Other Writings, Part 14

2 Corinthians 11:1-2

Would that you could bear with me in a little foolishness and, indeed you do bear with me.

Being about to enter upon his own praises he uses much previous correction. And he does this not once or twice, although the necessity of the subject, and what he had often said, were sufficient excuse for him. For he that remembers sins which God remembered not, and who therefore says that he was unworthy of the very name of the Apostles, even by the most insensate is seen clearly not to be saying what he is now going to say, for the sake of glory. For if one must say something startling, even this would be especially injurious to his glory, his speaking something about himself; and to the more part it is offensive. But nevertheless he regarded not timidly any of these things, but he looked to one thing, the salvation of his hearers. But still in order that he might not cause harm to the unthinking by this, by saying, I mean, great things of himself, he employs out of abundant caution these many preparatory correctives, and says, Would that you could bear with me, while I play the fool in some little things, yea, rather, ye do indeed bear with me. Beholdest thou wisdom? For when he says, would that, it is as putting it at their disposal: but when he even asserts [that they do], it is as confiding greatly in their affection, and as declaring that he both loves and is loved. Yea, rather, not from bare love merely, but from a sort of warm and insane passion he says that they ought to bear with him even when he plays the fool. And therefore he added, For I am jealous over you with a godly jealousy. He did not say, 'for I love you,' but uses a term far more vehement than this. For those souls are jealous which burn ardently for those they love, and jealousy can in no other way be begotten than out of a vehement affection. Then that they may not think, that it is for the sake of power, or honor, or wealth, or any other such like thing, that he desires their affection, he added, with a jealousy of God. For God also is said to be jealous, not that any should suppose passion, (for the Godhead is impassible,) but that all may know that He does all things from no other regard than their sakes over whom He is jealous; not that Himself may gain anything, but that He may save them. Among men indeed jealousy arises not from this cause, but for the sake of their own repose; not because the beloved ones sustain outrage, but lest these who love them should be wounded, and be outshone in the good graces, and stand lower in the affections, of the beloved. But here it is not so. 'For I care not,' he says, 'for this, lest I should stand lower in your esteem; but lest I should see you corrupted. For such is God's jealousy; and such is mine also, intense at once and pure.' Then there is also this necessary reason;

For I espoused you to one husband, as a pure virgin. 'Therefore I am jealous, not for myself, but for him to whom I have espoused you.' For the present time is the time of espousal, but the time of the nuptials is another; when they sing, 'the Bridegroom has risen up.' Oh what things unheard of! In the world they are virgins before the marriage, but after the marriage no longer. But here it is not so: but even though they be not virgins before this marriage, after the marriage they become virgins. So the whole Church is a virgin. For addressing himself even to all, both husbands and wives, he speaks thus. But let us see what he brought and espoused us with, what kind of nuptial gifts. Not gold, not silver, but the kingdom of heaven. Wherefore also he said, We are ambassadors on behalf of Christ, and beseeches them, when he was about to receive the Bride. What happened in Abraham's case was a type of this. [Genesis 24:4, etc.]  For he sent his faithful servant to seek a Gentile maiden in marriage; and in this case God sent His own servants to seek the Church in marriage for His son, and prophets from of old saying, Hearken, O daughter, and consider, and forget your own people and your father's house, and the King shall desire your beauty. [Psalm 45:10-11] Do you see the prophet also espousing? Do you see the Apostle too expressing the same thing himself with much boldness, and saying, I espoused you to one husband that I might present you as a pure virgin to Christ? Do you see wisdom again? For having said, 'You ought to bear with me,' he did not say, 'for I am your teacher and I speak not for my own sake:' but he uses this expression which invested them with special dignity, placing himself in the room of her who promotes a match, and them in the rank of the bride; and he adds these words;

2 Corinthians 11:3

But I fear lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is toward Christ.

'For although the destruction be yours [alone], yet is the sorrow mine as well.' And consider his wisdom. For he does not assert, although they were corrupted; and so he showed when he said, When your obedience is fulfilled, [2 Corinthians 10:6] and I shall bewail many which have sinned already; [2 Corinthians 12:21] but still he does not leave them to get shameless. And therefore he says, lest at any time. For this neither condemns nor is silent; for neither course were safe, whether to speak out plainly or to conceal perpetually. Therefore he employs this middle form, saying, lest at any time. For this is the language neither of one that entirely distrusts, nor entirely relies on them, but of one who stands between these two. In this way then he palliated, but by his mention of that history threw them into an indescribable terror, and cuts them off from all forgiveness. For even although the serpent was malignant, and she senseless, yet did none of these things snatch the woman from punishment. 'Beware then,' he says, 'lest such be your fate, and there be naught to screen you. For he too promising greater things, so deceived.' Whence it is plain that these too, by boasting and puffing themselves up, deceived. And this may be conjectured not from this place only, but also from what he says afterwards,

2 Corinthians 11:4

If he that comes preaches another Jesus, whom we did not preach, or if you receive a different Spirit which you did not receive, or a different Gospel which you did not accept, you do well to bear with him.

And he does not say, 'Lest by any means as Adam was deceived.' but shows that those men are but women who are thus abused, for it is the part of woman to be deceived. And he did not say, 'so you also should be deceived.' but keeping up the metaphor, he says, so your minds should be corrupted from the simplicity that is toward Christ. 'From the simplicity, I say, not from wickedness; neither out of wickedness [is it], nor out of your not believing, but out of simplicity.' But, nevertheless, not even under such circumstances are the deceived entitled to forgiveness, as Eve showed. But if this does not entitle to forgiveness, much more will it not do so, when through vain-glory any is so.

2. For if he that comes preaches another Jesus whom we did not preach: showing hereby that their deceivers were not Corinthians, but persons from some other quarter previously corrupted: wherefore he says, he that comes.

If you receive a different Spirit, if a different Gospel which you did not accept, you do well to bear with him. What do you say? You that said to the Galatians, If any preach another Gospel to you than that you have received, let him be anathema; do you now say, you do well to bear with him? And yet on this account it were meet not to bear with, but to recoil, from them; but if they say the same things, it is meet to bear with them. How then do you say, 'because they say the same things, it is not meet to bear with them?' for he says, 'if they said other things, it were meet to bear with them.' Let us then give good heed, for the danger is great, and the precipice deep, if men run past this carelessly; and what is here said gives an entrance to all the heresies. What then is the sense of these words? Those persons so boasted as if the Apostles taught incompletely, and they were introducing somewhat more than they. For it is probable that with much idle talk, they were bringing in senseless rubbish so as to overlay these doctrines. And therefore he made mention of the serpent and of Eve who was thus deceived by the expectation of acquiring more. And alluding to this in the former Epistle also, he said, Now you have become rich, you have reigned as kings without us; and again, we are fools for Christ's sake, but you are wise in Christ. [1 Corinthians 4:8] Since then it was probable that using the wisdom which is without, they talked much idly, what he says is this: that 'if these persons said anything more, and preached a different Christ who ought to have been preached, but we omitted it, you do well to bear with them.' For on this account he added, whom we did not preach. 'But if the chief points of the faith are the same, what have ye the more of them? For whatsoever things they may say, they will say nothing more than what we have said.' And observe with what precision he states the case. For he did not say, 'if he that comes says anything more;' for they did say something more, haranguing with more authority and with much beauty of language; wherefore he did not say this, but what? [If] he that comes preaches another Jesus, a thing which had no need of that array of words: or you receive a different Spirit, (for neither was there need of words in this case;) that is to say, 'makes you richer in grace;' or a different Gospel which you did not accept, (nor did this again stand in need of words,) you do well to bear with him. But consider, I pray you, how he every where uses such a definition as shows that nothing very great, nor indeed anything more, had been introduced by them. For when he had said, If he that comes preaches another Jesus, he added, whom we did not preach; and you receive a different Spirit, he subjoined, which you did not receive; or a different Gospel, he added, which you did not accept, by all these showing that it is meet to attend to them, not simply if they say something more, but if they said anything more which ought to have been said and was by us omitted. But if it ought not to have been said, and was therefore not said by us; or if they say only the same things as we, why gape ye so admiringly upon them? 'And yet if they say the same things,' says one, 'wherefore do you hinder them?' Because that using hypocrisy, they introduce strange doctrines. This however for the present he does not say, but afterwards asserts it, when he says, They fashion themselves into Apostles of Christ; [2 Corinthians 11:13] for the present he withdraws the disciples from their authority by less offensive considerations; and this not out of envy to them, but to secure these. Else why does he not hinder Apollos, who was, however, a learned man, and mighty in the Scriptures; [Acts 18:24; 1 Corinthians 16:12] but even beseeches him, and promises he will send him? Because together with his learning he preserved also the integrity of the doctrines; but with these it was the reverse. And therefore he wars with them and blames the disciples for gaping admiringly upon them, saying, 'if anything that should have been said we omitted and they supplied, we do not hinder you from giving heed to them: but if all has been fully completed by us and nothing left deficient, whence is it that they caught you?' Wherefore also he adds,

2 Corinthians 11:5

For I reckon that I am not a whit behind the very chiefest Apostles, no longer making comparison of himself with them, but with Peter and the rest. 'So that if they know more than I do, [they know more] than they also.' And observe how here also he shows modesty. For he did not say, 'the Apostles said nothing more than I,' but what? I reckon, so I deem, that I am not a whit behind the very chiefest Apostles. For since this also appeared to bespeak an inferiority in him, that those having preceded him were of greater name; and more respect was entertained for them, and these persons were intending to foist themselves in; therefore he makes this comparison of himself with them with the dignity that becomes him. Therefore he also mentions them with encomiums, not speaking simply of the Apostles, but the very chiefest, meaning Peter and James and John.

2 Corinthians 11:6

3. But though I be rude in speech, yet am I not in knowledge.

For since those that corrupted the Corinthians had the advantage in this, that they were not rude; he mentions this also, showing that he was not ashamed of, but even prided himself upon it. And he said not, But though I be rude in speech, yet so also are they, for this would have seemed to be accusing them as well as himself, and exalting these: but he overthrows the thing itself, the wisdom from without. And indeed in his former Epistle he contends even vehemently about this thing, saying that it not only contributes nothing to the Preaching, but it even throws a shadow on the glory of the Cross; [1 Corinthians 2:1] for he says, I came not with excellency of speech or of wisdom unto you, lest the cross of Christ should be made void; [1 Corinthians 1:17] and many other things of the same kind; because in knowledge they were rude, which is also the extremest form of rudeness. When therefore it was necessary to institute a comparison in those things which were great, he compares himself with the Apostles: but when to show that which appeared to be a deficiency, he no longer does this, but grapples with the thing itself and shows that it was a superiority. And when indeed no necessity urged him, he says that he is the least of the Apostles, and not worthy even of the title; but here again when occasion called, he says that he is not a whit behind the very chiefest Apostles. For he knew that this would most advantage the disciples. Wherefore also he adds,

Nay, in every thing we have made it manifest among all men to youward. For here again he accuses the false Apostles as walking in craftiness. [2 Corinthians 4:2] And he said this of himself before also, that he did not live after the outward appearance, nor preach handling the word deceitfully [2 Corinthians 4:2] and corrupting it. But those men were one thing and appeared another. But not so he. Wherefore also he every where assumes a high tone, as doing nothing with a view to men's opinion nor concealing anything about himself. As he also said before, by the manifestation of the truth commending ourselves to every man's conscience, [2 Corinthians 4:2] so now again he says in every thing we have made it manifest to you. But what does this mean? 'We are rude,' he said, 'and do not conceal it: we receive from some persons and we do not keep it secret. We receive then from you, and we pretend not that we do not receive, as they do when they receive, but we make every thing that we do manifest unto you;' which was the conduct of one that both had exceeding confidence in them, and told them every thing truly. Wherefore he also calls them witnesses, saying now, among all men to youward, and also before, For we write none other things unto you, than what you read or even acknowledge. [2 Corinthians 1:13]

4. Then after he had defended his own conduct he goes on next to say with severity,

2 Corinthians 11:7

Or did I commit a sin in abasing myself that you might be exalted?

And in explanation of this, he adds,

2 Corinthians 11:8

I robbed other churches, taking wages of them that I might minister unto you.

What he says is this; 'I lived in straitness;' for this is the force of abasing myself. 'Can you then lay this to my charge? And do you therefore lift up yourselves against me, because I abased myself by begging, by enduring straits, by suffering, by hungering, that you might be exalted?' And how were they exalted by his being in straits? They were more edified and were not offended; which also might [well] be a very great accusation of them and a reproach of their weakness; that it was not possible in any other way to lead them on than by first abasing himself. 'Do ye then lay it to my charge that I abased myself? But thereby you were exalted.' For since he said even above that they accused him, for that when present he was lowly, and when absent bold, in defending himself he here strikes them again, saying, 'this too was for your sakes.'

I robbed other churches. Here finally he speaks reproachfully, but his former words prevent these from seeming offensive; for he said, Bear with me in a little foolishness: and before all his other achievements makes this his first boast. For this worldly men look to especially, and on this also those his adversaries greatly prided themselves. Therefore it is that he does not first enter on the subject of his perils, nor yet of his miracles, but on this of his contempt of money, because they prided themselves on this; and at the same time he also hints that they were wealthy. But what is to be admired in him is this, that when he was able to say that he was even supported by his own hands, he did not say this; but says that which especially shamed them and yet was no encomium on himself, namely, 'I took from others.' And he did not say took, but robbed, that is, 'I stripped them, and made them poor.' And what surely is greater, that it was not for superfluities, but for his necessities, for when he says 'wages,' he means necessary subsistence. And what is more grievous yet, to minister unto you. We preach to you; and when I ought to be supported by you, I have enjoyed this at others' hands. The accusation is twofold, or rather three-fold; that when both living among them and ministering to them, and seeking necessary support, he had others supplying his wants. Great the excess, of the one negligence, of the other in zeal! For these sent to him even when at a great distance, and those did not even support him when among them.

5. Then because he had vehemently scourged them, he quietly again relaxes the vehemence of his rebuke, saying,

2 Corinthians 11:9

And when I was present with you, and was in want, I was not a burden on any man.

For he did not say, 'ye did not give to me,' but, 'I did not take,' for as yet he spares them. But nevertheless even in the subduedness of his language he covertly strikes them again, for the word, present, is exceedingly emphatic, and so is in want. For that they might not say, 'what matter then, if you had [enough]?' he added, and was in want.

I was not a burden on you. Here again he hits them gently, as making such contributions reluctantly, as feeling them a burden. Then comes the reason also, full of accusation and fraught with jealousy. Wherefore also he introduced it, not in the way of a leading point, but as informing them whence and by whom he was supported, so as to stimulate them again, in an unsuspicious way, as to the point of almsgiving;

For the measure of my want, he says, the brethren which came from Macedonia supplied. Do you see how he provokes them again, by bringing forward those that had ministered to him? For inspiring them first with a desire of knowing who these could be, when he said, I robbed other churches; he then mentions them also by name; which would incite them also unto almsgiving. For he thus persuades those who had been beaten [by them] in the matter of supporting the Apostle, not to be also beaten in the succor they gave to the poor. And he says this also in his Epistle to the Macedonians themselves, For in my necessities ye sent unto me once and again, even in the beginning of the Gospel; [Philippians 4:16] which point also was a very great commendation of them, that from the very beginning they shone forth. But observe how everywhere he mentions his necessity, and no where a superfluity. Now therefore by saying present, and in want he showed that he ought to have been supported by the Corinthians; and by the words, they supplied the measure of my want, he shows that he did not so much as ask. And he assigns a reason which was not the real one. What then is this? That he had received from others; for, says he, the measure of my want those that came supplied. 'For this reason,' he says, 'I was not a burden; not because I had no confidence in you.' And yet it is for this latter reason that he so acts, and he shows it in what follows; but does not say it plainly, but throws it into the shade, leaving it to the conscience of his hearers. And he gives proof of it covertly in what follows, by saying,

And in every thing I kept myself from being burdensome, and so will I keep myself. For think not, says he, that I say these things that I may receive. Now the words so will I keep myself, are severer, if he has not even yet confidence in them; but once for all had given up the idea of receiving anything from them. He shows, moreover, that they even considered this to be a burden; wherefore he said, I have kept myself from being burdensome, and so will I keep myself. He says this in his former Epistle also, I write not this that it may be so done unto me; for it were good for me rather to die, than that any man should make my glorying void. [1 Corinthians 9:15] And here again, I have kept myself from being burdensome unto you, and so will I keep myself.

6. Then, that he may not seem to speak these things for the sake of winning them on the better [to do this], he says,

2 Corinthians 11:10

As the truth of Christ is in me. 'Do not think that I therefore have spoken, that I may receive, that I may the rather draw you on: for,' says he, as the truth is in me,

No man shall stop me of this glorying in the regions of Achaia. For that none should think again that he is grieved at this, or that he speaks these things in anger, he even calls the thing a glorying. And in his former Epistle too he dressed it out in like terms. For so that he may not wound them there either, he says, What then is my reward? That when I preach the Gospel, I may make the Gospel of Christ without charge. [1 Corinthians 9:18] And as he there calls it reward, so does he here glorying, that they may not be excessively ashamed at what he said, as if he were asking and they gave not to him. 'For, what, if even ye would give?' says he, 'Yet I do not accept it.' And the expression, shall not stop me, is a metaphor taken from rivers, or from the report, as if running every where, of his receiving nothing. 'You stop not with your giving this my freedom of speech.' But he said not, 'ye stop not,' which would have been too cutting, but it no man shall stop me in the regions of Achaia. This again was like giving them a fatal blow, and exceedingly apt to deject and pain them, since they were the only persons he refused [to take from]. 'For if he made that his boast, it were meet to make it so every where: but if he only does so among us, perchance this is owing to our weakness.' Lest therefore they should so reason and be dejected, see how he corrects this.

2 Corinthians 11:11

Wherefore? Because I love you not? God knows.

Quickly [is it done], and by an easy method. But still, not even so did he rid them of those charges. For he neither said, 'you are not weak,' nor yet, 'you are strong;' but, I love you, which very greatly aggravated the accusation against them. For the not receiving from them, because they felt it an exceeding grievance, was a proof of special love toward them. So he acted in two contrary ways out of love; he both did receive, and did not receive: but this contrariety was on account of the disposition of the givers. And he did not say, 'I therefore do not take of you, because I exceedingly love you,' for this would have contained an accusation of their weakness and have thrown them into distress; but he turned what he said to another reason. What then is this?

2 Corinthians 11:12

That I may cut off occasion from them that desire an occasion; that wherein they glory, they may be found even as we.

For since this they sought earnestly, to find some handle against him, it is necessary to remove this also. For this is the one point on which they pique themselves. Therefore that they might not have any advantage whatever, it was necessary to set this right; for in other things they were inferior. For, as I have said, nothing does so edify worldly people as the receiving nothing from them. Therefore the devil in his craftiness dropped this bait especially, when desirous to injure them in other respects. But it appears to me that this even was in hypocrisy. And therefore he did not say, 'wherein they have well done,' but what? wherein they glory; which also was as jeering at their glorying; for they gloried also of that which they were not. But the man of noble spirit not only ought not to boast of what he has not, but not even of what he possesses; as this blessed saint was wont to do, as the patriarch Abraham did, saying, But I am earth and ashes. [Genesis 18:27] For since he had no sins to speak of, but shone with good works; having run about in every direction and found no very great handle against himself, he betakes himself to his nature; and since the name of earth is in some way or other one of dignity, he added to it that of ashes. Wherefore also another says, Why is earth and ashes proud? [Sirach 10:9]

7. For tell me not of the bloom of the countenance, nor of the uplifted neck, nor of the mantle, and the horse, and the followers; but reflect where all these things do end, and put that to them. But and if you tell me of what appears to the eye, I too will tell you of things in pictures, brighter far than these.  But as we do not admire those for their appearance, as seeing what their nature is, that all is clay; so therefore let us not these either, for these too are but clay. Yea rather, even before they are dissolved and become dust, show me this uplifted [neck] a prey to fever and gasping out life; and then will I discourse with you and will ask, What has become of all that profuse ornament? Whither has that crowd of flatterers vanished, that attendance of slaves, that abundance of wealth and possessions? What wind has visited and blown all away? Nay, even stretched upon the bier, he bears the tokens of that wealth and that pride; a splendid garment thrown over him, poor and rich following him forth, the assembled crowds breathing words of good omen. Surely this also is a very mockery; howbeit even this besides is presently proved naught, like a blossom that perishes. For when we have passed over the threshold of the city gates, and after having delivered over the body to the worms, return, I will ask you again, where is that vast crowd gone to? What has become of the clamor and uproar? Where are the torches? Where the bands of women? Are not these things, then, a dream? And what too has become of the shouts? Where are those many lips that cried, and bade him 'be of good cheer, for no man is immortal?' These things ought not now to be said to one that hears not, but when he made prey of others, when he was overreaching, then with a slight change should it have been said to him, 'Be not of good cheer, no man is immortal; hold in your madness, extinguish your lust;' but 'Be of good cheer' is for the injured party. For to chant such things over this man now, is but like men exulting over him and speaking irony; for he ought not for this now to be of good cheer, but to fear and tremble.

And if even this advice is now of no use to him since he has run his course, yet at least let those of the rich who labor under the same disease, and follow him to the tomb, hear it. For although beforehand through the intoxication of wealth, they have no such thing in mind, yet at that season when the sight of him that is laid out even confirms what is said, let them be sober, let them be instructed: reflecting that yet a little while and they will come that shall bear them away to that fearful account, and to suffer the penalty of their acts of rapacity and extortion. 'And what is this to the poor?' says one. Why, to many this also is a satisfaction, to see him that has wronged them punished. 'But to us it is no satisfaction, but the escaping suffering ourselves.' I praise you exceedingly and approve of you in that you exult not over the calamities of others, but seek only your own safety. Come then, I will ensure you this also. For if we suffer evil at the hands of men, we cut off no small part of our debt by bearing what is done to us nobly. We receive therefore no injury; for God reckons the ill-treatment towards our debt, not according to the principle of justice but of His loving-kindness; and because He succored not him that suffered evil. 'Whence does this appear?' says one. The Jews once suffered evil at the hand of the Babylonians; and God did not prevent it: but they were carried away, children and women; yet afterwards did this captivity become a consolation to them in respect of their sins. Therefore He says to Isaiah, Comfort ye, comfort ye My people, you priests: speak unto the heart of Jerusalem, for she has received of the Lord's hand double for sins. [Isaiah 40:1-2] And again; Grant us peace, for You have repaid us every thing. [Isaiah 26:12, Septuagint] And David says; Behold mine enemies, for they are multiplied; and forgive all my sins. [Psalm 25:19] And when he bore with Shimei cursing him, he said, Let him alone, that the Lord may see my abasement, and requite me good for this day. 389 11, 12 For when He aids us not when we suffer wrong, then most of all are we advantaged; for He sets it to the account of our sins, if we bear it thankfully.

