Oration XL.
The Oration on Holy Baptism.
Preached at Constantinople Jan. 6, 381, being the day following the delivery of that on the Holy Lights.
I. Yesterday we kept high Festival on the illustrious Day of the Holy Lights; for it was fitting that rejoicings should be kept for our Salvation, and that far more than for weddings and birthdays, and namedays, and house-warmings, and registrations of children, and anniversaries, and all the other festivities that men observe for their earthly friends. And now to-day let us discourse briefly con-concerning Baptism, and the benefits which accrue to us therefrom, even though our discourse yesterday spoke of it cursorily; partly because the time pressed us hard, and partly because the sermon had to avoid tediousness. For too great length in a sermon is as much an enemy to people's ears, as too much food is to their bodies.It will be worth your while to apply your minds to what we say, and to receive our discourse on so important a subject not perfunctorily, but with ready mind, since to know the power of this Sacrament is itself Enlightenment.
II. The Word recognizes three Births for us; namely, the natural birth, that of Baptism, and that of the Resurrection. Of these the first is by night, and is servile, and involves passion; but the second is by day, and is destructive of passion, cutting off all the veil that is derived from birth, and leading on to the higher life; and the third is more terrible and shorter, bringing together in a moment all mankind, to stand before its Creator, and to give an account of its service and conversation here; whether it has followed the flesh, or whether it has mounted up with the spirit, and worshipped the grace of its new creation· My Lord Jesus Christ has showed that He honoured all these births in His own Person; the first, by that first and quickening Inbreathing; the second by His Incarnation and the Baptism wherewith He Himself was baptized; and the third by the Resurrection of which He was the Firstfruits; condescending, as He became the Firstborn among many brethren, so also to become the Firstborn from the dead.
III. Concerning two of these births, the first and the last, we have not to speak on the present occasion. Let us discourse upon the second, which is now necessary for us, and which gives its name to the Feast of the Lights. Illumination is the splendour of souls, the conversion of the life, the question put to the Godward conscience. It is the aid to our weakness, the renunciation of the flesh, the following of the Spirit, the fellowship of the Word, the improvement of the creature, the overwhelming of sin, the participation of light, the dissolution of darkness. It is the carriage to God, the dying with Christ, the perfecting of the mind, the bulwark of Faith, the key of the Kingdom of heaven, the change of life, the removal of slavery, the loosing of chains, the remodelling of the whole man. Why should I go into further detail? Illumination is the greatest and most magnificent of the Gifts of God. For just as we speak of the Holy of Holies, and the Song of Songs, as more comprehensive and more excellent than others, so is this called Illumination, as being more holy than any other illumination which we possess.
IV. And as Christ the Giver of it is called by many various names, so too is this Gift, whether it is from the exceeding gladness of its nature (as those who are very fond of a thing take pleasure in using its name), or that the great variety of its benefits has reacted for us upon its names. We call it, the Gift, the Grace, Baptism, Unction, Illumination, the Clothing of Immortality, the Laver of Regeneration, the Seal, and everything that is honourable. We call it the Gift, because it is given to us in return for nothing on our part; Grace, because it is conferred even on debtors; Baptism, because sin is buried with it in the water; Unction, as Priestly and Royal, for such were they who were anointed; Illumination, because of its splendour; Clothing, because it hides our shame; the Laver, because it washes us; the Seal because it preserves us, and is moreover the indication of Dominion. In it the heavens rejoice; it is glorified by Angels, because of its kindred splendour. It is the image of the heavenly bliss. We long indeed to sing out its praises, but we cannot worthily do so.
