And therefore they are reminded to lay claim to the clarity of their work rather than the nobility of their lineage; for there is no prerogative in succession, unless inheritance is guaranteed by faith, which God's will revealed in prophetic speech to be transferred to the gentile peoples, saying: God is able to raise up children of Abraham from these stones. For although God can transform and change different natures, yet because to me mystery is more beneficial than miracle, in the prediction of Christ I should recognize nothing more than the edification of the rising Church; which, built not with rocky stones but with living stones, has risen as a dwelling place of God and the pinnacle of the temple through the conversion of our souls. For indeed God was preparing to soften the hardness of our minds and to stir up the worshippers of religion by means of stumbling blocks. For what else were they considered but stones, who served stones, similar indeed to those who made them? Therefore, it is prophesied that faith is to be poured into the stony hearts of the Gentiles, and the oracles promise future sons of Abraham through faith, to whom a certain insensible, irrational use of a stony mind had become ingrained. For if he compared men, firm in faith, strengthened by living stones, with the strength of the apostolic teaching, as it is written: 'And you as living stones are built up into a spiritual house, a holy priesthood, offering up spiritual sacrifices' (1 Peter 2:5), here men seem to be compared more exaltedly with prophetic voice to stones, who had lost the sense of the human mind to such an extent that while they think some divine reason is present in stones, they themselves are transformed not by the use of the body but by the condition of the mind into the nature of stones. Finally, flowing from the succession of Abraham according to the flesh and being called the princes of Sodom (Isaiah 1:10), and being whitewashed tombs (Matthew 23:27), in this way, their likeness claims more of a privilege of character than the order of their ancestors (Acts 23:3). Moreover, in order for you to know that humans are compared to stones, the Prophet also compares humans to trees, subjecting them.
(Vers. 9.)
(Verse 9.) For now the axe is laid at the root of the trees.
76. However, the reason for this change is as follows: through this process of comparison, it is understood that a certain person has become more compassionate. For those who were previously deformed for use, naked for ornament, sterile for fruit, irrational for progress, are now being formed into the shape of trees, which, by a certain rational gift of nature, are beautiful for use, delightful to behold, bountiful in fruit, rising with their tops, spreading with their branches, filled with fruit, and clothed with leaves. And if only we could imitate the use of fruitful trees, and as our merits grow, being founded on the long-rooted humility, let us raise ourselves from the ground to the heights, adorned with the appearance of fruitful works; lest the Gospel axe of the farmer cut off the wild root. Woe is me, if I do not evangelize (I Cor. IX, 16). But that voice is apostolic. Woe is me, if I do not mourn sins, woe is me, if I do not rise in the middle of the night to confess to you; woe is me, if I deceive my neighbor; woe is me, if I do not speak the truth. The axe is laid at the root, let it bear fruit, it who can receive grace, who owes penance. The Lord is present, seeking fruit, to make the fruitful alive, to rebuke the barren. Three years have passed since it came, and it could not find fruit among the Jews: may it find it in us. He will command the unfruitful to be cut down, lest they occupy the land. But the one who still does not have fruit, let him strive to bring it forth in the future. That good tiller of the field may intercede for us the unfruitful, the fruitless; that space may be given, patience may be deferred; lest perhaps we too may be able to bear some fruit for God.
77. Saint John the Baptist assigns to each kind of people a suitable answer, one for all (Dist. 86, cap. In singulis): thus to tax collectors, not to demand more than prescribed; to soldiers, not to commit calumny, not to seek plunder; teaching therefore the established pay of the military; lest while expenses are sought, the plunderer may thrive. But these and other precepts of duties are specific to each person: mercy is a common practice, therefore a common precept; necessary for all duties, for all ages, and to be carried out by all. Neither the tax collector, nor the soldier, nor the farmer or city-dweller, rich or poor, all are admonished together, to contribute to the one in need. For mercy is the fullness of virtues. And therefore, the perfect form of virtue is proposed to all; that they may not spare their clothes and food. However, the measure of mercy itself is preserved according to the possibility of human condition; so that each one does not take away everything for themselves: but shares what they have with the poor.
(Vers. 15, 16.)
(Verse 15, 16.) But while the people were in expectation and all were questioning in their hearts concerning John, whether he might be the Christ, John answered them all, saying: 'I baptize you with water, but he who is mightier than I is coming, the strap of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and fire.'
