Matthew § 21

(Ver. 11, 12.) So if you, being evil, know how to give good things to your children, how much more will your Father who is in heaven give good things to those who ask Him! Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets. It should be noted that when he referred to the apostles as evil, unless perhaps under the guise of the apostles the entire race of men is condemned, whose hearts are inclined to evil from infancy in comparison to divine mercy. Read Genesis (Genesis 8). It is not surprising if people of this age are called evil, since even the apostle Paul recalls: Redeeming the time, for the days are evil (Ephesians 5:16).

Moreover, a certain strength and vigour in walking along the path of wisdom ties in good morals, which are made to extend as far as to purification and singleness of heart—a subject on which He has now been speaking long, and thus concludes: Therefore all good things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets. In the Greek copies we find the passage runs thus: Therefore all things whatsoever ye would that men should do to you, do ye even so to them. But I think the word good has been added by the Latins to make the sentence clear. For the thought occurred, that if any one should wish something wicked to be done to him, and should refer this clause to that—as, for instance, if one should wish to be challenged to drink immoderately, and to get drunk over his cups, and should first do this to the party by whom he wishes it to be done to himself—it would be ridiculous to imagine that he had fulfilled this clause. Inasmuch, therefore, as they were influenced by this consideration, as I suppose, one word was added to make the matter clear; so that in the statement, Therefore all things whatsoever ye would that men should do to you, there was inserted the word good. But if this is wanting in the Greek copies, they also ought to be corrected: but who would venture to do this? It is to be understood, therefore, that the clause is complete and altogether perfect, even if this word be not added. For the expression used, whatsoever ye would, ought to be understood as used not in a customary and random, but in a strict sense. For there is no will except in the good: for in the case of bad and wicked deeds, desire is strictly spoken of, not will. Not that the Scriptures always speak in a strict sense; but where it is necessary, they so keep a word to its perfectly strict meaning, that they do not allow anything else to be understood.

Moreover, this precept seems to refer to the love of our neighbour, and not to the love of God also, seeing that in another passage He says that there are two precepts on which hang all the law and the prophets. For if He had said, All things whatsoever ye would should be done to you, do ye even so; in this one sentence He would have embraced both those precepts: for it would soon be said that every one wishes that he himself should be loved both by God and by men; and so, when this precept was given to him, that what he wished done to himself he should himself do, that certainly would be equivalent to the precept that he should love God and men. But when it is said more expressly of men, Therefore all things whatsoever ye would that men should do to you, do ye even so to them, nothing else seems to be meant than, You shall love your neighbour as yourself. But we must carefully attend to what He has added here: for this is the law and the prophets. Now, in the case of these two precepts, He not merely says, The law and the prophets hang; but He has also added, all the law and the prophets, which is the same as the whole of prophecy: and in not making the same addition here, He has kept a place for the other precept, which refers to the love of God. Here, then, inasmuch as He is following out the precepts with respect to a single heart, and it is to be dreaded lest any one should have a double heart toward those from whom the heart can be hid, i.e. toward men, a precept with respect to that very thing was to be given. For there is almost nobody that would wish that any one of double heart should have dealings with himself. But no one can bestow anything upon a fellowman with a single heart, unless he so bestow it that he expects no temporal advantage from him, and does it with the intention which we have sufficiently discussed above, when we were speaking of the single eye.

The eye, therefore, being cleansed and rendered single, will be adapted and suited to behold and contemplate its own inner light. For the eye in question is the eye of the heart. Now, such an eye is possessed by him who, in order that his works may be truly good, does not make it the aim of his good works that he should please men; but even if it should turn out that he pleases them, he makes this tend rather to their salvation and to the glory of God, not to his own empty boasting; nor does he do anything that is good tending to his neighbour's salvation for the purpose of gaining by it those things that are necessary for getting through this present life; nor does he rashly condemn a man's intention and wish in that action in which it is not apparent with what intention and wish it has been done; and whatever kindnesses he shows to a man, he shows them with the same intention with which he wishes them shown to himself, viz. as not expecting any temporal advantage from him: thus will the heart be single and pure in which God is sought. Blessed, therefore, are the pure in heart: for they shall see God.

Elsewhere Jesus says that there are two precepts on which the whole law and the prophets depend. The present precept seems to concern only the love of neighbor and not the love of God as well. Of course, if he had said, "All things whatever you wish to have done to you, do you also those things," he would then have embraced those two precepts in the one maxim, for it would be readily understood that everyone would wish to be loved by both God and other persons. So, when someone would be given that one precept—when he would be required to do whatever he would wish to have done to him—then he would of course implicitly be given the other precept as well: that he should love both God and neighbor. But it would seem that the present maxim means nothing more than "You shall love your neighbor as yourself," for it seems very expressly restricted to persons, since it reads, "Whatever you wish that people would do to you, do so to them." However, we must pay close attention to his further observation on this point, for Jesus goes on to say, "This is the law and the prophets." In the case of the previously mentioned two precepts, he did not say merely that "the law and the prophets depend on them." He said that "the whole law and the prophets depend" on them, for that is the sum of prophecy. But by omitting the word whole in the present instance, he seems to reserve a place for the other precept—the precept that pertains to the love of God. At any rate, the present instruction is one that was most apt for the occasion when he was expounding the precepts that pertain to singleness of heart. For there might be reason to fear that a person may have a double heart toward another, since the matters of the heart are hidden. But there is hardly anyone who would wish that others would deal double-heartedly with oneself. It is impossible for one to render service single-heartedly to another unless one renders it in such a way that one looks for no temporal advantage from it. And one cannot do this unless one is motivated by the kind of intention that we have sufficiently discussed earlier, when we were speaking about the eye that is single.

(ubi sup.) Firmness and strength of walking by the way of wisdom in good habits is thus set before us, by which men are brought to purity and simplicity of heart; concerning which having spoken a long time, He thus concludes, All things whatsoever ye would, &c. For there is no man who would that another should act towards him with a double heart.

(Serm. 61. 7.) Otherwise; The Lord had promised that He would give good things to them that ask Him. But that He may own his petitioners, let us also own ours. For they that beg are in every thing, save having of substance, equal to those of whom they beg. What face can you have of making request to your God, when you do not acknowledge your equal? This is that is said in Proverbs, Whoso stoppeth his ear to the cry of the poor, he shall cry and shall not be heard. (Prov. 21:13.) What we ought to bestow on our neighbour when he asks of us, that we ourselves may be heard of God, we may judge by what we would have others bestow upon us; therefore He says, All things whatsoever ye would.

(Serm. in Mont. ii. 22.) Some Latin copies add here, good thingsb, which I suppose was inserted to make the sense more plain. For it occurred that one might desire some crime to be committed for his advantage, and should so construe this place, that he ought first to do the like to him by whom he would have it done to him. It were absurd to think that this man had fulfilled this command. Yet the thought is perfect, even though this be not added. For the words, All things whatsoever ye would, are not to be taken in their ordinary and loose signification, but in their exact and proper sense. For there is no will but only in the good; (but vid. Retract. i. 9. n. 4.) in the wicked it is rather named desire, and not will. Not that the Scriptures always observe this propriety; but where need is, there they retain the proper word so that none other need be understood.

(Serm. in Mont. ii. 22.) This precept seems to refer to the love of our neighbour, not of God, as in another place He says, there are two commandments on which hang the Law and the Prophets. But as He says not here, The whole Law, as He speaks there, He reserves a place for the other commandment respecting the love of God.

(De Trin. viii. 7.) Otherwise; Scripture does not mention the love of God, where it says, All things whatsoever ye would; because he who loves his neighbour must consequently love Love itself above all things; but God is Love; therefore he loves God above all things.

So it is necessary that you also receive in this way the command that you love your neighbor as yourself (Mt 22:39), even if it is not so openly expressed. Or do you not finally judge it sufficient for fulfilling this commandment concerning love of neighbor, if you perfectly observe that which is rightly prescribed to every man by the law of nature: "What you do not wish done to you, do not do to another"? (Tob 4:16.) And likewise: "Whatever you wish that men should do to you, do also to them" (Mt 7:12).

The first thing to get clear about Christian morality between man and man is that in this department Christ did not come to preach any brand new morality. The Golden Rule of the New Testament (Do as you would be done by) is a summing up of what every one, at bottom, had always known to be right. Really great moral teachers never do introduce new moralities: it is quacks and cranks who do that. As Dr Johnson said, 'People need to be reminded more often than they need to be instructed.' The real job of every moral teacher is to keep on bringing us back, time after time, to the old simple principles which we are all so anxious not to see; like bringing a horse back and back to the fence it has refused to jump or bringing a child back and back to the bit in its lesson that it wants to shirk.

I may repeat 'Do as you would be done by' till I am black in the face, but I cannot really carry it out till I love my neighbour as myself: and I cannot learn to love my neighbour as myself till I learn to love God: and I cannot learn to love God except by learning to obey Him. And so, as I warned you, we are driven on to something more inward—driven on from social matters to religious matters. For the longest way round is the shortest way home.

(Tr. vii.) Since the Word of God, the Lord Jesus Christ came to all men, He summed up all his commands in one precept, Whatsoever ye would that men should do to you, do ye also to them; and adds, for this is the Law and the Prophets.

Some of the hermits used to say, 'Whatever you hate for yourself, do not do it to someone else. If you hate being spoken evil of, do not speak evil of another. If you hate being slandered, do not slander another. If you hate him who tries to make you despised, or wrongs you, or takes away what is yours, or anything like that, do not do such things to others. To keep this is enough for salvation.'

Hyperichius said, 'Snatch your neighbour from his sins, so far as you can, and refrain from condemning him, for God does not reject those who turn to him. Let no evil word about your brother stay in your mind, so that you can say, "Forgive us our debts, as we also forgive our debtors" (Mt. 7:12).'