V. God is Light: the highest, the unapproachable, the ineffable, That can neither be conceived in the mind nor uttered with the lips, That giveth life to every reasoning creature. He is in the world of thought, what the sun is in the world of sense; presenting Himself to our minds in proportion as we are cleansed; and loved in proportion as He is presented to our mind; and again, conceived in proportion as we love Him; Himself contemplating and comprehending Himself, and pouring Himself out upon what is external to Him. That Light, I mean, which is contemplated in the Father and the Son and the Holy Ghost, Whose riches is Their unity of nature, and the one outleaping of Their brightness. A second Light is the Angel, a kind of outflow or communication of that first Light, drawing its illumination from its inclination and obedience thereto; anti I know not whether its illumination is distributed according to the order of its state, or whether its order is due to the respective measures of its illumination. A third Light is man; a light which is visible to external objects. For they call man light because of the faculty of speech in us. And the name is applied again to those of us who are more like God, and who approach God more nearly than others. I also acknowledge another Light, by which the primeval darkness was driven away or pierced. It was the first of all the visible creation to be called into existence; and it irradiates the whole universe, the circling orbit of the stars, and all the heavenly beacon fires.
VI. Light was also the firstborn commandment given to the firstborn man (for the commandment of the Law is a lamp and a light; and again, Because Thy judgments are a light upon the earth); although the envious darkness crept in and wrought wickedness. And a Light typical and proportionate to those who were its subjects was the written law, adumbrating the truth and the sacrament of the great Light, for Moses' face was made glorious by it. And, to mention more Lights-it was Light that appeared out of Fire to Moses, when it burned the bush indeed, but did not consume it. to shew its nature and to declare the power that was in it. And it was Light that was in the pillar of fire that led Israel and tamed the wilderness. It was Light that carried up Elias in the car of fire, and yet did not burn him as it carried him. It was Light that shone round the Shepherds when the Eternal Light was mingled with the temporal. It was Light that was the beauty of the Star that went before to Bethlehem to guide the Wise Men's way, and to be the escort of the Light That is above us, when He came amongst us. Light was That Godhead Which was shewn upon the Mount to the disciples-and a little too strong for their eyes. Light was That Vision which blazed out upon Paul, and by wounding his eyes healed the darkness of his soul. Light is also the brilliancy of heaven to those who have been purified here, when the righteous shall shine forth as the Sun, and God shall stand in the midst of them, gods and kings, deciding and distinguishing the ranks of the Blessedness of heaven. Light beside these in a special sense is the illumination of Baptism of which we are now speaking; for it contains a great and marvellous sacrament of our salvation.
VII. For since to be utterly sinless belongs to God, and to the first and uncompounded nature (for simplicity is peaceful, and not subject to dissension), and I venture to say also that it belongs to the Angelic nature too; or at least, I would affirm that nature to be very nearly sinless, because of its nearness to God; but to sin is human and belongs to the Compound on earth (for composition is the beginning of separation); therefore the master did not think it right to leave His creature unaided, or to neglect its danger of separation from Himself; but on the contrary, just as He gave existence to that which did not exist, so He gave new creation to that which did exist, a diviner creation and a loftier than the first, which is to those who are beginning life a Seal, and to those who are more mature in age both a gift and a restoration of the image which had fallen through sin, that we may not, by becoming worse through despair, and ever being borne downward to that which is more evil, fall altogether from good and from virtue, through despondency; and having fallen into a depth of evil (as it is said) despise Him; but that like those who in the course of a long journey make a brief rest from labour at an inn, we should be enabled to accomplish the rest of the road fresh and full of courage. Such is the grace and power of baptism; not an overwhelming of the world as of old, but a purification of the sins of each individual, and a complete cleansing from all the bruises and stains of sin.
VIII. And since we are double-made, I mean of body and soul, and the one part is visible, the other invisible, so the cleansing also is twofold, by water and the spirit; the one received visibly in the body, the other concurring with it invisibly and apart from the body; the one typical, the other real and cleansing the depths. And this which comes to the aid of our first birth, makes us new instead of old, and like God instead of what we now are; recasting us without fire, and creating us anew without breaking us up, For, to say it all in one word, the virtue of Baptism is to be understood as a covenant with God for a second life and a purer conversation. And indeed all need to fear this very much, and to watch our own souls, each one of us, with all care, that we do not become liars in respect of this profession. For if God is called upon as a Mediator to ratify human professions, how great is the danger if we be found transgressors of the covenant which we have made with God Himself; and if we be found guilty before the Truth Himself of that lie, besides our other transgressions ... and that when there is no second regeneration, or recreation, or restoration to our former state, even though we seek it with all our might, and with many sighs and tears, by which it is cicatrized over (with great difficulty in my opinion, though we all believe that it may be cicatrized). Yet if we might wipe away even the scars I should be glad, since I too have need of mercy. But it is better not to stand in need of a second cleansing, but to stop at the first, which is, I know, common to all, and involves no labour, and is of equal price to slaves, to masters, to poor, to rich, to humble, to exalted, to gentle, to simple, to debtors, to those who are free from debt; like the breathing of the air, and the pouring forth of the light, and the changes of the seasons, and the sight of creation, that great delight which we all share alike, and the equal distribution of the faith.