78. Therefore John saw the hidden things of the heart. But let us consider whose grace this is. However, just as the hidden things of the heart are made known to the prophets, Paul shows, saying: The hidden things of his heart will also become manifest: and falling on his face, he will adore God, pronouncing that truly God is among you (I Cor. XIV, 25). Therefore, it is the gift of God that reveals, not the power of man, who is aided more by divine grace than by natural insight. But what profit is there in this Jewish thinking, unless it be proven that Christ came according to the Scriptures? For he was the one who was expected; and certainly the one who was expected, not the one who was not expected, has come. But what could be more foolish than that the one who is esteemed in another is not believed to exist in himself? They thought he would come through a woman, but they do not believe that he came through a virgin. What more worthy generation is there for God according to the flesh than for the immaculate Son of God to preserve the purity of his immaculate generation even in assuming a body? And certainly the sign of the divine advent is established in the birth of a virgin, not in a married woman.
79. 'I baptize you with water,' he says, 'but he who works with a visible office has proven not to be Christ.' For as man subsists from two natures, that is, from a soul and a body, the visible mystery is consecrated through visible things, and the invisible mystery through invisible things. For the body is washed by water, and the sins of the soul are cleansed by the spirit. We do one thing, we call upon another; yet also in the very font, the sanctification of the divinity aspires. For not every washing is with water, but these cannot be divided from one another, and therefore the baptism of repentance was one thing, the baptism of grace another. Both of these things, from both [of us]; because since the sins of the mind and body are common, the purification also ought to be common. And well did Saint John understand and indicate what they were thinking in their hearts, and as if he did not understand, declining the envy of majesty, he declared not by word, but by deed, that he was not Christ. For the work of man is to bear the repentance of sins; the gift of God is to fulfill the grace of the mystery.
But he came stronger than me.
80. He did not make a comparison so as to declare himself stronger than Christ (for there could be no comparison between the Son of God and a man), but because there are many who are strong; for even the devil is strong: 'No one can enter a strong man's house and plunder his goods, unless he first binds the strong man' (Mark 3:27). Therefore, there are many who are strong, but no one stronger than Christ. In fact, he did not make the comparison to the point of adding: 'I am not worthy to carry his sandals,' revealing the grace of the Gospel conferred on the apostles, who are shod with the Gospel.
However, it seems that for this reason he is saying this, because John often took on the role of the Jewish people. Hence, they refer to this when he says: 'He must increase, but I must decrease' (John 3:30), which means that the Jewish people should become smaller and the Christian people should grow in Christ. Ultimately, Moses also took on the role of the people, but he did not wear the Lord's footwear, but his own. And these people may be wearing shoes that are not their own, but he is commanded to take off the footwear of his own feet (Exodus 3:5), so that the steps and thoughts of his mind, freed from bodily ties, may walk the spiritual path. But the apostles had laid aside their sandals, when they were sent out without sandals, without staff, without bag, without belt; but they did not immediately carry the Lord's sandals. Perhaps they began to carry them after the resurrection; for before, they were forbidden to tell anyone about the Lord's deeds. Lastly, it is said afterwards: Go into the whole world and preach the Gospel (Mark 16:15); so that, carrying the mark of the Gospel proclamation, they may spread throughout the world the whole series of deeds performed by the Lord. Therefore, the nuptial shoes are a preaching of the Gospel. But we will explain something more opportune about this in other places (Inf. cap. X).
(Vers. 17.)
(Verse 17) He will baptize you with the Holy Spirit and fire: having his winnowing fork in his hand, he will clear his threshing floor and gather the wheat into his barn; but the chaff he will burn with unquenchable fire.
82. Having a fan in hand. The Lord is declared to have the right of distinguishing merits by the indication of the fan; because while the wheat is winnowed in the threshing floor, the full grains, fruitful as if by a certain breath of air, are separated from the empty ones. Therefore, by this comparison, it is shown that the Lord on the day of judgment will distinguish solid merits and the fruits of virtue from empty boasting and the unfruitfulness of deeds; he will place men of higher merit in the celestial dwelling. For he himself is a more perfect fruit, who has deserved to be conformed to him, who like a grain of wheat fell, so as to bring forth many fruits in us, despised by the chaff, not friendly to empty merits. And therefore, before him a fire will burn, not harmful by its own nature; as, one who burns up the evils of wickedness, accumulates the splendor of goodness.
(Vers. 21, 22.)
