will; hence it is stated in Matthew (5:19): 'He that shall do and teach, he shall be called great in the kingdom of heaven.' Therefore, in the other sciences it is enough that they perfect man's intellect, but in this one it is required that he be perfected in intellect and will. Therefore, lofty mysteries should be proposed to the perfect: 'Howbeit we speak wisdom among the perfect' (1 Cor. 2:6). For a person judges things according to his condition; thus, an angry person judges things one way when he is angry, and another way when he is calm. Similarly, an incontinent person judges that something is good when he is passionate, and otherwise when the passion has subsided. Consequently, the Philosopher says that a person is, so his end appears to be. And because the things taught in Sacred Scripture pertain to the will and not only to the intellect, a person must be perfect in both. Consequently, the Apostle, desiring to show who are the mature, to whom solid food should be given, says that they are the ones who have their faculties trained.

274. – And he is speaking properly, because, as the Philosopher says, the intellect, inasmuch as it judges about things to be desired and to be done, is considered a sense, because it is related to something particular. Hence the word, sense, is not taken here as referring to an external sense. Therefore, one who senses the things of God is perfect: 'Let us, therefore, as many as are perfect, be thus minded' (Phil. 3:15); 'But we have the sense of Christ' (1 Cor. 2:16). But those who sense only carnal things cannot be pleasing to God, as is clear in Rom. (chap. 8). The second thing to be considered is the disposition of the one in whom it is, because he should be exercised: 'Exercise yourself unto godliness' (1 Tim. 4:7). For one who is not exercised cannot form a correct judgment, which is required for perfection: 'A man that has much experience shall think of many things' (Sir. 34:9); on the other hand, one who is inexperienced knows few things. Thirdly, the cause of this exercise is custom, not idleness but abundance of activity; hence, he says, by custom, namely, of acting properly: 'A young man according to his way, even when he is old, he will not depart from it' (Pr. 22:6). Therefore, if you wish to be perfect, do not give yourself to idleness, but accustom yourself to what is good from your youth. Fourthly, the end of this exercise, namely, to distinguish good from evil. For a person is perfect, when he discerns between good and evil, between good and better, and between evil and worse. For many things seem good but are really evil: 'There is a way which seems just to a man: but the ends thereof lead to death' (Pr. 14:12). It is in these matters, therefore, that correct judgment is needed.

What is "the beginning of the doctrine"? He goes on to state it himself, saying, "not laying again" (these are his words) "the foundation of repentance from dead works, and faith toward God, of the doctrine of baptisms and of laying on of hands, of the resurrection of the dead, and of eternal judgment."

But if this be "the Beginning," what else is our doctrine save to repent "from dead works," and through the Spirit to receive "the faith," in "the resurrection of the dead, and eternal judgment"? But what is "the Beginning"? "The Beginning," he says, is nothing else than this, when there is not a strict life. For as it is necessary to instruct one who is entering on the study of grammar, in the Elements first, so also must the Christian know these things accurately, and have no doubt concerning them. And should he again have need of teaching, he has not yet the foundation. For one who is firmly grounded ought to be fixed and to stand steady, and not be moved about. But if one who has been catechised and baptized is going ten years afterwards to hear again about the Faith, and that we ought to "believe" in "the resurrection of the dead," he does not yet have the foundation, he is again seeking after the beginning of the Christian religion. For that the Faith is the foundation, and the rest the building, hear him [the Apostle] saying; "I have laid the foundation and another buildeth thereupon." (1 Cor. iii. 10.) "If any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble." (1 Cor. iii. 12.)

"Not laying again" (he says) "the foundation of repentance from dead works."

But what is, "let us go on unto perfection"? Let us henceforth proceed (he means) even to the very roof, that is, let us have the best life. For as in the case of the letters the Alpha involves the whole, and as the foundation, the whole building, so also does full assurance concerning the Faith involve purity of life. And without this it is not possible to be a Christian, as without foundations there can be no building; nor skill in literature without the letters. Still if one should be always going round about the letters, or if about the foundation, not about the building, he will never gain anything.

Do not however think that the Faith is depreciated by being called elementary: for it is indeed the whole power: for when he says, "For every one that useth milk is unskilled in the word of righteousness, for he is a babe" (c. v. 13), it is not this which he calls "milk." But to be still doubting about these things is [a sign] of a mind feeble, and needing many discourses. For these are the wholesome doctrines. For we call him "a perfect man" [i.e. "of full age"] who with the faith has a right life; but if any one have faith, yet does evil, and is in doubt concerning [the faith] itself, and brings disgrace on the doctrine, him we shall with reason call "a babe," in that he has gone back again to the beginning. So that even if we have been ten thousand years in the faith, yet are not firm in it, we are babes; when we show a life not in conformity with it; when we are still laying a foundation.

But besides [their way of] life he brings another charge also against these [Hebrews], as being shaken to and fro, and needing "to lay a foundation of repentance from dead works." For he who changes from one to another, giving up this, and choosing that, ought first to condemn this, and to be separated from the system, and then to pass to the other. But if he intends again to lay hold on the first, how shall he touch the second?

What then of the Law (he says)? We have condemned it, and again we run back to it. This is not a shifting about, for here also [under the Gospel] we have a law. "Do we then" (he says) "make void the law through faith? God forbid, yea we establish the Law." (Rom. iii. 31.) I was speaking concerning evil deeds. For he that intends to pursue virtue ought to condemn wickedness first, and then go in pursuit of it. For repentance cannot prove them clean. For this cause they were straightway baptized, that what they were unable to accomplish by themselves, this might be effected by the grace of Christ. Neither then does repentance suffice for purification, but men must first receive baptism. At all events, it was necessary to come to baptism, having condemned the sins thereby and given sentence against them.

Having said above that the elementary teaching about the humanity of the Lord, and indeed the perfection of those who pertain to divinity, lest they might feel impatiently as unworthy of more perfect discourses, he also approaches to speak of more perfect matters. He speaks not in the same way as he called the perfect: (for they were not able to hear), but he skillfully approaches the discourse in another way, indeed calling baptism the elementary teaching, and the laying on of hands and the seal within it; but perfection, the idea through works. And he more clearly states what the elementary teaching is for those who have just believed, and what the perfection is. — The following of the arrangement.

Therefore, leaving the elementary teaching of Christ, let us be carried toward perfection. And we will do this, as God permits.

"on to perfection." Having said this, he lets go of the elementary and foundational teachings concerning Christ and is carried towards perfection, not simply referring to the ultimate perfection, but as if to that which is between the elementary teachings of the words of God and the highest perfection. For there are indeed elementary principles of the words of God, which must be put away from Satan and his works, to believe in God, to be baptized, to receive the Holy Spirit, to know the resurrection of the dead, to believe that there will be a judgment. These are the elementary teachings of the words of God. The fundamentals of the words of God, and not the elementary teachings of God, are to know that Christ suffered for us, that He took upon Himself our sins, that He accomplished salvation for us, that He became our high priest, that He offered Himself for us, and anything similar. The perfection of rejecting Satan and his associates is the progress in virtues, the patience in tribulations, persecutions, and temptations. The highest perfection is that concerning the theology of Christ, insofar as it is possible for a man to have an accurate understanding. First, therefore, we are baptized as believers, then we acknowledge all that Christ suffered and did for us according to His humanity, then we are perfected in the virtues, and afterward we are deemed worthy of the knowledge according to theology.

"Let us not lay again a foundation." Let us not lay another foundation again, as he says, being laid down in baptism, that is, the renunciation of the works of Satan. For once, he says, having repented, we were baptized upon them, and it is no longer necessary to do these things from the beginning. "and of faith toward God." For it is no longer necessary now to believe in God as if from the beginning; for you have already believed.

"teaching about Christ." What kind of teaching? The teaching [λόγον] of the doctrine [διδαχῆς], of the necessity to lay the foundation of repentance from dead works, the teaching of the doctrine, of the necessity of faith in God; the teaching of the doctrine, of the necessity to be baptized; the teaching of the doctrine, of the necessity to be deemed worthy of the Holy Spirit; the teaching of the doctrine, that there is resurrection, that there will be judgment. For in common, according to all, both the teaching and the doctrine.

The statement is beyond dispute; for the teaching has been delivered through a medium to all that is present, and this is the agreement according to its meaning: not to overthrow the foundation of the teaching again, but thus to show in enumeration the matters concerning the foundation of the teaching.Paul wishes to say that for those who now first approach faith, we lay down as a sort of foundation the teaching concerning these things, first reasonably urging them to repent from works that lead to death; when they have repented, to believe in God; when they have believed, to be baptized; when baptized, to submit to the laying on of hands for the partaking of the Spirit; having thus partaken in this, no longer to doubt concerning the resurrection from the dead, knowing that there will be a judgment when they will be raised and live again, and that a continuous and just reward awaits them for what we have lived like here.

But just as the doctrine of providence is not at all weakened because of those things which are not understood by those who have once honestly accepted it, so neither is the divine character of Scripture, which extends to the whole of it, lost because our weakness cannot discover in every expression the hidden splendor of the doctrines concealed in common and unattractive style. For "we have the treasure in earthen vessels, that the exceeding greatness of the power of God may shine forth" and may not be reckoned as coming from us who are but human beings.… Therefore, since a celestial or even a supercelestial power compels us to worship the only Creator, let us leave the doctrine of the beginning of Christ, i.e., the elements, and "endeavor to go on to perfection," in order that the wisdom spoken to the perfect may be spoken also to us.