(ord.) Otherwise; The Holy Spirit is the distributor of all spiritual goods, that the deeds of charity may be fulfilled; whence He adds, All things therefore &c.

(Mor. x. 6.) He that thinks he ought to do to another as he expects that others will do to him, considers verily how he may return good things for bad, and better things for good.

After this, to indicate that we ought neither to feel confidence in prayer, while neglecting our own doings; nor, when taking pains, trust only to our own endeavors; but both to seek after the help from above, and contribute withal our own part; He sets forth the one in connection with the other. For so after much exhortation, He taught also how to pray, and when He had taught how to pray, He proceeded again to His exhortation concerning what we are to do; then from that again to the necessity of praying continually, saying, "Ask," and "seek," and "knock." And thence again, to the necessity of being also diligent ourselves.

"For all things," saith He, "whatsoever ye would that men should do to you, do ye also to them."

Summing up all in brief, and signifying, that virtue is compendious, and easy, and readily known of all men.

And He did not merely say, "All things whatsoever ye would," but, "Therefore all things whatsoever ye would." For this word, "therefore," He did not add without purpose, but with a concealed meaning: "if ye desire," saith He, "to be heard, together with what I have said, do these things also." What then are these? "Whatsoever ye would that men should do to you." Seest thou how He hath hereby also signified that together with prayer we need exact conversation? And He did not say, "whatsoever things thou wouldest to be done unto thee of God, those do unto thy neighbor;" lest thou should say, "But how is it possible? He is God and I am man:" but, "whatsoever thou wouldest to be done unto thee of thy fellow servant, these things do thou also thyself show forth towards thy neighbor." What is less burdensome than this? what fairer?

Then the praise also, before the rewards, is exceeding great. "For this is the law and the prophets." Whence it is evident, that virtue is according to our nature; that we all, of ourselves, know our duties; and that it is not possible for us ever to find refuge in ignorance.

Otherwise; He had above commanded us in order to sanctify our prayers that men should not judge those who sin against them. Then breaking the thread of his discourse He had introduced various other matters, wherefore now when He returns to the command with which He had begun, He says, All things whatsoever ye would, &c. That is; I not only command that ye judge not, but All things whatsoever ye would that men should do unto you, do ye unto them; and then you will be able to pray so as to obtain.

For whatsoever ever the Law and the Prophets contain up and down through the whole Scriptures, is embraced in this one compendious precept, as the innumerable branches of a tree spring from one root.

And be it known that where Matthew says, He shall give good things, Luke has, shall give his Holy Spirit. (Luke 11:13.) But this ought not to seem contrary, because all the good things which man receives from God, are given by the grace of the Holy Spirit.

Rather is the nature preserved, though the life blushes; nor does Christ know other men than those with reference to whom He says, "Whom do men say that I am? " And, "As ye would that men should do to you, do ye likewise so to, them." Consider whether He may not have I preserved a race such that He is looking for a testimony to Himself from them, as well as l consisting of those on whom He enjoins the interchange of righteous dealing.

"Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets." In a few words He shows us the way to virtue. We humans know just by common sense what we ought to do. If you wish others to do good to you, do good to them. If you wish to be loved by your enemies, you must love your enemies. For both the law of God and the prophets speak of those things which even natural law bids us to do.

So, whatever you wish that men would do to you, do so to them, i.e., forgive others, if you would be forgiven. Some have added, all goods, but it is not needed, because he says, you wish. Wishing, or better, willing, deals with good things; cupidity with evil. Therefore, it is not necessary to add goods. Therefore, what you wish done to you, do to others. For this is the Law and the prophets. He does not say, "the whole Law and the prophets," as in the first precept; "On those two depend the whole law and the prophets" (Mt 22:40).

But because this belongs to few, He now begins to speak of searching for and possessing wisdom, which is a tree of life; and certainly, in searching for and possessing, i.e. contemplating this wisdom, such an eye is led through all that precedes to a point where there may now be seen the narrow way and the strait gate. When, therefore, He says in continuation, Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leads to destruction, and many there be which go in thereat: because strait is the gate, and narrow is the way, which leads unto life, and few there be that find it; He does not say so for this reason, that the Lord's yoke is rough, or His burden heavy; but because few are willing to bring their labours to an end, giving too little credit to Him who cries, Come unto me, all you that labour, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: for my yoke is easy, and my burden is light (hence, moreover, the sermon before us took as its starting-point the lowly and meek in heart): and this easy yoke and light burden which many spurn, few submit to; and on that account the way becomes narrow which leads unto life, and the gate strait by which it is entered.

He says this not because the Lord's yoke is rough or his burden heavy but because there are a few who wish their labors to end. They do not put their full trust in the Lord when he cries, "Come to me, all you who labor, and I will give you rest. Take my yoke upon you, and learn from me, for I am meek and humble of heart.… For my yoke is easy, and my burden light." Hence the humble and the meek of heart are named at the very beginning of this sermon. But because there are many who spurn this smooth yoke and this light burden, it comes to pass that the way that leads to life is demanding and the entry gate is narrow.

(De Trin. viii. 7.) Otherwise; Scripture does not mention the love of God, where it says, All things whatsoever ye would; because he who loves his neighbour must consequently love Love itself above all things; but God is Love; therefore he loves God above all things.

(Serm. in Mont. ii. 22.) The Lord had warned us above to have a heart single and pure with which to seek God; but as this belongs to but few, He begins to speak of finding out wisdom. For the searching out and contemplation whereof there has been formed through all the foregoing such an eye as may discern the narrow way and strait gate; whence He adds, Enter ye in at the strait gate.

You will say that these are very small sins; and doubtless, like all young tempters, you are anxious to be able to report spectacular wickedness. But do remember, the only thing that matters is the extent to which you separate the man from the Enemy. It does not matter how small the sins are provided that their cumulative effect is to edge the man away from the Light and out into the Nothing. Murder is no better than cards if cards can do the trick. Indeed the safest road to Hell is the gradual one--the gentle slope, soft underfoot, without sudden turnings, without milestones, without signposts,

A hermit was asked, 'What is meant by the text "Narrow and strait is the way" (Matt. 7:14)?' He answered, 'Narrow and strait is the way by which a man does violence to his thoughts and for God's sake breaks down his self-will. This is what was written about the apostles, "Lo, we have left all, and followed thee" (Matt. 19:27).'

(ord.) Though it be hard to do to another what you would have done to yourself; yet so must we do, that we may enter the strait gate.

(ord.) Though love be wide, yet it leads men from the earth through difficult and steep ways. It is sufficiently difficult to cast aside all other things, and to love One only, not to aim at prosperity, not to fear adversity.

(Verse 13, 14) Enter through the narrow gate, for wide is the gate and spacious is the way that leads to destruction, and many are those who enter through it. How narrow is the gate and confined is the way that leads to life! And few are those who find it. The wide path is the pleasure of the world, which people desire. The narrow path, which is opened through struggles and fasting, which even the Apostle entered (II Cor. VI, XI): and Timothy is encouraged to enter through it (I Tim. V). At the same time, consider how clearly he has spoken about each path. Many walk the broad path, but few find the narrow one. The broad path is not sought after, nor is there a need for discovery: it offers itself willingly, and is the path of those who wander. But the narrow path, not everyone finds it, and those who do find it, do not immediately enter it. Indeed, many, once they have found the path of truth, are captivated by the pleasures of the world and turn back from the middle of the journey.

Attend to the words, for they have an especial force, many walk in the broad way—few find the narrow way. For the broad way needs no search, and is not found, but presents itself readily; it is the way of all who go astray. Whereas the narrow way neither do all find, nor when they have found, do they straightway walk therein. Many, after they have found the way of truth, caught by the pleasures of the world, desert midway.

"Enter ye in at the strait gate, for wide is the gate and broad is the way that leadeth to destruction, and many there be which go in thereat: and strait is the gate and narrow is the way which leadeth unto life. and few there be that find it."

And yet after this He said, "My yoke is easy, and my burden is light." And in what He hath lately said also, He intimated the same: how then doth He here say it is strait and confined? In the first place, if thou attend, even here He points to it as very light, and easy, and accessible. "And how," it may be said, "is the narrow and confined way easy?" Because it is a way and a gate; even as also the other, though it be wide, though spacious, is also a way and a gate. And of these there is nothing permanent, but all things are passing away, both the pains and the good things of life.

And not only herein is the part of virtue easy, but also by the end again it becomes yet easier. For not the passing away of our labors and toils, but also their issuing in a good end (for they end in life) is enough to console those in conflict. So that both the temporary nature of our labors, and the perpetuity of our crowns, and the fact that the labors come first, and the crowns after, must prove a very great relief in our toils. Wherefore Paul also called their affliction "light"; not from the nature of the events, but because of the mind of the combatants, and the hope of the future. "For our light affliction," saith he, "worketh an eternal weight of glory, while we look not at the things which are seen, but at the things which are not seen." For if to sailors the waves and the seas, to soldiers their slaughters and wounds, to husbandmen the winters and the frosts, to boxers the sharp blows, be light and tolerable things, all of them, for the hope of those rewards which are temporary and perishing; much more when heaven is set forth, and the unspeakable blessings, and the eternal rewards, will no one feel any of the present hardships. Or if any account it, even thus, to be toilsome, the suspicion comes of nothing but their own remissness.

