Homilies on the Gospel of John — Homily 82

When we become virtuous and are persecuted by the wicked, or when we desire virtue and are mocked by them, let us not be distracted or angry. For this is the natural course of things, and everywhere virtue tends to generate hatred from wicked men. For they envy those who desire to live properly, and they think they are preparing an excuse for themselves if they can destroy the reputation of others, so they hate them for having pursuits opposite to their own and use every means to shame their way of life. But let us not grieve, for this is a mark of virtue. Therefore Christ also says, "If you were of the world, the world would love its own" (John 15:19). And in another place again, "Woe to you when all men speak well of you" (Luke 6:26). Therefore He also says here, "I have given them Your word, and the world has hated them." Again He tells the reason why they were worthy to receive much care from the Father: "For Your sake," He says, "they have been hated, and for Your word's sake," so that they would be entitled to all providential care.

1. When having become virtuous we are persecuted by the wicked, or when being desirous of virtue we are mocked at by them, let us not be distracted or angry. For this is the natural course of things, and everywhere virtue is wont to engender hatred from wicked men. For envying those who desire to live properly, and thinking to prepare an excuse for themselves if they can overthrow the credit of others, they hate them as having pursuits opposite to their own, and use every means to shame their way of life. But let not us grieve, for this is a mark of virtue. Wherefore Christ also says, If you were of the world, the world would love its own. John 15:19 And in another place again, Woe unto you when all men shall speak well of you. Luke 6:26 Wherefore also He says here, I have given them Your word, and the world has hated them. Again He tells the reason for which they were worthy to obtain much care from the Father; For Your sake, He says, they have been hated, and for Your word's sake; so that they would be entitled to all providential care.

Again He simplifies His language; again He makes it clearer. This is the action of someone showing, by making precise requests for them, nothing other than that He has very tender care for them. Yet He Himself had told them that the Father would do all things whatever they should ask. How then does He pray for them here? As I said, for no other purpose than to show His love.

Again He simplifies His language; again He renders it more clear; which is the act of one showing, by making entreaty for them with exactness, nothing else but this, that He has a very tender care for them. Yet He Himself had told them, that the Father would do all things whatsoever they should ask. How then does He here pray for them? As I said, for no other purpose than to show His love.

How then does He say in another place, "Which You gave Me out of the world; Yours they were"? There He speaks of their physis; here of wicked actions. And He puts together a long praise of them: first, that they were not of the world; then, that the Father Himself had given them; and that they had kept His word; and that on this account they were hated. And if He says, "As I am not of the world," do not be troubled, for the "as" here does not express exact sameness. For just as when the "as" is used in the case of Him and the Father, a great Equality is signified because of the Relationship in physis, so when it is used of us and Him, the gap is great because of the great and infinite gap between the respective natures. For if He did no sin, nor was guile found in His mouth, how could the Apostles be reckoned equal to Him? What is it then that He says, "They are not of the world"? They look to another world, they have nothing in common with earth, but have become citizens of heaven. And by these words He shows His love, when He commends them to the Father and commits them to Him who begot Him. When He says, "Keep them," He does not speak merely of delivering them from dangers, but also with regard to their continuance in the faith. Therefore He adds,

How then says He in another place, Which You gave Me out of the world; Yours they were? John 17:6 There He speaks of their nature; here of wicked actions. And He puts together a long encomium of them; first, that they were not of the world; then, that the Father Himself had given them; and that they had kept His word; and that on this account they were hated. And if He says, As I am not of the world, be not troubled; for the as is not here expressive of unvarying exactness. For as, when in the case of Him and the Father the as is used, a great Equality is signified, because of the Relationship in Nature; so when it is used of us and Him, the interval is great, because of the great and infinite interval between the respective natures. For if He did no sin, neither was guile found in His mouth 1 Peter 2:22, how could the Apostles be reckoned equal to Him? What is it then that He says, They are not of the world? They look to another world, they have nothing common with earth, but have become citizens of heaven. And by these words He shows His love, when He commends them to the Father, and commits them to Him who begot Him. When He says, Keep them, He does not speak merely of delivering them from dangers, but also with regard to their continuance in the faith. Wherefore He adds,

Your word is truth.

Your word is truth.