Although you ought to be teachers, not only are you not teachers, but also you cannot even learn anything except the rather rudimentary and elementary and simple things, and even these things not absolutely but weaker than the beginning of the oracles of God. He does not say the "elements of the oracles," but the elements of "the beginning" of the oracles. Most likely the elements of the oracles of God would be the words about the incarnation, but the elements of the "beginning" of the oracles are the things about which he goes on to say, "not laying again a foundation," etc.The argument of the arrangement is this: "Therefore, leaving behind the word of the beginning of Christ, let us be carried to perfection, and we will do this, if God permits." "The Word of Christ." What sort of word? The word of teaching that it is necessary to lay down a foundation of repentance from dead works, the word of teaching that it is necessary to believe in God, the word of teaching that one must be baptized, the word of teaching that one must be deemed worthy of the Holy Spirit, the word of teaching that there will be a resurrection and that there will be a judgment. For the word and the teaching have a common origin in every respect.

When he says to leave behind the elementary matters concerning Christ and to leave behind the word which stops any progress at the beginning and to be carried "to perfection," he does not simply say perfection in its proper sense, but the perfection, as it were, that exists between the rudiments of the oracles of God and the heavenly perfection. For the "elements of the beginning of the oracles of God" consist of renouncing Satan and his works, believing in God, being baptized, receiving the Holy Spirit, knowing about the resurrection of the dead and believing that there is a judgment. These things are the elements of the beginning of the oracles of God. But the "elements of the oracles of God"—not merely the beginning of the oracles of God—is to know that Christ suffered on our behalf, that he removed our sins, that he wrought our salvation for us, that he has become our high priest, that he offered himself on our behalf, and such other things. And "perfection" in renouncing Satan and his cohorts consists of advancement in the virtues and endurance amid tribulations, persecutions and periods of testing. And heavenly "perfection" is the exact apprehension concerning the divine teaching of Christ, insofar as is humanly possible. So first we believe and are baptized, then we know what sort of things Christ underwent for our sake and what sort of things he did in his human nature, then we are perfected in the virtues, then we are deemed worthy of the knowledge which is in accordance with divine wisdom.

The beginning of Christ was from within Judaism—for he lived as a Jew according to the law. He says because of this, "Leaving this behind, let us be borne to that maturity," knowing that the one about to be a high priest apart from the law must be a priest "according to the order of Melchizedek.""Dead works and faith in God, ritual washing." For Christians the earthly things are dead. Therefore he says that it is out of place that they neglect the way of life based on faith and the mortification of all things and return to ablutions according to the law. When the Lord came, he preached repentance, saying, "Repent, for the kingdom of God has drawn near," but it was "a repentance from dead works." … This, then, is what he says: it is not necessary to run back to the law, leaving behind the repentance from dead works and faith in God and baptism25—which he named in the plural because of the multitude of those deemed worthy. And he spoke of baptisms and the teaching and the laying on of hands through which are the elections, and the hope of the resurrection and the rest. And he has prepared this beforehand, since the priests in the law uphold the law with a vengeance, but Melchizedek was outside the law. Not coming from the levitical priesthood, he followed "the order of Melchizedek." He says that it was not necessary to leave behind the priest in the order of Melchizedek to pursue those who are priests under the law, so that the things written in the law might stand. But he called those things in the law a "foundation," since it has become a preamble of godliness for men.

Warning, accordingly, the disciples to omit all first principles, and strive rather after perfection, and not lay again the foundations of repentance from the works of the dead, he says: "For impossible it is that they who have once been illuminated, and have tasted the heavenly gift, and have participated in the Holy Spirit, and have tasted the word of God and found it sweet, when they shall-their age already setting-have fallen away, should be again recalled unto repentance, crucifying again for themselves the Son of God, and dishonouring Him." "For the earth which hath drunk the rain often descending upon it, and hath borne grass apt for them on whose account it is tilled withal, attaineth God's blessing; but if it bring forth thorns, it is reprobate, and nighest to cursing, whose end is (doomed) unto utter burning.

Above he said: you have become weak, you have become infants and have reached such a state that you need to learn again the first principles of the faith; therefore now he also says that you must, at last, reason as mature persons and surpass the word of the beginning of Christ, that is, the first principles of the faith, and press on toward "perfection," that is, be receptive to higher things. Or you may also understand this in the following sense: since it appeared that they were limping in regard to conduct, he now speaks to them about a blameless life, as if saying: you must not always revolve around the beginning, that is, be instructed in the faith like those newly converted, but you must also strive toward perfection, that is, toward a better life. For perfect is the one who, together with faith, also leads a righteous life. For faith is the beginning and foundation, and without it nothing can be accomplished, just as without letters one cannot know reading. However, just as one cannot constantly occupy oneself with letters alone, so one cannot constantly be instructed in the faith like infants and the immature. If someone should wish to accept the first interpretation but reject this one on the grounds that it supposedly does not correspond to what the Apostle Paul said earlier, let him recall that it is his custom, when speaking about one thing, to quickly pass to another: as, for example, in the Epistle to the Corinthians, while discussing meals, he transitioned to a discourse on the mysteries (1 Cor. 11:20–30). Thus now also, while initially expressing reproach to them for their weakness and incapacity to receive more advanced teaching, he turns to a discussion about way of life, calling them immature also because they did not order their life according to the faith.

That is, not again doing from the very beginning what you were doing at the time when you intended to be baptized, such as "repentance from dead works," that is, the renunciation of the works of Satan. Whoever comes to Christ obviously comes in this manner, namely repenting of the former things, both in doctrine and in life: for if one does not reject the former, how can one attain the latter? Therefore he adds: "and faith toward God." Then also faith, namely after repentance from dead works. Thus he says: you ought not to be instructed concerning faith as beginners, for you have already believed. But by this he hints that they were also wavering, and therefore were in need of a foundation.

275. – Having mentioned the priesthood of Christ according to the order of Melchizedek and scolded the slowness of those to whom he was writing, the Apostle now returns to his theme, in regard to which he does three things: first, he discloses his intention; secondly, its difficulty (v.3); thirdly, he declares his intention (v.9). In regard to the first he does two things: first, he discloses his intention; secondly, he explains what he says (v.1b).

276. – His intention is that passing over the things which pertain to the beginning of Christian doctrine, he may go on to loftier matters; hence he says: I have stated that strong meat is for the perfect: Therefore, let us leave the elementary doctrines of Christ, through which Christ begins to exist in us, which is by the doctrine of faith: 'That Christ may dwell by faith in your hearts' (Eph. 3:17); let us go on to maturity, i.e., to things which look toward the perfection of Christ's doctrine: 'When I became a man, I put away the things of a child' (1 Cor. 13:11). According to a Gloss this can refer to two things, namely, either to the intellect, so that as a person advances in age, he should put away childish things and devote himself to what is perfect: 'howbeit we speak wisdom among the perfect' (1 Cor. 2:6), or to the will, and then the sense is that one should not remain a beginner, but tend to the state of the perfect: 'Walk before me and be perfect' (Gen. 17:1).

277. – Here two objections arise: the first is based on his saying, let us leave the elementary doctrines [leaving the word of the beginning]. For the beginning should never be forsaken: 'And I said, Now have I begun' (Ps. 76:11); 'My justification, which I have begun to hold' (Jb. 27:6). I answer that there are two ways of forsaking a beginning: one is according to evaluation, and in this way a man should always be a beginner tending to what is higher: 'Not as though I had already attained or were already perfect; but I follow after, if I many by any means apprehend' (Phil. 3:12). The other is according to progress toward perfection, and in this way a man should always strive to pass to the perfect state: 'Forgetting the things that are behind, and stretching forth myself to those that are before' (Phil. 3:13). For, as Bernard says, not to progress in the way of God is to fall behind.

278. – The other objection is concerned with the invitation, let us go on to maturity [things more perfect]. For perfection consists in the counsels: 'If you would be perfect, go and sell what you have and give to the poor' (Mt. 19:21). But not all are bound by the counsels. I answer that there are two kinds of perfection: one is external and consists in external acts, which are signs of what is internal, such as virginity and voluntary poverty. To this perfection not all are bound. The other is internal and consists in the love of God and neighbor: 'Have charity which is the bond of perfection' (Col. 3:14). Not all are bound to this perfection, but all are bound to tend toward it; because if a person no longer desired to love God more, he would not be doing what charity requires. But he says, let us go on, and this by following the impulse of the Holy Spirit: 'Whoever are led by the Spirit of God, they are the sons of God' (Rom. 8:14). Or they are as though carried by God Who bears our infirmities: 'Hearken unto me, O house of Jacob, all the remnant of the house of Israel, who are carried by my bowels' (Is. 46:3); or, as carried by one another: 'Bear you one another's burdens' (Gal. 6:2).