8. So that when you see a rich man plundering a poor, leave him that suffers wrong, and weep for the plunderer. For the one puts off filth, the other bedaubs himself with more filth. Such was the fate of Elisha's servant in the story of Naaman [2 Kings 5:20, etc.] For though he took not by violence, yet he did a wrong; for to get money by deceit is a wrong. What then befell? With the wrong he received also the leprosy; and he that was wronged was benefited, but he that did the wrong received the greatest possible harm. The same happens now also in the case of the soul. And this is of so great force that often by itself it has propitiated God; yea though he who suffers evil be unworthy of aid; yet when he so suffers in excess, by this alone he draws God unto the forgiveness of himself, and to the punishment of him that did the wrong. Wherefore also God said of old to the heathen, I indeed delivered them over unto a few things, but they have set themselves on together unto evil things; [Zechariah 1:15. Septuagint] they shall suffer ills irremediable. For there is nothing, no, nothing, that does so much exasperate God as rapine and violence and extortion. And why forsooth? Because it is very easy to abstain from this sin. For here it is not any natural desire that perturbs the mind, but it arises from wilful negligence. How then does the Apostle call it, a root of evils. [1 Timothy 6:10] Why, I say so too, but this root is from us, and not from the nature of the things. And, if you will, let us make a comparison and see which is the more imperious, the desire of money or of beauty; for that which shall be found to have struck down great men is the more difficult to master. Let us see then what great man the desire of money ever got possession of. Not one; only of exceeding pitiful and abject persons, Gehazi, Ahab, Judas, the priests of the Jews: but the desire for beauty overcame even the great prophet David. And this I say, not as extending forgiveness to those who are conquered by such a lust, but rather, as preparing them to be watchful. For when I have shown the strength of the passion, then, most especially, I show them to be deprived of every claim to forgiveness. For if indeed you had not known the wild beast, you would have this to take refuge in; but now, having known, yet falling into it, you will have no excuse. After him, it took possession of his son still more completely. And yet there was never man wiser than he, and all other virtue did he attain; still, however, he was seized so violently by this passion, that even in his vitals he received the wound. And the father indeed rose up again and renewed the struggle, and was crowned again; but the son showed nothing of the kind.

Therefore also Paul said, It is better to marry than to burn: [1 Corinthians 7:9] and Christ, He that is able to receive it, let him receive it. [Matthew 14:12] But concerning money He spoke not so, but, whoever has forsaken his goods shall receive an hundredfold. [Matthew 14:29] 'How then,' says one, 'did He say of the rich, that they shall hardly obtain the kingdom.' Again implying their weakness of character; not the imperiousness of money, but their utter slavery. And this is evident also from the advice which Paul gave. For from that lust he leads men quite away, saying, But they that desire to be rich fall into temptation; [1 Timothy 6:9] but in the case of the other not so; but having separated them for a season only, and that by consent, he advises to 'come together again' [1 Corinthians 7:5] For he feared the billows of lust lest they should occasion a grievous shipwreck. This passion is even more vehement than anger. For it is not possible to feel anger when there is nothing proving it, but a man cannot help desiring even when the face which moves to it is not seen. Therefore this passion indeed He did not cut off altogether, but added the words, without a cause. [Matthew 5:22] Nor again did He abolish all desire, but only that which is unlawful, for he says, Nevertheless, because of desires, let every man have his own wife. [1 Corinthians 7:2] But to lay up treasure He allowed not, either with cause or without. For those passions were implanted in our nature for a necessary end; desire, for the procreation of children, and anger, for the succor of the injured, but desire of money not so. Therefore neither is the passion natural to us. So then if you are made captive by it, you will suffer so much the more the vilest punishment. Therefore surely, it is, that Paul, permitting even a second marriage, demands in the case of money great strictness, saying, Why not rather take wrong? Why not rather be defrauded? [1 Corinthians 6:7] And when treating of virginity, he says, I have no commandment, [1 Corinthians 7:25] and I speak this for your profit, not that I may cast a snare upon you; [1 Corinthians 7:35] but when his discourse is of money, he says, Having raiment and food, let us be therewith content. [1 Timothy 6:8] 'How then is it,' says one, 'that by this, more than the other, are many overcome?' Because they stand not so much on their guard against it as against lasciviousness and fornication; for if they had thought it equally dangerous, they would not, perhaps, have been made its captives. So also were those wretched virgins cast out of the bridechamber, because that, having struck down the great adversary, they were wounded by one weaker, and who was nothing. [Matthew 25:1, etc.] Besides this, one may say further, that if any, subduing lust, is overcome by money, often he does not in fact subdue lust, but has received from nature the gift of suffering no great uneasiness of that sort; for all are not equally inclined to it. Knowing then these things, and revolving frequently with ourselves the example of the virgins, let us shun this evil wild beast. For if virginity profited them nothing, but after countless toils and labors they perished through the love of money, who shall deliver us if we fall into this passion? Wherefore I beseech you to do all you can, both that you be not taken captive by it, and that if taken, you continue not in captivity, but break asunder those hard bonds. For so shall we be able to secure a footing in heaven and to obtain the countless good things; whereunto may all we attain, through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father, with the Holy Ghost, be glory, might, honor, now and for ever, and world without end. Amen.

2 Corinthians 11:13

For such are false apostles, deceitful workers, fashioning themselves into Apostles of Christ.

What do you say? They that preach Christ, they that take not money, they that bring not in a different gospel, false apostles? 'Yes,' he says, and for this very reason most of all, because they make pretense of all these things for the purpose of deceiving. Deceitful workers, for they do work indeed, but pull up what has been planted. For being well aware that otherwise they would not be well received, they take the mask of truth and so enact the drama of error. 'And yet,' says one, 'they take no money.' That they may take greater things; that they may destroy the soul. Yea rather, even that was a falsehood; and they took money but did it secretly: and he shows this in what follows. And indeed he already hinted this where he said, that wherein they glory, they may be found even as we: [2 Corinthians 11:12] in what follows, however, he hinted it more plainly, saying, If a man devour you, if a man take you captive, if a man exalt himself, you bear with him. [2 Corinthians 11:20] But at present he accuses them on another account, saying, fashioning themselves. They had only a fashion; the skin of the sheep was but outside clothing.

2 Corinthians 11:14-15

And no marvel; for if even Satan fashions himself into an angel of light, is it a great thing if his ministers also fashion themselves as ministers of righteousness?

So that if one ought to marvel, this is what he ought to marvel at, and not at their transformation. For when their teacher dares do anything, no marvel that the disciples also follow. But what is an angel of light? That has free liberty to speak, that stands near to God. For there are also angels of darkness; those which be the devil's, those dark and cruel ones. And the devil has deceived many so, fashioning himself into, not becoming, an angel of light. So do also do these bear about them the form of an Apostle, not the power itself, for this they cannot. But nothing is so like the devil as to do things for display. But what is a ministry of righteousness? That which we are who preach to you a Gospel having righteousness. For he either means this, or else that they invest themselves with the character of righteous men. How then shall we know them? By their works, as Christ said. Wherefore he is compelled to place his own good deeds and their wickedness side by side, that the spurious may become evident by the comparison. And when about again to enter upon his own praises, he first accuses them, in order to show that such an argument was forced upon him, lest any should accuse him for speaking about himself, and says,

2 Corinthians 11:16

Again I say.  For he had even already used much preparatory corrective: 'But nevertheless I am not contented with what I have said, but I say yet again,'

Let no man think me foolish. For this was what they did — boasted without a reason. — But observe, I pray you, how often, when about to enter upon his own praises, he checks himself. 'For indeed it is the act of folly,' he says, 'to boast: but I do it, not as playing the fool, but because compelled. But if you do not believe me, but though ye see there is a necessity will condemn me; not even so will I decline the task.' Do you see how he showed that there was great necessity for his speaking. For he that shunned not even this suspicion, consider what violent impulsion to speak he must have undergone, how he travailed and was constrained to speak. But, nevertheless, even so he employs this thing with moderation. For he did not say, 'that I may glory.' And when about to do a little, again he uses yet another deprecatory expression, saying,

2 Corinthians 11:17

That which I speak, I speak not after the Lord, but as in foolishness, in this confidence of glorifying.

Do you see how glorying is not after the Lord? For He says, When you shall have done all, say, We are unprofitable servants. [Luke 17:10] Howbeit, by itself indeed it is not after the Lord, but by the intention it becomes so. And therefore he said, That which I speak, not accusing the motive, but the words. Since his aim is so admirable as to dignify the words also. For as a manslayer, though his action be of those most strictly forbidden, has often been approved from the intention; and as circumcision, although it is not 'after the Lord,' has become so from the intention, so also glorying. And wherefore then does he not use so great strictness of expression? Because he is hastening on to another point, and he freely gratifies even to superfluity those who are desirous to find a handle against him, so that he may say only the things that are profitable; for when said they were enough to extinguish all that suspicion. But as in foolishness. Before he says, Would that you could bear with me in a little foolishness,'' [2 Corinthians 11:4] but now as in foolishness; for the farther he proceeds, the more he clears his language. Then that you may not think that he plays the fool on all points, he added, in this confidence of glorying. In this particular he means: just as in another place he said, that we be not put to shame, and added, in this confidence of glorying. [2 Corinthians 9:4] And again, in another place, having said, Or what I purpose do I purpose according to the flesh, that with me there should be the yea yea, and the nay nay? [2 Corinthians 1:17] And having shown that he cannot in all cases even fulfil what he promises, because he does not purpose after the flesh, lest any should make this suspicion stretch to the doctrine also, he adds, But as God is faithful our word towards you was not yea and nay. [2 Corinthians 1:18]

2. And observe how after having said so many things before, he again sets down yet other grounds of excuse, saying further thus,

2 Corinthians 11:18

Seeing that many glory after the flesh, I will glory also.

What is, after the flesh? Of things external, of high birth, of wealth, of wisdom, of being circumcised, of Hebrew ancestry, of popular renown. And behold wisdom. He sets down those things which he shows to be nothings, and then, folly also. For if to glory in what are really good things be folly, much more is it so [to glory in] those that are nothing. And this is what he calls, not after the Lord. For it is no advantage to be a Hebrew, or any such like things soever. 'Think not, therefore, that I set these down as a virtue; no; but because those men boast I also am compelled to institute my comparison on these points.' Which he does also in another place, saying, If any man thinks that he may trust in the flesh, I more: [Philippians 3:4] and there, it is on their account that trusted in this. Just as if one who had come of an illustrious race but had chosen a philosophic life, should see others priding themselves greatly on being well-born; and being desirious of taking down their vanity, should be compelled to speak of his own distinction; not to adorn himself, but to humble them; so, truly, does Paul also do. Then leaving those, he empties all his censure upon the Corinthians, saying,

2 Corinthians 11:19

For you bear with the foolish gladly. 'So that you are to blame for this, and more than they. For if you had not borne with them, and so far as it lay in them received damage, I would not have spoken a word; but I do it out of a tender care for your salvation, and in condescension. And behold, how he accompanies even his censure with praise. For having said, ye bear with the foolish gladly; he added,

Being wise yourselves. For it was a sign of folly to glory, and on such matters. And yet it behooved to rebuke them, and say, 'Do not bear with the foolish;' he does this, however, at greater advantage. For in that case he would have seemed to rebuke them because he himself was destitute of these advantages; but now having showed himself to be their superior even in these points, and to esteem them to be nothing, he corrects them with greater effect. At present, however, before entering upon his own praises and the comparison, he also reproaches the Corinthians with their great slavishness, because they were extravagantly submissive to them. And observe how he ridicules them.

2 Corinthians 11:20

For you bear with a man, he says, if he devour you.

How then did you say, that wherein they glory, they may be found even as we? [2 Corinthians 11:12] Do you see that he shows that they did take of them, and not simply take, but even in excess: for the term devour plainly shows this,

If a man bring you into bondage. 'You have given away both your money,' he says, 'and your persons, and your freedom. For this is more than taking of you; to be masters not only of your money, but of yourselves also.' And he makes this plain even before, where he says, If others partake of this right over you, do not we much more? [1 Corinthians 9:12] Then he adds what is more severe, saying,

If a man exalt himself. 'For neither is your slavery of a moderate sort, nor are your masters gentle, but burdensome and odious.'

If a man smite you on the face. Do you see again a further stretch of tyranny? He said this, not meaning that they were stricken on the face, but that they spat upon and dishonored them; wherefore he added,

2 Corinthians 11:21

I speak by way of disparagement, for you suffer no whit less than men smitten on the face. What now can be stronger than this? What oppression more bitter than this? When having taken from you both your money and your freedom and your honor, they even so are not gentle towards you nor suffer you to abide in the rank of servants, but have used you more insultingly than any bought slave.

As though we had been weak. The expression is obscure. For since it was a disagreeable subject he therefore so expressed it as to steal away the offensiveness by the obscurity. For what he wishes to say is this. 'For cannot we also do these things? Yes, but we do them not. Wherefore then do ye bear with these men, as though we could not do these things? Surely it were something to impute to you that you even bear with men who play the fool; but that you do this, even when they so despise you, plunder you, exalt themselves, smite you, can admit neither of excuse nor any reason at all. For this is a new fashion of deceiving. For men that deceive both give and flatter; but these both deceive, and take and insult you. Whence ye cannot have a shadow of allowance, seeing that you spit on those that humble themselves for your sakes that you may be exalted, but admire those who exalt themselves that you may be humbled. For could not we too do these things? Yes, but we do not wish it, looking to your advantage. For they indeed sacrificing your interests seek their own, but we sacrificing our own interests seek for yours.' Do you see how in every instance, while speaking plainly to them, he also alarms them by what he says. 'For,' he says, 'if it be on this account that you honor them, because they smite and insult you, we also can do this, enslave, smite, exalt ourselves against you.'

3. Do you see how he lays upon them the whole blame, both of their senseless pride and of what seems to be folly in himself. 'For not that I may show myself more conspicuous, but that I may set you free from this bitter slavery, am I compelled to glory some little. But it is meet to examine not simply things that are said, but, in addition, the reason also. For Samuel also put together a high panegyric upon himself, when he anointed Saul, saying, Whose ass have I taken, or calf, or shoes? Or have I oppressed any of you? [1 Samuel 12:3, Septuagint] And yet no one finds fault with him. And the reason is because he did not say it by way of setting off himself; but because he was going to appoint a king, he wishes under the form of a defense [of himself] to instruct him to be meek and gentle. And observe the wisdom of the prophet, or rather the loving kindness of God. For because he wished to turn them from [their design,] bringing together a number of grievous things he asserted them of their future king, as, for instance, that he would make their wives grind at the mill, [1 Samuel 8:11-18] the men shepherds and muleteers; for he went through all the service appertaining to the kingdom with minuteness. But when he saw that they would not be hindered by any of these things, but were incurably distempered; he thus both spares them and composes their king to gentleness. [1 Samuel 12:5] Therefore he also takes him to witness. For indeed no one was then bringing suit or charge against him that he needed to defend himself, but he said those things in order to make him better. And therefore also he added, to take down his pride, If you will hearken, you and your king, [1 Samuel 12:14] such and such good things shall be yours; but if you will not hearken, then the reverse of all. Amos also said, I was no prophet, nor the son of a prophet, but only a herdsman, a gatherer of sycamore fruit. And God took me. [Amos 7:14-15] But he did not say this to exalt himself, but to stop their mouths that suspected him as no prophet, and to show that he is no deceiver, nor says of his own mind the things which he says. Again, another also, to show the very same thing, said, But truly I am full of power by the spirit and might of the Lord. [Micah 3:8] And David also when he related the matter of the lion and of the bear, [1 Samuel 17:34, etc.] spoke not to glorify himself, but to bring about a great and admirable end. For since it was not believed possible he could conquer the barbarian unarmed, he that was not able even to bear arms; he was compelled to give proofs of his own valor. And when he cut off Saul's skirt, he said not what he said out of display, but to repel an ill suspicion which they had scattered abroad against him, saying, that he wished to kill him. [1 Samuel 24:4, etc.] It is meet therefore every where to seek for the reason. For he that looks to the advantage of his hearers even though he should praise himself, not only deserves not to be found fault with, but even to be crowned; and if he is silent, then to be found fault with. For if David had then been silent in the matter of Goliath, they would not have allowed him to go out to the battle, nor to have raised that illustrious trophy. On this account then he speaks being compelled; and that not to his brethren, although he was distrusted by them too as well as by the king; but envy stopped their ears. Therefore leaving them alone, he tells his tale to him who was not as yet envious of him.

4. For envy is a fearful, a fearful thing, and persuades men to despise their own salvation. In this way did both Cain destroy himself, and again, before his time, the devil who was the destroyer of his father. So did Saul invite an evil demon against his own soul; and when he had invited, he again envied his physician. For such is the nature of envy; he knew that he was saved, yet he would rather have perished than see him that saved him had in honor. What can be more grievous than this passion? One cannot err in calling it the devil's offspring. And in it is contained the fruit of vainglory, or rather its root also; for both these evils are wont mutually to produce each other. And thus in truth it was that Saul even thus envied, when they said, David smote by ten thousands, [1 Samuel 18:7] than which what can be more senseless? For why do you envy? Tell me! 'Because such an one praised him?' Yet surely you ought to rejoice; besides, thou dost not know even whether the praise be true. And do you therefore grieve because without being admirable he has been praised as such? And yet you ought to feel pity. For if he be good, you ought not to envy him when praised, but yourself to praise along with those that speak well of him; but if not such, why are you galled? Why thrust the sword against yourself? 'Because admired by men.' But men today are and tomorrow are not. 'But because he enjoys glory?' Of what sort, tell me? That of which the prophet says that it is the flower of grass. [Isaiah 40:6. Septuagint] Are you then therefore envious because you bear no burden, nor carry about with you such loads of grass? But if he seems to you to be enviable on this account, then why not also woodcutters who carry burdens every day and come to the city [with them]? For that burden is nothing better than this, but even worse. For theirs indeed galls the body only, but this has oftentimes harmed the soul even and occasioned greater solicitude than pleasure. And should one have gained renown through eloquence, the fear he endures is greater than the good report he bears; yea, what is more, the one is short, the other perpetual. 'But he is in favor with those in authority?' In that too again is danger and envy. For as you feel towards him, so do many others feel. 'But he is praised continually?' This produces bitter slavery. For he will not dare to do fearlessly anything of what according to his judgment he should, lest he should offend those that extol him, for that distinction is a hard bondage to him. So that the more he is known to, so many the more masters he has, and his slavery becomes the greater, as masters of his are found in every quarter. A servant indeed, when he is released from the eye of his master, both takes breath and lives in all freedom; but this man meets with masters at every turn, for he is the slave of all that appear in the forum. And even should some necessary object press, he dares not set foot in the forum, except it be with his servants following, and his horse, and all his other show set in array, lest his masters condemn him. And if he sees some friend of those who are truly so, he has not the boldness to talk with him on an equal footing: for he is afraid of his masters, lest they depose him from his glory. So that the more distinguished he is, so much the more he is enslaved. And if he suffer anything that is disagreeable, the insult is the more annoying, both in that he has more to witness it and it seems to infringe his dignity. It is not only an insult, but a calamity also, for he has also many who exult at it; and in like way if he come to the enjoyment of any good thing, he has more who envy and detract and do their vigilance to destroy him. Is this then a good? Tell me. Is this glory? By no means; but ingloriousness, and slavery, and bonds, and every burdensome thing one can say. But if the glory that comes of men be so greatly to be coveted in your account, and if it quite disquiets you that such and such an one is applauded of the many; when you behold him in the enjoyment of that applause, pass over in your thought to the world to come and the glory which is there. And just as when hurrying to escape the onset of a wild beast, you enter into a cabin and shut the doors; so now also flee unto the life to come, and that unspeakable glory. For so shall you both tread this under your feet, and will easily lay hold upon that, and will enjoy the true liberty, and the eternal good things; whereunto may we all attain through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father, with the Holy Spirit, be glory, might, honor, now and ever, and world without end. Amen.

2 Corinthians 11:21

Yet whereinsoever any is bold, (I speak in foolishness,) I am bold also.

See him again drawing back and using depreciation and correctives beforehand, although he has already even said many such things: Would that you could bear with me in a little foolishness; [2 Corinthians 11:1] and again, Let no man think me foolish: if you do, yet as foolish receive me. [2 Corinthians 11:16] That which I speak, I speak not after the Lord, but as in foolishness. [2 Corinthians 11:17] Seeing that many glory after the flesh, I will glory also; [2 Corinthians 11:18] and here again, Whereinsoever any is bold, (I speak in foolishness) I am bold also. Boldness and folly he calls it to speak anything great of himself, and that though there was a necessity, teaching us even to an excess to avoid anything of the sort. For if after we have done all, we ought to call ourselves unprofitable; of what forgiveness can he be worthy who, when no reason presses, exalts himself and boasts? Therefore also did the Pharisee meet the fate he did, and even in harbor suffered shipwreck because he struck upon this rock. Therefore also does Paul, although he sees very ample necessity for it, draw back nevertheless, and keep on observing that such speaking is a mark of foolishness. And then at length he makes the venture, putting forward the plea of necessity, and says,

2 Corinthians 11:22-23

Are they Hebrews? So am I. Are they Israelites? So am I.

For it was not all Hebrews that were Israelites, since both the Ammonites and Moabites were Hebrews. Wherefore he added somewhat to clear his nobility of descent, and says,

Are they the seed of Abraham? So am I. Are they ministers of Christ. (I speak as one beside himself,) I more.

He is not content with his former deprecation, but uses it again here also. I speak as one beside himself, I more. I am their superior and their better. And indeed he possessed clear proofs of his superiority, but nevertheless even so he terms the thing a folly. And yet if they were false Apostles, he heeded not to have introduced his own superiority by way of comparison, but to have destroyed their claim to be ministers at all. Well, he did destroy it, saying, False Apostles, deceitful workers, fashioning themselves into Apostles of Christ, [2 Corinthians 11:13] but now he does not proceed in that way, for his discourse was about to proceed to strict examination; and no one when an examination is in hand simply asserts; but having first stated the case in the way of comparison, he shows it to be negatived by the facts, a very strong negative. But besides, it is their opinion he gives, not his own assertion, when he says, Are they ministers of Christ? And having said, I more, he proceeds in his comparison, and shows that not by bare assertions, but by furnishing the proof that facts supply, he maintains the impress of the Apostleship. And leaving all his miracles, he begins with his trials; thus saying,

In labors more abundantly, in stripes above measure. This latter is greater than the former; to be both beaten and scourged.

In prisons more abundantly. Here too again is there an increase. In deaths oft. [1 Corinthians 15:31] For, I die, says he, daily. But here, even in reality; 'for I have oft been delivered into mortal dangers. '

2 Corinthians 11:24

Of the Jews five times received I forty stripes save one.

Why, save one? There was an ancient law that he who had received more than the forty should be held disgraced among them. Lest then the vehemence and impetuosity of the executioner by inflicting more than the number should cause a man to be disgraced, they decreed that they should be inflicted, save one, that even if the executioner should exceed, he might not overpass the forty, but remaining within the prescribed number might not bring degradation on him that was scourged.

2 Corinthians 11:25

Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck.

And what has this to do with the Gospel? Because he went forth on long journeys; and those by sea.

A night and a day I have been in the deep. Some say this means out on the open sea, others, swimming upon it, which is also the truer interpretation. There is nothing wonderful, at least, about the former, nor would he have placed it as greater than his shipwrecks.

2 Corinthians 11:26

In perils of rivers.

For he was compelled also to cross rivers. In perils of robbers, in perils in the city, in perils in the wilderness. 'Everywhere were contests set before me, in places, in countries, in cities, in deserts.'

In perils from the Gentiles, in perils among false brethren.

Behold another kind of warfare. For not only did such as were enemies strike at him, but those also who played the hypocrite; and he had need of much firmness, much prudence.

