Homilies on the Gospel of John — Homily 79

Nothing is as effective at crushing the soul when it is troubled and gripped by deep despondency as continually dwelling on words that cause pain. Why then did Christ, after saying "I am going" and "From now on I will not speak with you," keep returning to the same subject, saying "A little while, and you will not see Me, because I am going to Him who sent Me"? When He had restored them through His words about the Spirit, He again undermines their courage. Why does He do this? He is testing their feelings and making them more tested and approved, and He is training them through hearing painful things to bear separation from Him with courage. For those who had practiced this when it was spoken in words were likely to bear it easily in actual events later on. And if one looks closely, this very thing is a consolation—the statement that "I am going to the Father." For it is the expression of One who declares that He will not perish, but that His end is a kind of relocation. He also adds another consolation. For He does not merely say "A little while, and you will not see Me," but also "A little while, and you will see Me," showing that He will both come to them again, and that their separation would be only for a short time, while His presence with them would be continuous. However, they did not understand this. From this one may reasonably wonder how, after having often heard these things, they are confused, as though they had heard nothing. How then is it that they did not understand? It was either because of grief, as I suppose, for that drove what was said from their understanding, or because of the obscurity of the words. For He seemed to them to be setting forth two contraries, which were not contrary. "If," one of them says, "we will see You, where are You going? And if You are going, how will we see You?" Therefore they say, "We cannot tell what He is saying." That He was about to depart, they knew; but they did not know that He would soon come to them. For this reason He rebukes them, because they did not understand His statement. For, desiring to instill in them the teaching concerning His death, what does He say?

1. Nothing is wont so to cast down the soul that is anguished and possessed by deep despondency, as when words which cause pain are continually dwelt upon. Why then did Christ, after saying, I go, and, Hereafter I will not speak with you, continually dwell on the same subject, saying, A little while, and you shall not see Me, because I go to Him that sent Me? When He had recovered them by His words concerning the Spirit, He again casts down their courage. Wherefore does He this? He tests their feelings, and renders them more proved, and well accustoms them by hearing sad things, manfully to bear separation from Him; for they who had practiced this when spoken of in words, were likely in actions also, easily to bear it afterwards. And if one enquire closely, this very thing is a consolation, the saying that, I go to the Father. For it is the expression of One, who declares that He shall not perish, but that His end is a kind of translation. He adds too another consolation; for He says not merely, A little while, and you shall not see Me, but also, A little while, and you shall see Me; showing that He will both come to them again, and that their separation would be but for a little while, and His presence with them continual. This, however, they did not understand. Whence one may with reason wonder how, after having often heard these things, they doubt, as though they had heard nothing. How then is it that they did not understand? It was either through grief, as I suppose, for that drove what was said from their understanding; or through the obscurity of the words. Because He seemed to them to set forth two contraries, which were not contrary. If, says one of them, we shall see You, where are You going? And if You go, how shall we see You? Therefore they say, We cannot tell what He says. That He was about to depart, they knew; but they knew not that He would shortly come to them. On which account He rebukes them, because they did not understand His saying. For, desiring to instill in them the doctrine concerning His death, what says He?

Because they did not want His death, they quickly came to believe that He would not die, and then when they heard that He would die, they were confused and did not know what "a little while" meant. So He says, "You will mourn and lament."

Because by reason of their not desiring His death, they quickly ran into the belief that He would not die, and then when they heard that He would die, cast about, not knowing what that little meant, He says, You shall mourn and lament.

But your sorrow will be turned into joy. Then, having shown that joy comes after grief, that grief gives birth to joy, and that grief is short while the pleasure is endless, He moves to a common example. And what does He say?

But your sorrow shall be turned into joy. Then having shown that after grief comes joy, and that grief genders joy, and that grief is short, but the pleasure endless, He passes to a common example; and what says He?

