Homilies on the Gospel of John — Homily 42

Dear friends, let us not fight with violent people, but learn that when doing so brings no harm to our virtue, we should give way to their evil plans; for in this way all their aggression is stopped. Just as arrows, when they strike a firm, hard, and resisting surface, bounce back with great force on those who throw them, but when the force of the throw has nothing to oppose it, it soon becomes weaker and stops, so it is with insolent people; when we fight with them they become fiercer, but when we yield and give ground, we easily calm all their madness. Therefore the Lord, when He knew that the Pharisees had heard that Jesus made and baptized more disciples than John, went into Galilee, to extinguish their envy, and to soften by His withdrawal the anger which was likely to be produced by these reports. And when He departed for the second time into Galilee, He does not come to the same places as before; for He did not go to Cana, but to the other side of the sea, and great crowds followed Him, watching the miracles which He did. What miracles? Why does he not mention them specifically? Because this Evangelist most of all desired to use the greater part of his book on the discourses and sermons of Christ. Notice, for instance, how for a whole year, or rather how even now at the feast of the Passover, he has given us no more information on the subject of miracles, than merely that He healed the paralytic and the nobleman's son. Because he was not eager to list them all, (that would have been impossible,) but out of many and great ones to record a few.

1. Beloved, let us not contend with violent men, but learn when the doing so brings no hurt to our virtue to give place to their evil counsels; for so all their hardihood is checked. As darts when they fall upon a firm, hard, and resisting substance, rebound with great violence on those who throw them, but when the violence of the cast has nothing to oppose it, it soon becomes weaker and ceases, so is it with insolent men; when we contend with them they become the fiercer, but when we yield and give ground, we easily abate all their madness. Wherefore the Lord when He knew that the Pharisees had heard that Jesus made and baptized more disciples than John, went into Galilee, to quench their envy, and to soften by His retirement the wrath which was likely to be engendered by these reports. And when He departed for the second time into Galilee, He comes not to the same places as before; for He went not to Cana, but to the other side of the sea, and great multitudes followed Him, beholding the miracles which He did. What miracles? Why does he not mention them specifically? Because this Evangelist most of all was desirous of employing the greater part of his book on the discourses and sermons [of Christ]. Observe, for instance, how for a whole year, or rather how even now at the feast of the Passover, he has given us no more information on the head of miracles, than merely that He healed the paralytic and the nobleman's son. Because he was not anxious to enumerate them all, (that would have been impossible,) but of many and great to record a few.

Verse 2. A great multitude followed Him beholding the miracles that He did. What is described here does not indicate a very wise state of mind, because even though they had received such teaching, they were still more attracted by the miracles, which was a sign of a cruder condition. For miracles, it says, are not for believers, but for unbelievers. The people described by Matthew did not act this way, but how? They were all astonished at His teaching, he says, because He taught as one having authority. Matthew 7:28-29

Ver. 2. A great multitude followed Him beholding the miracles that He did. What is here told marks not a very wise state of mind; for when they had enjoyed such teaching, they still were more attracted by the miracles, which was a sign of the grosser state. For miracles, It says, are not for believers, but for unbelievers. The people described by Matthew acted not thus, but how? They all, he says were astonished at His doctrine, because He taught as one having authority. Matthew 7:28-29

And why does He go to the mountain now and sit there with His disciples? It's because of the miracle that was about to happen. The fact that only the disciples went up with Him was a charge against the crowd that didn't follow Him. But He didn't go up the mountain only for this reason; He went also to teach us always to take breaks from the noise and confusion of everyday life. For solitude is appropriate for the pursuit of wisdom. And He often goes up alone into a mountain and spends the night there praying, to teach us that the person who wants to draw nearest to God must be free from all disturbance and must seek times and places that are free from confusion.

And why does He occupy the mountain now, and sit there with His disciples? Because of the miracle which was about to take place. And that the disciples alone went up with Him, was a charge against the multitude which followed Him not. Yet not for this only did He go up into the mountain, but to teach us ever to rest at intervals from the tumults and confusion of common life. For solitude is a thing meet for the study of wisdom. And often does He go up alone into a mountain, and spend the night there, and pray, to teach us that the man who will come most near to God must be free from all disturbance, and must seek times and places clear of confusion.

How then, someone asks, does He not go up to the feast, but when everyone is hurrying to Jerusalem, He Himself goes into Galilee, and not alone but takes His disciples with Him, and travels from there to Capernaum? Because from this point on He was quietly setting aside the Law, using the wickedness of the Jews as His occasion.

