Homilies on the Gospel of John — Homily 87

As believing carelessly and randomly comes from being too easily persuaded, so being excessively curious and intrusive shows a very dull understanding. For this reason Thomas is held at fault. He did not believe the Apostles when they said, "We have seen the Lord"—not so much because he mistrusted them, but because he thought the thing was impossible, that is, the resurrection from the dead. He does not say "I do not believe you," but rather "Unless I put my hand—I do not believe." But how was it that when all were gathered together, he alone was absent? Probably after the recent scattering that had taken place, he had not yet returned. But when you see the unbelief of the disciple, consider the loving kindness of the Lord—how for the sake of a single soul He showed Himself with His wounds and comes to save even one person, though he was duller than the rest. For this reason Thomas demanded proof through the dullest of the senses and would not even trust his eyes. He did not say "Unless I see," but "Unless I handle," lest what he saw might somehow be an apparition. Yet the disciples who told him these things were at that time worthy of belief, and so was He who promised. Still, since Thomas desired more, Christ did not deprive him even of this.

1. As to believe carelessly and in a random way, comes of an over-easy temper; so to be beyond measure curious and meddlesome, marks a most gross understanding. On this account Thomas is held to blame. For he believed not the Apostles when they said, We have seen the Lord; not so much mistrusting them, as deeming the thing to be impossible, that is to say, the resurrection from the dead. Since he says not, I do not believe you, but, Except I put my hand — I do not believe. But how was it, that when all were collected together, he alone was absent? Probably after the dispersion which had lately taken place, he had not returned even then. But do thou, when you see the unbelief of the disciple, consider the lovingkindness of the Lord, how for the sake of a single soul He showed Himself with His wounds, and comes in order to save even the one, though he was grosser than the rest; on which account indeed he sought proof from the grossest of the senses, and would not even trust his eyes. For he said not, Except I see, but, Except I handle, he says, lest what he saw might somehow be an apparition. Yet the disciples who told him these things, were at the time worthy of credit, and so was He that promised; yet, since he desired more, Christ did not deprive him even of this.

And why does He not appear to him immediately, but only after eight days? John 20:26 So that, being continually instructed by the disciples in the meantime and hearing the same thing, he might be stirred up to more eager desire and become more ready to believe in the future. But how did he know that His side had been opened? From having heard it from the disciples. How then did he believe partly but not believe partly? Because this thing was very strange and wonderful. But observe, I ask you, the truthfulness of the disciples, how they hide no faults, either their own or those of others, but record them with great honesty.

And why does He not appear to him straightway, instead of after eight days? John 20:26 In order that being in the mean time continually instructed by the disciples, and hearing the same thing, he might be inflamed to more eager desire, and be more ready to believe for the future. But whence knew he that His side had been opened? From having heard it from the disciples. How then did he believe partly, and partly not believe? Because this thing was very strange and wonderful. But observe, I pray you, the truthfulness of the disciples, how they hide no faults, either their own or others', but record them with great veracity.

Jesus appears to them again and doesn't wait for Thomas to ask him or say anything. Before Thomas could speak, Jesus took the initiative and fulfilled his desire. This showed that even when Thomas spoke those words to the disciples, Jesus was actually present. Jesus used the same words Thomas had used, and in a way that conveyed both a sharp rebuke and instruction for the future. For after saying,

Jesus again presents himself to them, and waits not to be requested by Thomas, nor to hear any such thing, but before he had spoken, Himself prevented him, and fulfilled his desire; showing that even when he spoke those words to the disciples, He was present. For He used the same words, and in a manner conveying a sharp rebuke, and instruction for the future. For having said,

And do not be faithless, but believing.

And be not faithless, but believing.

Do you see that his doubt came from unbelief? But this was before he had received the Spirit. After that, it was no longer the case; from then on, they were made perfect.

Do you see that his doubt proceeded from unbelief? But it was before he had received the Spirit; after that, it was no longer so, but, for the future, they were perfected.