2 Corinthians 11:27-28

2. In labor and travail.

Perils succeed to labors, labors to perils, one upon other and unintermitted, and allowed him not to take breath even for a little.

In journeyings often, in hunger and thirst and nakedness, besides those things that are without.

What is left out is more than what is enumerated. Yea rather, one cannot count the number of those even which are enumerated; for he has not set them down specifically, but has mentioned those the number of which was small and easily comprehended, saying, thrice and thrice, [2 Corinthians 11:25] and [again] once; but of the others he does not mention the number because he had endured them often. And he recounts not their results as that he had converted so many and so many, but only what he suffered on behalf of the Preaching; at once out of modesty, and as showing that even should nothing have been gained but labor, even so his title to wages has been fulfilled.

That which presses upon me daily. The tumults, the disturbances, the assaults of mobs, onsets of cities. For the Jews waged war against this man most of all because he most of all confounded them, and his changing sides all at once was the greatest refutation of their madness. And there breathed a mighty war against him, from his own people, from strangers, from false brethren; and every where were billows and precipices, in the inhabited world, in the uninhabited, by land, by sea, without, within. And he had not even a full supply of necessary food, nor even of thin clothing, but the champion of the world wrestled in nakedness and fought in hunger; so far was he from enriching himself. Yet he murmured not, but was grateful for these things to the Judge of the combat.

Anxiety for all the Churches. This was the chief thing of all, that his soul too was distracted, and his thoughts divided. For even if nothing from without had assailed him; yet the war within was enough, those waves on waves, that sleet of cares, that war of thoughts. For if one that has charge of but a single house, and has servants and superintendents and stewards, often cannot take breath for cares, though there be none that molests him: he that has the care not of a single house, but of cities and peoples and nations and of the whole world; and in respect to such great concerns, and with so many spitefully entreating him, and single-handed, and suffering so many things, and so tenderly concerned as not even a father is for his children — consider what he endured. For that you may not say, What if he was anxious, yet the anxiety was slight, he added further the intensity of the care, saying,

2 Corinthians 11:29

Who is weak, and I am not weak? He did not say, 'and I share not in his dejection?' but, 'so am I troubled and disturbed, as though I myself were laboring under that very affection, that very infirmity.'

Who is made to stumble, and I burn not? See, again, how he places before us the excess of his grief by calling it burning. 'I am on fire,' 'I am in a flame,' he says, which is surely greater than anything he has said. For those other things, although violent, yet both pass quickly by, and brought with them that pleasure which is unfading; but this was what afflicted and straightened him, and pierced his mind through and through; the suffering such things for each one of the weak, whosoever he might be. For he did not feel pained for the greater sort only and despise the lesser, but counted even the abject among his familiar friends. Wherefore also he said, who is weak? whosoever he may be; and as though he were himself the Church throughout the world, so was he distressed for every member.

2 Corinthians 11:30

If I must needs glory, I will glory of the things which concern my weakness.

Do you see that he no where glories of miracles, but of his persecutions and his trials? For this is meant by weaknesses. And he shows that his warfare was of a diversified character. For both the Jews warred upon him, and the Gentiles stood against him, and the false brethren fought with him, and brethren caused him sorrow, through their weakness and by taking offense:— on every side he found trouble and disturbance, from friends and from strangers. This is the special mark of an Apostle, by these things is the Gospel woven.

2 Corinthians 11:31-33

The God and Father of the Lord Jesus knows that I lie not. The Governor under Aretas the king guarded the city of the Damascenes, desiring to apprehend me.

What can be the reason that he here strongly confirms and gives assurance of [his truth], seeing he did not so in respect to any of the former things? Because, perhaps, this was of older date and not so well known; while of those other facts, his care for the churches, and all the rest, they were themselves cognisant. See then how great the war [against him] was, since on his account the city was guarded. And when I say this of the war, I say it of the zeal of Paul; for except this had breathed intensely, it had not kindled the governor to so great madness. These things are the part of an apostolic soul, to suffer so great things and yet in nothing to veer about, but to bear nobly whatever befalls; yet not to go out to meet dangers, nor to rush upon them. See for instance here, how he was content to evade the siege, by being let down through a window in a basket. For though he were even desirous to depart hence; still nevertheless he also passionately affected the salvation of men. And therefore he ofttimes had recourse even to such devices as these, preserving himself for the Preaching; and he refused not to use even human contrivances when the occasion called for them; so sober and watchful was he. For in cases where evils were inevitable, he needed only grace; but where the trial was of a measured character, he devises many things of himself even, here again ascribing the whole to God. And just as a spark of unquenchable fire, if it fell into the sea, would be merged as many waves swept over it, yet would again rise shining to the surface; even so surely the blessed Paul also would now be overwhelmed by perils, and now again, having dived through them, would come up more radiant, overcoming by suffering evil.

3. For this is the brilliant victory, this is the Church's trophy, thus is the Devil overthrown when we suffer injury. For when we suffer, he is taken captive; and himself suffers harm, when he would fain inflict it on us. And this happened in Paul's case also; and the more he plied him with perils, the more was he defeated. Nor did he raise up against him only one kind of trials, but various and diverse. For some involved labor, others sorrow, others fear, others pain, others care, others shame, others all these at once; but yet he was victorious in all. And like as if a single soldier, having the whole world fighting against him, should move through the mid ranks of his enemies, and suffer no harm: even so did Paul, showing himself singly, among barbarians, among Greeks, on every land, on every sea, abide unconquered. And as a spark, falling upon reeds and hay, changes into its own nature the things so kindled; so also did this man setting upon all make things change over unto the truth; like a winter torrent, sweeping over all things and overturning every obstacle. And like some champion who wrestles, runs, and boxes too; or soldier engaged by turns in storming, fighting on foot, on shipboard; so did he try by turns every form of fight, and breathed out fire, and was unapproachable by all; with his single body taking possession of the world, with his single tongue putting all to flight. Not with such force did those many trumpets fall upon the stones of Jericho and throw them down, as did the sound of this man's voice both dash to the earth the devil's strong-holds and bring over to himself those that were against him. And when he had collected a multitude of captives, having armed the same, he made them again his own army, and by their means conquered. Wonderful was David who laid Goliah low with a single stone; but if you will examine Paul's achievements, that is a child's exploit, and great as is the difference between a shepherd and a general, so great the difference you shall see here. For this man brought down no Goliath by the hurling of a stone, but by speaking only he scattered the whole array of the Devil; as a lion roaring and darting out flame from his tongue, so was he found by all irresistible; and bounded everywhere by turns continually; he ran to these, he came to those, he turned about to these, he bounded away to others, swifter in his attack than the wind; governing the whole world, as though a single house or a single ship; rescuing the sinking, steadying the dizzied, cheering the sailors, sitting at the tiller, keeping an eye to the prow, tightening the yards, handling an oar, pulling at the mast, watching the sky; being all things in himself, both sailor, and pilot, and pilot's mate, and sail, and ship; and suffering all things in order to relieve the evils of others. For consider. He endured shipwreck that he might stay the shipwreck of the world; a day and a night he passed in the deep, that he might draw it up from the deep of error; he was in weariness that he might refresh the weary; he endured smiting that he might heal those that had been smitten of the devil; he passed his time in prisons that he might lead forth to the light those that were sitting in prison and in darkness; he was in deaths oft that he might deliver from grievous deaths; five times he received forty stripes save one that he might free those that inflicted them from the scourge of the devil; he was beaten with rods that he might bring them under the rod and the staff of Christ; [Psalm 23:4] he was stoned, that he might deliver them from the senseless stones; he was in the wilderness, that he might take them out of the wilderness; in journeying, to stay their wanderings and open the way that leads to heaven; he was in perils in the cities, that he might show the city which is above; in hunger and thirst, to deliver from a more grievous hunger; in nakedness, to clothe their unseemliness with the robe of Christ; set upon by the mob, to extricate them from the besetment of fiends; he burned, that he might quench the burning darts of the devil: through a window was let down from the wall, to send up from below those that lay prostrate upon the ground. Shall we then talk any more, seeing we do not so much as know what Paul suffered? Shall we make mention any more of goods, or even of wife, or city, or freedom, when we have seen him ten thousand times despising even life itself? The martyr dies once for all: but that blessed saint in his one body and one soul endured so many perils as were enough to disturb even a soul of adamant; and what things all the saints together have suffered in so many bodies, those all he himself endured in one: he entered into the world as if a race-course, and stripped himself of all, and so made a noble stand. For he knew the fiends that were wrestling with him. Wherefore also he shone forth brightly at once from the beginning, from the very starting-post, and even to the end he continued the same; yea, rather he even increased the intensity of his pursuit as he drew nearer to the prize. And what surely is wonderful is that though suffering and doing such great things, he knew how to maintain an exceeding modesty. For when he was driven upon the necessity of relating his own good deeds, he ran quickly over them all; although he might have filled books without number, had he wished to unfold in detail every thing he mentioned; if he had specified the Churches he was in care for, if his prisons and his achievements in them, if of the other things one by one, the besetments, the assaults. But he would not. Knowing then these things, let us also learn to be modest and not to glory at any time in wealth or other worldly things, but in the reproaches we suffer for Christ's sake, and in these, only when need compels; for if there be nothing urging it, let us not mention these even, (lest we be puffed up,) but our sins only. For so shall we both easily be released from them and shall have God propitious to us, and shall attain the life to come; whereunto may we all attain through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father, with the Holy Ghost, be glory, might, honor, now and for ever, and world without end. Amen.

2 Corinthians 12:1

It is not expedient for me doubtless to glory, [for] I will come to visions and revelations of the Lord.

What is this? Does he who has spoken such great things say, [It is not expedient] doubtless to glory? as if he had said nothing? No; not as if he had said nothing: but because he is going to pass to another species of boasting, which is not intended indeed by so great a reward, but which to the many (though not to careful examiners) seems to set him off in brighter colors, he says, It is not expedient for me doubtless to glory. For truly the great grounds of boasting were those which he had recounted, those of his trials; he has however other things also to tell of, such as concern the revelations, the unspeakable mysteries. And wherefore, says he, It is not expedient for me? he means, 'lest it lift me up to pride.' What do you say? For if you speak not of them, yet do you not know of them? But our knowing of them ourselves does not lift us up so much as our publishing them to others. For it is not the nature of good deeds that uses to lift a man up, but their being witnessed to, and known of, by the many. For this cause therefore he says, It is not expedient for me; and, 'that I may not implant too great an idea of me in those who hear.' For those men indeed, the false apostles, said even what was not true about themselves; but this man hides even what is true, and that too although so great necessity lies upon him, and says, It is not expedient for me; teaching one and all even to superfluity to avoid anything of the sort. For this thing is attended with no advantage, but even with harm, except there be some necessary and useful reason which induces us thereto. Having then spoken of his perils, trials, snares, dejections, shipwrecks, he passes to another species of boasting, saying,

2 Corinthians 12:2-5

I knew a man, fourteen years ago (whether in the body, I know not; or out of the body, I know not: God knows;) such an one caught up even to the third heaven. And I know how that he was caught up into Paradise, (whether in the body, I know not; or out of the body, I know not;) and heard unspeakable words, which it is not lawful for a man to utter. On behalf of such an one will I glory: but on my own behalf I will not glory.

Great indeed was this revelation. But this was not the only one: there were many others besides, but he mentions one out of many. For that there were many, hear what he says: Lest I should be exalted overmuch through the exceeding greatness of the revelations. 'And yet,' a man may say, 'if he wished to conceal them, he ought not to have given any intimation whatever or said anything of the sort; but if he wished to speak of them, to speak plainly.' Wherefore then is it that he neither spoke plainly nor kept silence? To show by this also that he resorts to the thing unwillingly. And therefore also he has stated the time, fourteen years. For he does not mention it without an object, but to show that he who had refrained for so long a time would not now have spoken out, except the necessity for doing so had been great. But he would have still kept silence, had he not seen the brethren perishing. Now if Paul from the very beginning was such an one as to be counted worthy of such a revelation, when as yet he had not wrought such good works; consider what he must have grown to in fourteen years. And observe how even in this very matter he shows modesty, by his saying some things, but confessing that of others he is ignorant. For that he was caught up indeed, he declared, but whether in the body or out of the body he says he does not know. And yet it would have been quite enough, if he had told of his being caught up and had been silent [about the other]; but as it is, in his modesty he adds this also. What then? Was it the mind that was caught up and the soul, while the body remained dead? Or was the body caught up? It is impossible to tell. For if Paul who was caught up and whom things unspeakable, so many and so great, had befallen was in ignorance, much more we. For, indeed, that he was in Paradise he knew, and that he was in the third heaven he was not ignorant, but the manner he knew not clearly. And see from yet another consideration how free he is from pride. For in his narrative about the city of the Damascenes [2 Corinthians 11:32] he confirms what he says, but here not; for it was not his aim to establish this fact strongly, but to mention and intimate it only. Wherefore also he goes on to say, Of such an one will I glory; not meaning that he who was caught up was some other person, but he so frames his language in the best manner he possibly could, so as at once to mention the fact, and to avoid speaking of himself openly. For what sequence would there be in bringing some one else forward, when discoursing about himself? Wherefore then did he so put it? It was not all one to say, 'I was caught up,' and, I knew one that was caught up; and 'I will glory of myself,' and, I will glory of such an one. Now if any should say, 'And how is it possible to be caught up without a body?' I will ask him, 'How is it possible to be caught up with a body?' for this is even more inexplicable than the other, if you examine by reasonings and do not give place to faith.

2. But wherefore was he also caught up? As I think, that he might not seem to be inferior to the rest of the Apostles. For since they had companied with Christ, but Paul had not: He therefore caught up unto glory him also. Into Paradise. For great was the name of this place, and it was everywhere celebrated. Wherefore also Christ said, Today you shall be with Me in Paradise. [Luke 23:43]

On behalf of such an one will I glory? wherefore? For if another were caught up, wherefore do you glory? Whence it is evident that he said these things of himself. And if he added, but of myself I will not glory, he says nothing else than this, that, 'when there is no necessity, I will say nothing of that kind fruitlessly and at random;' or else he is again throwing obscurity over what he had said, as best he might. For that the whole discourse was about himself, what follows also clearly shows; for he went on to say,

2 Corinthians 12:6

But if I should even desire to glory, I shall not be foolish; for I shall speak the truth.

How then did you say before, Would that you could bear with me a little in my foolishness; [2 Corinthians 11:1] and, That which I speak, I speak not after the Lord, but as it were foolishly; [2 Corinthians 11:17] but here, Though I should even desire to glory, I shall not be foolish? Not in regard of glorying, but of lying; for if glorying be foolishness, how much more lying?

It is then with regard to this that he says, I shall not be foolish. Wherefore also he added,

For I shall speak the truth; but I forbear, lest any man should account of me above that which he sees, or that he hears from me. Here you have the acknowledged reason; for they even deemed them to be gods, on account of the greatness of their miracles. As then in the case of the elements, God has done both things, creating them at once weak and glorious; the one, to proclaim His own power; the other, to prevent the error of mankind: so truly here also were they both wonderful and weak, so that by the facts themselves were the unbelievers instructed. For if while continuing to be wonderful only and giving no proof of weakness, they had by words tried to draw away the many from conceiving of them more than the truth; not only would they have nothing succeeded, but they would even have brought about the contrary. For those dissuasions in words would have seemed rather to spring of lowliness of mind, and would have caused them to be the more admired. Therefore in act and by deeds was their weakness disclosed. And one may see this exemplified in the men who lived under the old dispensation. For Elias was wonderful, but on one occasion he stood convicted of faint-heartedness; and Moses was great, but he also fled under the influence of the same passion. Now such things befell them, because God stood aloof and permitted their human nature to stand confessed. For if because he led them out they said, 'Where is Moses?' what would they not have said, if he had also led them in? Wherefore also [Paul] himself says, I forbear, lest any should account of me. He said not, 'say of me,' but, lest any should even account of me beyond my desert.' Whence it is evident from this also that the whole discourse relates to himself. Wherefore even when he began, he said, It is not expedient for me doubtless to glory, which he would not have said, had he been going to speak the things which he said of another man. For wherefore is it not expedient to glory about another? But it was himself that was counted worthy of these things; and therefore it is that he goes on to say,

2 Corinthians 12:7

And that I should not be exalted overmuch, through the exceeding greatness of the revelations, there was given to me a thorn in the flesh, a messenger of Satan, to buffet me.

What do you say? He that counted not the kingdom to be anything; no, nor yet hell in respect of his longing after Christ; did he deem honor from the many to be anything, so as both to be lifted up and to need that curb continually? For he did not say, 'that he might buffet me,' but that he may buffet me. Yet who is there would say this? What then is the meaning of what is said? When we have explained what is meant at all by the thorn, and who is this messenger of Satan, then will we declare this also. There are some then who have said that he means a kind of pain in the head which was inflicted of the devil; but God forbid! For the body of Paul never could have been given over to the hands of the devil, seeing that the devil himself submitted to the same Paul at his mere bidding; and he set him laws and bounds, when he delivered over the fornicator for the destruction of the flesh, and he dared not to transgress them. What then is the meaning of what is said? An adversary is called, in the Hebrew, Satan; and in the third Book of Kings the Scripture has so termed such as were adversaries; and speaking of Solomon, says, 'In his days there was no Satan,' that is, no adversary, enemy, or opponent. [1 Kings 5:4] What he says then is this: God would not permit the Preaching to progress, in order to check our high thoughts; but permitted the adversaries to set upon us. For this indeed was enough to pluck down his high thoughts; not so that, pains in the head. And so by the messenger of Satan, he means Alexander the coppersmith, the party of Hymenæus and Philetus, all the adversaries of the word; those who contended with and fought against him, those that cast him into a prison, those that beat him, that led him away to death; for they did Satan's business. As then he calls those Jews children of the devil, who were imitating his deeds, so also he calls a messenger of Satan every one that opposes. He says therefore, There was given to me a thorn to buffet me; not as if God puts arms into such men's hands, God forbid! not that He does chastise or punish, but for the time allows and permits them.

2 Corinthians 12:8

3. Concerning this thing I besought the Lord thrice.

That is, oftentimes. This also is a mark of great lowliness of mind, his not concealing that he could not bear those insidious plottings, that he fainted under them and was reduced to pray for deliverance.

2 Corinthians 12:9

And He said to me, My grace is sufficient for you; for my power is made perfect in weakness.

That is to say, 'It is sufficient for you that you raise the dead, that you cure the blind, that you cleanse lepers, that you work those other miracles; seek not also exemption from danger and fear and to preach without annoyances. But are you pained and dejected lest it should seem to be owing to My weakness, that there are many who plot against and beat you and harass and scourge you? Why this very thing does show My power. For My power, He says, is made perfect in weakness, when being persecuted ye overcome your persecutors; when being harassed ye get the better of them that harass you; when being put in bonds ye convert them that put you in bonds. Seek not then more than is needed.' Do you see how he himself assigns one reason, and God another? For he himself says, Lest I should be exalted overmuch, there was given to me a thorn; but he says that God said He permitted it in order to show His power. 'You seek therefore a thing which is not only not needed, but which also obscures the glory of My power.' For by the words, is sufficient for you, He would signify this, that nothing else need be added, but the whole was complete. So that from this also it is plain that he does not intend pains in the head; for in truth they did not preach when they were sick, for they could not preach when ill; but that harassed and persecuted, they overcame all. 'After having heard this then,' he says,

Most gladly therefore will I glory in my weaknesses. For that they may not sink down, when those false Apostles are glorying over their contrary lot and these are suffering persecution, he shows that he shines all the brighter for this, and that thus the power of God shines forth the rather, and what happens is just matter for glorying. Wherefore he says, Most gladly therefore will I glory. 'Not as therefore sorrowing did I speak of the things which I enumerated, or of that which I have just now said, there was given to me a thorn; but as priding myself upon them and drawing to myself greater power.' Wherefore also he adds,

That the strength of Christ may rest upon me. Here he hints at another thing also, namely, that in proportion as the trials waxed in intensity, in the same proportion the grace was increased and continued.

2 Corinthians 12:10

Wherefore I take pleasure in many weaknesses. Of what sort? Tell me. In injuries, in persecutions, in necessities, in distresses.

Do you see how he has now revealed it in the clearest manner? For in mentioning the species of the infirmity he spoke not of fevers, nor any return of that sort, nor any other bodily ailment, but of injuries, persecutions, distresses. Do you see a single-minded soul? He longs to be delivered from those dangers; but when he heard God's answer that this befits not, he was not only not sorry that he was disappointed of his prayer, but was even glad. Wherefore he said, I take pleasure, 'I rejoice, I long, to be injured, persecuted, distressed for Christ's sake.' And he said these things both to check those, and to raise the spirits of these that they might not be ashamed at Paul's sufferings. For that ground was enough to make them shine brighter than all men. Then he mentions another reason also.

For when I am weak, then am I strong. 'Why do you marvel that the power of God is then conspicuous? I too am strong then;' for then most of all did grace come upon him. For as His sufferings abound, so does our consolation abound also. [2 Corinthians 1:5]

4. Where affliction is, there is also consolation; where consolation, there is grace also. For instance when he was thrown into the prison, then it was he wrought those marvellous things; when he was shipwrecked and cast away upon that barbarous country, then more than ever was he glorified. When he went bound into the judgment-hall, then he overcame even the judge. And so it was too in the Old Testament; by their trials the righteous flourished. So it was with the three children, so with Daniel, with Moses, and Joseph; thence did they all shine and were counted worthy of great crowns. For then the soul also is purified, when it is afflicted for God's sake: it then enjoys greater assistance as needing more help and worthy of more grace. And truly, before the reward which is proposed to it by God, it reaps a rich harvest of good things by becoming philosophic. For affliction rends pride away and prunes out all listlessness and exercises unto patience: it reveals the meanness of human things and leads unto much philosophy. For all the passions give way before it, envy, emulation, lust, rule, desire of riches, of beauty, boastfulness, pride, anger; and the whole remaining swarm of these distempers. And if you desire to see this in actual working, I shall be able to show you both a single individual and a whole people, as well under affliction as at ease; and so to teach you how great advantage comes of the one, and how great listlessness from the other.