How then, says some one, does He not go up unto the feast, but, when all are pressing to Jerusalem, goes Himself into Galilee, and not Himself alone, but takes His disciples with Him, and proceeds thence to Capernaum? Because henceforth He was quietly annulling the Law, taking occasion from the wickedness of. the Jews.

This shows that He never sat idly with the disciples, but was perhaps carefully talking with them and making them pay attention and turn toward Him—something that especially demonstrates His tender care and the humility and condescension of His manner toward them. For they sat with Him, perhaps looking at one another; then, having lifted up His eyes, He saw the crowds coming to Him. Now the other Evangelists say that the disciples came and asked and begged Him not to send them away hungry, while St. John says that the question was put to Philip by Christ. Both accounts seem to me to be truly reported, but not to have happened at the same time, with the former account being earlier than the other, so that the two are entirely different.

This shows that He sat not at any time idly with the disciples, but perhaps carefully conversing with them, and making them attend and turn towards Him, a thing which peculiarly marks His tender care, and the humility and condescension of His demeanor towards them. For they sat with Him, perhaps looking at one another; then having lifted up His eyes, He beheld the multitudes coming unto Him. Now the other Evangelists say, that the disciples came and asked and besought Him that He would not send them away fasting, while St. John says, that the question was put to Philip by Christ. Both occurrences seem to me to be truly reported, but not to have taken place at the same time, the former account being prior to the other, so that the two are entirely different.

Why then does He ask Philip? He knew which of His disciples needed the most instruction, for this is the one who later said, "Show us the Father, and it is enough for us" (John 14:8). For this reason Jesus was preparing him in advance. If the miracle had simply been performed, it would not have seemed so amazing, but now He first makes him acknowledge the existing need, so that knowing the situation he might understand more precisely the greatness of the miracle that was about to happen. Therefore He says…

Wherefore then does He ask Philip? He knew which of His disciples needed most instruction; for this is he who afterwards said, Show us the Father, and it suffices us John 14:8, and on this account Jesus was beforehand bringing him into a proper state. For had the miracle simply been done, the marvel would not have seemed so great, but now He beforehand constrains him to confess the existing want, that knowing the state of matters he might be the more exactly acquainted with the magnitude of the miracle about to take place. Wherefore He says…

So in the Old Testament He spoke to Moses, for He did not perform the sign until He had asked him, "What is that in your hand?" Because things that happen unexpectedly and all at once tend to make us forget what came before, He first drew him into acknowledging the present situation, so that when the astonishment came upon him, he would not be able to push away the memory of what he had acknowledged, and thus he would learn by comparison the greatness of the miracle, which in fact happens in this case; for Philip, being asked, replied,

So in the Old [Testament] He spoke to Moses, for He wrought not the sign until He had asked him, What is that in your hand? Because things coming to pass unexpectedly and all at once, are wont to throw us into forgetfulness of things previous, therefore He first involved him in a confession of present circumstances, that when the astonishment should have come upon him, he might be unable afterwards to drive away the remembrance of what he had confessed, and thus might learn by comparison the greatness of the miracle, which in fact takes place in this instance; for Philip being asked, replied,

What does it mean "to prove him"? Did He not know what Philip would say? We cannot claim that. Then what does this expression mean? We can find the answer from the Old Testament. There too it says, "And it came to pass after these things that God did tempt Abraham, and said to him, Take your beloved son whom you love" (Genesis 22:1-2). Yet even in that passage it does not appear that when He says this, He waited to see how the trial would turn out—whether Abraham would obey or not. How could He wait, since He knows all things before they happen? Rather, the words in both cases are spoken in the manner of human beings. For just as when the Psalmist says that He searches the hearts of men, he does not mean a search done in ignorance but one of exact knowledge, so also when the Evangelist says that He proved Philip, he means only that He knew exactly. And perhaps we might say something else: that just as He once made Abraham more approved, so also He did the same with this man, bringing him through this question to an exact knowledge of the miracle. Therefore the Evangelist, so that you may not stop at the weak nature of the expression and form an improper opinion of what was said, adds, "He Himself knew what He would do."

