Homilies on the Gospel of John — Homily 32

Scripture calls the grace of the Spirit sometimes Fire and sometimes Water, showing that these names don't describe its essence but its operation. The Spirit, being invisible and simple, cannot be composed of different substances. John declares one name when he says, "He shall baptize you with the Holy Ghost, and with Fire" (Matthew 3:11). Christ uses the other name: "Out of his belly shall flow rivers of living water" (John 7:38). But John explains, "This he spoke of the Spirit, which they should receive." Likewise, when conversing with the woman, Christ calls the Spirit water, saying, "Whosoever shall drink of the water which I shall give him, shall never thirst." He also calls the Spirit by the name of fire, referring to the stirring and warming quality of grace and its power to destroy transgressions. But by the name of water, he declares the cleansing accomplished by it and the great refreshment it provides to those minds that receive it. And rightly so, for it makes the willing soul like a garden thick with all kinds of fruit-bearing trees, ever-flourishing, allowing it to feel neither discouragement nor the plots of Satan, and quenches all the fiery darts of the wicked one.

1. Scripture calls the grace of the Spirit sometimes Fire, sometimes Water, showing that these names are not descriptive of its essence, but of its operation; for the Spirit, being Invisible and Simple, cannot be made up of different substances. Now the one John declares, speaking thus, He shall baptize you with the Holy Ghost, and with Fire Matthew 3:11: the other, Christ, Out of his belly shall flow rivers of living water. John 7:38 But this, says John, spoke He of the Spirit, which they should receive. So also conversing with the woman, He calls the Spirit water; for, Whosoever shall drink of the water which I shall give him, shall never thirst. So also He calls the Spirit by the name of fire, alluding to the rousing and warming property of grace, and its power of destroying transgressions; but by that of water, to declare the cleansing wrought by it, and the great refreshment which it affords to those minds which receive it. And with good reason; for it makes the willing soul like some garden thick with all manner of trees fruitful and ever-flourishing, allowing it neither to feel despondency nor the plots of Satan, and quenches all the fiery darts of the wicked one.

And notice, I ask you, the wisdom of Christ, how gently He leads the woman along. He did not say at first, "If you knew who it is that says to you, 'Give Me to drink,'" but when He had given her an opportunity to call Him a Jew, and brought her under the charge of having done so, He pushes back the accusation and says, "If you knew who it is that says to you, 'Give Me to drink,' you would have asked of Him." After He had compelled her by His great promises to mention the Patriarch, He allows the woman to see through to the truth. Then when she objects, "Are you greater than our father Jacob?" He does not say, "Yes, I am greater"—for He would have seemed merely to be boasting, since the proof did not yet appear—but through what He says He accomplishes this. He did not simply say, "I will give you water," but first set aside that given by Jacob, then exalted that given by Himself, desiring to show from the nature of the things given how great is the interval and difference between the persons of the givers, and His own superiority to the Patriarch. "If," He says, "you admire Jacob because he gave you this water, what will you say if I give you water far better than this? You have yourself been first to confess that I am greater than Jacob by arguing against Me and asking, 'Are you greater than Jacob, that you promise to give me better water?' If you receive that water, certainly you will confess that I am greater." Do you see the upright judgment of the woman, giving her decision from facts, both concerning the Patriarch and concerning Christ? The Jews did not act this way. Even when they saw Him casting out devils, they not only did not call Him greater than the Patriarch but even said that He had a devil. Not so the woman—she draws her opinion from where Christ would have her, from the demonstration provided by His works. For by these He justifies Himself, saying, "If I do not the works of My Father, believe Me not; but if I do, if you believe not Me, believe the works." And thus the woman is brought over to the faith.

