Беседа 11

“When John saw many Pharisees and Sadducees coming to him to be baptized, he said to them, “You brood of vipers!” who told you to flee from the wrath to come?” (Matthew 3:7) The unbelief of the Pharisees who came to John. – John’s denunciation of the Pharisees did not deprive them of the hope of salvation through repentance. – Repentance does not require a long time. - The superiority of the baptism of Christ over the baptism of John. – Why does John talk about the gift of the Holy Spirit, keeping silent about the previous deeds of Christ? – Baptism alone is not enough for salvation; a virtuous life is also required. – You need to benefit from the sermon. – Virtue must be learned gradually, moving from the easiest to the more difficult. - The benefits of penances. – Acquiring skill in virtue. 1. Why does Christ say that they did not believe John? Because it was not faith if they did not accept the One about whom John preached. They, apparently, listened to both the teaching of the prophets and the words of the Lawgiver, and yet Christ accused them of inattention, because they did not accept the One about whom the prophets predicted. “For if you had believed Moses,” He says, “you would have believed Me” (John 5:46). And subsequently, when Christ asked them: “Where did the Baptism of John come from?” - they reasoned among themselves like this: “If we say: from men, we are afraid of the people; if we say: from heaven, then He will say to us: why didn’t you believe him” (Matthew 21:25–26)? From all this, therefore, it is clear that they came to baptism, and were baptized, but did not continue in the faith of what was preached. And the Evangelist John reveals to us their malice when, speaking about those sent to ask the Baptist: “Are you Elijah?” Are you Christ? immediately adds: “And those who were sent were from the Pharisees” (John 1:21, 24). So what? Didn’t the common people think exactly the same thing? True, he says; but only the common people thought so out of simplicity of heart, while the Pharisees wanted to catch him. Since, for example, it was known that Christ would come from the village of David, and John was from the tribe of Levi, they offered him an insidious question in order to find in his very answer an opportunity to attack him. This is also evident from what follows: despite the fact that he did not give the answers that they expected, they still attack him, saying: “Why do you baptize if you are not Christ...” (John 1:25)? But in order to be even more convinced that the Pharisees came to be baptized with one thought, and the common people with another, listen to how the evangelist showed this. About the common people he says that they came and were baptized by John, confessing their sins; and about the Pharisees he doesn’t say that, but this: “When John saw many Pharisees and Sadducees coming to him to be baptized, he said to them: brood of vipers! who told you to flee from the wrath to come”? What heights of spirit! How strongly he speaks to people who have always thirsted for the blood of the prophets - people who are no better than snakes! With what freedom he denounces both them and those who gave birth to them! So, you say: freedom is great; but here’s what we need to ask: does it have any basis? After all, he saw them not sinning, but repenting; it would seem, therefore, that he should not have condemned them, but praised them, and accepted that they, having left the city and their homes, came to listen to his preaching. What do we say to this? The fact that he did not pay attention to the real circumstances, not to what was happening, but saw their secret thoughts, which God revealed to him. Since they boasted of their ancestors, which was the cause of their death and plunged them into carelessness, he plucks out the very root of their pride. That’s why Isaiah calls them rulers of Sodom and the people of Gomorrah (Isa. 1:10), and another prophet says: “Are you not like the sons of the Ethiopians” (Am. 9:7)? So everyone warns them against this prejudice, humbling their pride, which was for them the source of countless evils. But you will say: the prophets did this justly, because they saw them sin; here why and why should John do this when he sees them already submissive? In order to soften them even more. If anyone carefully examines his words, then in the very reproof he will reveal praise for them, because these words were uttered by him out of surprise that they, although late, were still able to do what had once seemed impossible. Consequently, John’s very reproof of them signifies more than a desire to attract them and dispose them to repentance. At the time when he apparently strikes them, he reveals both their former great wickedness, and at the same time their marvelous and unexpected real change. How could it be, he says, that they, being children of such parents and brought up so poorly, began to repent? Where does this change come from? Who softened their harsh heart? Who healed the incurable? See how he struck them down from the very beginning, telling them about Gehenna. He did not tell them about ordinary disasters, such as: “Who inspired you to flee from enemies, invasions of barbarians, captivity, famine and plagues?” No; he threatens them with another punishment, about which they did not yet have a clear idea, thus saying: “Who inspired you to flee from future wrath”? 