Homilies on the Gospel of John — Homily 61

Every virtue is a good thing, but gentleness and meekness are especially valuable. These qualities reveal our humanity, distinguish us from wild animals, and enable us to resemble the angels. That's why Christ constantly emphasizes this virtue with many words, telling us to be meek and gentle. He doesn't just talk about it—he also demonstrates it through his actions. He endures being struck without retaliating, tolerates insults and conspiracies against him, and even approaches those who conspire against him. The very people who called him demon-possessed and a Samaritan, who repeatedly tried to kill him and threw stones at him—these same people surrounded him and asked, "Are you the Christ?" Yet even after all their plots against him, he didn't reject them. Instead, he answered them with great gentleness.

1. Every virtue is a good thing, but most of all gentleness and meekness. This shows us men; this makes us to differ from wild beasts; this fits us to vie with Angels. Wherefore Christ continually expends many words about this virtue, bidding us be meek and gentle. Nor does He merely expend words about it, but also teaches it by His actions; at one time buffeted and bearing it, at another reproached and plotted against; yet again coming to those who plotted against Him. For those men who had called Him a demoniac, and a Samaritan and who had often desired to kill Him, and had cast stones at Him, the same surrounded and asked Him, Are you the Christ? Yet not even in this case did He reject them after so many and so great plots against Him, but answered them with great gentleness.

It is necessary, however, to examine the entire passage from the beginning.

But it is necessary rather to enquire into the whole passage from the beginning.

The text says, "It was at Jerusalem, the Feast of the Dedication, and it was winter." This feast was a great and national celebration. The people observed with great enthusiasm the day when the Temple was rebuilt after their long captivity in Persia. Christ was also present at this feast, for from this time on He remained continually in Judea because the Passion was near. Then the Jews gathered around Him and said, "How long do you make us doubt?"

It was, It says, at Jerusalem, the Feast of the dedication, and it was winter. This feast was a great and national one. For they celebrated with great zeal the day on which the Temple was rebuilt, on their return from their long captivity in Persia. At this feast Christ also was present, for henceforth He continually abode in Judæa, because the Passion was near. Then came the Jews round about Him, and said, How long do you make us to doubt?

If you are the Christ, tell us plainly.

If you be the Christ, tell us plainly.

He didn't respond by saying, "Why are you asking Me? You've often called Me a demon-possessed man, a madman, and a Samaritan. You've considered Me an enemy of God and a deceiver, and you just said, 'You testify about yourself, your testimony is not true.' So why would you want to learn from Me when you reject My testimony?" He said nothing like this, even though He knew their intentions in asking were evil. Their surrounding Him and saying, "How long will you keep us in doubt?" seemed to come from genuine longing and desire to learn, but the real intention behind their question was corrupt and deceitful. Since His works couldn't be slandered or attacked, while His words might be twisted to mean something other than what He intended, they constantly asked questions, hoping to trap Him through His own words. When they couldn't find fault with His works, they wanted to use His words against Him. So they said, "Tell us"—yet He had already told them many times. He said to the Samaritan woman, "I Am, the one speaking to you" (John 4:26), and to the blind man, "You have both seen Him, and it is He who is talking with you" (John 9:37). And He had told them too, if not in exactly the same words, at least in other words. Indeed, if they had been wise and genuinely wanted to know, they should have confessed Him through words, since His works had often proved the point. But notice their perverse and argumentative attitude. When He addresses them and teaches them through His words, they say, "What sign do you show us?" (John 6:30). But when He provides proof through His works, they say to Him, "Are you the Christ? Tell us plainly." When the works cry out clearly, they demand words, and when the words teach, they demand works, always taking the opposite position. But the outcome showed they weren't asking to learn. For this same person whose testimony about Himself they claimed to want, they immediately stoned as soon as He spoke a few words. Even their very act of surrounding and pressing upon Him was done with evil intent.