And Jesus rebuked him not only in this way, but also by what follows; for when Thomas, being fully satisfied, breathed again and cried aloud,

And not in this way only did Jesus rebuke him, but also by what follows; for when he, being fully satisfied, breathed again, and cried aloud,

For this is the nature of faith: to receive things that are not seen, since "Faith is the substance of things hoped for, the evidence of things not seen" (Hebrews 11:1). And here He declares blessed not only the disciples but also those who would believe after them. Yet someone might say, "The disciples saw and believed." Yes, but they did not seek any such thing. Rather, from the evidence of the burial cloths, they immediately accepted the word concerning the Resurrection, and before they saw the body, they demonstrated complete faith. Therefore, when anyone today says, "I wish I had lived in those times and had seen Christ working miracles," let them consider that "Blessed are they who have not seen, and yet have believed."

For this is of faith, to receive things not seen; since, Faith is the substance of things hoped for, the evidence of things not seen. Hebrews 11:1 And here He pronounces blessed not the disciples only, but those also who after them should believe. Yet, says some one, the disciples saw and believed. Yes, but they sought nothing of the kind, but from the proof of the napkins, they straightway received the word concerning the Resurrection, and before they saw the body, exhibited all faith. When therefore any one in the present day say, I would that I had lived in those times, and had seen Christ working miracles, let them reflect, that, Blessed are they who have not seen, and yet have believed.

It is worth asking how an incorruptible body could show the marks of the nails and could be touched by a mortal hand. But do not be troubled by this—what happened was a matter of condescension. For that which was so refined and light that it could enter when the doors were shut was free from all physical density. But this marvel was shown so that the Resurrection might be believed and so that people might know that it was the Crucified One Himself who had risen, and that someone else had not risen in His place. For this reason He rose bearing the signs of the Cross, and for this reason He ate. Indeed, the Apostles everywhere used this as proof of the Resurrection, saying, "We, who ate and drank with Him." So just as when we see Him walking on the waves before the Crucifixion, we do not say that His body is of a different nature but rather of our own, so too after the Resurrection, when we see Him with the marks of the nails, we should not therefore say that He is corruptible. For He displayed these appearances for the sake of the disciple.

It is worth enquiring, how an incorruptible body showed the prints of the nails, and was tangible by a mortal hand. But be not thou disturbed; what took place was a matter of condescension. For that which was so subtle and light as to enter in when the doors were shut, was free from all density; but this marvel was shown, that the Resurrection might be believed, and that men might know that it was the Crucified One Himself, and that another rose not in His stead. On this account He arose bearing the signs of the Cross, and on this account He eats. At least the Apostles everywhere made this a sign of the Resurrection, saying, We, who ate and drank with Him. Acts 10:41 As therefore when we see Him walking on the waves before the Crucifixion, we do not say, that that body is of a different nature, but of our own; so after the Resurrection, when we see Him with the prints of the nails, we will no more say, that he is therefore corruptible. For He exhibited these appearances on account of the disciple.

Since this Evangelist has mentioned fewer miracles than the others, he tells us that the others have not mentioned all of them either, but only as many as were sufficient to draw the hearers to belief. For, it says, "If they should be written every one, I suppose that even the world itself could not contain the books." (John 21:25) From this it is clear that what they have mentioned, they wrote not for display, but only for the sake of what was useful. For how could they who omitted the greater part write these others for display? But why did they not go through them all? Chiefly because of their number; besides, they also considered that he who did not believe those they had mentioned would not give heed to a greater number, while he who received these would have no need of another in order to believe. And here too he seems to me to be speaking for the time of the miracles after the Resurrection. Therefore He says,

2. Since this Evangelist has mentioned fewer than the others, he tells us that neither have all the others mentioned them all, but as many as were sufficient to draw the hearers to belief. For, If, it says, they should be written every one, I suppose that even the world itself could not contain the books. John 21:25 Whence it is clear, that What they have mentioned they wrote not for display, but only for the sake of what was useful. For how could they who omitted the greater part, write these others for display? But why went they not through them all? Chiefly on account of their number; besides, they also considered, that he who believed not those they had mentioned, would not give heed to a greater number; while he who received these, would have no need of another in order to believe. And here too he seems to me to be for the time speaking of the miracles after the Resurrection. Wherefore He says,

In the presence of His disciples.