And observe, I pray you, the wisdom of Christ, how gently He leads on the woman; for He did not say at first, If you knew who it is that says to you, Give Me to drink, but when He had given her an occasion of calling Him a Jew, and brought her beneath the charge of having done so, repelling the accusation He says, If you knew who it is that says to you, Give Me to drink, you would have asked of Him; and having compelled her by His great promises to make mention of the Patriarch, He thus allows the woman to look through, and then when she objects, Are you greater than our father Jacob? He says not, Yea, I am greater, (for He would have seemed but to boast, since the proof did not as yet appear,) but by what He says He effects this. For He said not simply, I will give you water, but having first set that given by Jacob aside, He exalts that given by Himself, desiring to show from the nature of the things given, how great is the interval and difference between the persons of the givers, and His own superiority to the Patriarch. If, says He, you admire Jacob because he gave you this water, what will you say if I give you Water far better than this? You have yourself been first to confess that I am greater than Jacob, by arguing against Me, and asking, 'Are you greater than Jacob, that you promise to give me better water?' If you receive that Water, certainly you will confess that I am greater. Do you see the upright judgment of the woman, giving her decision from facts, both as to the Patriarch, and as to Christ? The Jews acted not thus; when they even saw Him casting out devils, they not only did not call Him greater than the Patriarch but even said that He had a devil. Not so the woman, she draws her opinion whence Christ would have her, from the demonstration afforded by His works. For by these He justifies Himself, saying, If I do not the works of My Father, believe Me not; but if I do, if you believe not Me, believe the works. c. x. 37, 38 And thus the woman is brought over to the faith.

When He heard "Are you greater than our father Jacob?", He sets aside Jacob and speaks about the water, saying, "Whoever drinks of this water will thirst again." He makes His comparison not by putting one down, but by demonstrating the excellence of the other. He doesn't say that this water is worthless, or that it is inferior and contemptible, but rather He says what nature itself testifies to: "Whoever drinks of this water will thirst again, but whoever drinks of the water that I will give him will never thirst." Earlier the woman had heard about living water, but she hadn't understood its meaning. Because water is called "living" when it is continuously flowing and bubbles up constantly from uninterrupted springs, she thought this was the water He meant. Therefore He explains this more clearly by speaking in this way and establishing the superiority of the water He would give through comparison. What does He say then? "Whoever drinks of the water that I will give him will never thirst." This statement and what He said next especially demonstrated its superiority, since material water has none of these qualities. And what comes next? "It will be in him a well of water springing up into everlasting life." Just as someone who has a well within him could never be seized by thirst, neither can the one who has this water.

Wherefore also He, having heard, Are you greater than our father Jacob, leaves Jacob, and speaks concerning the water, saying, Whosoever shall drink of this water, shall thirst again; and He makes His comparison, not by depreciating one, but by showing the excellence of the other; for He says not, that this water is naught, nor that it is inferior and contemptible, but what even nature testifies that He says: Whosoever shall drink of this water shall thirst again; but whosoever shall drink of the Water which I shall give him, shall never thirst. The woman before this had heard of living Water John 4:10, but had not known its meaning. Since because that water is called living which is perennial and bubbles up unceasingly from uninterrupted springs, she thought that this was the water meant. Wherefore He points out this more clearly by speaking thus, and establishing by a comparison the superiority (of the water which He would give). What then says He? Whosoever shall drink of the Water that I shall give him, shall never thirst. This and what was said next especially showed the superiority, for material water possesses none of these qualities. And what is it that follows? It shall be in him a well of water springing up into everlasting life. For as one that has a well within him could never be seized by thirst, so neither can he that has this Water.

The woman believed right away, proving herself much wiser than Nicodemus, and not only wiser but more courageous. For when Nicodemus heard countless such things, he neither invited anyone else to hear them nor spoke openly himself. But she acted like an Apostle, preaching the Gospel to everyone, calling them to Jesus, and bringing an entire city out to Him. When Nicodemus heard these things, he said, "How can these things be?" And even when Christ gave him a clear illustration using the wind, he still did not accept the Word. But the woman was different. At first she doubted, but afterward she received the Word without any formal proof, just as a simple statement, and immediately rushed to embrace it. For when Christ said, "It shall be in him a well of water springing up into everlasting Life," the woman immediately says,

The woman straightway believed, showing herself much wiser than Nicodemus, and not only wiser, but more manly. For he when he heard ten thousand such things neither invited any others to this hearing, nor himself spoke forth openly; but she exhibited the actions of an Apostle, preaching the Gospel to all, and calling them to Jesus, and drawing a whole city forth to Him. Nicodemus when he had heard said, How can these things be? And when Christ set before him a clear illustration, that of the wind, he did not even so receive the Word. But the woman not so; at first she doubted, but afterwards receiving the Word not by any regular demonstration, but in the form of an assertion, she straightway hastened to embrace it. For when Christ said, It shall be in him a well of water springing up into everlasting Life, immediately the woman says,