He did not reply, What enquire ye of Me? Often have ye called Me demoniac, madman, and Samaritan, and have deemed me an enemy of God, and a deceiver, and you said but now, You bear witness of yourself, your witness is not true; how is it then that you seek and desire to learn from Me, whose witness ye reject? But He said nothing of the kind, although He knew that the intention with which they made the enquiry was evil. For their surrounding Him and saying, How long do you make us to doubt? seemed to proceed from a certain longing and desire of learning, but the intention with which they asked the question was corrupt and deceitful. For since His works admitted not of their slander and insolence, while they might attack His sayings by finding out in them a sense other than that in which they were spoken, they continually proposed questions, desiring to silence Him by means of His sayings; and when they could find no fault with His works, they wished to find a handle in His words. Therefore they said, Tell us; yet He had often told them. For He said to the woman of Samaria, I Am that speak unto you John 4:26; and to the blind man, You have both seen Him, and it is He that talks with you. John 9:37 And He had told them also, if not in the same, at least in other words. And indeed, had they been wise, and had they desired to enquire aright, it remained for them to confess Him by words, since by works He had often proved the point in question. But now observe their perverse and disputations temper. When He addresses them, and instructs them by His words, they say, What sign do you show us? John 6:30 But when He gives them proofs by His works, they say to Him, Are you the Christ? Tell us plainly; when the works cry aloud, they seek words, and when the words teach, then they betake themselves to works, ever setting themselves to the contrary. But that they enquired not for the sake of learning, the end showed. For Him whom they deemed to be so worthy of credit, as to receive His witness of Himself, when He had spoken a few words they straightway stoned; so that their very surrounding and pressing upon Him was done with ill intent.

The way they asked their question was filled with great hatred. "Tell us plainly, are you the Christ?" Yet He spoke everything openly, always being present at their feasts, and He said nothing in secret. But they used deceitful words: "How long do you keep us in doubt?" Their goal was to draw Him out so they might find some charge against Him. That they questioned Him in every case not to learn but to find fault with His words is clear, not only from this passage but from many others as well. When they came to Him and asked, "Is it lawful to give tribute to Caesar or not?" (Matthew 22:17), when they spoke about divorcing a wife (Matthew 19:3), when they asked about the woman who, they said, had seven husbands (Matthew 22:23), they were proven to be bringing their questions not from a desire to learn but from evil intent. But there He rebuked them, saying, "Why do you test Me, you hypocrites?" showing that He knew their secret thoughts. Here, however, He said nothing of the kind, teaching us not always to rebuke those who plot against us, but to endure many things with meekness and gentleness.

And the mode of questioning was full of much hatred. Tell us plainly, Are you the Christ? Yet He spoke all things openly, being ever present at their feasts, and in secret He said nothing; but they brought forward words of deceit, How long do you make us to doubt? in order that having drawn Him out, they might again find some handle against Him. For that in every case they questioned Him not in order to learn, but to find fault with His words, is clear, not from this passage only, but from many others also. Since when they came to Him and asked, Is it lawful to give tribute unto Cæsar or not? Matthew 22:17, when they spoke about putting away a wife Matthew 19:3, when they enquired about her who, they said, had had seven husbands Matthew 22:23, they were convicted of bringing their questions to Him, not from desire of learning, but from an evil intention. But there He rebuked them, saying, Why do you tempt Me, you hypocrites? showing that He knew their secret thoughts, while here He said nothing of the kind; teaching us not always to rebuke those who plot against us, but to bear many things with meekness and gentleness.

Since it was a sign of foolishness to seek proof through words when the works themselves proclaimed him openly, listen to how he answers them. He hints to them that they are making these inquiries unnecessarily and not for the sake of actually learning, while at the same time showing that he was speaking with a voice clearer than words—namely, through works.

Since then it was a sign of folly, when the works proclaimed Him aloud, to seek the witness of words, hear how He answers them, at once hinting to them that they made these enquiries superfluously, and not for the sake of learning, and at the same time showing that He uttered a voice plainer than that by words, namely, that by works.