IX. For it is a strange thing to substitute for a painless remedy one which is more painful; to cast away the grace of mercy, and owe a debt of punishment; and to measure our amendment against sin. For how many tears must we contribute before they can equal the fount of baptism; and who will be surety for us that death shall wait for our cure, and that the judgment seat shall not summon us while still debtors, and needing the fire of the other world? You perhaps, as a good and pitiful husbandman, will entreat the Master still to spare the figtree, and not yet to cut it down, though accused of unfruitfulness; but to allow you to put dung about it in the shape of tears, sighs, invocations, sleepings on the ground, vigils, mortifications of soul and body, and correction by confession and a life of humiliation. But it is uncertain if the Master will spare it, inasmuch as it cumbers the ground of another asking for mercy, and becoming deteriorated by the longsuffering shewn to this one. Let us then be buried with Christ by Baptism, that we may also rise with Him; let us descend with Him, that we may also be exalted with Him; let us ascend with Him, that we may also be glorified together.
X. If after baptism the persecutor and tempter of the light assail you (for he assailed even the Word my God through the veil, the hidden Light through that which was manifested), you have the means to conquer him. Fear not the conflict; defend yourself with the Water; defend yourself with the Spirit, by Which all the fiery darts of the wicked shall be quenched. It is Spirit, but That Spirit which rent the Mountains. It is Water, but that which quenches fire. If he assail you by your want (as he dared to assail Christ), and asks that stones should be made bread, do not be ignorant of his devices. Teach him what he has not learnt. Defend yourself with the Word of life, Who is the Bread sent down from heaven, and giving life to the world. If he plot against you with vain glory (as he did against Christ when he led Him up to the pinnacle of the temple and said to Him, Cast Thyself down as a proof of Thy Godhead), be not overborne by elation. If you be taken by this he will not stop here. For he is insatiable, he grasps at every thing. He fawns upon you with fair pretences, but he ends in evil; this is the manner of his fighting. Yes, and the robber is skilled in Scripture. On the one side was that It is written about the Bread, and on the other that it Is written about the Angels. It is written, quoth he, He shall give His Angels charge concerning thee, and they shall bear thee in their hands. O vile sophist! how was it that thou didst suppress the words that follow, for I know it well, even if thou passest it by in silence? I will make thee to go upon the asp and basilisk, and I will tread upon serpents and scorpions, being fenced by the Trinity. If he wrestle against thee to a fall through avarice, shewing thee all the Kingdoms at one instant and in the twinkling of an eye, as belonging to himself, and demand thy worship, despise him as a beggar. Say to him relying on the Seal, "I am myself the Image of God; I have not yet been east down from the heavenly Glory, as thou wast through thy pride; I have put on Christ; I have been transformed into Christ by Baptism; worship thou me." Well do I know that he will depart, defeated and put to shame by this; as he did from Christ the first Light, so he will from those who are illumined by Christ. Such blessings does the layer bestow on those who apprehend it; such is the rich feast which it provides for those who hunger aright.
