4. So let us also learn. If you hear that (a heretic) is neither a pagan nor a Jew, do not immediately consider him a Christian, but learn everything else: for both the Manichaeans and all the heretics took upon themselves this mask, in order thus to deceive the simplest people. If we have the senses of the soul, accustomed by habit to distinguish between good and evil, then we will be able to distinguish them. And how do our senses become accustomed? By unceasing listening, by exercising in the Scriptures. If we expound their error, if you listen today and tomorrow, and learn that they are not good, then you will learn everything, you will know everything; If you don't understand today, you will understand tomorrow. "In whom," he says, "the senses are accustomed by habit." Do you see that we must exercise our ears by hearing the divine (Scriptures), so as not to be carried away by strange novelties? "Accustomed," he says, "by habit," i.e., to be experienced. One (the heretic) says that there is no resurrection, another does not expect anything in the future, a third says that there is another God, a fourth that (Christ) has a beginning from Mary. See how all at once fell into error from immoderation, adding some and subtracting others (from the right teaching). Thus, the first of all heresies, Marcion's, invented another God, who does not exist: here is the addition! The next one, Savellieva, asserts that the Son and the Father and the Spirit are one person. Then Markellova and Fotinova preach the same thing. Further, Paul of Samosata, preaches that He received His beginning from Mary. Then comes the Manichaean, later heresy. And after them - Apieva. There are others. But we have accepted the faith simply, so that we have no need to cling to innumerable heresies and enter into research, but we consider everything that they think to add to it, or subtract from it, to be wrong. Just as legislators do not force a thousand measures to be taken, but command to adhere to that which is indicated, so it is in relation to dogmas. But no one wants to listen to the Scriptures. If we had listened to them, not only would we not have fallen into error, but we would have restrained others who erred and delivered them from danger. Thus, a strong warrior can not only defend himself, but also protect the one who stands next to him, and save him from the attacks of enemies. And now some do not even know what the Scriptures are, while the Holy Spirit took so many measures that they would be preserved. Turn to antiquity, and you will see the ineffable love of God. (God) inspired the blessed Moses, sculpted tablets, kept him forty days on the mountain, and as many others to give the law; then he sent prophets, who suffered innumerable calamities; when the war came, in which all were taken captive or destroyed, and the books were burned, then He again inspired another wonderful man, i.e. Ezra, to set them forth from the remnants. After that, He arranged for them to be translated by the seventy (interpreters), who translated them. Christ came and received them; the apostles spread them everywhere, after the signs and wonders performed by Christ. What's next? After such actions, the apostles also wrote, as Paul says: "It is written for the instruction of us who have reached the last ages" (1 Cor. 10:11); and Christ said: "Ye err not knowing the Scriptures" (Matt. 22:29); and again Paul says: "By patience and consolation from the Scriptures they kept hope" (Romans 15:4); and again: "All Scripture is given by inspiration of God and is profitable" (2 Tim. 3:16); and again: "Let the word of Christ dwell in you abundantly" (Col. 3:16). Also the prophet (said): "And in His law he meditates day and night" (Psalm 1:2); and in another place: "All thy conversation is in the law of the Most High" (Sir. 10:20); and again: "How sweet are Thy words to my throat! Better than honey to my lips," He did not say, "To my ears," but, "To my throat, Thy words! better than honey to my lips" (Psalm 118:103). Also Moses (said): "And speak of them, sitting in thy house, and going by the way, and lying down, and rising" (Deut. 6:7). And Paul in his Epistle to Timothy says: "Take care of this, abide in this" (1 Tim. 4:15). And many (sayings) could be cited on this subject. Even though there are people who don't even know that the Scriptures exist. That is why we have nothing sensible, nothing useful. When anyone wants to learn the art of war, he considers it necessary to study the laws of war; likewise, when someone wants to learn the art of the helmsman or the builder, or any other, he finds it necessary to study everything related to this art; and here it is not seen that anyone has done anything of the kind, whereas this science requires vigilant study. That this is a science that requires study, about this, listen to what the prophet says: "Come, children, hear me: I will teach you the fear of the Lord" (Psalm 33:12). Consequently, the fear of God really needs to be studied. And then he says: "Who loves life?" (Psalm 33:13). Here he speaks of the (future) life. And again: "Restrain your tongue from evil, and your mouth from deceitful words. Turn away from evil and do good; seek peace, and follow it" (Psalm 33:14-15). Do you know which prophet, or writer of Genesis, or apostle, or evangelist said this? I do not think (that anyone knows) except a few; and of these again, if we bring testimony from another place, we can say the same. Here I will quote the same thing, only expressed in different words; "Wash yourselves, be cleansed; remove your evil deeds from my eyes; cease to do evil, learn to do good, seek righteousness" (Isaiah 1:16-17), "keep your tongue from evil, and your mouth from deceitful words. Turn away from evil and do good." Do you see that virtue requires study? He says: "I will teach you the fear of the Lord"; And this one: "Learn to do good."