2. John rightly called the Pharisees a generation of vipers. Just as this animal kills the mother who gives birth to it and comes into the world, as they say, gnawing at her womb, so they did, killing their fathers and mothers and tearing apart teachers with their own hands. However, John does not stop at one reproof, but also offers advice: create, he says, fruits worthy of repentance (Matthew 3:8), because it is not enough just to distance yourself from wickedness, but you also need to show great virtue. Do not, he tells them, do what is disgusting for me, but common for you, and do not return to your former vices, only by resigning yourself for a short time. We are no longer in the same position as the former prophets. The present circumstances are different from the previous ones and higher, because now the Judge and Lord of the kingdom himself is coming to lead us to the highest wisdom, call us to heaven and draw us to the abodes there. That is why I talk about Gehenna, because now both rewards and punishments are eternal. So, do not remain in your former vices, do not, as is customary, point in your defense to the nobility of your ancestors - Abraham, Isaac and Jacob. However, with these words he did not forbid them to be called descendants of these saints, but he forbade them to rely too much on this, neglecting a virtuous life. By saying this, he revealed their real thoughts and predicted the future. Indeed, even after that they still said: we are “Abraham’s seed and were never slaves to anyone” (John 8:33). Since this especially encouraged them to be proud and led to destruction, John first of all denounces this vice. Look with what respect for the patriarch he begins to correct them! Having said: “Do not think to say to yourself: “We have Abraham as our father,”” he did not say: the patriarch cannot bring you any benefit, but with some kind of meekness and tenderness he made the same thing clear with the words: “God is able to raise up children for Abraham from these stones” (Matthew 3:9). Some say that here John is pointing to the pagans, calling them allegorically stones. But, in my opinion, these words also contain another thought. Which one? Don’t think, he says, that if you die, the patriarch will remain childless. No no! It is possible for God to give him children from stones and continue his family, as it has been like this from the beginning, because being born to people from stones is the same as being born to a baby from a barren mother. So the prophet, pointing to this, says: “Look at the rock from which you were hewn, into the depths of the ditch from which you were drawn. Look to Abraham your father, and to Sarah who gave birth to you” (Isa. 51:1-2). So, reminding them of this prophecy, he shows that just as from the very beginning God miraculously made Abraham a father, as if from a stone, so now this is possible. Notice how he both frightens and amazes them. He did not say what he had already erected, so that they would not fall into despair, but what he could erect. Moreover, he did not say that he could raise people from stones, but much more - Abraham’s own children. Do you see how he leads them away from carnal thoughts and hope in their ancestors, so that in their own repentance and humility they have hope of salvation? Do you see how he, destroying in them the idea of ​​kinship in the flesh, introduces kinship in faith? 3. But notice how with subsequent words he increases their fear and arouses anxiety in them. Having said that “God is able to raise up children for Abraham from these stones” (Matthew 3:9), he immediately added: “Already the ax lies at the root of the trees” (Matthew 3:10). His entire speech is terrifying. And he, by the very way of his life, could speak very freely; and they also demanded strong reproof, because they had long since become coarse. Should I tell you, he says, that you are about to lose your kinship with the patriarch and will see others raised from stone, receiving your virtues? But your punishment will not be limited to this; it will extend further. “Already,” he says, “even the ax lies at the root of the trees.” Nothing could be more terrible than this expression. You no longer see a flying sickle, or a destroyed fence, or a trampled vineyard, but a sharp ax, and what is even more terrible, lying at the door. Not believing the prophets, they often said: “Where is the day of the Lord?”, and: “Let the counsel of the Holy One of Israel come near and come to fruition, so that we may know!” (Isa. 5:19). Since the predictions were often fulfilled after many years, in order to deprive them of such consolation, he threatens them with imminent disaster, which he expressed with the word: “already”, adding also: “at the root.” There is no longer, he says, any distance, but it lies at the very root. He did not say: at the branches, or: at the fruits, but: “at the root,” teaching them that, in case of their negligence, they will be subjected to inevitable disasters and without any hope of deliverance. And this is because he says that the one who came is no longer a slave, as those who came before, but the Lord himself of all, in whose hand is a terrible and terrible punishment. However, having frightened them in this way, he does not allow them to fall into despair. Just as earlier he did not say that God had already raised, but that “he could... raise up the children of Abraham” in order to frighten them and at the same time comfort him, so he did not say here that the ax had already touched the root, but that “at the root of the tree lies,” near him, which excludes any delay. However, although he believes in such closeness, the beating itself makes it dependent on your will. If you repent and become better, then this