XI. Let us then be baptized that we may win the victory; let us partake of the cleansing waters, more purifying than hyssop, purer than the legal blood, more sacred than the ashes of the heifer sprinkling the unclean, and providing a temporary cleansing of the body, but not a complete taking away of sin; for if once purged, why should they need further purification? Let us be baptized today, that we suffer not violence to-morrow; and let us not put off the blessing as if it were an injury, nor wait till we get more wicked that more may be forgiven us; and let us not become sellers and traffickers of Christ, lest we become more heavily burdened than we are able to bear, that we be not sunk with all hands and make shipwreck of the Gift, and lose all because we expected too much. While thou art still master of thy thoughts run to the Gift. While thou art not yet sick in body or in mind, nor seemest so to those who are with thee (though thou art really of sound mind); while thy good is not yet in the power of others, but thou thyself art still master of it; while thy tongue is not stammering or parched, or (to say no more) deprived of the power of pronouncing the sacramental words; while thou canst still be made one of the faithful, not conjecturally but confessedly; and canst still receive not pity but congratulation; while the Gift is still clear to thee, and there is no doubt about it; while the grace can reach the depth of thy soul, and it is not merely thy body that is washed for burial; and before tears surround thee announcing thy decease-and even these restrained perhaps for thy sake-and thy wife and children would delay thy departure, and are listening for thy dying words; before the physician is powerless to help thee, and is giving thee but hours to live-hours which are not his to give-and is balancing thy salvation with the nod of his head, and discoursing learnedly on thy disease after thou art dead, or making his charges heavier by withdrawals, or hinting at despair; before there is a struggle between the man who would baptize thee and the man who seeks thy money, the one striving that thou mayest receive thy Viaticum, the other that he may be inscribed in thy Will as heir-and there is no time for both.
XII. Why wait for a fever to bring you this blessing, and refuse it from God? Why will you have it through lapse of time, and not through reason? Why will you owe it to a plotting friend, and not to a saving desire? Why will you receive it of force and not of free will; of necessity rather than of liberty? Why must you hear of your death from another, rather than think of it as even now present? Why do you seek for drugs which will do no good, or the sweat of the crisis, when the sweat of death is perhaps upon you? Heal yourself before your extremity; have pity upon yourself the only true healer of your disease; apply to yourself the really saving medicine; while you are still sailing with a favouring breeze fear shipwreck, and you will be in less danger of it, if you make use of your terror as a helper. Give yourself occasion to celebrate the Gift with feasting, not with mourning; let the talent be cultivated, not buried in the ground; let some time intervene between the grace and death, that not only may the account of sins be wiped out, but something better may be written in its place; that you may have not only the Gift, but also the Reward; that you may not only escape the fire, but may also inherit the glory, which is bestowed by cultivation of the Gift. For to men of little soul it is a great thing to escape torment; but men of great soul aim also at attaining reward.
XIII. I know of three classes among the saved; the slaves, the hired servants, the sons. If you are a slave, be afraid of the whip; if you are a hired servant, look only to receive your hire; if you are more than this, a son, revere Him as a Father, and work that which is good, because it is good to obey a Father; and even though no reward should come of it for you, this is itself a reward, that you please your Father. Let us then take care not to despise these things. How absurd it would be to grasp at money and throw away health; and to be lavish of the cleansing of the body, but economical over the cleansing of the soul; and to seek for freedom from earthly slavery, but not to care about heavenly freedom; and to make every effort to be splendidly housed and dressed, but to have never a thought how you yourself may become really very precious; and to be zealous to do good to others, without any desire to do good to yourself. And if good could be bought, you would spare no money; but if mercy is freely at your feet, you despise it for its cheapness. Every time is suitable for your ablution, since any time may be your death. With Paul I shout to you with that loud voice, "Behold now is the accepted time; behold Now is the day of salvation;" and that Now does not point to any one time, but is every present moment. And again "Awake, thou that sleepest, and Christ shall give thee light," dispelling the darkness of sin. For as Isaiah says, In the night hope is evil, and it is more profitable to be received in the morning.