For the people of the Hebrews, when they were vexed and persecuted, groaned and besought God, and drew down upon themselves great influences from above: but when they waxed fat, they kicked. The Ninevities again, when they were in the enjoyment of security, so exasperated God that He threatened to pluck up the entire city from its foundations: but after they had been humbled by that preaching, they displayed all virtue. But if you would see also a single individual, consider Solomon. For he, when deliberating with anxiety and trouble concerning the government of that nation, was vouchsafed that vision: but when he was in the enjoyment of luxury, he slid into the very pit of iniquity. And what did his father? When was he admirable and passing belief? Was it not when he was in trials? And Absalom, was he not sober-minded, while still an exile; but after his return, became both tyrannical and a parricide? And what did Job? He indeed shone even in prosperity, but showed yet brighter after his affliction. And why must one speak of the old and ancient things? For if one do but examine our own state at present, he will see how great is the advantage of affliction. For now indeed that we are in the enjoyment of peace, we have become supine, and lax and have filled the Church with countless evils; but when we were persecuted, we were more sober-minded, and kinder, and more earnest, and more ready as to these assemblies and as to hearing. For what fire is to gold, that is affliction unto souls; wiping away filth, rendering men clean, making them bright and shining. It leads unto the kingdom, that unto hell. And therefore the one way is broad, the other narrow. Wherefore also, He Himself said, In the world you shall have tribulation, [John 16:33] as though he were leaving some great good behind unto us. If then you are a disciple, travel thou the straight and narrow way, and be not disgusted nor discouraged. For even if you be not afflicted in that way; you must inevitably be afflicted on other grounds, of no advantage to you. For the envious man also, and the lover of money, and he that burns for an harlot, and the vainglorious, and each one of the rest that follow whatsoever is evil, endures many disheartenings and afflictions, and is not less afflicted than they who mourn. And if he does not weep nor mourn, it is for shame and insensibility: since if you should look into his soul, you will see it filled with countless waves. Since then whether we follow this way of life or that, we must needs be afflicted: wherefore choose we not this way which along with affliction brings crowns innumerable? For thus has God led all the saints through affliction and distress, at once doing them service, and securing the rest of men against entertaining a higher opinion of them than they deserve. For thus it was that idolatries gained ground at first; men being held in admiration beyond their desert. Thus the Roman senate decreed Alexander to be the thirteenth God, for it possessed the privilege of electing and enrolling Gods. For instance, when all about Christ had been reported, the ruler of the nation sent to inquire, whether they would be pleased to elect Him also a God. They however refused their consent, being angry and indignant that previous to their vote and decree, the Power of the Crucified flashing abroad had won over the whole world to its own worship. But thus it was ordered even against their will that the Divinity of Christ was not proclaimed by man's decree, nor was He counted one of the many that were by them elected. For they counted even boxers to be Gods, and the favorite of Hadrian; after whom the city Antinous is named. For since death testifies against their moral nature, the devil invented another way, that of the soul's immortality; and mingling therewith that excessive flattery, he seduced many into impiety. And observe what wicked artifice. When we advance that doctrine for a good purpose, he overthrows our words; but when he himself is desirous of framing an argument for mischief, he is very zealous in setting it up. And if any one ask, 'How is Alexander a God? Is he not dead? And miserably too?' 'Yes, but the soul is immortal?' he replies. Now you argue and philosophize for immortality, to detach men from the God Who is over all: but when we declare that this is God's greatest gift, you persuade your dupes that men are low and grovelling, and in no better case than the brutes. And if we say, 'the Crucified lives,' laughter follows immediately: although the whole world proclaims it, both in old time and now; in old time by miracles, now by converts; for truly these successes are not those of a dead man: but if one say, 'Alexander lives,' you believe, although you have no miracle to allege.

5. 'Yes,' one replies; 'I have; for when he lived he wrought many and great achievements; for he subdued both nations and cities, and in many wars and battles he conquered, and erected trophies.'

If then I shall show [somewhat] which he when alive never dreamed of, neither he, nor any other man that ever lived, what other proof of the resurrection will you require? For that while alive one should win battles and victories, being a king and having armies at his disposal, is nothing marvelous, no, nor startling or novel; but that after a Cross and Tomb one should perform such great things throughout every land and sea, this it is which is most especially replete with such amazement, and proclaims His divine and unutterable Power. And Alexander indeed after his decease never restored again his kingdom which had been rent in pieces and quite abolished: indeed how was it likely he, dead, should do so? But Christ then most of all set up His after He was dead. And why speak I of Christ? Seeing that He granted to His disciples also, after their deaths, to shine? For, tell me, where is the tomb of Alexander? Show it me and tell me the day on which he died. But of the servants of Christ the very tombs are glorious, seeing they have taken possession of the most loyal city; and their days are well known, making festivals for the world. And his tomb even his own people know not, but this man's the very barbarians know. And the tombs of the servants of the Crucified are more splendid than the palaces of kings; not for the size and beauty of the buildings, (yet even in this they surpass them,) but, what is far more, in the zeal of those who frequent them. For he that wears the purple himself goes to embrace those tombs, and, laying aside his pride, stands begging the saints to be his advocates with God, and he that has the diadem implores the tent-maker and the fisherman, though dead, to be his patrons. Will you dare then, tell me, to call the Lord of these dead; whose servants even after their decease are the patrons of the kings of the world? And this one may see take place not in Rome only, but in Constantinople also. For there also Constantine the Great, his son considered he should be honoring with great honor, if he buried him in the porch of the fisherman; and what porters are to kings in their palaces, that kings are at the tomb to fisherman. And these indeed as lords of the place occupy the inside, while the others as though but sojourners and neighbors were glad to have the gate of the porch assigned them; showing by what is done in this world, even to the unbelievers, that in the Resurrection the fisherman will be yet more their superiors. For if here it is so in the burial [of each], much more will it in the resurrection. And their rank is interchanged; kings assume that of servants and ministers, and subjects the dignity of kings, yea rather a brighter still. And that this is no piece of flattery, the truth itself demonstrates; for by those these have become more illustrious. For far greater reverence is paid to these tombs than to the other royal sepulchres; for there indeed is profound solitude, while here there is an immense concourse. But if you will compare these tombs with the royal palaces, here again the palm remains with them. For there indeed there are many who keep off, but here many who invite and draw to them rich, poor, men, women, bond, free; there, is much fear; here, pleasure unutterable. 'But,' says one, 'it is a sweet sight to look on a king covered with gold and crowned, and standing by his side, generals, commanders, captains of horse and foot, lieutenants.' Well, but this of ours is so much grander and more awful that that must be judged, compared with it, to be stage scenery and child's play. For the instant you have stepped across the threshold, at once the place sends up your thoughts to heaven, to the King above, to the army of the Angels, to the lofty throne, to the unapproachable glory. And here indeed He has put in the ruler's power, of his subjects to loose one, and bind another; but the bones of the saints possess no such pitiful and mean authority, but that which is far greater. For they summon demons and put them to the torture, and loose from those bitterest of all bonds, them that are bound. What is more fearful than this tribunal? Though no one is seen, though no one piles the sides of the demon, yet are there cries, and tearings, lashes, tortures, burning tongues, because the demon cannot endure that marvellous power. And they that once wore bodies, are victorious over bodiless powers; [their] dust and bones and ashes rack those invisible natures. And therefore in truth it is that none would ever travel abroad to see the palaces of kings, but many kings and have often traveled to see this spectacle. For the Martyries of the saints exhibit outlines and symbols of the judgment to come; in that demons are scourged, men chastened and delivered. Do you see the power of saints, even dead? Do you see the weakness of sinners, even living? Flee then wickedness, that you may have power over such; and pursue virtue with all your might. For if the case be thus here, consider what it will be in the world to come. And as being evermore possessed with this love, lay hold on the life eternal; whereunto may we all attain, through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father together with the Holy Ghost, be glory, might, honor, now and ever, and world without end. Amen.

2 Corinthians 12:11

I have become foolish in glorying; ye compelled me: for I ought to have been commended of you.

Having fully completed what he had to say about his own praises, he did not stay at this; but again excuses himself and asks pardon for what he said, declaring that his doing so was of necessity and not of choice. Still nevertheless, although there was necessity, he calls himself a fool. And when he began indeed, he said, As foolish receive me, and as in foolishness; but now, leaving out the 'as,' he calls himself foolish. For after he had established the point he wished by saying what he did, he afterwards boldly and unsparingly grapples with all failing of the sort, teaching all persons that none should ever praise himself where there is no necessity, seeing that even where a reason for it existed, Paul termed himself a fool [for so doing]. Then he turns the blame also of his so speaking not upon the false Apostles, but wholly upon the disciples. For ye, he says, compelled me. 'For if they gloried, but were not by doing so leading you astray nor causing your destruction, I should not have been thus led on to descend unto this discussion: but because they were corrupting the whole Church, with a view to your advantage I was compelled to become foolish.' And he did not say, 'For I feared lest if they obtained the highest estimation with you, they should sow their doctrines,' yet this indeed he set down above when he said, I fear, lest by any means, as the serpent deceived Eve, so your minds should be corrupted. [2 Corinthians 11:3] Here however he does not so express himself, but in a more commanding manner and with more authority, having gained boldness from what he had said, For I ought to have been commended of you. Then he also assigns the reason; and again he mentions not his revelations nor his miracles only, but his temptations also.

For in nothing was I behind the chiefest Apostles. See how he here too again speaks out with greater authoritativeness. For, before indeed he said, I reckon I am not a whit behind, but here, after those proofs, he now boldly speaks out asserting the fact, as I said, thus absolutely. Not that even thus he departs from the mean, nor from his proper character. For as though he had uttered something great and exceeding his deserts, in that he numbered himself with the Apostles, he thus again speaks modestly, and adds,

2 Corinthians 12:12

Although I be nothing, the signs of an Apostle were wrought among you.

'Look not thou at this,' he says, 'whether I be mean and little, but whether you have not enjoyed those things which from an Apostle it was meet you should enjoy.' Yet he did not say 'mean,' but what was lower, nothing. For where is the good of being great, and of use to nobody? Even as there is no advantage in a skilful physician if he heals none of those that be sick. 'Do not then,' he says, 'scrutinize this that I am nothing, but consider that, that wherein ye ought to have been benefitted, I have failed in nothing, but have given proof of mine Apostleship. There ought then to have been no need for me to say anything.' Now he thus spoke, not as wanting to be commended, (for how should he, he who counted heaven itself to be a small thing in comparison with his longing after Christ?) but as desiring their salvation. Then lest they should say, 'And what is it to us, even though you were not a whit behind the very chiefest Apostles?' he therefore added,

The signs of an Apostle were wrought among you in all patience, and by signs and wonders. Amazing! What a sea of good works has he traversed in a few words! And observe what it is he puts first, patience. For this is the note of an Apostle, bearing all things nobly. This then he expressed shortly by a single word; but upon the miracles, which were not of his own achieving, he employs more. For consider how many prisons, how many stripes, how many dangers, how many conspiracies, how many sleet-showers of temptations, how many civil, how many foreign wars, how many pains, how many attacks he has implied here in that word, patience! And by signs again, how many dead raised, how many blind healed, how many lepers cleansed, how many devils cast out! Hearing these things, let us learn if we happen upon a necessity for such recitals to cut our good deeds short, as he too did.

2. Then lest any should say, Well! If you be both great, and have wrought many things, still you have not wrought such great things, as the Apostles have in the other Churches, he added,

2 Corinthians 12:13

For what is there wherein you were made inferior to the rest of the Churches?

'You were partakers,' he says, 'of no less grace than the others.' But perhaps some one will say, 'What can be the reason that he turns the discourse upon the Apostles, abandoning the contest against the false Apostles?' Because he is desirous to erect their spirits yet further, and to show that he is not only superior to them, but not even inferior to the great Apostles. Therefore, surely, when he is speaking of those he says, I am more; but when he compares himself with the Apostles, he considers it a great thing not to be behind, although he labored more than they. And thence he shows that they insult the Apostles, in holding him who is their equal second to these men.

Except it be that I myself was not a burden to you? Again he has pronounced their rebuke with great severity. And what follows is of yet more odious import.

Forgive me this wrong. Still, nevertheless, this severity contains both words of love and a commendation of themselves; if, that is, they consider it a wrong done to them, that the Apostle did not consent to receive anything from them, nor relied on them enough to be supported by them. 'If,' says he, 'ye blame me for this:' he did not say, 'You blame me wrongly,' but with great sweetness, 'I ask your pardon, forgive me this fault.' And observe his prudence. For because the mooting this continually tended to bring disgrace upon them, he continually softens it down; saying above, for instance, As the truth of Christ is in me, this boasting shall not be stopped in me; [2 Corinthians 11:10] then again, Because I love you not? God knows.....But that I may cut off occasion from them that desire occasion, and that wherein they glory, they may be found even as we. Chap. 11:11, 12 And in the former Epistle What is my reward then? Verily, that when I preach the Gospel, I may make the Gospel without charge. [1 Corinthians 9:18] And here; Forgive me this wrong. For every where he avoids showing that it is on account of their weakness he takes not [from them]; and here not to wound them. And therefore here he thus expresses himself; 'If you think this to be an offense, I ask forgiveness.' Now he spoke thus, at once to wound and to heal. For do not say this, I pray you; 'If you mean to wound, why excuse it? But if you excuse it, why wound?' For this is wisdom's part, at once to lance, and to bind up the sore. Then that he may not seem, as he also said before, to be continually harping upon this for the sake of receiving from them, he remedies this [suspicion], even in his former Epistle, saying, But I write not these things that it may be so done in my case; for it were good for me rather to die, than that any man should make my glorying void; [1 Corinthians 9:15] but here with more sweetness and gentleness. How, and in what manner?

2 Corinthians 12:14

Behold this is the third time I am ready to come to you, and I will not be a burden to you; for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children.

What he says is this; 'It is not because I do not receive of you that I do not come to you; nay, I have already come twice; and I am prepared to come this third time, and I will not be a burden to you.' And the reason is a noble one. For he did not say, 'because you are mean,' 'because you are hurt at it,' 'because, you are weak:' but what? For I seek not yours, but you. 'I seek greater things; souls instead of goods; instead of gold, salvation.' Then because there still hung about the matter some suspicion, as if he were displeased at them; he therefore even states an argument. For since it was likely they would say, 'Can you not have both us and ours?' he adds with much grace this excuse for them, saying, For the children ought not to lay up for the parents, but the parents for the children; instead of teachers and disciples, employing the term parents and children, and showing that he does as a matter of duty what was not of duty. For Christ did not so command, but he says this to spare them; and therefore he adds also something further. For he did not only say that the children ought not to lay up, but also that the parents ought to. Therefore since it is meet to give,

2 Corinthians 12:15

I will most gladly spend and be spent for your souls.

'For the law of nature indeed has commanded the parents to lay up for the children; but I do not do this only, but I give myself also besides.' And this lavishness of his, the not only not receiving, but giving also besides, is not in common sort but accompanied with great liberality, and out of his own want; for the words, I will be spent, are of one who would imply this. 'For should it be necessary to spend my very flesh, I will not spare it for your salvation.' And that which follows contains at once accusation and love, though the more abundantly I love you, the less I be loved. 'And I do this,' he says, 'for the sake of those who are beloved by me, yet love me not equally.' Observe then, now, how many steps there are in this matter. He had a right to receive, but he did not receive; here is good work the first: and this, though in want; [good work] the second; and though preaching to them, the third; he gives besides, the fourth; and not merely gives, but lavishly too, the fifth; not money only, but himself, the sixth; for those who loved him not greatly, the seventh; and for those whom he greatly loved, the eighth.

3. Let us then also emulate this man! For it is a serious charge, the not loving even; but becomes more serious, when although one is loved he loves not. For if he that loves one that loves him be no better than the publicans; [Matthew 5:46] he that does not so much as this ranks with the beasts; yea rather, is even below them. What do you say, O man? Do you not love him that loves you? What then do you live for? Wherein will you be of use hereafter? In what sort of matters? In public? In private? By no means; for nothing is more useless than a man that knows not to love. This law even robbers have oftentimes respected, and murderers, and housebreakers; and having only taken salt with one, have been made his friends, letting the board change their disposition, and you that sharest not salt only, but words and deeds, and comings in and goings out, with him, do you not love? Nay: those that live impurely lavish even whole estates on their strumpets; and thou who hast a worthy love, are you so cold, and weak, and unmanly, as not to be willing to love, even when it costs you nothing? 'And who,' one asks, 'would be so vile, who such a wild beast, as to turn away from and to hate him that loves him?' Thou dost well indeed to disbelieve it, because of the unnaturalness of the thing; but if I shall show that there are many such persons, how shall we then bear the shame? For when you speak ill of him whom you love, when you hear another speak ill of him and you defend him not, when you grudge that he should be well accounted of, what sort of affection is this? And yet it is not sufficient proof of love, not grudging, nor yet again not being at enmity or war with, but only supporting and advancing him that loves you: but when a man does and says everything to pull down his neighbor even, what can be more wretched than such a spirit? Yesterday and the day before his friend, you both conversed and ate with him: then because all at once you saw your own member highly thought of, casting off the mask of friendship, you put on that of enmity, or rather of madness. For glaring madness it is, to be annoyed at the goodness of neighbors; for this is the act of mad and rabid dogs. For like them, these also fly at all men's faces, exasperated with envy. Better to have a serpent twining about one's entrails than envy crawling in us. For that it is often possible to vomit up by means of medicines, or by food to quiet: but envy twines not in entrails but harbors in the bosom of the soul, and is a passion hard to be effaced. And indeed if such a serpent were within one, it would not touch men's bodies so long as it had a supply of food; but envy, even though thou spread for it ever so endless a banquet, devours the soul itself, gnawing on every side, tearing, tugging, and it is not possible to find any palliative whereby to make it quit its madness, save one only, the adversity of the prosperous; so is it appeased, nay rather, not so even. For even should this man suffer adversity, yet still he sees some other prosperous, and is possessed by the same pangs, and everywhere are wounds, everywhere blows. For it is not possible to live in the world and not see persons well reputed of. And such is the extravagance of this distemper, that even if one should shut its victim up at home, he envies the men of old who are dead.

Now, that men of the world should feel in this way, is indeed a grievous thing, yet it is not so very dreadful; but that those who are freed from the turmoils of busy life should be possessed by this distemper, — this is most grievous of all. And I could have wished indeed to be silent: and if silence took away too the disgrace of those doings, it were a gain to say nothing: if however, though I should hold my peace the doings will cry out more loudly than my tongue, no harm will accrue from my words, because of their parading these evils before us, but possibly some gain and advantage. For this distemper has infected even the Church, it has turned everything topsy-turvy, and dissevered the connection of the body, and we stand opposed to each other, and envy supplies us arms. Therefore great is the disruption. For if when all build up, it is a great thing if our disciples stand; when all at once are pulling down, what will the end be?

4. What are you doing, O man? You think to pull down your neighbor's; but before his you pull down your own. Do you see not them that are gardeners, that are husbandmen, how they all concur in one object? One has dug the soil, another planted, a third carefully covered the roots, another waters what is planted, another hedges it round and fortifies it, another drives off the cattle; and all look to one end, the safety of the plant. Here, however, it is not so: but I plant indeed myself, and another shakes and disturbs [the plant.] At least, allow it to get nicely fixed, that it may be strong enough to resist the assault. You destroy not my work, but abandon your own. I planted, you ought to have watered. If then thou shake it, you have torn it up by the roots, and hast not wherein to display your watering. But you see the planter highly esteemed. Fear not: neither am I anything, nor thou. For neither is he that plants nor he that waters anything; [1 Corinthians 3:7] one's is the work, God's. So it is with Him you fight and war rest, in plucking up what is planted.

Let us then at length come to our sober senses again, let us watch. For I fear not so much the battle without, as the fight within; for the root also, when it is well fitted into the ground, will suffer no damage from the winds; but if it be itself shaken, a worm gnawing through it from within, the tree will fall, even though none molest it. How long gnaw we the root of the Church like worms? For of earth such imaginings are begotten also, or rather not of earth, but of dung, having corruption for their mother; and they cease not from the detestable flattery that is from women. Let us at length be generous men, let us be champions of philosophy, let us drive back the violent career of these evils. For I behold the mass of the Church prostrate now, as though it were a corpse. And as in a body newly dead, one may see eyes and hands and feet and neck and head, and yet no one limb performing its proper office; so, truly, here also, all who are here are of the faithful, but their faith is not active; for we have quenched its warmth and made the body of Christ a corpse. Now if this sounds awful when said, it is much more awful when it appears in actions. For we have indeed the name of brothers, but do the deeds of foes; and while all are called members, we are divided against each other like wild beasts. I have said this not from a desire to parade our condition, but to shame you and make you desist. Such and such a man goes into a house; honor is paid to him; you ought to give God thanks because your member is honored and God is glorified; but you do the contrary: you speak evil of him to the man that honored him, so that you trip up the heels of both, and, besides, disgracest yourself. And wherefore, wretched and miserable one? Have you heard your brother praised, either among men or women? Add to his praises, for so you shall praise yourself also. But if you overthrow the praise, first, you have spoken evil of yourself, having so acquired an ill character, and you have raised him the higher. When you hear one praised, become thou a partner in what is said; if not in your life and virtue, yet still in rejoicing over his excellencies. Hath such an one praised? Do thou too admire: so shall he praise you also as good and candid. Fear not, as though you were ruining your own interest by your praises of another: for this is [rather] the result of accusation of him. For mankind is of a contentious spirit; and when it sees you speaking ill of any, it heaps on its praises, wishing to mortify by so doing; and reprobates those that are accusers, both in its own mind and to others. Do you see what disgrace we are the causes of to ourselves? How we destroy and rend the flock? Let us at length be members (of one another), let us become one body. And let him that is praised repudiate the praises, and transfer the encomium to his brother; and let him that hears another praised, feel pleasure to himself. If we thus come together ourselves, we shall also draw unto ourselves the Head; but if we live parted from each other, we shall also put from us the aid which comes from thence; and when that is put aside, the body will receive great damage, not being bound together from above. That this then may not happen, let us, banishing ill will and envy, and despising what the many may think of us, embrace love and concord. For thus we shall obtain both the present good things and those to come; whereunto may we all attain, through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father together with the Holy Ghost, be glory, might, honor, now and forever, and world without end. Amen.

2 Corinthians 12:16-18

2 Corinthians 12:16-18

But be it so, I myself did not burden you: but being crafty, I caught you with guile. Did I take advantage of you by any one of them whom I have sent unto you? I exhorted Titus, and with him I sent the brother. Did Titus take any advantage of you? Walked we not by the same spirit? Walked we not in the same steps?

Paul has spoken these words very obscurely, but not without a meaning or purpose. For seeing he was speaking about money, and his defense on that score, it is reasonable that what he says must be wrapt in obscureness. What then is the meaning of what he says? He had said, 'I received not, nay I am ready even to give besides, and to spend;' and much discourse is made on this subject both in the former Epistle and in this. Now he says something else, introducing the subject in the form of an objection and meeting it by anticipation. What he says is something like this; 'I indeed have not made a gain of you: but perhaps some one has it to say that I did not receive [of you] indeed myself, but, being crafty, I procured those who were sent by me to ask for something of you as for themselves, and through them I myself received, yet keeping myself clear of seeming to receive, by receiving through others. But none can have this to say either; and you are witnesses.' Wherefore also he proceeds by question, saying, I exhorted Titus, and with him I sent the brother. Did Titus make a gain of you? 'walked he not just as I walked.' That is to say, neither did he receive. Do you see how intense a strictness [is here], in that he not only keeps himself clear of that receiving, but so modulates those also who are sent by him that he may not give so much as a slight pretence to those who were desirous of attacking him. For this is far greater than that which the Patriarch did. [Genesis 14:24] For he indeed, when he had returned from his victory, and the king would have given him the spoil, refused to accept anything save what the men had eaten; but this man neither himself enjoyed [from them] his necessary food, nor allowed his partners to partake of such: thus abundantly stopping the mouths of the shameless. Wherefore he makes no assertion, nor does he say that they did not receive either; but what was far more than this, he cites the Corinthians themselves as witnesses that they had received nothing, that he may not seem to be witnessing in his own person, but by their verdict; which course we are accustomed to take in matters fully admitted and about which we are confident. 'For tell me,' he says, 'Did any one of those who were sent by us make unfair gain of you?' He did not say, 'Did any one receive anything from you?' but he calls the things 'unfair gain;' attacking them and shaming them exceedingly, and showing that to receive of an unwilling [giver] is 'unfair gain.' And he said not 'did Titus.' but, did any? 'For you cannot say this either,' he says, 'that such an one certainly did not receive, but another did. No single one of those who came did so.' I exhorted Titus. This too is severely said. For he did not say, 'I sent Titus,' but, 'I exhorted' him; showing that if he had received even, he would have done so justly; but, nevertheless, even so he remained pure. Wherefore he asks them again, saying, Did Titus take any advantage of you? Walked we not by the same spirit? What means, by the same spirit? He ascribes the whole to grace and shows that the whole of this praise is the good result not of our labors, but of the gift of the Spirit and of Grace. For it was a very great instance of grace that although both in want and hunger they would receive nothing for the edification of the disciples. Walked we not in the same steps? That is to say, they did not depart the least from this strictness, but preserved the same rule entire.