ax will be taken away from the root without doing anything to it. If you do the same as before, then the ax will not be slow to uproot the tree. This is precisely why it is not taken away from the root and, lying with it, does not cut it, so that, on the one hand, you do not give in to carelessness, and on the other, you would be convinced that you can still be saved, albeit in a short time, if you repent. Thus, he increases their fear in every possible way in order to awaken them and lead them to repentance. Indeed, to fall away from one’s ancestors, to see others in one’s place, to be at the door of danger and to be exposed to inevitable evil, which it means through a root and an ax – all this is enough to arouse even the most careless people and make them more active. Pointing to the same thing, Paul says: “The Lord will create a shortened word on” the whole earth. But don't be afraid; or better yet, be afraid, but don’t despair! You can still hope for a change; the sentence has not yet been pronounced, and the ax has not yet begun to cut (what would really prevent it from cutting when it is already at the roots?), but lies there in order to correct you through the instilled fear and make you capable of bearing fruit. That is why he adds: “Every tree that does not bear good fruit is cut down and thrown into the fire.” Having said: “everything,” he again destroys all hope for the nobility of his ancestors. Be, he says, a descendant of Abraham himself, have countless patriarchs as your relatives, but if you yourself do not bear fruit, you will only suffer double punishment. With these words he frightens the publicans and shakes the hearts of the soldiers; however, it does not plunge them into despair, but only takes them away from any carelessness. His words, while inspiring fear, also offer great consolation, because the expression: “that does not bear good fruit” shows that a tree that bears fruit is free from any punishment. 4. But they will say: how can we bear fruit when we are threatened with beatings, when there is so little time left and the end is already approaching? You can, he replies, because you are not required to bear the kind of fruit that a tree bears. Tree fruit requires a lot of time, depends on weather changes, and also requires a lot of care. But you just have to want it - and the tree will immediately vegetate. Not only the property of the root, but also the skill of the farmer himself greatly contributes to such fertility. So, so that they do not say that you are embarrassing us, constraining us and doing violence to us, placing an ax and threatening to cut us, in the very punishment you demand fruit from us, John, in proof of how easy it is to bear fruit, adds: “I baptize you with water for repentance, but He who comes after me is stronger than I; I am not worthy” to allow the strap of the boots: “He will baptize you with the Holy Spirit and fire” (Matthew 3:11). With these words, he shows that only desire and faith are needed, and not labors and exploits; and, just as it is easy to be baptized, it is so easy to change and become better. Having thus shaken their souls with the fear of judgment, the expectation of punishment, the reminder of the ax, their alienation from their ancestors, the bringing of new children, and the double punishment of beating and burning, softening their hard-heartedness in all ways and arousing in them the desire to get rid of these evils, he finally begins a conversation about Christ, but not simply, but giving Him great advantage, and then, positing the difference between Him and himself, so as not to think that he says this out of sheer gratification, he compares what each of them gives. In fact, He did not immediately say: “I am not worthy” to loosen the thong of His boots; but, having first shown the insufficiency of his baptism, which could do nothing more than lead them to repentance (that’s why he did not say: by water of abandonment, but: repentance), he also speaks of the baptism of Christ, filled with ineffable gifts. So that you, he says, hearing that He is coming for me, do not begin to despise Him, as you did after He came, know the power of His gift, and you will clearly understand that I did not say anything superfluous, or even appropriate, when I said: “I am not worthy” to allow the strap of my boots. So, when you hear that He is “mightier than I,” do not think that I am saying this only by comparison; I am not worthy to be even among His servants, and even the lowest servants, and in serving Him to accept even the lowest position. That’s why he didn’t just say “boots,” but “boot strap,” which was considered the very last thing. Then, so that you do not think that this is said out of humility, he cites the deeds themselves as proof: “He will baptize you with the Holy Spirit and fire.” Do you see what wisdom the Baptist has! When he himself preaches, he says everything terrible and terrifying, but when he sends him to Christ, he speaks meekly and comfortingly. He no longer speaks of the ax, or of the tree cut and thrown into the fire, or of future wrath, but points to the remission of sins, the removal of punishment, justification, sanctification, redemption, adoption, brotherhood, participation in the inheritance and the abundant outpouring of the Holy Spirit. He meant all this by the words: “he will baptize you with the Holy Spirit,” expressing with this allegory the abundant outpouring of grace. He did not say: he will give you the Holy Spirit, but - “he will baptize you with the Holy Spirit”; by adding the words: “and by fire” further expresses the power and powerful action of grace. 