(Verse 21, 22.) And it came to pass, when all the people were baptized, that Jesus also being baptized, and praying, the heaven was opened, And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased.
Therefore, the Lord was baptized not because He desired to be cleansed, but to cleanse the waters; so that those who were washed by the flesh of Christ, which did not know sin, might have the right of baptism. And therefore, whoever comes to the washing of Christ, lays aside sins. However, in those things which have been said by others, the holy evangelist Luke has taken a summary, and it is more to be understood that the Lord was baptized by John, than he explicitly states. But the reason for the Lord's baptism, the Lord Himself declares, saying: Permit it just now; for thus it is proper for us to fulfill all righteousness (Matthew 3:15).
84. Therefore, since God has granted such great favor for the building of His Church, that the Son of God, after the patriarchs, prophets, and angels, would descend and come to the baptismal font, do we not truly and divinely know the saying about the Church: Unless the Lord builds the house, those who build it labor in vain (Psalm 127:1)? It is not surprising if a man cannot build, who cannot guard: Unless the Lord guards the city, those who guard it stay awake in vain (ibid.). This is about a certain psalm. However, I dare to say that a person cannot embark on a journey unless they have the Lord going before them. Hence it is written: After the Lord your God you shall walk (Deuteronomy XIII, 4); and, The ways of a man are directed by the Lord (Proverbs XX, 24). Finally, that person is more perfect who understands that they cannot walk without the Lord: Teach me your ways, he says (Psalm XXIV, 4). And to come to the historical account (for we should not only draw from a mere recital of events, but also refer our actions for emulating the writers), the people went forth from Egypt, not knowing the way that would lead to the holy land. God sent a pillar of fire by night so that the people could find their way. He also sent a pillar of cloud by day so that they would not turn to the left or to the right. But you are not such a person, deserving of a pillar of fire. You do not have Moses, nor do you receive a sign. Now, after the coming of the Lord, faith is required, and signs are hidden. Fear God and rely on the Lord, for the Lord sends His angels to surround those who fear Him and He will protect them. You see, therefore, that the power of the Lord cooperates with human endeavors everywhere; so that no one can build without the Lord, no one can guard without the Lord, no one can begin anything without the Lord (Confessions of Saint Augustine, Book of Grace of Christ, Chapter 44). And for this reason, according to the Apostle: Whether you eat or drink or do anything else, do all for the glory of God, in the name of our Lord Jesus Christ (I Corinthians 10:31). In two other letters: elsewhere in the name of our Lord Jesus Christ (Colossians 3:17); elsewhere he commanded you to do all for the glory of God; so that you may know that the Father and the Son have the same glory and the same power: and they do not differ in any way regarding their divinity, just as they do not differ in the protection they provide for us. Therefore, David taught me that no one builds a house without the Lord, and guards the city (Psalm 126:1).
85. Moses also taught me that no one but God made the world: In the beginning God created heaven and earth (Gen. I, 1). He also taught that God made man by his own work; and he did not do it in vain: God formed man from the dust of the earth, and breathed into his face the breath of life (Gen. II, 7); so that you may observe in the act of God some kind of bodily operation with regard to the building of man. He also taught that God made woman: For God sent a deep sleep upon Adam, and when he was asleep, he took one of his ribs, and filled it with flesh: and the Lord God built the rib which he took from Adam into a woman (Ibid., 21 and 22). Not in vain, as I have said, does Moses introduce God working with certain physical hands around Adam and Eve. God commanded the world to be made, and it was made, and the Scripture indicates that the work of the world was completed with one word: man is approached, and the Prophet of God himself has endeavored to show you the very hands of God laboring.