Do you see how she is led up to the highest doctrines little by little? At first she thought He was some Jew who was breaking the Law. Then when He had refuted that accusation (for it was necessary that the person who was going to teach her such things should not be under suspicion), and she had heard about living water, she supposed He was speaking about material water. Afterward, having learned that His words were spiritual, she believed the water could remove the need caused by thirst, but she did not yet know what this could be. She still had doubts, considering it to be above material things but not being precisely informed. But here, having gained a clearer understanding though not yet fully perceiving the whole (for she says, "Give me this water, that I thirst not, neither come here to draw"), she for the moment prefers Him to Jacob. For she says, "I do not need this well if I receive that water from you." Do you see how she places Him before the Patriarch? This is the act of a fairly-judging soul. She had shown what a high opinion she had of Jacob, yet she saw One better than he and was not held back by her prior opinion. This woman was neither of an easy temperament (she did not carelessly accept what was said—how could she have when she inquired with such great exactness?) nor disobedient, nor argumentative, and she showed this by her request. Yet to the Jews He once said, "Whoever shall eat of My flesh shall never hunger, and he that believes in Me shall never thirst" (John 6:35); but they not only did not believe but were offended at Him. The woman had no such feeling; she remains and makes her request. To the Jews He said, "He that believes in Me shall never thirst"; not so to the woman, but more concretely, "He that drinks of this Water shall never thirst." For the promise referred to spiritual and unseen things. Therefore, having raised her mind by His promises, He still stays among expressions relating to physical sense, because she could not yet comprehend the precise expression of spiritual things. For if He had said, "If you believe in Me you shall not thirst," she would not have understood His saying, not knowing who it was speaking to her or what kind of thirst He was speaking about. Why then did He not do this in the case of the Jews? Because they had seen many signs, while she had seen no sign but heard these words first. For this reason He afterward reveals His power by prophecy, and does not directly introduce His reproof, but what does He say?

Do you see how little by little she is led up to the highest doctrines? First she thought Him some Jew who was transgressing the Law; then when He had repelled that accusation, (for it was necessary that the person who was to teach her such things should not be suspected,) having heard of living water, she supposed that this was spoken of material water; afterwards, having learned that the words were spiritual, she believed that the water could remove the necessity caused by thirst, but knew not yet what this could be; she still doubted, deeming it indeed to be above material things, but not being exactly informed. But here having gained a clearer insight, but not yet fully perceiving the whole, (for she says, Give me this water, that I thirst not, neither come hither to draw,) she for the time preferrs Him to Jacob. For (says she) I need not this well if I receive from you that water. Do you see how she sets Him before the Patriarch? This is the act of a fairly-judging soul. She had shown how great an opinion she had of Jacob, she saw One better than he, and was not held back by her prepossession. Thus this woman was neither of an easy temper, (she did not carelessly receive what was said, how can she have done so when she enquired with so great exactness?) nor yet disobedient, nor disputatious, and this she showed by her petition. Yet to the Jews once He said, Whosoever shall eat of My flesh shall never hunger, and he that believes in Me shall never thirst John 6:35; but they not only did not believe, but were offended at Him. The woman had no such feeling, she remains and petitions. To the Jews He said, He that believes in Me shall never thirst; not so to the woman, but more grossly, He that drinks of this Water shall never thirst. For the promise referred to spiritual and unseen things. Wherefore having raised her mind by His promises, He still lingers among expressions relating to sense, because she could not as yet comprehend the exact expression of spiritual things. Since had He said, If you believe in Me you shall not thirst, she would not have understood His saying, not knowing who it could be that spoke to her, nor concerning what kind of thirst He spoke. Wherefore then did He not this in the case of the Jews? Because they had seen many signs, while she had seen no sign, but heard these words first. For which reason He afterwards reveals His power by prophecy, and does not directly introduce His reproof, but what says He?

