It would suffice to say, indeed, that there is not a soul that can at all procure salvation, except it believe while it is in the flesh, so true is it that the flesh is the very condition on which salvation hinges. . . . The flesh, indeed, is washed, that the soul may be cleansed; the flesh is anointed, that the soul may be consecrated; the flesh is signed (with the cross), that the soul may be fortified; the flesh is shadowed with the imposition of hands, that the soul may be illuminated by the Spirit; the flesh feeds on the body and blood of Christ, that the soul may fatten on its God. They cannot then be separated in their recompense when they are united in their service.

It is out of the question, he is saying, for those who have approached all-holy baptism, shared in the grace of the divine Spirit and received the type of the eternal goods to make their approach again and be granted another baptism. This is no different, in fact, from fixing the Son of God to the cross again and besmirching him again with the dishonor already shown. As he in his own case endured the passion once, we too likewise ought share the passion with him once. We are buried with him in baptism, and we rise with him; so it is not possible for us to enjoy the gift of baptism again. . . . Our former self was crucified with him in baptism by receiving the type of death. By goodness of the Word of God he meant the promise of good things; powers of the age to come is the term he used of baptism and the grace of the Spirit: through them it is possible to attain the promised goods.

Now, the apostle said this to teach the believers from Jews not to think all-holy baptism is like the Jewish baptisms: they did not wash away sins, but cleansed the body of apparent defilement—hence they were applied many times and frequently. This baptism of ours, on the contrary, is one only, for the reason that it involves the type of the saving passion and resurrection and prefigures for us the resurrection to come. The followers of Novatian use these words to contest the truth, failing to understand that the divine apostle, far from prohibiting the remedies of repentance, set the limit for divine baptism. . . . After all, his writings to the Corinthians and the Galatians testify to the fact that he preaches repentance everywhere, and he disseminates these teachings everywhere.

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

It is impossible to restore again to repentance through a second baptism those who have once been baptized,^[1] who have tasted the heavenly gift through the medicine which they received, have become partakers of the Holy Spirit through the gifts received from the Spirit, have tasted the goodness of the Word of God in the new gospel and were armed with the power of the age to come in the promises prepared for the pious ones, but now have fallen away again. Those who propose two baptisms ask for the crucifixion again of the Son of God and for his dishonor. But crucifixion was performed once and will not be performed once more, and baptism was conceded as an absolver and is not conceded a second time to the sinner. . . . After the apostle said these words and discouraged them from sinning and being in want of propitiation, he changed his tone and encouraged them, as if to say, If there is no second baptism to purify you, your deeds and charity are to be an eternal baptism for you. Though, he says, we speak thus and close the door of mercy before the just ones lest they may sin, nevertheless the door of mercy is open for penitents. God is not so unjust as to overlook your work, that is, your gift, and the love which you have for the saints and the poor who are in Jerusalem.

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

What does it mean, crucifying for themselves anew^[1] the Son of God and holding him up to contempt? He says that they crucify him again for themselves and dishonor him. This is what he means here: Christ was crucified once and for all, and we have been crucified together with him through baptism.^[2] Then he says that such a one, imagining that there is a second baptism, like their [first] baptism into him, crucifies the Lord again. For what else does the one do who intends to be crucified a second time with him than to deem that Christ has been crucified a second time through the things he does? But he says that to crucify Christ a second time (insofar as it applies to him) is nothing other than to ridicule and dishonor him. For having died once and for all he is immortal thereafter, but the one who crucifies him anew posits this lie, inasmuch as he reproaches him as a liar when he says that he died once and for all.

Could Paul teach in opposition to his own act? He had at Corinth forgiven sin through penance; how could he himself speak against his own decision? Since, then, he could not destroy what he had built, we must assume that what he says was different from, but not contrary to, what had gone before. For what is contrary is opposed to itself; what is different has ordinarily another meaning. Things that are contrary are not such that one can support the other. Inasmuch, then, as the apostle spoke of remitting penance, he could not be silent as to those who thought that baptism was to be repeated. And it was right first of all to remove our anxiety and to let us know that, even after baptism, if any sinned, their sins could be forgiven them, lest a false belief in a reiterated baptism should lead astray those who were destitute of all hope of forgiveness. And second, it was right to set forth in a well-reasoned argument that baptism is not to be repeated. . . .