2. What means, to prove him? Did not He know what would be said by him? We cannot assert that. What then is the meaning of the expression? We may discover it from the Old [Testament]. For there too it is said, And it came to pass after these things that God did tempt Abraham, and said to him, Take your beloved son whom you love Genesis 22:1-2; yet it does not appear in that place either, that when He says this He waited to see the end of the trial, whether Abraham would obey or not, (how could He, who knows all things before they come into existence? but the words in both cases are spoken after the manner of men. For as when (the Psalmist) says that He searches the hearts of men, he means not a search of ignorance but of exact knowledge, just so when the Evangelist says that He proved (Philip), he means only that He knew exactly. And perhaps one might say another thing, that as He once made Abraham more approved, so also did He this man, bringing him by this question to an exact knowledge of the miracle. The Evangelist therefore, that you may not stop at the feebleness of the expression, and so form an improper opinion of what was said, adds, He Himself knew what He would do.

Moreover, we must notice that whenever there is any mistaken assumption, the writer immediately corrects it very carefully. So in this passage, to prevent the hearers from forming such an assumption, he adds the correction, saying, "For He Himself knew what He would do." Similarly in that other passage, when he says that the Jews persecuted Him because He not only had broken the Sabbath but also said that God was His Father, making Himself equal with God—had there not been Christ's own assertion confirmed by His works, the writer would have added this correction there as well. For if even in words that Christ speaks, the Evangelist is careful that no one should have mistaken assumptions, much more in cases where others were speaking about Him would he have watched closely, had he perceived that an improper opinion prevailed concerning Him. But he did not do so, for he knew that this was His meaning and firm decree. Therefore, after saying "making Himself equal with God," he did not use any such correction; for what was spoken of was not a mistaken notion of theirs, but His own assertion confirmed by His works. So Philip, having been questioned,

Moreover we must observe this, that when there is any wrong suspicion, the writer straightway very carefully corrects it. As then in this place that the hearers might not form any such suspicion, he adds the corrective, saying, For He Himself knew what He would do: so also in that other place, when He says, that the Jews persecuted Him, because He not only had broken the Sabbath, but said also that God was His Father, making Himself equal with God, had there not been the assertion of Christ Himself confirmed by His works, he would there also have subjoined this correction. For if even in words which Christ speaks the Evangelist is careful that none should have suspicions, much more in cases where others were speaking of Him would he have looked closely, had he perceived that an improper opinion prevailed concerning Him. But he did not so, for he knew that this was His meaning, and immovable decree. Therefore after saying, making Himself equal with God, he used not any such correction; for the matter spoken of was not an erroneous fancy of theirs, but His own assertion ratified by His works. Philip then having been questioned,

Verse 8-9: Andrew, Simon's brother, said, "There is a boy here who has five barley loaves and two small fish, but what good are these among so many people?"

Ver. 8, 9. Andrew, Simon's brother, said, There is a lad here, which has five barley loaves, and two small fishes: but what are they among so many?

Andrew has a higher understanding than Philip, but he still had not grasped everything. Yet I do not think he spoke without purpose, but rather because he had heard of the miracles of the Prophets, and how Elisha performed a sign with the loaves (2 Kings 4:43). For this reason he rose to a certain level, but could not reach the very top.

Andrew is higher minded than Philip, yet had not he attained to everything. Yet I do not think that he spoke without an object, but as having heard of the miracles of the Prophets, and how Elisha wrought a sign with the loaves 2 Kings 4:43; on this account he mounted to a certain height, but could not attain to the very top.

Let us learn, then, we who indulge in luxury, what kind of food those great and admirable men ate. Let us observe and imitate both the quality and quantity of their frugal meals.

Let us learn then, we who give ourselves to luxury, what was the fare of those great and admirable men; and in quality and quantity let us behold and imitate the thriftiness of their table.

What follows also shows great weakness. For after saying, "has five barley loaves," he adds, "but what are they among so many?" He assumed that the Worker of the miracle would make less from less, and more from more. But this was not the case, since it was equally easy for Him to cause bread to spring forth from more or from less, because He needed no underlying material. But so that the creation might not seem alien to His Wisdom, as later slanderers and those infected with the disease of Marcion said, He used the creation itself as a foundation for His miracles.

What follows also expresses great weakness. For after saying, has five barley loaves, he adds, but what are they among so many? He supposed that the Worker of the miracle would make less out of less, and more out of more. But this was not the case, for it was alike easy to Him to cause bread to spring forth from more and from less, since He needed no subject-matter. But in order that the creation might not seem foreign to His Wisdom, as afterwards slanderers and those affected with the disease of Marcion said, He used the creation itself as a groundwork for His marvels.