2 Corinthians 12:19

2. Again, think ye that we are excusing ourselves unto you?

Do you see how he is continually in fear, lest he should incur the suspicion of flattery? Do you see an Apostle's prudence, how constantly he mentions this? For he said before, We commend not ourselves again, but give you occasion to glory; [2 Corinthians 5:12] and in the commencement of the Epistle, Do we need letters of commendation? [2 Corinthians 3:1]

But all things are for your edifying. Again he is soothing them. And he does not here either say clearly, 'on this account we receive not, because of your weakness;' but, 'in order that we may edify you;' speaking out indeed more clearly than he did before, and revealing that wherewith he travailed; but yet without severity. For he did not say, 'because of your weakness;' but, 'that you may be edified.'

2 Corinthians 12:20

For I fear, lest by any means when I come, I should not find you such as I would, and should myself be found of you such as you would not.

He is going to say something great and offensive. And therefore he also inserts this excuse [for it], both by saying, All things are for your edifying, and by adding, I fear, softening the harshness of what was presently going to be said. For it was not here out of arrogance nor the authority of a teacher, but out of a father's tender concern, when he is more fearful and trembling than the sinners themselves at that which is likely to reform them. And not even so does he run them down or make an absolute assertion; but says doubtingly, lest by any means when I come, I should not find you such as I would. He did not say, 'not virtuous,' but not such as I would, everywhere employing the terms of affection. And the words, I should find, are of one who would express what is out of natural expectation, as are also those, I shall be found by you. For the thing is not of deliberate choice, but of a necessity originating with you. Wherefore he says, I should be found such as you would not. He said not here, such as I would not, but, with more severity, such as you wish not. For it would in that case become his own will, not indeed what he would first have willed, but his will nevertheless. For he might indeed have said again, 'such as I would not,' and so have showed his love: but he wishes not to relax his hearer. Yea rather, his words would in that case have been even harsher; but now he has at once dealt them a smarter blow and showed himself more gentle. For this is the characteristic of his wisdom; cutting more deeply, to strike more gently. Then, because he had spoken obscurely, he unveils his meaning, saying,

Lest there be strife, jealousy, wraths, backbitings, whisperings, swellings.

And what he might well put first, that he puts last: for they were very proud against him. Therefore, that he may not seem principally to be seeking his own, he first mentions what was common. For all these things were gendered of envy, their slanderings, accusations, dissensions. For just like some evil root, envy produced wrath, accusation, pride, and all those other evils, and by them was increased further,

2 Corinthians 12:21

And lest when I come again, my God should humble me among you.

And the word again, too, is as smiting them. For he means, 'What happened before is enough;' as he said also in the beginning [of the Epistle], to spare you, I came not as yet to Corinth. Chap. 1:18, 23 Do you see how he shows both indignation and tender affection? But what means, will humble me? And yet this is glorious rather, to accuse, to take vengeance, to call to account, to be seated in the place of judge; howbeit he calls it a humbling. So far was he from being ashamed of that [cause of] humbling, because, his bodily presence was weak, and his speech of no account, that he wished to be even for ever in that case, and deprecated the contrary. And he says this more clearly as he proceeds; and he counts this to be especially humbling, to be involved in such a necessity as the present, of punishing and taking vengeance. And wherefore did he not say, 'lest when I come I shall be humbled,' but, lest when I come my God will humble me. 'Because had it not been for His sake, I should have paid no attention nor been anxious. For it is not as possessing authority and for my own pleasure, that I demand satisfaction, but because of His commandment.' Now above, indeed, he expressed himself thus, I shall be found; here, however, he relaxes and adopts milder and gentler language, saying,

I shall mourn for many of them who have sinned. Not simply, who have sinned, but,

Who have not repented. And he said not, 'all,' but many; nor made it clear who these were either, thereby making the return unto repentance easy to them; and to make it plain that a repentance is able to right transgressions, he bewails those that repent not, those who are incurably diseased, those who continue in their wounds. Observe then Apostolic virtue, in that, conscious of no evil in himself, he laments over the evils of others and is humbled for other men's transgressions. For this is the special mark of a teacher, so to sympathize with the calamities of his disciples, and to mourn over the wounds of those who are under him. Then he mentions also the specific sin.

Of the lasciviousness and uncleanness which they committed. Now in these words he alludes indeed to fornication; but if one carefully examine the subject, every kind of sin can be called by this name. For although the fornicator and adulterer is preeminently styled unclean, yet still the other sins also produce uncleanness in the soul. And therefore it is that Christ also calls the Jews unclean, not charging them with fornication only, but with wickedness of other kinds as well. Wherefore also He says that they made the outside clean, and that not the things which enter in defile the man, but those which come out from him; [Matthew 15:11] and it is said in another place, Every one that is proud in heart is unclean before the Lord. [Proverbs 16:5. Septuagint]

3. For nothing is purer than virtue, nothing uncleaner than vice; for the one is brighter than the sun, the other more stinking than mire. And to this they will themselves bear witness, who are wallowing in that mire and living in that darkness; at any rate, when one prepares them a little to see clearly. For as long as they are by themselves, and inebriate with the passion, just as if living in darkness they lie in unseemly wise to their much infamy, conscious even then where they are, although not fully; but after they have seen any of those who live in virtue reproving them or even showing himself, then they understand their own wretchedness more clearly; and as if a sunbeam had darted upon them, they cover up their own unseemliness and blush before those who know of their doings, yea, though the one be a slave and the other free, though the one be a king and the other a subject. Thus when Ahab saw Elijah, he was ashamed, even when he had as yet said nothing; standing convicted by the mere sight of him; and when his accuser was silent, he pronounced a judgment condemnatory of himself; uttering the language of such as are caught, and saying, You have found me, O mine enemy! [1 Kings 21:20] Thus Elijah himself conversed with that tyrant then with great boldness. Thus Herod, unable to bear the shame of those reproofs, (which [shame] the sound of the prophet's tongue with mighty and transparent clearness exposed more evidently,) cast John into the prison: like one who was naked and attempting to put out the light, that he might be in the dark again; or rather he himself dared not put it out, but, as it were, placed it in the house under a bushel; and that wretched and miserable woman compelled it to be done. But not even so could they cover the reproof, nay, they lit it up the more. For both they that asked, Wherefore does John dwell in prison? Learned the reason, and all they that since have dwelt on land or sea, who then lived, or now live, and who shall be hereafter, both have known and shall know clearly these wicked tragedies, both that of their lewdness and that of their bloodguiltiness, and no time shall be able to wipe out the remembrance of them.

So great a thing is virtue: so immortal is its memory, so completely even by words only does it strike down its adversaries. For wherefore did he cast him into the prison? Wherefore did he not despise him? Was he going to drag him before the judgment-seat? Did he demand vengeance upon him for his adultery? Was not what he said then simply a reproof? Why then does he fear and tremble? Was it not words and talk merely? But they stung him more than deeds. He led him not to any judgment-seat, but he dragged him before that other tribunal of conscience; and he sets as judges upon him all who freely gave their verdicts in their thought. Therefore the tyrant trembled, unable to endure the lustre of virtue. Do you see how great a thing is philosophy? It made a prisoner more lustrous than a king, and the latter is afraid and trembles before him. He indeed only put him in bonds; but that polluted woman rushed on to his slaughter also, although the rebuke was leveled rather against him, [than herself.] For he did not then meet her and say, Why do you cohabit with the king? Not that she was guiltless, (how should she be so?) but he wished by that other means to put all to rights. Wherefore he blamed the king, and yet not him with violence of manner. For he did not say, O polluted and all-polluted and lawless and profane one, you have trodden under foot the law of God, you have despised the commandments, you have made your might law. None of these things; but even in his rebukings great was the gentleness of the man, great his meekness. For, It is not lawful for you, he says, to have your brother Philip's wife. The words are those of one who teaches rather than reproves, instructs rather than chastens, who composes to order rather than exposes, who amends rather than tramples on him. But, as I said, the light is hateful to the thief, and the mere sight of the just man is odious to sinners; for he is grievous unto us even to behold. [Wisdom 2:15] For they cannot bear his radiance, even as diseased eyes cannot bear the sun's. But to many of the wicked he is grievous not to behold only, but even to hear of. And therefore that polluted and all-polluted woman, the procuress of her girl, yea rather her murderess, although she had never seen him nor heard his voice, rushed on to his slaughter; and prepares her whom she brought up in lasciviousnss to proceed also to murder, so extravagantly did she fear him.

4. And what says she? Give me here in a charger the head of John the Baptist. [Matthew 14:8] Whither do you rush over precipices, wretched and miserable one? What? Is the accuser before you? Is he in sight and troubles you? Others said, He is grievous unto us even to behold; but to her, as I said, he was grievous to even hear of. Wherefore she says, Give me here in a charger the head of John. And yet because of you he inhabits a prison, and is laden with chains, and you are free to wanton over your love and to say, 'So completely have I subdued the king, that though publicly reproached he yielded not, nor desisted from his passion, nor tore asunder his adulterous connection with me, but even put him that reproached him in bonds.' Why are you mad and rabid, when even after that reproof of his sin you retain your paramour? Why do you seek a table of furies, and preparest a banquet of avenging demons? Do you see how nothing-worth, how cowardly, how unmanly, is vice; how when it shall most succeed, it then becomes more feeble? For this woman was not so much disturbed before she had cast John into prison, as she is troubled after he is bound, and she is urgent, saying, Give me here in a charger the head of John. And wherefore so? 'I fear,' she says, 'lest there be any hushing up of his murder, lest any should rescue him from his peril.' And wherefore do you not require the whole corpse, but the head? 'The tongue,' she says, 'that pained me, that I long to see silent.' But the contrary will happen, as indeed it also has done, thou wretched and miserable one! It will cry louder afterwards, when it is cut out. For then indeed it cried in Judæa only, but now it will reach to the ends of the world; and wheresoever you enter into a church, whether it be among the Moors, or among the Persians, or even unto the British isles themselves, you hear John crying, It is not lawful for you to have your brother Phillip's wife. But she, unknowing to reason in any such way, urges and presses, and thrusts on the senseless tyrant to the murder, fearing lest he change his mind. But from this too learn thou again the power of virtue. Not even when he was shut up and bound and silent, does she bear the righteous man. Do you see how weak a thing vice is? How unclean? For in the place of meats it brings in a human head upon a charger. What is more polluted, what more accursed, what more immodest, than that damsel? What a voice she uttered in that theatre of the devil, in that banquet of demons! Do you see this tongue and that; the one bringing healthful medicines, the other one with poison on it, and made the purveyor to a devilish banquet. But wherefore did she not command him to be murdered within there, at the feast, when her pleasure would have been greater? She feared lest if he should come there and be seen, he should change them all by his look, by his boldness. Therefore surely it is that she demands his head, wishing to set up a bright trophy of fornication; and give it to her mother. Do you see the wages of dancing, do you see the spoils of that devilish plot? I mean not the head of John, but her paramour himself. For if one examine it carefully, against the king that trophy was set up, and the victress was vanquished, and the beheaded was crowned, and proclaimed victor, even after his death shaking more vehemently the hearts of the offenders. And that what I have said is no [mere] boast, ask of Herod himself; who, when he heard of the miracles of Christ, said, This is John, he is risen from the dead: and therefore do these powers work in him. [Matthew 14:2] So lively was the fear, so abiding the agony he retained; and none had power to cast down the terror of his conscience, but that incorruptible Judge continued to take him by the throat, and day by day to demand of him satisfaction for the murder. Knowing, then, these things, let us not fear to suffer evil, but to do evil; for that indeed is victory, but this defeat.

Wherefore also Paul said, Why not rather take wrong, why not rather be defrauded. Nay, you yourselves do wrong, and defraud, and that your brethren. For by the suffering evil [come] those crowns, those prizes, that proclamation [of victory]. And this may be seen in all the saints. Since then they all were thus crowned, thus proclaimed, let us too travel this road, and let us pray indeed that we enter not into temptation; but if it should come, let us make stand with much manliness and display the proper readiness of mind, that we may obtain the good things to come, through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father, together with the Holy Ghost, be glory, might, honor, now and for ever, and world without end. Amen.

2 Corinthians 13:1

This is the third time I am coming to you. At the mouth of two witnesses or three shall every word be established.

The wisdom of Paul and his much tender affection, one may observe in many other circumstances, but especially in this, his being so abundant and vehement in his admonitions, but so tardy and procrastinating in his punishments. For he did not chastise them immediately on their sinning, but warned them once and again; and not even so, upon their paying no attention, does he exact punishment, but warns again, saying, This is the third time I am coming to you; and 'before I come I write again.' Then, that his procrastinating may not produce indifference, see how he corrects this result also, by threatening continually and holding the blow suspended over them, and saying, If I come again I will not spare; and lest when I come again I should mourn for many. These things, then, he does and speaks, in this too imitating the Lord of all: because that God also threatens indeed continually and warns often, but not often chastises and punishes. And so in truth also does Paul, and therefore he said also before, To spare you I came not as yet to Corinth. What is, to spare you? Lest finding you to have sinned and to continue unamended, I should visit with chastisement and punishment. And here, This is the third time I am coming to you. At the mouth of two witnesses or three shall every word be established. He joins the unwritten to the written, as he has done also in another place, saying, He that is joined to an harlot is one body; for the two, says He, shall become one flesh. [1 Corinthians 6:16] Howbeit, this was spoken of lawful marriage; but he diverted its application unto this thing conveniently, so as to terrify them the more. And so he does here also, setting his comings and his warnings in the place of witnesses. And what he says is this: 'I spoke once and again when I was with you; I speak also now by letter. And if indeed ye attend to me, what I desired is accomplished; but if you pay no attention, it is necessary henceforth to stop speaking, and to inflict the punishment.' Wherefore he says,

2 Corinthians 13:2

I have said beforehand, and I do say beforehand when I was present the second time; so now being absent I write to them that sinned heretofore and to all the rest, that if I come again, I will not spare.

'For if at the mouth of two witnesses or three every word shall be established, and I have come twice and spoken, and speak now also by this Epistle; it follows, I must after this keep my word. For think not, I pray you, that my writing is of less account than my coming; for as I spoke when present, so now I write also when absent.' Do you see his fraternal solicitude? Do you see forethought becoming a teacher? He neither kept silence nor punished, but he both foretells often, and continues ever threatening, and puts off the punishment, and if they should continue unamended, then he threatens to bring it to the proof. 'But what did you tell them before when present, and when absent writest?' That if I come again, I will not spare. Having showed before that he is unable to do this unless he is compelled, and having called the thing a mourning, and a humbling; (for he says, lest my God should humble me before you, and I should mourn for them that have sinned heretofore, and not repented; [2 Corinthians 12:21]) and having made his excuse unto them, namely, that he had told them before, once and twice and thrice, and that he does and contrives all he can so as to hold back the punishment, and by the fear of his words to make them better, he then used this unpleasing and terrifying expression, If I come again, I will not spare. He did not say, 'I will avenge and punish and exact satisfaction:' but again expresses even punishment itself in paternal language; showing his tender affection, and his heart to be grieved along with them; because that he always to spare them put off. Then that they may not think now also that there will be again a putting off, and merely a threat in words, therefore he both said before, At the mouth of two witnesses or three shall every word be established; and [now], If I come again, I will not spare. Now what he means is this: 'I will no longer put off, if (which God forbid) I find you unamended; but will certainly visit it, and make good what I have said.'

2. Then with much anger and vehement indignation against those who make a mock of him as weak, and ridicule his presence, and say, his presence is weak, and his speech of no account; [2 Corinthians 10:10] aiming his efforts at these men, he says,

2 Corinthians 13:3-4

Seeing that you seek a proof of Christ that speaks in me.

For he said this, dealing at once a blow at these, and at the same time lashing those also. Now what he means is this; 'Since you are desirous of proving whether Christ dwells in me, and call me to an account, and on this score make a mock of me as mean and despicable, as if I were destitute of that Power; you shall know that we are not destitute, if you give us occasion, which God forbid.' What then? Tell me. Do you therefore punish, because they seek a proof? 'No,' he says; for had he sought this, he would have punished them at the first on their sinning, and would not have put off. But that he does not seek this, he has shown more clearly as he proceeds, saying, Now I pray that you do no evil, not that we may appear approved, but that you may be approved, though we be as reprobates. [2 Corinthians 13:7]

He does not employ those words then as assigning a reason, but rather in indignation, rather as attacking those that despise him. 'For,' he says, 'I have no desire indeed to give you such a proof, but if you yourselves should furnish cause and should choose to challenge me, you shall know by very deeds.' And observe how grievous he makes what he says. For he said not, 'Since ye seek a proof of me,' but of Christ that speakest in me, showing that it was against Him they sinned. And he did not say merely, 'dwelling in me,' but speaking in me, showing that his words are spiritual. But if he does not display His power nor punish, (for thenceforward the Apostle transferred what he said from himself to Christ, thus making his threat more fearful,) it is not from weakness; for He can do it: but from long suffering. Let none then think His forbearance to be weakness. For why do you marvel that He does not now proceed against sinners, nor in his forbearance and long suffering exacts satisfaction, seeing that He endured even to be crucified, and though suffering such things punished not? Wherefore also he added,

Who to you-ward is not weak, but is mighty in you. For though He was crucified through weakness, yet He lives through the Power of God.

These words have much obscurity and give disturbance to the weaker sort. Wherefore it is necessary to unfold them more clearly, and to explain the signification of the expression as to which the obscurity exists, that no one may be offended, even of the simpler sort. What then, at all, is that which is here said, and what the term weakness designates, and in what signification it is used, it is necessary to learn. For the term is indeed one, but it has many meanings. For bodily sickness is termed 'weakness:' whence it is even said in the Gospel, Behold, he whom You love is weak, [John 11:3-4] concerning Lazarus; and He Himself said, This weakness is not unto death; and Paul, speaking of Epaphras, For indeed he was weak near unto death, but God had mercy on him; [Philippians 2:57] and of Timothy, Use a little wine for your stomach's sake and your often weaknesses. [1 Timothy 5:23] For all these denote bodily sickness. Again, the not being established firmly in the faith is called 'weakness;' the not being perfect and complete. And denoting this Paul said, Him that is weak in the faith receive ye but not to doubtful disputations: [Romans 14:1-2] and again, One believes that he may eat all things; another, who is weak, eats herbs, denoting him who is weak in the faith. Here then are two significations of the term 'weakness;' there is yet a third thing which is called 'weakness.' What then is this? Persecutions, plottings, insults, trials, assaults. And denoting this Paul said, For this thing I besought the Lord thrice. And He said to me, My grace is sufficient for you: for My power is made perfect in weakness. Chap. 12:8, 9 What is in weakness? In persecutions, in dangers, in trials, in plottings, in deaths. And denoting this he said, Wherefore, I take pleasure in weakness. Then showing what kind of weakness he means, he spoke not of fever, nor of doubt about the faith; but what? in injuries, in necessities, in distresses, in stripes, in imprisonments, that the power of Christ may rest upon me. For when I am weak, then am I strong. [2 Corinthians 12:10] That is to say 'when I am persecuted, when I am driven up and down, when I am plotted against, then am I strong, then the rather I prevail over, and get the better of them that plot against me, because that grace rests upon me, more largely. It is then in this third sense that Paul uses weakness; and this is what he means by it; aiming again, as I said also before, at that point, his seeming to them to be mean and contemptible. For indeed he had no desire to boast, nor to seem to be what he really was, nor yet to display the power which he possessed of punishing and revenging; whence also he was accounted to be mean. When then as so accounting they were going on in great indifference and insensibility, and repented not of their sins, he seizes a favorable opportunity, discourses with much vigor upon these points also, and shows that it was not from weakness he did nothing, but from long-suffering.

3. Then, as I said, by transferring the argument from himself to Christ, he enhances their fear, he increases his threat. And what he says is this; 'for even supposing I should do something and chastise and take vengeance on the guilty ones, is it I that chastise and take vengeance? It is He that dwells in me, Christ Himself. But if you do not believe this, but are desirous of receiving a proof by deeds of Him that dwells in me, you shall know presently; For he is not weak to you-ward, but is even powerful.' And wherefore added he to you-ward, seeing He is mighty everywhere? For should He be minded to punish unbelievers, He is able; or demons, or anything whatsoever. What then is the import of the addition? The expression is either as shaming them exceedingly by remembrance of the proofs they have already received; or else as declaring this, that meanwhile He shows His power in you who ought to be corrected. As he said also in another place, For what have I to do to judge them also that are without? [1 Corinthians 5:12] 'For those that are without,' he says, 'He will then call to account in the day of judgment, but you even now, so as to rescue you from that punishment.' But nevertheless even this instance of his solicitude, although arising from tender affection, observe how he combines with fear and much anger, saying, Who to you-ward is not weak, but is powerful in you.

For though He was crucified through weakness, yet He lives through the Power of God.

What is, though He was crucified through weakness? 'For though He chose,' he says, 'to endure a thing which seems to carry a notion of weakness, still this in no way breaks in upon His Power. That still remains invincible, and that thing which seems to be of weakness, has nothing harmed it, nay this very thing itself shows His Power most of all, in that He endured even such a thing, and yet His Power was not mutilated.' Let not then the expression weakness disturb you; for elsewhere also he says, The foolishness of God is wiser than men, and the weakness of God is stronger than men; [1 Corinthians 1:55] although in God is nothing either foolish or weak: but he called the Cross so, as setting forth the conception of the unbelieving regarding it. Hear him, at least, interpreting himself. For the preaching of the Cross is to them that perish foolishness, but unto us which are saved it is the power of God. [1 Corinthians 1:18] And again; But we preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God and the wisdom of God. (Ib. 23, 24.) And again; But the natural man receives not the things of the Spirit, for they are foolishness unto him. [1 Corinthians 2:14] Observe, how in every place he expresses the conception of the unbelieving, who look upon the Cross as foolishness and weakness. And so, in truth, here also he means not weakness really such, but what was suspected to be such with the unbelieving. He does not then say this, that because He was weak He was crucified. Away with the thought! For that He had it in His power not to have been crucified He showed throughout; when He now cast men down prostrate, now turned back the beams of the sun, and withered a fig-tree, and blinded their eyes that came against Him, and wrought ten thousand other things. What then is this which he says, through weakness! That even although He was crucified after enduring peril and treachery, (for we have showed that peril and treachery are called weakness,) yet still He was nothing harmed thereby. And he said this to draw the example unto his own case. For since the Corinthians beheld them persecuted, driven about, despised, and not avenging nor visiting it, in order to teach them that neither do they so suffer from want of power, nor from being unable to visit it, he leads on the argument up to The Master, because 'He too,' says he, 'was crucified, was bound, suffered ten thousand things, and He visited them not, but continued to endure things which appeared to argue weakness, and in this way displaying His Power, in that although He punishes not nor requites, He is not injured anything at all. For instance, the Cross did not cut asunder His life, nor yet impeded His resurrection, but He both rose again and lives.' And when you hear of the Cross and of life, expect to find the doctrine concerning the Incarnation, for all that is said here has reference to that. And if he says though the Power of God, it is not as though He were Himself void of strength to quicken His flesh; but it was indifferent with him to mention either Father or Son. For when he said, the Power of God, he said by His own Power. For that both He Himself raised it up and sustains it, hear Him saying, Destroy this temple, and in three days I will raise it up.   [John 2:19] But if that which is His, this he says to be the Father's, be not disturbed; For, He says, all My Father's things are Mine. [John 16:15] And again, All Mine are Yours, and Yours are Mine. [John 17:10] 'As then He that was crucified was nothing harmed,' he says, 'so neither are we when persecuted and warred against;' wherefore also he adds,

For even we also if we are weak in Him, yet we shall live with Him through the Power of God.