So, then, that which he says in this epistle to the Hebrews, that it is impossible for those who have fallen to be renewed unto repentance, crucifying again the Son of God and putting him to open shame, must be considered as having reference to baptism, wherein we crucify the Son of God in ourselves that the world may be by him crucified for us. We triumph, as it were, when we take to ourselves the likeness of his death. We put to open shame upon his cross principalities and powers and triumphed over them, that in the likeness of his death we, too, might triumph over the principalities whose yoke we throw off. But Christ was crucified once and died to sin once, and so there is but one, not several baptisms. . . .

And indeed I might also say to anyone who thought that this passage spoke of repentance, that things which are impossible from the human point of view are possible with God. God is able whenever God wills to forgive us our sins, even those which we think cannot be forgiven. And so it is possible for God to give us that which it seems to us impossible to attain. For it seemed impossible that water should wash away sin, and Naaman the Syrian^[1] thought that leprosy could not be cleansed by water. But that which was impossible, God who gave us such great grace made to be possible. Similarly it seemed impossible that sins should be forgiven through repentance, but Christ gave this power to his apostles, which has been transmitted to the priestly office. That, then, has become possible which was impossible. But by true reasoning, the apostle convinces us that the reiteration by anyone of the sacrament of baptism is not permitted.

What then is the medicine of repentance, and of what does it consist? First, of the condemnation of our own sins. . . . Second, of great humbleness of mind, for it is like a golden chain; if one grasps firmly the beginning, all will follow. Because if you confess your sin as one ought to confess, the soul is humbled, for conscience, turning it on itself, causes it to be subdued.

Other things too must be added to humbleness of mind if it is to be such as the blessed David knew when he said, A broken and contrite heart, O God, you will not despise.^[1] For that which is broken does not rise up, does not strike, but is ready to be ill-treated and does not strike back. Such is contrition of heart. Though it is insulted, though it be evilly treated, it is quiet and is not eager for vengeance.

And after humbleness of mind, there is need of intense prayers, of many tears, tears by day and tears by night, for, he says, I am weary with my moaning; every night I flood my bed with tears; I drench my couch with my weeping.^[2] And again, For I eat ashes like bread and mingle tears with my drink.^[3] And after prayer this intense, there is need of much almsgiving, for thus it is which especially gives strength to the medicine of repentance. . . . For hear what the divine Scripture says, Give alms, and all things shall be clean.^[4] And again, By almsgiving and acts of faithfulness sins are purged away.^[5] And Water extinguishes a blazing fire; so almsgiving atones for sin.^[6]

Next, do not be angry with any one, not bearing malice, forgiving all their trespasses. For it is said, Does a man harbor anger against another and yet seek healing from the Lord?^[7] Forgive that you may be forgiven.^[8]

Also, converting our brethren from their wandering. For it is said, Go, and convert your brethren, that your sins may be forgiven.^[9] Remain in close relation with the elders, so if one has committed sins, he will be forgiven.^[10] Stand forward in defense of those who are wronged. Do not retain anger. Bear all things meekly.

But let us all humble our own souls by almsgiving and forgiving our neighbors their trespasses, by not remembering injuries or avenging ourselves. If we continually reflect on our sins, no external circumstances can make us elated, neither riches, nor power, nor authority, nor honor. Even if we should sit in the imperial chariot itself, we shall sigh bitterly. For even the blessed David was a king, and yet he said, Every night I flood my bed^[1] . . . and he was not at all hurt by the purple robe and the diadem. He was not puffed up, for he knew himself to be a man, and inasmuch as his heart had been made contrite, he continued mourning.

Now we ought to be aware that there are some Lazaruses even now who, after having become friends of Jesus, have become sick and died. As dead persons they have remained in the tomb and the land of the dead with the dead. . . . Consider the one who has fallen away from Christ and returned to the Gentiles’ life after he has received knowledge of the truth. He has been enlightened and tasted the heavenly gift and become a partaker of the Holy Spirit . . . yet now is in hades with the shades and the dead and to be in the land of the dead or the tombs.

Whenever, therefore, on behalf of such a person, Jesus comes to his tomb and, standing outside it, prays and is heard, he asks that there be power in his voice and words, and he cries out with a loud voice to summon him who was his friend to the things outside the life of the Gentiles and their tomb and cave.

