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| Homily III. On the Power of Man to Resist the Devil.
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Homily
III.
That evil comes of sloth, and virtue from diligence,
and that neither wicked men, nor the devil himself, are able to do
the wary man any harm. The proof of this from many passages, and
amongst others from those which relate to Adam and to Job.
1. The day before
yesterday we set on foot our sermon concerning the Devil, out of
our love for you. But others, the day before yesterday while these
matters were being set on foot here, took their places in the
theatre, and were looking on at the Devil’s show. They were
taking part in lascivious songs; ye were having a share in
spiritual music. They were eating of the Devil’s garbage: ye were
feeding on spiritual unguents. Who pray decoyed them? Who pray
separated them from the sacred flock? Did the Devil pray deceive
them? How did he not deceive you? you and they are men alike; I
mean as regards your nature. You and they have the same soul, you
have the same desires, so far as nature is concerned. How is it
then that you and they were not in the same place? Because you and
they have not the same purpose. On this account they indeed are
under deception, but you beyond deception. I do not say these
things again as discharging the Devil from accusation, but as
desiring earnestly to free you from sins. The Devil is wicked; I
grant this indeed, but he is wicked for himself not towards us if
we are wary. For the nature of wickedness is of this kind. It is
destructive to those alone who hold to it. Virtue is the contrary.
It is not only able to profit those who hold to it, but those
nearest at hand too. And in order that thou mayest learn that evil
is evil in itself, but good is also good to others, I provide thee
with proverbial evidence: “My son” saith he “if thou art
become evil, thou shall bear thine evils alone, but if wise, for
thyself and thy neighbour.”602
They were deceived in the theatre, but ye were
not deceived. This is the greatest proof of things, a clear
testimony, and unquestionable reasoning, that in every case, the
purpose is master. Do thou accordingly use this method of proof,
and if thou seest a man living in wickedness, and exhibiting all
kinds of evil; then blaming the providence of God, and saying that
by the necessity of fortune and fate and through tyranny of Demons
He gave us our nature, and on all sides shifting the cause from
himself indeed, and transferring it to the creator who provides for
all; silence his speech not by word, but by deed, shewing him
another fellow servant living in virtue and forbearance. There is
no need of long speeches, no need of a complex plan, nor even of
syllogisms. By means of deeds the proof is brought about. He said
to him: thou art a servant, and he is a servant; thou art a man and
he is a man. Thou livest in the same world: thou art nourished with
the same nourishment under the same heaven: How is it that thou art
living in wickedness, he in virtue? on this account God allowed the
wicked to be mingled with the good; and did not give one law to the
wicked indeed, and appointed another world as a colony for the
good, but mixed these and those; conferring great benefit. For the
good appear more thoroughly approved when they are in the midst of
those who try to hinder them from living rightly, and who entice
them to evil, and yet keep hold of virtue. “For there must” he
saith “be also heresies among you that they which are approved
may be made manifest among you.” 603
Therefore also on this account he has left the
wicked to be in the world, in order that the good may shine the
brighter. Dost thou see how great is the gain? But the gain is not
owing to the wicked, but owing to the courage of the good. On this
account also we admire Noe, not because he was righteous nor yet
because he was perfect alone, but because in that perverse and
wicked generation he preserved his virtue, when he had no pattern
of virtue, when all men invited him to wickedness; and he went his
whole way contrary to them, like some traveller, pursuing his way
while the great multitude is being borne along vehemently. On this
account he did not simply say “Noe was just, perfect,” but
added “in his generation”604
in that perverse, that desperate
generation, when there was no acquisition of virtue. To the good
indeed then this was the gain from the wicked. Thus at all events,
also trees tossed about by contrary winds, become stronger. And
there is a gain to the wicked from their mixing with the good. They
feel confusion, they are ashamed, they
blush in their presence; and even if they
do not abstain from evil, yet nevertheless they dare what they dare
with secrecy. And this is no small thing not to have transgression
publicly committed. For the life of the others becomes the accuser
of the wickedness of these. Hear at least what they say about the
righteous man. “He is grievous to us, even when beheld,”605
and it is no
small beginning of amendment to be tormented at his presence. For
if the sight of the righteous man did not torment them, this word
would not have been uttered. But to be stung, and pinched in
conscience at his presence, would be no little hindrance to
indulging in wickedness with pleasure, Dost thou see how great is
the gain both to the good from the wicked, and to the wicked from
the good? On this account God has not set them apart, but allowed
them to be mingled together.