XIV. Sow in good season, and gather together, and open thy barns when it is the time to do so; and plant in season, and let the clusters be cut when they are ripe, and launch boldly in spring, and draw thy ship on shore again at the beginning of winter, when the sea begins to rage. And let there be to thee also a time for war and a time for peace; a time to marry, and a time to abstain from marrying; a time for friendship, and a time for discord, if this be needed; and in short a time for everything, if you will follow Solomon's advice. And it is best to do so, for the advice is profitable. But the work of your salvation is one upon which you should be engaged at all times; and let every time be to you the definite one for Baptism. If you are always passing over to-day and waiting for to-morrow, by your little procrastinations you will be cheated without knowing it by the Evil One, as his manner is. Give to me, he says, the present, and to God the future; to me your youth, and to God old age; to me your pleasures, and to Him your uselessness. How great is the danger that surrounds you. How many the unexpected mischances. War has expended you; or an earthquake overwhelmed you; or the sea swallowed you up; or a wild beast carried you off; or a sickness killed you; or a crumb going the wrong way (a most insignificant thing, but what is easier than for a man to die, though you are so proud of the divine image); or a too freely indulged drinking bout; or a wind knocked you down; or a horse ran away with you; or a drug maliciously scheming against you, or perhaps found to be deleterious when meant to be wholesome; or an inhuman judge; or an inexorable executioner; or any of the things which make the change swiftest and beyond the power of human aid.
XV. But if you would fortify yourself beforehand with the Seal, and secure yourself for the future with the best and strongest of all aids, being signed both in body and in soul with the unction, as Israel was of old with that blood and unction of the firstborn at night that guarded him, what then can happen to you, and what has been wrought out for you? Listen to the Proverbs. "If thou sittest, he says, thou shalt be without fear; and if thou sleepest, thy sleep shall be sweet." And listen to David giving thee the good news, "Thou shalt not be afraid for the terror by night, for mischance or noonday demon." This, even while you live, will greatly contribute to your sense of safety (for a sheep that is sealed is not easily snared, but that which is unmarked is an easy prey to thieves), and at your death a fortunate shroud, more precious than gold, more magnificent than a sepulchre, more reverent than fruitless libations, more seasonable than ripe firstfruits, which the dead bestow on the dead, making a law out of custom. Nay, if all things forsake thee, or be taken violently away from thee; money, possessions, thrones, distinctions, and everything that belongs to this early turmoil, yet you will be able to lay down your life in safety, having suffered no loss of the helps which God gave you unto salvation.
XVI. But are you afraid lest you should destroy the Gift, and do you therefore put off your cleansing, because you cannot have it a second time? What? Would you not be afraid of danger in time of persecution, and of losing the most precious Thing you have-Christ? Would you then on this account avoid becoming a Christian? Perish the thought. Such a fear is not for a sane man; such an argument argues insanity. O incautious caution, if I may so. O trick of the Evil One! Truly he is darkness and pretends to be light; and when he can no longer prevail in open war, he lays snares in secret, and gives advice, apparently good, really evil, if by some trick at least he may prevail, and we find no escape from his plotting. And this is clearly what he is aiming at in this instance. For, being unable to persuade you to despise Baptism, he inflicts loss upon you through a fictitious security; that in consequence of your fear you may suffer unconsciously the very thing you are afraid of; and because you fear to destroy the Gift, you may for this very reason fail of the Gift altogether. This is his character; and he will never cease his duplicity as long as he sees us pressing onwards towards heaven from which he has fallen. Wherefore, O man of God, do thou recognize the plots of thine adversary; for the battle is against him that hath, and it is concerned with the most important interests. Take not thine enemy to be thy counsellor; despise not to be and to be called Faithful. As long as you are a Catechumen you are but in the porch of Religion; you must come inside, and cross the court, and observe the Holy Things, and look into the Holy of Holies, and be in company with the Trinity. Great are the interests for which you are fighting, great too the stability which you need. Protect yourself with the shield of faith. He fears you, if you fight armed with this weapon, and therefore he would strip you of the Gift, that he may the more easily overcome you unarmed and defenceless. He assails every age, and every form of life; he must be repelled by all.