See, at any rate, how He on another side also makes it easy, commanding not to hold intercourse with the dogs, nor to give one's self over to the swine, and to "beware of the false prophets;" thus on all accounts causing men to feel as if in real conflict. And the very fact too of calling it narrow contributed very greatly towards making it easy; for it wrought on them to be vigilant. As Paul then, when he saith, "We wrestle not against flesh and blood," doth so not to cast down, but to rouse up the spirits of the soldiers: even so He also, to shake the travellers out of their sleep, called the way rough. And not in this way only did He work upon men, to be vigilant, but also by adding, that it contains likewise many to supplant them; and, what is yet more grievous, they do not even attack openly, but hiding themselves; for such is the race of the false prophets. "But look not to this," saith He, "that it is rough and narrow, but where it ends; nor that the opposite is wide and spacious, but where it issues."

And all these things He saith, thoroughly to awaken our alacrity; even as elsewhere also He said, "Violent men take it by force." For whoever is in conflict, when he actually sees the judge of the lists marvelling at the painfulness of his efforts, is the more inspirited.

Let it not then bewilder us, when many things spring up hence, that turn to our vexation. For the way is strait, and the gate narrow, but not the city. Therefore must one neither look for rest here, nor there expect any more aught that is painful.

Now in saying, "Few there be that find it," here again He both declared the carelessness of the generality, and instructed His hearers not to regard the felicities of the many, but the labors of the few. For the more part, saith He, so far from walking this way, do not so much as make it their choice: a thing of most extreme criminality. But we should not regard the many, nor be troubled thereat, but emulate the few; and, by all means equipping ourselves, should so walk therein.

For besides that it is strait, there are also many to overthrow us in the way that leads thither.

Seest thou how many are the ways of destruction? By the rock, by the thorns, by the wayside, by the tares, by the net. Not without reason therefore did He say, "Broad is the way that leadeth to destruction, and many there be which go away by it."

Now His own righteousness is that which is above the law, concerning which He said, "Enter in at the narrow gate." In the one case, with the law, sometimes thou art afflicted, and sometimes thou hast ease, sometimes thou labourest, and sometimes thou restest, and by these and such like things all thy life of righteousness is woven; but as concerning the rule of Christ it is written, "Enter in at the narrow gate." For well did our Lord go step by step, and like a wise and good Teacher did He bring things from the Old Testament and things from the New Testament unto His disciples, that He might shew, firstly, that He was the Giver of that which was at the beginning and of that which was at the end, and secondly, that He might make His disciples go step by step from lesser unto greater things, and from the command, "Thou shalt love thy God as thyself," unto the command, "Thou shalt love Him more than thyself"; and from the command, "Give of what thou hast," unto the command, "Give away everything that thou hast."

"Enter ye in at the strait gate," proclaimeth the word of the Redeemer unto all true disciples of His word, for without this gate a man cannot enter into the kingdom of God. For a man is not wholly worthy of the experience of the rule and life of Christ until he hath put to an end in him all feeling for the meats of the world, and he is not able to cut off and to cast away from him this affection, except through the power of patience he cut off from himself pleasure in all things which are lusted after. Now the beginning of abstinence is bitter and severe, but the end thereof is pleasant and sweet. Its burden is heavy unto those who do not feel how light it is, and its load is difficult unto those who do not look into the spiritual riches which are therein, for it is the strait gate which leadeth into the broad country of spiritual beings; and as poverty of possessions is the end of the way of the world, even so is abstinence the beginning of the path of the rule and life of the Gospel.

Otherwise; This third precept again is connected with the right method of fasting, and the order of discourse will be this; But thou when thou fastest anoint thy head; and after comes, Enter ye in at the strait gate. For there are three chief passions in our nature, that are most adhering to the flesh; the desire of food and drink; the love of the man towards the woman; and thirdly, sleep. These it is harder to cut off from the fleshly nature than the other passions. And therefore abstinence from no other passion so sanctifies the body as that a man should be chaste, abstinent, and continuing in watchings. On account therefore of all these righteousnesses, but above all on account of the most toilsome fasting, it is that He says, Enter ye in at the strait gate. The gate of perdition is the Devil, through whom we enter into hell; the gate of life is Christ, through whom we enter into the kingdom of Heaven. The Devil is said to be a wide gate, not extended by the mightiness of his power, but made broad by the license of his unbridled pride. Christ is said to be a strait gate not with respect to smallness of power, but to His humility; for He whom the whole world contains not, shut Himself within the limits of the Virgin's womb. The way of perdition is sin of any kind It is said to be broad, because it is not contained within the rule of any discipline, but they that walk therein follow whatever pleases them. The way of life is all righteousness, and is called narrow for the contrary reasons. It must be considered that unless one walk in the way, he cannot arrive at the gate; so they that walk not in the way of righteousness, it is impossible that they should truly know Christ. Likewise neither does he run into the hands of the Devil, unless he walks in the way of sinners.

But who, when so many incentives to evil were assailing him, would desire that good, which he could despise with impunity? Who, again, would take care of what he could lose without danger? You read bow broad is the road to evil, how thronged in comparison with the opposite: would not all glide down that road were there nothing in it to fear? We dread the Creator's tremendous threats, and yet scarcely turn away from evil.

More easily, it may be, through the "strait gate" of salvation will slenderer flesh enter; more speedily will lighter flesh rise; longer in the sepulchre will drier flesh retain its firmness.

"Enter ye in at the narrow gate: for wide is the gate and broad is the way that leadeth to destruction, and many there be which go in thereat." The narrow gate means both trials that are voluntarily undertaken, such as fasting and the like, and trials that are involuntarily experienced, such as imprisonment and persecution. Just as a man who is fat, or who is carrying a great load, cannot go in through a narrow gate, neither can a gourmandizer or a rich man. These go in through the wide gate. To show that narrowness is temporary and that width is likewise transitory, He calls them a "gate" and a "way." For the gate is hardship, and he who undergoes hardship passes through his hardship as quickly as he would pass through a gate. And the pleasures of the gourmandizer's feast are as transitory as any moment in a journey along a road. Since both are temporary, we ought to choose the better of the two.

Enter by the narrow gate. Lest anyone conclude from the saying, ask and you shall receive, that man has everything from God without good works, he teaches that this, too, comes by good works. First, therefore, he presents the admonition; secondly the reason (v. 13b). He says, therefore, Enter, i.e., try to enter. Augustine explains this in two ways: Christ is the gate: "I am the door" (Jn 10:9). This gate is narrow through humility, because he humbled himself unto death. Hence (Is 10:2): "The Lord will make a brief word upon the earth." Therefore, Enter by the narrow gate, i.e., by the humility of Christ: "for it was fitting for Christ to die and so enter into his glory" (Lk 24:26). Hence through many tribulations one must enter the kingdom of God. Secondly, this gate is called charity: "This is the gate of the Lord; the righteous shall enter through it" (Ps 118:20). This is made narrow by the divine law, and we must enter through it by observing the law and the precepts.

Then he assigns the reason: for the gate is wide and the way is easy that leads to destruction. He describes two gates: one is wide, the other narrow. The wide is described, because the devil is wide and the presumption of pride is wide: "The gates of hell shall not prevail against it" (Mt 16:18). This gate is wide, because something wide receives all; for it is not such that it can be filled. This gate is also called sin or vice; and this is wide, because it can occur in many ways. For virtue exists in one way, but vice in many: "There is swearing, lying, killing, stealing, and committing adultery" (Hos 4:2). Again, it is a wide way, and this is the working of sin: "What do you gain by going to Egypt?" (Jer 2:18). Furthermore, this way is spacious, because in its beginning it seems wide; but later it is narrowed, for its terminus leads to perdition, because "the wages of sin is death" (Rom 6:23). And those who enter by it are many. Here he mentions the number, because literally "the number of fools is infinite" (Ec 1:15).

All the essential morals which modern men need to learn could be deduced from this toy. Artistically considered, it reminds us of the main principle of art, the principle which is in most danger of being forgotten in our time. I mean the fact that art consists of limitation; the fact that art is limitation. Art does not consist in expanding things. Art consists of cutting things down, as I cut down with a pair of scissors my very ugly figures of St. George and the Dragon. Plato, who liked definite ideas, would like my cardboard dragon; for though the creature has few other artistic merits he is at least dragonish. The modern philosopher, who likes infinity, is quite welcome to a sheet of the plain cardboard. The most artistic thing about the theatrical art is the fact that the spectator looks at the whole thing through a window. This is true even of theatres inferior to my own; even at the Court Theatre or His Majesty's you are looking through a window; an unusually large window. But the advantage of the small theatre exactly is that you are looking through a small window. Has not every one noticed how sweet and startling any landscape looks when seen through an arch? This strong, square shape, this shutting off of everything else is not only an assistance to beauty; it is the essential of beauty. The most beautiful part of every picture is the frame.

Therefore he who eats the Passover ought to have his loins girded, so that he who celebrates the solemnity of resurrection and incorruption may no longer be subject to corruption through any vices, may subdue pleasures, and may restrain the flesh from lust. For he does not know what the solemnity of incorruption is who still lies subject to corruption through incontinence. These things are hard for some, but narrow is the gate that leads to life.

And everywhere, if thou seekest, O disciple, thou wilt find that none of the righteous pleased God in the world without tribulations and labours, for this is the road of the royal city which is above, and that "strait and narrow is the way which leadeth unto life."

"How narrow is the gate and how hard the way which leadeth unto life, and few there be that find it!" The word "how" expresses the Lord's wonderment, as if He were saying, "Alas, how narrow it is!" But how is it that the Lord says on another occasion, "My yoke is light" (Mt. 11:30)? It is light on account of the future rewards.

For the gate is narrow and the way is hard, that leads to life. This is contrary to the preceding. It is narrow, because it is restricted by the rule of the Law, and it is a way contrary to the other way: "For the ways on your right the Lord knows, but the ones on your left are perverse" (Pr 4:27).