279. – Then when he says, not laying again the foundation of penance, he explains what he has said. Here he intends to show what the things are which make for the beginning of Christ's doctrine. For this he uses a simile. For it is by faith that a soul is built into a spiritual edifice. Therefore, just as in a material building the foundation is laid first, so here the first rudiments of Christ's doctrine are, as it were, the foundation. But this seems to conflict with what he teaches below in chapter 11, where faith is set down as the foundation: for faith is one: 'One Lord, one faith, one baptism' (Eph. 4:5). But here he mentions six foundations. I answer that faith is the foundation of the virtues, but the things he mentions are the foundations of Christ's doctrine. He says, not laying again the foundation of penance, as though it were laid so firmly that there is no need to lay it again. Or, because you have just laid it and should not be laid again.

280. – But the Apostle lists them quite clearly. For just as in the process of generation and of any motion there is first of all the departure so too here; because penance is a departure from sin and is, as it were, the foundation of that life. For, according to Augustine, no one who is master of his own will can begin a new life without repenting of the past. Hence, at the beginning of His preaching the Lord says: 'Do penance' (Mt. 4:17). Therefore, he says, of penance from dead works. For works are called dead either because they are dead in themselves, or because they become dead. A thing is said to be alive, when it functions on its own power, so that wherever it fails, it is said to be dead. For our works are ordained to happiness, which is man's end; therefore, when they do not lead to happiness or cannot be ordained to happiness, they are said to be dead: and these are works performed in mortal sin: 'The blood of Christ who by the Holy Spirit offered himself unspotted to God, will cleanse our conscience from dead works' (Heb. 9:14). But works performed in charity are made dead by sin; hence, they do not have the power to merit eternal life: 'All the justices which he has done will not be remembered' (Ez. 18:24). But penance makes them revive; hence they are then once more counted for eternal life.

281. – But in approaching the desired terminus, faith is first; hence, he says, the foundation of faith toward God. For it is proper to faith that man believe and assent to things unseen by him, on the authority of another. But this testimony is either from man alone, and then it does not pertain to the virtue of faith, because man can deceive and be deceived; or that testimony is from God's judgement, and then it is most true and firm, because it comes from the Truth itself, which cannot deceive or be deceived. Hence, he says, towards God, i.e., the assent is made to what God says: 'You believe in God; believe also in me' (Jn. 14:1).

Nor let any one think that, because baptism is proposed to them, heretics will be kept back from coming to the Church, as if offended at the name of a second baptism; nay, but on this very account they are rather driven to the necessity of coming by the testimony of truth shown and proved to them. For if they shall see that it is determined and decreed by our judgment and sentence, that the baptism wherewith they are there baptized is considered just and legitimate, they will think that they are justly and legitimately in possession of the Church also, and the other gifts of the Church; nor will there be any reason for their coming to us, when, as they have baptism, they seem also to have the rest. But further, when they know that there is no baptism without, and that no remission of sins can be given outside the Church, they more eagerly and readily hasten to us, and implore the gifts and benefits of the Church our Mother, assured that they can in no wise attain to the true promise of divine grace unless they first come to the truth of the Church. Nor will heretics refuse to be baptized among us with the lawful and true baptism of the Church, when they shall have learnt from us that they also were baptized by Paul, who already had been baptized with the baptism of John,36 as we read in the Acts of the Apostles.

That we must not grieve the Holy Spirit, whom we have received. Paul the apostle to the Ephesians: "Grieve not the Holy Spirit of God, in which ye were sealed in the day of redemption. Let all bitterness, and wrath, and indignation, and clamour, and blasphemy, be taken away from you."

But what is "the doctrine of baptisms"? Not as if there were many baptisms, but one only. Why then did he express it in the plural? Because he had said, "not laying again a foundation of repentance." For if he again baptized them and catechised them afresh, and having been baptized at the beginning they were again taught what things ought to be done and what ought not, they would remain perpetually incorrigible.

"And of laying on of hands." For thus did they receive the Spirit, "when Paul had laid his hands on them" (Acts xix. 6), it is said.

"And of the resurrection of the dead." For this is both effected in baptism, and is affirmed in the confession.

"And of eternal judgment." But why does he say this? Because it was likely that, having already believed, they would either be shaken [from their faith], or would lead evil and slothful lives, he says, "be wakeful."

It is not open to them to say, If we live slothfully we will be baptized again, we will be catechised again, we will again receive the Spirit; even if now we fall from the faith, we shall be able again by being baptized, to wash away our sins, and to attain to the same state as before. Ye are deceived (he says) in supposing these things.

"of faith toward God." For it is not necessary now, as it was from the beginning, to believe in God. For you have already believed through teaching. The structure is thus. Therefore, leaving the elementary of God, what is this? The doctrine of baptisms, the laying on of hands (by which, it says, you were enlightened), and the resurrection of the dead, and eternal judgment, let us press on to perfection. For it is not necessary, it says, always to speak the same things; for it has been said once and has come to pass, but it is necessary, it says, also to contribute what is among you, namely, a good conduct and a faith worthy of it. For this is perfection, to be two-handed in virtue, as it were, saying; Be sober; for there is no need to live carelessly, and again to be baptized, and through the laying on of hands to receive the Holy Spirit's visitation. "of instruction about baptism." Not as if there were many baptisms, Paul said this in the plural; for there is one baptism (Eph. 4:5); but this follows from the context. For if he were to instruct them again, and baptize them again; and again baptize those who have fallen away; then necessarily there would be many baptisms; but this is absurd. Therefore, it is not necessary to rebaptize you; but to remain with the former baptism.

Perhaps these, still clinging to the law, thinking more in Jewish manners, because there are different and many baptisms in the law, wished also that the baptism of the New Covenant, which grants regeneration, should be administered many times, because they wished that the remission of sins should be considered worthy only once.

"the laying on of hands." Those things that take place in baptism; or there, when the apostles laid on their hands, they gave the Spirit, which Simon the sorcerer also sought. (Acts 8:18-19) "the resurrection of the dead." For this also takes place in baptism through the form of rising up, and is confirmed in the confession; for we confess that we believe in the resurrection of the dead. "and eternal judgment." That is, of the coming judgment, which grants either eternal good or punishment. This seems to say: since it was likely that they would be shaken, although they had already believed, either that if we live deeply, or fall away from faith, we shall be baptized again, or again be able to wash away sins, and to share in the same things as before. For they err in thinking these things.

Now, how long shall we saw away along the same line on this question [i.e., what is permitted], when we have a long-standing practice which by anticipation has all but settled the question? Even though no scriptural passage prescribes it, it is strengthened by a custom that certainly arose from tradition. How can anything become normal practice if it has not first been handed down to us? But, you tell me, "You must always have a written source if you are going to plead the force of tradition."Let us look into the matter, then, of whether or not a tradition without a written source should be accepted. The answer will certainly be no if we cannot adduce examples of other observations which are without written source in Scripture and rest solely on the basis of tradition and yet have come to have the force of custom. To begin, for instance, with baptism: When we are about to enter the water, and, as a matter of fact, even a short while before, we declare in the presence of the congregation before the bishop that we renounce the devil, his pomps and his angels. After that, we are immersed in the water three times, making a somewhat fuller pledge than the Lord has prescribed in the gospel. After this, having stepped forth from the font, we are given a taste of a mixture of milk and honey and from that day, for a whole week, we forego our daily bath. We also receive the sacrament of the Eucharist that the Lord entrusted to all at the hour for supper, at our early morning meetings, and then from the hand of none but the bishops. Further, we make offerings for the dead on their anniversary to celebrate their birthday of eternal life. We consider fasting or kneeling during service on Sundays to be unlawful, and we enjoy the same privilege from Easter until Pentecost. We also are upset if any of our bread or wine falls to the earth at the Lord's Supper. Lastly, we make the sign of the cross on our foreheads at every turn, at our going in or coming out of the house, while dressing, while putting on our shoes, when we are taking a bath, before and after meals, when we light the lamps, when we go to bed or sit down, and in all the ordinary actions of daily life.

Paul spoke of this in the plural not because there are many baptisms — for baptism is one (Eph. 4:5) — but because this would, as it were, follow as a consequence. If he were catechizing again, then he would also baptize again; and in the case of apostasy, he would baptize again: by necessity there would be many new baptisms, but this is absurd. Therefore you must not repeat baptism, but abide by the first baptism. Perhaps they, as those who firmly adhered to the law, even under grace recognized many baptisms in the Jewish manner. Note that baptism follows repentance. Since repentance by itself cannot render us clean, we are therefore baptized, so that everything may be the work of the grace of Christ.

Through this they received the Holy Spirit, so as to prophesy and work miracles. When, it says, Paul laid his hands on them, they received the Holy Spirit (Acts 19:6).

This occurs at baptism under the figure of immersion in water and rising from it, and is affirmed in the confession of faith, for we confess that we believe in the resurrection of the dead.

That is, a judgment that gives either eternal blessings or punishments. He seems to say this because they were probably wavering, even though they had already believed, or were living badly and carelessly, saying at the same time: be vigilant. It is impossible to say that if we have lived negligently, or have fallen away from the faith, we will be baptized again, will again receive the opportunity to be washed from sins and be deemed worthy of the very same things we were deemed worthy of before. You are deceived, he says, reasoning in this way.