And He has used a comparison that the Prophets also use continually, likening distress to the severe pains of childbirth. But what He says is like this: Labor pains will seize you, but the pain of childbirth is the cause of joy. He is both confirming His words about the Resurrection and showing that departing from this life is like passing from the womb into the light of day. It is as if He had said, Do not be surprised that I bring you to your benefit through such sorrow, since even a mother, to become a mother, passes through pain in the same way. Here He also implies something mystical: that He has broken the labor pains of death and caused a new man to be born from them. And He did not say only that the pain will pass away, but that she does not even remember it, so great is the joy that follows. So it will also be with the Saints. And yet the woman does not rejoice because a human being has come into the world, but because a son has been born to her. If it were otherwise, nothing would prevent a barren woman from rejoicing over another woman who gives birth. Why then did He speak this way? Because He introduced this example only for this purpose: to show that sorrow is for a time, but joy is lasting; to show that death is a passage into life; and to show the great benefit of their sufferings. He did not say a child has been born, but a man. For in my view He here alludes to His own Resurrection, and that He would be born not into that death which brought the labor pain, but into the Kingdom. Therefore He did not say a child has been born to her, but a man has been born into the world.

And He has used a comparison which the Prophets also use continually, likening despondencies to the exceeding pains of childbirth. But what He says is of this kind: Travail pains shall lay hold on you, but the pang of childbirth is the cause of joy; both confirming His words relative to the Resurrection, and showing that the departing hence is like passing from the womb into the light of day. As though He had said, Marvel not that I bring you to your advantage through such sorrow, since even a mother to become a mother, passes in like manner through pain. Here also He implies something mystical, that He has loosened the travail pangs of death, and caused a new man to be born of them. And He said not, that the pain shall pass away only, but, she does not even remember it, so great is the joy which succeeds; so also shall it be with the Saints. And yet the woman does not rejoice because a man has come into the world, but because a son has been born to her; since, had this been the case, nothing would have hindered the barren from rejoicing over another who bears. Why then spoke He thus? Because He introduced this example for this purpose only, to show that sorrow is for a season, but joy lasting: and to show that (death) is a translation unto life; and to show the great profit of their pangs. He said not, a child has been born, but, A man. For to my mind He here alludes to His own Resurrection, and that He should be born not unto that death which bare the birth-pang, but unto the Kingdom. Therefore He said not, a child has been born unto her, but, A man has been born into the world.

Again, He proves nothing else by these words except that He is from God. For then, from that time forward, you will know all things. But what does "You shall not ask Me" mean? You will need no intercessor, but it will be sufficient for you to call on My Name, and in this way obtain all things.

Again He proves nothing else by these words, but that He is from God. For then you shall for the time to come know all things. But what is, You shall not ask Me? You shall need no intercessor, but it is sufficient that you call on My Name, and so gain all things.

Truly, truly, I say to you, whatever you ask My Father in My Name.

Verily, verily, I say unto you, Whatsoever you shall ask My Father in My Name.

He demonstrates the power of His Name, since even without being seen or called upon, but only named, He makes us approved by the Father. But where has this taken place? Where they say, "Lord, look at their threats, and grant to Your servants that they may speak Your word with boldness" (Acts 4:29-31), and work miracles in Your Name. And the place where they were was shaken.

He shows the power of His Name, if at least being neither seen nor called upon, but only named, He even makes us approved by the Father. But where has this taken place? Where they say, Lord, behold their threatenings, and grant unto Your servants that with boldness they may speak Your word Acts 4:29-31, and work miracles in Your Name. And the place was shaken where they were.

Therefore He shows it is good that He should leave, since up to this point they had asked for nothing, but afterward they would receive everything they asked for. For do not think that because I will no longer be with you, you are abandoned; My Name will give you greater boldness. Since the words He had spoken had been obscure, He says,

2. Hence He shows it to be good that He should depart, if hitherto they had asked nothing, and if then they should receive all things whatsoever they should ask. For do not suppose, because I shall no longer be with you, that you are deserted; My Name shall give you greater boldness. Since then the words which He had used had been veiled, He says,

There will be a time when you will know all things clearly. He is speaking of the time of the Resurrection. Then,

There shall be a time when you shall know all things clearly. He speaks of the time of the Resurrection. Then,

I will tell you plainly about the Father.

I shall tell you plainly of the Father.