But one might ask why the way of charity is narrow, for it seems to be wide: "I have led you in the paths of uprightness. When you walk, your step will not be hampered: and if you run, you will not stumble" (Pr 4:11). But the way of sinners is narrow; hence "We have walked difficult ways" (Wis 7:5). I answer that there is a way of the flesh and of reason. The way of charity in the way of the flesh is narrow; in the way of reason, it is not. And an example of a teacher can be cited: the more he loves a child, the more he restricts his steps. Hence, the ways of charity in the way of the flesh are confined, but not in the way of reason: "Tame my flesh with your fear" (Ps 119:120).

And those who find it are few. Here he mentions how difficult and rare it is to find the road of the spirit, but the flesh, not. And there is a reason: for the way of the flesh is pleasure, and this is at hand; but the way of the spirit is hidden. Hence Ps 31 (v. 19): "How abundant is your goodness, which you laid up for those who fear you." Few find it, because it is in concealment. But some do find it, and then abandon it: "No one, putting his hand to the plow and looking back is worthy of the kingdom of God" (Lk 9:62).

(Serm. in Mont. ii. 23.) When the Lord had said that there were few that find the strait gate and narrow way, that heretics, who often commend themselves because of the smallness of their numbers, might not here intrude themselves, He straightway subjoins, Take heed of false prophets.

But many, when they receive the rights of governance, burn to tear apart their subjects, display the terror of power, and harm those whom they ought to have benefited. And because they do not have the bowels of charity, they desire to be seen as lords, they do not at all recognize themselves to be fathers, they change the place of humility into the exaltation of domination, and if ever they flatter outwardly, inwardly they rage. Concerning whom the Truth says elsewhere: They come to you in sheep's clothing, but inwardly they are ravenous wolves.

(Mor. xxxi. 14.) Also the hypocrite is restrained by peaceful times of Holy Church, and therefore appears clothed with godliness; but let any trial of faith ensue, straight the wolf ravenous at heart strips himself of his sheep's skin, and shows by persecuting how great his rage against the good.

(Verse 15 and following) Beware of false prophets, who come to you in sheep's clothing but inwardly are ravenous wolves. You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles? It is possible to understand all things, as those who promise one thing in appearance and speech but show another thing in action. But especially, this should be understood about heretics, who seem to clothe themselves in the appearance of piety through continence, chastity, and fasting, but inwardly they have a poisoned heart and deceive the minds of the simple brothers. Therefore, from the fruits of the soul, which drag innocence to ruin, they are compared to ravenous wolves.

What is here spoken of false prophets we may apply to all whose dress and speech promise one thing, and their actions exhibit another. But it is specially to be understood of heretics, who by observing temperance, chastity, and fasting, surround themselves as it were with a garment of sanctity, but inasmuch as their hearts within them are poisoned, they deceive the souls of the more simple brethren.

"Beware of false prophets, for they will come to you in sheep's clothing, but inwardly they are ravening wolves." Behold together with the dogs and swine another kind of ambush and conspiracy, far more grievous than that. For those are acknowledged and open, but these shaded over. For which cause also, while from those He commanded to hold off, these He charged men to watch with exact care, as though it were not possible to see them at the first approach. Wherefore He also said, "beware"; making us more exact to discern them.

Then, lest when they had heard that it was narrow and strait, and that they must walk on a way opposite to the many, and must keep themselves from swine and dogs, and together with these from another more wicked kind, even this of wolves; lest, I say, they should sink down at this multitude of vexations, having both to go a way contrary to most men, and therewith again to have such anxiety about these things: He reminded them of what took place in the days of their fathers, by using the term, "false prophets," for then also no less did such things happen. Be not now, I pray you, troubled (so He speaks), for nothing new nor strange is to befall you. Since for all truth the devil is always secretly substituting its appropriate deceit.

The fact that there are such men confessing themselves to be Christians, and admitting the crucified Jesus to be both Lord and Christ, yet not teaching His doctrines, but those of the spirits of error, causes us who are disciples of the true and pure doctrine of Jesus Christ, to be more faithful and stedfast in the hope announced by Him. For what things He predicted would take place in His name, these we do see being actually accomplished in our sight. For he said, "Many shall come in My name, clothed outwardly in sheep's clothing, but inwardly they are ravening wolves." And, "There shall be schisms and heresies." And, "Beware of false prophets, who shall come to you clothed outwardly in sheep's clothing, but inwardly they are ravening wolves." And, "Many false Christs and false apostles shall arise, and shall deceive many of the faithful." There are, therefore, and there were many, my friends, who, coming forward in the name of Jesus, taught both to speak and act impious and blasphemous things; and these are called by us after the name of the men from whom each doctrine and opinion had its origin.

And moreover our Lord also maketh known that heretics are cunning and crafty, for He said, "Beware of false prophets, which come to you in sheep's clothing, but inwardly are ravening wolves;" and He maketh known also, that when a man appeareth to be one thing and is another, he is a worker of cunning. To appear in sheep's clothing, being actually wolves, was taught unto them by cunning; for cunning ministereth unto two things, it maketh wickedness to grow, and it maketh wickedness to increase, and moreover, it schemeth how it may teach itself to others. Where it is meet to hide, it hideth, and where it knoweth that it is meet to reveal, it revealeth; for wickedness is blind, but cunning hath eyes.

The Lord had before commanded His Apostles, that they should not do their alms, prayers, and fastings before men, as the hypocrites; and that they might know that all these things may be done in hypocrisy, He speaks saying, Take heed of false prophets.

What is written below that the Law and the Prophets were until John, (Mat. 11:13.) is said, because there should be no prophecy concerning Christ after He was come. Prophets indeed there have been and are, but not prophesying of Christ, rather interpreting the things which had been prophesied of Christ by the ancients, that is by the doctors of the Churches. For no man can unfold prophetic meaning, but the Spirit of prophecy. The Lord then knowing that there should be false teachers, warns them of divers heresies, saying, Take heed of false prophets. And forasmuch as they would not be manifest Gentiles, but lurk under the Christian name, He said not 'See ye,' but, Take heed. For a thing that is certain is simply seen, or looked upon; but when it is uncertain it is watched or narrowly considered. Also He says Take heed, because it is a sure precaution of security to know him whom you avoid. But this form of warning, Take heed, does not imply that the Devil will introduce heresies against God's will, but by His permission only; but because He would not choose servants without trial, therefore He sends them temptation; and because He would not have them perish through ignorance, He therefore warns them beforehand. Also that no heretical teacher might maintain that He spoke here of Gentile and Jewish teachers and not of them, He adds, who come to yon in sheep's clothing. Christians are called sheep, and the sheep's clothing is a form of Christianity and of feigned religion. And nothing so casts out all good as hypocrisy; for evil that puts on the semblance of good, cannot be provided against, because it is unknown. Again, that the heretic might not allege that He here speaks of the true teachers which were yet sinners, He adds, But inwardly they are ravening wolves. But Catholic teachers should they indeed have been sinners, are spoken of as servants of the flesh, yet not as ravening wolves, because it is not their purpose to destroy Christians. Clearly then it is of heretical teachers that He speaks; for they put on the guise of Christians, to the end they may tear in pieces the Christian with the wicked fangs of seduction. Concerning, such the Apostle speaks, I know that after my departure there will enter among you grievous wolves, not sparing the flock. (Acts 20:29.)

The character of the times in which we live is such as to call forth from us even this admonition, that we ought not to be astonished at the heresies (which abound) neither ought their existence to surprise us, for it was foretold that they should come to pass; nor the fact that they subvert the faith of some, for their final cause is, by affording a trial to faith, to give it also the opportunity of being "approved.

But let us rather be mindful of the sayings of the Lord, and of the letters of the apostles; for they have both told us beforehand that there shall be heresies, and have given us, in anticipation, warnings to avoid them; and inasmuch as we are not alarmed because they exist, so we ought not to wonder that they are capable of doing that, on account of which they must be shunned. The Lord teaches us that many "ravening wolves shall come in sheep's clothing." Now, what are these sheep's clothing's, but the external surface of the Christian profession? Who are the ravening wolves but those deceitful senses and spirits which are lurking within to waste the flock of Christ? Who are the false prophets but deceptive predictors of the future? Who are the false apostles but the preachers of a spurious gospel? Who also are the Antichrists, both now and evermore, but the men who rebel against Christ? Heresies, at the present time, will no less rend the church by their perversion of doctrine, than will Antichrist persecute her at that day by the cruelty of his attacks, except that persecution make seven martyrs, (but) heresy only apostates.

"Beware of false prophets, who come to you in sheep's clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits." The heretics are cunning and deceitful, which is why He says, "Beware." They produce sweet words and feign a decent life, but within lies the hook. "Sheep's clothing" is meekness, which some pretend to employ, in order to flatter and to deceive. But they are recognized by their "fruit," that is, by their deeds and by their life. For though they can dissemble for a time, they are unmasked by those who are heedful.

Beware of false prophets. He teaches them to be wary of certain ones whom they should avoid. They are described from their profession, namely, prophets. But one might ask of which prophets, because the Law and the prophets last until John; hence in that time there were no prophets concerning Christ, because they ended in him. Therefore, it must be said that prophets are teachers in the Church and prelates. But what does he mean by false? The false prophets are those not sent. About these Jeremiah (23:21): "I did not send them and they ran." Likewise, false prophets are the ones who lie; hence, Jeremiah (2:8): "His prophets have prophesied by Baal." So, too, there were many pseudo-prophets among the people, just as among us there will be lying teachers.