5. Imagine what the disposition of the listeners must be at the thought that they will soon be like the prophets, and, moreover, the greatest of them. That's why he mentioned fire, to make them think about these men, since almost all the visions that appeared to them were revealed by fire. Thus God spoke with Moses in the bush, thus spoke with all the people on Mount Sinai, thus spoke with Ezekiel among the cherubim. Look how he excites the listener by saying in advance what was to happen after everything. In fact, first the slaughter of the Lamb had to take place, the destruction of sin, the destruction of enmity, then the burial and resurrection, and finally the coming of the Holy Spirit. But he still says nothing about all this and puts the last thing in advance - that for which everything else was done, and that in a special way could show the dignity of Christ. And he does this so that the listener, after learning that he will receive the Holy Spirit in such power, asks himself: how and in what way is this possible, given such a strong dominion of sin? - and so that, having noticed in him such confusion and readiness to listen, then he could talk about suffering, since after that no one could be tempted by this, in view of the expectation of such a gift. That’s why he cried out again: “Behold the Lamb of God, who takes away the sin of the world” (John 1:29)! He did not say: he left, but: “takes”, which means greater care, since it is not the same - just leaving, and - accepting sin: the first is not associated with any danger, and the latter is associated with death. And he also said that Christ “is the Son of God” (John 1:34). However, even these words did not yet give the listeners a clear concept of His dignity, because from them they could not yet conclude that He was the true Son; meanwhile, from the abundant donation of the Spirit, this already became undoubted. That is why God the Father, sending John, set the first sign of dignity in the person who was to appear: “On whom you see the Spirit descending and remaining on Him, He is the one who baptizes with the Holy Spirit” (John 1:33). That is why John himself says: “And I saw and testified that this is the Son of God” (Jn. 1:34), since through this the last thing was already made certain. Further, having expressed something pleasant, and thereby encouraging and calming the listener, he again begins to press him so that he does not fall into carelessness. Such was the Jewish people that in the midst of good things they soon became weakened and became worse. Therefore, John again threatens him, saying: “His shovel is in His hand” (Matthew 3:12). Previously, he spoke about punishment, but here he already shows the Judge and represents the eternity of execution: “The straw,” He says, “he will burn with unquenchable fire.” From here you see that the Lord of creatures is also a worker, although in another place the same is said about the Father: “My Father is a vinedresser” (John 15:1). Since he first spoke about the ax, so that you would not think that this matter requires labor and is inconvenient to discern, he explains with another example its ease, showing that the whole world is in His power, because He would not punish those who are not His. Now everything is mixed together, and although the wheat shines, it lies along with the tares, as on a threshing floor, and not as in a granary. Then there will be a big difference. Where are those who do not believe in Gehenna? John ascribes two actions to Christ: to baptize with the Holy Spirit and to consign unbelievers to fire. So, if the first must be believed, then the latter must also be believed. That is why he put two predictions together, so that one, which had already been fulfilled, would also assure the other, which had not yet been fulfilled. Christ Himself very often does the same thing, sometimes in the same things, and sometimes in opposite ones, concluding two prophecies; and he fulfills one of them here, and promises to fulfill the other in the future life, so that the fulfilled prophecy of the most persistent will confirm the one that has not yet been fulfilled. So, for example, to those who left everything for Him, He promises to reward them a hundredfold in the present century and to grant eternal life in the future, and through this reward He assures us of the undoubted receipt of the future. In the present case, John did exactly the same thing, making two predictions, i.e., that Christ will baptize with the Holy Spirit, and that he will burn with unquenchable fire. 6. So, if Christ had not baptized the apostles and everyone who wanted it every day with the Holy Spirit, then you could doubt something else. If what was apparently higher, more difficult and incomprehensible to the mind, has been fulfilled and is being fulfilled daily, then why do you not consider as true what is easy and understandable? So, having said: “He will baptize you with the Holy Spirit and fire,” and having promised here many benefits, John immediately, so that you do not become careless, leaving everything as before, points to the shovel, thereby signifying the future judgment. Do not think, he says, that one baptism is enough, even if you live wickedly afterwards. No, we need a lot more virtue and wisdom. Thus, from the ax he leads them to grace and the water of baptism, and after this he threatens them with a shovel and unquenchable fire. He makes no distinction between those who have not yet been baptized and simply says: “Every tree