That is, there is no falsehood in it, and everything said in it must necessarily come to pass. Also, it signifies nothing merely symbolic or physical. Paul says the same thing about the Church: that Christ has sanctified it by the Word. For the Word of God also has the power to cleanse. Moreover, "sanctify them" seems to me to mean something else, namely this: set them apart for the Word and for preaching. This becomes clear from what follows, for He says,

That is, there is no falsehood in it, and all that is said in it must needs come to pass; and again, it signifies nothing typical or bodily. As also Paul says concerning the Church, that He has sanctified it by the Word. For the Word of God is wont also to cleanse. Ephesians 5:26 Moreover, the, sanctify them, seems to me to signify something else, such as this, Set them apart for the Word and for preaching. And this is made plain from what follows. For, He says,

As Paul also says, Having put in us the word of reconciliation. 2 Corinthians 5:19 For the same purpose for which Christ came, for the same purpose did these take possession of the world. In this passage again the word "as" is not used to signify a resemblance between Himself and the Apostles; for how was it possible for men to be sent in any other way? But it was His custom to speak of the future as if it had already come to pass.

As Paul also says, Having put in us the word of reconciliation. 2 Corinthians 5:19 For the same end for which Christ came, for the same did these take possession of the world. In this place again the as is not put to signify resemblance in the case of Himself and the Apostles; for how was it possible for men to be sent otherwise? But it was His custom to speak of the future as having come to pass.

What does "I sanctify Myself" mean? It means I offer You a sacrifice. Now all sacrifices are called holy, and those things are especially called holy that are set apart for God. In the past, sanctification happened symbolically through the sheep, but now it happens not symbolically but through the truth itself. That is why He says, "That they may be sanctified in Your truth." For I both dedicate them to You and make them an offering. He says this either because their Head was being made such an offering, or because they too were being sacrificed. For it says, "Present your bodies a living sacrifice, holy" (Romans 12:1), and "We were counted as sheep for the slaughter" (Psalm 43:22). And He makes them a sacrifice and offering without death. That He was referring to His own sacrifice when He said "I sanctify" is clear from what follows.

What is, I sanctify Myself? I offer to You a sacrifice. Now all sacrifices are called holy, and those are specially called holy things, which are laid up for God. For whereas of old in type the sanctification was by the sheep, but now it is not in type, but by the truth itself, He therefore says, That they may be sanctified in Your truth. For I both dedicate them to You, and make them an offering; this He says, either because their Head was being made so, or because they also were sacrificed; for, Present, it says, your bodies a living sacrifice, holy Romans 12:1; and, We were counted as sheep for the slaughter. Psalm 43:22 And He makes them; without death, a sacrifice and offering; for that He alluded to His own sacrifice, when He said, I sanctify, is clear from what follows.

For since He was dying for them and said, "For their sakes I sanctify Myself," lest anyone should think that He did this for the Apostles only, He added, "Neither pray I for these only, but for them also who believe in Me through their word." By this again He revived their souls, showing that the disciples would be many. For because He made common what they possessed peculiarly, He comforts them by showing that they were being made the cause of the salvation of others.

2. For since He was dying for them, and said, that For their sakes I sanctify Myself, lest any one should think that He did this for the Apostles only, He added, Neither pray I for these only, but for them also who believe in Me through their word. By this again He revived their souls, showing that the disciples should be many. For because He made common what they possessed peculiarly, He comforts them by showing that they were being made the cause of the salvation of others.

After speaking about their salvation and their being sanctified by faith and the Sacrifice, He then speaks about concord, and finally concludes His discourse with this theme, having both begun and ended with it. For at the beginning He says, "A new commandment I give unto you" (John 13:34); and here,

After having thus spoken concerning their salvation, and their being sanctified by faith and the Sacrifice, He afterwards speaks of concord, and finally closes his discourse with this, having begun with it and ended in it. For at the beginning He says, A new commandment I give unto you John 13:34; and here,

Here again the "as" does not indicate exact similarity in their case, since it was not possible for them to that degree, but only as far as was possible for men. It is just as when He says "Be merciful, as your Father." Luke 6:36

Here again the as does not denote exact similarity in their case, (for it was not possible for them in so great a degree,) but only as far as was possible for men. Just as when He says Be merciful, as your Father. Luke 6:36

But what does "In Us" mean? It means in the faith that is directed toward Us. Because nothing offends everyone so much as divisions, He makes provision for them to be one. But someone asks, did He actually accomplish this? He certainly did accomplish it. For all who believe through the Apostles are one, even though some among them were torn away. Nor was this unknown to Him—He even foretold it and showed that it came from people's laziness.