For He was with them and talked with them forty days, being assembled with them and speaking of the things concerning the kingdom of God (Acts 1:3-4)—because now you are afraid and not paying attention to my words; but then when you see me risen again and talk with me, you will be able to learn everything plainly, for the Father himself will love you when your faith in me has been made firm.

(For He was with them, and talked with them forty days, being assembled with them, and speaking of the things concerning the kingdom of God Acts 1:3-4)– because now being in fear, you give no heed to My words; but then when you see Me risen again, and converse with Me, you will be able to learn all things plainly, for the Father Himself will love you, when your faith in Me has been made firm.

Your love for Me is sufficient to serve as your advocate.

Your love for Me suffices to be your advocate.

For since His teaching about the Resurrection, and along with this, the hearing that I came out from God and I am going there, gave them no small comfort, He continually addresses these things. He gave a pledge, first, that they were right in believing in Him; second, that they would be safe. When He said, "A little while, and you shall not see Me; and again a little while, and you shall see Me" (John 16:17), they reasonably did not understand Him. But now it is no longer so. What then does "You shall not ask Me" mean? You shall not say, "Show us the Father," and, "Where are You going?" for you shall know all knowledge, and the Father shall be favorably disposed toward you just as I am. It was this especially which made them breathe again, the learning that they would be the Father's friends, which is why they say,

For since His discourse concerning the Resurrection, and together with this, the hearing that I came out from God, and there I go, gave them no common comfort, He continually handles these things. He gave a pledge, in the first place, that they were right in believing on Him; in the second, that they should be in safety. When therefore He said, A little while, and you shall not see Me; and again a little while, and you shall see Me John 16:17, they with reason did not understand Him. But now it is no longer so. What then is, You shall not ask Me? You shall not say, 'Show us the Father,' and, 'Where are You going?' for you shall know all knowledge, and the Father shall be disposed towards you even as I am. It was this especially which made them breathe again, the learning that they should be the Father's friends wherefore they say,

Do you see that He responded to what was secretly dwelling in their minds?

Do you see that He made answer to what was secretly harboring in their minds?

And you do not need anyone to ask you questions.

And needest not that any man should ask You.

That is, before hearing, You know the things that made us stumble, and You have given us rest, since You have said, 'The Father loves you, because you have loved Me.' After so many and so great matters, they say, "Now we know." Do you see how imperfect their state still was? Then, when they say "Now we know" as though conferring a favor upon Him, He replies: You still require many other things to come to perfection; nothing has yet been achieved by you. You will soon betray Me to My enemies, and such fear will seize you that you will not even be able to stay together with one another, yet I will suffer nothing dreadful from this. Do you see again how condescending His speech is? And indeed He makes this a charge against them, that they continually needed condescension. For when they say, "Look, now You speak plainly, and speak no parable" (John 16:29), and therefore we believe You, He shows them that now, when they believe, they do not yet truly believe, and He does not accept their words. He says this, referring them to another time. But the,

That is, Before hearing, You know the things which made us stumble, and You have given us rest, since You have said, 'The Father loves you, because you have loved Me.' After so many and so great matters, they say, Now we know. Do you see in what an imperfect state they were? Then, when, as though conferring a favor upon Him, they say, Now we know, He replies, You still require many other things to come to perfection; nothing is as yet achieved by you. You shall presently betray Me to My enemies, and such fear shall seize you, that you shall not even be able to retire one with another, yet from this I shall suffer nothing dreadful. Do you see again how con descending His speech is? And indeed He makes this a charge against them, that they continually needed condescension. For when they say, Lo, now You speak plainly, and speakest no parable John 16:29, and therefore we believe You, He shows them that now, when they believe, they do not yet believe, neither does He accept their words. This He says, referring them to another season. But the,

He has again attributed this to them, for they wanted to learn this everywhere. Then, to show that He did not give them perfect knowledge by saying this, but so that their reason might not rebel (for it was likely that they might form some human ideas and think that they would not receive any assistance from Him), He says,

He has again put on their account; for this they everywhere wished to learn. Then, to show that He did not give them perfect knowledge by saying this, but in order that their reason might not rebel, (for it was probable that they might form some human ideas, and think that they should not enjoy any assistance from Him,) He says,

That is, you should not push Me out of your thoughts, but receive Me. So let no one twist these words into a doctrine; they are spoken for our comfort and love. For even when you suffer the things I have mentioned, your troubles will not end there. As long as you are in the world you will have sorrow, not only now when I am betrayed, but also afterward. But lift up your minds, for you will suffer nothing terrible. When the master has conquered his enemies, the disciples must not lose heart. And how, tell me, have You 'conquered the world'? I have already told you that I have cast down its ruler, but you will know this later, when all things yield and give way to you.