They crucify, he says, the Son of God on their own account and hold him up to contempt. What he means is this. Baptism is a cross, and our old self was crucified with him,^[1] for we were united with him in a death like his^[2] and again, we were buried therefore with him by baptism into death.^[3] Therefore, it is not possible that Christ should be crucified a second time, for that is to hold him up to contempt. For if death no longer has dominion over him,^[4] if he rose again, by his resurrection becoming superior to death, if by death he wrestled with and overcame death, and then is crucified again, all those things become a fable and a mockery. He then that baptizes a second time crucifies him again. . . .

For as Christ died on the cross, so do we in baptism, not as to the flesh but as to sin. Behold two deaths. He died as to the flesh. In our case, the old self was buried and the new self arose, made conformable to the likeness of his death. If, therefore, it is necessary to be baptized again, it is necessary that this same Christ should die again. For baptism is nothing else than the putting to death of the baptized and his rising again. And he well said, crucify on their own account, for he that does this, having forgotten the former grace and ordering his own life carelessly, acts in all respects as if there were another baptism. It behooves us therefore to take heed and to make ourselves safe.

By rain he referred metaphorically to instruction.

Would you like to know in what way the faithful are compared with clouds in holy writ? Isaiah says, I will also command the clouds that they rain no rain upon them.^[1] Moses was speaking as if he were a cloud when he said, May my teaching drop as the rain.^[2] The letters of the apostles are spiritual rain for us. As a matter of fact, what does Paul say in his letter to the Hebrews?: For land which has drunk the rain that often falls upon it, and again, I planted, Apollos watered.^[3]

Our earth, that is, our heart, receives blessings if it receives the rain of the doctrine of the law that often falls upon it and brings forth the fruit of works. But if it does not have a spiritual work but thorns and thistles, that is, cares of the world or the desire of pleasures and riches, it is worthless and near to being cursed; its end is to be burned. For that reason, each one of the hearers, when he assembles to hear, receives the shower of the Word of God; and, if one indeed brings forth the fruit of a good work, one will obtain a blessing. But if a person disdains the received Word of God and frequently neglects to hear it and subjects himself to the care and passion of secular affairs, as one who would suffocate the Word with thorns, he will procure a curse for a blessing, and, instead of receiving a blessing, his end is to be burned. Therefore, he says, I will give you your rains in their season.^[1]

It is cultivated manifestly for their salvation and the enjoyment of those producing fruit. And if the Father is the vinedresser,^[1] just as the Lord says, and again the Son is also the sower, the one sowing the good seed,^[2] if the crop is suitable for them, that is, if the fruit appears—for we also ought to bear fruit for God, as he says somewhere, but now having become slaves to God, produce your fruit for sanctification^[3]—then if this is the case, we farm manifestly because of God, in order that we may please him with a virtuous life. Therefore we also will be deemed worthy of his blessing.

Worthless, he says, and near to being cursed. Oh, how great consolation in this word! For he said near to being cursed, not cursed. Now he that has not yet fallen into a curse but has come to be near to it, may he then come to be far off from it. And not by this only did he encourage them, but also by what follows. For he did not say . . . which shall be burned, but what? Its end is to be burned, if he continues in this way to the end, he means. Thus if we cut out and burn the thorns, we shall be able to enjoy those good things innumerable and become approved and partake of blessing.

Let us see then whether by an illustration used by the apostle in the epistle to the Hebrews, we are able to prove that by one operation God has mercy upon one while he hardens another. It is not God’s intent to harden, but while having a good purpose, hardening follows as a result of the inherent principle of wickedness in such persons, so that he is said to harden him who is hardened.^[1] . . . As regards the rain there is one operation, but the ground which is cultivated produces fruit, while that which is neglected and is barren produces thorns.

This is the admirable part of Paul’s wisdom. . . . For when he says, We desire each one of you, it is as if one should say, I wish you always to be in earnest and, such as you were before, to be also now and for the time to come. For this made his reproof more gentle and easy to be received. And he did not say, I will, which would have been expressive of the authority of a teacher, but what is expressive of the affection of a father and what is more than willing, we desire. He is all but saying, Pardon us, even if we say what is distasteful.

We desire each one of you to show the same earnestness in realizing the full assurance of hope until the end. Hope, he means, carries us through. It recovers us again. So do not despair, lest your hope be in vain. For one that works for good hopes also for good and never despairs of himself.