But what is, In Us? In the faith which is on Us. Because nothing so offends all men as divisions, He provides that they should be one. What then, says some one, did He effect this? Certainly He effected it. For all who believe through the Apostles are one, though some from among them were torn away. Nor did this escape His knowledge, He even foretold it, and showed that it proceeded from men's slack-mindedness.

That the world may believe that You have sent Me.

That the world may believe that You have sent Me.

As He said at the beginning, "By this all people will know that you are My disciples, if you love one another." And how will they believe because of this? Because, He says, "You are a God of peace." So if they show the same character as those from whom they have learned, their listeners will recognize the teacher through the disciples. But if they quarrel, people will deny that they are disciples of a God of peace, and will refuse to accept that I, not being peaceable, have been sent from You. Do you see how, right to the end, He demonstrates His unanimity with the Father?

As He said in the beginning, By this shall all men know that you are My disciples, if you love one another. And how should they hence believe? Because, He says, You are a God of peace. If therefore they observe the same as those of whom they have learned, their hearers shall know the teacher by the disciples, but if they quarrel, men shall deny that they are the disciples of a God of peace, and will not allow that I, not being peaceable, have been sent from You. Do you see how, unto the end, He proves His unanimity with the Father?

That through miracles, through doctrines, and that they should be of one soul; for this is glory, that they should be one, and this is even greater than miracles. Just as people admire God because there is no strife or discord in That Nature, and this is His greatest glory, so too, He says, let these become glorious for the same reason. But how, someone asks, does He ask the Father to give this to them when He says that He Himself gives it? Whether His teaching concerns miracles, unanimity, or peace, He is clearly seen to have given these things to them Himself; from this it is clear that the request is made for their comfort.

That by miracles, that by doctrines, and, that they should be of one soul; for this is glory, that they should be one, and greater even than miracles. As men admire God because there is no strife or discord in That Nature, and this is His greatest glory, so too let these, He says, from this cause become glorious. And how, says some one, does He ask the Father to give this to them, when He says that He Himself gives it? Whether His discourse be concerning miracles, or unanimity, or peace, He is seen Himself to have given these things to them; whence it is clear that the petition is made for the sake of their comfort.

How did He give the glory? By being in them and having the Father with Him, so as to unite them together. But in another place He does not speak this way. He does not say that the Father comes through Him, but that He and the Father come and make their dwelling with him. In that passage He removes the suspicion of Sabellius, while here He removes that of Arius.

How gave He the glory? By being in them, and having the Father with Him, so as to weld them together. But in another place He speaks not so; He says not that the Father comes by Him, but, that He and the Father come, and take up their abode with him, there removing the suspicion of Sabellius, here that of Arius.

That they may be made perfect in one, and that the world may know that You have sent Me. John 14:23

The purpose of their unity is twofold: that they may be made perfect in one, and that the world may know that the Father sent the Son. He shows that this unity will be a clear proof of His mission from the Father, for it will demonstrate that the same power which the Father possesses has been given to the Son.

That they may be made perfect in one, and that the world may know that You have sent Me. John 14:23

He speaks these last words right after the previous ones to show that peace has more power to draw people to faith than a miracle does. Just as conflict naturally divides people, unity naturally binds them together.

He says these latter words immediately after the other, to show that peace has more power to attract men than a miracle; for as it is the nature of strife to separate, so it is that of agreement to weld together.

And I have loved them as You have loved Me.

And I have loved them as You have loved Me.

Here again the "as" means as far as it is possible for a man to be loved; and the sure proof of His love is His giving Himself for them. After having told them that they will be safe, that they will not be overthrown, that they will be holy, that many will believe through them, that they will enjoy great glory, that not He alone loved them, but the Father also, He next tells them about what will come after their time here on earth, concerning the prizes and crowns stored up for them.

Here again the as means, as far as it is possible for a man to be loved; and the sure proof of His love is His giving Himself for them. After having told them that they shall be in safety, that they shall not be overturned, that they shall be holy, that many shall believe through them, that they shall enjoy great glory, that not He alone loved them, but the Father also; He next tells them of what shall be after their sojourning here, concerning the prizes and crowns laid up for them.

Then do You gain something by prayer, and do You not yet possess that which they continually asked about, saying, 'Where are You going?' What are You saying? How then did You say to them, 'You shall sit upon twelve thrones'? How did You promise other things even more and greater? Do you see that He says everything by way of condescension? For how could He have said, You shall follow afterwards? But He speaks this way to bring about a fuller conviction and demonstration of His love.