That is, that you should not cast Me from your thoughts, but receive Me. Let no one, then, drag these words into a doctrine; they are spoken for our comfort and love. For not even when we suffer such things as I have mentioned shall your troubles stop there, but as long as you are in the world you shall have sorrow, not only now when I am betrayed, but also afterwards. But rouse your minds, for you shall suffer nothing terrible. When the master has gotten the better of his enemies, the disciples must not despond. And how, tell me, have You 'conquered the world'? I have told you already, that I have cast down its ruler, but you shall know hereafter, when all things yield and give place to you.

But we are also allowed to conquer by looking to the Author of our faith and walking on the road He opened for us. So death will not gain mastery over us either. "What then, shall we not die?" someone asks. Well, this very fact makes it clear that death will not master us. A champion is truly glorious not when he has avoided fighting his opponent, but when he has fought and is not held down by him. We are therefore not mortal because of our struggle with death, but immortal because of our victory. We would have been mortal if we had remained with death forever. Just as I would not call the longest-living animals immortal simply because they avoid death for a long time, I would not call someone who rises after death mortal just because death dissolved him. For tell me, if a man blushes briefly, would we say he was always red? Of course not, because the action is not a permanent state. If someone turns pale, would we call him jaundiced? No, because the condition is only temporary. And so you would not call someone mortal who has been in death's hands for only a short time. In this way we might even speak of those who sleep, for they are in a sense dead and inactive. But does death corrupt our bodies? What of it? It does not leave them in corruption, but makes them better. Let us then conquer the world, let us run toward immortality, let us follow our King, let us also set up a trophy, let us despise the world's pleasures. We need no effort to do this—let us transfer our souls to heaven, and the whole world is conquered. If you do not desire it, it is conquered; if you mock it, it is defeated. We are strangers and sojourners, so let us not grieve over any of its painful things. For if you had come from a famous country and from distinguished ancestors and gone to some distant land where you were unknown to anyone, having with you neither servants nor wealth, and someone insulted you, you would not grieve as if you had suffered these things at home. For knowing clearly that you were in a strange and foreign land would convince you to bear everything easily and to despise hunger, thirst, and any suffering whatever. Consider this now as well, that you are a stranger and sojourner, and let nothing disturb you in this foreign land. For you have a City whose Artificer and Creator is God, and the sojourn itself is only for a short time. Let whoever wishes strike, insult, revile—we are in a strange land and live as temporary residents. The dreadful thing would be to suffer this way in our own country, before our fellow citizens—that is the greatest disgrace and loss. For if a man is where no one knows him, he endures everything easily, because insult becomes more bitter when those who offer it know what they are doing. For instance, if a man insults the governor, knowing he is governor, then the insult is bitter; but if he insults him thinking he is a private citizen, he cannot even touch the one who receives the insult. Let us reason the same way. For our revilers do not know what we are—that we are citizens of heaven, registered in the country above, fellow-choristers of the Cherubim. So let us not grieve or consider their insult to be an insult. If they had known, they would not have insulted us. Do they think we are poor and insignificant? Let us not count this as an insult either. For tell me, if a traveler had arrived ahead of his servants and was sitting for a short time in the inn waiting for them, and then the innkeeper or some other travelers behaved rudely toward him and reviled him, would he not laugh at their ignorance? Would their mistake not actually give him pleasure? Would he not feel satisfaction as if someone else, not he himself, were being insulted? Let us behave the same way. We too sit in an inn, waiting for our friends who travel the same road. When we are all gathered together, then they will know whom they insulted. Then these men will hang their heads; then they will say, "This is he whom we fools had in derision" (Wisdom 5:3).