We, according to the good apostle, wait for the hope of righteousness, for in Christ neither circumcision nor uncircumcision is of any avail, but faith working through love.^[1] We desire each one of you to show the same earnestness in realizing the full assurance of hope, and so on to, having become a high priest forever, after the order of Melchizedek.^[2] Wisdom, full of every virtue, uses similar words to Paul’s: Anyone who listens to me will live safely, trusting in hope.^[3] The establishment of hope and hope itself are spoken of interchangeably. That is why he has done admirably to add the word trusting to will live safely. He is showing that the sort of person who has hold of the hope he hoped for is at peace. This is why he adds, And he will be tranquil, without fear, free from all evil.^[4] The apostle speaks openly in the first letter to the Corinthians when he says expressly, Be imitators of me, as I am of Christ,^[5] to bring this about. If you imitate me and I imitate Christ, then you are imitating Christ as he is representing God. So he establishes a target for faith in the likeness to God so far as possible in justice and holiness combined with practical wisdom,^[6] and the goal in the actualization of the promise on the basis of faith.

Hearing these things, let us, I beseech you, minister to the saints. For every believer is a saint in that he is a believer. Though he remains a person living in the world, he is a saint. For, he says, the unbelieving husband is sanctified through the wife, and the unbelieving wife through the husband.^[1] See how the faith makes the saint. If then we see even a secular person in misfortune, let us stretch out a hand to him. Let us not be zealous only for those [ascetics] who dwell in the mountains; they are indeed saints both in manner of life and in faith; these others, however, are saints by their faith, and many of them also in manner of life. Let us not refuse to visit one in prison if he is unholy but go visit him if he is a saint. Whether he is a saint or brother, visit him. Suppose then you ask, but if he is unclean and polluted? Listen to Christ saying, Judge not, that you be not judged.^[2] Act for God’s sake. What am I saying? Even if we see a heathen in misfortune, we ought to show kindness to him, and to every one without exception who is in misfortunes, and all the more to a believer who is in the world. Listen to Paul saying, Do good to all men, and especially to those who are of the household of faith.^[3] But I know not where this notion has come from or how this habit has prevailed. For if one actively seeks after the solitaries and is willing to do good to them alone, but with regard to others, on the contrary, is overcurious in his inquiries and says, unless he be worthy, unless he be righteous, unless he work miracles, I will not stretch out my hand—such a one has taken away the greater part of charity. In time he will in turn destroy the charity itself. If it is truly charity, it is shown toward sinners, toward the guilty. For this is charity, not to pity those who have done well, but those who have done wrong.

So then also, if you see anyone in affliction, do not be curious to inquire further. His being in affliction involves a just claim on your aid. For if, when you see an ass choking, you raise him up without curiously inquiring whose he is, much more about a man one ought not to be overcurious in inquiring whose he is. He is God’s, whether heathen or Jew. Even if he is an unbeliever, still he needs help. If the office is committed to you to judge or inquire, then you might well have inquired. But, as it is, his misfortune as such does not permit you to search out these things. Even about people in good health it is not right to be overcurious, nor to be a busybody in other people’s matters; even less about those that are in affliction.

The poor perform needful services for you. What are these? Don’t they serve you well? Suppose then I show an especially poor man who performs needful services for you far greater than they do. He will stand by you in the day of judgment. Will he deliver you from the fire? Will all your servants deliver you likewise? When Tabitha died, who raised her up? The servants who stood around or the poor? But you—you are not even willing to put the freeman on an equality with your servants. The frost is hard, and the poor man is cast out in rags, well-nigh dead, with his teeth chattering. Both by his looks and his air you should be moved. And yet, you pass by, warm and full of drink. How do you expect that God should deliver you when in misfortune? And often you will say to yourself, If I had found one that had done many wrong things, I would have forgiven him, so won’t God forgive me? Do not say this. You neglect the one who has done you no wrong, yet you would be able to help. How shall he forgive you when you are sinning against him? Is not this deserving of hell? . . . Oftentimes you adorn with innumerable vestments of varied colors and gold decorations a dead body, insensible, that can no longer even perceive the honor. Meanwhile one who is in pain and lamenting and tormented and racked by hunger and frost, you neglect and give more to vainglory than to the fear of God.