2. Let our argument also about the Devil be
the same. For on this account He hath left him also to be here, in
order that he might render thee the stronger, in order that he may
make the athlete more illustrious, in order that the contests may
be greater. When therefore any one says, why has God left the Devil
here? say these words to him, because he not only does no harm to
the wary and the heedful, but even profits them, not owing to his
own purpose (for that is wicked), but owing to their courage who
have used that wickedness aright. Since he even fixed upon Job not
on this account that he might make him more illustrious, but in
order that he might upset him. On this account he is wicked both
because of such an opinion and such a purpose. But notwithstanding
he did no harm to the righteous man, but he rather rejoiced in the
conflict as we accordingly shewed. Both the Demon shewed his
wickedness and the righteous man his courage. But he does upset
many says one: owing to their weakness, not owing to his own
strength: for this too has been already proved by many examples.
Direct thine own intention aright then, and thou shalt never
receive harm from any, but shall get the greatest gain, not only
from the good but even from the wicked. For on this account, as I
have before said, God has suffered men to be with one another, and
especially the wicked with the good, in order that they may bring
them over to their own virtue. Hear at least what Christ saith to
his disciples, “The Kingdom of heaven is like unto a woman who
took leaven and hid it in three measures of meal.”606
So that the
righteous have the power of leaven, in order that they may transfer
the wicked to their own manner of conduct. But the righteous are
few, for the leaven is small. But the smallness in no way injures
the lump, but that little quantity converts the whole of the meal
to itself by means of the power inherent in it. So accordingly the
power also of the righteous has its force not in the magnitude of
their number, but in the grace of the Spirit. There were twelve
Apostles. Dost thou see how little is the leaven? The whole world
was in unbelief. Dost thou see how great is the lump? But those
twelve turned the whole world to themselves. The leaven and the
lump had the same nature but not the same manner of conduct. On
this account he left the wicked in the midst of the good, that
since they are of the same nature as the righteous they may also
become of the same purpose.
Remember these things. With these stop the
mouths of the indolent, the dissolute, the slothful, the indisposed
towards the labours of virtue, those who accuse their common
Master. “Thou hast sinned” he saith “be still.”607
“Do not
add a second more grievous sin.”608
It is not so grievous to sin, as
after the sin to accuse the Master. Take knowledge of the cause of
the sin, and thou wilt find that it is none other than thyself who
hast sinned. Everywhere there is a need of a good intention. I have
shewn you this not from simple reasoning only, but from the case of
fellow-servants living in the world itself. Do thou also use this
proof. Thus too our common master will judge us. Learn this method
of proof, and no one will be able to reason with you. Is any a
fornicator? Shew him another who is self-restrained. Is any
covetous and rapacious? Shew him one who gives alms. Does he live
in jealousy and envy? Shew him one clean from passion. Is he
overcome by anger? Bring into the midst one who is living in
wisdom, for we must not only have recourse to ancient example, but
take our models from present times. For even to-day by the grace of
God, good deeds are done not less than of old. Is a man
incredulous? and does he think that the scriptures are false? Does
he not believe that Job was such as he was? Shew him another man,
emulating the life of that righteous person. Thus will the Master
also judge us: He places fellow servants with fellow-servants, nor
does he give sentence according to his own judgment, in order that
no one may begin to say again, as that servant said, who was
entrusted with the talent, and who instead of a talent brought the
accusation. “Thou art an austere man.”609
For he
ought to mourn, because he did not double the
talent, but rendered his sin the more grievous, by adding to his
own idleness, his accusation against the Master. For what saith he?
“I knew thee that thou art an austere man.” O miserable, and
wretched, ungrateful and lazy man! Thou oughtest to have accused
thine own idleness, and to have taken away somewhat from thy former
sin. But thou in bringing an account against the master hast
doubled thy sin instead of doubling thy talent.
3. On this account God places together
servants and servants in order that the one set may judge the
other, and that some being judged by the others may not be able for
the future to accuse the master. On this account, he saith “The
Son of Man cometh in the glory of his Father.”610
See the equality of the glory: he
does not say in glory like to the glory of the Father, but in the
glory of the Father, and will gather together all the nations.