3. But it is permitted to us also to conquer, looking to the Author of our faith, and walking on that road which He cut for us. So neither shall death get the mastery of us. What then, shall we not die? says some one. Why, from this very thing it is clear that he shall not gain the mastery over us. The champion truly will then be glorious, not when he has not closed with his opponent, but when having closed he is not holden by him. We therefore are not mortal, because of our struggle with death, but immortal, because of our victory; then should we have been mortal, had we remained with him always. As then I should not call the longest-lived animals immortal, although they long remain free from death, so neither him who shall rise after death mortal, because he is dissolved by death. For, tell me, if a man blush a little, should we say that he was continually ruddy? Not so, for the action is not a habit. If one become pale, should we call him jaundiced? No, for the affection is but temporary. And so you would not call him mortal, who has been for but a short time in the hands of death. Since in this way we may speak of those who sleep, for they are dead, so to say, and without action. But does death corrupt our bodies? What of that? It is not that they may remain in corruption, but that they be made better. Let us then conquer the world, let us run to immortality, let us follow our King, let us too set up a trophy, let us despise the world's pleasures. We need no toil to do so; let us transfer our souls to heaven, and all the world is conquered. If you desire it not, it is conquered; if you deride it, it is worsted. Strangers are we and sojourners, let us then not grieve at any of its painful things. For if, being sprung from a renowned country, and from illustrious ancestors, you had gone into some distant land, being known to no one, having with you neither servants nor wealth, and then some one had insulted you, you would not grieve as though you had suffered these things at home. For the knowing clearly that you were in a strange and foreign land, would persuade you to bear all easily, and to despise hunger, and thirst, and any suffering whatever. Consider this also now, that you are a stranger and a sojourner, and let nothing disturb you in this foreign land; for you have a City whose Artificer and Creator is God, and the sojourning itself is but for a short and little time. Let whoever will strike, insult, revile; we are in a strange land, and live but meanly; the dreadful thing would be, to suffer so in our own country, before our fellow citizens, then is the greatest unseemliness and loss. For if a man be where he had none that knows him, he endures all easily, because insult becomes more grievous from the intention of those who offer it. For instance, if a man insult the governor, knowing that he is governor, then the insult is bitter; but if he insult, supposing him to be a private man, he cannot even touch him who undergoes the insult. So let us reason also. For neither do our revilers know what we are, as, that we are citizens of heaven, registered for the country which is above, fellow-choristers of the Cherubim. Let us not then grieve nor deem their insult to be insult; had they known, they would not have insulted us. Do they deem us poor and mean? Neither let us count this an insult. For tell me, if a traveler having got before his servants, were sitting a little space in the inn waiting for them, and then the innkeeper, or some travelers, should behave rudely to him, and revile him, would he not laugh at the other's ignorance? Would not their mistake rather give him pleasure? Would he not feel a satisfaction as though not he but some one else were insulted? Let us too behave thus. We too sit in an inn, waiting for our friends who travel the same road; when we are all collected, then they shall know whom they insult. These men then shall hang their heads; then they shall say, This is he whom we fools had in derision. Wisdom 5:3