Then dost Thou gain by prayer, and dost Thou not yet possess that concerning which they enquired continually, saying, 'Where are You going?' What sayest Thou? How then did You say to them, 'You shall sit upon twelve thrones'? Matthew 19:28 How did You promise other things more and greater? Do you see that He says all in the way of condescension? Since how would He have said, You shall follow afterwards? John 13:36 But He speaks thus with a view to a fuller conviction and demonstration of His love.

That they may behold My glory which You have given Me.

That they may behold My glory which You have given Me.

This again is a sign that He shares the same mind with the Father, even more clearly than the earlier signs, for He says, "Before the foundation of the world," yet it also contains a certain condescension, for He says, "You have given Me." Now if this is not the case, I would like to ask those who oppose this a question. The one who gives, gives to someone who already exists; did the Father then, after first begetting the Son, afterward give Him glory, having previously left Him without glory? And how could this make sense? Do you see that "He gave" means "He begot"?

This again is a sign of His being of one mind with the Father, of a higher character than those former, for He says, Before the foundation of the world, yet has it also a certain condescension; for, You have given Me, He says. Now if this be not the case, I would gladly ask the gainsayers a question. He that gives, gives to one subsisting; did the Father then, having first begotten the Son, afterwards give Him glory, having before allowed Him to be without glory? And how could this be reasonable? Seest that the He gave, is, He begot?

But why did He not say, "That they may share My glory," instead of, "That they may behold My glory"? Here He implies that all that rest consists in looking upon the Son of God. This is certainly what causes them to be glorified, as Paul says, "With open face mirroring the glory of the Lord" (2 Corinthians 3:18). For just as those who look upon sunbeams and enjoy a very clear atmosphere draw their enjoyment from their sight, so too, and to a much greater degree, this will cause us pleasure. At the same time He also shows that what they would behold was not the body then seen, but some awesome Substance.

3. But why said He not, That they may share My glory, instead of, That they may be hold My glory? Here He implies, that all that rest is, the looking on the Son of God. This certainly it is which causes them to be glorified; as Paul says, With open face mirroring the glory of the Lord. 2 Corinthians 3:18 For as they who look on the sunbeams, and enjoy a very clear atmosphere, draw their enjoyment from their sight, so then also, and in much greater degree, this will cause us pleasure. At the same time also He shows, that what they should behold was not the body then seen, but some awful Substance.

What does this mean? How does it connect? He shows here that no one knows God except those who have come to know the Son. What He says is something like this: I wanted everyone to be this way, yet they have not known You, even though they had no reason to complain against You. For this is what "O righteous Father" means. And here He seems to me to speak these words as if troubled that they would not know One so just and good. For since the Jews had claimed that they knew God, but that He did not know Him, He aims at this, saying, "For You loved Me before the foundation of the world," putting together a defense against the accusations of the Jews. For how could He who had received glory, who was loved before the foundation of the world, who wanted to have them as witnesses of that glory—how could He be opposed to the Father? So what the Jews say is not true, that they know You and that I do not know You; on the contrary, I know You, and they have not known You.

What means this? What connection has it? He here shows that no man knows God, save those only who have come to know the Son. And what He says is of this kind: I wished all to be so, yet they have not known You, although they had no complaint against You. For this is the meaning of, O righteous Father. And here He seems to me to speak these words, as vexed that they would not know One so just and good. For since the Jews had said that they knew God, but that He knew Him not, at this He aims, saying, For You loved Me before the foundation of the world; thus putting together a defense against the accusations of the Jews. For how could He who had received glory, who was loved before the foundation of the world, who desired to have them as witnesses of that glory, how could He be opposed to the Father? This then is not true which the Jews say, that they know You, and that I know You not; on the contrary, I know You, and they have not known You.

And these have known that You have sent Me.

And these have known that You have sent Me.

Do you see that He is referring to those who said He was not from God, and everything is ultimately summed up to address this argument?

Do you see that He alludes to those, who said that He was not from God, and all is finally summed up to meet this argument?

You say that perfect knowledge comes from the Spirit. But the things of the Spirit are Mine.

Yet you say that perfect knowledge is from the Spirit. But the things of the Spirit are Mine.

That the love with which You have loved Me may remain in them, and I in them.

That the love wherewith You have loved Me may remain in them, and I in them.