When both the disciples had admitted they were at a loss, then He performed the miracle. They benefited more this way, having first acknowledged how difficult the matter was, so that when it happened, they would understand the power of God. And because a miracle was about to be performed—one that had also been done by the Prophets, though not to an equal degree—and because He would do it after first giving thanks, He made sure they would not fall into any suspicion that He was weak. Notice how by the very way He worked, He completely elevated their understanding of it and showed them the difference between Himself and others. For when the loaves had not yet appeared—so that you may learn that things that do not exist are to Him as though they did exist (as Paul says, who calls the things that are not as though they were, Romans 4:17)—He commanded them, as though the table were already prepared and ready, to sit down immediately, thus stirring up the minds of His disciples. And because they had benefited from the questioning, they immediately obeyed and were not confused, nor did they say, "How is this? Why do You tell us to sit down when there is nothing before us?" These same men, who at first disbelieved so much as to say, "Where shall we buy bread?" now believed, even before they saw the miracle, enough to readily make the crowds sit down.

When both the disciples had owned themselves at a loss, then He wrought the miracle; for thus they profited the more, having first confessed the difficulty of the matter, that when it should come to pass, they might understand the power of God. And because a miracle was about to be wrought, which had also been performed by the Prophets, although not in an equal degree, and because He would do it after first giving thanks, lest they should fall into any suspicion of weakness on His part, observe how by the very manner of His working He entirely raises their thoughts of it and shows them the difference (between Himself and others). For when the loaves had not yet appeared, that you may learn, that things that are not are to Him as though they were, (as Paul says, who calls the things that be not as though they were Romans 4:17) He commanded them as though the table were prepared and ready, straightway to sit down, rousing by this the minds of His disciples. And because they had profited by the questioning, they immediately obeyed, and were not confounded, nor said, How is this, why dost Thou bid us sit down, when there is nothing before us? The same men, who at first disbelieved so much as to say, Whence shall we buy bread? began so far to believe even before they saw the miracle, that they readily made the multitudes to sit down.

But why didn't He pray when He was about to heal the paralytic, or when He was raising the dead, or calming the sea, yet He does so here over the loaves? It was to show that when we begin our meals, we ought to give thanks to God. Furthermore, He does this especially in a lesser matter so that you may learn He doesn't do it from any necessity. For if that were the case, He would have done so much more in greater things. But since He performed those greater works by His own authority, it is clear that when He acted this way in the case of the lesser matter, it was through condescension. Besides, a great crowd was present, and it was necessary that they be persuaded He had come according to the will of God. Therefore, when He performs miracles without witnesses present, He shows nothing of this kind. But when He performs them in the presence of many, in order to persuade them that He is no enemy of God and no adversary of the One who has begotten Him, He removes their suspicion by giving thanks.

3. But why when He was about to restore the paralytic did He not pray, nor when He was raising the dead, or bridling the sea, while He does so here over the loaves? It was to show that when we begin our meals, we ought to give thanks unto God. Moreover, He does it especially in a lesser matter, that you may learn that He does it not as having any need; for were this the case, much more would He have done so in greater things; but when He did them by His own authority, it is clear that it was through condescension that He acted as He did in the case of the lesser. Besides, a great multitude was present, and it was necessary that they should be persuaded that He had come according to the will of God. Wherefore, when He does miracles in the absence of witnesses, He exhibits nothing of the kind; but when He does them in the presence of many, in order to persuade them that He is no enemy of God, no adversary of Him who has begotten Him, He removes the suspicion by thanksgiving.

And He gave to those who were sitting down, and they were satisfied.

And He gave to them that were set down, and they were filled.

Do you see how great the gap is between the servants and the Master? Since they received grace in limited measure, they performed their miracles accordingly, but God, who works with unlimited power, did everything most abundantly.

Do you see how great is the interval between the servants and the Master? They having grace by measure, wrought their miracles accordingly, but God, who acts with free power, did all most abundantly.

Verse 12. And He said to His disciples, "Gather up the fragments that remain," and they gathered them together and filled twelve baskets.

Ver. 12. And He said unto His disciples, Gather up the fragments which remain; — and they gathered them together, and filled twelve baskets.