Let us comfort ourselves with these two truths: first, that we are not truly insulted, since they do not know who we are, and second, that if we want satisfaction, they will later give us a most bitter one. But God forbid that anyone should have such a cruel and inhuman soul. What if we are insulted by our own relatives? This is what seems burdensome. No, this is actually the lighter thing. Why? Because we do not bear insults from those we love in the same way as we bear them from strangers. For instance, when consoling those who have been wronged, we often say, "It is a brother who has wronged you, bear it nobly; it is a father; it is an uncle." But if the name of father and brother moves you to patience, how much more if I name a relationship more intimate than these? For we are not only brothers to one another, but also members, and one body. Now if the name of brother moves you, how much more that of member. Have you not heard that pagan proverb which says that we should keep friends despite their faults? Have you not heard Paul say, "Bear one another's burdens"? Do you not see lovers? For I am forced, since I cannot draw an example from you, to bring my argument to that illustration. Paul also does this, saying, "Furthermore we have had fathers in our flesh who corrected us, and we gave them reverence." Or rather, what he says to the Romans is more fitting: "As you have yielded your members servants to uncleanness and to iniquity unto iniquity, even so now yield your members servants to righteousness." For this reason let us confidently use this illustration. Now do you not observe lovers, what miseries they suffer when inflamed with desire for prostitutes—cuffed, beaten, and laughed at, enduring a prostitute who turns away from and insults them in countless ways? Yet if they see just once anything sweet or gentle, all is well with them, all former things are forgotten, everything proceeds smoothly, whether it be poverty, sickness, or anything else. For they consider their own life miserable or blessed according to how the woman they love treats them. They know nothing of worldly honor or disgrace, but even if someone insults them, they bear everything easily because of the great pleasure and delight they receive from her. And though she reviles them, though she spits in their face, they think, when enduring this, that they are being showered with roses. And what wonder if such are their feelings toward her person? For they think her very house more splendid than any, though it be made of mud, though it be falling down. But why speak of walls? When they even see the places she frequents in the evening, they are excited. Allow me now to speak the following using the Apostle's words. As he says, "As you have yielded your members servants to uncleanness, so yield your members servants unto righteousness," so in the same manner now I say: as we have loved these women, let us love one another, and we shall not think that we suffer anything terrible. And why do I say, one another? Let us love God in this way. Do you recoil when you hear that I require as much love in the case of God as we have shown toward a prostitute? But I recoil that we do not show even this much. And, if you will, let us continue the argument, though what is said is very painful. The woman who is loved promises her lovers nothing good, but dishonor, shame, and insolence. For this is what devotion to a prostitute makes a man: ridiculous, shameful, dishonored. But God promises us heaven and the good things that are in heaven. He has made us sons and brothers of the Only-begotten, and has given you countless things while living, and when you die, resurrection, and promises that He will give us such good things as it is not even possible to imagine, and makes us honored and revered. Again, that woman compels her lovers to spend all their wealth for the pit and for destruction; but God commands us to sow in heaven, and gives us a hundredfold and eternal life. Again, she uses her lover like a slave, giving commands more harshly than any tyrant; but God says, "I no longer call you servants, but friends."

4. With these two things then let us comfort ourselves, that we are not insulted, for they know not who we are, and that, if we wish to obtain satisfaction, they shall hereafter give us a most bitter one. But God forbid that any should have a soul so cruel and inhuman. What then if we be insulted by our kinsmen? For this is the burdensome thing. Nay, this is the light thing. Why, pray? Because we do not bear those whom we love when they insult us, in the same way as we bear those whom we do not know. For instance, in consoling those who have been injured, we often say, It is a brother who has injured you, bear it nobly; it is a father; it is an uncle. But if the name of father and brother puts you to shame, much more if I name to you a relationship more intimate than these; for we are not only brethren one to another, but also members, and one body. Now if the name of brother shame you, much more that of member. Have you not heard that Gentile proverb, which says, that it behooves to keep friends with their defects? Have you not heard Paul say, Bear ye one another's burdens? Do you see not lovers? For I am compelled, since I cannot draw an instance from you, to bring my discourse to that ground of argument. This also Paul does, thus saying, Furthermore we have had fathers in our flesh, which corrected us, and we gave them reverence. Hebrews 12:9 Or rather, that is more apt which he says to the Romans, As you have yielded your members servants to uncleanness and to iniquity unto iniquity, even so now yield your members servants to righteousness. For this reason let us confidently keep hold of the illustration. Now do you not observe lovers, what miseries these suffer when inflamed with desire for harlots, cuffed, beaten, and laughed at, enduring a harlot, who turns away from and insults them in ten thousand ways; yet if they see but once anything sweet or gentle, all is well to do with them, all former things are gone, all goes on with a fair wind, be it poverty, be it sickness, be it anything else besides these. For they count their own life as miserable or blessed, according as they may have her whom they love disposed towards them. They know nothing of mortal honor or disgrace, but even if one insult, they bear all easily through the great pleasure and delight which they receive from her; and though she revile, though she spit in their face, they think, when they are enduring this, that they are being pelted with roses. And what wonder, if such are their feelings as to her person? For her very house they think to be more splendid than any, though it be but of mud, though it be falling down. But why speak I of walls? When they even see the places which they frequent in the evening, they are excited. Allow me now for what follows to speak the word of the Apostle. As he says, As you have yielded your members servants to uncleanness, so yield your members servants unto righteousness; so in like manner now I say, as we have loved these women, let us love one another, and we shall not think that we suffer anything terrible. And why say I, one another? Let us so love God. Do ye shudder, when you hear that I require as much love in the case of God, as we have shown towards a harlot? But I shudder that we do not show even thus much. And, if you will, let us go on with the argument, though what is said be very painful. The woman beloved promises her lovers nothing good, but dishonor, shame, and insolence. For this is what the waiting upon a harlot makes a man, ridiculous, shameful, dishonored. But God promises us heaven, and the good things which are in heaven; He has made us sons, and brethren of the Only-begotten, and has given you ten thousand things while living, and when you die, resurrection, and promises that He will give us such good things as it is not possible even to imagine, and makes us honored and revered. Again, that woman compels her lovers to spend all their substance for the pit and for destruction; but God bids us sow the heaven, and gives us an hundred-fold, and eternal life. Again, she uses her lover like a slave, giving commands more hardly than any tyrant; but God says, I no longer call you servants, but friends. John 15:15