A comment which the more reasonable among them continually made to one another: A man that is a sinner cannot do such miracles. And again, A devil cannot open the eyes of the blind; and, No man can do such miracles except God be with him. John 3:2 And seeing the miracles that He did, they said, Is not this the Christ? Others said, When Christ comes, will He do greater miracles than those which this Man has done? John 7:31 And these very same people who then wanted to believe in Him were saying, What sign do you show us, that we may see and believe you? John 6:30 So when those who had not been persuaded by such great works pretended that they should be persuaded by a mere word, He rebukes their wickedness, saying, If you believe not My works, how will you believe My words? Therefore your questioning is pointless.

2. A remark which the more tolerable among them continually made to one another; A man that is a sinner cannot do such miracles. And again, A devil cannot open the eyes of the blind: and, No man can do such miracles except God be with him. John 3:2 And beholding the miracles that He did, they said, Is not this the Christ? Others said, When Christ comes, will He do greater miracles than those which this Man has done? John 7:31 And these very persons as many as then desired to believe in Him, saying, What sign do you show us, that we may see, and believe you? John 6:30 When then they who had not been persuaded by such great works, pretended that they should be persuaded by a bare word, He rebukes their wickedness, saying, If you believe not My works, how will you believe My words? So that your questioning is superfluous.

For My part, I have fulfilled everything that a Shepherd ought to do, and if you do not follow Me, it is not because I am not a Shepherd, but because you are not My sheep.

For I on My part have fulfilled all that it behooved a Shepherd to do, and if you follow Me not, it is not because I am not a Shepherd, but because you are not My sheep.

Notice how in rejecting them He stirs them up to follow Him. You do not hear Me, He says, because you are not sheep, but those who follow are the ones who belong to the flock. He said this so that they might strive to become sheep. Then by mentioning what they would obtain, He makes these men jealous in order to rouse them and cause them to desire such things.

Observe how in renouncing He excites them to follow Him. You hear Me not, He says, for neither are you sheep, but they who follow, these are of the flock. This He said, that they might strive to become sheep. Then by mentioning what they should obtain, He makes these men jealous, so as to rouse them, and cause them to desire such things.

What then? Is it through the Father's power that no one snatches them away, while you have no strength but are too weak to guard them? Absolutely not. And so you may learn that the statement "The Father who gave them to Me" is used for their sake—so they would not again call Him an enemy of God—therefore, after declaring that "No one snatches them out of My hand," He proceeds to show that His hand and the Father's are one. For if this were not so, it would have been natural for Him to say, "The Father who gave them to Me is greater than all, and no one can snatch them out of My hand." But He did not say that. Instead, He said "out of My Father's hand." Then, so you won't suppose that He is weak while the sheep are safe only through the Father's power, He adds, "I and the Father are one." As though He were saying, "I did not claim that no one snatches them away because of the Father, as if I were too weak to keep the sheep. For I and the Father are one." He is speaking here with reference to power, for all His discourse concerned this. And if the power is the same, it is clear that the ousia is also. And when the Jews used countless schemes, plotting and casting people out of their synagogues, He tells them that all their devices are useless and worthless. For the sheep are in My Father's hand, as the prophet says, "Upon My hand I have pictured your walls" (Isaiah 49:16). Then to show that the hand is one, He sometimes says it is His own, sometimes the Father's. But when you hear the word "hand," do not understand anything material, but the power, the authority. Again, if it were on this account that no one could snatch away the sheep—because the Father gave Him power—it would have been pointless to say what follows, "I and the Father are one." For if He were inferior to Him, this would have been a very bold statement, since it declares nothing other than an equality of power. The Jews recognized this and took up stones to cast at Him (John 10:31). Yet not even then did He remove this opinion and suspicion. Though if their suspicion were mistaken, He ought to have corrected them and said, "Why do you do these things? I did not speak in this way to testify that My power and the Father's are equal." But now He does quite the opposite and confirms their suspicion and reinforces it, even though they were enraged. For He makes no excuse for what had been said, as though it had been poorly stated, but rebukes them for not holding a correct opinion concerning Him. For when they said,