This was not a pointless display, but was done so that the event would not be considered a mere illusion. For this reason He creates from matter that already exists. But why did He not give the bread to the crowds to carry, but only to His disciples? Because He was especially eager to instruct those who were to be the teachers of the world. The crowd would not yet gain much benefit from the miracles—in fact, they immediately forgot this one and asked for another—while these disciples would gain no small profit. And what took place was also no small condemnation of Judas, who carried a basket. That these things were done for their instruction is clear from what is said later, when He reminded them, saying, "Do you not yet understand—how many baskets you took up?" And for the same reason the baskets of fragments were equal in number to the disciples. Later, when they were more fully instructed, they did not take up so many, but only seven baskets. And I marvel not only at the quantity of loaves created, but beyond the quantity, at the exactness of the surplus—that He caused the extra amount to be neither more nor less than precisely what He willed, foreseeing how much they would consume. This demonstrates unspeakable power. The fragments then confirmed the matter, showing both these points: that what had taken place was no illusion, and that these fragments came from the loaves by which the people had been fed. As for the fishes, at this time they were produced from fish that already existed, but at a later time, after the Resurrection, they were not made from existing matter. Why? So that you may understand that even now He used matter not from necessity, nor because He needed any base to work from, but to silence the heretics.

This was not a superfluous show, but in order that the matter might not be deemed a mere illusion; and for this reason He creates from matter already subsisting. But why gave He not the bread to the multitudes to bear, but (only) to His disciples? Because He was most desirous to instruct these who were to be the teachers of the world. The multitude would not as yet reap any great fruit from the miracles, (at least they straightway forgot this one and asked for another,) while these would gain no common profit. And what took place was moreover no ordinary condemnation of Judas, who bore a basket. And that these things were done for their instruction is plain from what is said afterwards, when He reminded them, saying, Do ye not yet understand — how many baskets ye took up? Matthew 16:9 And for the same reason it was that the baskets of fragments were equal in number to the disciples; afterwards, when they were instructed, they took not up so many, but only seven baskets. Matthew 15:37 And I marvel not only at the quantity of loaves created, but besides the quantity, at the exactness of the surplus, that He caused the superabundance to be neither more nor less than just so much as He willed, foreseeing how much they would consume; a thing which marked unspeakable power. The fragments then confirmed the matter, showing both these points; that what had taken place was no illusion, and that these were from the loaves by which the people had been fed. As to the fishes, they at this time were produced from those already subsisting, but at a later period, after the Resurrection, they were not made from subsisting matter. Wherefore? That you may understand that even now He employed matter, not from necessity, nor as needing any base (to work upon), but to stop the mouths of heretics.

The multitudes said that this is truly the Prophet.

And the multitudes said, that this is of a truth The Prophet.

What excessive gluttony! He had done countless things more admirable than this, but nowhere did they make this confession except when they had been filled. Yet from this it is clear that they expected some remarkable prophet, for those others had said to John, "Are you that Prophet?" while these say, "This is that Prophet."

Oh, excess of gluttony! He had done ten thousand things more admirable than this, but nowhere did they make this confession, save when they had been filled. Yet hence it is evident that they expected some remarkable prophet; for those others had said (to John), Are you that Prophet? while these say, This is that Prophet.

When Jesus realized that they were about to come and take Him by force to make Him a king, He withdrew again to the mountain.

Ver. 15. When Jesus therefore perceived that they would come and take Him by force to make Him a king, He departed again into a mountain.

Wonderful! How great is the tyranny of gluttony, how great the fickleness of human minds! No longer do they defend the Law, no longer do they care about the violation of the Sabbath, no longer are they zealous for God. All such concerns are cast aside when their bellies have been filled. He was a prophet in their eyes, and they were about to choose Him as king. But Christ flees. Why? To teach us to despise worldly honors, and to show us that He needed nothing on earth. For He who chose all things humble—both mother and house and city and upbringing and clothing—would not afterwards be made illustrious by earthly things. The things He had from heaven were glorious and great: angels, a star, His Father proclaiming loudly, the Spirit testifying, and Prophets announcing Him from long ago. Those on earth were all humble, so that His power might appear all the more. He also came to teach us to despise the things of the world, and not to be amazed or astonished by the splendors of this life, but to laugh them all to scorn and to desire those which are to come. For whoever admires things here will not admire those in the heavens. This is also why He says to Pilate, My Kingdom is not of this world (John 18:36), so that He might not afterwards appear to have employed mere human fear or dominion for the purpose of persuasion. Why then does the Prophet say, Behold, your King comes to you, meek, and sitting upon an ass (Zechariah 9:9)? He spoke of that Kingdom which is in the heavens, but not of this one on earth. And for this reason Christ says, I receive not honor from men (John 5:41).