Do you know, then, where these (sayings) are? I don't think (so that anyone knows), except for a few. Meanwhile, in each week this is read to you two or three times. The reader, having come out, first says whose book it is, which prophet, or apostle, or evangelist, and then pronounces his saying, so that you may notice them better and know not only the content, but also the reason for what is written and who said it. But all in vain, all in vain. All your diligence is directed to the affairs of life; but there is no concern for the spiritual. That is why those (worldly affairs) do not go according to your will and meet with many obstacles. Christ said: "Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you" (Matthew 6:33). Everything else, he says, will be given in the form of an increase. But we have perverted the order, we seek the earth and earthly goods, as if these (heavenly goods) would be given to us in the form of an increase. That is why we do not receive either. Let us come to our senses someday, and begin to strive for future blessings; then all the rest will be added. It is impossible that he who seeks divine blessings should not also receive human ones: such is the definition of truth itself, which has said this! Therefore, let us not act otherwise, but let us keep the commandment of Christ, so that we may not be deprived of everything; But God Himself is able to bring about in us contrition and make us better, in Christ Jesus our Lord, with Whom to the Father with the Holy Spirit be glory, dominion, honor, and worship, now and ever, and unto the ages of ages. Amen.

БЕСЕДА 9

"Посему, оставив начатки учения Христова, поспешим к совершенству; и не станем снова полагать основание обращению от мертвых дел и вере в Бога, учению о крещениях, о возложении рук, о воскресении мертвых и о суде вечном. И это сделаем, если Бог позволит" (Евр. 6:1-3).

1. Слышите ли, как Павел укоряет евреев за то, что они желали всегда учиться одному и тому же? И справедливо. "Ибо, [судя] по времени", - говорит, - "вам надлежало быть учителями; но вас снова нужно учить первым началам слова Божия" (Евр. 5:12). Боюсь, чтобы и о вас не пришлось сказать того же: тогда как, судя по времени, вам надлежало быть учителями, вы даже звания учеников не удерживаете, но, постоянно слушая одно и то же и об одном и том же, находитесь в таком состоянии, как будто бы ничего не слышали; кто спросит вас (о слышанном), никто из вас не в состоянии отвечать, кроме весьма немногих, которые наперечет. А отсюда происходит немалый вред. Невнимательность учащихся часто не дозволяет учителю, хотя бы он и хотел, перейти к дальнейшему, коснуться предметов более таинственных и высоких. Как при изучении грамматики, если дитя, постоянно слыша о буквах, не удерживает их в памяти, то необходимо бывает непрерывно повторять ему одно и то же, и учащий не перестает (говорить о них) до тех пор, пока (ученик) не усвоит их себе в точности, - весьма ведь было бы неблагоразумно, пока он не усвоил хорошо прежнего, переходить с ним к дальнейшему, - так точно и в церкви: если вы, несмотря на то, что мы постоянно говорим вам одно и то же, нисколько более не научаетесь, то мы никогда не перестанем говорить вам об одном и том же. Если бы наше слово произносилось для славы и из честолюбия, то мы могли бы переходить от предмета к предмету и постоянно простираться вперед, нисколько не заботясь о вас, а только о рукоплесканиях ваших; но так как мы заботимся не об этом, но все старания свои направляем к вашей пользе, то мы не перестанем говорить вам об одном и том же до тех пор, пока вы не приложите этого к своей жизни. Многое можно было бы сказать об языческом суеверии, о манихеях и маркионитах, и при помощи благодати Божией поражать их; но подобные беседы теперь несвоевременны.