282. – The second thing in that process are the sacraments of faith. But these are two sacraments of those entering: for those are the only ones the Apostle is discussing here. The first is baptism, by which we are reborn; the second is confirmation, by which we are strengthened.

283. – In regard to the first he says, of baptism. But this seems contrary to what is stated in Ephesians (4:5): 'One faith, one baptism.' Therefore, there are not several baptisms. I answer that there are three kinds of baptism, namely, of water, of desire, and of blood. But the last two have no force, unless they are referred to the first, because the first one must be intended, if it cannot be actually received by a person with the use of freedom. Hence, there are not three sacraments, but one sacrament, by which we are reborn unto salvation: 'Unless a man be born again of water and the Holy Spirit, he cannot enter the kingdom of heaven' (Jn. 3:5). Of the other two, baptism of blood produces more of baptism's effects, provided that the first is desired, or the opposite is not present in the mind, as is clear in the case of the Holy Innocents, who were not of an opposite mind. For baptism has its power from the merit of Christ's Passion: 'All we who are baptized in Christ Jesus are baptized in his blood' (Rom. 6:3). Therefore, just as one who is baptized is conformed sacramentally to Christ's death, so the martyr is conformed really. Therefore, the baptism of blood produces the total effect of baptism in the sense of washing away all guilt and punishment for sin; but it does not imprint a character. Therefore, if one who had undergone martyrdom without baptism of water were to rise, he would have to be baptized. Penance, however, does not produce as many of baptism's effects, because it does not take away all punishment, although it takes away all guilt. But just as a martyr conforms himself to Christ's Passion by external suffering, so a penitent by internal suffering: 'They that are Christ's have crucified their flesh with the vices and concupiscences' (Gal. 5:24). Therefore, penance can be so great that it would remove all guilt and punishment, as happened to the good thief and to Magdalene. Hence, penance is called baptism, inasmuch as it performs the function of baptism. And because baptism cannot be repeated, penance was instituted. Therefore, the others are called baptisms, because they produce the effect of baptism; but there is only one baptism, because the others produce no effect, unless the first is intended.

284. – The second sacrament of those who are entering is imposed by the laying on of hands; hence, he says, and laying on of hands. But this is twofold: one is productive of miracles, as when Christ cured the sick by laying his hands on them: 'He, laying his hands on everyone of them, cured them' (Lk. 4:40). And this is not sacramental. But the other is sacramental and is found in two sacraments: first, in the sacrament of Orders: 'Impose not hands lightly on anyone' (1 Tim. 5:22); secondly, in the sacrament of confirmation unto renovation: 'By the laver of regeneration and renovation of the Holy Spirit' (Tit. 3:5). For in confirmation the Holy Spirit is given for strength to enable a man to boldly confess Christ's name before men. For just as in the natural order a man is first born and then grows and becomes strong, so, too, in the order of grace.

285. – Thirdly, there follows the terminus of motion, at which the motion is terminated. This is twofold: the first is the resurrection of bodies, which is the foundation of faith, because without it our faith is in vain (1 Cor. 15:14). Therefore, he says, of the resurrection of the dead. Secondly, we expect a reward, which is conferred by the judge: 'All things that are done, God will bring into judgement' (Ec. 12:14); therefore, he says, and of eternal judgement: not that that judgement will last a thousand years, as Lactantius taught, because it will last but a moment. But it is called eternal, because the sentence passed then will last for ever: 'These shall go into eternal punishment, but the just into eternal life' (Mt. 15:46). It should be noted that all the things he says he desires to treat here are, as it were, the rudiments of the faith; hence he preaches them to newcomers, as is recorded in Ac (17:18) and in other places.

"And this we will do." Which? To be carried to perfection. "if God permits." The phrase "if God permits" is not to indicate that God does not always permit (for God always permits the good and perfect), but as is customary for us to say, If God wills, we will do this. At the same time, it also teaches us from this that everything depends on that will, and we should not rely confidently or arrogantly on our own judgment and power, even in matters generally acknowledged. This is explicitly encouraged by the apostle James.

"This we will do" – what? – that is, to go on to perfection, if God also wills it. He said this not as though God did not command it, but as he usually spoke, that if it is pleasing to God, then this is precisely what I also want to do.

And at the same time He teaches us here that we should make everything dependent on His will and that even in unquestionably good deeds we should not trust our own judgment and our own strength. The Apostle Jude also clearly persuades us of this same thing.

286. – Then (v. 3) he shows how difficult it is to carry out his intention. For it is difficult both in itself and in relation to his hearers. Hence he does three things: first, he suggests that in this he especially needs divine help; secondly, he mentions their weakness (v. 4); thirdly, he proposes a simile (v. 7).

287. – He says, therefore: Let us go on to things more perfect, and this shall we do, if God permit. He says less than he means, for it is not only necessary that God permit, but He must do all things: 'In his hand are both we and our words' (Wis. 7:16). Therefore, he must place all things under the confidence of divine help: 'Without me you can do nothing' (Jn. 16:5); 'For you should say: If the Lord will, and if we shall live, we do this or that' (Jas. 4:15).

Could Paul teach in opposition to his own act? He had at Corinth forgiven sin through penance; how could he himself speak against his own decision? Since, then, he could not destroy what he had built, we must assume that what he says was different from, but not contrary to, what had gone before. For what is contrary is opposed to itself; what is different has ordinarily another meaning. Things that are contrary are not such that one can support the other. Inasmuch, then, as the apostle spoke of remitting penance, he could not be silent as to those who thought that baptism was to be repeated. And it was right first of all to remove our anxiety and to let us know that, even after baptism, if any sinned, their sins could be forgiven them, lest a false belief in a reiterated baptism should lead astray those who were destitute of all hope of forgiveness. And second, it was right to set forth in a well-reasoned argument that baptism is not to be repeated.…So, then, that which he says in this epistle to the Hebrews, that it is impossible for those who have fallen to be "renewed unto repentance, crucifying again the Son of God and putting him to open shame," must be considered as having reference to baptism, wherein we crucify the Son of God in ourselves that the world may be by him crucified for us. We triumph, as it were, when we take to ourselves the likeness of his death. We put to open shame upon his cross principalities and powers and triumphed over them, that in the likeness of his death we, too, might triumph over the principalities whose yoke we throw off. But Christ was crucified once and died to sin once, and so there is but one, not several baptisms.… And indeed I might also say to anyone who thought that this passage spoke of repentance, that things which are impossible from the human point of view are possible with God. God is able whenever God wills to forgive us our sins, even those which we think cannot be forgiven. And so it is possible for God to give us that which it seems to us impossible to attain. For it seemed impossible that water should wash away sin, and Naaman the Syrian thought that leprosy could not be cleansed by water. But that which was impossible, God who gave us such great grace made to be possible. Similarly it seemed impossible that sins should be forgiven through repentance, but Christ gave this power to his apostles, which has been transmitted to the priestly office. That, then, has become possible which was impossible. But by true reasoning, the apostle convinces us that the reiteration by anyone of the sacrament of baptism is not permitted.

"It is impossible to restore again to repentance" through a second baptism "those who have once been baptized, who have tasted the heavenly gift" through the medicine which they received, "have become partakers of the Holy Spirit" through the gifts received from the Spirit, "have tasted the goodness of the Word of God" in the new gospel and were armed with the power of the age to come in the promises prepared for the pious ones, but now "have fallen away" again. Those who propose two baptisms ask for the crucifixion again of the Son of God and for his dishonor. But crucifixion was performed once and will not be performed once more, and baptism was conceded as an "absolver" and is not conceded a second time to the sinner.

And see how putting them to shame, and forbiddingly he begins. "Impossible." No longer (he says) expect that which is not possible; (For he said not, It is not seemly, or, It is not expedient, or, It is not lawful, but "impossible," so as to cast [them] into despair), if ye have once been altogether enlightened.

Then he adds, "and have tasted of the heavenly gift. If ye have tasted" (he says) "of the heavenly gift," that is, of forgiveness. "And been made partakers of the Holy Ghost, and tasted the good word of God" (he is speaking here of the doctrine) "and the powers of the world to come" (what powers is he speaking of? either the working of miracles, or "the earnest of the Spirit" - 2 Cor. i. 22).

What is, "having tasted of the heavenly gift"? it is, "of the remission of sins": for this is of God alone to bestow, and the grace is a grace once for all. "What then? shall we continue in sin that grace may abound? Far from it!" (Rom. vi. 1, Rom. vi. 2.) But if we should be always going to be saved by grace we shall never be good. For where there is but one grace, and we are yet so indolent, should we then cease sinning if we knew that it is possible again to have our sins washed away? For my part I think not.

He here shows that the gifts are many: and to explain it, Ye were counted worthy (he says) of so great forgiveness; for he that was sitting in darkness, he that was at enmity, he that was at open war, that was alienated, that was hated of God, that was lost, he having been suddenly enlightened, counted worthy of the Spirit, of the heavenly gift, of adoption as a son, of the kingdom of heaven, of those other good things, the unspeakable mysteries; and who does not even thus become better, but while indeed worthy of perdition, obtained salvation and honor, as if he had successfully accomplished great things; how could he be again baptized?