Have you seen how extreme both the evils here and the blessings there are? What follows from this? For the sake of this woman, many men stay awake and readily obey whatever she commands. They give up house, father, mother, friends, money, and patronage, leaving everything that belongs to them in want and desolation. But for the sake of God—or rather for our own sake—we often refuse to spend even a third of our possessions. Instead, we look at the hungry and overlook them, we run past the naked and do not even speak a word to them. Yet lovers, if they see even a little servant girl belonging to their mistress, even if she is a barbarian, will stand in the middle of the marketplace and talk with her as if they were proud and glad to do so, pouring out an endless stream of words. For her sake they count their entire life as nothing and consider rulers and power as nothing—all who have experienced this disease know this—and they thank her more when she commands them than others do when they serve. Is there not good reason for hell to exist? Are there not good reasons for countless punishments? Let us then become sober and devote to the service of God as much, or half, or even a third of what others give to the prostitute. Perhaps you shudder again at this—I do too. But I want you to shudder not just at the words but at the actions themselves. As it is, our hearts are set in order here, but we go out and throw it all away. What then do we gain? For there, if spending money is required, no one complains of poverty but even borrows money to give, even when beaten. But here, if we merely mention almsgiving, people bring up children, wife, house, patronage, and ten thousand excuses. But someone says the pleasure is great there. This is exactly what I lament and mourn. What if I show that the pleasure here is greater? For there, shame, insult, and expense cut away no small part of the pleasure, and after these come quarreling and enmity. But here there is nothing of that kind. What is there, tell me, equal to this pleasure: to sit expecting heaven and the kingdom there, the glory of the saints, and the endless life? But someone says these things are only expected, while the others are experienced. What kind of experience? Do you want me to tell you about pleasures that are also experienced here? Consider what freedom you enjoy and how you fear and tremble before no one when you live with virtue—neither enemy, plotter, informer, rival in reputation or love, envious person, poverty, sickness, nor any other human thing. But there, even if ten thousand things go according to your wishes and riches flow in like a fountain, the war with rivals, the plots, and the ambushes will make the life of someone who wallows with those women more miserable than anyone else's. For when that abominable woman is haughty and insolent, you must even kindle a quarrel to flatter her. This is more grievous than ten thousand deaths, more intolerable than any punishment. But here there is nothing of the kind. For it says the fruit of the Spirit is love, joy, and peace. Here there is no quarreling, no inappropriate financial expense, no disgrace combined with expense. And if you give just a penny, a loaf of bread, or a cup of cold water, He will be greatly obliged to you, and He does nothing to cause you pain or grief, but does everything to make you glorious and free you from all shame. What defense then will we have? What pardon will we gain if we abandon these things and give ourselves over to the opposite, voluntarily casting ourselves into the furnace burning with fire? Therefore I urge those who are sick with this disease to recover themselves and return to health, and not allow themselves to fall into despair. Since that son was also in a far more grievous state than this, yet when he returned to his father's house, he came back to his former honor and appeared more glorious than the one who had always been pleasing. Let us also imitate him, and by returning to our Father, even if it is late, let us depart from that captivity and transfer ourselves to freedom, so that we may enjoy the kingdom of heaven, through the grace and loving-kindness of our Lord Jesus Christ, to whom with the Father and the Holy Spirit be glory, forever and ever. Amen.