Не о всех я говорю это; я знаю многих, которые приходят сюда с пользою, и которые справедливо могли бы обвинять неслушающих за то, что последние задерживают их своим невежеством и невнимательностью. Впрочем, и первые от этого не терпят вреда, потому что и знающим полезно часто слышать об одном и том же: что мы знаем, то еще лучше усвоим, если часто будем слышать. Например, мы знаем, что смиренномудрие есть добродетель, и что Христос часто говорил о нем; но если мы выслушаем самые слова Его и будем размышлять о них, то они более подействуют на нас, хотя бы мы слышали их тысячу раз. Итак, благовременно и нам сказать теперь вам: "оставив начатки учения Христова, поспешим к совершенству". А что значить: "начатки учения", (апостол) сам объясняет далее: "не станем", - говорит, - "снова полагать основание обращению от мертвых дел и вере в Бога, учению о крещениях, о возложении рук, о воскресении мертвых и о суде вечном". Если же это - начало, то что иное наше учение, как не покаяние от мертвых дел и получаемая от Духа вера в воскресение мертвых и вечный суд? Что же значить: "основание"? Он называет основанием не что иное, как то, если нет праведной жизни. Как приступающему к изучению грамоты нужно наперед узнать буквы, так и христианин прежде всего должен твердо узнать эти истины и нисколько не сомневаться в них. А кто не имеет познания о них, тот еще не имеет основания, потому что надобно быть твердым (в познанном), стоять и стоять неподвижно. Если бы кто, уже оглашенный и крещенный, лет через десять после того, имел нужду снова учиться вере, учиться тому, например, что нужно веровать в воскресение мертвых; то такой человек не имеет ещё основания и ищет ещё начала христианства. А что вера есть основание, прочее же - здание, об этом, послушай, как говорит сам (апостол): "Я, по данной мне от Бога благодати, как мудрый строитель, положил основание, а другой строит на [нем]; но каждый смотри, как строит. Строит ли кто на этом основании из золота, серебра, драгоценных камней, дерева, сена, соломы…" (1 Кор.3:10,12). Потому он и говорит: "не станем снова полагать основание обращению от мертвых дел".

2. Что значит: "поспешим к совершенству"? Будем достигать, говорит, самой вершины, т.е. будем вести жизнь добродетельную. Как в азбуке все зависит от буквы а, и как от основания зависит все здание, так и чистота жизни от полноты веры. Без неё (полной веры) невозможно быть христианином, как не может быть здание без основания, и как без знания букв невозможно знать грамоты. Но как (в этих предметах), если кто будет заниматься одними буквами, или кто будет оставаться при основании, не стараясь возводить самое здание, то никогда не будет иметь дальнейших успехов, так и у нас: если мы будем всегда оставаться при начале веры, то никогда не достигнем до её совершенства. Не думай, будто вера унижается тем, что она называется началом, - в ней заключается вся сила. Когда (апостол) говорит: "Всякий, питаемый молоком, несведущ в слове правды, потому что он младенец" (Евр. 5:13), то он не веру называет молоком, но сомнение в её истинах; оно есть знак ума слабого, нуждающегося во многих доказательствах, самые же истины - здравы. Совершенным мы называем того, кто при вере проводить и жизнь правую. Если же кто, хотя имеет веру, но ведет дурную жизнь, и в самих истинах веры еще сомневается, оскорбляя этим учение, - такого мы справедливо можем назвать младенцем, едва вступившим в начало, так что и мы, хотя бы тысячу лет пребывали в вере, еще младенцы, если остаемся не твердыми в ней, если не ведём сообразной с нею жизни, если только еще полагаем основание. А их (евреев апостол) укоряет не только за жизнь, но и за нечто другое, именно - за то, что они колебались и имели нужду полагать основание покаяться от мертвых дел. Кто переходит от одного к другому, одно оставляет, а другое принимает, тому нужно отказаться от прежнего и оставить расположение к нему, потом и переходить к новому; если же он станет опять держаться первого, то как может достигнуть второго? Что же, скажете, не о законе ли это? Мы отказались от него, и не к нему ли опять возвращаемся? Но это не есть изменение; ведь и теперь мы имеем закон. "Итак, мы уничтожаем закон верою? Никак; но закон утверждаем" (Рим. 3:31). Я говорю о дурных делах; кто намеревается обратиться к добродетели, тот наперед должен отказаться от пороков, и тогда уже вступить (в жизнь добродетельную). Покаяние не могло соделать (верующих) чистыми; потому они тотчас же крестились, чтобы, чего они не могли сделать сами собою, того достигнуть благодатью Христовою. Следовательно, покаяние недостаточно для очищения, а нужно принять крещение. Ко крещению же надобно приступать, отказавшись наперед от грехов своих и осудив их. Что значит: "учению о крещениях"? Крещений не много, а одно: почему же он сказал во множественном числе? Потому что выше сказал: "не станем снова полагать основание обращению от мертвых дел". Если бы они имели нужду, чтобы он снова крестил их, снова оглашал, и снова с начала преподавал крещенным, что должно и чего не должно делать, то они всегда оставались бы неисправимыми. "О возложении рук". Так они получали Духа (Святаго): "и, когда Павел", - сказано, - "возложил на них руки, нисшел на них Дух Святый" (Деян. 19:6). "О воскресении мертвых". Это происходит при крещении и утверждается в исповедании (веры). "И о суде вечном". Почему об этом говорит он? Потому, что они, вероятно, или колебались после того, как уверовали, или худо и нерадиво жили. Поэтому он и говорил: бодрствуйте. Таким образом он сказал эти слова, желая исправить их от такого нерадения и сделать более внимательными. Нельзя говорит: если мы теперь живем нерадиво, то снова окрестимся, снова примем оглашение и опять получим Духа; или так: если мы теперь отпали от веры, то снова чрез крещение сможем омыть грехи и получить то же, чего удостоились прежде. Прельщаетесь, говорит он, если так разсуждаете. "Ибо невозможно - однажды просвещенных, и вкусивших дара небесного, и соделавшихся причастниками Духа Святаго, и вкусивших благого глагола Божия и сил будущего века, и отпадших, опять обновлять покаянием, когда они снова распинают в себе Сына Божия и ругаются [Ему]" (Евр. 6:4-6). Смотри, как он начинает речь обличительно и решительно: "невозможно", - говорит, т.е., и не надейся на невозможное. Не сказал: неприлично, неполезно, непозволительно, но: "невозможно", так что для вас, которые однажды вполне были просвещены, не остается ничего, кроме отчаяния.