"And tasted," he says, "the good word of God"; and he does not unfold it; "and the powers of the world to come," for to live as Angels and to have no need of earthly things, to know that this is the means of our introduction to the enjoyment of the worlds to come; this may we learn through the Spirit, and enter into those sacred recesses.

What are "the powers of the world to come"? Life eternal, angelic conversation. Of these we have already received the earnest through our Faith from the Spirit. Tell me then, if after having been introduced into a palace, and entrusted with all things therein, thou hadst then betrayed all, wouldest thou have been entrusted with them again?

"For it is impossible for those who were once enlightened." He did not say that it is difficult, unprofitable, or improper, but impossible, so as to cast them into despair of hoping for a second cleansing. "Having tasted the gift." The forgiveness of sins, which is in baptism; for this is a heavenly gift. For no one can give such things except one, God. "and having become partakers of the Holy Spirit."After the forgiveness of sins, then comes the partaking of the Holy Spirit; for He does not dwell in a body burdened with sins; By the laying on of hands, as he says above (Heb. 6:2).

Now we ought to be aware that there are some Lazaruses even now who, after having become friends of Jesus, have become sick and died. As dead persons they have remained in the tomb and the land of the dead with the dead.… Consider the one who has fallen away from Christ and returned to the Gentiles' life after he has received knowledge of the truth. He has been enlightened and tasted the heavenly gift and become a partaker of the Holy Spirit … yet now is in hades with the shades and the dead and to be in the land of the dead or the tombs.Whenever, therefore, on behalf of such a person, Jesus comes to his tomb and, standing outside it, prays and is heard, he asks that there be power in his voice and words, and he cries out with a loud voice to summon him who was his friend to the things outside the life of the Gentiles and their tomb and cave.

It is out of the question, he is saying, for those who have approached all-holy baptism, shared in the grace of the divine Spirit and received the type of the eternal goods to make their approach again and be granted another baptism. This is no different, in fact, from fixing the Son of God to the cross again and besmirching him again with the dishonor already shown. As he in his own case endured the passion once, we too likewise ought share the passion with him once. We are buried with him in baptism, and we rise with him; so it is not possible for us to enjoy the gift of baptism again.… Our former self was crucified with him in baptism by receiving the type of death. By "goodness of the Word of God" he meant the promise of good things; "powers of the age to come" is the term he used of baptism and the grace of the Spirit: through them it is possible to attain the promised goods.Now, the apostle said this to teach the believers from Jews not to think all-holy baptism is like the Jewish baptisms: they did not wash away sins, but cleansed the body of apparent defilement—hence they were applied many times and frequently. This baptism of ours, on the contrary, is one only, for the reason that it involves the type of the saving passion and resurrection and prefigures for us the resurrection to come. The followers of Novatian use these words to contest the truth, failing to understand that the divine apostle, far from prohibiting the remedies of repentance, set the limit for divine baptism.… After all, his writings to the Corinthians and the Galatians testify to the fact that he preaches repentance everywhere, and he disseminates these teachings everywhere.

One with the perfected, and yet we could never say on that account that the teaching of the Spirit is superior to the teaching of the Son, but only that the Son condescends to the imperfect, while the Spirit is the seal of the perfected; even so it is not on account of the superiority of the Spirit over the Son that the blasphemy against the Spirit is a sin excluding impunity and pardon, but because for the imperfect there is pardon, while for those who have tasted the heavenly gift.

He did not say "unprofitable," or "unseemly," but "impossible," so that he drove them to despair regarding the hope of a second baptism.

That is, the forgiveness of sins. For no one is able to give this, except God alone.

After the remission of sins follows the communion of the Holy Spirit: for He does not dwell in a body burdened with sins. And the Holy Spirit was communicated through the laying on of hands, as was also said above.

288. – Then when he says, it is impossible, he shows their weakness. For they were weak in hearing. For just as in material things no state is so dangerous as that of a recidivus, so in spiritual things one who falls into sin after grace rises with more difficulty. In regard to this he does three things: first, he lists the good things they had received; secondly, the difficulty caused in them from being recidivi (v. 6); thirdly, he assigns the reason (v. 6b).

289. – Some of the goods are present and some future. But in the present they had spiritual rebirth; in regard to this he says enlightened, namely by baptism. And baptism is fittingly called an enlightenment, because it is the beginning of spiritual rebirth, in which the intellect is enlightened by faith: 'You were heretofore darkness but now light in the Lord' (Eph. 5:8). They are also partakers of God's goods; hence he says, who have tasted the heavenly gift. That gift is grace and is called heavenly, because God gave it from heaven: 'God gave gifts to men' (Ps. 67:19); 'Every best gift and every perfect gift is from above, coming down from Father of lights' (Jas. 1:17). They are also partakers of the divine goodness: 'For by whom he has given most great and precious promises' (2 Pt. 1:4). Therefore, he says, and have become partakers of the Holy Spirit. For all gifts are given from love; therefore, he attributes that participation to the Holy Spirit. For to participate is to take a part. But Christ alone had the Holy Spirit in fulness: 'God does not give the Spirit by measure' (Jn. 3:24). For the other saints received of His fulness and were made partakers not of His substance, but of His distributions: 'There are diversities of graces, but the same Spirit' (1 Cor. 12:4).

"and having tasted the good word of God." The teaching concerning the mind of Christ. "the powers of the age to come." For we shall all give an account of the words we have lived by, and both punishment and rest are everlasting. For in these things is the power of the age to come. That is, the seriousness [ἀῤῥαβῶνα] of the coming age, namely, faith in Christ.

"the powers of the age to come." Powers of the coming age. That there will certainly be a resurrection, and that we shall all give an account of the life we have lived, and that both punishment and rest are inescapable, and such things, for these indeed are the powers of the coming age. Or that the pledge of the coming age is faith in Christ. Powers of the coming age, Instead of what the future age can teach. For those who have tasted, in common, what has been taken figuratively [τροπικῶς], signifying, those who have learned, have been instructed. What then can the future do, and what is its necessity and work? Because in it each finds the reward of what he has done, since there is no end either to the punishment in it, nor to the happiness, because then the unfailing judgment and the just will be revealed more clearly, and many other things. Therefore, those who have learned these things along with the others, he says, and having fallen away, it is impossible, and thereafter.

"And the powers of the age to come," which is to say, "having learned what things the coming age is capable of." For "having tasted" means "having learned" or "having been instructed," as it commonly means, being taken in a figurative manner. But what can the coming age do? And what are its needs and work? In that age each one finds the reward for the things one did; that neither the punishment nor the blessing in that age has an end; that then whatever deed was not unmindful of the judge but was righteous will appear, etc. He says that for those who have learned these things with others and then have fallen away, it is impossible to bring to repentance.

He did not say directly what this is, but of course he gives us to understand that he says this about every spiritual teaching.

Thus he calls either the powers to perform miracles, or to live like angels, in the sense of not needing anything of this world, but looking toward the future, and already here receiving the immaterial and spiritual pledge of the life to come.

289 (cont.). – Also in the present day they had instruction of His doctrine; hence, he says, and have tasted the goodness of the word of God. That word is called good, because it is the word of eternal life: 'Lord, to whom shall we go; you have the words of eternal life' (Jn. 6:69); 'How sweet are your words to my palate' (Ps. 119:103). But he says, tasted, because it not only enlightens the intellect, but also refreshes the affections, in which there is a certain savoring: 'Taste and see that the Lord is sweet' (Ps. 33:8).

290. – 'We are saved by hope' (Rom. 8:24). Therefore, he says, and the powers of the age to come. But some of these they have not only in hope, but in an inchoate way, and these are the endowments of the soul, namely, vision, possession, and fruition, and these are possessed inchoatively inasmuch as faith, hope and charity, which correspond to them, are possessed in the present. But the others are goods possessed only in hope, as the endowments of the body, namely, subtility, agility, impassability and clarity.

The time of Christ's passion comes, and some "again are crucifying to themselves the Son of God," namely so far as it lies within them. The supreme cruelty of Christian iniquity is this: that you who are wholly of the blood of Christ, by sinning crucify him again, so far as it lies within you.

"and have fallen away, to renew them again unto repentance, seeing they crucify to themselves the Son of God afresh and put Him to an open shame." "Renew them," he says, "unto repentance," that is, by repentance, for unto repentance is by repentance. What then, is repentance excluded? Not repentance, far from it! But the renewing again by the laver. For he did not say, "impossible" to be renewed "unto repentance," and stop, but added how "impossible, [by] crucifying afresh."

To "be renewed," that is, to be made new, for to make men new is [the work] of the layer only: for (it is said) "thy youth shall be renewed as the eagle's." (Ps. ciii. 5.) But it is [the work of] repentance, when those who have been made new, have afterwards become old through sins, to set them free from this old age, and to make them strong. To bring them to that former brightness however, is not possible; for there the whole was Grace.

"Crucifying to themselves," he says, "the Son of God afresh, and putting Him to an open shame." What he means is this. Baptism is a Cross, and "our old man was crucified with [Him]" (Rom. vi. 6), for we were "made conformable to the likeness of His death" (Rom. vi. 5; Phil. iii. 10), and again, "we were buried therefore with Him by baptism into death." (Rom. vi. 4.) Wherefore, as it is not possible that Christ should be crucified a second time, for that is to "put Him to an open shame." For "if death shall no more have dominion over Him" (Rom. vi. 9), if He rose again, by His resurrection becoming superior to death; if by death He wrestled with and overcame death, and then is crucified again, all those things become a fable and a mockery. He then that baptizeth a second time, crucifies Him again.