How great the woman's wisdom! How humbly she receives the correction! "How could she not?" someone might say. But tell me, why should she? Didn't Jesus often correct the Jews too, and with greater corrections than this? (For it's not the same thing to reveal hidden thoughts of the heart as to expose something done in secret. The first are known to God alone—no one else knows them except the person who holds them in their heart. The second, everyone who took part in it knows.) Yet when corrected, they didn't patiently endure it. When He said, "Why do you seek to kill me?" (John 7:19), they not only didn't admire Him as the woman did, but actually mocked and insulted Him—even though they had proof from other miracles, while she had only heard this one statement. Still, they not only didn't admire Him but insulted Him, saying, "You have a demon; who seeks to kill you?" Meanwhile, she not only doesn't insult Him but admires Him, is astonished at Him, and considers Him to be a prophet. Yet truly this rebuke touched the woman more than the other touched them, for her fault was hers alone, while theirs was a collective one. And we are not as deeply stung by general accusations as by specific ones. Besides, they thought they would achieve something great if they could kill Christ, but what the woman had done was universally acknowledged as wrong. Yet she wasn't indignant but was astonished and filled with wonder. And Christ did this same thing in Nathanael's case. He didn't immediately introduce the prophecy or say, "I saw you under the fig tree," but when Nathanael said, "How do you know me?" then He brought this up. For He wanted to draw the starting points of His signs and prophecies from the very people who came to Him, so they might be more drawn in by what happened and He might avoid the appearance of vainglory. This is what He does here too. To have accused her right away by saying, "You have no husband," would have seemed harsh and unnecessary, but to take the occasion from her own words and then address all these matters was very appropriate and softened the hearer's attitude.

2. O how great the wisdom of the woman! How meekly does she receive the reproof! How should she not, says some one? Tell me, why should she? Did He not often reprove the Jews also, and with greater reproofs than these? (for it is not the same to bring forward the hidden thoughts of the heart, as to make manifest a thing that was done in secret; the first are known to God alone, and none other knows them but he who has them in his heart; the second, all who were sharers in it know;) but still when reproved did not bear it patiently. When He said, Why do you seek to kill me? John 7:19, they not only did not admire as the woman did but even mocked at and insulted Him; yet they had a demonstration from other miracles, she had only heard this speech. Still they not only did not admire, but even insulted Him, saying, You have a demon, who seeks to kill you? While she not only does not insult but admires, and is astonished at Him, and supposes Him to be a Prophet. Yet truly this rebuke touched the woman more than the other touched them; for her fault was hers alone, theirs was a general one; and we are not so much stung by what is general as by what is particular. Besides they thought they should be gaining a great object if they could slay Christ, but that which the woman had done was allowed by all to be wicked; yet was she not indignant, but was astonished and wondered. And Christ did this very same thing in the case of Nathanael. He did not at first introduce the prophecy, nor say, I saw you under the fig-tree, but when Nathanael said, Whence do you know me? then He introduced this. For He desired to take the beginnings of His signs and prophecies from the very persons who came near to Him, so that they might be more attached by what was done, and He might escape the suspicion of vainglory. Now this He does here also; for to have charged her first of all that, You have no husband, would have seemed burdensome and superfluous, but to take the reason (for speaking) from herself, and then to set right all these points, was very consistent, and softened the disposition of the hearer.

And what kind of connection, someone asks, is there in the saying, "Go, call your husband"? The discussion was about a gift and grace surpassing mortal nature; the woman was pressing to receive it. Christ says, "Call your husband," showing that he too must share in these things. But she, eager to receive the gift and concealing the shameful circumstances, and supposing that she was conversing with a man, said, "I have no husband." When Christ heard this, He now introduces His reproof at the right moment, mentioning both points precisely. For He listed all her former husbands and reproved her for the one she was now trying to hide. What then did the woman do? She was not annoyed, nor did she leave Him and run away, nor did she consider the matter an insult. Rather, she admired Him and persisted all the more. "I perceive," she says, "that You are a Prophet." Notice her prudence; she did not immediately run to Him, but still observes Him and marvels at Him. For "I perceive" means, "You appear to me to be a Prophet." Then when she suspected this, she asks Him nothing about this life, not about bodily health, or possessions, or wealth, but immediately about doctrines. For what does she say?

And what kind of connection, says some one, is there in the saying, 'Go, call your husband'? The discourse was concerning a gift and grace surpassing mortal nature: the woman was urgent in seeking to receive it. Christ says, Call your husband, showing that he also must share in these things; but she, eager to receive (the gift), and concealing the shamefulness of the circumstances, and supposing that she was conversing with a man, said, I have no husband. Christ having heard this, now seasonably introduces His reproof, mentioning accurately both points; for He enumerated all her former husbands, and reproved her for him whom she now would hide. What then did the woman? She was not annoyed, nor did she leave Him and fly, nor deem the thing an insult, but rather admired Him, and persevered the more. I perceive, says she, that You are a Prophet. Observe her prudence; she did not straightway run to Him, but still considers Him, and marvels at Him. For, I perceive, means, Thou appearest to me to be a Prophet. Then when she suspected this, she asks Him nothing concerning this life, not concerning bodily health, or possessions, or wealth, but at once concerning doctrines. For what says she?

Do you see how much more elevated in mind she has become? The woman who was worried about not having to be troubled by thirst now asks questions about doctrines. What then does Christ do? He does not resolve the question (for simply answering people's words was not His concern, since it was unnecessary), but leads the woman on to greater heights, and does not discuss these matters with her until she has confessed that He was a Prophet, so that afterwards she might hear His Word with abundant belief. For having been persuaded of this, she could no longer doubt what would be said to her.

3. Do you see how much more elevated in mind she has become? She who was anxious that she might not be troubled for thirst, now questions concerning doctrines. What then does Christ? He does not resolve the question, (for to answer simply to men's words was not His care, for it was needless,) but leads the woman on to the greater height, and does not converse with her on these matters, until she has confessed that He was a Prophet, so that afterwards she might hear His Word with abundant belief; for having been persuaded of this, she could no longer doubt concerning what should be said to her.

Now after this let us be ashamed and blush. A woman who had five husbands and who was from Samaria was so eager about doctrines that neither the time of day, nor the fact that she had come for another purpose, nor anything else drew her away from inquiring about such matters. But we not only do not inquire about doctrines, but our attitudes toward them are all careless and indifferent. Therefore everything is neglected. For which of you takes a Christian book in hand at home, goes over its contents, and searches the Scriptures? No one can say he does this. With most people we will find dice and game boards, but books nowhere, except among a few. And even these few have the same attitudes as the majority. They tie up their books and always keep them stored away in cases, and all their concern is for the fineness of the parchments and the beauty of the letters, not for reading them. They have not bought them to gain advantage and benefit from them, but take trouble over such matters to display their wealth and pride. Such is the excess of vainglory. I do not hear anyone boasting that he knows the contents, but that he has a book written in gold letters. And what benefit, tell me, is this? The Scriptures were not given to us only so that we might have them in books, but so that we might engrave them on our hearts. For this kind of possession—keeping the commandments merely in written form—belongs to Jewish ambition. But the Law was not given to us in this way at all, but on the fleshy tablets of our hearts. I say this not to prevent you from acquiring Bibles; on the contrary, I urge and earnestly ask that you do this. But I want you to transfer the letters and meaning from those books into your understanding, so that it may be purified when it receives the meaning of what is written. For if the devil will not dare to approach a house where a Gospel is lying, much less will any evil spirit or any sinful nature ever touch or enter a soul that carries about within itself such thoughts as it contains. Sanctify your soul, then; sanctify your body by keeping these words always in your heart and on your tongue. For if foul speech defiles and invites devils, it is clear that spiritual reading sanctifies and draws down the grace of the Spirit. The Scriptures are divine charms. Let us then apply to ourselves and to the passions of our souls the remedies to be derived from them. For if we understand what is being read, we will hear it with much eagerness. I am always saying this and will not stop saying it. Is it not strange that those who sit by the marketplace can tell the names, families, and cities of charioteers and dancers and the kinds of power each one possesses, and can give an exact account of the good or bad qualities of the very horses, but that those who come here know nothing of what is done here and are ignorant even of the number of the sacred books? If you pursue those worldly things for pleasure, I will show you that there is greater pleasure here. Which is sweeter, tell me, which more marvelous: to see a man wrestling with a man, or a man fighting with a devil, a body struggling with an incorporeal power, and the one who is of your race victorious? Let us watch these contests, which it is also proper and profitable to imitate, and by imitating them we may be crowned—not those contests where imitation brings shame to the one who imitates them. If you watch the one kind of contest, you watch it with devils; the other, with angels and archangels and the Lord of archangels. Tell me now, if you were allowed to sit with governors and kings and to see and enjoy the spectacle, would you not consider it a very great honor? And here when you are a spectator in the company of the King of angels, when you see the devil grasped around the middle, struggling hard to get the upper hand but powerless, do you not run and pursue such a sight as this? But how can this be, someone says? If you keep the Bible in your hands, for in it you will see the arena, the long races, his holds, and the skill of the righteous one. For by watching these things you will also learn how to wrestle in this way yourself, and you will escape free from devils. The performances of the pagans are assemblies of devils, not theaters of men. Therefore I urge you to stay away from these satanic assemblies. For if it is not lawful to enter an idol's house, much less to attend Satan's festival. I will not stop saying these things and troubling you until I see some change. For to say these things, as Paul says, is not burdensome to me, but it is safe for you. So do not be offended at my urging. If anyone ought to be offended, it is I who often speak and am not heard, not you who are always hearing and always disobeying. May God grant that you not always be liable to this charge, but that freed from this shame you be deemed worthy to enjoy the spiritual spectacle and the glory that is to come, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory forever and ever. Amen.