In the presence of His disciples.

Just as many signs needed to be done before the Resurrection so that people might believe He was the Son of God, so also many were needed after the Resurrection so that they might accept that He had risen. There is another reason he added "in the presence of His disciples"—because after the Resurrection He spoke with them alone. This is why He said, "The world sees Me no more" (John 14:19). Then, so that you may understand that what was done was done only for the sake of the disciples, he added,

For as before the Resurrection it was necessary that many should be done, in order that they might believe that He was the Son of God, so was it also after the Resurrection, in order that they might admit that He had arisen. For another reason also he has added, In the presence of His disciples, because He conversed with them alone after the Resurrection; wherefore also He said, The world sees Me no more. John 14:19 Then, in order that you may understand that what was done was done only for the sake of the disciples, he added,

Speaking generally to all humanity and showing that He bestows a very great favor not on the One who is believed in, but on ourselves. In His Name, that is, through Him, for He is the Life.

Speaking generally to mankind, and showing that not on Him who is believed on, but on ourselves, he bestows a very great favor. In His Name, that is, through Him; for He is the Life.

Do you see that He no longer stays with them continually, nor as He did before? He appeared, for example, in the evening and then departed. Then after eight days He appeared once more and departed again. Then after these things He appeared by the sea, and again with great fear among them. But what does "showed" mean? From this it is clear that He was not seen unless He chose to reveal Himself, because His body was now incorruptible and of unmixed purity. But why has the writer mentioned the specific place? To show that He had now removed most of their fear, so that they now ventured out from their dwelling and went everywhere. For they were no longer shut up at home, but had gone into Galilee, avoiding the danger from the Jews. Simon, therefore, goes fishing. For since He was not with them continually, nor had the Spirit yet been given, nor had they at that time yet been entrusted with anything, having nothing to do, they returned to their trade.

Do you see that He remains not with them continually, nor as before? He appeared, for instance, in the evening, and flew away; then after eight days again once, and again flew away; then after these things by the sea, and again with great terror. But what is the, showed? From this it is clear that He was not seen unless He condescended, because His body was henceforth incorruptible, and of unmixed purity. But wherefore has the writer mentioned the place? To show that he had now taken away the greater part of their fear, so that they now ventured forth from their dwelling, and went about everywhere. For they were no longer shut up at home, but had gone into Galilee, avoiding the danger from the Jews. Simon, therefore, comes to fish. For since neither was He with them continually, nor was the Spirit yet given, nor they at that time yet entrusted with anything, having nothing to do, they went after their trade.

Since they had nothing to do, they went fishing, and they did this at night because they were very afraid. Luke also mentions this, but that is not the same occasion—it is a different one. The other disciples followed because they were now bound to one another, and at the same time they wanted to see the fishing and to use their free time well. As they were laboring and tired, Jesus appeared before them but did not immediately reveal Himself, so that they would enter into conversation with Him. He therefore says to them,

Having then nothing to do, they went to their fishing, and this same they did by night, because they were greatly afraid. This Luke also mentions; but this is not the same occasion, but a different one. And the other disciples followed, because they were henceforth bound to one another, and at the same time desired to see the fishing, and to bestow their leisure well. As they then were laboring and wearied, Jesus presents Himself before them, and does not at once reveal Himself, so that they enter into converse with Him. He therefore says to them,