5. Have ye seen the excess both of the evils here and the blessings there? What then comes next? For this woman's sake, many lie awake, and whatever she commands, readily obey; give up house, and father, and mother, and friends, and money, and patronage, and leave all that belongs to them in want and desolation; but for the sake of God, or rather for the sake of ourselves, we often do not choose to expend even the third portion of our substance, but we look on the hungry, we overlook him, and run past the naked, and do not even bestow a word upon him. But the lovers, if they see but a little servant girl of their mistress, and her a barbarian, they stand in the middle of the market-place, and talk with her, as if they were proud and glad to do so, unrolling an interminable round of words; and for her sake they count all their living as nothing, deem rulers and rule nothing, (they know it, all who have had experience of the malady,) and thank her more when she commands, than others when they serve. Is there not with good reason a hell? Are there not with good reason ten thousand punishments? Let us then become sober, let us apply to the service of God as much, or half, or even the third part of what others supply to the harlot. Perhaps again ye shudder; for so do I myself. But I would not that you should shudder at words only, but at the actions; as it is, here indeed our hearts are made orderly, but we go forth and cast all away. What then is the gain? For there, if it be required to spend money, no one laments his poverty, but even borrows it to give, perchance, when smitten. But here, if we do but mention almsgiving, they pretend to us children, and wife, and house, and patronage, and ten thousand excuses. But, says some one, the pleasure is great there. This it is that I lament and mourn. What if I show that the pleasure here is greater? For there shame, and insult, and expense, cut away no little of the pleasure, and after these the quarreling and enmity; but here there is nothing of the kind. What is there, tell me, equal to this pleasure, to sit expecting heaven and the kingdom there, and the glory of the saints, and the life that is endless? But these things, says some one, are in expectation, the others in experience. What kind of experience? Will you that I tell you the pleasures which are here also by experience? Consider what freedom you enjoy, and how you fear and tremble at no man when you live in company with virtue, neither enemy, nor plotter, nor informer, nor rival in credit or in love, nor envious person, nor poverty, nor sickness, nor any other human thing. But there, although ten thousand things be according to your mind, though riches flow in as from a fountain, yet the war with rivals, and the plots, and ambuscades, will make more miserable than any the life of him who wallows with those women. For when that abominable one is haughty, and insolent, you needs must kindle quarrel to flatter her. This therefore is more grievous than ten thousand deaths, more intolerable than any punishment. But here there is nothing of the kind. For the fruit, it says, of the Spirit is love, joy, peace. Galatians 5:22 Here is no quarreling, nor unseasonable pecuniary expense, nor disgrace and expense too; and if you give but a farthing, or a loaf, or a cup of cold water, He will be much beholden to you, and He does nothing to pain or grieve you, but all so as to make you glorious, and free you from all shame. What defense therefore shall we have, what pardon shall we gain, if, leaving these things, we give ourselves up to the contrary, and voluntarily cast ourselves into the furnace that burns with fire? Wherefore I exhort those who are sick of this malady, to recover themselves, and return to health, and not allow themselves to fall into despair. Since that son also was in a far more grievous state than this, yet when he returned to his father's house, he came to his former honor, and appeared more glorious than him who had ever been well-pleasing. Let us also imitate him, and returning to our Father, even though it be late, let us depart from that captivity, and transfer ourselves to freedom, that we may enjoy the Kingdom of heaven, through the grace and lovingkindness of our Lord Jesus Christ, to whom with the Father and the Holy Ghost be glory, for ever and ever. Amen.