What is the meaning of we are weak in Him? We are persecuted, are driven here and there, suffer extremity. But what is with Him? 'Because of the preaching,' he says, 'and our faith in Him. But if for His sake we undergo what is sad and disagreeable, it is quite plain that we shall what is pleasant also:' and so he added, but we are saved with Him by the Power of God.

2 Corinthians 13:5-6

4. Try your own selves, whether ye be in the faith, prove your own selves. Do you not know as to your own selves, that Christ is in you, unless indeed ye be reprobate? But I hope that you shall know that we are not reprobate.

For since by what he has said he has shown that even if he does not punish, it is not because he has not Christ in himself, but because he intimates His long-suffering, Who was crucified and yet avenged not Himself; he again, in another manner, produces the same effect, and still more irrefragably, establishing his argument by the disciples. 'For why speak I of myself,' he says 'the teacher, who have so much care upon me and am entrusted with the whole world and have done such great miracles. For if you will but examine yourselves who are in the rank of disciples, you will see that Christ is in you also. But if in you, then much more in your teacher. For if you have faith, Christ is in you also.' For they who then believed wrought miracles. Wherefore also he added, Try your own selves, prove your own selves, whether ye be in the faith. Do you not know as to your own selves, unless indeed that Christ is in you, you be reprobate? 'But if in you, much more in your teacher?' He seems to me here to speak of the faith which relates to miracles. 'For if you have faith,' he says, Christ is in you, unless you have become reprobates. Do you see how again he terrifies them, and shows even to superfluity that Christ is with Him. For he seems to me to be here alluding to them, even as to their lives. For since faith is not enough [by itself] to draw down the energy of the Spirit, and he had said that 'if you are in the faith you have Christ in you,' and it happened that many who had faith were destitute of that energy; in order to solve the difficulty, he says, except ye be reprobate, except [that is] you are corrupt in life. But I hope that you shall know that we are not reprobate. What followed naturally was to have said, but if you have become reprobate, yet we have not. He does not, however, say so, for fear of wounding them, but he hints it in an obscure manner, without either making the assertion thus, 'you are reprobate,' or proceeding by question and saying, 'But if you are reprobate,' but leaving out even this way of putting it by question, he indicates it obscurely by adding, But I hope that you shall know that we are not reprobate. Here also again, great is the threat, great the alarm. 'For since you desire,' he says, 'in this way, by your own punishment to receive the proof, we shall have no difficulty in giving you that demonstration.' But he does not indeed so express himself, but with more weight and threatening. But I hope that you shall know that we are not reprobate. 'For you ought indeed,' he says, 'to have known even without this what we are, and that we have Christ speaking and working in us; but since you desire to receive the proof of it by deeds also, you shall know that we are not reprobate.' Then when he has held the threat suspended over their heads, and brought the punishment now up to their doors, and has set them a trembling, and made them look for vengeance; see how again he sweetens down his words and soothes their fear, and shows his unambitious temper, his tender solicitude towards his disciples, his high-principledness of purpose, his loftiness and freedom from vain-glory. For he exhibits all these qualities in what he adds, saying,

2 Corinthians 13:7-9

Now I pray to God that you do no evil, not that we may appear approved, but that you may do that which is honorable, though we be as reprobate. For we can do nothing against the truth but for the truth. For we rejoice when we are weak, and you are strong. For this also we pray for even your perfecting.

5. What can be equal to this soul? He was despised, he was spit upon, he was ridiculed, he was mocked, as mean, as contemptible, as a braggart, as boastful in his words but in his deeds unable to make even a little show; and although seeing so great a necessity for showing his own power, he not only puts off, not only shrinks back, but even prays that he may not fall into such a position. For he says, I pray that you do no evil, not that we may appear approved, but that you may do that which is honorable, though we be as reprobate. What is it he says? 'I entreat God. I beseech Him,' he says, 'that I may find no one unreformed, may find no one' that has not repented? Yea, rather, not this alone, but that none may have sinned at all. For,' he says, 'that you have done no [evil], but if you have perchance sinned, then that you may have changed your conduct, and been beforehand with me in reforming, and arresting all wrath. For this is not what I am eager about, that we should be approved in this way, but clean the contrary, that we should not appear approved. For if you should continue,' he says, 'sinning and not repenting, it will be necessary for us to chastise, to punish, to maim your bodies; (as happened in the case of Sapphira and of Magus;) and we have given proof of our power. But we pray not for this, but the contrary, that we may not be shown to be approved in this way, that we may not in this way exhibit the proof of the power which is in us, by chastising you and punishing you as sinning and as incurably diseased, but what? That ye should do that which is honorable, we pray for this, that you should ever live in virtue, ever in amendment; and we should be as reprobate, not displaying our power of punishing.' And he said not, reprobate for he would not be reprobate, even though he did not punish, nay rather for this very reason he would be approved; 'but even if some suspect us,' he says, 'on account of our not displaying our power, to be contemptible and cast away, we care nothing for this. Better we should be so deemed of by those, than display the power which God has given to us in those stripes, and in that unreformedness of heart.'

For we can do nothing against the truth, but for the truth. For that he may not seem [merely] to be gratifying them, (for this is what one who was void of vain-glory might do,) but to be doing what the nature of the thing demanded, he added this, for we can do nothing against the truth. 'For if we find you,' he says, 'in good repute, having driven away your sins by repentance and having boldness towards God; we shall not be able thereafter, were we never so willing, to punish you, but should we attempt it even, God will not work with us. For to this end gave He us our power that the judgment we give should be true and righteous, not contrary to the truth.' Do you see how in every way he can, he makes what he says void of offensiveness, and softens the harshness of his menace? Moreover as he has eagerly endeavored this, so is he desirous also to show that his mind was quite joined to them; wherefore also he added, For we rejoice when we are weak and you are strong, and this also we pray for even your perfecting. 'For most certainly,' he says, 'we cannot do anything against the truth, that is, punish you if you are well pleasing [to God]; besides, because we cannot, we therefore do not wish it, and even desire the contrary. Nay, we are particularly glad of this very thing, when we find you giving us no occasion to show that power of ours for punishment. For even if the doing of such things shows men glorious and approved and strong; still we desire the contrary, that you should be approved and unblamable, and that we should never at any time reap the glory thence arising.' Wherefore he says, For we are glad when we are weak. What is, are weak? 'When we may be thought weak.' Not when we are weak, but when we are thought weak; for they were thought so by their enemies, because they displayed not their power of punishing. 'But still we are glad, when your behavior is of such a sort as to give us no pretence for punishing you. And it is a pleasure to us to be in this way considered weak, so that only ye be blameless;' wherefore he adds, and you are strong, that is, 'are approved, are virtuous. And we do not only wish for this, but we pray for this, that you may be blameless, perfect, and afford us no handle.'

6. This is paternal affection, to prefer the salvation of the disciples before his own good name. This is the part of a soul free from vainglory; this best releases from the bonds of the body and makes one to rise aloft from earth to heaven, the being pure from vain-glory; just as therefore the contrary leads unto many sins. For it is impossible that one who is not pure from vain-glory, should be lofty and great and noble; but he must needs grovel on the ground, and do much damage, while the slave of a polluted mistress, more cruel than any barbarian. For what can be fiercer than she who, when most courted, is then most savage? Even wild beasts are not this, but are tamed by much attention. But vain-glory is quite the contrary, by being contemned she is made tame, by being honored she is made savage and is armed against her honorer.  The Jews honored her and were punished with exceeding severity; the disciples slighted her and were crowned. And why speak I of punishment and crowns? For to this very point of being seen to be glorious, it contributes more than anything, to spit upon vainglory. And you shall see even in this world that they who honor it are damaged, while those who slight it are benefited. For the disciples who slighted it, (for there is no obstacle to our using the same example again,) and preferred the things of God, outshine the sun, having gained themselves an immortal memory even after their death; while the Jews who crouched to it have become cityless, heartless, degraded, fugitives, exiles, mean, contemptible. Do thou, therefore, if you desire to receive glory, repel glory; but if you pursue glory, you shall miss glory. And, if you will, let us also try this doctrine in worldly matters. For whom do we make sport of in our jests? Is it not of those whose minds are set upon it? Certainly then, these men are the most entirely destitute of it, having countless accusers and being slighted by all. And whom do we admire, tell me; is it not those who despise it? Certainly then, these are they that are glorified. For as he is rich, not who is in need of many things, but who is in need of nothing; so he is glorious, not who loves glory, but who despises it; for this glory is but a shadow of glory. No one having seen a loaf painted, though he should be pressed with hunger ever so much, will attack the picture. Neither then do thou pursue these shadows, for this is a shadow of glory, not glory. And that you may know that this is the manner of it and that it is a shadow, consider this that it must be so, when the thing has a bad name among men, when all consider it a thing to be avoided, they even who desire it; and when he who has it and he covets it are ashamed to be called after it. 'Whence then is this desire,' says one, 'and how is the passion engendered?' By littleness of soul, (for one ought not only to accuse it, but also to correct it,) by an imperfect mind, by a childish judgment. Let us then cease to be children, and let us become men: and let us every where pursue the reality, not the shadows, both in wealth, and in pleasure, and in luxury, and in glory, and in power; and this disease will cease, and many others also. For to pursue shadows is a madman's part. Wherefore also Paul said, Awake up righteously and sin not. [1 Corinthians 15:34] For there is yet another madness, sorer than that caused by devils, than that from frenzy. For that admits of forgiveness, but this is destitute of excuse, seeing the soul itself is corrupted and its right judgment lost; and that of frenzy indeed is an affection of the body, but this madness has its seat in the artificer mind. As then of fevers those are sorer, yea incurable, which seize upon firm bodies and lurk in the recesses of the nerves and are hidden away in the veins, so truly is this madness also, seeing it lurks in the recesses of the mind itself, perverting and destroying it. For how is it not clear and evident madness, yea, a distemper sorer than any madness, to despise the things which abide forever, and to cling with great eagerness to those which perish? For, tell me, if one were to chase the wind or try to hold it, should we not say that he was mad? And what? If one should grasp a shadow and neglect the reality; if one should hate his own wife and embrace her shadow; or loathe his son and again love his shadow, would you seek any other clearer sign in proof of madness? Such are they also who greedily follow the present things. For they are all shadow, yea, whether thou mention glory, or power, or good report, or wealth, or luxury, or any other thing of this life. And therefore truly it is that the prophet said, Surely man walks in a shadow, yea, he disquiets himself in vain; [Psalm 39:6] and again, Our days decline like a shadow. [Psalm 102:11] And in another place, he calls human things smoke and the flower of grass. But it is not only his good things which are shadow, but his evils also, whether it be death thou mention, or poverty, or disease, or any other thing. What then are those things which abide, both good and evil? The eternal kingdom and the everlasting hell. For neither shall the worm die, nor shall the fire be quenched: [Mark 9:44] and these shall rise again to everlasting life: and these to everlasting punishment. [Mark 25:46] That then we may escape the one and enjoy the other, letting go the shadow, let us cling to the real things with all earnestness, for so shall we obtain the kingdom of heaven, which may we all obtain though the grace and love towards men of our Lord Jesus Christ, to Whom be glory and might for ever and ever. Amen.

2 Corinthians 13:10

For this cause I write these things while absent, that I may not when present deal sharply, according to the authority which the Lord gave me for building up, and not for casting down.

He was sensible he had spoken more vehemently than his wont, and especially towards the end of the Epistle. For he said before, Now I Paul myself entreat you by the meekness and gentleness of Christ; I who in your presence am lowly among you, but being absent am of good courage towards you: Yea, I beseech you, that I may not be bold when I am present, with the confidence wherewith I count to be bold against some which count of us as if we walked according to the flesh; Chap. 10:1, 2 and, being in readiness to avenge all disobedience when your obedience shall be fulfilled: [2 Corinthians 10:6] and, I fear lest when I come, I should find you not such as I would, and should myself be found of you such as you would not; [2 Corinthians 12:20] and again, lest when I come my God should humble me before you, and that I should mourn many of them which have sinned heretofore, and repented not of the lasciviousness and uncleanness which they committed: [2 Corinthians 12:21] and afterwards, I told you before and foretell you, as if I were present the second time, and being absent now I write, that, if I come again, I will not spare; seeing that you seek a proof of Christ, that speaks in me. Chap. 13:2, 3 Since then he had said these things and more besides, terrifying, shaming, reproaching, lashing them, he says, in excuse for all, For this cause I write these things while absent, that I may not when present deal sharply. For I am desirous the sharpness should lie in my letters and not in my deeds. I wish my threats to be vehement, that they may continue threats and never go forth into action. Again even in this his apology he makes what he says more terrible, showing that it is not himself who is to punish, but God; for he added, according to the authority which the Lord gave me; and again, to show that he desires not to use his power to their punishment, he added, not for casting down, but for building up. And he hinted indeed this now, as I said, but he left it to them to draw the conclusion that if they should continue unamended, even this again is building up, to punish those that are of such a mind. For so it is, and he knew it and showed it by his deeds.

2 Corinthians 13:11

For the rest, brethren, rejoice, be perfected, be comforted, be of the same mind, live in peace, and the God of love and peace shall be with you.

What means, for the rest, brethren, rejoice? You have pained, terrified, thrown them into an agony, made them to tremble and fear, and how do you bid them rejoice? 'Why, for this very reason I bid them rejoice. For,' he says, 'if what is your part follow' upon mine, there will be nothing to prevent that joy. For all my part has been done; I have suffered long, I have delayed, I have forborne to cut off, I have besought, I have advised, I have alarmed, I have threatened, so as by every means to gather you in unto the fruit of repentance. And now it behooves that your part be done, and so your joy will be unfading.'

Be perfected. What is, be perfected? 'Be complete, fill up what is deficient.'

Be comforted. For, since their trials were numerous, and their perils great, he says, 'be comforted, both by one another, and by us, and by your change unto the better. For if you should have joy of conscience and become complete, nothing is wanting unto your cheerfulness and comfort. For nothing does so produce comfort as a pure conscience, yea, though innumerable trials surround.'

Be of the same mind, live in peace. The request he made in the former Epistle also, at the opening. For it is possible to be of one mind, and yet not to live in peace, [for instance], when people agree in doctrine, but in their dealings with each other are at variance. But Paul requires both.

And the God of love and peace shall be with you. For truly he not only recommends and advises, but also prays. For either he prays for this, or else foretells what shall happen; or rather, both. 'For if you do these things,' he says, 'for instance, if you be of one mind and live in peace, God also will be with you, for He is the God of love and of peace, and in these things He delights, He rejoices. Hence shall peace also be yours from His love; hence shall every evil be removed. This saved the world, this ended the long war, this blended together heaven and earth, this made men angels. This then let us also imitate, for love is the mother of countless good things. By this we were saved, by this all those unspeakable good things [come] to us.'

2. Then to lead them on unto it, he says,

2 Corinthians 13:12

Salute one another with a holy kiss.

What is holy? not hollow, not treacherous, like the kiss which Judas gave to Christ. For therefore is the kiss given, that it may be fuel unto love, that it may kindle the disposition, that we may so love each other, as brothers brothers, as children parents, as parents children; yea, rather even far more. For those things are a disposition implanted by nature, but these by spiritual grace. Thus our souls bound unto each other. And therefore when we return after an absence we kiss each other, our souls hastening unto mutual intercourse. For this is that member which most of all declares to us the workings of the soul. But about this holy kiss somewhat else may yet be said. To what effect? We are the temple of Christ; we kiss then the porch and entrance of the temple when we kiss each other. See ye not how many kiss even the porch of this temple, some stooping down, others grasping it with their hand, and putting their hand to their mouth. And through these gates and doors Christ both had entered into us, and does enter, whenever we communicate. You who partake of the mysteries understand what I say. For it is in no common manner that our lips are honored, when they receive the Lord's Body. It is for this reason chiefly that we here kiss. Let them give ear who speak filthy things, who utter railing, and let them shudder to think what that mouth is they dishonor; let those give ear who kiss obscenely. Hear what things God has proclaimed by your mouth, and keep it undefiled. He has discoursed of the life to come, of the resurrection, of immortality, that death is not death, of those other innumerable mysteries. For he that is about to be initiated comes to the priest's mouth as it were an oracle, to hear things full of awe. For he lost his life even from his forefathers, and comes to seek it again, and to ask how he may haply find and get it back. Then God announces to him how it may be found, and that mouth becomes more awful than the very mercy-seat. For that mercy-seat never sent forth a voice like this, but spoke much of lesser things, of wars and such peace as is here below: but this speaks all about heaven and the life to come, and things new and that pass understanding. And having said,

2 Corinthians 13:13

Salute one another with an holy kiss, he added, All the saints salute you.

By this also giving them good hopes. He has added this in the place of the kiss, knitting them together by the salutation, for the words also proceed from the same mouth from which the kiss. Do you see how he brings them all together, both those who are widely separated in the body and those who are near, these by the kiss and those by the written message?

2 Corinthians 13:14

3. The grace of our Lord Jesus Christ, and the love of God, and the Father, and the communion of the Holy Ghost, be with you all. After having united them to one other by the salutations and the kisses, he again closes his speech with prayer, with much carefulness uniting them unto God also. Where now are they who say that because the Holy Spirit is not inserted in the beginnings of the Epistles, He is not of the same substance? For, behold, he has now enumerated Him with the Father and Son. And besides this, one may remark, that when writing to the Colossians and saying, Grace to you, and peace from God our Father, he was silent of the Son, and added not, as in all his Epistles, and from the Lord Jesus Christ. Is then the Son not of the same substance either, because of this? Nay, these reasonings are of extreme folly. For this very thing especially shows Him to be of the same substance, that Paul uses the expression [or not] indifferently. And that what is here said is no conjecture, hear how he mentions Son and Spirit, and is quite silent of the Father. For, writing to the Corinthians, he says, But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ, and in the Spirit of our God. [1 Corinthians 6:11] What then, tell me? Were these not baptized into the Father? Then assuredly they were neither washed nor sanctified. But did they baptize them? Doubtless then just as also they did baptize. How then did he not say, 'You are washed in the name of the Father.' Because it was indifferent in his view, at one time to make mention of this, at another of that Person; and you may observe this custom in many places of the Epistles. For writing to the Romans he says, I beseech you therefore by the mercies of God, [Romans 12:1] although those mercies are of the Son; and, I beseech you by the love of the Spirit, [Romans 15:30] although love is of the Father. Wherefore then mentioned he not the Son in the mercies, nor the Father in the love? Because as being things plain and admitted, he was silent about them. Moreover, he will be found again, to put the gifts also themselves transposedly. For having said here, The grace of Christ, and the love of God and the Father, and the communion of the Holy Ghost; he in another place speaks of the communion of the Son, and of the love of the Spirit. For, I beseech you, he says, by the love of the Spirit. [Romans 15:30] And in his Epistle to the Corinthians, God is faithful, by Whom you were called into the communion of His Son. [1 Corinthians 1:9] Thus the things of the Trinity are undivided: and whereas the communion is of the Spirit, it has been found of the Son; and whereas the grace is of the Son, it is also of the Father and of the Holy Spirit; for [we read], Grace be to you from God the Father. And in another place, having enumerated many forms of it, he added, But all these works the one and the same Spirit, dividing to each one severally as He will. [1 Corinthians 12:11] And I say these things, not confounding the Persons, (away with the thought!) but knowing both the individuality and distinctness of These, and the Unity of the Substance.

4. Let us then continue both to hold these doctrines in their strictness, and to draw to us the love of God. For before indeed He loved us when hating Him, and reconciled us who were His enemies; but henceforth He wishes to love us as loving Him. Let us then continue to love Him, so that we may be also loved by Him. For if when beloved by powerful men we are formidable to all, much more when [beloved] by God. And should it be needful to give wealth, or body, or even life itself for this love, let us not grudge them. For it is not enough to say in words that we love, but we ought to give also the proof of deeds; for neither did He show love by words only, but by deeds also. Do thou then also show this by your deeds and do those things which please Him, for so shall you yourself reap again the advantage. For He needs nothing that we have to bestow, and this is also a special proof of a sincere love, when one who needs nothing and is not in any necessity, does all for the sake of being loved by us.  Wherefore also Moses said, For what does the Lord God require of you, but to love Him, and that you should be ready to walk after Him? [Deuteronomy 10:12] So that when He bids you love Him, He then most of all shows that He loves you. For nothing does so secure our salvation as to love Him. See then, how that all His commandments even tend together to our repose and salvation and good report. For when he says, Blessed are the merciful, blessed are the pure in heart, blessed are the meek, blessed are the poor in spirit, blessed are the peacemakers; [Matthew 5:3-9] He Himself indeed reaps no advantage from these, but he enjoins them for our adorning and attuning; and when He says, I was an hungred, it is not as needing that ministry from us, but as exciting you to humanity. For He was well able even without you to feed the poor man; but as bestowing upon you an exceeding treasure, he laid these commands upon you. For if the sun, which is but a creature, needs not our eyes; for he abides in his own proper brightness, even though none should look upon him, and we it is who are the gainers when we enjoy his beams; much more is this so with God. But that you may learn this in yet another way; how great will you have the distance to be between God and us? As great as between gnats and us, or much greater? Quite plainly it is much greater, yea, infinite. If then we vainglorious creatures need not service nor honor from gnats, much rather the Divine Nature [none from us], seeing It is impassible and needing nothing. The measure of that which He enjoys by us is but the greatness of our benefit, and the delight He takes in our salvation. For this reason He also oftentimes relinquishes His own, and seeks yours. For if any, he says, have a wife that believes not, and she be pleased to dwell with him, let him not put her away; [1 Corinthians 7:12] and, He that puts away his wife, saving for the cause of fornication, causes her to commit adultery. Do you see what unspeakable goodness? 'If a wife be a harlot,' He says, 'I do not compel the husband to live with her; and if she be an unbeliever, I do not forbid him.' Again, 'if you be grieved against any one, I command him that has grieved you to leave My gift and to run to you.' For He says, If you are offering your gift, and there remember that your brother has anything against you, leave your gift before the altar, and go your way, first be reconciled to your brother, and then come and offer your gift. [Matthew 5:23-24] And what says the parable of him that had devoured his all? [Matthew 18:24, etc.] Does it not show this? For when he had eaten up those ten thousand talents, He had mercy on him, and let him go; but when he demanded of his fellow servant an hundred pence, he both called him wicked and delivered him over to the punishment. So great account does He make of your ease. The barbarian was about to sin against the wife of the just man, and He says, I spared you from sinning against me. [Genesis 20:6] Paul persecuted the Apostles, and He says to him, Why do you persecute Me? Others are hungry, and He Himself says He is an hungred, and wanders about naked and a stranger, wishing to shame you, and so to force you into the way of almsgiving.