For a time He speaks in a rather human way, as if He were about to buy something from them. But when they indicated that they had nothing, He told them to cast their nets to the right; and when they cast them they caught a large number of fish. But when they recognized Him, the disciples Peter and John again displayed the distinctive traits of their individual characters. The one was more passionate, the other more elevated; the one more eager, the other more perceptive. For this reason John first recognized Jesus, Peter first came to Him. For the signs that had occurred were not ordinary. What were they? First, that so many fish were caught; then, that the net did not break; then, that before they came ashore, the coals had already been there, and fish laid upon them, and bread. For He no longer made things out of matter that already existed, as, through a certain dispensation, He did before the Crucifixion. When Peter recognized Him, he threw down everything, both fish and nets, and put on his outer garment. Do you see his reverence and love? Yet they were only two hundred cubits away; but even so Peter could not wait to go to Him in the boat, but reached the shore by swimming. What then does Jesus do?

For a time He speaks rather after a human manner, as if about to buy somewhat of them. But when they made signs that they had none, He bade them cast their nets to the right; and on casting they obtained a haul. But when they recognized Him, the disciples Peter and John again exhibited the peculiarities of their several tempers. The one was more fervent, the other more lofty; the one more keen, the other more clear-sighted. On this account John first recognized Jesus, Peter first came to Him. For no ordinary signs were they which had taken place. What were they? First, that so many fish were caught; then, that the net did not break; then, that before they landed, the coals had been found, and fish laid thereon, and bread. For He no longer made things out of matter already subsisting, as, through a certain dispensation, He did before the Crucifixion. When therefore Peter knew Him, he threw down all, both fish and nets, and girded himself. Do you see his respect and love? Yet they were only two hundred cubits off; but not even so could Peter wait to go to Him in the boat, but reached the shore by swimming. What then does Jesus?

They no longer had the same boldness or confidence, nor did they approach Him with words anymore, but instead sat down in silence with great fear and reverence, paying close attention to Him.

For they no longer had the same boldness, nor were they so confident, nor did they now approach Him with speech, but with silence and great fear and reverence, sat down giving heed to Him.

For they knew that it was the Lord.

For they knew that it was the Lord.

And so they did not ask Him, "Who are You?" But seeing that His appearance was changed and filled with great awesomeness, they were greatly amazed and wanted to ask something about it. However, fear and their knowledge that He was not someone else but the same Person restrained their inquiry, and they simply ate what He created for them with a greater display of power than before. For here He no longer looks up to heaven or performs those human actions, showing that even those things He had done were done by way of condescension. And to show that He did not remain with them continually or in the same manner as before, it says that,

And therefore they did not ask Him, Who are You? But seeing that His form was altered, and full of much awfulness, they were greatly amazed, and desired to ask somewhat concerning it; but fear, and their knowledge that He was not some other, but the Same, checked the enquiry, and they only ate what He created for them with a greater exertion of power than before. For here He no more looks to heaven, nor performs those human acts, showing that those also which He did were done by way of condescension. And to show that He remained not with them continually, nor in like manner as before, It says that,

He tells them to bring some of the fish to show that what they saw was no mere appearance. Here the text does not say that He ate with them, but Luke says in another place that He did, for He was eating together with them. Acts 1:4 But how this happened, it is not for us to explain, for these things took place in an extraordinary manner, not because His nature now required food, but as an act of condescension to prove the Resurrection.

And He bids them to bring of the fish, to show that what they saw was no appearance. But here indeed it says not that He ate with them, but Luke, in another place, says that He did; for He was eating together with them. Acts 1:4 But the, how, it is not ours to say; for these things came to pass in too strange a manner, not as though His nature now needed food, but from an act of condescension, in proof of the Resurrection.