Wonderful! How great is the tyranny of gluttony, how great the fickleness of men's minds! No longer do they vindicate the Law, no longer do they care for the violation of the Sabbath, no longer are they zealous for God; all such considerations are thrown aside, when their bellies have been filled; He was a prophet in their eyes, and they were about to choose Him for a king. But Christ flees. Wherefore? To teach us to despise worldly dignities, and to show us that He needed nothing on earth. For He who chose all things mean, both mother and house and city and nurture and attire would not afterwards be made illustrious by things on earth. The things which (He had) from heaven were glorious and great, angels, a star, His Father loudly speaking, the Spirit testifying, and Prophets proclaiming Him from afar; those on earth were all mean, that thus His power might the more appear. He came also to teach us to despise the things of the world, and not be amazed or astonished by the splendors of this life, but to laugh them all to scorn, and to desire those which are to come. For he who admires things which are here, will not admire those in the heavens. Wherefore also He says to Pilate, My Kingdom is not of this world John 18:36, that He may not afterwards appear to have employed mere human terror or dominion for the purpose of persuasion. Why then says the Prophet, Behold, your King comes unto you, meek, and sitting upon an ass? Zechariah 9:9 He spoke of that Kingdom which is in the heavens, but not of this on earth; and on this account Christ says, I receive not honor from men. John 5:41

Let us learn, beloved, to despise worldly honor and not to desire it, for we have been honored with the greatest of all honors—compared to which worldly honor is truly an insult, ridicule, and mockery. Just as the riches of this world compared to the riches of heaven are poverty, and just as this life apart from eternal life is death (for "let the dead bury their dead" Matthew 8:28), so this honor compared to heavenly honor is shame and ridicule. Let us not pursue it then. If those who give it are worth less than a shadow or a dream, the honor itself is worth even less. "The glory of man is as the flower of the grass" 1 Peter 1:24—and what is more worthless than the flower of the grass? Even if this glory were everlasting, how could it profit the soul? Not at all. In fact, it greatly injures us by making us slaves—slaves in worse condition than those bought with money, slaves who obey not just one master but two, three, or ten thousand, all giving different commands. How much better to be a free person than a slave, to be free from slavery to men and subject only to the dominion of God? In short, if you desire glory, desire it—but let it be immortal glory, for that is displayed on a more glorious stage and brings greater profit. People here demand that you spend money to please them, but Christ, on the contrary, gives you a hundredfold for what you give Him and adds eternal life besides. Which is better then: to be admired on earth or in heaven? By man or by God? To your loss or to your gain? To wear a crown for a single day or for endless ages? Give to the one who needs, but do not give to a dancer, lest you lose your money and destroy his soul. For you are the cause of his coming to perdition through untimely generosity. If those on the stage knew that their work would be unprofitable, they would have ceased practicing it long ago. But when they see you applauding, crowding after them, spending and wasting your wealth on them, even if they have no desire to continue their profession, they are kept to it by the desire for gain. If they knew that no one would praise what they do, they would soon stop their labors because of their unprofitableness. But when they see that many admire their actions, the praise of others becomes a bait to them. Let us then stop this unprofitable spending. Let us learn upon whom and when we ought to spend. Let us not, I beg you, provoke God in both ways—gathering from where we ought not and scattering where we ought not. What anger does your conduct not deserve when you pass by the poor and give to a prostitute? Would not paying the wages of sin and bestowing honor where it would be right to punish be a charge against you, even if you paid from your just earnings? But when you feed your uncleanness by robbing orphans and wronging widows, consider how great a fire is prepared for those who dare such things. Hear what Paul says: "Who not only do these things, but also have pleasure in them that do them" Romans 1:32.