XVII. Art thou young? stand against thy passions; be numbered with the alliance in the army of God: do valiantly against Goliath. Take your thousands or your myriads; thus enjoy your manhood; but do not allow your youth to be withered, being killed by the imperfection of your faith. Are you old and near the predestined necessity? Aid your few remaining days. Entrust the purification to your old age. Why do you fear youthful passion in deep old age and at your last breath? Or will you wait to be washed till you are dead, and not so much the object of pity as of dislike? Are you regretting the dregs of pleasure, being yourself in the dregs of life? It is a shameful thing to be past indeed the flower of your age, but not past your wickedness; but either to be involved in it still, or at least to seem so by delaying your purification. Have you an infant child? Do not let sin get any opportunity, but let him be sanctified from his childhood; from his very tenderest age let him be consecrated by the Spirit. Fearest thou the Seal on account of the weakness of nature? O what a small-souled mother, and of how little faith! Why, Anna even before Samuel was born promised him to God, and after his birth consecrated him at once, and brought him up in the priestly habit, not fearing anything in human nature, but trusting in God. You have no need of amulets or incantations, with which the Devil also comes in, stealing worship from God for himself in the minds of vainer men. Give your child the Trinity, that great and noble Guard.
XVIII. What more? Are you living in Virginity? Be sealed by this purification; make this the sharer and companion of your life. Let this direct your life, your words, every member, every movement, every sense. Honour it, that it may honour you; that it may give to your head a crown of graces, and with a crown of delights may shield you. Art thou bound by wedlock? Be bound also by the Seal; make it dwell with you as a guardian of your continence, safer than any number of eunuchs or of doorkeepers. Art thou not yet wedded to flesh? Fear not this consecration; thou art pure even after marriage. I will take the risk of that. I will join you in wedlock. I will dress the bride. We do not dishonour marriage because we give a higher honour to virginity. I will imitate Christ, the pure Grooms-man and Bridegroom, as He both wrought a miracle at a wedding, and honours wedlock with His Presence. Only let marriage be pure and unmingled with filthy lusts. This only I ask; receive safety from the Gift, and give to the Gift the oblation of chastity in its due season, when the fixed time of prayer comes round, and that which is more precious than business. And do this by common consent and approval. For we do not command, we exhort; and we would receive something of you for your own profit, and the common security of you both. And in one word, there is no state of life and no occupation to which Baptism is not profitable. You who are a free man, be curbed by it; you who are in slavery, be made of equal rank; you who are in grief, receive comfort; let the gladsome be disciplined; the poor receive riches that cannot be taken away; the rich be made capable of being good stewards of their possessions. Do not play tricks or lay plots against your own salvation. For even if we can delude others we cannot delude ourselves. And so to play against oneself is very dangerous and foolish.
XIX. But you have to live in the midst of public affairs, and are stained by them; and it would be a terrible thing to waste this mercy. The answer is simple. Flee, if you can, even from the forum, along with the good company, making yourself the wings of an eagle, or, to speak more suitably, of a dove ... for what have you to do with Caesar or the things of Caesar? ... until you can rest where there is no sin, and no blackening, and no biting snake in the way to hinder your godly steps. Snatch your soul away from the world; flee from Sodom; flee from the burning; travel on without turning back, lest you should be fixed as a pillar of salt. Escape to the Mountain lest you be destroyed with the plain. But if you are already bound and constrained by the chain of necessity, reason thus with yourself; or rather let me reason thus with you. It is better both to attain the good and to keep the purification. But if it be impossible to do both it is surely better to be a little stained with your public affairs than to fall altogether short of grace; just as I think it better to undergo a slight punishment from father or master than to be put out of doors; and to be a little beamed upon than to be left in total darkness. And it is the part of wise men to choose, as in good things the greater and more perfect, so in evils the lesser and lighter. Wherefore do not overmuch dread the purification. For our success is always judged by comparison with our place in life by our just and merciful Judge; and often one who is in public life and has had small success has had a greater reward than one who in the enjoyment of liberty has not completely succeeded; as I think it more marvellous for a man to advance a little in fetters, than for one to run who is not carrying any weight; or to be only a little spattered in walking through mud, than to be perfectly clean when the road is clean. To give you a proof of what I have said:- Rahab the harlot was justified by one thing alone, her hospitality, though she receives no praise for the rest of her conduct; and the Publican was exalted by one thing, his humility, though he received no testimony for anything else; so that you may learn not easily to despair concerning yourself.