3. Then he continues: "and those who have tasted the heavenly gift," i.e., the forgiveness of sins, "who have been made partakers of the Holy Spirit, and have tasted the good word of God," here he speaks of the teaching, "and the powers of the world to come." What powers does he understand? Either (the power) to work miracles, or the pledge of the Spirit. "And those who have fallen away are to be renewed again by repentance, when they again crucify the Son of God in themselves and mock [Him]." "Renew," he says, "by repentance," i.e., through repentance. What is this? Is repentance rejected? No, not repentance, not at all, but a second renewal with the font (baptism). He said, "For it is impossible... to renew by repentance", did not stop, but after the word: "impossible", he added: "again they crucify the Son of God in themselves... to renew again", i.e. to make new, and only the font makes new: "it is renewed," it is said, "like an eagle, thy youth" (Psalm 102:5).

The effect of repentance consists in the fact that it delivers those who have become new and then through the sins of those who have become old again from this decrepitude and returns them to a state of renewal; but he can no longer raise him to his former brightness, because there (in baptism) everything was a work of grace. "When they crucify the Son of God again in themselves," he says, "and mock [Him]." The meaning of his words is as follows: baptism is the cross, because "our old man is crucified with Him" (Romans 6:6); and again: "We are united to Him in the likeness of His death"; and again: "We were buried with Him by baptism into death" (Romans 6:5,4). Just as it is impossible to crucify Christ another time, because this would mean exposing Him to mockery, so it is impossible to be baptized a second time. If "death no longer has power over Him" (Romans 6:9), if He was resurrected, having become the conqueror of death through His resurrection, if He trampled down death by His death, then to crucify Him again means to present everything as a fable and a disgrace. And whoever is baptized a second time actually crucifies Him again. What does it mean, "crucified again"? Again nailing Him to the cross. As Christ died on the cross, so we die in baptism, we die not in the flesh, but to sin. Look: there is death, and there is death; He died in the flesh, and we die to sin. In baptism our old man is buried and a new one arises, conformed to the likeness of His death. Thus, if it is necessary to be baptized again, then it is necessary that this (new person) die again, because baptism is nothing but the death of the immersed and the rising of the new. And well (the Apostle) said: "They crucify again in themselves," because he who does this acts as if forgetting about the former grace, and disposes his life carelessly, as if hoping for a second baptism. Therefore, it is necessary to be attentive and careful. What does it mean: "those who have tasted the heavenly gift"? That is, those who have received the remission of sins, because to bestow such grace is proper to God alone, and this grace is entirely grace. "Shall we remain in sin, that grace may abound? By no means" (Romans 6:1). If we always hope for salvation by grace, then we will never become virtuous; where there is only grace, there we can give ourselves over to carelessness. If we knew that our sins could be washed away again (by baptism), would we cease to sin? I don't think so. Many gifts are understood here (the Apostle); And what kind, listen. Thou hast been vouchsafed, he says, so great a forgiveness, thou who sat in darkness, who was an enemy, an enemy, an outcast, a godless, a lost; being so, thou hast suddenly been enlightened, vouchsafed the Spirit, the heavenly gift, adoption, the kingdom of heaven, the mysteries of the ineffable, and other blessings, and after that thou hast not become better, and therefore, being worthy of perdition, and at the same time having received salvation and honor, as if having done great deeds, how can thou be baptized again? By two proofs he confirms the impossibility of this deed, and the strongest of them he puts after: the first is that he who has been vouchsafed such blessings and has betrayed all that has been given to him is not worthy to receive renewal again; the second is that it is impossible to crucify (the Son of God) again, because that would mean exposing Him to desecration. So, no, there is no second baptismal font. If it had, there would have been a third, and a fourth, and the next one would always destroy the previous one, and its another again, and so on to infinity. Having said: "And those who have tasted the good word of God, and the powers of the world to come," (the Apostle) does not reveal all this, but only hints, and as if he says: to live like the angels, not to need anything earthly, to be sure that adoption (to God) brings us future blessings, to hope to enter the unapproachable sanctuary – all this is taught by the Spirit. What does it mean: "and the powers of the age to come"? It means eternal life, an angelic state. We have already received the pledge of this from the Spirit through faith. Tell me, then, if you were brought into the king's palaces, and if all that was there were entrusted to you, and then you squandered everything, could it be entrusted to you again?