Terrible is the tribunal: terrible to the sinful, and the
accountable. Since to those who are conscious to themselves of good
works, it is desirable and mild. “And he will place the sheep on
his right hand, and the kids on his left.”611
Both these and those are men. For
what reason then are those indeed sheep but these kids? Not that
thou mayest learn a difference in their nature, but the difference
in their purpose. But for what reason are they who did not show
compassion kids? Because that animal is unfruitful and is not able
to contribute services, either by its milk, or by progeny, or by
its hair, to those who possess it, being on all sides destitute of
such a contribution as this, on account of the immaturity of its
age. On this account he has called those who bear no fruit, by
comparison, kids, but those on the right hand sheep. For from these
the offering is great, both of their natural wool, their progeny,
and their milk. What then does he say to them? “Ye saw me
hungering and ye fed me, naked and ye clothed me, a stranger and ye
took me in.” Again to those he says the contrary. And yet both
these and those were alike men, both these and those received the
same promises, the same rewards were assigned to both on doing
right. The same person came both to these and to those, with the
same nakedness: and to these and to those with the same hunger, and
in the same way and a stranger. All things were alike to those and
to these.
How then was the end not the same? Because the
purpose did not permit it. For this alone made the difference. On
this account the one set went to Gehenna, but the other to the
Kingdom. But if the Devil were the cause to them of their sins,
these would not be destined to be chastened, when another sinned
and drove them on. Dost thou see here both those who sin, and those
who do good works? Dost thou see how on seeing their
fellow-servants they were silenced? Come and let us bring our
discourse to another example for thy benefit. There were ten
virgins he says.612
Here again
there are purposes which are upright, and purposes which are
sinful, in order thou mayest see side by side, both the sins of the
one and the good works of the others. For the comparison makes
these things the plainer. And these and those were virgins; and
these were five, and also those. All awaited the bridegroom. How
then did some enter in, and others did not enter in? Because some
indeed were churlish, and others were gentle and loving. Dost thou
see again that the purpose determined the nature of the end, not
the Devil? Dost thou see that the judgments were parallel, and that
the verdict given proceeds from those who are like each other?
Fellow-servants will judge fellow-servants. Dost thou wish that I
should shew thee a comparison arising from contrasts? for there is
one also from contrasts so that the condemnation may become the
greater. “The men of Nineveh” he saith “shall rise up, and
shall condemn this generation.”613
The judged are no longer alike, for
the one are barbarians, the others are Jews. The one enjoyed
prophetic teaching, the others were never partakers of a divine
instruction. And this is not the only difference, but the fact that
in that case a servant went to them, in this the master; and that
man came and proclaimed an overthrow; but this man declared the
glad tidings of a kingdom of heaven. Which of these was it the more
likely, would believe? The barbarians, and ignorant, and they who
had never partaken of divine teaching, or they who had from their
earliest age been trained in prophetic books? To every one, it is
plain, that the Jews would be more likely to believe. But the
contrary took place. And these disbelieved the Master when he
preached a kingdom of heaven, but those believed their
fellow-servant when he threatened an overthrow: in order that their
goodness, and these men’s folly might be manifested to a greater
degree. Is there a Demon? a Devil? chance? or Fate? has not each
become the cause to himself both of evil, and of virtue? For if
they themselves were not to be liable to account, he would not have
said that they shall judge this generation. Nor would he have said
that the Queen of the
South would condemn the Jews. For then
indeed not only will one people condemn another people, but one man
will often judge a whole people, when they who, it is allowed,
might readily have been deceived, are found to remain undeceived,
and they who ought in every way to have the advantage, turn out to
be worsted. On this account, we made mention of Adam and of Job,
for there is necessity to revert to that subject, so as to put the
finish to our discourse. He attacked Adam indeed by means of mere
words, but Job by means of deeds. For the one he denuded of all his
wealth, and deprived of his children. But from this man he took not
away anything, great or little of his possessions. But let us
rather examine the very words and the method of the plot. “The
serpent came” saith he “and said to the woman, What is it that
God hath said, ye shall not eat of every tree which is in the
garden?”614
Here it is a
serpent; there a woman, in the case of Job: mean while great is the
difference between the counsellors. The one615
is a servant, the other616
a partner of
the man’s life. She is a helpmate, but the other is under
subjection. Dost thou see how unpardonable this is? Eve indeed, the
servant in subjection deceived: but him617
not even his partner, and helpmate
could overthrow. But let us see what he saith. “What is this that
God hath said, thou shalt not eat of every tree?” Assuredly
indeed God did not say this but the opposite. See the villany of
the Devil. He said that which was not spoken, in order that he
might learn what was spoken. What then did the woman? She ought to
have silenced him, she ought not to have exchanged a word with him.