But what is "crucifying afresh"? [It is] crucifying over again. For as Christ died on the cross, so do we in baptism, not as to the flesh, but as to sin. Behold two deaths. He died as to the flesh; in our case the old man was buried, and the new man arose, made conformable to the likeness of His death. If therefore it is necessary to be baptized [again], it is necessary that this same [Christ] should die again. For baptism is nothing else than the putting to death of the baptized, and his rising again.

And he well said, "crucifying afresh unto themselves." For he that does this, as having forgotten the former grace, and ordering his own life carelessly, acts in all respects as if there were another baptism. It behooves us therefore to take heed and to make ourselves safe.

On two grounds then he said that the thing was impossible, and he put the stronger last: first, because he who has been deemed worthy of such [blessings], and who has betrayed all that was granted to him, is not worthy to be again renewed; neither is it possible that [Christ] should again be crucified afresh: for this is to "put Him to an open shame."

There is not then any second layer: there is not [indeed]. And if there is, there is also a third, and a fourth; for the former one is continually disannulled by the later, and this continually by another, and so on without end.

What then (you say)? Is there no repentance? There is repentance, but there is no second baptism: but repentance there is, and it has great force, and is able to set free from the burden of his sins, if he will, even him that hath been baptized much in sins, and to establish in safety him who is in danger, even though he should have come unto the very depth of wickedness. And this is evident from many places. "For," says one, "doth not he that falleth rise again? or he that turneth away, doth not he turn back to [God]?" (Jer. viii. 4.) It is possible, if we will, that Christ should be formed in us again: for hear Paul saying, "My little children of whom I travail in birth again, until Christ be formed in you." (Gal. iv. 19.) Only let us lay hold on repentance.

For behold the love of God to man! We ought on every ground to have been punished at the first; in that having received the natural law, and enjoyed innumerable blessings, we have not acknowledged our Master, and have lived an unclean life. Yet He not only has not punished us, but has even made us partakers of countless blessings, just as if we had accomplished great things. Again we fell away, and not even so does He punish us, but has given medicine of repentance, which is sufficient to put away and blot out all our sins; only if we knew the nature of the medicine, and how we ought to apply it.

"and having fallen away." It is impossible to renew a city to repentance after having lost all these things and having fallen away. What then? Should we cast away repentance? May it never be, (thus says the holy Cyril in the sixth book of "On the Veneration and Worship in Spirit and Truth") but rather the repentance through baptism. For it is necessary first to consider repentance and the renunciation of wicked deeds, and thus to be baptized. Therefore, he says, the repentance in baptism, from which he also said, "To renew what is proper to baptism," and "To crucify again, which is also proper to this baptism." For those being baptized are crucified with the Lord. Therefore, he who wishes to repent again through the second baptism crucifies Christ by being crucified with Him.

"they crucify again for themselves the Son of God." What does it mean, crucify again for themselves the Son of God and setting an example? He says from above, crucify again for themselves and bringing shame. But he says it is of this kind; once Christ was crucified, and we too, once, are crucified with him through baptism. Therefore, he says, one who thinks there is a second baptism, as far as he is concerned, crucifies the Lord from above. For what else does the one who thinks he is being crucified a second time through baptism do, except that he also considers himself to be crucified a second time, through what he does? But to crucify a second time, he says, Christ, as far as it pertains to him, is nothing other than to set an example for him and to bring him to shame. For once crucified, he is therefore immortal. But he who re-crucifies does this as a falsehood, which brings him shame as if he had only pretended to die once.

Otherwise.

What does it mean to crucify again? Calling it a second crucifixion and a second passion [πάθος], if such repentance exists, and the worthiness to receive the remission through baptism was achieved only by the cross of Christ. Therefore, those who understand this desire again to see Christ being crucified, mocked, and typified. Oh, the audacity and shamelessness! If anyone contemplates such things. And indeed, through these, they shake their thoughts, so that having become hopeless of being able to attain such repentance, they strive for virtue instead.

What does it mean, "crucifying for themselves anew the Son of God and holding him up to contempt"? He says that they crucify him again for themselves and dishonor him. This is what he means here: Christ was crucified once and for all, and we have been crucified together with him through baptism. Then he says that such a one, imagining that there is a second baptism, like their [first] baptism into him, crucifies the Lord again. For what else does the one do who intends to be crucified a second time with him than to deem that Christ has been crucified a second time through the things he does? But he says that to crucify Christ a second time (insofar as it applies to him) is nothing other than to ridicule and dishonor him. For having died once and for all he is immortal thereafter, but the one who crucifies him anew posits this lie, inasmuch as he reproaches him as a liar when he says that he died once and for all.

The apostles raised the dead. And this was the power of the resurrection. He said, "hold him up to contempt," because if baptism is a mystery, it suffices once and for all. And if the matter happens a second time, it is an act of despising and ridicule.

Those then who are to repent, if they do repent, will be strong in faith, if they now repent while the tower is building. For if the building be finished, there will not be more room for any one, but he will be rejected. This privilege, however, will belong only to him who has now been placed near the tower.

Therefore the apostate withal will recover his former "garment," the robe of the Holy Spirit; and a renewal of the "ring," the sign and seal of baptism; and Christ will again be "slaughtered; " and he will recline on that couch from which such as are unworthily clad are wont to be lifted by the torturers, and cast away into darkness, -much more such as have been stripped.

That is, through repentance. What is this? Is repentance really rejected? By no means. But rather, renewal through a second baptism. For renewal is the effect of baptism alone, as the prophet also says: "your youth is renewed like the eagle's" (Ps. 103:5); whereas the effect of repentance consists in this, that it frees from the old state and makes strong. But it cannot restore to the former brightness. For in baptism everything was the work of grace. Therefore by "repentance," he says, he means precisely baptism. For first everyone repents of their former life, then is baptized, as he himself said above: "conversion from dead works." And from what follows it is clear that he rejects a second baptism.

Baptism is the cross. "Our old man is crucified with Him," and "we are united with Him in the likeness of His death." And again: "we are buried with Him through baptism." For just as Christ died on the cross in the flesh, so we in baptism die to sin. Therefore, whoever is baptized a second time crucifies Christ a second time, insofar as it is in his power. But this is absurd. For He died once and rose again, and "death no longer has dominion over Him" (cf. Rom. 6:4–9). Thus, there is no second baptism, just as there is no second cross. For what would prevent there being a third, and a fourth, and so on to infinity? He did not simply say "they crucify again" and stop there; but he added "in themselves," to show that we, living our lives carelessly on the assumption that there exists another baptism, do everything as though we ourselves were sustaining within ourselves this wicked opinion.

That is, they triumph over, they put to shame. This can be understood in two ways: either that those who crucified the Lord devised at that time such a manner of death for His disgrace, one that was obviously accursed and shameful, and appointed for evildoers; or that Christ, having been crucified once, is in subsequent time confessed to be immortal. Therefore, the one who crucifies Him a second time makes this confession false, which brings dishonor to Christ, who tasted death only once and thereafter is immortal. Thus, the impossibility of this matter is confirmed in two ways: first, because one who was deemed worthy of such blessings and squandered them all is no longer worthy to enjoy those same blessings again; and second, even more so, because it is impossible for the Son of God to be crucified again.

291. – Then when he says, and then commit apostasy, he shows the difficulty in rising, after one has fallen. Here it should be noted that he does not say, 'fallen', but 'fallen away', i.e. completely fallen, because if they had merely fallen, it should not be difficult to rise: 'A just man shall fall seven times, and shall rise again' (Pr. 24:16). But if the Apostle had said it is impossible for those who have fallen away to rise again, then it might be said that in this he was signifying how extremely difficult it is to rise, both because of sin and because of pride, as in the devils. But because he says that those who have once fallen away cannot be renewed unto penance, and there is no sin in this world that man cannot repent of, there must be another explanation. Hence, it should be noted that a certain Novatian, who was a priest of the church in Rome, made this the occasion of his error. For he declared that no one could rise to penance after baptism. But this opinion is false, as Athanasius says in a letter to Serapion, because Paul himself received the incestuous Corinthians, as shown in 2 Cor (chap. 2); and likewise in Gal (4:19), because he says: 'My little children, of whom I am in labor again, until Christ be formed in you.' Therefore, it must be understood, as Augustine says, that he does not say that it is impossible to repent, but that it is impossible to be renewed again, i.e., baptized: 'By the laver of regeneration and renovation of the Holy Spirit' (Tit 3:5). For a man could never repent in such a way that he could be baptized again. The Apostle says this because according to the Law, the Jews were baptized frequently, as is shown in Mark (chap. 7). Consequently, it was in order to remove that error that the Apostle says this.