86. Moreover, I do not understand anything in these writings, than that the works of God compel me to read. The Apostle comes to my aid and reveals what I did not understand: 'Bone of my bones and flesh of my flesh; she shall be called woman, because she was taken out of man' (Genesis, 23). He proclaims to me with the divine spirit, saying: 'This is a great mystery' (Ephesians 5:32). What is this mystery? It is that the two shall become one flesh; and 'a man shall leave his father and mother and be joined to his wife' (Ephesians 5:31); and 'we are members of his body, of his flesh and of his bones' (Ephesians 5:30). Who is that man for whom a woman leaves her parents? The Church, which is gathered from the peoples of the Gentiles, leaves her parents, to whom it is prophetically said: Forget your people and your father's house (Psalm 44:11). For which man, unless perhaps him of whom John says: After me comes a man who has been made before me (John 1:27)? From whose side, while he was sleeping, God took a rib; for he is the one who slept, and rested, and rose again; for the Lord has received him. What is this side unless it is virtue? For then, when the soldier pierced his side, immediately water and blood came out, which were poured out for the life of the world (John 19:34). This life of the world is the side of Christ: this side is the second Adam. For the first Adam became a living soul, the last Adam became a life-giving spirit: the last Adam is Christ, and the side of Christ is the life of the Church. Therefore, we are members of his body, of his flesh and of his bones. And perhaps this is the rib of which it is said: I feel virtue going out from me (Luke 8:46). This is the rib that came out of Christ, nor did it diminish his body; for it is not a bodily rib but a spiritual one; and the spirit itself is not divided, but it divides to each one as it wills. This is the mother of all the living, Eve. For if you understand that the living seek among the dead, you understand that those who are without Christ are dead, who are not partakers of life; for indeed not to be partakers of Christ is not to be partakers of life, since Christ is life. Therefore, the mother of the living is the Church, which God built on the very high corner stone of Christ Jesus, in whom the entire structure, being fit together, grows into a temple of God.
87. Therefore let God come, let him build a woman, indeed an assistant to Adam, but truly of Christ. Not because Christ requires assistance, but because we seek and desire to come to the grace of Christ through the Church. And now it is being built, and now it is being formed, and now the woman is being fashioned, and now she is being created. And therefore the Scripture has used a new word; because we are being built upon the foundation of the apostles and prophets (Ephesians 2:20). And now a spiritual house rises up in the holy priesthood. Come, Lord God, build this woman, build the city; let your servant come, for I believe when you say: He himself will build the city for me (Isaiah 45:13).
88. Behold the mother of all, behold the spiritual home, behold the city that will live forever; for it knows not death. For she is the city of Jerusalem, which now appears on earth, but will be taken up above Elijah; for Elijah was alone. She will be carried over Enoch, whose death is not found. For he was taken away, lest his heart be changed by wickedness: but she is loved by Christ as a glorious, holy, unblemished bride. And how much better it is for the whole body to be assumed, than for one to be assumed? For this is the hope of the Church. It will surely be taken up, assumed, and transferred to heaven. Behold, Elias was taken up in a fiery chariot: so too will the Church be taken up. Do you not believe me? Believe even Paul, in whom Christ spoke: We shall be caught up, he says, in the clouds to meet Christ in the air, and so we shall always be with the Lord (I Thes. IV, 16).
89. Therefore, many are sent to build this, patriarchs are sent, prophets are sent, Gabriel the archangel is sent, innumerable angels are directed, and the multitude of the heavenly host praises God; because the building of this city is approaching. Many are sent to it, but Christ alone builds it, but he is not alone; for the Father is present. And if he builds alone, he does not however alone take advantage of the grace of such a building. It is written about the temple, which Solomon built, in which there was a representation of the Church, because there were seventy thousand who carried burdens on their shoulders, and eighty thousand stonecutters, and three thousand six hundred overseers of the work (2 Chronicles 2:2). Let those angels come, let those stonecutters come, let the excess stones of ours be cut, let the rough ones be smoothed. Let those who carry burdens also come; for it is written: They will be carried on shoulders (Isaiah 49:22).
90. So he came to John, because you have learned the rest. He came to John's baptism: but John's baptism was for the repentance of sins (Matt. III, 13). And therefore John prohibits him, saying: I should be baptized by you, and you come to me (Ibid., 14)? Why do you come to me, who has no sin? For he who is to be baptized by me is the one who has sin: but why does someone who has not committed sin seek the washing of repentance? Without delay, he said, it is fitting for us to fulfill all righteousness while the Church is being built. What is righteousness, if not mercy? For he scattered, he gave to the poor; his righteousness endures forever. He gave to me, a poor man, he showed me kindness that I did not have before. Therefore, his righteousness endures forever. What is righteousness, if not that you begin by doing what you want others to do, and urge others by your example? What is justice, if not that he who assumed flesh would not exclude the sense or ministry of flesh as if he were God, but rather that as a man he would conquer the flesh, so as to teach me how to conquer myself? For he has taught me by what means I am able to bury the filth of the flesh, which is weighed down by earthly vices, with my sins, and to renew it with virtues.