In foolishness she declared the judgment of the Master. Thereby she
afforded the Devil a powerful handle.
4. See what an evil it is to commit ourselves
rashly to our enemies, and to conspirators against us. On this
account Christ used to say, “Give not holy things to the dogs,
neither cast ye your pearls before the swine, lest they turn and
rend you.”618
And this
happened in the case of Eve. She gave the holy things to the dog,
to the swine. He trod under foot the words: and turned and rent the
woman. And see how he works evil. “Ye shall not die the death”
saith he.619
Give me your attention on this point, that the woman
was able to understand the deceit. For he immediately announced his
enmity, and his warfare against God, he immediately contradicted
Him. Let it be so. Before this thou declaredst the judgment to one
who wished to learn it. After this why didst thou follow one who
said the opposite? God said “ye shall die the death.” The Devil
made answer to this and said “ye shall not die the death.” What
could be clearer than this warfare? From what other quarter ought
one to learn the enemy and the foe, than from his answer returned
to God? She ought then immediately to have fled from the bait, she
ought to have started back from the snare. “Ye shall not die the
death,” saith he “for God knoweth, that on the day on which ye
eat, your eyes shall be opened, and ye shall be as Gods. In hope of
a greater promise she cast away the goods in her hand. He promised
that he would make them Gods, and cast them down into the tyranny
of death. Whence then O woman didst thou believe the Devil? What
good didst thou discern? Was not the trustworthiness of the
lawgiver sufficient to prove that the one was God, both creator and
framer of the world, and the other the Devil and an enemy? And I do
not say the Devil. Thou thoughtest that he was a mere serpent.
Ought a serpent to claim such equality that thou shouldest tell him
the Master’s judgment? Thou seest that it was possible to
perceive the deceit, but she would not, and yet God gave many
proofs of his own beneficence and shewed forth his care of his
works. For he formed man, who had not existed before; and breathed
a soul into him, and made him according to his image, making him
ruler of all things upon the earth, and granted him a helpmate,
planted Paradise, and having committed to him the use of the rest
of the trees, refused him the taste of one only: and this very
prohibition he made for man’s advantage. But the Devil manifested
no good things by his deed, whether little, or great: but exciting
the woman with mere words and puffing her up with vain hopes, thus
he deceived her. But nevertheless she considered the Devil to be
more worthy of credit than God, although God shewed forth his good
will by his works. The woman believed in one who professed mere
words, and nothing else. Dost thou see how, from folly alone and
sloth, and not from force, the deceit happened? and in order that
thou mayest learn it more clearly hear how the scripture accuses
the woman: For it does not say, being deceived, but “seeing the
tree that it was fair, she ate.” So that the blame belongs to her
uncontrolled vision, not to the deceit alone which comes from the
Devil. For she was defeated by yielding to her own desire, not by
the wickedness. of the Demon. On this account she did not have the
benefit of pardon, but though she said, “the serpent deceived
me,” she paid the uttermost penalty. For it was in her power not
to have fallen. And in order
that thou mayest understand this more clearly, come, let us conduct
our discourse to the case of Job; from the defeated to the
vanquisher, from the conquered to the conqueror. For this man will
give us greater zeal, so that we may raise our hands against the
Devil. There he who deceived and conquered was a serpent; here the
tempter was a woman, and she did not prevail: and yet at least she
was far more persuasive than he. For to Job after the destruction
of his wealth, after the loss of his children, after being stripped
bare of all his goods, her wiles were added. But in the other case
there was nothing of this kind. Adam did not suffer the destruction
of his children, nor did he lose his wealth: he did not sit upon a
dunghill, but inhabited a Paradise of luxury and enjoyed all manner
of fruits, and fountains and rivers, and every other kind of
security. Nowhere was there labour or pain, or despair and cares,
or reproaches, and insults, or the countless ills which assailed
Job: but nevertheless, when nothing of this kind existed, he fell
and was overthrown. Is it not evident that it was on account of
sloth? Even so therefore as the other, when all these things beset
him, and weighed upon him, stood nobly and did not fall, is it not
evident that his steadfastness was owing to his vigilance of
soul?