Perhaps when you heard these things, you felt excited and considered those blessed who were with Him then, and those who will be with Him on the day of the general Resurrection. Let us make every effort to see that wonderful Face. If hearing about it now makes us burn with such desire, and we long to have lived in those days when He walked on earth, to have heard His voice, seen His face, approached Him, touched Him, and served Him, think how great a thing it will be to see Him no longer in a mortal body nor doing human things, but surrounded by a bodyguard of angels, while we ourselves exist in a form of unmixed purity, beholding Him and enjoying the rest of that bliss that goes beyond all words. Therefore, I beg you, let us use every means not to miss such glory. Nothing is difficult if we are willing, nothing burdensome if we pay attention. If we endure, we shall also reign with Him. What does "if we endure" mean? It means if we bear tribulations, if we bear persecutions, if we walk on the narrow way. The narrow way is laborious by its physis, but our will makes it light through the hope of things to come. For our present light affliction works for us a far more exceeding and eternal weight of glory, while we look not at the things which are seen, but at those which are not seen. Let us transfer our eyes to heaven and continually imagine those things and behold them. If we always spend our time with them, we will not be moved to desire the pleasures of this world, nor will we find it hard to bear its sorrows. We will laugh at these and similar things, and nothing will be able to enslave us or lift us up, if only we direct our longing there and look to that love. And why do I say we will not grieve at present troubles? We will from then on not even appear to see them. Such is the power of strong desire. For instance, those who are not currently with us but are absent and loved—we picture them every day. Love's sovereignty is mighty; it alienates the soul from all other things and chains it to the desired object. If we love Christ this way, all things here will seem to be a shadow, an image, a dream. We too will say, "Who shall separate us from the love of Christ? Shall tribulation or distress?" He did not say money, wealth, or beauty (these are very mean and contemptible), but he listed the things that seem to be grievous: famines, persecutions, deaths. He despised even these as being nothing, but we, for the sake of money, separate ourselves from our life and cut ourselves off from the light. Paul prefers neither death nor life, nor things present nor things to come, nor any other creature to his love for Christ, but we, if we see a little bit of gold, are inflamed and trample on His laws. If these things are intolerable when spoken of, they are much more so when done. The terrible thing is this: we shudder to hear, but we do not shudder to do. We swear readily and perjure ourselves, we plunder and charge interest, we care nothing for self-control, we stop being exact in prayer, we transgress most of the commandments, and for the sake of money we disregard our own members. Whoever loves wealth will commit countless wrongs against his neighbor and against himself as well. He will easily become angry with his neighbor, revile him, call him a fool, swear and perjure himself, and does not even preserve the standards of the old law. Whoever loves gold will not love his neighbor, yet we, for the Kingdom's sake, are commanded to love even our enemies. Now if by fulfilling the old commandments we will not be able to enter the Kingdom of heaven unless our righteousness exceeds and goes beyond them, what excuse will we have when we transgress even these? Whoever loves money will not only fail to love his enemies, but will even treat his friends as enemies.