that does not bear good fruit is cut down” (Matt. 3:10), indicating the execution awaiting all unbelievers; and after baptism it makes some division, since many of those who believed led a life unworthy of faith. So, no one should be tares, no one should be easy-going, or so indulge in bad inclinations that they easily carry him away everywhere. If you remain as wheat, then even if temptation befalls you, you will not tolerate any evil, since even on the threshing floor the cogwheels of the cart do not crush the wheat. If you mix with weak straw, then here too you will suffer unbearable calamities, oppressed by everyone, and there eternal punishment will befall you. Indeed, all of them, even before the future furnace, are here the food of insane passions, like straw for dumb animals, and there they will again be the substance and food of fire. If John had directly said that Christ would judge our affairs, then his words would not have been so easily accepted; but by using a parable in which everything was expressed, he inspired greater conviction, and the listener was more willingly carried away by him. That is why Christ, for the most part, talked with them in the same way, using in His speech the likeness of the threshing floor, harvest, grapes, winepress, field, wetland, fishing, and all other ordinary objects surrounding them. The Baptist did the same here; he presented the strongest proof of his words the gift of the Holy Spirit. He who is so powerful, he said, that he can forgive sins and give the Holy Spirit, is all the more able to do both. Do you notice how the sacrament of resurrection and judgment has already been foreshadowed here? Why, it will be asked, did he not speak about those signs and wonders that were soon to be accomplished through Christ? Because the giving of the Spirit was the greatest of all miracles, and all the others were created for this reason alone. Having indicated the main thing, he embraced everything: trampling on death, extermination of sins, destruction of the curse, liberation from a long struggle, entry into paradise, ascension to heaven, communication with angels, participation in future blessings: receiving the Spirit served as a guarantee of all this. Thus, having spoken about this, he already spoke about the resurrection of bodies, and about the signs that were to happen, and about participation in the kingdom, and about those blessings, “no eye has seen, no ear has heard, and it has not entered into the heart of man” (1 Cor. 2:9). All this was given to us along with that gift. Consequently, it was unnecessary to talk about those signs that were soon to follow, and which were judged by evidence, but it was necessary to say about what they doubted, namely, that Christ is the Son of God, that He is incomparably superior to John, that He will take away the sins of the world, that He will judge our deeds, that our life is not limited only to the present, but that everyone will receive righteous punishment beyond the grave. All this could not yet be visualized. 7. Knowing this therefore, let us be diligent while we are on the threshing floor; Here it is still possible to turn from tares into wheat, since many from wheat have become tares. Let us not weaken, let us not be carried away by every wind, let us not separate ourselves from our brothers, no matter how small and humble they may seem. After all, wheat, although smaller in size than chaff, is better in property. Do not look at external greatness, as it is prepared for fire; but for that firm and indestructible humiliation before God, which can neither be cut nor burned by fire. It is only for the sake of these humiliated ones that God is patient with the tares, so that by treating them these latter will become better. This is why there is no judgment yet, so that we will all receive crowns, so that many will turn from wickedness to virtue. So, let us be afraid as we listen to this parable, for this fire is unquenchable. You say: how can he be unquenchable? But don't you see the sun that always burns and never goes out? Do you not also see the bush, burning and unburnt? So, if you also want to avoid fire, then put aside hard-heartedness, and you will not experience it. If you believe these words here, then when you go to the afterlife, you will not see the fiery cave; If you don’t believe here, then you will recognize it well from experience, but then it will no longer be possible to avoid it. The torment determined by those who have spent their lives unrighteously is inevitable. However, faith alone is not enough: even demons tremble before God, but for all that they will not escape torment. Therefore, we must lead our lives with great diligence. That is why we often gather you here, not so that you just come here, but so that you receive some fruits from your stay here. If you leave here without any fruit, then, even if you always came here, your walking and presence will mean nothing. If we, when we send our children to teachers and see that they do not learn anything, are very indignant at the teachers, and often send them to others, then how will we excuse ourselves if we do not apply at least the same effort to virtue as we do in relation to these earthly pursuits, and if we always carry home empty sheets of paper? Moreover, the teachers here are both better and more numerous. In every meeting we present to you as teachers the prophets, the apostles, the patriarchs, and all the righteous, and with all this there is no benefit. Having chanted two or three psalms, and somehow performed the usual