5. On both sides, beloved, reap the utmost gain, and
avoid the imitation of Adam knowing how many ills are begotten of
indolence: and imitate the piety of Job, learning how many glorious
things spring from earnestness. Consider him, the conqueror
throughout, and thou shalt have much consolation in all pain and
peril. For as it were in the common theatre of the world that
blessed and noble man stands forth, and by means of the sufferings
which happened to him discourses to all to bear all things which
befal them nobly, and never give in to the troubles which come upon
them. For verily, there is no human suffering which cannot receive
consolation from thence. For the sufferings which are scattered
over the whole world, these came together, and bore down upon one
body, even his. What pardon then shall there be for him who is
unable to bear with thankfulness his share of the troubles which
are brought upon him? Since he appears not bearing a part only, but
the entire ills of all men, and in order that thou mayest not
condemn the extravagance of my words, come, and let us take in hand
severally the ills that came upon him, and bring forward this
fulfilment of them. And if thou wishest, let us first bring forward
that which seems to be the most unendurable of all, I mean poverty,
and the pain which arises from it. For everywhere all men bewail
this. What was poorer then than Job, who was poorer than the
outcasts at the baths, and those who sleep in the ashes of the
furnace, poorer in fact than all men? For these indeed have one
ragged garment, but he sat naked, and had only the garment which
nature supplies, the clothing of the flesh, and this the Devil
destroyed on all sides, with a distressing kind of decay. Again
these poor folk are at least under the roof of the porches at the
baths, and are covered with a shelter. But he continued always to
pass his nights in the open air, not having even the consolation of
a bare roof. And, what is still greater, the fact that these are
conscious of many terrible evils within themselves, but he was
conscious of nothing against himself. For this is to be noticed in
each of the things which happened to him, a thing which caused him
greater pain, and produced more perplexity; the ignorance of the
reason of what took place. These persons then, as I said, would
have many things with which to reproach themselves. And this
contributes no little to consolation in calamity; to be conscious
in oneself of being punished justly. But he was deprived of this
consolation, and while exhibiting a conversation full of virtue,
endured the fate of those who had dared to do extreme wickedness.
And these folk who are with us, are poor from the outset, and from
the beginning are versed in calamity. But he endured calamity in
which he was unversed, experiencing the immense change from wealth.
As then the knowledge of the cause of what takes place, is the
greatest consolation; so it is not less than this, to have been
versed in poverty from the beginning, and so to continue in it. Of
both these consolations that man was deprived, and not even then,
did he fall away. Dost thou see him indeed come to extreme poverty,
even in comparison with which it is impossible to find a fellow?
For what could be poorer than the naked who has not even a roof
over him? Yea rather not even was it in his power to enjoy the bare
ground, but he sat upon the dunghill. Therefore whenever thou seest
thyself come to poverty, consider the suffering of the just one,
and straightway thou shalt rise up, and shake off every thought of
despondency. This one calamity therefore seems to men to be the
groundwork of all sufferings together. And the second after it, yea
rather before it, is the affliction of the body. Who then was even
so disabled? Who endured such disease? Who received or saw any one
else receive so great an affliction? No one. Little by little his
body was wasted, and a stream of worms on every side issued from
his limbs, the running was constant, and the evil smell which
surrounded him was
strong, and the body being destroyed little
by little, and decaying with such putrefaction, used to make food
distasteful and hunger was to him strange and unusual. For not even
was he able to enjoy the nourishment which was given to him. For
saith he “I see my food to be loathsome.”620
Whenever then thou fallest into
weakness, O man, remember that body and that saintly flesh. For it
was saintly and pure, even when it had so many wounds. And if any
one belong to the army, and then unjustly and without any
reasonable pretext, be hanged upon the pillory, and has his sides
rasped to pieces, let him not think the matter to be a reproach,
nor let him give way to the pain when he thinks upon this saint.