Beware, i.e., take care to avoid, because they are concealed; and one must beware of hidden snares. Hence their contagion hides within. He says, therefore, who come to you in sheep's clothing. The sheep are the faithful: "We are his sheep and the sheep of his pasture" (Ps 100:3). Their clothing are fasts and almsgiving, with which they cover themselves: "Having the appearance of piety, but denying its power" (2 Tim 3:5). But note that if wolves clothe themselves with the pelts of sheep, the sheep does not lose his pelt for this purpose; similarly, although those evil ones are covered with good works, the good make much progress. But inwardly are ravenous wolves. This is explained especially of heretics, and secondarily of evil prelates. Hence, a comment on John (10:11): "I am the good shepherd," says: "It is said that the shepherd is one who governs and rules; the wolf, who intends harm; the mercenary, who seeks his own convenience. Hence, the shepherd should be loved, the wolf fled from, and the mercenary tolerated." Therefore, inwardly they are ravenous wolves is understood of those who intend to pervert the people, and they deserve to be called wolves. Also, mercenaries, namely, evil Christians who scatter the flock by bad example, who lead a wicked life; although in the effect of their conduct they imitate wolves: "because after my departure ravenous wolves will enter among you, not sparing the flock" (Acts 20:29). And he says, within, because they have the evil intention of killing the people.

And in [the interpretation of] this passage we must be very much on our guard against the error of those who judge from these same two trees that there are two original natures, the one of which belongs to God, but the other neither belongs to God nor springs from Him. And this error has both been already discussed in other books [of ours] very copiously, and if that is still too little, will be discussed again; but at present we have merely to show that the two trees before us do not help them. In the first place, because it is so clear that He is speaking of men, that whoever reads what goes before and what follows will wonder at their blindness. Secondly, they fix their attention on what is said, A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit, and therefore think that neither can it happen that an evil soul should be changed into something better, nor a good one into something worse; as if it were said, A good tree cannot become evil, nor an evil tree good. But it is said, A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. For the tree is certainly the soul itself, i.e. the man himself, but the fruits are the works of the man; an evil man, therefore, cannot perform good works, nor a good man evil works. If an evil man, therefore, wishes to perform good works, let him first become good. So the Lord Himself says in another passage more plainly: Either make the tree good, or make the tree bad. But if He were figuratively representing the two natures of such parties by these two trees, He would not say, Make: for who of the sons of men can make a nature? Then also in that passage, when He had made mention of these two trees, He added, You hypocrites, how can you, being evil, speak good things? As long, therefore, as any one is evil, he cannot bring forth good fruits; for if he were to bring forth good fruits, he would no longer be evil. So it might most truly have been said, snow cannot be warm; for when it begins to be warm, we no longer call it snow, but water. It may therefore come about, that what was snow is no longer so; but it cannot happen that snow should be warm. So it may come about, that he who was evil is no longer evil; it cannot, however, happen that an evil man should do good. And although he is sometimes useful, this is not the man's own doing; but it is done through him, in virtue of the arrangements of divine providence: as, for instance, it is said of the Pharisees, What they bid you, do; but what they do, do not consent to do. This very circumstance, that they spoke things that were good, and that the things which they spoke were usefully listened to and done, was not a matter belonging to them: for, says He, they sit in Moses' seat. It was, therefore, when engaged through divine providence in preaching the law of God, that they were able to be useful to their hearers, although they were not so to themselves. Respecting such it is said in another place by the prophet, They have sown wheat, but shall reap thorns; because they teach what is good, and do what is evil. Those, therefore, who listened to them, and did what was said by them, did not gather grapes of thorns, but through the thorns gathered grapes of the vine: just as, were any one to thrust his hand through a hedge, or were at least to gather a grape from a vine which was entangled in a hedge, that would not be the fruit of the thorns, but of the vine.

The question, indeed, is most rightly put, What are the fruits He would wish us to attend to, whereby we might know the tree? For many reckon among the fruits certain things which belong to the sheep's clothing, and in this way are deceived by wolves: as, for instance, either fastings, or prayers, or almsgivings; but unless all of these things could be done even by hypocrites, He would not say above, Take heed that you do not your righteousness before men, to be seen of them. And after prefixing this sentence, He goes on to speak of those very three things, almsgiving, prayer, fasting. For many give largely to the poor, not from compassion, but from vanity; and many pray, or rather seem to pray, while not keeping God in view, but desiring to please men; and many fast, and make a wonderful show of abstinence before those to whom such things appear difficult, and by whom they are reckoned worthy of honour: and catch them with artifices of this sort, while they hold up to view one thing for the purpose of deceiving, and put forth another for the purpose of preying upon or killing those who cannot see the wolves under that sheep's clothing. These, therefore, are not the fruits by which He admonishes us that the tree is known. For such things, when they are done with a good intention in sincerity, are the appropriate clothing of sheep; but when they are done in wicked deception, they cover nothing else but wolves. But the sheep ought not on this account to hate their own clothing, because the wolves often conceal themselves therein.

What the fruits are by the finding of which we may know an evil tree, the apostle tells us: Now the works of the flesh are manifest, which are these; adulteries, fornications, uncleanness, lasciviousness, idolatry, witchcraft, hatreds, variances, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. And what the fruits are by which we may know a good tree, the very same apostle goes on to tell us: But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance. It must be known, indeed, that joy stands here in a strict and proper sense; for bad men are, strictly speaking, not said to rejoice, but to make extravagant demonstrations of joy: just as we have said above, that will which the wicked do not possess, stands in a strict sense where it is said, All things whatsoever ye would that men should do to you, do ye even so to them. In accordance with that strict sense of the word, in virtue of which joy is spoken of only in the good, the prophet also speaks, saying: Rejoicing is not for the wicked, says the Lord. So also faith stands, not certainly as meaning any kind of it, but true faith: and the other things which find a place here have certain resemblances of their own in bad men and deceivers; so that they entirely mislead, unless one has the pure and single eye by which he may know such things. It is accordingly the best arrangement, that the cleansing of the eye is first discussed, and then mention is made of what things were to be guarded against.

(Serm. in Mont. ii. 24.) Wherefore it is justly asked, what fruits then He would have us look to? For many esteem among fruits some things which pertain to the sheep's clothing, and in this manner are deceived concerning wolves. For they practise fasting, almsgiving, or praying, which they display before men, seeking to please those to whom these things seem difficult. These then are not the fruits by which He teaches us to discern them. Those deeds which are done with good intention, are the proper fleece of the sheep itself, such as are done with bad intention, or in error, are nothing else than a clothing of wolves; but the sheep ought not to hate their own clothing because it is often used to hide wolves. What then are the fruits by which we may know an evil tree? The Apostle says, The works of the flesh are manifest, which are, fornication, uncleanness, &c. (Gal. 5:19.) And which are they by which we may know a good tree? The same Apostle teaches, saying, The fruits of the Spirit are love, joy, peace.

(non occ.) But from their actions we may conjecture whether this their outward appearance is put on for display. For when by any temptations those things are withdrawn or denied them which they had either attained or sought to attain by this evil, then needs must that it appear whether they be the wolf in sheep's clothing, or the sheep in his own.

We are often told that education is a key position. That is very false in one sense and very true in another. If it means that you can do any great thing by interfering with existing schools, altering curricula and the like, it is very false. As the teachers are, so they will teach. Your 'reform' may incommode and overwork them, but it will not radically alter the total effect of their teaching. Planning has no magic whereby it can elicit figs from thistles or choke-pears from vines. The rich, sappy, fruit-laden tree will bear sweetness and strength and spiritual health: the dry, prickly, withered tree will teach hate, jealousy, suspicion, and inferiority complex — whatever you tell it to teach. They will do it unknowingly and all day long.

We are all trying to let our mind and heart go their own way—centred on money or pleasure or ambition—and hoping, in spite of this, to behave honestly and chastely and humbly. And that is exactly what Christ warned us you could not do. As He said, a thistle cannot produce figs. If I am a field that contains nothing but grass-seed, I cannot produce wheat. Cutting the grass may keep it short: but I shall still produce grass and no wheat. If I want to produce wheat, the change must go deeper than the surface. I must be ploughed up and re-sown.

And by the figure of "false prophets," here, I think He shadows out not the heretics, but them that are of a corrupt life, yet wear a mask of virtue; whom the generality are wont to call by the name of impostors. Wherefore He also said further,

"By their fruits ye shall know them."

For amongst heretics one may often find actual goodness, but amongst those whom I was mentioning, by no means.

"What then," it may be said, "if in these things too they counterfeit?" "Nay, they will be easily detected; for such is the nature of this way, in which I commanded men to walk, painful and irksome; but the hypocrite would not choose to take pains, but to make a show only; wherefore also he is easily convicted." Thus, inasmuch as He had said, "there be few that find it," He clears them out again from among those, who find it not, yet feign so to do, by commanding us not to look to them that wear the masks only, but to them who in reality pursue it.

"But wherefore," one may say, "did He not make them manifest, but set us on the search for them?" That we might watch, and be ever prepared for conflict, guarding against our disguised as well as against our open enemies: which kind indeed Paul also was intimating, when he said, that "by their good words they deceive the hearts of the simple." Let us not be troubled therefor, when we see many such even now. Nay, for this too Christ foretold from the beginning.

And see His gentleness: how He said not, "Punish them," but, "Be not hurt by them," "Do not fall amongst them unguarded." Then that thou mightest not say, "it is impossible to distinguish that sort of men," again He states an argument from a human example, thus saying,

"Do men gather grapes of thorns, or figs of thistles? even so every good tree bringeth forth good fruit, but the corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit."

Now what He saith is like this: they have nothing gentle nor sweet; it is the sheep only so far as the skin; wherefore also it is easy to discern them. And lest thou shouldest have any the least doubt, He compares it to certain natural necessities, in matters which admit of no result but one. In which sense Paul also said, "The carnal mind is death; for it is not subject to the law of God, neither indeed can be."