What then? Is it through the power of the Father that no man plucks them away, and have you no strength, but art too weak to guard them? By no means. And in order that you may learn that the expression, The Father which gave them to Me, is used on their account, that they might not again call Him an enemy of God, therefore, after asserting that, No man plucks them out of My hand, He proceeds to show, that His hand and the Father's is One. Since had not this been so, it would have been natural for Him to say, The Father which gave them to Me is greater than all, and no man can pluck them out of My hand. But He said not so, but, out of My Father's hand. Then that you may not suppose that He indeed is weak, but that the sheep are in safety through the power of the Father, He adds, I and the Father are One. As though He had said I did not assert that on account of the Father no man plucks them away, as though I were too weak to keep the sheep. For I and the Father are One. Speaking here with reference to Power, for concerning this was all His discourse; and if the power be the same, it is clear that the Essence is also. And when the Jews used ten thousand means, plotting and casting men out of their synagogues, He tells them that all their contrivances are useless and vain; For the sheep are in My Father's hand; as the Prophet says, Upon My hand I have pictured your walls. Isaiah 49:16 Then to show that the hand is One, He sometimes says that it is His own, sometimes the Father's. But when you hear the word hand, do not understand anything material, but the power, the authority. Again, if it was on this account that no one could pluck away the sheep, because the Father gave Him power, it would have been superfluous to say what follows, I and the Father are One. Since were He inferior to Him, this would have been a very daring saying, for it declares nothing else than an equality of power; of which the Jews were conscious, and took up stones to cast at Him. John 10:31 Yet not even so did He remove this opinion and suspicion; though if their suspicion were erroneous, He ought to have set them right, and to have said, Wherefore do ye these things? I spoke not thus to testify that my power and the Father's are equal; but now He does quite the contrary, and confirms their suspicion, and clenches it, and that too when they were exasperated. For He makes no excuse for what had been said, as though it had been said ill, but rebukes them for not entertaining a right opinion concerning Him. For when they said,

What He says is of this kind: If those who have received this honor by grace are not found fault with for calling themselves gods, how can He who has this by physis deserve to be rebuked? Yet He spoke not so, but proved it at a later time, having first relaxed and yielded somewhat in His discourse, and said, Whom the Father has sanctified and sent. And when He had softened their anger, He brings forward the plain assertion. For a while, that His speech might be received, He spoke in a humbler strain, but afterwards He raised it higher, saying,

What He says is of this kind: If those who have received this honor by grace, are not found fault with for calling themselves gods, how can He who has this by nature deserve to be rebuked? Yet He spoke not so, but proved it at a later time, having first relaxed and yielded somewhat in His discourse, and said, Whom the Father has sanctified and sent. And when He had softened their anger, He brings forward the plain assertion. For a while, that His speech might be received, He spoke in a humbler strain, but afterwards He raised it higher, saying,

Do you see how He proves what I said—that He is in no way inferior to the Father, but completely equal to Him? For since it was impossible to see His ousia, He provides proof of His unchanging Power through the equality and sameness of His works. So what, tell me, should we believe?

Do you see how He proves what I said, that He is in nothing inferior to the Father, but in every way equal to Him? For since it was impossible to see His Essence, from the equality and sameness of the works He affords a proof of unvaryingness as to Power. And what, tell me, shall we believe?

That I am in the Father, and the Father in Me.

3. That I am in the Father, and the Father in Me.

I am nothing other than what the Father is, though I remain the Son. He is nothing other than what I am, though He remains the Father. If anyone knows Me, he knows the Father, and if he knows the Father, he has also learned about the Son. Now if the power were inferior, then what concerns knowledge would also be false, because it is impossible to become acquainted with one substance or power through another.