For if they learn who You are, then they will know that I am not separated from You, but one of the greatly loved, a true Son, and closely united with You. Those who are rightly convinced of this will maintain both faith in Me and perfect love; and while they love as they should, I remain in them. Do you see how He has reached a fitting conclusion, ending the discourse with love, the mother of all good things?

For if they learn who You are, then they shall know that I am not separated from You, but one of the greatly beloved, and a true Son, and closely knit to You. And those who are rightly persuaded of this, will keep both the faith which is on Me and perfect love; and while they love as they ought, I remain in them. Do you see how He has arrived at a good end, finishing off the discourse with love, the mother of all blessings?

Let us believe and love God, so that it may not be said of us, "They profess that they know God, but in their works they deny Him," and again, "He has denied the faith, and is worse than an infidel." For when an unbeliever helps his household servants, relatives, and strangers, while you do not even help those who are related to you by family, what excuse will you have when God is blasphemed and insulted because of you? Consider what opportunities for doing good God has given us. Have mercy on one person, He says, as a relative, on another as a friend, on another as a neighbor, on another as a fellow citizen, on another as a human being. And if none of these things move you, but you break through all bonds, hear from Paul that you are worse than an unbeliever. For he, having heard nothing of almsgiving or of heavenly things, has surpassed you in love for humanity. But you who are commanded to love even your enemies treat your friends as enemies, and care more about your money than about their bodies. Yet the money will suffer no harm by being spent, but your brother if neglected will perish. What madness, then, to be careful about money and careless about one's relatives? Where has this craving for riches burst in upon us? Where does this inhumanity and cruelty come from? For if anyone could, as though seated on the highest seat of a theater, look down upon the whole world—or rather, if you will, let us for now consider just a single city—if a man seated in an elevated spot could take in at a glance all the actions of the people there, consider what folly he would condemn, what tears he would weep, what laughter he would laugh, what hatred he would hate. For we commit such actions as deserve both laughter and the charge of folly and tears and hatred. One man keeps dogs to catch wild animals, himself sinking into brutality. Another keeps oxen and donkeys to transport stones, but neglects men wasting away with hunger, and spends unlimited gold to make statues of stone, but neglects real men who are becoming like stones through their miserable condition. Another, laboriously collecting golden quarries, puts them on his walls, but when he sees the naked bellies of the poor, he is not moved. Some contrive garments over their very garments, while their brother does not even have anything to cover his naked body. Again, one has swallowed up another in the law courts. Another has spent his money on women and parasites, another on stage-players and theatrical bands, another on splendid buildings and purchases of fields and houses. Again, one man is counting interest, another interest upon interest. Another is assembling gangs full of many deaths, and does not enjoy rest even at night, lying awake for others' harm. Then when day comes, they run, one to his unjust gain, another to his wasteful spending, others to public robbery. And great is the earnestness about things superfluous and forbidden, but no account is taken of necessary things. And those who decide questions of law have indeed the name of jurymen, but are really thieves and murderers. And if one should examine lawsuits and wills, he would find there again ten thousand mischiefs, frauds, robberies, and plots, and all their time is spent on these things. But there is no care for spiritual things, and they all trouble the Church for the sake of merely seeing. But this is not what is required. We need works and a pure mind. But if you spend all day grasping after riches, and then come in and say a few words, you have not only not appeased God, but have angered Him even more. Would you conciliate your Lord? Exhibit works, make yourself acquainted with the mass of woes, look upon the naked, the hungry, the wronged. He has laid out for you ten thousand ways of showing love for humanity. Let us not deceive ourselves by living aimlessly and to no purpose, nor presume because we are now in health. But bearing in mind that often when we have fallen into sickness and have reached the extreme of weakness, we have been paralyzed with fear and the expectation of things to come, let us expect to fall again into the same state, let us feel again the same fear, and let us become better men. For what is done now deserves infinite condemnation. For those in the courts of justice are like lions and dogs; those in the public places like foxes; and those who lead a life of leisure, even they do not use their leisure as they ought, spending all their time on theaters and the mischiefs arising from them. And there is no one to reprove what is being done, but there are many who envy and are vexed that they are not in the same condition, so that these in turn are punished, though not actually doing wicked things. For they not only do these things, but also have pleasure in those who do them. Because what belongs to their will is equally corrupt, from which it is plain that the intention also will be punished. I say these things each day, and I will not cease to say them. For if any listen, it is gain; but if none pay attention, you shall then hear these things when it will do you no good, and you shall blame yourselves, and we shall be free from fault. But may it never come to pass that we should only have this excuse, but that you may be our boast before the judgment-seat of Christ, that together we may enjoy the blessings, through the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, forever and ever. Amen.