And if He states the same thing twice, it is not tautology. But, lest any one should say, "Though the evil tree bear evil fruit, it bears also good, and makes the distinction difficult, the crop being twofold:" "This is not so," saith He, "for it bears evil fruit only, and never can bear good: as indeed in the contrary case also."

"What then? Is there no such thing as a good man becoming wicked? And the contrary again takes place, and life abounds with many such examples."

But Christ saith not this, that for the wicked there is no way to change, or that the good cannot fall away, but that so long as he is living in wickedness, he will not be able to bear good fruit. For he may indeed change to virtue, being evil; but while continuing in wickedness, he will not bear good fruit.

What then? did not David, being good, bear evil fruit? Not continuing good, but being changed; since, undoubtedly, had he remained always what he was, he would not have brought forth such fruit. For not surely while abiding in the habit of virtue, did he commit what he committed.

Now by these words He was also stopping the mouths of those who speak evil at random, and putting a bridle on the lips of all calumniators. I mean, whereas many suspect the good by reason of the bad, He by this saying hath deprived them of all excuse. "For thou canst not say, 'I am deceived and beguiled;' since I have given thee exactly this way of distinguishing them by their works, having added the injunction to go to their actions, and not to confound all at random."

Yet He may seem here to have aimed under the title of false prophets, not so much at the heretic, as at those who, while their life is corrupt, yet wear an outward face of virtuousness; whence it is said, By their fruits ye shall know them. For among heretics it is possible many times to find a good life, but among those I have named never.

And a hypocrite is easily discerned; for the way they are commanded to walk is a hard way, and the hypocrite is loth to toil. And that you may not say that you are unable to find out them that are such, He again enforces what He had said by example from men, saying, Do men gather grapes of thorns, or figs of thistles?

The fruits of a man are the confession of his faith and the works of his life; for he who utters according to God the words of humility and a true confession, is the sheep; but he who against the truth howls forth blasphemies against God, is the wolf.

The grape has in it a mystery of Christ. As the bunch sustains many grapes held together by the woody stem, so likewise Christ holds many believers joined to Him by the wood of the Cross. The fig again is the Church which binds many faithful by a sweet embrace of charity, as the fig contains many seeds inclosed in one skin. The fig then has these significations, namely, love in its sweetness, unity in the close adhesion of its seeds. In the grape is shown patience, in that it is cast into the wine-press—joy, because wine maketh glad the heart of man—purity, because it is not mixed with water—and sweetness, in that it delighteth. The thorns and thistles are the heretics. And as a thorn or a thistle has sharp pricks on every part, so the Devil's servants, on whatsoever side you look at them, are full of wickedness. Thorns and thistles then of this sort cannot bear the fruits of the Church. And having instanced in particular trees, as the fig, the vine, the thorn, and the thistle, He proceeds to show that this is universally true, saying, Thus every good tree bringeth forth good fruit, but an evil tree bringeth forth evil fruit.

Persons are still living who remember them,-their own actual disciples and successors,-who cannot therefore deny the lateness of their date. But, in fact, by their own works they are convicted, even as the Lord said. For since Marcion separated the New Testament from the Old, he is (necessarily) subsequent to that which he separated, inasmuch as it was only in his power to separate what was (previously) united.

"Do men gather grapes from thorns, or figs from thistles? Even so, every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit." The hypocrites are called thorns and thistles: they are like thorns in that they prick unexpectedly; they are like thistles in their cunning and deviousness. The corrupt tree is anyone who has been corrupted by a pleasure-loving and dissolute life.

You will know them by their fruits, i.e., actions. But it seems to be the opposite, because they have sheep's clothing, and clothing is works. Therefore, they will be known from them. Chrysostom: "Fruit is the confession of faith." Hence, if they confess the faith, they are not heretics: "For the fruit of the light is in all goodness and justice and truth" (Eph 5:9). But if it is taken for pretenders, then it is explained so that by clothing is meant external works: "But the fruit of the spirit is charity, joy and peace" (Gal 5:22). But you will ask: How can they be recognized? The answer is that scarcely any hypocrite can be so clever, that no evil in word or act will appear: "As in water face answers face, so the hearts of men are reflected to the prudent" (Pr 27:19). Seneca: "No one can long bear a fake personality." Indeed, they are especially revealed in two ways: in things that suddenly occur to be done, because in matters done after deliberation one is cautious. Also in troubles: "There is a friend who is such at his own convenience, but will not stand by you on the day of trouble" (Sir 6:8). They are also revealed when they cannot do what they want or when they have already obtained it. Hence dominion shows the man.

Are grapes gathered from thorns? By grapes, from which wine is made, is understood spiritual joy, because "wine gladdens the heart of man" (Ps 104:15); by figs, the sweetness of ecclesial peace, which is charity. This cannot be produced from thistles, i.e., sinners, because "thorns and thistles it shall bring forth to you" (Gen 3:18).

(Serm. in Mont. ii. 25.) In this place we must guard against the error of such as imagine that the two trees refer to two different natures; the one of God, the other not. But we affirm that they derive no countenance from these two trees; (Manichees, vid. infr.) as it will be evident to any who will read the context that He is speaking here of men.

(De Civ. Dei, 12. 4.) These men of whom we have spoken are offended with these two natures, not considering them according to their true usefulness; whereas it is not by our advantage or disadvantage, but in itself considered, that nature gives glory to her Framer. All natures then that are, because they are, have their own manner, their own appearance, and as it were their own harmony, and are altogether good.

(Serm. in Mont. ii. 25.) From this speech the Manichees suppose that neither can a soul that is evil be possibly changed for better, nor one that is good into worse. As though it had been, A good tree cannot become bad, nor a bad tree become good; whereas it is thus said, A good tree cannot bring forth evil fruit, nor the reverse. The tree is the soul, that is, the man himself; the fruit is the man's works. An evil man therefore cannot work good works, nor a good man evil works. Therefore if an evil man would work good things, let him first become good. But as long as he continues evil, he cannot bring forth good fruits. Like as it is indeed possible that what was once snow, should cease to be so; but it cannot be that snow should be warm; so it is possible that he who has been evil should be so no longer; but it is impossible that an evil man should do good. For though he may sometimes be useful, it is not he that does it, but it comes of Divine Providence superintending.

(vid. Op. Imp. in. Jul. v. 40. &c. et alibi.) But as it is manifest that all evil works proceed from an evil will, as its fruits from an evil tree; so of this evil will itself whence will you say that it has sprung, except that the evil will of an angel sprung from an angel, of man from man? And what were these two before those evils arose in them, but the good work of God, a good and praiseworthy nature. See then out of good arises evil; nor was there any thing at all out of which it might arise but what was good. I mean the evil will itself, since there was no evil before it, no evil works, which could not come but from evil will as fruit from an evil tree. Nor can it be said that it sprung out of good in this way, because it was made good by a good God; for it was made of nothing, and not of God.

A hermit said, 'If a man has words but no works, he is like a tree with leaves but no fruit. Just as a tree laden with fruit is also leafy, the man of good works will also have good words.'

And man is denominated a good tree, or a bad, after his will, as it is good or bad. His fruit is his works, which can neither be good when the will is evil, nor evil when it is good.

Now, if the world is a fault, as is the body, such must be its parts-faulty too; so in like manner must be the heaven and its celestial (contents), and everything which is conceived and produced out of it. And "a corrupt tree must needs bring forth evil fruit." The flesh of Christ, therefore, if composed of celestial elements, consists of faulty materials, sinful by reason of its sinful origin; so that it must be a part of that substance which they disdain to clothe Christ with, because of its sinfulness,-in other words, our own.

He, starting from the fact that it is said, "Every good tree beareth good fruit, but an evil evil," attempted to approve the heresy of Cerdo; so that his assertions are identical with those of the former heretic before him.

He proves this with an example: Every sound tree bears good fruit, but the bad tree bears evil fruit. From this the Manicheans assumed two natures, namely, good and evil. But this is not true, because we see good fruit formed from an evil creation, and vice versa. Hence from this you should understand that the tree is the principle of the fruit. But there are two principles: that of nature and that of conduct. The principle from nature is the soul, and whatever comes from it naturally is good. But the principle of conduct is the will. Therefore, if the will is good, the work is good, since it has a good will with a good intention; because if one wills to steal for almsgiving, even though the will is good, the intention is not right.

The bad (natural) tree cannot produce good fruit. But oddly, it can produce fruits that by all external tests are indistinguishable from the good ones: the act done from one's own separate and unredeemed, tho' 'moral' will, looks exactly like the act done by Christ in us. And oddly enough it is the tree's real duty to go on producing these imitation fruits till it recognises this futility and despairs and is made a new (spiritual) tree. The trouble in the XVIth century was that Luther - who intuited the truth - was fundamentally an uneducated man, a peasant type: and really let the whole question get immediately entangled with political and ecclesiological questions which were really quite irrelevant to it. But the whole question must now be raised again.

What most people who talk about Reunion don't realise is that continental Protestantism regards the Church of England as still theologically 'un-reformed' and the Lutheran-Anglican gap is really at present at least as wide as the Anglical-Roman. It is thus a three cornered affair.