Learn we then, beloved, to despise and not to desire the honor which is from men; for we have been honored with the greatest of honors, compared with which that other is verily insult, ridicule, and mockery. And as the riches of this world compared with the riches of that are poverty, as this life apart from that is deadness, (for let the dead bury their dead Matthew 8:28) so this honor compared with that is shame and ridicule. Let us then not pursue it. If they who confer it are of less account than a shadow or a dream, the honor itself much more so. The glory of man is as the flower of the grass 1 Peter 1:24; and what is meaner than the flower of the grass? Were this glory everlasting, in what could it profit the soul? In nothing. Nay, it very greatly injures us by making us slaves, slaves in worse condition than those bought with money, slaves who obey not one master only, but two, three, ten thousand, all giving different commands. How much better is it to be a free man than a slave, to be free from the slavery of men, and subject only to the dominion of God? In a word, if you will desire glory, desire it, but let it be the glory immortal, for that is exhibited on a more glorious stage, and brings greater profit. For the men here bid you be at charges to please them, but Christ, on the contrary, gives you an hundredfold for what you give Him, and adds moreover eternal life. Which of the two then is better, to be admired on earth, or in heaven? By man, or by God? To your loss, or to your gain? To wear a crown for a single day, or for endless ages? Give to him that needs, but give not to a dancer, lest you lose your money and destroy his soul. For you are the cause of his (coming to) perdition through unseasonable munificence. Since did those on the stage know that their employment would be unprofitable, they would have long ago ceased to practice it; but when they behold you applauding, crowding after them, spending and wasting your substance upon them, even if they have no desire to follow (their profession), they are kept to it by the desire of gain. If they knew that no one would praise what they do, they would soon desist from their labors, by reason of their unprofitableness; but when they see that the action is admired by many, the praise of others becomes a bait to them. Let us then desist from this unprofitable expense, let us learn upon whom and when we ought to spend. Let us not, I implore you, provoke God in both ways, gathering whence we ought not, and scattering where we ought not; for what anger does not your conduct deserve, when you pass by the poor and givest to a harlot? Would not the paying the hire of sin and the bestowing honor where it were meet to punish have been a charge against you, even had you paid out of your just earnings? But when you feed your uncleanness by stripping orphans and wronging widows, consider how great a fire is prepared for those who dare such things. Hear what Paul says, Who not only do these things, but also have pleasure in them that do them. Romans 1:32

Perhaps we have spoken sharply to you, but if we do not speak sharply, there are real punishments waiting for those who sin without repenting. What good does it do to please people with words when they will be punished in reality? Do you take pleasure in watching a dancer, do you praise and admire him? Then you are worse than he is. His poverty gives him an excuse, though not a reasonable one, but you are stripped even of this defense. If I ask him why he has left other trades and come to this cursed and impure one, he will reply that he can gain great profits with little effort. But if I ask you why you admire someone who spends his time in impurity and lives to the harm of many, you cannot run to the same excuse, but must bow down your face and be ashamed and blush. Now if when called by us to give account you would have nothing to reply, when that terrible and inflexible Judgment comes where we must render account of thoughts and deeds and everything, how shall we stand? With what eyes shall we look at our Judge? What shall we say? What defense shall we make? What excuse, reasonable or unreasonable, shall we put forward? Shall we plead the expense? The gratification? The destruction of others whom we ruin through his art? We can have nothing to say, but must be punished with a punishment that has no end and knows no limit. That this may not happen to us, let us from now on guard all points, so that having departed with good hope, we may obtain the everlasting blessings; to which may we all attain through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom to the Father and the Holy Ghost be glory, now and ever and world without end. Amen.

Perhaps we have touched you sharply, yet if we touch you not, there are actual punishments awaiting those who sin without amendment. What then avails it to gratify by words those who shall be punished by realities? Do you take pleasure at a dancer, do you praise and admire him? Then are you worse than he; his poverty affords him an excuse though not a reasonable one, but you are stripped even of this defense. If I ask him, Why have you left other arts and come to this accursed and impure one? he will reply, because I can with little labor gain great profits. But if I ask you why you admire one who spends his time in impurity, and lives to the mischief of many, you can not run to the same excuse, but must bow down your face and be ashamed and blush. Now if when called by us to give account, you would have nothing to reply, class="greek">couldest reply nothing. " }}–> when that terrible and inexorable Judgment comes where we shall render account of thoughts and deeds and everything, how shall we stand? With what eyes shall we behold our Judge? What shall we say? What defense shall we make? What excuse reasonable or unreasonable shall we put forward? Shall we allege the expense? The gratification? The perdition of others whom by means of his art we ruin? We can have nothing to say, but must be punished with a punishment having no end, knowing no limit. That this come not to pass, let us henceforth guard all points, that having departed with a good hope, we may obtain the everlasting blessings; to which may we all attain through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom to the Father and the Holy Ghost be glory, now and ever and world without end. Amen.