4. Let us then believe and love God, that it may not be said of us, They profess that they know God, but in their works they deny Him. Titus 1:16 And again, He has denied the faith, and is worse than an infidel. 1 Timothy 5:8 For when he helps his domestics and kinsmen and strangers, while thou dost not even succor those who are related to you by family, what will henceforth be your excuse, when God is blasphemed and insulted by reason of you? Consider what opportunities of doing good God has given to us. Have mercy on one, He says, as a kinsman, on another as a friend, on another as a neighbor, on another as a citizen, on another as a man. And if none of these things hold you, but you break through all bonds, hear from Paul, that you are worse than an infidel; for he having heard nothing of almsgiving, or of heavenly things, has overshot you in love for man; but thou who art bidden to love your very enemies, lookest upon your friends as enemies, and art more careful of your money than of their bodies. Yet the money by being spent will sustain no injury, but your brother if neglected will perish. What madness then to be careful of money, and careless about one's kindred? Whence has this craving for riches burst in upon us? Whence this inhumanity and cruelty? For if any one could, as though seated on the highest bench of a theater, look down upon all the world — or rather, if you will, let us for the present take in hand a single city — if then a man seated on an elevated spot could take in at a glance all the doings of the men there, consider what folly he would condemn, what tears he would weep, what laughter he would laugh, with what hatred he would hate; for we commit such actions as deserve both laughter, and the charge of folly, and tears, and hatred. One man keeps dogs to catch brute animals, himself sinking into brutality; another keeps oxen and asses to transport stones, but neglects men wasting with hunger; and spends gold without limit to make men of stone, but neglects real men, who are becoming like stones through their evil state. Another, collecting with great pains golden quarries, puts them about his walls, but when he beholds the naked bellies of the poor, is not moved. Some again contrive garments over their very garments, while their brother has not even wherewithal to cover his naked body. Again, one has swallowed up another in the law-courts; another has spent his money on women and parasites, another on stage-players and theatrical bands, another on splendid edifices, on purchases of fields and houses. Again, one man is counting interest, another interest of interest; another is putting together bands full of many deaths, and does not enjoy rest even at night, lying awake for others' harm. Then, when it is day, they run, one to his unjust gain, another to his wanton expense, others to public robbery. And great is the earnestness about things superfluous and forbidden, but of things necessary no account is taken; and they who decide questions of law have indeed the name of jurymen, but are really thieves and murderers. And if one should enquire into law suits and wills, he would find there again ten thousand mischiefs, frauds, robberies, plots, and about these things is all time spent; but for spiritual things there is no care, and they all inconvenience the Church, for the sake of seeing only. But this is not what is required; we need works, and a pure mind. But if you spend all the day in grasping after riches, and then coming in sayest a few words, you have not only not propitiated God, but hast even angered Him more. Would you conciliate your Lord, exhibit works, make yourself acquainted with the mass of woes, look upon the naked, the hungry, the wronged; He has cut out for you ten thousand ways of showing love for men. Let us not then deceive ourselves by living aimlessly and to no purpose, nor presume, because we now are in health; but bearing in mind, that often when we have fallen into sickness, and have reached the extreme of debility, we have been dead with fear and the looking for things to come, let us expect to fall again into the same state, let us get again the same fear, and let us become better men; since what is done now deserves infinite condemnation. For those in the courts of justice are like lions and dogs; those in the public places like foxes; and those who lead a life of leisure, even they do not use their leisure as they ought, spending all their time on theaters and the mischiefs arising from them. And there is no one to reprove what is being done; but there are many who envy, and are vexed that they are not in the like condition, so that these in their turn are punished, though not actually doing wicked things. For they not only do these things, but also have pleasure in them that do them. Because what belongs to their will is alike corrupt; whence it is plain, that the intention also will be punished. These things I say each day, and I will not cease to say them. For if any listen, it is gain; but if none give heed, you shall then hear these things, when it will avail you nothing, and you shall blame yourselves, and we shall be flee from fault. But may it never come to pass that we should only have this excuse, but that you may be our boast before the judgment-seat of Christ, that together we may enjoy the blessings, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, for ever and ever. Amen.