XX. But some will say, What shall I gain, if, when I am preoccupied by baptism, and have cut off myself by my haste from the pleasures of life, when it was in my power to give the reins to pleasure, and then to obtain grace? For the labourers in the vineyard who had worked the longest time gained nothing thereby, for equal wages were given to the very last. You have delivered me from some trouble, whoever you are who say this, because you have at last with much difficulty told the secret of your delay; and though I cannot applaud your shiftiness, I do applaud your confession. But come hither and listen to the interpretation of the parable, that you may not be injured by Scripture for want of information. First of all, there is no question here of baptism, but of those who believe at different times and enter the good vineyard of the Church. For from the day and hour at which each believed, from that day and hour he is required to work. And then, although they who entered first contributed more to the measure of the labour yet they did not contribute more to the measure of the purpose; nay perhaps even more was due to the last in respect of this, though the statement may seem paradoxical. For the cause of their later entrance was their later call to the work of the vineyard. In all other respects let us see how different they are. The first did not believe or enter till they had agreed on their hire; but the others came forward to do the work without an agreement, which is a proof of greater faith. And the first were found to be of an envious and murmuring nature, but no such charge is brought against the others. And to the first, that which was given was wages, though they were worthless fellows; to the last it was the free gift. So that the first were convicted of folly, and with reason deprived of the greater reward. Let us see what would have happened to them if they had been late. Why, the equal pay, evidently. How then can they blame the employer as unjust because of their equality? For all these things take away the merit of their labour from the first, although they were at work first; and therefore it turns out that the distribution of equal pay was just, if you measure the good will against the labour.
XXI. But supposing that the Parable does sketch the power of the font according to your interpretation, what would prevent you, if you entered first, and bore the heat, from avoiding envy of the last, that by this very lovingkindness you might obtain more, and receive the reward, not as of grace but as of debt? And next, the workmen who receive the wages are those who have entered, not those who have missed, the vineyard; which last is like to be your case. So that if it were certain that you would obtain the Gift, though you are of such a mind, and maliciously keep back some of the labour, you might be forgiven for taking refuge in such arguments, and desiring to make unlawful gain out of the kindness of the master; though I might assure you that the very fact of being able to labour is a greater reward to any who is not altogether of a huckstering mind. But since there is a risk of your being altogether shut out of the vineyard through your bargaining, and losing the capital through stopping to pick up little gains, do let yourselves be persuaded by my words to forsake the false interpretations and contradictions, and to come forward without arguing to receive the Gift, lest you should be snatched away before you realize your hopes, and should find out that it was to your own loss that you devised these sophistries.
XXII. But then, you say, is not God merciful, and since He knows our thoughts and searches out our desires, will He not take the desire of Baptism instead of Baptism? You are speaking in riddles, if what you mean is that because of God's mercy the unenlightened is enlightened in His sight; and he is within the kingdom of heaven who merely desires to attain to it, but refrains from doing that which pertains to the kingdom. I will, however, speak out boldly my opinion on these matters; and I think that all other sensible men will range themselves on my side. Of those who have received the gift, some were altogether alien from God and from salvation, both addicted to all manner of sin, and desirous to be bad; others were semivicious, and in a kind of mean state between good and bad; others again, while they did that which was evil, yet did not approve their own action, just as men in a fever are not pleased with their own sickness. And others even before they were illuminated were worthy of praise; partly by nature, and partly by the care with which they prepared themselves for Baptism. These after their initiation became evidently better, and less liable to fall; in the one case with a view to procuring good, and in the other in order to preserve it. And amongst these, those who gave in to some evil are better than those who were altogether bad; and better still than those who yielded a little, are those who were more zealous, and broke up their fallow ground before Baptism; they have the advantage over the others of having already laboured; for the font does not do away with good deeds as it does with sins. But better even than these are they who are also cultivating the Gift, and are polishing themselves to the utmost possible beauty.