And it does not even stop here. Immediately accusations are brought against the applicant. For why does he not work, you say? And why is he to be maintained in idleness? But, tell me, is it by working that you have what you have? Did you not receive it as an inheritance from your fathers? And even if you work, is this a reason why you should reproach another? Do you not hear what Paul says? For after saying, If anyone will not work, let him not eat,^[1] he says, Do not be weary in well doing.^[2] But what do they say? He is an impostor. What do you say, O man? Do you call him an impostor for the sake of a single loaf or of a garment? But, you say, he will sell it immediately. And do you manage all your affairs well? But what? Are all poor through idleness? Is no one so from shipwreck? None from lawsuits? None from being robbed? None from dangers? None from illness? None from any other difficulties? If, however, we hear any one bewailing such evils and crying out aloud and looking up naked toward heaven, with long hair and clad in rags, at once we call him, The impostor! The deceiver! The swindler! Are you not ashamed? Whom do you call impostor? Do not accuse the man or give him a hard time. But, you say, he has means and pretends. This is a charge against yourself, not against him. He knows that he has to deal with the cruel, with wild beasts rather than with rational persons. He knows that even if he tells his pitiable story, no one pays any attention. And on this account he is forced to assume even a more miserable guise, that he may melt your soul. If we see a person coming to beg in a respectable dress, This is an impostor, you say, and he comes in this way that he may be supposed to be of good birth. If we see one in the contrary guise, we reproach him too. What then are they to do? Oh, the cruelty, Oh, the inhumanity!

And why, you say, do they expose their maimed limbs? Because of you. If we were compassionate, they would have no need of these artifices. If they persuaded us at the first application, they would not have contrived these devices. Who is there so wretched as to be willing to cry out so much, as to be willing to behave in an unseemly way, as to be willing to make public lamentations, with his wife destitute of clothing, with his children, to sprinkle ashes on himself? How much worse than poverty are these things? Yet, on account of them, not only are they not pitied, but they are even made subject to our accusations.

Give to him who begs from you, and do not refuse him who would borrow from you.^[1] Stretch out your hand; let it not be closed up. We have not been constituted examiners into others’ lives, for then we should have compassion on no one. When you call upon God, why do you say, Remember not my sins? So, even if that person is a great sinner, make this allowance in his case also, and do not remember his sins. It is the season of kindness, not of strict inquiry; of mercy, not of account. He wishes to be maintained; if you are willing, give; but if not willing, send him away without raising doubts. Why are you wretched and miserable? Why do you not pity him yourself, but even turn away those who would as well? For when such a one hears from you, This person is a cheat; that a hypocrite; and the other lends out money, he neither gives to the one nor to the other, for he suspects all to be such. For you know that we easily suspect evil, but good, not so easily.

Do you see that God regards not his own dignity, but more so how he may persuade people, even though God bears with having unworthy things said of himself. His wish is to impart full assurance. In the case of Abraham, indeed, the apostle shows that the whole promise was of God, not of [Abraham’s] patient endurance, since God was even willing to add an oath—for it was by him by whom men swear that God also swore, that is by himself. People swear by one greater. God swore not by one greater, for there was none greater, yet he did it. It is not the same thing for man to swear by himself as for God, for man is not the final authority over himself. You see then that this is said no more for Abraham than for ourselves: that we who have fled for refuge, he says, might have strong encouragement to seize the hope set before us. Here too again, having patiently endured, he obtained the promise. . . .

He did not say, when he swore. One shows the seriousness of an oath by speaking of swearing by one greater. But since the race of humanity is hard of belief, he condescends to communicate on our level. So then for our sake he [so to speak] swears, even though it be unworthy of him that he should not be believed. So also in this sense the apostle made that other statement, He learned obedience through what he suffered,^[1] because people think going through experience to be more worthy of reliance.

As God has no one superior to him (he is saying), his oath was witness; he swore by himself, in fact. Yet though making a promise and doing it with an oath, he did not immediately fulfill the promise; instead, the patriarch needed great patience, and only with the passage of a great length of time did he thus see the realization of the promise.

Through this oath God desired to show more convincingly to the heirs of the promise that God’s promise, because indeed it is God’s, will never be changed. God’s oath was infallible in its being interposed, that is, between God, the angel and Abraham.

By curtain he referred to heaven: the Lord promised to give the kingdom of heaven to those believing in him.