292. – Then when he says, since they crucify the Son of God on their own account, he gives the reason why baptism cannot be repeated, namely because baptism is a configuration to Christ's death, as is clear from Romans (6:13); 'all we who are baptized in Christ, are baptized in his death.' But this death is not repeated, because 'Christ rising again from the dead, dies now no more' (Rom. 6:9). Therefore, those who are repeatedly baptized crucify Christ again. Or, another way, it denotes that it is repugnant to Christ's grace for people to sin frequently and then be baptized again. Then the emphasis is not on the repetition of baptism, but on the falling away of the sinner, who, as far as in him lies, crucifies Christ again: 'Christ died once for our sins' (1 Pt. 3:18). Therefore, when you sin after baptism, then as far as in you lies, you give occasion for Christ to be crucified again; and in this way hold him up to contempt and stain yourself, washed in His blood: 'He loved us and washed us from our sins in his blood' (Rev. 1:15).

294. – But it should be noted that according to one explanation the Apostle wished to show by the above that those who have been baptized once cannot be baptized again or be renewed again to penance in another life: 'Whatsoever your hand is able to do, do it earnestly: for neither work nor reason nor wisdom nor knowledge shall be in hell, whither you are hastening' (Ec. 9:10): 'The night comes when no man can work' (Jn. 9:4). Therefore, let it be explained once more, i.e., after this life, and there is a reason for this. For two things cause penance: one is that which gives it efficacy, namely, the merit of Christ's Passion: 'He is the propitiation for our sins' (1 Jn. 2:2). The other is the example of penance, which we have in Christ by considering His austerity, poverty, and Passion: 'Christ also suffered for us, leaving you an example that you should follow his steps' (1 Pt. 2:21). Thus, therefore, is understood what he says, crucifying again, i.e., receiving the fruit of the cross of Christ, and this in regard to that which gives efficacy to penance; and hold him up to contempt as to the example of repenting.

Would you like to know in what way the faithful are compared with clouds in holy writ? Isaiah says, "I will also command the clouds that they rain no rain upon them." Moses was speaking as if he were a cloud when he said, "May my teaching drop as the rain." The letters of the apostles are spiritual rain for us. As a matter of fact, what does Paul say in his letter to the Hebrews?: "For land which has drunk the rain that often falls upon it," and again, "I planted, Apollos watered."

Let us hear the oracles of God with fear, with fear and much trembling. For (it is said) "Serve the Lord with fear, and rejoice unto Him with trembling." (Ps. ii. 11.) But if even our joy and our exultation ought to be "with trembling," of what punishment are we not worthy, if we listen not with terror to what is said, when the things spoken, as now, are themselves fearful?

For having said that "it is impossible for those who have fallen away" to be baptized a second time, and to receive remission through the layer, and having pointed out the awfulness of the case, he goes on: "for the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God. But if it bear thorns and thistles, it is rejected, and nigh unto cursing; whose end is to be burned."

Let us then fear, beloved! This threat is not Paul's, these words are not of man: they are of the Holy Ghost, of Christ that speaketh in him. Is there then any one that is clear from these thorns? And even if we were clear, not even so ought we to be confident, but to fear and tremble lest at any time thorns should spring up in us. But when we are "thorns and thistles" through and through, whence (tell me) are we confident? And are becoming supine? What is it which makes us inert? If "he that thinketh he standeth" ought to fear "lest he fall"; for (he says) "Let him that thinketh he standeth, take heed lest he fall" (1 Cor. x. 12); he that falleth, how anxious ought he to be that he may rise up again! If Paul fears, "lest that by any means, when he had preached to others, he himself should be a castaway" (1 Cor. ix. 27); and he who had been so approved is afraid lest he should become disapproved: what pardon shall we have who are already disapproved, if we have no fear, but fulfill our Christianity as a custom, and for form's sake. Let us then fear, beloved: "For the wrath of God is revealed from heaven." (Rom. i. 18.) Let us fear, for it "is revealed" not "against impiety" only, but "against all unrighteousness." What is "against all unrighteousness"? [Against all] both small and great.

In this passage he intimates the lovingkindness of God towards man: and the teaching [of the Gospel] he calls "rain": and what he said above, "when for the time ye ought to be teachers" (c. v. 12), this he says here also. Indeed in many places the Scripture calls the teaching "rain." For (it says) "I will command the clouds that they rain no rain upon it" (Isa. v. 6), speaking of "the vineyard." The same which in another place it calls "a famine of bread, and a thirst of water." (Amos viii. 11.) And again, "The river of God is full of waters." (Ps. lxv. 9.)

"For land," he says, "which drinketh in the rain that cometh oft upon it." Here he shows that they received and drank in the word, yea and often enjoyed this, and yet even so they were not profited. For if (he means) thou hadst not been tilled, if thou hadst enjoyed no rains, the evil would not have been so great. For (it is said) "If I had not come and spoken unto them they had not had sin." (John xv. 22.) But if thou hast often drunk and received [nourishment], wherefore hast thou brought forth other things instead of fruits? For (it is said) "I waited that it should bring forth grapes, and it brought forth thorns." (Isa. v. 2.)

Thou seest that everywhere the Scripture calleth sins "thorns." For David also saith, "I was turned into mourning when a thorn was fixed in me." (Ps. xxxii. 4, so Ps. xxxii. 4 LXX.) For it does not simply come on us, but is fixed in; and even if but a little of it remain in, even if we take it not out entirely, that little of itself in like manner causes pain, as in the case of a thorn. And why do I say, 'that little of itself'? Even after it has been taken out, it leaves therein for a long time the pain of the wound. And much care and treatment is necessary, that we may be perfectly freed from it. For it is not enough merely to take away the sin, it is necessary also to heal the wounded place.

But I fear however lest the things said apply to us more than to others. "For," he says, "the earth which drinketh in the rain that cometh oft upon it." We are ever drinking, ever hearing, but "when the sun is risen" (Matt. xiii. 6) we straightway lose our moisture, and therefore bring forth thorns. What then are the thorns? Let us hear Christ saying, that "the care of this world, and the deceitfulness of riches, choke the word, and it becometh unfruitful." (Matt. xiii. 22.)

"For the earth which drinketh in the rain that cometh oft upon it," he says, "and bringeth forth meet herbs." Because nothing is so meet as purity of life, nothing so suitable as the best life, nothing so meet as virtue.

"And bringeth forth" (saith he) "herbs meet for them by whom it is dressed, receiveth blessing from God." Here he says that God is the cause of all things, giving the heathen a blow, who ascribed the production of fruits to the power of the earth. For (he says) it is not the hands of the husbandman which stir up the earth to bear fruits, but the command from God. Therefore he says, "receives blessing from God."

And see how in speaking of the thorns, he said not, "bringing forth thorns," nor did he use this word expressive of what is useful; but what? "Bearing" [literally "putting out"] "thorns," as if one should say, "forcing out," "throwing out."

"Rejected" (he says) "and nigh unto cursing." Oh! how great consolation in this word! For he said "nigh unto cursing," not "a curse." Now he that hath not yet fallen into a curse, but is come to be near [thereto], may also come to be far off [therefrom].

And not by this only did he encourage them, but also by what follows. For he did not say "rejected and nigh unto cursing," "which shall be burned," but what? "Whose end is to be burned," if he continue [such] (he means) unto the end. So that, if we cut out and burn the thorns, we shall be able to enjoy those good things innumerable and to become approved, and to partake of blessing.

And with good reason did he call sin "a thistle," saying "that which beareth thorns and thistles"; for on whatever side you lay hold on it, it wounds and stings, and it is unpleasant even to look at.

"For the earth, which produces." In the parable, he speaks of the land and the people, he rain, however, is called the teaching, as elsewhere, "I command the clouds," says God, "not to rain upon the vineyard;" (Isa. 5:2) and again, "the river of God was filled with waters;" (Ps. 144:10) these, he who, having been graced by God to teach, was filled with the waters from above, that is, with gifts. those who have often heard and have been metaphorically watered by the saving word of faith, and either have benefited or gained nothing from it. "suitable vegetation." What is a suitable vegetation? The proper constitution, the virtuous life; for nothing is so well-placed, that is, appropriate and agreeable, as the purity of life. "for those for whom it is cultivated." Since he spoke about land and fruits, he remained in the metaphor. The good life is produced by the teachers (for these are the ones who cultivate), as those who partake of the virtue of the students.

It is indeed cultivated for the salvation and benefit of those who bear fruit. If it is so, as the Lord says (Jn. 15:1), the Father is the farmer, and the Son is the sower, sowing the precious seed (Matt. 13:3); if the plant is suitable for them, that is, if the farming appears (for we owe it to God to bear fruit, as it is said somewhere (Rom. 6:22): "But now, having been enslaved to God, you have your fruit to holiness"). If therefore we cultivate this, namely for God, in order to please Him with a virtuous life, we are also deemed worthy of His blessing.