But this man, says one, has much comfort and consolation in knowing
that God was bringing these sufferings upon him. This indeed
especially troubled and disturbed him, to think that the just God
who had in every way been served by him, was at war with him. And
he was not able to find any reasonable pretext for what took place,
since, when at least he afterwards learned the cause, see what
piety he shewed, for when God said to him “Dost thou think that I
have had dealings with thee in order that thou mightest appear
righteous?”621
conscious-stricken he says “I will lay my hand upon my mouth,
once have I spoken but to a second word I will not proceed,”622
and again
“as far as the hearing of the ear I have heard thee before, but
now mine eye hath seen thee, wherefore I have held myself to be
vile, and am wasted away, and I consider myself to be earth and
ashes.”623
6. But if thou thinkest that this is sufficient for
consolation, thou wilt thyself also be able to experience this
comfort. And even if thou dost not suffer any of these misfortunes
at the hands of God but owing to the insolence of men; and yet
givest thanks and dost not blaspheme him who is able to prevent
them indeed, but who permits them for the sake of testing thee:
just as they who suffer at the hands of God are crowned, so also
thou shalt obtain the same reward, because thou hast borne nobly
the calamities which were brought upon thee from men, and didst
give thanks to him who was able indeed to hinder them, but not
willing.
Behold then! thou hast seen poverty and
disease, and both in the extremest degree brought upon this just
man. Dost thou wish that I should shew thee the warfare at
nature’s hands, in such excessive degree waged then against this
noble man? He lost ten children, the ten at one fell swoop, the ten
in the very bloom of youth, ten who displayed much virtue, and that
not by the common law of nature, but by a violent and pitiable
death. Who could be able to recount so great a calamity? No one.
Whenever therefore thou losest son and daughter together, have
recourse to this just man, and thou shalt find altogether much
comfort for thyself. Were these then the only misfortunes which
happened to him? The desertion and treachery of his friends, and
the gibes, and raillery, and the mockery and derision, and the
tearing in pieces by all, was something intolerable. For the
character of calamities is not of such a kind, that they who
reproach us about our calamities are wont to vex our soul. Not only
was there no one to soothe him but many even on many sides beset
him with taunts. And thou seest him lamenting this bitterly, and
saying “but even you too fell upon me.”624
And he calls them pitiless, and
says “My neighbours have rejected me, and my servants spake
against me, and I called the sons of my concubines, and they turned
away from me.”625
“And
others” saith he “sport upon me, and I became the common talk
of all.626
And my very
raiment” saith he “abhorred me.”627
These things at least are
unbearable to hear, still more to endure in their reality, extreme
poverty, and intolerable disease new and strange, the loss of
children so many and so good, and in such a manner, reproaches and
gibes, and insults from men. Some indeed mocked and some reproached
and others despised; not only enemies, but even friends; not only
friends, but even servants, and they not only mock and reproach,
but even abhorred him, and this not for two or three, or ten days,
but for many months; and (a circumstance which happened in that
man’s case alone) not even had he comfort by night, but the
delusions of terrors by night were a greater aggravation of his
misfortunes by day. For that he endured more grievous things in his
sleep, hear what he says “why dost thou frighten me in sleep, and
terrify me in visions?”628
What man of iron, what heart of
steel could have endured so many misfortunes? For if each of these
was unbearable in itself, consider what a tumult their simultaneous
approach excited. But nevertheless he bore all these, and in all
that happened to him he sinned not, nor was there guile in his
lips.
7. Let the sufferings of that man then be the
medicines for our ills, and his grievous surging sea the harbour of
our sufferings, and in each of the accidents which befal us, let us
consider this saint, and seeing one person exhausting the misfortunes of the
universe, we shall conduct ourselves bravely in those which fall to
our share, and as to some affectionate mother, stretching forth her
hands on all sides, and receiving and reviving her terrified
children, so let us always flee to this book, and even if the
pitiable troubles of all men assail us, let us take sufficient
comfort for all and so depart. And if thou sayest, he was Job, and
for this reason bore all this, but I am not like him; thou
suppliest me with a greater accusation against thyself and fresh
praise of him. For it is more likely that thou shouldest be able to
bear all this than he. Why pray? Because he indeed was before the
day of grace and of the law, when there was not much strictness of
life, when the grace of the Spirit was not so great, when sin was
hard to fight against, when the curse prevailed and when death was
terrible. But now our wrestlings have become easier, all these
things being removed after the coming of Christ; so that we have no
excuse, when we are unable to reach the same standard as he, after
so long a time, and such advantage, and so many gifts given to us
by God. Considering therefore all these things, that misfortunes
were greater for him, and that when the conflict was more grievous,
then he stripped for the contest; let us bear all that comes upon
us nobly, and with much thankfulness, in order that we may be able
to obtain the same crown as he, by the grace and lovingkindness of
Jesus Christ our Lord, with whom be glory to the Father together
with the Holy Spirit, now and always and for ever and ever.
Amen.
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