With this hope, then, let us attach ourselves to the one who is faithful to promises and just in judgments. The one who bids us to refrain from lying is all the less likely to lie. For nothing is impossible to God, save lying. 1

Through Moses God gave commandments about sacrifices, and the whole book of Leviticus is taken up with acceptable ways for them to be carried out. The Lord, through the prophets, found fault with those who contemptuously misstated these things, calling them disobedient to the commandment. He told them, I have not asked you to do these things! . . . Neither did I speak to your fathers about sacrifices, nor give them commands about whole burnt offerings.^[1]

Some have put forth the opinion that either the Scriptures do not agree or that God, who gave the commandment, is a liar. But in this there can be no disagreement—far from it. The Father, who is truth, cannot lie, for it is impossible for God to lie, as Paul affirms. Actually, these things are plain to those who accept the writings of the law with faith and look at them in the right way. Here is my explanation, and may God grant by your prayers that I am not too far from the truth. It does not appear to me that God gave the commandments and the law concerning sacrifices right away when he led them out of Egypt. Nor did he who gave the law really pay any attention to the whole burnt offerings, as such. He was looking ahead to those things that were prefigured and pointed out by them. For the law has but a shadow of the good things to come.^[2] And Those regulations were set forth until the time of reformation.^[3]

That is why the whole law did not deal with sacrifices, although it did include commands concerning them. By means of these commands it began to teach people, calling them away from idols and drawing them to God, giving them proper teaching for the times in which they lived. So you see, God did not give the people those commands about sacrifices and offerings when he brought them out of Egypt, nor even when they first came to Mount Sinai. God is not like people, that he should want those things for himself. No, he gave the commandment so that they might know him and his Word (the Son)—and forget about those so-called gods that do not really exist but appear to do so because of the show people put on.

When he said above, the full assurance of the hope,^[1] he made clear that God furnished to Abraham full assurance, not that which belonged to his conduct through works but that which be-longed to him through God’s redemptive plan.

Through two unchangeable things, namely, that God would never be able to lie about what had been promised and that he made the promise with an oath.

Through two unchangeable things . . . the former is that he swore by himself. The latter is that David said, The Lord has sworn and will not change his mind, that you are a priest forever after the order of Melchizedek.^[1] It is by this means that we who have been made coheirs of his promise might have strong encouragement. We have fled for refuge in order to protect ourselves, not for God’s justice, in order that God may draw and drive us away from the evils of this world, and may open for us the way into the inner shrine behind the curtain. We do not go in first. We do not go into the shrine of the tabernacle, where Moses went, but into the inner shrine in heaven, where Jesus has gone as a forerunner, having become a high priest forever, not in order to offer the victims of sacrifices, like Aaron, but to offer the word for all nations, like Melch-izedek.

Paul shows that while we are still in the world and not yet departed from this life, we are already living amid God’s promises. For through hope we are already in heaven. . . . As the anchor, dropped from the vessel, does not allow it to be carried about even if ten thousand winds agitate it but, being depended upon, makes it steady, so also does hope.

Note what a fitting image he has chosen. He did not speak of a foundation, which would not be suitable, but of an anchor. For that which is on the tossing sea and seems not to be very firmly fixed stands on the water as upon land and is shaken and yet is not moved. For in regard to those who are very firm and who love the truth, Christ with good reason spoke of one who has built his house on a rock.^[1] But in respect of those who are giving way and who ought to be carried through by hope, Paul has more suitably set down this metaphor. For the surge and the great storm toss the boat, but hope does not permit it to be carried back and forth, although winds innumerable agitate it, so that, unless we had this hope we should long ago have been sunk. Nor is it only in things spiritual, but also in the affairs of this life, that one may find the power of hope great. Whatever it may be, in merchandise, in husbandry, in a military expedition, unless one sets this before him, he would not even touch the work. But he said not simply anchor, but sure and steadfast, not shaken.

He augmented their confidence with the name forerunner: if he is our forerunner and has gone up for us, we too must follow and be granted ascent.

He is a high priest forever, not in offering sacrifices (having offered his own body once), but in being a mediator leading the believers to the Father; through him (he says, remember) we both have had access to the Father. The Lord himself says in the sacred Gospels, No one comes to the Father except through me.^[1] We must be aware, of course, that the divine apostle made mention of the oaths sworn to Abraham so that the unchanging character of the divine will should be brought out; it endures in advance the stability of high priesthood according to the order of Melchizedek, the oath being linked to the word at this place.

Paul added that Christ has become an eternal high priest for us, in that Christ leads all those believing through him in each generation to God based on the hope of the resurrection.