2 Corinthians 1:22

What shall we say then? Has not the flesh even now (in this life) the spirit by faith? so that the question still remains to be asked, how it is that the animate (or natural) body can be said to be sown? Surely the flesh has received even here the spirit, but only its “earnest;” whereas of the soul (it has received) not the earnest, but the full possession. Therefore it has the name of animate (or natural) body, expressly because of the higher substance of the soul (or anima ) in which it is sown, destined hereafter to become, through the full possession of the spirit which it shall obtain, the spiritual body, in which it is raised again. What wonder, then, if it is more commonly called after the substance with which it is fully furnished, than after that of which it has yet but a sprinkling?

The baptism announced by John formed the subject, even at that time, of a question, proposed by the Lord Himself indeed to the Pharisees, whether that baptism were heavenly, or truly earthly: about which they were unable to give a consistent answer, inasmuch as they understood not, because they believed not. But we , with but as poor a measure of understanding as of faith, are able to determine that that baptism was divine indeed, (yet in respect of the command, not in respect of efficacy too, in that we read that John was sent by the Lord to perform this duty) but human in its nature: for it conveyed nothing celestial, but it fore-ministered to things celestial; being, to wit, appointed over repentance , which is in man’s power. In fact, the doctors of the law and the Pharisees, who were unwilling to “believe,” did not “repent” either. …

And that the holy Trinity is to be worshipped without either separation or alienation, is taught us by Paul, who says in his Second Epistle to the Corinthians: “The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all.” And again, in that epistle he makes this explanation: “Now He which stablisheth us with you in Christ, and hath anointed us, is God, who hath also sealed us, and given the earnest of the Spirit in our hearts.” And still more clearly he writes thus in the same epistle: “When Moses is read, the veil is upon their heart. Nevertheless when it shall turn to the Lord, the veil shall be taken away. Now the Lord is that Spirit; and where the Spirit of the Lord is, there is liberty. …

15. And so say I too, O my God, where art Thou? Behold where Thou art! In Thee I breathe a little, when I pour out my soul by myself in the voice of joy and praise, the sound of him that keeps holy-day. And yet it is “cast down,” because it relapses and becomes a deep, or rather it feels that it is still a deep. Unto it doth my faith speak which Thou hast kindled to enlighten my feet in the night, “Why art thou cast down, O my soul? and why art thou disquieted in me? hope thou in God;” His “word is a lamp unto my feet.” Hope and endure until the night, the mother of the wicked, until the anger of the Lord be overpast, whereof we also were once children who were sometimes darkness, the remains whereof we carry about us in our body, dead on account of sin, “until the day break and the shadows flee away.” “Hope thou in the Lord.” In the morning I shall stand in Thy presence, and contemplate …

4. Wherefore, beloved, you need not expect to hear from us what the Lord then refrained from telling His disciples, because they were still unable to bear them: but rather seek to grow in the love that is shed abroad in your hearts by the Holy Spirit who is given unto you; that, fervent in spirit, and loving spiritual things, you may be able, not by any sign apparent to your bodily eyes, or any sound striking on your bodily ears, but by the inward eyesight and hearing, to become acquainted with that spiritual light and that spiritual word which carnal men are unable to bear. For that cannot be loved which is altogether unknown. But when what is known, in however small a measure, is also loved, by the self-same love one is led on to a better and fuller knowledge. …

1. The Holy Spirit, whom the Lord promised to send to His disciples, to teach them all the truth which, at the time He was speaking to them, they were unable to bear: of the which Holy Spirit, as the apostle says, we have now received “the earnest,” an expression whereby we are to understand that His fullness is reserved for us till another life: that Holy Spirit, therefore, teacheth believers also in the present life, as far as they can severally apprehend what is spiritual; and enkindles a growing desire in their breasts, according as each one makes progress in that love, which will lead him both to love what he knows already, and to long after what still remains to be known: so that those very things which he has some notion of at present, he may know that he is still ignorant of, as they are yet to be known in that life which eye hath not seen, nor ear heard, nor the heart of man hat …