(Verse 18 and following) A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Let us ask the heretics who claim that there are two contradictory natures, if according to their understanding, a good tree can never bear bad fruit, then how did Moses, a good tree, sin by striking the rock (Deut. 32)? And how did David, after killing Uriah, sleep with Bathsheba (2 Sam. 11)? And how did Peter, during the Passion of the Lord, deny Him, saying: 'I do not know the man' (Matt. 26:72)? Or what connection is there between Jethro, the father-in-law of Moses, a bad tree who did not believe in the God of Israel, giving good advice to Moses (Exod. 18)? And how did Achior, in speaking to Holofernes, say something useful (Judith 5)? And as the comedian said (which the Apostle confirmed): 'Evil company corrupts good morals' (1 Cor. 5). And when they do not find what to answer, let us infer that Judas (John 13) , once a good tree, bore bad fruits after betraying (or handing over) the Savior; and that Saul (Philippians 3) , a bad tree at the time he persecuted the Church of Christ, bore good fruits afterwards, when he was transformed from a persecutor into a vessel of election (Acts 9) . Therefore, a good tree does not bear bad fruits as long as it perseveres in the pursuit of goodness; and a bad tree remains in the fruits of sin as long as it does not convert to repentance. For no one remains in what he was, he begins to be what he has not yet begun.

We would ask those heretics who affirm that there are two natures directly opposed to each other, if they admit that a good tree cannot bring forth evil fruit, how it was possible for Moses, a good tree, to sin as he did at the water of contradiction? Or for Peter to deny his Lord in the Passion, saying, I know not the man? Or how, on the other hand, could Moses' father-in-law, an evil tree, inasmuch as he believed not in the God of Israel, give good counsel?

But that none should say, An evil tree brings forth indeed evil fruit, but it brings forth also good, and so it becomes hard to discern, as it has a two-fold produce; on this account He adds, A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit.

Here the question will arise How creatures were made good out of it, which were formed without any change at all? How occurs the seed of what is good, nay, very good, in that which is evil, nay, very evil? Surely a good tree does not produce evil fruit, since there is no God who is not good; nor does an evil tree yield good fruit, since there is not Matter except what is very evil.

"A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit." A corrupt tree cannot bring forth good fruit as long as it is diseased. But if it has changed its condition, it can bring forth good fruit. See that He did not say, "it will not be able," but only that as long as it is corrupt it does not bear good fruit.

On this point, one must carefully avoid the error of those who think that they find in these two trees a reason for believing that there are two natures and that one of them belongs to the nature of God but that the other neither belongs to God nor depends on him. This error has been rather fully discussed in other books, and if that is not sufficient it will receive still further treatment later. But we must now show that these two trees furnish no argument in support of it. First of all, in this similitude the Lord is speaking about two kinds of persons. This is so obvious that if anyone will but read the passages in the context of those that precede and follow it, he will be amazed at the blindness of those who would misinterpret it impersonally. Again, they fix their attention on the saying, "A good tree cannot bear bad fruit, nor can a bad tree bear good fruit," and then they think that an evil soul cannot be changed into a better or a good soul into a worse. As though, in truth, the saying were "A good tree cannot become a bad tree, nor a bad tree become a good tree!" But what has been said is that "a good tree cannot bear bad fruit, and a bad tree cannot bear good fruit." The tree, of course, is the soul itself—that is, the person—and the fruits are the person's works. So a bad person cannot perform good works, nor can a good person perform bad works.

Then forasmuch as He had not commanded to punish, but only to beware of them, He, at once both to comfort those whom they vex, and to alarm and change them, set up as a bulwark against them the punishment they should receive at His hands, saying,

"Every tree that bringeth not forth good fruit is hewn down, and cast into the fire."

Then, to make the saying less grievous, He added,

"Wherefore by their fruits ye shall know them."

That He might not seem to introduce the threatening as His leading topic, but to be stirring up their mind in the way of admonition and counsel.

Here He seems to me to be hinting at the Jews also, who were exhibiting such fruits. Wherefore also He reminded them of the sayings of John, in the very same terms delineating their punishment. For he too said the very same, making mention to them of an "axe," and of a "tree cut down," and of "unquenchable fire."

And though it appear indeed to be some single judgment, the being burnt up, yet if one examine carefully, these are two punishments. For he that is burnt is also cast of course out of God's kingdom; and this latter punishment is more grievous than the other. Now I know indeed that many tremble only at hell, but I affirm the loss of that glory to be a far greater punishment than hell. And if it be not possible to exhibit it such in words, this is nothing marvellous. For neither do we know the blessedness of those good things, that we should on the other hand clearly perceive the wretchedness ensuing on being deprived of them; since Paul, as knowing these things clearly, is aware, that to fall from Christ's glory is more grievous than all. And this we shall know at that time, when we shall fall into the actual trial of it.

But may this never be our case, O thou only-begotten Son of God, neither may we ever have any experience of this irremediable punishment. For how great an evil it is to fall from those good things, cannot indeed be accurately told: nevertheless, as I may be able, I will labor and strive by an example to make it clear to you, though it be but in some small degree.

Let us then imagine a wondrous child, having besides His virtue the dominion of the whole world, and in all respects so virtuous, as to be capable of bringing all men to the yearning of a father's affection. What theft do you think the father of this child would not gladly suffer, not to be cast out of His society? And what evil, small or great, would he not welcome, on condition of seeing and enjoying Him? Now let us reason just so with respect to that glory also. For no child, be he never so virtuous, is so desirable and lovely to a father, as the having our portion in those good things, and "to depart and be with Christ."

No doubt hell, and that punishment, is a thing not to be borne. Yet though one suppose ten thousand hells, he will utter nothing like what it will be to fail of that blessed glory, to be hated of Christ, to hear "I know you not," to be accused for not feeding Him when we saw Him an hungered. Yea, better surely to endure a thousand thunderbolts, than to see that face of mildness turning away from us, and that eye of peace not enduring to look upon us. For if He, while I was an enemy, and hating Him, and turning from Him, did in such wise follow after me, as not to spare even Himself, but to give Himself up unto death: when after all this I do not vouchsafe to Him so much as a loaf in His hunger, with what kind of eyes shall I ever again behold Him?

"For by their fruits," saith He, "ye shall know them." And what commends our own life? Is it indeed a display of miracles, or the perfection of an excellent conversation? Very evidently it is the second; but as to the miracles, they both have their origin from hence, and terminate herein. For both He that shows forth an excellent life, draws to Himself this gift, and he that receives the gift, receives it for this end, that he may amend other men's lives. Since even Christ for this end wrought those miracles, that having made Himself thereby credible, and drawn men unto Him, He might bring virtue into our life. Wherefore also He lays more stress of the two on this. For He is not at all satisfied with the signs only, but He also threatens hell, and promises a kingdom, and lays down those startling laws, and all things He orders to this end, that He may make us equal to the angels.

Others maintain that these things are said with reference to teachers of foreign doctrines and to people who mingle lies with the truth. Just as one cannot gather evil fruit from a tree that produces good fruit, neither can one gather grapes or figs from one that bears thorns; similarly, from an evil mindset, one does not hear good words, nor would you expect evil teaching to come from a pious teacher. But in protecting the others so that they may not be easily deluded, Jesus at the same time deters those who would attempt to teach evil things. For, he says, "every tree that does not bear good fruit is cut down and cast into the fire." Just as fruitless trees are thrown into the fire, so human beings who do not bear the fruits of religion with their mouths will consequently receive punishment.

"Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them." He addresses the Jews, speaking the same words as did John (Mt. 3:10). Jesus likens man to a tree. For by the introduction of a graft, a fruitless tree can bear fruit; so, too, a sinful and fruitless man when engrafted with Christ can bear fruits of virtue.

But what will happen to the bad tree? Every tree that does not bear good fruit is cut down, because if it does not bear or if it omits doing what it can, it will be cut down: "If anyone does not abide in me, he will be cast out, and they will gather him up and throw him into the fire, and he will burn" (Jn 15:6). Hence in Luke (8:7) it is said of the fig tree which the Lord commanded to be cut down and taken away: "Take away the wicked one, lest it see God's glory."

If conversion to Christianity makes no improvement in a man's outward actions—if he continues to be just as snobbish or spiteful or envious or ambitious as he was before—then I think we must suspect that his 'conversion' was largely imaginary; and after one's original conversion, every time one thinks one has made an advance, that is the test to apply. Fine feelings, new insights, greater interest in 'religion' mean nothing unless they make our actual behaviour better; just as in an illness 'feeling better' is not much good if the thermometer shows that your temperature is still going up. In that sense the outer world is quite right to judge Christianity by its results. Christ told us to judge by results. A tree is known by its fruit; or, as we say, the proof of the pudding is in the eating. When we Christians behave badly, or fail to behave well, we are making Christianity unbelievable to the outside world. The war-time posters told us that Careless Talk costs Lives. It is equally true that Careless Lives cost Talk. Our careless lives set the outer world talking; and we give them grounds for talking in a way that throws doubt on the truth of Christianity itself.

Though we dared not look on His face we could look on His fruits; and by His fruits we should know Him. The fruits are solid and the fruitfulness is much more than a metaphor; and nowhere in this sad world are boys happier in apple-trees, or men in more equal chorus singing as they tread the vine, than under the fixed flash of this instant and intolerant enlightenment; the lightning made eternal as the light.

(non occ.) From the foregoing similitude He draws the conclusion to what He had said before, as being now manifest, saying, Therefore by their fruits ye shall know them.

He concludes: Thus you will know them by their fruits.

(Comm. in 1 Cor. 12:3.) For all truth by whomsoever uttered is from the Holy Spirit.

But seeing that, however pure an eye one may have, i.e. with however single and sincere a heart one may live, he yet cannot look into the heart of another: whatever things could not have become apparent in deeds or words, are disclosed by trials. Now trial is twofold; either in the hope of obtaining some temporal advantage, or in the terror of losing it. And especially must we be on our guard, lest, when striving after wisdom, which can be found in Christ alone, in whom are hid all the treasures of wisdom and knowledge; — we must be on our guard, I say, lest, under the very name of Christ, we be deceived by heretics, or by any parties whatever defective in intelligence, and lovers of this world. For on this account He adds a warning, saying, Not every one that says unto Me, Lord, Lord, shall enter into the kingdom of heaven; but he that does the will of My Father which is in heaven, he shall enter into the kingdom of heaven: lest we should think that the mere fact of one saying to our Lord, Lord, Lord, belongs to those fruits; and from that he should seem to us to be a good tree. But those are the fruits, to do the will of the Father who is in heaven, in the doing of which He has condescended to exhibit Himself as an example.