prayers, you disperse, thinking that this is enough for your salvation. Have you heard what the prophet says, or better yet, God himself through the prophet: “This people draws near to Me with their lips, and honors Me with their lips, but their heart is far from Me” (Is. 29:13). Let the same not be said about us. Therefore, blot out the letters, or better yet, those marks that the devil has imprinted on your soul, and bring me a heart free from all everyday turmoil, so that I can write on it what I want without hindrance. Now nothing can be seen in him except devilish writings: theft, covetousness, envy and malice. That’s why, when I take your sheets, I can’t even read them; I don’t find those letters that we write to you on Sundays and with which we send you away, but instead I find others - worthless and crooked. We erase these letters and write spiritual letters, and you, leaving here, betray your hearts to the actions of the devil, and again give him the opportunity to write his own in you, instead of ours. What consequence will come from this? Even if I don’t speak, everyone’s conscience already knows about it. However, I will not stop fulfilling my duty and writing the correct letters in you. If you destroy our work, then we will have an undoubted reward, and you will face considerable danger. However, I don’t want to say anything painful. 8. I again only ask and pray you: imitate in this case the diligence of small children. First of all, they memorize the shape of letters, then they try to recognize their addition, and finally in this way they reach reading. We will do the same. Having divided virtue into parts, let us first of all learn not to swear, not to break an oath, not to slander; then, moving to another letter, we will learn not to envy, not to love the flesh, not to please the belly, not to get drunk, not to be cruel and careless; From these virtues we will again move on to spiritual ones, and we will strive for abstinence and contempt of the belly, chastity, truth, contempt of glory, meekness and heartfelt contrition - let’s put all this together and write it in our soul. And we can practice all this at home with our friends, with our wife, with our children. Let us begin for now with the first and easiest virtues, for example, with abstinence from swearing, and we will certainly practice this initial lesson at home. After all, at home there are many obstacles to this activity: a servant irritates, an insulting wife arouses anger, a stupid and willful child drives him to threats and oaths. So, if at home, being constantly irritated by all this, you refrain from swearing, you can easily refrain from it in society. In the same way, you will stop scolding if you do not scold either your wife, or your slave, or anyone else in your household. A wife, often praising someone and complaining about her fate, encourages him to slander the person being praised; but do not go so far as to slander him, but endure everything generously. Likewise, if you see your servants praising other masters, do not be embarrassed, but be generous. Let your home be a place of struggle and asceticism in virtue, so that, having studied well here, you can handle yourself with great skill in society. Do the same with vanity. If you try not to be vain in front of your wife and servants, you will easily overcome this passion in dealing with others. Although everywhere this disease is severe and painful, it is especially true in the presence of a wife. If, therefore, we destroy its power here, we will easily overcome it in other cases. Let us deal with other passions in the same way, daily struggling and exercising against them at home. And to make this feat easier for us, we will also impose penance on ourselves if we violate any of the assumed duties. Let penance also serve us; It will not harm us, but will acquire a reward and bring the greatest benefit when we, for example, condemn ourselves to strict fasts, prostrations, or some other difficult task. In this way, we will gain great benefits from everywhere: here we will taste the sweetness of a virtuous life, and we will receive future benefits, and we will always be God’s friends. And so that the same thing does not happen again - so that, having marveled at what was said here, when you leave here, you do not carelessly throw away the book of your mind, and do not give the devil an opportunity to blot out what is written in it, so let everyone, when he comes home, call his wife, tell her what he heard, take her as an assistant, and from this very day enter into this wonderful field, strengthening himself with the oil of the Holy Spirit. If during this feat you fall more than once, do not despair, but get up again, strive, and do not retreat until you are crowned with the brilliant crown of victory over the devil, and the acquisition of virtue is hidden in a safe vault. When you establish yourself in the habit of such good wisdom, you will no longer break any commandments through negligence, because the habit will be similar in strength to nature. Just as it is easy to sleep, eat, drink, and rest, so will it be easy for us to practice virtue. As a reward for this, we will receive pure pleasure, we will reach a quiet haven, we will enjoy constant tranquility, and, having sent our ship loaded with treasures on that day to that city, we will be rewarded with unfading crowns, which may we all be deemed worthy to receive by the grace and love of our Lord Jesus Christ, to whom be glory and dominion now, ever, and unto ages of ages. Amen. You might be interested in: