Homilies on the Gospel of John — Homily 52

There is nothing clearer, nothing simpler than the truth, if we do not act perversely; just as, on the other hand, if we do act perversely, nothing is more difficult. For look, the Scribes and Pharisees, who seemed to be wiser than other people, were constantly with Christ in order to plot against Him, and they witnessed His miracles and read the Scriptures, yet they gained nothing, but were actually harmed; while the officers, who could not claim any of these privileges, were won over by just one sermon, and those who had gone out to arrest Him came back bound themselves by amazement. We must not only marvel at their understanding, that they did not need signs but were convinced by the teaching alone (for they did not say, "Never did a man work miracles like this," but "Never did a man speak like this"); we must not, I say, merely marvel at their understanding, but also at their boldness, that they spoke this way to those who had sent them—to the Pharisees, to His enemies, to men who were doing everything to satisfy their hostility. The officers, the Evangelist says, came, and the Pharisees said to them, "Why have you not brought him?" To come back was a far greater act than to have stayed away, for in the latter case they would have avoided the annoyance from these men, but now they become heralds of the wisdom of Christ, and showed their boldness to an even greater degree. And they do not say, "We could not because of the crowd, for they listened to Him as to a prophet"; but what? "Never did a man speak as this Man." Yet they could have used that excuse, but they show their right attitude. For theirs was the statement not only of men admiring Him, but blaming their masters, because they had sent them to arrest Him whom they ought rather to hear. Yet they had not even heard a long sermon, but a short one; for when the mind is impartial, there is no need for long arguments. Such a thing is truth. What then do the Pharisees say? When they should have been pierced to the heart, they instead turn the accusation back on the officers, saying,

1. There is nothing clearer, nothing simpler than the truth, if we deal not perversely; just as (on the other hand) if we deal perversely, nothing is more difficult. For behold, the Scribes and Pharisees, who seemed forsooth to be wiser than other men, being ever with Christ for the sake of plotting against Him, and beholding His miracles, and reading the Scriptures, were nothing profited, but were even harmed; while the officers, who could not claim one of these privileges, were subdued by one single sermon, and they who had gone forth to bind Him, came back bound themselves by wonder. We must not only marvel at their understanding, that they needed not signs, but were taken by the teaching alone; (for they said not, Never man wrought miracles thus, but, Never man spoke thus;) we must not, I say, merely marvel at their understanding, but also at their boldness, that they spoke thus to those that had sent them, to the Pharisees, to His enemies, to men who were doing all with a view to gratify their enmity. The officers, says the Evangelist, came, and the Pharisees said to them, Why have ye not brought him? To come was a far greater deed than to have remained, for in the latter case they would have been rid of the annoyance of these men, but now they become heralds of the wisdom of Christ, and manifested their boldness in greater degree. And they say not, We could not become of the multitude, for they gave heed unto Him as unto a prophet; but what? Never man spoke as this Man. Yet they might have alleged that, but they show their right feeling. For theirs was the saying not only of men admiring Him, but blaming their masters, because they had sent them to bind Him whom it behooved rather to hear. Yet they had not heard a sermon either, but a short one; for when the long mind is impartial, there is no need of long arguments. Such a thing is truth. What then say the Pharisees? When they ought to have been pricked at the heart, they, on the contrary, retort a charge on the officers, saying,

They still speak politely to them and don't express themselves harshly, fearing that the others might completely separate themselves. Nevertheless, they show signs of anger and speak sparingly. When they should have asked what He said and marveled at the words, they don't do so, knowing that they might have been captivated. Instead, they argue with them using a very foolish argument.

They still speak them fair, and do not express themselves harshly, dreading lest the others should entirely separate themselves, yet nevertheless they give signs of anger, and speak sparingly. For when they ought to have asked what He spoke, and to have marveled at the words, they do not so, ( knowing that they might have been captivated,) but reason with them from a very foolish argument;

Do you then make this accusation against Christ, tell me, and not against the unbelievers?

Do you then make this a charge against Christ, tell me, and not against the unbelievers?

Then the charge against you is even heavier, because the people believed and you did not. They acted like people who knew the Law; so how are they accursed? You are the ones who are accursed, because you do not keep the Law, not they, who obey the Law. It was not right to slander someone on the testimony of unbelievers who did not believe in him, for this is an unjust way of acting. For you also did not believe God, as Paul says: What if some did not believe? Will their unbelief make the faith of God of no effect? God forbid. For the Prophets always rebuked them, saying, Hear, you rulers of Sodom; and, Your rulers are disobedient; and again, Is it not for you to know judgment? And everywhere they attack them forcefully. What then? Should anyone blame God for this? Absolutely not. This blame is theirs. And what better proof can anyone bring that you do not know the Law than the fact that you do not obey it? For when they had said, Has any of the rulers believed on him? and, These who do not know the Law, Nicodemus rightly rebukes them in response, saying,

Then is the charge against you the heavier, because the people believed, and you believed not. They acted like men that knew the Law; how then are they accursed? It is ye that are accursed, who keep not the Law, not they, who obey the Law. Neither was it right, on the evidence of unbelievers, to slander one in whom they believed not, for this is an unjust mode of acting. For you also believed not God, as Paul says; What if some did not believe? Shall their unbelief make the faith of God of none effect? God forbid. Romans 3:3-4 For the Prophets ever rebuked them, saying, Hear, you rulers of Sodom; and, Your rulers are disobedient Isaiah 1:10, 23; and again, Is it not for you to know judgment? Micah 3:1 And everywhere they attack them vehemently. What then? Shall one blame God for this? Away with the thought. This blame is theirs. And what other proof can a man bring of your not knowing the Law than your not obeying it? For when they had said, Hath any of the rulers believed on him? and, These who know not the Law, Nicodemus in fair consequence upbraids them, saying,

He shows that they neither know the Law nor obey the Law. If that Law commands that no one should be killed without first being heard, and they were eager to do this deed before hearing him, they were breaking the Law. And because they said, "None of the rulers has believed in him" (John 7:50), the Evangelist tells us that Nicodemus was one of them, to show that even rulers believed in him. Although they did not yet show appropriate boldness, they were still becoming attached to Christ. Notice how carefully he rebukes them. He did not say, "You want to kill him and condemn the man as a deceiver without proof." Instead, he spoke in a gentler way, restraining their excessive violence and their reckless and murderous attitude. That is why he turns his argument to the Law, saying, "Unless it hears him carefully and knows what he does." So not just hearing, but careful hearing is required. For the meaning of "know what he does" is: what he intends, for what reason, for what purpose, whether for overthrowing the established order and as an enemy. Being confused, then, because they had said, "None of the rulers has believed in him," they addressed him neither forcefully nor gently. For tell me, after he had said, "The Law judges no man," how does it follow that they should say,

He shows that they neither know the Law, nor do the Law; for if that Law commands to kill no man without first hearing him, and they before hearing were eager for this deed, they were transgressors of the Law. And because they said, None of the rulers has believed on him John 7:50, therefore the Evangelist informs us that Nicodemus was one of them, to show that even rulers believed on Him; for although they showed not yet fitting boldness, still they were becoming attached to Christ. Observe how cautiously he rebukes them; he said not, You desire to kill him, and condemn the man for a deceiver without proof; but spoke in a milder way, hindering their excessive violence, and their inconsiderate and murderous disposition. Wherefore he turns his discourse to the Law, saying, Except it hear him carefully, and know what he does. So that not a bare hearing, but careful hearing is required. For the meaning of, know what he does, is, what he intends, on what account, for what purpose, whether for the subversion of the order of things and as an enemy. Being therefore perplexed, because they had said, None of the rulers has believed on him, they addressed him, neither vehemently, nor yet with forbearance. For tell me, after he had said, The Law judges no man, how does it follow that they should say,

When they should have demonstrated that they had not sent to summon Him without proper judgment, or that it was not appropriate to permit Him to speak, they instead respond in a harsh and angry way.

2. When they ought to have shown that they had not sent to summon Him without judgment, or that it was not fitting to allow Him speech, they take the reply rather in a rough and angry manner.

Search and see: no prophet has arisen from Galilee.

Search, and look: for out of Galilee has arisen no prophet.

What had the man actually said? Had he claimed that Christ was a prophet? No—he had only said that Christ should not be killed without a trial. But they responded rudely, treating him as someone ignorant of Scripture. It was as if someone had said, "Go and learn," for this is what "Search, and look" means. What then did Christ do? Since they kept focusing on Galilee and "The Prophet," he wanted to free everyone from this mistaken idea and to show that he was not one of the prophets, but the Master of the world. So he said,

Why, what had the man said? That Christ was a prophet? No; he said, that He ought not to be slain unjudged; but they replied insolently, and as to one who knew nothing of the Scriptures; as though one had said, Go, learn, for this is the meaning of, Search, and look. What then did Christ? Since they were continually dwelling upon Galilee and The Prophet, to free all men from this erroneous suspicion, and to show that He was not one of the prophets, but the Master of the world, He said,

Not from Galilee, not from Palestine, nor from Judea. So what do the Jews say?

Not of Galilee, not of Palestine, nor of Judæa. What then say the Jews?

Alas! For their folly, He continually referred them to the Scriptures, and now they say, "You bear witness of yourself." What was the witness He bore? "I am the light of the world." A great thing to say, truly great, but it did not greatly amaze them, because He did not now make Himself equal to the Father, nor assert that He was His Son, nor that He was God, but for a time calls Himself a light. They indeed wanted to disprove this also, and yet this was a much greater thing than to say,

Alas! For their folly, He continually referred them to the Scriptures, and now they say, You bear record of yourself. What was the record He bare? I am the light of the world. A great thing to say, great of a truth, but it did not greatly amaze them, because He did not now make Himself equal to the Father, nor assert that He was His Son, nor that He was God, but for a while calls Himself a light. They indeed desired to disprove this also, and yet this was a much greater thing than to say,

He who follows Me will not walk in darkness.

He that follows Me, shall not walk in darkness.

Using the words "light" and "darkness" in a spiritual sense, He means "abides not in error." In this place He draws on Nicodemus and brings him in as having spoken very boldly, and He praises the servants who had also done so. For to cry aloud is the act of one who desires to make others hear as well. At the same time He hints at those who were secretly plotting treacheries, being both in darkness and error, but that they would not prevail over the light. And He reminds Nicodemus of the words He had spoken before: "Every one that does evil hates the light, neither comes to the light, lest his deeds should be reproved" (John 3:20). For since they had asserted that none of the rulers had believed in Him, He therefore says that he who does evil does not come to the light, to show that their not having come proceeds not from the weakness of the light, but from their own perverse will.

Using the words light and darkness in a spiritual sense, and meaning thereby abides not in error. In this place He draws on Nicodemus, and brings him in as having spoken very boldly, and praises the servants who had also done so. For to cry aloud, is the act of one desirous to cause that they also should hear. At the same time He hints at these who were secretly contriving treacheries, being both in darkness and error, but that they should not prevail over the light. And He reminds Nicodemus of the words which He had uttered before, Every one that does evil hates the light, neither comes to the light, lest his deeds should be reproved. John 3:20 For since they had asserted that none of the rulers had believed on Him, therefore He says, that he that does evil comes not to the light, to show that their not having come proceeds not from the weakness of the light, but from their own perverse will.

They answered and said to Him, "Do you bear witness to yourself?"

They answered and said to Him, Do you bear witness to yourself?

What then does He say?

What then says He?

What He had said before, these men now bring forward as if it had been a specific assertion. So what does Christ do? To refute this and to show that He used those expressions as appropriate for them and for their suspicions—since they supposed Him to be a mere man—He says, "Though I bear record of Myself, My record is true, for I know whence I come." What does this mean? I am of God, I am God, the Son of God, and God Himself is a faithful witness to Himself, but you do not know Him. You deliberately make mistakes, knowing but pretending not to know, and you say everything you say according to mere human reasoning, choosing to understand nothing beyond what is visible.

What He had before said, these men bring forward as if it had been specially asserted. What then does Christ? To refute this, and to show that He used those expressions as suitable to them and to their suspicions, who supposed Him to be a mere man, He says, Though I bear record of Myself, My record is true, for I know whence I come. What is this? I am of God, am God, the Son of God, and God Himself is a faithful witness unto Himself, but you know Him not; ye willingly err, knowing ye pretend not to know, but say all that you say according to mere human imagination, choosing to understand nothing beyond what is seen.

Since living according to the flesh means living badly, judging according to the flesh means judging unjustly. But I judge no one.

As to live after the flesh is to live badly, so to judge after the flesh is to judge unjustly. But I judge no man.

What He says is this kind of thing: You judge unjustly. And if someone asks, if we judge unjustly, why don't You rebuke us? Why don't You punish us? Why don't You condemn us? Because, He says, I did not come for this. This is the meaning of "I judge no man; yet if I judge, My judgment is true." For if I had been willing to judge, you would have been among the condemned. And I say this without judging you. Yet I don't tell you that I say it without judging you as if I weren't confident that if I had judged you, I would have convicted you; since if I had judged you, I would have had to condemn you justly. But now the time of judgment has not yet come. He also alluded to the judgment to come, saying,

What He says, is of this kind; You judge unjustly. And if, says some one, we judge unjustly, why dost Thou not rebuke us? Why dost Thou not punish us? Why dost Thou not condemn us? Because, He says, I came not for this. This is the meaning of, I judge no man; yet if I judge, My judgment is true. For had I been willing to judge, you would have been among the condemned. And this I say, not judging you. Yet neither do I tell you that I say it, not judging you, as though I were not confident that had I judged you, I should have convicted you; since if I had judged you, I must justly have condemned you. But now the time of judgment is not yet. He alluded also to the judgment to come, saying,

I am not alone, but I and the Father who sent Me.

I am not alone, but I and the Father that sent Me.

Here He suggested that He is not the only one who condemns them, but the Father does as well. Then He veiled this point by directing them to His own testimony.

Here He hinted, that not He alone condemns them, but the Father also. Then He concealed this, by leading them to His own testimony.

What would the heretics say here? They would say, "How is he better than man, if we take what he has said simply?" For this rule is laid down in the case of men, because no man by himself is trustworthy. But in the case of God, how can one endure such a way of speaking? How then is the word "two" used? Is it because they are two, or because being men they are therefore two? If it is because they are two, why did he not go to John and say, "I bear witness of myself, and John bears witness of me"? Why not to the angels? Why not to the prophets? For he might have found ten thousand other testimonies. But he desires to show not only that there are Two, but also that they are of the same ousia.

3. What would the heretics say here? (They would say,) How is he better than man, if we take what he has said simply? For this rule is laid down in the case of men, because no man by himself is trustworthy. But in the case of God, how can one endure such a mode of speaking? How then is the word 'two' used? Is it because they are two, or because being men they are therefore two? If it is because they are two, why did he not betake himself to John, and say, I bear witness of myself, and John bears witness of me? Wherefore not to the angels? Wherefore not to the prophets? For he might have found ten thousand other testimonies. But he desires to show not this only that there are Two, but also that they are of the same Substance.

Because they knew, yet they spoke as though they didn't know, and as if they were testing Him, He doesn't even consider them worthy of an answer. Therefore from this point on He speaks more clearly and more boldly, drawing His testimony from signs, from His teaching of those who followed Him, and from the fact that the Cross was near. For He says, "I know where I come from." This wouldn't greatly affect them, but adding "and where I am going" would rather terrify them, since He wasn't going to remain in death. But why didn't He say, "I know that I am God," instead of "I know where I come from"? He constantly mixes lowly words with sublime ones, and even these He veils. For after saying "I bear witness of Myself" and proving this, He descends to a humbler tone. It's as though He had said, "I know from whom I am sent, and to whom I depart." For then they could have had nothing to say against it when they heard that He was sent from Him and would depart to Him. He says, "I could not have spoken any falsehood, I who have come from there and depart there, to the true God. But you don't know God, and therefore you judge according to the flesh." For if after hearing so many sure signs and proofs you still say "your witness is not true," if you consider Moses worthy of belief, both in what he speaks concerning others and what he speaks concerning himself, but not Christ, this is to judge according to the flesh. "But I judge no one." He does indeed also say that the Father judges no one. How then does He here declare, "If I judge, My judgment is just, for I am not alone"? He again speaks in reply to their thoughts. The judgment that is Mine is the judgment of the Father. The Father, judging, would not judge differently than I do, and I would not judge differently than the Father does. Why did He mention the Father? Because they wouldn't have thought that the Son was to be believed unless He received the witness of the Father. Besides, the statement doesn't even hold up. For in the case of men, when two bear witness in a matter pertaining to another, then their witness is true (this is what it means for two to witness), but if one should witness for himself, then they are no longer two. Do you see that He said this for no other reason than to show that He was of the same ousia, that He needed no other witness, and was in nothing inferior to the Father? Observe at least His independence.

Because while they knew they spoke as though they knew not, and as if trying Him, He does not even deem them worthy of an answer. Wherefore henceforth He speaks all more clearly and more boldly; drawing His testimony from signs, and from His teaching of them that followed Him, and by the Cross being near. For, I know, He says, whence I come. This would not greatly affect them, but the adding, and whither I go, would rather terrify them, since He was not to remain in death. But why said He not, I know that I am God, instead of, I know whence I come? He ever mingles lowly words with sublime, and even these He veils. For after saying, I bear witness of Myself, and proving this, He descends to a humbler strain. As though He had said, I know from whom I am sent, and to whom I depart. For so they could have had nothing to say against it, when they heard that He was sent from Him, and would depart to Him. I could not have spoken, He says, any falsehood, I who have come from thence, and depart there, to the true God. But ye know not God, and therefore judge according to the flesh. For if having heard so many sure signs and proofs ye still say, 'your witness is not true,' if you deem Moses worthy of credit, both as to what he speaks concerning others and what he speaks concerning himself, but Christ not so, this is to judge according to the flesh. But I judge no man. He says indeed also that the Father judges no man. John 5:22 How then does He here declare, that, If I judge, My judgment is just, for I am not alone? He again speaks in reply to their thoughts. The judgment which is Mine is the judgment of the Father. The Father, judging, would not judge otherwise than as I do, and I should not judge otherwise than as the Father. Wherefore did He mention the Father? Because they would not have thought that the Son was to be believed unless He received the witness of the Father. Besides, the saying does not even hold good. For in the case of men when two bear witness in a matter pertaining to another, then their witness is true, (this is for two to witness,) but if one should witness for himself, then they are no longer two. Do you see that He said this for nothing else but to show that He was of the same Substance, that He needed no other witness, and was in nothing inferior to the Father? Observe at least His independence;

Had He been of inferior substance, He would not have said this. But so that you may not think that the Father is simply included to make up the number of two witnesses, observe that His power has nothing different from the Father's. A man bears witness when he is trustworthy in himself, not when he himself needs testimony, and that too in a matter concerning another person; but in a matter of his own, where he needs the witness of another, he is not trustworthy. But in this case it is all the opposite. For though He bears witness in a matter of His own, and says that witness is borne to Him by another, He asserts that He is trustworthy, in every way manifesting His independence. For why, when He had said, "I am not alone, but I and the Father that sent Me," and "The testimony of two men is true," did He not remain silent, instead of adding, "I am One that bear witness of Myself"? It was evidently to show His independence. And He places Himself first: "I am One that bear witness of Myself." Here He shows His equality of honor, and that they gained nothing by saying that they knew God the Father, while they did not know Him. And He says that the cause of this ignorance was that they were not willing to know Him. Therefore He tells them that it was not possible to know the Father without knowing Him, so that even in this way He might draw them to the knowledge of Him. For since they left Him aside and even sought to obtain the knowledge of the Father, He says, "You cannot know the Father without Me." So that those who blaspheme the Son blaspheme not the Son only, but Him that begot Him also.

Had He been of inferior substance, He would not have put this. But now that you may not deem that the Father is included, to make up the number (of two), observe that His power has nothing different (from the Father's). A man bears witness when he is trustworthy of himself, not when he himself needs testimony, and that too in a matter pertaining to another; but in a matter of his own, where he needs the witness of another, he is not trustworthy. But in this case it is all contrary. For He though bearing witness in a matter of His own, and saying that witness is borne to Him by another, asserts that He is trustworthy, in every way manifesting His independence. For why, when He had said, I am not alone, but I and the Father that sent Me, and, The testimony of two men is true, did He not hold His peace, instead of adding, I am One that bear witness of Myself? It was evidently to show His independence. And He places Himself first; I am One that bear witness of Myself. Here He shows His equality of honor, and that they were profited nothing by saying that they knew God the Father, while they knew not Him. And He says that the cause of this ( ignorance) was that they were not willing to know Him. Therefore He tells them that it was not possible to know the Father without knowing Him, that even so He might draw them to the knowledge of Him. For since leaving Him they even sought to get the knowledge of the Father, He says, You cannot know the Father without Me. John 8:19 So that they who blaspheme the Son, blaspheme not the Son only, but Him that begot Him also.

Let us avoid this error and glorify the Son. If He were not of the same Nature, He would not have spoken in this way. For if He merely taught but was of different Substance, a person might not know Him yet still know the Father. And again, it would not be true that one who knew Him would altogether know the Father, for neither does one who knows a man know an Angel. Yes, someone replies, the person who knows the creation knows God. By no means. Many people—in fact I should say all people—know the creation (for they see it), but they do not know God. Let us then glorify the Son of God, not only with this glory of words, but also with the glory that comes through works. For the first without the second is nothing. Behold, says Saint Paul, you are called a Jew, and rest in the Law, and make your boast of God—you therefore who teach another, do you not teach yourself? You who make your boast of the Law, through breaking of the Law do you dishonor God? Beware lest we also, who boast of the rightness of our faith, dishonor God by not displaying a life agreeable to the faith, causing Him to be blasphemed. For He intends the Christian to be the teacher of the world, its leaven, its salt, its light. And what is that light? It is a life that shines and has no dark thing in it. Light is not useful to itself, nor leaven, nor salt, but shows its usefulness toward others, and so we are required to do good, not only to ourselves but to others. For salt, if it does not salt, is not salt. Moreover another thing is clear: if we are righteous, others shall certainly be so also, but as long as we are not righteous, we shall not be able to assist others. Let there be nothing foolish or silly among us. Such are worldly matters, such are the cares of this life. This is why the virgins were called foolish—because they were busy with foolish, worldly matters, gathering things together here but not laying up treasure where they ought. There is fear that this might be our situation, fear that we too might depart clothed with filthy garments to that place where everyone else has bright and shining ones. For nothing is more filthy, nothing more impure, than sin. Therefore the Prophet, declaring its nature, cried out, My wounds stink and are corrupt. And if you want to fully understand how foul sin is, consider it after it has been committed—when you are delivered from the desire, when the fire no longer troubles you, then you shall see what sin is. Consider anger when you are calm; consider avarice when you do not feel it. There is nothing more shameful, nothing more accursed, than greed and avarice. We say this continually, desiring not to trouble you but to gain some great and wonderful advantage. For the person who has not acted rightly after hearing once may perhaps do so after hearing a second time, and the person who has passed by the second time may do right after the third. May God grant that we, being delivered from all evil things, may have the sweet savor of Christ, for to Him, with the Father and the Holy Spirit, is glory, now and ever and world without end. Amen.

4. This let us avoid, and glorify the Son. Had He not been of the same Nature, He would not have spoken thus. For had He merely taught, but been of different Substance, a man might not have known Him, and yet have known the Father; and again, it would not have been that one who knew Him, would have altogether known the Father; for neither does one who knows a man know an Angel. Yes, replies some one, he that knows the creation, knows God. By no means. Many, or rather I should say, all men know the creation, (for they see it,) but they know not God. Let us then glorify the Son of God, not with this glory (of words) only, but that also which is by works. For the first without the last is nothing. Behold, says St. Paul, you are called a Jew, and restest in the Law, and makest your boast of God — thou therefore that teachest another, teachest class="greek">judgest. " }}–> thou not yourself? Thou that makest your boast of the Law, through breaking of the Law do you dishonor God? Romans 2:17-23 Beware lest we also who make boast of the rightness of our faith dishonor God by not manifesting a life agreeable to the faith, causing Him to be blasphemed. For He would have the Christian to be the teacher of the world, its leaven, its salt, its light. And what is that light? It is a life which shines, and has in it no dark thing. Light is not useful to itself, nor leaven, nor salt, but shows its usefulness towards others, and so we are required to do good, not to ourselves only, but to others. For salt, if it salt not, is not salt. Moreover another thing is evident, that if we be righteous, others shall certainly be so also; but as long as we are not righteous, we shall not be able to assist others. Let there be nothing foolish or silly among us; such are worldly matters, such are the cares of this life. Wherefore the virgins were called foolish, because they were busy about foolish, worldly matters, gathering things together here, but laying not up treasure where they ought. Fear there is lest this be our case, fear lest we too depart clothed with filthy garments, to that place where all have them bright and shining. For nothing is more filthy, nothing more impure, than sin. Wherefore the Prophet declaring its nature cried out, My wounds stink, and are corrupt. Psalm 38:5 And if you will fully learn how ill-savored sin is, consider it after it has been done; when you are delivered from the desire, when the fire no longer troubles you, then shall you see what sin is. Consider anger, when you are calm; consider avarice, when thou dost not feel it. There is nothing more shameful, nothing more accursed, than rapine and avarice. This we continually say, desiring not to vex you, but to gain some great and wonderful advantage. For he who has not acted rightly after hearing once, may perhaps do so after hearing a second time; and he who has passed by the second time, may do right after the third. God grant that we, being delivered from all evil things, may have the sweet savor of Christ; for to Him, with the Father and the Holy Ghost is glory, now and ever and world without end. Amen.