Reflecting then upon the love, how great He has shown in all things, and still shows it to be, both having vouchsafed to make Himself known to us, (which is the greatest crown of good things, and light to the understanding and instruction in virtue,) and to lay down laws for the best mode of life, and having done all things for our sakes, having given His Son, and promised a kingdom, and invited us to those unspeakable good things, and prepared for us a most blessed life, let us do and say every thing so as both to appear worthy of His love and to obtain the good things to come; whereunto may we all attain, through the grace and love towards men of our Lord Jesus Christ; with Whom to the Father, with the Holy Spirit, be glory now and ever, and world without end. Amen.

Ephesus is the metropolis of Asia. It was dedicated to Diana, whom especially they worshipped there as their great goddess. Indeed so great was the superstition of her worshippers, that when her temple was burnt, they would not so much as divulge the name of the man who burnt it.

The blessed John the Evangelist spent the chief part of his time there: he was there when he was banished, and there he died. It was there too that Paul left Timothy, as he says in writing to him, As I exhorted you to tarry at Ephesus. [1 Timothy 1:3]

Most of the philosophers also, those more particularly who flourished in Asia, were there; and even Pythagoras himself is said to have come from thence; perhaps because Samos, whence he really came, is an island of Ionia. It was the resort also of the disciples of Parmenides, and Zeno, and Democritus, and you may see a number of philosophers there even to the present day.

These facts I mention, not merely as such, but with a view of showing that Paul would needs take great pains and trouble in writing to these Ephesians. He is said indeed to have entrusted them, as being persons already well-instructed, with his profoundest conceptions; and the Epistle itself is full of sublime thoughts and doctrines.

He wrote the Epistle from Rome, and, as he himself informs us, in bonds. Pray for me, that utterance may be given unto me, in opening my mouth to make known with boldness the mystery of the Gospel, for which I am an ambassador in chains. [Ephesians 6:19] It abounds with sentiments of overwhelming loftiness and grandeur. Thoughts which he scarcely so much as utters any where else, he here plainly declares; as when he says, To the intent that now unto the principalities and the powers in the heavenly places might be made known through the Church the manifold wisdom of God. [Ephesians 3:10] And again; He raised us up with him, and made us to sit with him in heavenly places. [Ephesians 2:6] And again; Which in other generations was not made known unto the sons of men, as it has now been revealed unto His holy apostles and prophets in the Spirit, that the Gentiles are fellow-heirs, and fellow-partakers of the promise in Christ. [Ephesians 3:5]

Chapter I. Verses 1-2

Paul, an apostle of Christ Jesus through the will of God, to the saints which are at Ephesus, and the faithful in Christ Jesus. Grace to you, and peace, from God our Father, and the Lord Jesus Christ.

Observe, he applies the word through to the Father. But what then? Shall we say that He is inferior? Surely not.

To the saints, says he, which are at Ephesus, and the faithful in Christ Jesus.

Observe that he calls saints, men with wives, and children, and domestics. For that these are they whom he calls by this name is plain from the end of the Epistle, as, when he says, Wives, be in subjection unto your own husbands. [Ephesians 5:22] And again, Children, obey your parents: [Ephesians 6:1] and, Servants, be obedient to your masters. [Ephesians 6:5] Think how great is the indolence that possesses us now, how rare is anything like virtue now and how great the abundance of virtuous men must have been then, when even secular men could be called saints and faithful. Grace to you, and peace, from God our Father, and the Lord Jesus Christ. Grace is his word; and he calls God, Father, since this name is a sure token of that gift of grace. And how so? Hear what he says elsewhere; Because you are sons, God sent forth the Spirit of His Son into our hearts, crying, Abba, Father. [Galatians 4:6]

And from the Lord Jesus Christ.

Because for us men Christ was born, and appeared in the flesh.

Ver. 3. Blessed be the God, he says, and Father of our Lord Jesus Christ.

Observe; The God of Him that was Incarnate. And though you will not, The Father of God the Word.

Ver. 3. Who has blessed us with every spiritual blessing in the heavenly places in Christ.

He is here alluding to the blessings of the Jews; for that was blessing also, but it was not spiritual blessing. For how did it run? The Lord bless you, He will bless the fruit of your body; [Deuteronomy 7:13] and He will bless your going out and your coming in. [Deuteronomy 28:4] But here it is not thus, but how? With every spiritual blessing. And what do you lack yet? You are made immortal, you are made free, you are made a son, you are made righteous, you are made a brother, you are made a fellow-heir, you reign with Christ, you are glorified with Christ; all things are freely given you. How, says he, shall He not also with Him freely give us all things? [Romans 8:32] Your First-fruits is adored by Angels, by the Cherubim, by the Seraphim! What do you lack yet? With every spiritual blessing. There is nothing carnal here. Accordingly He excluded all those former blessings, when He said, In the world you have tribulation, [John 16:33] to lead us on to these. For as they who possessed carnal things were unable to hear of spiritual things, so they who aim at spiritual things cannot attain to them unless they first stand aloof from carnal things.

What again is spiritual blessing in the heavenly places? It is not upon earth, he means, as was the case with the Jews. You shall eat the good of the land. [Isaiah 1:19] Unto a land flowing with milk and honey. [Exodus 3:8] The Lord shall bless your land. [Deuteronomy 7:13] Here we have nothing of this sort, but what have we? If a man love Me, he will keep My word, and I and My Father will come unto him, and make our abode with him. [John 14:23] Every one therefore which hears these words of Mine, and does them, shall be likened unto a wise man which built his house upon the rock, and the floods came, and the winds blew, and beat upon that house, and it fell not, for it was founded upon the rock. [Matthew 7:24-25] And what is that rock but those heavenly things which are above the reach of every change? Every one therefore who, says Christ, shall confess Me before men, him will I also confess before My Father which is in Heaven: But whosoever shall deny Me, him will I also deny. [Matthew 10:32-33] Again, Blessed are the pure in heart, for they shall see God. [Matthew 5:8] And again, Blessed are the poor in spirit, for theirs is the kingdom of Heaven. [Matthew 5:3] And again, Blessed are you which are persecuted for righteousness sake, for great is your reward in Heaven. [Matthew 5:11-12] Observe, how every where He speaks of Heaven, no where of earth, or of the things on the earth. And again, Our citizenship is in Heaven, from whence also we wait for a Saviour the Lord Jesus Christ. [Philippians 3:20] And again, Not setting your mind on the things that are on the earth, but on the things which are above. [Colossians 3:3]

In Christ.

That is to say, this blessing was not by the hand of Moses, but by Christ Jesus: so that we surpass them not only in the quality of the blessings, but in the Mediator also. As moreover he says in the Epistle to the Hebrews; And Moses indeed was faithful in all his house as a servant, for a testimony of those things which were afterward to be spoken; but Christ as a Son over His house, whose house are we. [Hebrews 3:5-6]

Ver. 4. Even as, he proceeds, He chose us in Him before the foundation of the world, that we should be holy and without blemish before Him in love.

His meaning is somewhat of this sort. Through whom He has blessed us, through Him He has also chosen us. And He, then, it is that shall bestow upon us all those rewards hereafter. He is the very Judge that shall say, Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. [Matthew 25:34] And again, I will that where I am they will also be with Me. [John 17:24] And this is a point which he is anxious to prove in almost all his Epistles, that ours is no novel system, but that it had thus been figured from the very first, that it is not the result of any change of purpose, but had been in fact a divine dispensation and fore-ordained. And this is a mark of great solicitude for us.

What is meant by, He chose us in Him? By means of the faith which is in Him, Christ, he means, happily ordered this for us before we were born; nay more, before the foundation of the world. And beautiful is that word foundation, as though he were pointing to the world as cast down from some vast height. Yea, vast indeed and ineffable is the height of God, so far removed not in place but in incommunicableness of nature; so wide the distance between creation and Creator! A word which heretics may be ashamed to hear.

But wherefore has He chosen us? That we should be holy and without a blemish before Him. That you may not then, when you hear that He has chosen us, imagine that faith alone is sufficient, he proceeds to add life and conduct. To this end, says he, has He chosen us, and on this condition, that we should be holy and without blemish. And so formerly he chose the Jews. On what terms? This nation, says he, has He chosen from the rest of the nations. [Deuteronomy 14:2] Now if men in their choices choose what is best, much more does God. And indeed the fact of their being chosen is at once a token of the loving kindness of God, and of their moral goodness. For by all means would he have chosen those who were approved. He has Himself rendered us holy, but then we must continue holy. A holy man is he who is a partaker of faith; a blameless man is he who leads an irreproachable life. It is not however simply holiness and irreproachableness that He requires, but that we should appear such before Him. For there are holy and blameless characters, who yet are esteemed as such only by men, those who are like whited sepulchres, and like such as wear sheep's clothing. It is not such, however, He requires, but such as the Prophet speaks of; And according to the cleanness of my hands. [Psalm 18:24] What cleanness? That which is so in His eyesight. He requires that holiness on which the eye of God may look.

Having thus spoken of the good works of these, he again recurs to His grace. In love, says he, having predestinated us. Because this comes not of any pains, nor of any good works of ours, but of love; and yet not of love alone, but of our virtue also. For if indeed of love alone, it would follow that all must be saved; whereas again were it the result of our virtue alone, then were His coming needless, and the whole dispensation. But it is the result neither of His love alone, nor yet of our virtue, but of both. He chose us, says the Apostle; and He that chooses, knows what it is that He chooses. In love, he adds, having foreordained us; for virtue would never have saved any one, had there not been love. For tell me, what would Paul have profited, how would he have exhibited what he has exhibited, if God had not both called him from the beginning, and, in that He loved him, drawn him to Himself? But besides, His vouchsafing us so great privileges, was the effect of His love, not of our virtue. Because our being rendered virtuous, and believing, and coming near unto Him, even this again was the work of Him that called us Himself, and yet, notwithstanding, it is ours also. But that on our coming near unto Him, He should vouchsafe us so high privileges, as to bring us at once from a state of enmity, to the adoption of children, this is indeed the work of a really transcendent love.

Ver. 4, 5. In love, says he, having foreordained us unto adoption as sons through Jesus Christ unto Himself.

Do you observe how that nothing is done without Christ? Nothing without the Father? The one has predestinated, the other has brought us near. And these words he adds by way of heightening the things which have been done, in the same way as he says also elsewhere, And not only so, but we also rejoice in God, through our Lord Jesus Christ. [Romans 5:11] For great indeed are the blessings bestowed, yet are they made far greater in being bestowed through Christ; because He sent not any servant, though it was to servants He sent, but the Only-begotten Son Himself.

Ver. 5. According to the good pleasure, he continues, of His will.

That is to say, because He earnestly willed it. This is, as one might say, His earnest desire. For the word good pleasure every where means the precedent will, for there is also another will. As for example, the first will is that sinners should not perish; the second will is, that, if men become wicked, they shall perish. For surely it is not by necessity that He punishes them, but because He wills it. You may see something of the sort even in the words of Paul, where he says, I would that all men were even as I myself. [1 Corinthians 7:7] And again, I desire that the younger widows marry, bear children. [1 Timothy 5:14] By good pleasure then he means the first will, the earnest will, the will accompanied with earnest desire, as in case of us, for I shall not refuse to employ even a somewhat familiar expression, in order to speak with clearness to the simpler sort; for thus we ourselves, to express the intentness of the will, speak of acting according to our resolve. What he means to say then is this, God earnestly aims at, earnestly desires, our salvation. Wherefore then is it that He so loves us, whence has He such affection? It is of His goodness alone. For grace itself is the fruit of goodness. And for this cause, he says, has He predestinated us to the adoption of children; this being His will, and the object of His earnest wish, that the glory of His grace may be displayed. According to the good pleasure of His will, he proceeds,

Ver. 6. To the praise of the glory of His grace, which He freely bestowed on us in the Beloved.

That the glory of His grace may be displayed, he says, which He freely bestowed on us in the Beloved. Now then if for this He has shown grace to us, to the praise of the glory of His grace, and that He may display His grace, let us abide therein. To the praise of His glory. What is this? That who should praise Him? That who should glorify Him? That we, that Angels, that Archangels, yea, or the whole creation? And what were that? Nothing. The Divine nature knows no want. And wherefore then would He have us praise and glorify Him? It is that our love towards Him may be kindled more fervently within us. He desires nothing we can render; not our service, not our praise, nor anything else, nothing but our salvation; this is His object in every thing He does. And he who praises and marvels at the grace displayed towards himself will thus be more devoted and more earnest.

Which He freely bestowed on us, he says. He does not say, Which He has graciously given us, (ἐ χαρίσατο) but, wherein He has shown grace to us. (ἐ χαρίτωσεν) That is to say, He has not only released us from our sins, but has also made us meet objects of His love. It is as though one were to take a leper, wasted by distemper, and disease, by age, and poverty, and famine, and were to turn him all at once into a graceful youth, surpassing all mankind in beauty, shedding a bright lustre from his cheeks, and eclipsing the sun-beams with the glances of his eyes; and then were to set him in the very flower of his age, and after that array him in purple and a diadem and all the attire of royalty. It is thus that God has arrayed and adorned this soul of ours, and clothed it with beauty, and rendered it an object of His delight and love. Such a soul Angels desire to look into, yea, Archangels, and all the holy ones. Such grace has He shed over us, so dear has He rendered us to Himself. The King, says the Psalmist, shall greatly desire your beauty. [Psalm 45:11] Think what injurious words we uttered heretofore, and look, what gracious words we utter now. Wealth has no longer charms for us, nor the things that are here below, but only heavenly things, the things that are in the heavens. When a child has outward beauty, and has besides a pervading grace in all its sayings, do we not call it a beautiful child? Such as this are the faithful. Look, what words the initiated utter! What can be more beautiful than that mouth that breathes those wondrous words, and with a pure heart and pure lips, and beaming with cheerful confidence, partakes of such a mystical table? What more beautiful than the words, with which we renounce the service of the Devil, and enlist in the service of Christ? Than both that confession which is before the Baptismal laver, and that which is after it? Let us reflect as many of us as have defiled our Baptism, and weep that we may be able again to repair it.

Ver. 6. In the Beloved, he says, in whom we have our redemption through His Blood.

And how is this? Not only is there this marvel, that He has given His Son, but yet further that He has given Him in such a way, as that the Beloved One Himself should be slain!

Yea, and more transcendent still! He has given the Beloved for them that were hated. See, how high a price he sets upon us. If, when we hated Him and were enemies, He gave the Beloved, what will He not do now, when we are reconciled by Him through grace?

Ver. 7. The forgiveness, says he, of our trespasses.

Again he descends from high to low: first speaking of adoption, and sanctification, and blamelessness, and then of the Passion, and in this not lowering his discourse and bringing it down from greater things to lesser, no rather, he was heightening it, and raising it from the lesser to the greater. For nothing is so great as that the blood of this Son should be shed for us. Greater this than both the adoption, and all the other gifts of grace, that He spared not even the Son. For great indeed is the forgiveness of sins, yet this is the far greater thing, that it should be done by the Lord's blood. For that this is far greater than all, look how here again he exclaims,

Ver. 7, 8. According to the riches of His grace, which He made to abound toward us.

The abovementioned gifts are riches, yet is this far more so. Which, says he, He made to abound toward us. They are both riches and they have abounded, that is to say, were poured forth in ineffable measure. It is not possible to represent in words what blessings we have in fact experienced. For riches indeed they are, abounding riches, and He has given in abundance riches not of man but of God, so that on all hands it is impossible that they should be expressed. And to show us how He gave it to such abundance, he adds,

Ver. 8, 9. In all wisdom and prudence, having made known unto us the mystery of His will.

That is to say, Making us wise and prudent, in that which is true wisdom, and that which is true prudence. Strange! What friendship! For He tells us His secrets; the mysteries, says he, of His will, as if one should say, He has made known to us the things that are in His heart. For here is indeed the mystery which is full of all wisdom and prudence. For what will you mention equal to this wisdom! Those that were worth nothing, it has discovered a way of raising them to wealth and abundance. What can equal this wise contrivance? He that was an enemy, he that was hated, he is in a moment lifted up on high. And not this only — but, yet more, that it should be done at this particular time, this again was the work of wisdom; and that it should be done by means of the Cross. It were matter of long discourse here to point out, how all this was the work of wisdom, and how He had made us wise. And therefore he repeats again the words,

According to His good pleasure which He purposed in Him.

That is to say, this He desired, this He travailed for, as one might say, that He might be able to reveal to us the mystery. What mystery? That He would have man seated up on high. And this has come to pass.

Ver. 10. Unto a dispensation of the fullness of the times to sum up all things in Christ, the things in the heavens and the things upon the earth, even in Him.

Heavenly things, he means to say, had been severed from earthly. They had no longer one Head. So far indeed as the system of the creation went, there was over all One God, but so far as management of one household went, this, amid the wide spread of Gentile error, was not the case, but they had been severed from His obedience.

Unto a dispensation, says he, of the fullness of the times.

The fullness of the times, he calls it. Observe with what nicety he speaks. And whereas he points out the origination, the purpose, the will, the first intention, as proceeding from the Father, and the fulfillment and execution as effected by the agency of the Son, yet no where does he apply to him the term minister.

He chose us, says he, in Him, having foreordained us unto adoption as sons through Jesus Christ to Himself; and, to the praise of the glory of His grace, in whom we have redemption through His blood, — which He purposed in Him, unto a dispensation of the fullness of the times, to sum up all things in Christ; and no where has he called Him minister. If however the word in and the word by implies a mere minister, look what the matter comes to. Just in the very beginning of the Epistle, he used the expression through the will of the Father. The Father, he means, willed, the Son wrought. But neither does it follow, that because the Father willed, the Son is excluded from the willing; nor because the Son wrought, that the Father is deprived of the working. But to the Father and the Son, all things are common. For all Mine are Yours, says He, and Yours are Mine. [John 17:10]

The fullness of the times, however, was His coming. After, then, He had done everything, by the ministry both of Angels, and of Prophets, and of the Law, and nothing came of it, and it was well near come to this, that man had been made in vain, brought into the world in vain, nay, rather to his ruin; when all were absolutely perishing, more fearfully than in the deluge, He devised this dispensation, that is by grace; that it might not be in vain, might not be to no purpose that man was created. This he calls the fullness of the times, and wisdom. And why so? Because at that time when they were on the very point of perishing, then they were rescued.

That He might sum up he says.

What is the meaning of this word, sum up? It is to knit together. Let us, however, endeavor to get near the exact import. With ourselves then, in common conversation, the word means the summing into a brief compass things spoken at length, the concise account of matters described in detail. And it has this meaning. For Christ has gathered up in Himself the dispensations carried on through a lengthened period, that is to say, He has cut them short. For by finishing His word and cutting it short in righteousness, [Romans 9:28] He both comprehended former dispensations, and added others beside. This is the meaning of summing up.

It has also another signification; and of what nature is this? He has set over all one and the same Head, i.e., Christ according to the flesh, alike over Angels and men. That is to say, He has given to Angels and men one and the same government; to the one the Incarnate, to the other God the Word. Just as one might say of a house which has some part decayed and the other sound, He has rebuilt the house, that is to say, He has made it stronger, and laid a firmer foundation. So also here He has brought all under one and the same Head. For thus will an union be effected, thus will a close bond be effected, if one and all can be brought under one and the same Head, and thus have some constraining bond of union from above. Honored then as we are with so great a blessing, so high a privilege, so great loving-kindness, let us not shame our Benefactor, let us not render in vain so great grace. Let us exemplify the life of Angels, the virtue of Angels, the conversation of Angels, yea, I entreat and conjure you, that all these things turn not to our judgment, nor to our condemnation, but to our enjoyment of those good things, which may God grant we may all attain, in Christ Jesus, our Lord, with whom to the Father, together with the Holy Ghost, be glory, strength, etc. etc.

Chapter I. Verses 11-14

In whom also we were made a heritage, having been foreordained according to the purpose of Him who works all things after the counsel of his will.

Paul earnestly endeavors on all occasions to display the unspeakable loving-kindness of God towards us, to the utmost of his power. For that it is impossible to do so adequately, hear his own words. O! The depth of the riches both of the wisdom and knowledge of God; how unsearchable are His judgments, and His ways past tracing out. [Romans 11:33] Still, notwithstanding, so far as it is possible, he does display it. What then is this which he is saying; In whom also we were made a heritage, being predestinated? Above he used the word, He chose us; here he says, we were made a heritage. But inasmuch as a lot is a matter of chance, not of deliberate choice, nor of virtue, (for it is closely allied to ignorance and accident, and oftentimes passing over the virtuous, brings forward the worthless into notice,) observe how he corrects this very point: having been foreordained, says he, according to the purpose of Him who works all things. That is to say, not merely have we been made a heritage, as, again, we have not merely been chosen, (for it is God who chooses,) and so neither have we merely been allotted, (for it is God who allots,) but it is according to a purpose. This is what he says also in the Epistle to the Romans, [Romans 8:28-30] To them that are called according to His purpose; and whom He called, them He also justified, and whom He justified, them he also glorified. Having first used the expression, to them that are called according to a purpose, and at the same time wishing to declare their privilege compared with the rest of mankind, he speaks also of inheritance by lot, yet so as not to divest them of free will. That point then, which more properly belongs to happy fortune, is the very point he insists upon. For this inheritance by lot depends not on virtue, but, as one might say, on fortuitous circumstances. It is as though he had said, lots were cast, and He has chosen us; but the whole is of deliberate choice. Men predestinated, that is to say, having chosen them to Himself, He has separated. He saw us, as it were, chosen by lot before we were born. For marvellous is the foreknowledge of God, and acquainted with all things before their beginning.

But mark now how on all occasions he takes pains to point out, that it is not the result of any change of purpose, but that these matters had been thus modeled from the very first, so that we are in no wise inferior to the Jews in this respect; and how, in consequence, he does every thing with this view. How then is it that Christ Himself says, I was not sent, but unto the lost sheep of the house of Israel? [Matthew 15:24] And said again to his disciples, Go not into any way of the Gentiles, and enter not into any city of the Samaritans. [Matthew 10:5] And Paul again himself says, It was necessary that the word of God should first be spoken to you. Seeing ye thrust it from you and judge yourselves unworthy of eternal life, lo, we turn to the Gentiles. [Acts 13:46] These expressions, I say, are used with this design, that no one may suppose that this work came to pass incidentally only. According to the purpose, he says, of Him who works all things after the counsel of His will. That is to say, He had no after workings; having modeled all things from the very first, thus he leads forward all things according to the counsel of His will. So that it was not merely because the Jews did not listen that He called the Gentiles, nor was it of mere necessity, nor was it on any inducement arising from them.

Ver. 12, 13. To the end that we should be unto the praise of His glory, we who had before hoped in Christ. In whom you also having heard the word of the truth, the Gospel of your salvation.

That is to say, through whom. Observe how he on all occasions speaks of Christ, as the Author of all things, and in no case gives Him the title of a subordinate agent, or a minister. And so again, elsewhere, in his Epistle to the Hebrews, he says, that God, having of old time spoken unto the Fathers in the prophets, has at the end of these days spoken unto us in His Son, [Hebrews 1:1] that is through His Son.