Let us now after this be ashamed, and blush. A woman who had had five husbands, and who was of Samaria, was so eager concerning doctrines, that neither the time of day, nor her having come for another purpose, nor anything else, led her away from enquiring on such matters; but we not only do not enquire concerning doctrines, but towards them all our dispositions are careless and indifferent. Therefore everything is neglected. For which of you when in his house takes some Christian book in hand and goes over its contents, and searches the Scriptures? None can say that he does so, but with most we shall find draughts and dice, but books nowhere, except among a few. And even these few have the same dispositions as the many; for they tie up their books, and keep them always put away in cases, and all their care is for the fineness of the parchments, and the beauty of the letters, not for reading them. For they have not bought them to obtain advantage and benefit from them, but take pains about such matters to show their wealth and pride. Such is the excess of vainglory. I do not hear any one glory that he knows the contents, but that he has a book written in letters of gold. And what gain, tell me, is this? The Scriptures were not given us for this only, that we might have them in books, but that we might engrave them on our hearts. For this kind of possession, the keeping the commandments merely in letter, belongs to Jewish ambition; but to us the Law was not so given at all, but in the fleshy tables of our hearts. And this I say, not to prevent you from procuring Bibles, on the contrary, I exhort and earnestly pray that you do this, but I desire that from those books you convey the letters and sense into your understanding, that so it may be purified when it receives the meaning of the writing. For if the devil will not dare to approach a house where a Gospel is lying, much less will any evil spirit, or any sinful nature, ever touch or enter a soul which bears about with it such sentiments as it contains. Sanctify then your soul, sanctify your body, by having these ever in your heart, and on your tongue. For if foul speech defiles and invites devils, it is clear that spiritual reading sanctifies and draws down the grace of the Spirit. The Scriptures are divine charms, let us then apply to ourselves and to the passions of our souls the remedies to be derived from them. For if we understand what it is that is read, we shall hear it with much readiness. I am always saying this, and will not cease to say it. Is it not strange that those who sit by the market can tell the names, and families, and cities of charioteers, and dancers, and the kinds of power possessed by each, and can give exact account of the good or bad qualities of the very horses, but that those who come hither should know nothing of what is done here, but should be ignorant of the number even of the sacred Books? If you pursue those worldly things for pleasure, I will show you that here is greater pleasure. Which is sweeter, tell me, which more marvelous, to see a man wrestling with a man, or a man buffeting with a devil, a body closing with an incorporeal power, and him who is of your race victorious? These wrestlings let us look on, these, which also it is seemly and profitable to imitate, and which imitating, we may be crowned; but not those in which emulation brings shame to him who imitates them. If you behold the one kind of contest, you behold it with devils; the other, with Angels and Archangels, and the Lord of Archangels. Say now, if you were allowed to sit with governors and kings, and to see and enjoy the spectacle, would you not deem it to be a very great honor? And here when you are a spectator in company with the King of Angels, when you see the devil grasped by the middle of the back, striving much to have the better, but powerless, do you not run and pursue after such a sight as this? And how can this be? says some one. If you keep the Bible in your hands; for in it you shall see the lists, and the long races, and his grasps, and the skill of the righteous one. For by beholding these things you shall learn also how to wrestle so yourself, and shall escape clear of devils; the performances of the heathen are assemblies of devils, not theaters of men. Wherefore I exhort you to abstain from these Satanic assemblies; for if it is not lawful to enter into an idol's house, much less to Satan's festival. I shall not cease to say these things and weary you, until I see some change; for to say these things, as says Paul, to me indeed is not grievous, but for you it is safe. Philippians 3:1 Be not then offended at my exhortation. If any one ought to be offended, it is I who often speak and am not heard, not you who are always hearing and always disobeying. God grant that you be not always liable to this charge, but that freed from this shame you be deemed worthy to enjoy the spiritual spectacle, and the glory which is to come, 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.