For I am nothing other than what the Father is, yet still Son; He nothing other than what I am, yet still Father. And if any man know Me, he knows the Father, and if he knows the Father, he has learned also the Son. Now were the power inferior, then also what relates to the knowledge would be false, for it is not possible to become acquainted with one substance or power by means of another.

When He has said anything great and sublime, He quickly withdraws, yielding to their anger so that their passion may diminish and cease through His absence. And this is how He acted at that time. But why does the Evangelist mention the place? So that you may learn that He went there to remind them of the things done and said there by John, and of his testimony. At least when they came there, they immediately remembered John. That is why they said, "John indeed did no miracle," since why else would they add this unless the place had brought the Baptist to their memory and they had come to remember his testimony? And observe how they form irrefutable arguments. "John indeed did no miracle, but this man does," someone says. Therefore his superiority is shown from this. If people believed him who did no miracles, they must believe this man all the more. Then, since it was John who bore the witness, lest his having done no miracle might seem to prove him unworthy of being a witness, they added, "Yet if he did no miracle, still he spoke all things truly concerning this man." They were no longer proving Christ to be trustworthy by means of John, but proving John to be trustworthy by what Christ had done.

When He has uttered anything great and sublime, He quickly retires, giving way to their anger, so that the passion may abate and cease through His absence. And thus He acted at that time. But wherefore does the Evangelist mention the place? That you may learn that He went there to remind them of the things there done and said by John, and of his testimony; at least when they came there, they straightway remembered John. Wherefore also they said, John indeed did no miracle, since how did it follow that they should add this, unless the place had brought the Baptist to their memory, and they had come to remember his testimony. And observe how they form incontrovertible syllogisms. John indeed did no miracle, but this man does, says some one; hence therefore his superiority is shown. If therefore men believed him who did no miracles, much more must they believe this man. Then, since it was John who bore the witness, lest his having done no miracle might seem to prove him unworthy of being a witness, they added, Yet if he did no miracle, still he spoke all things truly concerning this man; no longer proving Christ to be trustworthy by means of John, but John to be so by what Christ had done.

There were many things that drew them. They remembered the words John had spoken, calling Christ mightier than himself, and light, and life, and truth, and everything else. They remembered the voice that came down from heaven and the Spirit that appeared in the form of a dove and pointed him out to everyone. Along with this they recalled the proof provided by the miracles, and looking at these things they were established for the future. For someone says, if it was right to believe John, we ought to believe this man even more; if we believed John without miracles, we should believe this man much more, who has both the testimony of John and the proof from miracles. Do you see how much staying in this place and being freed from the presence of evil men benefited them? This is why Jesus continually leads and draws them away from the company of those people, just as he seems to have done under the old covenant, forming and shaping the Jews in all respects in the desert, at a distance from the Egyptians.

There were many things that attracted them. They remembered the words which John had spoken, calling Christ mightier than himself, and light, and life, and truth, and all the rest. They remembered the Voice which came down from heaven, and the Spirit which appeared in the shape of a dove, and pointed Him out to all; and with this they recollected the demonstration afforded by the miracles, looking to which they were for the future established. For, says some one, if it was right that we should believe John, much more ought we to believe this man; if him without miracles, much more this man, who besides the testimony of John, has also the proof from miracles. Do you see how much the abiding in this place, and the being freed from the presence of evil men, profited them? Wherefore Jesus continually leads and draws them away from the company of those persons; as also He seems to have done under the old Covenant, forming and ordering the Jews in all points, in the desert, at a distance from the Egyptians.