But as I was saying, He who was thus great and powerful desired an harlot. I speak of our human nature under that name. If a man indeed desire an harlot he is condemned, and doth God desire one? Yea verily. Again a man desireth an harlot that he may become a fornicator: but God that He may convert the harlot into a virgin: so that the desire of the man is the destruction of her who is desired: but the desire of God is salvation to her who is desired. And why did He who is so great and powerful desire an harlot? that He might become the husband thereof. How doth He act? He doth not send to her any of His servants, He sendeth not angel, archangel, Cherubim, or Seraphim; but He himself draws nigh Who loves her. Again when thou hearest of love, deem it not sensuous. …

12. Hast thou seen a treasure more brilliant than royal treasures? For what can the pearl of a king do like that which the words of an Apostle effected? Set crowns innumerable upon dead men, and they will not be raised: but one word went forth from an Apostle, and it brought back revoked nature, and restored it to its ancient condition. “But we have this treasure.” O treasure which not only is preserved, but also preserves the house where it is stored up. Dost thou understand what I have said? The kings of the earth, and rulers when they have treasures, prepare large houses, having strong walls, bars, doors, guards, and bolts in order that the treasure may be preserved: but Christ did the contrary: He placed the treasure not in a stone vessel but in an earthen one. …

Ver. 21, 22 . “Now He which stablisheth us with you in Christ, and anointed us, is God; Who also sealed us, and gave us the earnest of the Spirit in our hearts.” Again, from the past He stablisheth the future. For if it is He that establisheth us in Christ; (i.e., who suffereth us not to be shaken from the faith which is in Christ;) and He that anointed us and gave the Spirit in our hearts, how shall He not give us the future things? For if He gave the principles and the foundations, and the root and the fount, (to wit, the true knowledge of Him, the partaking of the Spirit,) how shall He not give the things that come of these: for if for the sake of these those are given, much more will he supply those. And if to such as were enemies he gave these, much more when now made friends will He “freely give” to them those. …

By the Prophets. Hearken to the words of Joel; “I will pour out My spirit upon all flesh, and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions,” ( Joel ii. 28 .) And hearken again to the words of Christ; “But ye shall receive power, when the Holy Ghost is come upon you, and ye shall be my witnesses both in Jerusalem, and in all Judea, and Samaria, and unto the uttermost part of the earth.” ( Acts i. 8 .) And truly, the Apostle means, He ought, as God, to have been believed; however, he does not ground his affirmation upon this, but examines it like a case where man is concerned, speaking much as he does in the Epistle to the Hebrews; ( Heb. vi. …

How then is it that we shall not suffer the same things? Let us not commit the same acts, and then shall we not suffer the same punishment. They murmured, they were ungrateful; let us therefore not cherish these passions. How was it that they fell all of them? “They despised the pleasant land.” ( Ps. cvi. 24 .) “How ‘despised’ it? Surely they prized it highly.” By becoming indolent and cowardly, and not choosing to undergo any labors to obtain it. Let not us then “despise” Heaven! This is what is meant by “despising.” Again, among us also has fruit been brought, fruit from Heaven, not the cluster of grapes borne upon the staff ( Num. xiii. 23 .), but the “earnest of the Spirit” ( 2 Cor. i. 22 .), “the citizenship which is in Heaven” ( Philip. iii. 20 .), which Paul and the whole company of the Apostles, those marvelous husbandmen, have taught us. …

Then he adds, “and have tasted of the heavenly gift. If ye have tasted” (he says) “of the heavenly gift,” that is, of forgiveness. “And been made partakers of the Holy Ghost, and tasted the good word of God” (he is speaking here of the doctrine) “and the powers of the world to come” (what powers is he speaking of? either the working of miracles, or “the earnest of the Spirit”, 2 Cor. i. 22 ) “and have fallen away, to renew them again unto repentance, seeing they crucify to themselves the Son of God afresh and put Him to an open shame.” “Renew them,” he says, “unto repentance,” that is, by repentance, for unto repentance is by repentance. What then, is repentance excluded? Not repentance, far from it! But the renewing again by the laver. For he did not say, “impossible” to be renewed “unto repentance,” and stop, but added how “impossible, [by] crucifying afresh.”