"receives a blessing from God." For the fruitful land is blessed by God. Who is the fruitful land? The virtuous man. "producing thorns." He did not say "bearing [Τίκτουσα]," but "producing [Ἐκφέρουσα]," hinting at the unnaturalness of the production, as if he said, "spitting out [ἐκβράσσουσα]." And "producing" indicates the production until the end and death. For he did not say "carrying out [Ἐξενεγκοῦσα]," but "producing [Ἐκφέρουσα]"; note this. And by thorns and thistles, he speaks of sin, because it strikes from all sides and corrupts the one who holds it. "and near to a curse."He spoke of the greatest comfort. For he did not say, "It is a self-curse," but rather, "and near to a curse." And one who is near to a curse can also become far away through repentance. For if he had said, "And it is a curse," he would have had to despair. But now, he says, "and near to a curse," speaking in fear and with caution; "Behold, you have become near to the curse; be afraid lest you fall into it, and flee from it." For one who is near can also flee; for he has not yet been seized. "whose end is for burning." See again how securely he speaks, lest it be thought that the greatest remedy among men casts out repentance. For he did not say, "He who has accepted thorns and thistles is burned," but rather, "whose end is for burning." If we endure until the end, he says, and carry out the thorns until the very end, then we will be burned, indicating by contrast that if we do not endure the thorns until the end, but change our minds, we will not be burned.

Our earth, that is, our heart, receives blessings if it receives "the rain" of the doctrine of the law "that often falls upon it" and brings forth the fruit of works. But if it does not have a spiritual work but "thorns and thistles," that is, cares of the world or the desire of pleasures and riches, "it is worthless and near to being cursed; its end is to be burned." For that reason, each one of the hearers, when he assembles to hear, receives "the shower" of the Word of God; and, if one indeed brings forth the fruit of a good work, one will obtain "a blessing." But if a person disdains the received Word of God and frequently neglects to hear it and subjects himself to the care and passion of secular affairs, as one who would suffocate the Word "with thorns," he will procure "a curse" for a blessing, and, instead of receiving a blessing, his "end is to be burned." Therefore, he says, "I will give you your rains in their season."

Let us see then whether by an illustration used by the apostle in the epistle to the Hebrews, we are able to prove that by one operation God has mercy upon one while he hardens another. It is not God's intent to harden, but while having a good purpose, hardening follows as a result of the inherent principle of wickedness in such persons, so that he is said to harden him who is hardened. … As regards the rain there is one operation, but the ground which is cultivated produces fruit, while that which is neglected and is barren produces thorns.

"It is cultivated" manifestly for their salvation and the enjoyment of those producing fruit. And if "the Father is the vinedresser," just as the Lord says, and again the Son is also the sower, "the one sowing the good seed," if the crop is suitable for them, that is, if the fruit appears—for we also ought to bear fruit for God, as he says somewhere, "but now having become slaves to God, produce your fruit for sanctification"—then if this is the case, we farm manifestly because of God, in order that we may please him with a virtuous life. Therefore we also will be deemed worthy of his blessing.

By "rain" he referred metaphorically to instruction.

By "earth" he calls the soul, and by "rain" – teaching, as also in another place: "I will command the clouds," says God, "not to pour... rain" upon the vineyard (Isa. 5:6). And again: "the river of God is full of water" (Ps. 65:10), that is, he who has received from God the gift of teaching others is filled with waters from above, or gifts. Here he gives to understand that they both received and drank the word, and were often deemed worthy of it, and nevertheless did not profit from it, which he also said above: "by this time you ought to be teachers" (Heb. 5:12).

A life filled with virtue, that is. For there is nothing so useful, that is, becoming and desirable, as purity of life.

"Grass," he says, that is, a virtuous life, the earth brings forth for those for whom it is cultivated, and for them it is "useful": for those very ones, bearing virtue, will enjoy it. Some understood "for them" as meaning: for the teachers; for indeed, good conduct is cultivated by them, so that they are partakers in the virtue of their students.

Here he silently rebukes the Greeks, who attribute the growing of fruits to the power of the earth. And it is not even the hands of the farmer that produce the fruits, but everything, he says, is the work of God: He Himself blesses and gives abundance of fruits.

293. – Having showed the difficulty involved in pursuing his intention, a difficulty arising from their guilt, the Apostle now resorts to a simile to explain this: first, in regard to good earth; secondly, in regard to bad earth (v. 8).

295. – But the simile which is presented here about the earth can be connected to that which was stated above, let us go on to things more perfect, and then the sense will be: If we go on we will have a blessing like the good earth; or it can be connected with what was just said according to both explanations, either about baptism or about the other life. The one about baptism is more literal and then the sense is: Just as the cultivated earth, if it brings forth thorns again, is not cultivated but is burned, so a man who sins after baptism is not washed again.

296. – In regard to the good earth he mentions three things: first, the benefit bestowed; secondly, the fruit it brings (v. 7b); thirdly, the reward (v. 7c).

297. – This earth is the human heart: 'But that on good ground are they who in a good and perfect heart, hearing the word, keep it and bring forth fruit in patience' (Lk. 8:15). It is called earth, because just as earth needs rain, so a man needs God's grace: 'You have visited the earth and have plentifully watered it' (Ps. 64:10). 'And as the rain and the snow come down from heaven and return no more thither, but soak the earth and water it, and make it to spring, and give seed to the sower, and bread to the eater, so shall my word be which shall go forth from my mouth: it shall not return to me void, but it shall do whatsoever I please, and shall prosper in the things for which I sent it' (Is. 55:10). But the benefit it receives and the doctrine of faith is as rain which falls on the hearts of those who hear the words of preachers and teachers: 'I will command the clouds to rain no more upon it' (Is. 5:6); 'He pours out showers like a flood, which flow from the clouds that cover all above' (Jb. 36:27). He drinks this rain, when he understands what he hears and is drawn to it: 'All you that thirst, come to the waters, and you that have no money, make haste, buy and eat' (Is. 55:1). This doctrine is above it, because some doctrine is from the earth and inclines a person to cling to earthly things; another is from heaven, namely, which teaches heavenly things: 'For this is not wisdom descending from above, but earthly, sensual, devilish' (Jas. 3:15); and then he continues: 'But the wisdom that is from above, first, indeed, is chaste, then peaceable, modest, easy to persuade, consenting to the good, without dissimulation' (Jas. 3:17). Or above it, i.e., above the faculty of human reason: for the other sciences were founded according to human reason, but this is divinely inspired: 'For many things are shown to you above the understanding of men' (Sir. 3:25). But he does not say, 'always' or 'rarely', but often, because as Augustine says: 'If always, then it becomes worthless; if rarely, then it is not enough and is neglected'; 'I have often heard such things as these' (Jb. 16:2).

298. – The fruit is that it brings forth vegetation useful to those for whose sake it is cultivated. These are good works, which a man performs by the doctrine received: 'Let the earth bring forth the green herb, and such as may seed' (Gen. 1:11). This earth is cultivated, first of all, by God: 'My Father is the husbandman' (Jn. 15:1); it is also cultivated by the prelate: 'I have planted, Apollos watered, but God gave the increase' (1 Cor. 3:6). It is also cultivated by the man himself: 'Diligently till your ground' (Pr. 24:27). It is suitable for God unto glory: 'Do all for the glory of God' (1 Cor. 10:31); for the one who acts, it is suitable unto eternal life: 'You have your fruit unto sanctification, and the end life everlasting' (Rom. 6:22).

299. – Then, when he says, he receives a blessing from God, he mentions the reward, namely, a divine blessing. But that blessing is no less than the production of goodness in us: in the present life it is imperfect, but in the future life it will be perfect: 'Unto this you are called, to inherit a blessing' (1 Pt. 3:9).

He did not say "producing growth," as he said above concerning "vegetation," but "bringing forth," as if to say — expelling and casting out a certain excess. "Thorns and thistles" are the cares of life, the deceitfulness of riches, and in general every sin, as David also says: "I became a sufferer when a thorn was driven into me" (Ps. 31:4). A thorn does not simply enter but is driven in, and if we have not pulled it all out but a little of it remains, it causes great pain and requires treatment and care. But there is also the thistle: wherever you touch it, it wounds, and everywhere it is unpleasant — on earth it brings disgrace, and in the age to come especially so.

He said that good land is blessed by God; but the unfruitful – he did not simply say: cursed, but "near to a curse," so that they would not despair. For whoever is "near a curse" can also be far from it.

And this, so that we would not despair. For he did not say: the earth will be burned, but "whose end is burning," that is, if it remains fruitless to the end. Thus, it is possible to avoid fruitlessness and burn away the thorns, and become useful, and be deemed worthy of blessing.

300. – Then when he says, but that which brings forth thorns and briars is reprobate, he deals with bad earth and does two things: first, he mentions the evil fruit; secondly, the punishment (v. 8b). The fruit, therefore, are the thorns, i.e., minor sins, and the briars, i.e., graver sins, which prick one's own conscience and sometimes another's, namely, sins against one's neighbor: 'Thorns and thistles shall it bring forth to you' (Gen. 3:18). In regard to the punishment he mentions three things: first, divine reprobation; secondly, the judge's condemnation (v. 8c), thirdly, the final punishment (v. 8d). In regard to the first he says, is reprobate. For just as predestination is the source of reward, so reprobation is the sign of condemnation. Therefore, the fact that a person is frequently watered with salutary precepts is a sign of reprobation, if he continues to sin: 'Call them reprobate silver, for the Lord has rejected them' (Jer. 6:30). The condemnation is that he is very near unto a curse: 'Depart, you accursed, into everlasting fire' (Mt. 25:41). The punishment is that his end is to be burnt: 'Every garment mingled with blood shall be burnt, and be fuel for the fire' (Is. 9:5).