But the question may fairly be started, how with this sentence the statement of the apostle is to be reconciled, where he says, No man speaking by the Spirit of God calls Jesus accursed; and no man can say that Jesus is the Lord, but by the Holy Ghost: for neither can we say that any who have the Holy Spirit will not enter into the kingdom of heaven, if they persevere onwards to the end; nor can we affirm that those who say, Lord, Lord, and yet do not enter into the kingdom of heaven, have the Holy Spirit. How then does no one say that Jesus is the Lord, but by the Holy Ghost, unless it is because the apostle has used the word say here in a strict and proper sense, so that it implies the will and understanding of him who says? But the Lord has used the word which He employs in a general sense: Not every one that says unto Me, Lord, Lord, shall enter into the kingdom of heaven. For he also who neither wishes nor understands what he says, seems to say it; but he properly says it, who gives expression to his will and mind by the sound of his voice: just as, a little before, what is called joy among the fruits of the Spirit is called so in a strict and proper sense, not in the way in which the same apostle elsewhere uses the expression, Rejoices not in iniquity: as if any one could rejoice in iniquity: for that transport of a mind making confused and boisterous demonstrations of joy is not joy; for this latter is possessed by the good alone. Hence those also seem to say it, who neither perceive with the understanding nor engage with the deliberate consent of the will in this which they utter, but utter it with the voice merely; and after this manner the Lord says, Not every one that says unto Me, Lord, Lord, shall enter into the kingdom of heaven. But truly and properly those parties say it whose utterance in speech really represents their will and intention; and it is in accordance with this signification that the apostle has said, No one can say that Jesus is the Lord, but by the Holy Ghost.

(Serm. in Mont. ii. 24.) For even in the very name of Christ we must be on our guard against heretics, and all that understand amiss and love this world, that we may not be deceived, and therefore He says, Not every one that saith unto me, Lord, Lord. But it may fairly create a difficulty how this is to be reconciled with that of the Apostle, No man can say that Jesus is the Lord, but by the Holy Ghost. (1 Cor. 12:3.) For we cannot say that those who are not to enter into the kingdom of heaven have the Holy Spirit. But the Apostle uses the word 'say,' to express the will and understanding of him that says it. He only properly says a thing, who by the sound of his voice expresses his will and purpose. But the Lord uses the word in its ordinary sense, for he seems to say who neither wishes nor understands what he says.

(non occ.) Let us not therefore think that this belongs to those fruits of which He had spoken above, when one says to our Lord, Lord, Lord; and thence seems to us to be a good tree; the true fruit spoken of is to do the will of God; whence it follows, But who doeth the will of my Father which is in heaven, he shall enter into the kingdom of heaven.

If we thought only of the particular actions we might encourage three wrong ideas. (1) We might think that, provided you did the right thing, it did not matter how or why you did it — whether you did it willingly or unwillingly, sulkily or cheerfully, through fear of public opinion or for its own sake. But the truth is that right actions done for the wrong reason do not help to build the internal quality or character called a 'virtue', and it is this quality or character that really matters. (If the bad tennis player hits very hard, not because he sees that a very hard stroke is required, but because he has lost his temper, his stroke might possibly, by luck, help him to win that particular game; but it will not be helping him to become a reliable player.) (2) We might think that God wanted simply obedience to a set of rules: whereas He really wants people of a particular sort. (3) We might think that the 'virtues' were necessary only for this present life — that in the other world we could stop being just because there is nothing to quarrel about and stop being brave because there is no danger. Now it is quite true that there will probably be no occasion for just or courageous acts in the next world, but there will be every occasion for being the sort of people that we can become only as the result of doing such acts here. The point is not that God will refuse you admission to His eternal world if you have not got certain qualities of character: the point is that if people have not got at least the beginnings of those qualities inside them, then no possible external conditions could make a 'Heaven' for them — that is, could make them happy with the deep, strong, unshakable kind of happiness God intends for us.

For obeying God's will and not calling on His name, shall find the way to the heavenly kingdom.

(Verse 21.) Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven. As he said before, those who have a garment of good life should not be received on account of the wickedness of their teachings: so now he asserts the opposite, that even faith should not be given to those who, although they possess the integrity of faith, live wickedly and destroy the integrity of doctrine with evil deeds. For both the work is necessary for the servants of God, so that both the work is confirmed by speech, and speech is confirmed by works. This statement may seem contrary to that: No one can say, 'Jesus is Lord,' except in the Holy Spirit (1 Cor. 12:3). But it is customary for the sayings of the Scriptures to be taken for actions, as it is immediately approved in the following passages, refuting those who boast of having knowledge of the Lord without works, and they hear from the Savior: Depart from me, you workers of iniquity, I do not know you (Luke 13). And the Apostle speaks in this sense: They profess to know God, but by their deeds they deny Him (Titus 1:16).

As He had said above that those who have the robe of a good life are yet not to be received because of the impiety of their doctrines; so now on the other hand, He forbids us to participate the faith with those who while they are strong in sound doctrine, destroy it with evil works. For it behoves the servants of God that both their work should be approved by their teaching and their teaching by their works. And therefore He says, Not every one that saith unto me, Lord, Lord, enters into the kingdom of heaven.

For Scripture uses to take words for deeds; according to which the Apostle declares, They make confession that they know God, but in works deny him. (Tit. 1:16.)

Wherefore said He not, "but he that doeth my will?" Because for the time it was a great gain for them to receive even this first; yea it was very great, considering their weakness. And moreover He intimated the one also by the other. And withal this may be mentioned, that in fact there is no other will of the Son besides that of the Father.

And here He seems to me to be censuring the Jews chiefly, laying as they did the whole stress upon the doctrines, and taking no care of practice. For which Paul also blames them, saying, "Behold thou art called a Jew, and restest in the law, and makest thy boast of God, and knowest His will:" but thou art nothing advantaged thereby, so long as the manifestation by life and by works is not there.

Otherwise; Having taught that the false prophets and the true are to be discerned by their fruits, He now goes on to teach more plainly what are the fruits by which we are to discern the godly from the ungodly teachers.

And what the will of God is the Lord Himself teaches, This is, (John 6:40.) He says, the will of him that sent me, that every man that seeth the Son and believeth on him should have eternal life. The word believe has reference both to confession and conduct. He then who does not confess Christ, or does not walk according to His word, shall not enter into the kingdom of heaven.

"Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of My Father Who is in heaven." Here Jesus shows that He is Lord by saying, "Not every one that saith unto Me, Lord, Lord." Jesus in fact is saying that He is God. He teaches us that we derive no benefit from our faith if it is without works. "He that doeth the will of My Father." He did not mean, "that did the will of My Father on one occasion" but "that doeth the will of My Father continually until his death." And He did not say, "that doeth My will," lest He scandalize His listeners, but instead, "that doeth the will of My Father." For the will of a father and his son are one and the same, unless the son rebels.

Not everyone who says to me, 'Lord, Lord'... Having presented the doctrine, he shows that it must be observed, because nothing else suffices for salvation. In regard to God's commands or doctrine four things are required or praiseworthy: that we confess them with our mouth, that they be confirmed by miracles, that God's word be heard and performed in action. Concerning the first: "Man believes with his heart and he confesses with his lips" (Rom 10:10). Concerning the second: "The Lord worked with them and confirmed the message by the signs that attended it" (Mk 16:20). Concerning the third: "He that is of God hears the word of God" (Jn 8:47). Fourthly, it is required that he do: "Be doers of the word, and not hearers only" (Jas 1:22). Hence he wishes to show that three without the fourth do not profit; hence he says, not everyone who says to me 'Lord, Lord'...

But this seems contrary to the Apostle: "No one can say, 'Lord Jesus' except in the Holy Spirit" (1 Cor 12:3). But whoever has the Holy Spirit enters the kingdom of heaven. Augustine answers that "to say" has a number of meanings: general, and strict and proper. Strictly, it is nothing less than to manifest affection and will. In this way the Apostle says: "No one can say 'Lord Jesus' except in the Holy Spirit." And this is no more than to believe and obey the Lord. Likewise, commonly, i.e., to proclaim with the lips in any way whatever. Concerning this, Is (29:13): "This people honors me with their lips, but their heart is far from me." Or, in this way: Not everyone who says to me 'Lord, Lord.' He says the word Lord twice to signify that confession is twofold, namely, of the voice and of praise, neither of which is enough.

Who then will enter? Not one who says "Lord, Lord," but he who does the will of my Father who is in heaven. "No one ascends into heaven, except he that came down from heaven" (Jn 3:13). Hence no one can ascend, unless he descends like Christ, of whom John (6:38): "I have come down from heaven not to do my own will but the will of him who sent me." Hence it is necessary to do God's will: "This is the will of God, your sanctification" (1 Th 4:3). Hence David said: "Teach me to do your will" (Ps 143:10). And as the Lord taught us to pray: "Your will be done." But it should be noted that by saying, kingdom, he touches on the eternal reward; hence he says, will enter. For that kingdom consists in spiritual goods, not in external goods; therefore, he says, will enter. Consequently, Song of Songs (1:4) says: "The king has brought me into his chamber." Likewise, he says, of heaven, because although someone here may have riches or honors, all this is for the sake of that. Hence the reward will consist in lofty things.