And this He now advises us to do as well, telling us to avoid public places, crowds, and disturbances, and to pray peacefully in our room. For a ship that is free from chaos sails with a favorable wind, and a soul that is separated from worldly matters rests in harbor. Therefore women ought to have more true wisdom than men, because they spend most of their time at home. For example, Jacob was a simple man because he lived at home and was free from the noise of public life. Scripture mentions this deliberately when it says he was "dwelling in a house." But, some woman says, even at home there is great confusion. Yes, when you make it so and bring a crowd of worries upon yourself. For the man who spends his time in the middle of marketplaces and law courts is overwhelmed by external troubles as if by waves. But the woman who sits in her house as if in a school of true wisdom and collects her thoughts within herself will be able to devote herself to prayers, readings, and other heavenly wisdom. And just as those who live in deserts have no one to disturb them, so she, being continually at home, can enjoy perpetual calm. Even if she sometimes needs to go out, there is no reason for confusion. For the necessary occasions for a woman to leave her house are either to come to church or when her body needs to be washed at the bath. But most of the time she stays at home, and she can both be truly wise herself and, when her husband comes home troubled, calm and settle him, reducing the intensity and harshness of his thoughts, and then send him out again, having shed all the troubles he picked up from the marketplace and carrying with him whatever good he learned at home. For nothing, nothing is more powerful than a godly and sensible woman to bring a man into proper order and to shape his soul as she wishes. For he will not listen to friends, or teachers, or rulers as he will to his wife advising and counseling him, since the advice carries some pleasure with it because the one who gives the counsel is greatly loved. I could name many difficult and disobedient men who have been softened in this way. For she who shares his table, his bed, and his embraces, his words and secrets, his comings and goings, and many other things, who is entirely devoted and joined to him as a body would be joined to a head—if she happens to be wise and well-balanced, she will surpass and excel all others in managing her husband.

And this He now advises us also to do, bidding us avoid public places, and tumults, and disturbances, and pray peacefully in the chamber. For the vessel which is free from confusion, sails with a fair wind, and the soul which is separated from worldly matters rests in harbor. Wherefore women ought to have more true wisdom than men, because they are for the most part riveted to keeping at home. So, for instance, Jacob was a plain man, because he dwelt at home, and was free from the bustle of public life; for not without a cause has Scripture put this, when It says, dwelling in a house. Genesis 25:27 But, says some woman, even in a house there is great confusion. Yes, when you will have it so, and bringest about yourself a crowd of cares. For the man who spends his time in the midst of the market-places and courts of justice is overwhelmed, as if by waves, by external troubles; but the women who sits in her house as in some school of true wisdom, and collects her thoughts within herself, will be enabled to apply herself to prayers, and readings, and other heavenly wisdom. And as they who dwell in deserts have none to disturb them, so she being continually within can enjoy a perpetual calm. Nor even if at any time she need to go forth, is there then any cause for confusion. For the necessary occasions for a women to leave her house are, either for the purpose of coming hither, or when the body need to be cleansed in the bath; but for the most part she sits at home, and it is possible for her both to be herself truly wise, and receiving her husband when agitated to calm and compose him, to abate the excess and fierceness of his thoughts, and so to send him forth again, having put off all the mischiefs which he collected from the market-place, and carrying with him whatever good he learned at home. For nothing, nothing is more powerful than a pious and sensible women to bring a man into proper order, and to mould his soul as she will. For he will not endure friends, or teachers, or rulers, as he will his partner advising and counseling him, since the advice carries even some pleasure with it, because she who gives the counsel is greatly loved. I could tell of many hard and disobedient men who have been softened in this way. For she who shares his table, his bed, and his embraces, his words and secrets, his comings in and goings out, and many other things, who is entirely given up and joined to him, as it is likely that a body would be joined to a head, if she happen to be discreet and well attuned, will go beyond and excel all others in the management of her husband.