3. Perhaps when you heard these things, you glowed, and called those happy who were then with Him, and those who shall be with Him at the day of the general Resurrection. Let us then use every exertion that we may see that admirable Face. For if when now we hear we so burn, and desire to have been in those days which He spent upon earth, and to have heard His Voice, and seen His face, and to have approached, and touched, and ministered unto Him; consider how great a thing it is to see Him no longer in a mortal body, nor doing human actions, but with a body guard of Angels, being ourselves also in a form of unmixed purity, and beholding Him, and enjoying the rest of that bliss which passes all language. Wherefore, I entreat, let us use every means, so as not to miss such glory. For nothing is difficult if we be willing, nothing burdensome if we give heed. If we endure, we shall also reign with Him. 2 Timothy 2:12 What then is, If we endure? If we bear tribulations, if persecutions, if we walk in the strait way. For the strait way is by its nature laborious, but by our will it is rendered light, from the hope of things to come. For our present light affliction works for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at those which are not seen. 2 Corinthians 4:17-18 Let us then transfer our eyes to heaven, and continually imagine those things, and behold them. For if we always spend our time with them, we shall not be moved to desire the pleasures of this world, nor find it hard to bear its sorrows; but we shall laugh at these and the like, and nothing will be able to enslave or lift us up, if only we direct our longing there, and look to that love. And why say I that we shall not grieve at present troubles? We shall henceforth not even appear to see them. Such a thing is strong desire. Those, for instance, who are not at present with us, but being absent are loved, we image every day. For mighty is the sovereignty of love, it alienates the soul from all things else, and chains to the desired object. If thus we love Christ, all things here will seem to be a shadow, an image, a dream. We too shall say, Who shall separate us from the love of Christ? Shall tribulation, or distress? Romans 8:35 He said not, money, or wealth, or beauty, (these are very mean and contemptible,) but he has put the things which seem to be grievous, famines, persecutions, deaths. He then spat on these even, as being nought; but we for the sake of money separate ourselves from our life, and cut ourselves off from the light. And Paul indeed prefers neither death, nor life, nor things present, nor things to come, nor any other creature, to the love which is towards Him; but we, if we see a little portion of gold, are fired, and trample on His laws. And if these things are intolerable when spoken of, much more are they so when done. For the terrible thing is this, that we shudder to hear, but do not shudder to do: we swear readily, and perjure ourselves, and plunder, and exact usury, care nothing for sobriety, desist from exactness in prayer, transgress most of the commandments, and for the sake of money make no account of our own members. For he that loves wealth will work ten thousand mischiefs to his neighbor, and to himself as well. He will easily be angry with him, and revile him, and call him fool, and swear and perjure himself, and does not even preserve the measures of the old law. For he that loves gold will not love his neighbor; yet we, for the Kingdom's sake, are bidden to love even our enemies. Now if by fulfilling the old commandments, we shall not be able to enter the Kingdom of heaven, unless our righteousness exceed and go beyond them, when we transgress even these, what excuse shall we obtain? He that loves money, not only will not love his enemies, but will even treat his friends as enemies.

But why speak only of friends? Those who love money have often ignored even the bonds of family. Such a person does not recognize kinship, does not remember companionship, does not respect age, has no friend, and will be hostile toward everyone, but above all toward himself. He destroys not only his soul but torments himself with countless cares, labors, and sorrows. For he will endure foreign journeys, hostilities, dangers, conspiracies, and anything at all, just so he may keep in his house the root of all evil and count up much gold. What then can be more terrible than this disease? It brings none of the luxury or pleasure for which people often sin, and it brings no honor or glory. For the lover of money suspects that tens of thousands are against him, and indeed many truly do accuse, envy, slander, and plot against him. Those he has wronged hate him for the injuries they have suffered; those who have not yet suffered, fearing that they might, and sympathizing with those who have, show the same hostility; while the greater and more powerful, provoked and indignant on behalf of the weaker, and at the same time envying him, are also his enemies and haters. And why speak only of men? For when one has made God himself his enemy, what hope will there be for him? What consolation? What comfort? The person who loves riches will never be able to use them; he will be their slave and guardian, not their master. For being always anxious to increase them, he will never be willing to spend them; instead he will deprive himself and live in worse poverty than any poor man, since his desire never stops anywhere. Yet riches were made not to be kept but to be used; but if we are going to bury them for others, what can be more miserable than we who run about trying to gather the possessions of all people, only to shut them away and cut them off from common use? But there is another disease not less than this. Some men bury their money in the earth, others in their bellies, in pleasure and drunkenness, adding to injustice the punishment of self-indulgence. Some minister with their wealth to parasites and flatterers, others to dice and prostitutes, others to different expenses of the same kind, cutting out for themselves countless roads that lead to hell, while leaving the right and sanctioned road which leads to heaven. And yet that road has not only greater gain but greater pleasure than the things we have mentioned. For the man who gives to prostitutes is ridiculous and shameful, and will have many quarrels and brief pleasure; or rather, not even brief, because no matter what he gives to the women who are his mistresses, they will not thank him for it, for "The house of a stranger is a cask with holes." Besides, that sort of person is impudent, and Solomon has compared their love to the grave; and they stop only when they see their lover stripped of everything. Or rather, such a woman does not stop even then, but dresses herself up all the more, and tramples on him when he is down, and provokes much laughter against him, and causes him so much harm that it cannot even be described in words. Not such is the pleasure of those who are saved; for there no one has a rival, but all rejoice and are glad, both those who receive blessings and those who look on. No anger, no despondency, no shame, no disgrace besieges the soul of such a person, but great is the gladness of his conscience and great his hope of things to come; bright his glory and great his distinction; and more than all is the favor and safety which comes from God, with not one precipice or suspicion, but a waveless harbor and calm. Considering therefore all these things, and comparing pleasure with pleasure, let us choose the better, that we may obtain the good things to come, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory and dominion for ever and ever. Amen.