4. And so, what then, you say, is there no repentance? There is repentance, but there is no second baptism. Repentance has great power; it can, if he wishes, free a man who is deeply immersed in sin, and when he is in danger, put him in safety, even if he has reached the very depths of evil. This can be seen from many places (Scripture). "Do they not rise when they fall," says (the prophet), "and having turned from the way, do they not return" (Jeremiah 8:4)? It can, if we wish, again depict Christ in us; Listen, indeed, to what Paul says: "My children, for whom I am again in the pangs of childbirth, until Christ is formed in you!" (Gal. 4:19); only we must begin to repent. Look at God's love for mankind: we should have been punished with all kinds of punishment from the very beginning, because, having accepted the natural law and received a thousand blessings, we did not know the Lord and led an unclean life; but He not only did not punish us, but also granted us innumerable blessings, as if we had accomplished great feats.

We have fallen away again, but even after that He does not punish us, but has given us the medicine of repentance, which can destroy and blot out all our sins, only if we know what this medicine consists of and how it should be used. What is the medicine of repentance, and how is it used? First, (it consists) of the consciousness of one's sins and confession of them. "But I have made my sin known to Thee," says (the prophet), "and have not hidden my iniquity"; and again: "I said, 'I will confess my transgressions to the Lord,' and Thou hast taken away from me the guilt of my sin" (Psalm 31:5); and again, "Remember me; let us sue; speak thou, that thou mayest be justified" (Isaiah 43:26); and again: "The righteous accuse himself in the first words" (Prov. 18:17). Secondly, (repentance consists) of great humility; it is like a golden chain, which, if taken as a beginning, follows everything. In the same way, if you confess your sins as you should, then the soul will be humbled, because the conscience, tormenting it, makes it humble. With humility one must combine something else, so that it may be such as the blessed David prayed for when he said: "Make in me a pure heart, O God" (Psalm 50:12); and again: "Thou shalt not despise a contrite and humble heart, O God" (Psalm 50:19). A contrite heart is not indignant, does not offend, but is always ready to endure suffering, and does not rebel itself. This is what the contrition of the heart consists in, when, although it is itself offended, although it suffers evil, it remains calm and is not aroused to revenge. After humility, intense prayers and abundant tears are needed day and night. "Every night I wash," says (the prophet), "my bed, with my tears I wet my bed" (Psalm 6:7); and again: "I eat ashes as bread, and I dissolve my drink with tears" (Psalm 101:10). And after such fervent prayers, great mercy is needed. It especially makes the medicine of repentance strong. Just as in medical remedies, although the medicine contains many herbs, but the main one is one, so in repentance mercy is like a multi-healing herb, and even on it everything depends. Listen to what the Divine Scripture says: "Give rather alms of what you have, then all will be pure with you" (Luke 11:41); and again: "Atone for thy sins with righteousness, and thy iniquities with mercy to the poor" (Dan. 4:24); and again: "Water will quench the flame of fire, and alms will cleanse sins" (Sir. 4:30). Further, (it is necessary) not to be angry, not to bear grudges, and to forgive all their sins: "Man harbors anger against man," says (the Most Wise), "but asks forgiveness of the Lord" (Sir. 29:3). "For if ye forgive men their trespasses, your heavenly Father will forgive you also" (Matthew 6:14). Likewise, it is necessary to turn the brethren away from error: "Being converted," says (the Lord), "strengthen thy brethren, that thy sins may be forgiven thee" (Luke 22:32). A sincere treatment of the priests is also necessary: "and if he," it is said, "has committed sins, they shall be forgiven him" (James 5:15); (It is necessary) to protect those who are offended, not to be angry, to endure everything meekly.