Therefore I urge women to make this their work and to give proper counsel. For just as they have great power for good, so they also have great power for evil. A woman destroyed Absalom, a woman destroyed Amnon, a woman nearly destroyed Job, a woman rescued Nabal from slaughter. Women have preserved entire nations, for Deborah and Judith achieved successes worthy of men, as have countless other women. Therefore Paul says, "For what do you know, O wife, whether you shall save your husband?" And in those times we see Persis and Mary and Priscilla sharing in the labors of the Apostles, whom we also must imitate, and not only by words but also by actions bring into order the one who lives with us. But how shall we instruct him by our actions? When he sees that you are not evil-minded, not fond of expensive things or ornaments, not demanding excessive amounts of money, but content with what you have, then he will accept your counsel. But if you are wise in words yet in actions do the opposite, he will condemn you as one who talks very foolishly. But when together with words you also give him instruction through your works, then he will receive you and obey you more readily—as when you do not desire gold, pearls, or expensive clothing, but instead desire modesty, sobriety, and kindness; when you demonstrate these virtues yourself and require them of him. For if you must do something to please your husband, you should adorn your soul, not adorn and thereby ruin your physical appearance. The gold you wear will not make you as lovely and desirable to him as modesty and kindness toward him, and a readiness to die for your partner; these things most subdue men. Indeed, that splendor of clothing even displeases him, since it strains his resources and causes him much expense and worry; but those things I have mentioned will bind a husband to a wife, for kindness and friendship and love cause no worries and give rise to no expense, but quite the opposite. That outward adornment grows stale with use, but that of the soul flourishes day by day and kindles a stronger flame. So if you would please your husband, adorn your soul with modesty, piety, and household management. These things both subdue him more and never cease. Age does not destroy this adornment, sickness does not waste it. The adornment of the body, length of time tends to undo, and sickness and many other things waste away, but what relates to the soul is above all this. That adornment causes envy and kindles jealousy, but this is free from disease and free from all vainglory. Thus matters at home will be easier, and your income will be without trouble, when the gold is not laid upon your body or encircling your arms, but goes to necessary uses, such as feeding servants, the necessary care of children, and other useful purposes. But if this is not the case, if the wife's face is covered with ornaments while the husband's heart is pressed by anxiety, what profit, what kind of advantage is there? The one being grieved does not allow the marvelous beauty of the other to be seen. For you know, you know that though a man sees the most beautiful of all women, he cannot feel pleasure at the sight while his soul is sorrowful, because in order to feel pleasure a man must first rejoice and be glad. And when all his gold is heaped together to adorn a woman's body while there is distress in his dwelling, her partner can have no pleasure. So if we desire to be agreeable to our husbands, let us give them pleasure; and we shall give them pleasure if we remove our ornaments and fineries. For all these things at the actual time of marriage appear to provide some delight, but this afterward fades with time. Since if when the heaven is so beautiful, and the sun, to which you cannot name any body that is equal, so bright, we admire them less from habitually seeing them, how shall we admire a body decorated with trinkets? I say these things desiring that you should be adorned with that wholesome adornment which Paul commanded: "Not with gold, or pearls, or costly array, but (which becomes women professing godliness) with good works." But do you wish to please strangers and to be praised by them? Then assuredly this is not the desire of a modest woman. However, if you wish it, by doing as I have said, you will have strangers also to love you greatly and to praise your modesty. For the woman who adorns her person, no virtuous and sober person will praise, but only the intemperate and lascivious; indeed, not even these will praise her, but will even speak vilely of her, having their eyes inflamed by the wantonness displayed about her; but the other all will approve, both the one sort and the other, because they receive no harm from her, but even instruction in heavenly wisdom. And great shall be her praise from men, and great her reward with God. After such adornment then let us strive, that we may live here without fear and may obtain the blessings which are to come, which may we all obtain through the grace and loving-kindness of our Lord Jesus Christ, to whom be glory forever and ever. Amen.