4. But why speak I of friends? The lovers of money have often ignored nature itself. Such a one knows not kindred, remembers not companionship, reverences not age, has no friend, but will be ill-disposed towards all, and above all others to himself, not only by destroying his soul, but by racking himself with ten thousand cares, and toils, and sorrows. For he will endure foreign travels, hatreds, dangers, plots, anything whatever, only that he may have in his house the root of all evil, and may count much gold. What then can be more grievous than this disease? It is void of any luxury or pleasure, for the sake of which men often sin, it is void of honor or glory. For the lover of money suspects that he has tens of thousands, and really has many, who accuse, and envy, and slander, and plot against him. Those whom he has wronged hate him as having been ill-used; those who have not yet suffered, fearing least they may suffer, and sympathizing with those who have, manifest the same hostility; while the greater and more powerful, being stung and indignant on account of the humbler sort, and at the same time also envying him, are his enemies and haters. And why speak I of men? For when one has God also made his enemy, what hope shall there then be for him? What consolation? What comfort? He that loves riches will never be able to use them; he will be their slave and keeper, not their master. For, being ever anxious to make them more, he will never be willing to spend them; but he will cut short himself, and be in poorer state than any poor man, as nowhere stopping in his desire. Yet riches are made not that we should keep, but that we should use them; but if we are going to bury them for others, what can be more miserable than we, who run about desiring to get together the possessions of all men, that we may shut them up within, and cut them off from common use? But there is another malady not less than this. Some men bury their money in the earth, others in their bellies, and in pleasure and drunkenness; together with injustice adding to themselves the punishment of wantonness. Some minister with their substance to parasites and flatterers, others to dice and harlots, others to different expenses of the same kind, cutting out for themselves ten thousand roads that lead to hell, but leaving the right and sanctioned road which leads to heaven. And yet it has not greater gain only, but greater pleasure than the things we have mentioned. For he who gives to harlots is ridiculous and shameful, and will have many quarrels, and brief pleasure; or rather, not even brief, because, give what he will to the women his mistresses, they will not thank him for it; for, The house of a stranger is a cask with holes. Proverbs 23:27, Septuagint Besides, that sort of persons is impudent, and Solomon has compared their love to the grave; and then only do they stop, when they see their lover stripped of all. Or rather, such a woman does not stop even then, but tricks herself out the more, and tramples on him when he is down, and excites much laughter against him, and works him so much mischief, as it is not possible even to describe by words. Not such is the pleasure of the saved; for neither has any there a rival, but all rejoice and are glad, both they that receive blessings, and they that look on. No anger, no despondency, no shame, no disgrace, besiege the soul of such a one, but great is the gladness of his conscience, and great his hope of things to come; bright his glory, and great his distinction; and more than all is the favor and safety which is from God, and not one precipice, nor suspicion, but a waveless harbor, and calm. Considering therefore all these things, and comparing pleasure with pleasure, let us choose the better, that we may obtain the good things to come, through the grace and lovingkindness of our Lord Jesus Christ, to whom be glory and dominion for ever and ever. Amen.