5.

As he who enters the door is already inside, so is he who thinks about his own sins. Whoever thinks about them daily will certainly reach the point of their healing; And whoever only says: I am a sinner, but does not imagine his sins separately and does not say: In this and that I have sinned, he will never cease to sin, he will often confess, but will never think about his correction. It is only necessary to begin, and all the rest will certainly follow, if only an attack is made: in everything the beginning and the attack are difficult. So, let us put this (foundation), and everything will be easy and convenient.

Let us begin repentance, I exhort you, one with fervent prayers, another with abundant tears, a third with contrition; and the latter, however small, is not useless: "I have seen his ways," says (the Lord), "and I will heal him, and will lead him, and comfort him" (Isa. 57:17-8). In general, let us begin with mercy, with forgiveness of one's neighbors' sins, with forgetting offenses, with abstaining from rancor and vindictiveness, thus humbling our souls. If we were constantly reminded of our sins, then none of the external objects could arouse in us pride, nor riches, nor might, nor power, nor power, nor glory; even if we were sitting on the king's seat, then we would weep bitterly. Blessed David was a king, and yet he said: "Every night I wash my bed, with my tears I wet my bed" (Psalm 6:7); neither the scarlet robe nor the diadem did him any harm or arouse pride in him, because he was aware that he was a man; he had a broken heart, and therefore he wept. What are human works? Ashes and dust, dust before the wind, smoke and shadow, leaves and flowers blown away by the wind, dream, dream, and fable, the empty vibration of the air, easily excited, the feather tossed, the current unstable, and everything that can be more insignificant than this. Why, tell me, do you think so much of yourself? What title do you consider great? Isn't it a consul? Many, indeed, do not know anything higher than this title. But even he who is not a consul is in no way worse than one who was in such a brilliant and glorious rank; both have the same dignity, both will equally cease to exist after a short time. When he was consul, tell me, how long? Two days? This also happens in dreams. But here, you say, is a dream. What then? Is not what happens during the day a dream? Why, tell me, can we not call it a dream? Just as dreams are invalid at the onset of day, so what happens during the day becomes invalid at the onset of night. Night and day continue in the same way, and have equally divided all the time between them. Therefore, just as during the day no one admires what happened to him at night, so at night it is impossible to admire what happens during the day. Were you a consul? And I was; Only you - during the day, and I - at night. But what's the matter? You have nothing more than I do because of this, unless you consider the title of consul and the pleasure of words alone to be an advantage. To put it more clearly: if, for example, I say, "So-and-so," and ascribe this name to him, as soon as it is said, has it not already passed? That's all. The consul has appeared, and he is no more. But let us suppose that he was consul for a year, two, three, four years: were there any consuls who consulated for ten years? No. Paul was not like that: he was always glorious during his lifetime, not a day, not two, not ten, not twenty, not thirty days, and not ten years, not twenty and not thirty; but even four hundred years have passed since his death, and even now he is still glorious, and even much more glorious: than during his lifetime. And this is still on earth; And who can depict the glory of the saints in heaven with a word? Therefore, I exhort you, let us seek this glory, strive for it, in order to attain it, because this glory is true glory; but let us shun all worldly things, that we may receive grace and mercy in Christ Jesus our Lord, with whom to the Father with the Holy Spirit be glory, dominion, honor, and worship, now and ever, and unto the ages of ages. Amen.