4. Wherefore I exhort women to make this their employment, and to give fitting counsel. For as they have great power for good, so have they also for evil. A women destroyed Absalom, a woman destroyed Amnon, a woman was like to have destroyed Job, a woman rescued Nabal from the slaughter. Women have preserved whole nations; for Deborah and Judith exhibited successes worthy of men; so also do ten thousand other women. Wherefore Paul says, For what do you know, O wife, whether you shall save your husband? 1 Corinthians 7:16 And in those times we see Persis and Mary and Priscilla taking part in the labors of the Apostles Romans 16; whom we also needs must imitate, and not by words only, but also by actions, bring into order him that dwells with us. But how shall we instruct him by our actions? When he sees that you are not evilly disposed, not fond of expense or ornament, not demanding extravagant supplies of money, but content with what you have, then will he endure you counseling him. But if you are wise in word, and in actions doest the contrary, he will condemn you for very foolish talking. But when together with words you afford him also instruction by your works, then will he admit you and obey you the more readily; as when you desire not gold, nor pearls, nor costly clothing, but instead of these, modesty, sobriety, kindness; when you exhibit these virtues on your part and requirest them on his. For if you must needs do somewhat to please your husband, you should adorn your soul, not adorn and so spoil your person. The gold which you put about you will not make you so lovely and desirable to him, as modesty and kindness towards himself, and a readiness to die for your partner; these things most subdue men. Indeed, that splendor of apparel even displeases him, as straitening his means, and causing him much expense and care; but those things which I have named will rivet a husband to a wife; for kindness and friendship and love cause no cares, give rise to no expense, but quite the contrary. That outward adornment becomes palling by use, but that of the soul blooms day by day, and kindles a stronger flame. So that if you would please your husband, adorn your soul with modesty, piety, and management of the house. These things both subdue him more, and never cease. Age destroys not this adornment, sickness wastes it not. The adornment of the body length of time is wont to undo, sickness and many other things to waste, but what relates to the soul is above all this. That adornment causes envy, and kindles jealousy, but this is pure from disease, and free from all vainglory. Thus will matters at home be easier, and your income without trouble, when the gold is not laid on about your body or encircling your arms, but passes on to necessary uses, such as the feeding of servants, the necessary care of children, and other useful purposes. But if this be not the case, if the (wife's) face be covered with ornaments, while the (husband's) heart is pressed by anxiety, what profit, what kind of advantage is there? The one being grieved allows not the marvelous beauty of the other to be seen. For you know, you know that though a man see the most beautiful of all women, he cannot feel pleasure at the sight while his soul is sorrowful, because in order to feel pleasure a man must first rejoice and be glad. And when all his gold is heaped together to adorn a woman's body, while there is distress in his dwelling, her partner can have no pleasure. So that if we desire to be agreeable to our husbands, let us give them pleasure; and we shall give them pleasure, if we remove our ornaments and fineries. For all these things at the actual time of marriage appear to afford some delight, but this afterwards fades by time. Since if when the heaven is so beautiful, and the sun, to which you can not name any body that is equal, so bright, we admire them less from habitually seeing them, how shall we admire a body tricked out with gewgaws? These things I say, desiring that you should be adorned with that wholesome adornment which Paul enjoined; Not with gold, or pearls, or costly array; but (which becomes women professing godliness) with good works. 1 Timothy 2:9-10 But do you wish to please strangers, and to be praised by them? Then assuredly this is not the desire of a modest woman. However, if you wish it, by doing as I have said, you will have strangers also to love you much, and to praise your modesty. For the woman who adorns her person no virtuous and sober person will praise, but the intemperate and lascivious; nay, rather neither will these praise her, but will even speak vilely of her, having their eyes inflamed by the wantonness displayed about her; but the other all will approve, both the one sort and the other, because they receive no harm from her, but even instruction in heavenly wisdom. And great shall be her praise from men, and great her reward with God. After such adornment then let us strive, that we may live here without fear, and may obtain the blessings which are to come; which may we all obtain through the grace and loving-kindness of our Lord Jesus Christ, to whom be glory for ever and ever. Amen.