The word of truth, he says, no longer that of the type, nor of the image.

The Gospel of your salvation. And well does he call it the Gospel of salvation, intimating in the one word a contrast to the law, in the other, a contrast with punishment to come. For what is the message, but the Gospel of salvation, which forbears to destroy those that are worthy of destruction.

Ver. 14. In whom having also believed, you were sealed with the Holy Spirit of promise, which is an earnest of our inheritance.

Here again, the word sealed, is an indication of special forecast. He does not speak of our being predestinated only, nor of our being allotted, but further, of our being sealed. For just as though one were to make those who should fall to his lot manifest, so also did God separate them for believing, and sealed them for the allotment of the things to come.

You see how, in process of time, He makes them objects of wonder. So long as they were in His foreknowledge, they were manifest to no one, but when they were sealed, they became manifest, though not in the same way as we are; for they will be manifest except a few. The Israelites also were sealed, but that was by circumcision, like the brutes and reasonless creatures. We too are sealed, but it is as sons, with the Spirit.

But what is meant by, with the Spirit of promise? Doubtless it means that we have received that Spirit according to promise. For there are two promises, the one by the prophets, the other from the Son.

By the Prophets.— Hearken to the words of Joel; I will pour out My spirit upon all flesh, and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions, [Joel 2:28] And hearken again to the words of Christ; But you shall receive power, when the Holy Ghost has come upon you, and you shall be my witnesses both in Jerusalem, and in all Judea, and Samaria, and unto the uttermost part of the earth. [Acts 1:8] And truly, the Apostle means, He ought, as God, to have been believed; however, he does not ground his affirmation upon this, but examines it like a case where man is concerned, speaking much as he does in the Epistle to the Hebrews; [Hebrews 6:18] where he says, That by two immutable things in which it was impossible for God to lie, we may have a strong encouragement. Thus here also he makes the things already bestowed a sure token of the promise of those which are yet to come. For this reason he further calls it an earnest, Cf. also 2 Corinthians 1:22 for an earnest is a part of the whole. He has purchased what we are most concerned in, our salvation; and has given us an earnest in the mean while. Why then did He not give the whole at once? Because neither have we, on our part, done the whole of our work. We have believed. This is a beginning; and He too on His part has given an earnest. When we show our faith by our works, then He will add the rest. Nay, more, He has given yet another pledge, His own blood, and has promised another still. In the same way as in case of war between nation and nation they give hostages: just so has God also given His Son as a pledge of peace and solemn treaties, and, further, the Holy Spirit also which is from Him. For they, that are indeed partakers of the Spirit, know that He is the earnest of our inheritance. Such an one was Paul, who already had here a foretaste of the blessings there. And this is why he was so eager, and yearned to be released from things below, and groaned within himself. He transferred his whole mind there, and saw every thing with different eyes. You have no part in the reality, and therefore failest to understand the description. Were we all partakers of the Spirit, as we ought to be partakers, then should we behold Heaven, and the order of things that is there.

It is an earnest, however, of what? Of

Ver. 14. The redemption of God's own possession.

For our absolute redemption takes place then. For now we have our life in the world, we are liable to many human accidents, and are living among ungodly men. But our absolute redemption will be then, when there shall be no sins, no human sufferings, when we shall not be indiscriminately mixed with all kinds of people.

At present, however, there is but an earnest, because at present we are far distant from these blessings. Yet is our citizenship not upon earth; even now we are out of the pale of the things that are here below. Yes, we are sojourners even now.

Ver. 14. Unto the praise of His glory.

This he adds in immediate connection. And why? Because it would serve to give those who heard it full assurance. Were it for our sake only, he means to say, that God did this, there might be some room for misgiving. But if it be for His own sake, and in order to display His goodness, he assigns, as a sort of witness, a reason why these things never possibly could be otherwise. We find the same language everywhere applied to the case of the Israelites. Do Thou this for us for Your Name's sake; [Psalm 109:21] and again, God Himself said, I do it for My own sake; [Isaiah 48:11] and so Moses, Do it, if for nothing else, yet for the glory of Your Name. This gives those who hear it full assurance; it relieves them to be told, that whatever He promises, for His own goodness' sake He will most surely perform.

Moral. Let not the hearing, however, make us too much at our ease; for although He does it for His own sake, yet notwithstanding He requires a duty on our part. If He says, Them that honor Me I will honor, and they that despise Me shall be lightly esteemed, [1 Samuel 2:30] let us reflect that there is that which He requires of us also. True, it is the praise of His glory to save those that are enemies, but those who, after being made friends, continue His friends. So that if they were to return back to their former state of enmity, all were vain and to no purpose. There is not another Baptism, nor is there a second reconciliation again, but a certain fearful expectation of judgment which shall devour the adversaries. [Hebrews 10:27] If we intend at the same time to be always at enmity with Him and yet to claim forgiveness at His hand, we shall never cease to be at enmity, and to be wanton, to grow in depravity, and to be blind to the Sun of Righteousness which has risen. Do you not see the ray that shall open your eyes? Render them then good and sound and quicksighted. He has showed you the true light; if you shun it, and runnest back again into the darkness, what shall be your excuse? What sort of allowance shall be made for you? None from that moment. For this is a mark of unspeakable enmity. When indeed you knew not God, then if you were at enmity with Him, you had, be it how it might, some excuse. But when you have tasted the goodness and the honey, if you again abandonest them, and turnest to your own vomit, what else are you doing but bringing forward evidence of excessive hatred and contempt? 'Nay,' you will say, 'but I am constrained to it by nature. I love Christ indeed, but I am constrained by nature.' If you are under the power and force of constraint, you will have allowance made; but if you yield from indolence, not for a moment.

Now then, come, let us examine this very question, whether sins are the effect of force and constraint, or of indolence and great carelessness. The law says, You shall not kill. What sort of force, what sort of violence, is there here? Violence indeed must one use to force himself to kill, for who among us would as a matter of choice plunge his sword into the throat of his neighbor, and stain his hand with blood? Not one. You see then that, on the contrary, sin is more properly matter of violence and constraint. For God has implanted in our nature a charm, which binds us to love one another. Every beast (it says) loves his like, and every man loves his neighbor. [Sirach 13:15] Do you see that we have from our nature seeds which tend to virtue; whereas those of vice are contrary to nature? And if these latter predominate, this is but an evidence of our exceeding indolence.

Again, what is adultery? What sort of necessity is there to bring us to this? Doubtless, it will be said, the tyranny of lust. But why, tell me, should this be? What, is it not in every one's power to have his own wife, and thus to put a stop to this tyranny? True, he will say, but a sort of passion for my neighbor's wife seizes hold on me. Here the question is no longer one of necessity. Passion is no matter of necessity, no one loves of necessity, but of deliberate choice and free will. Indulgence of nature, indeed, is perhaps matter of necessity, but to love one woman rather than another is no matter of necessity. Nor is the point with you natural desire, but vanity, and wantonness, and unbounded licentiousness. For which is according to reason, that a man should have an espoused wife, and her the mother of his children, or one not acknowledged? Do you not know that it is intimacy that breeds attachment. This, therefore, is not the fault of nature. Blame not natural desire. Natural desire was bestowed with a view to marriage; it was given with a view to the procreation of children, not with a view to adultery and corruption. The laws, too, know how to make allowance for those sins which are of necessity, — or rather nothing is sin when it arises from necessity but all sin rises from wantonness. God has not so framed man's nature as that he should have any necessity to sin, since were this the case, there would be no such thing as punishment. We ourselves exact no account of things done of necessity and by constraint, much less would God, so full of mercy and loving-kindness.

Again, what is stealing? Is it matter of necessity? Yes, a man will say, because poverty causes this. Poverty, however, rather compels us to work, not to steal. Poverty, therefore, has in fact the contrary effect. Theft is the effect of idleness; whereas poverty produces usually not idleness, but a love of labor. So that this sin is the effect of indolence, as you may learn from hence. Which, I ask, is the more difficult, the more distasteful, to wander about at night without sleep, to break open houses, and walk about in the dark, and to have one's life in one's hand, and to be always prepared for murder, and to be shivering and dead with fear; or to be attending to one's daily task, in full enjoyment of safety and security? This last is the easier task; and it is because this is easier, that the majority practise it rather than the other. You see then that it is virtue which is according to nature, and vice which is against nature, in the same way as disease and health are.

What, again, are falsehood and perjury? What necessity can they possibly imply? None whatever, nor any compulsion; it is a matter to which we proceed voluntarily. We are distrusted, it will be said. True, distrusted we are, because we choose it. For we might, if we would, be trusted more upon our character, than upon our oath. Why, tell me, is it that we do not trust some, no, not on their oath, while we deem others trustworthy even independently of oaths. Do you see that there is no need of oaths in any case? 'When such an one speaks,' we say, 'I believe him, even without any oath, but you, no, not with your oaths.' Thus then an oath is unnecessary; and is in fact an evidence rather of distrust than of confidence. For where a man is over ready to take his oath, he does not leave us to entertain any great idea of his scrupulousness. So that the man who is most constant in his use of oaths, has on no occasion any necessity for using one, and he who never uses one on any occasion, has in himself the full benefit of its use. Some one says there is a necessity for an oath, to produce confidence; but we see that they are the more readily trusted who abstain from taking oaths.

But again, if one is a man of violence, is this a matter of necessity? Yes, he will say, because his passion carries him away, and burns within him, and does not let the soul be at rest. Man, to act with violence is not the effect of anger, but of littleness of mind. Were it the effect of anger, all men, whenever they were angry, would never cease committing acts of violence. We have anger given us, not that we may commit acts of violence on our neighbors, but that we may correct those that are in sin, that we may bestir ourselves, that we may not be sluggish. Anger is implanted in us as a sort of sting, to make us gnash with our teeth against the devil, to make us vehement against him, not to set us in array against each other. We have arms, not to make us at war among ourselves, but that we may employ our whole armor against the enemy. Are you prone to anger? Be so against your own sins: chastise your soul, scourge your conscience, be a severe judge, and merciless in your sentence against your own sins. This is the way to turn anger to account. It was for this that God implanted it within us.

But again, is plunder a matter of necessity? No, in no wise. Tell me, what manner of necessity is there to be grasping: what manner of compulsion? Poverty, a man will say, causes it, and the fear of being without common necessaries. Now this is the very reason why you ought not to be grasping. Wealth so gotten has no security in it. You are doing the very same thing as a man would do, who, if he were asked why he laid the foundation of his house in the sand, should say, he did it because of the frost and rain. Whereas this would be the very reason why he should not lay it in the sand. They are the very foundations which the rain, and blasts, and wind, most quickly overturn. So that if you would be wealthy, never be rapacious; if you would transmit wealth to your children, get righteous wealth, at least, if any there be that is such. Because this abides, and remains firm, whereas that which is not such, quickly wastes and perishes. Tell me, have you a mind to be rich, and do you take the goods of others? Surely this is not wealth: wealth consists in possessing what is your own. He that is in possession of the goods of others, never can be a wealthy man; since at that rate even your very silk venders, who receive their goods as a consignment from others, would be the wealthiest and the richest of men. Though for the time, indeed, it is theirs, still we do not call them wealthy. And why forsooth? Because they are in possession of what belongs to others. For though the piece itself happens to be theirs, still the money it is worth is not theirs. Nay, and even if the money is in their hands, still this is not wealth. Now, if consignments thus given render not men more wealthy because we so soon resign them, how can those which arise from rapine render them wealthy? However, if at any rate you desire to be wealthy, (for the matter is not one of necessity,) what greater good is it that you would fain enjoy? Is it a longer life? Yet, surely men of this character quickly become short-lived. Oftentimes they pay as the penalty of plunder and rapaciousness, an untimely death; and not only suffer as a penalty the loss of the enjoyment of their gains, but go out of life having gained but little, and hell to boot. Oftentimes too they die of diseases, which are the fruits of self-indulgence, and of toil, and of anxiety. Fain would I understand why it is that wealth is so eagerly pursued by mankind. Why surely for this reason has God set a limit and a boundary to our nature, that we may have no need to go on seeking wealth beyond it. For instance He has commanded us, to clothe the body in one, or perhaps in two garments; and there is no need of any more to cover us. Where is the good of ten thousand changes of raiment, and those moth-eaten? The stomach has its appointed bound, and anything given beyond this, will of necessity destroy the whole man. Where then is the use of your herds, and flocks, and cutting up of flesh? We require but one roof to shelter us. Where then is the use of your vast ground-plots, and costly buildings? Do you strip the poor, that vultures and jackdaws may have where to dwell? And what a hell do not these things deserve? Many are frequently raising edifices that glisten with pillars and costly marbles, in places which they never so much as saw. What scheme is there indeed that they have not adopted? Yet neither themselves reap the benefit, nor any one else. The desolateness does not allow them to get away there; and yet not even thus do they desist. You see that these things are not done for profit's-sake, but in all these cases folly, and absurdity, and vainglory, is the motive. And this, I beseech you to avoid, that we may be enabled to avoid also every other evil, and may obtain those good things which are promised to them that love Him, in our Lord Jesus Christ, with whom to the Father, together with the Holy Ghost, be glory, strength, honor forever. Amen.

Chapter I. Verses 15-20

For this cause I also, having heard of the faith in the Lord Jesus, which is among you, and which you show toward all the saints, cease not to give thanks for you, making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give unto you a spirit of wisdom and revelation in the knowledge of Him: having the eyes of your heart enlightened; that you may know what is the hope of His calling, what the riches of the glory of His inheritance in the saints, and what the exceeding greatness of His power to us-ward who believe, according to that working of the strength of His might, which He wrought in Christ, when He raised Him from the dead.

Never was anything equal to the yearnings of the Apostle, never anything like the sympathy and the affectionateness of the blessed Paul, who made his every prayer in behalf of whole cities and peoples, and writes the same to all, I thank my God for you, making mention of you in my prayers. Think how many he had in his mind, whom it were a labor so much as to remember; how many he made mention of in his prayers, giving thanks to God for them all as though he himself had received the greatest blessing.

Wherefore, he says, i.e., because of what is to come, because of the good things that are laid up in store for them who rightly believe and live. And it is meet then to give thanks to God both for all the things which mankind have received at His hands, both heretofore and hereafter; and meet to give Him thanks also for the faith of them that believe.

Having heard, says he, of the faith in the Lord Jesus which is among you, and which you show toward all the saints.

He on all occasions knits together and combines faith and love, a glorious pair; nor does he mention the saints of that country only, but all.

I cease not to give thanks for you, making mention of you in my prayers.

What is your prayer, and what your entreaty? It is

That the God of our Lord Jesus Christ, the Father of glory, may give unto you a spirit of wisdom and revelation. Two things he requires them to understand, as it is their duty to understand them; to what blessings they are called, and how they have been released from their former state. He says, however, himself, that these points are three. How then are they three? In order that we may understand touching the things to come; for from the good things laid up for us, we shall know His ineffable and surpassing riches, and from understanding who we were, and how we believed, we shall know His power and sovereignty, in turning again to Himself those who had been so long time estranged from Him, For the weakness of God is stronger than men. [1 Corinthians 1:25] Inasmuch as it is by the self-same power by which He raised Christ from the dead, that He has also drawn us to Himself. Nor is that power limited to the resurrection, but far exceeds it.

Ver. 21, 22. And made Him to sit at His right hand, in the Heavenly places, far above all rule and authority, and power and dominion, and every name that is named: and He put all things in subjection under His feet, and gave Him to be Head over all things to the Church, which is His body, the fullness of Him that fills all in all.

Vast indeed are the mysteries and secrets of which He has made us partakers. And these it is not possible for us to understand otherwise than by being partakers of the Holy Ghost, and by receiving abundant grace. And it is for this reason that Paul prays. The Father of glory, that is, He that has given us vast blessings, for he constantly addresses Him according to the subject he is upon, as, for instance, when he says, The Father of mercies and God of all comfort. [2 Corinthians 1:3] And, again, the Prophet says, The Lord is my strength and my might. [Psalm 18:1]

The Father of glory.

He has no name by which he may represent these things, and on all occasions calls them glory, which is in fact, with us, the name and appellation of every kind of magnificence. Mark, he says, the Father of glory; cf.Acts 7:2 but of Christ the God. What then? Is the Son inferior to the glory? No, there is no one, not even a maniac, would say so.

May give unto you,

That is, may raise and wing your understanding, for it is not possible otherwise to understand these things. For the natural man receives not the things of the Spirit of God; for they are foolishness unto him. [1 Corinthians 2:14] So then, there is need of spiritual wisdom, that we may perceive things spiritual, that we may see things hidden. That Spirit reveals all things. He is going to set forth the mysteries of God. Now the knowledge of the mysteries of God, the Spirit alone comprehends, who also searches the deep things of Him. It is not said, that Angel, or Archangel, or any other created power, may give, that is, confer upon you a spiritual gift. And if this be of revelation, then is the discovery of arguments consequently vain. For he that has learned God, and knows God, shall no longer dispute concerning anything. He will not say, This is impossible, and That is possible, and How did the other thing come to pass? If we learn God, as we ought to know Him; if we learn God from Him from whom we ought to learn Him, that is from the Spirit Himself; then shall we no longer dispute concerning anything. And hence it is that he says,

Having the eyes of your heart enlightened in the knowledge of Him.

He that has learned what God is, will have no misgiving about His promises, and disbelief about what has been already brought to pass. He prays, then, that there may be given them a spirit of wisdom and revelation. Yet still he also establishes it, as far as he can himself, by arguments, and from already existing facts. For, whereas he was about to mention some things which had already come to pass, and others which had not as yet happened; he makes those which have been brought to pass, a pledge of those which have not: in some such way, I mean, as this,

That you may know, says he, what is the hope of His calling.

It is as yet, he means, hidden, but not so to the faithful.

And, again, what is the riches of the glory of His inheritance in the saints.

This too is as yet hidden.

But what is clear? That through His power we have believed that He has raised Christ. For to persuade souls, is a thing far more miraculous than to raise a dead body. I will endeavor to make this clear. Hearken then. Christ said to the dead, Lazarus, come forth, [John 11:43] and straightway he obeyed. Peter said, Tabitha, arise, [Acts 9:40] and she did not refuse. He Himself shall speak the word at the last day, and all shall rise, and that so quickly, that they which are yet alive, shall in no wise precede them that are fallen asleep, [1 Thessalonians 4:15] and all shall come to pass, all run together in a moment, in the twinkling of an eye. [1 Corinthians 15:52] But in the matter of believing, it is not thus, but how is it? Hearken then to Him again, how He says, How often would I have gathered your children together, and you would not. [Matthew 23:37] You perceive that this last is the more difficult. Accordingly, it is upon this that he builds up the whole argument; because by human calculations it is far more difficult to influence the choice, than to work upon nature. And the reason is this, it is because He would thus have us become good of our own will. Thus with good reason does he say,

The exceeding greatness of His power to us-ward who believe.

Yes, when Prophets had availed nothing, nor Angels, nor Archangels, when the whole creation, both visible and invisible, had failed, (the visible lying before us, and without any power to guide us, and much also which is invisible,) then He ordered His own coming, to show us that it was a matter which required Divine power.

The riches of the glory,

That is, the unutterable glory; for what language shall be adequate to express that glory of which the saints shall then be partakers? None. But verily there is need of grace in order that the understanding may perceive it, and admit even so much as at least one little ray. Some things indeed they knew even before; now he was desirous that they should learn more, and know it more clearly. Do you see how great things He has wrought? He has raised up Christ. Is this a small thing? But look again. He has set Him at His right hand. And shall any language then be able to represent this? Him that is of the earth, more mute than the fishes, and made the sport of devils, He has in a moment raised up on high. Truly this is indeed the exceeding greatness of His power. And behold, whither He has raised Him.

In the heavenly places;

He has made Him far above all created nature, far above all rule and authority.

Far above all rule, he says.

Need then indeed is there of the Spirit, of an understanding wise in the knowledge of Him. Need then is there indeed of revelation. Reflect, how vast is the distance between the nature of man and of God. Yet from this vile estate has He exalted Him to that high dignity. Nor does He mount by degrees, first one step, then another, then a third. Amazing! He does not simply say, above, but, far above; for God is above those powers which are above. And there then has He raised Him, Him that is one of us, brought Him from the lowest point to the supremest sovereignty, to that beyond which there is no other honor. Above all principality, he says, not, i.e., over one and not over another, but over all,

Rule and authority and power, and dominion, and every name that is named.

Whatever there be in Heaven, He has become above all. And this is said of Him that was raised from the dead which is worthy of our admiration; for of God the Word, it cannot possibly be, because what insects are in comparison of man, this the whole creation is in comparison of God. If all mankind are to be counted as spittle and were counted as the turn of a balance, consider the invisible powers as insects. But of Him that was one of us, this is great and surprising indeed. For He raised Him up from the very lowest parts of the earth. If all the nations are as a drop, how small a portion then of that drop is a single man! Yet Him has He made higher than all things, not only in this world, but also in that which is to come. Therefore powers there are whose names are to us unintelligible, and unknown.

And He put all things in subjection under His feet.

Not simply so set Him above them as to be honored above them, nor by way of comparison with them, but so that He should sit over them as His slaves. Amazing! Awful indeed are these things; every created power has been made the slave of man by reason of God the Word dwelling in Him. For it is possible for a man to be above others, without having others in subjection, but only as preferred before them. But here it is not so. No, He put all things in subjection under His feet. And not simply put them in subjection, but in the most abject subjection, that below which there can be none. Therefore he adds, under His feet.

And gave Him to be Head over all things to the Church.

Amazing again, whither has He raised the Church? As though he were lifting it up by some engine, he has raised it up to a vast height, and set it on yonder throne; for where the Head is, there is the body also. There is no interval to separate between the Head and the body; for were there a separation, then were it no longer a body, then were it no longer a head. Over all things, he says. What is meant by over all things? He has suffered neither Angel nor Archangel nor any other being to be above Him. But not only in this way has He honored us, in exalting that which is of ourselves, but also in that He has prepared the whole race in common to follow Him, to cling to Him, to accompany His train.

Which is His body.

In order then that when you hear of the Head you may not conceive the notion of supremacy only, but also of consolidation, and that you may behold Him not as supreme Ruler only, but as Head of a body.

The fullness of Him that fills all in all he says.

As though this were not sufficient to show the close connection and relationship, what does he add? The fullness of Christ is the Church. And rightly, for the complement of the head is the body, and the complement of the body is the head. Mark what great arrangement Paul observes, how he spares not a single word, that he may represent the glory of God. The, complement, he says, i.e., the head is, as it were, filled up by the body, because the body is composed and made up of all its several parts, and he introduces Him as having need of each single one and not only of all in common and together; for unless we be many, and one be the hand, and another the foot, and another some other member, the whole body is not filled up. It is by all then that His body is filled up. Then is the head filled up, then is the body rendered perfect, when we are all knit together and united. Perceivest thou then the riches of the glory of His inheritance? The exceeding greatness of His power towards them that believe? The hope of your calling?

Moral. Let us reverence our Head, let us reflect of what a Head we are the body — a Head, to whom all things are put in subjection. According to this representation we ought to be better, yea, than the very angels, and greater than the Archangels, in that we have been honored above them all. God took not hold of Angels, as he says in writing to the Hebrews, but He took hold of the seed of Abraham. [Hebrews 2:16] He took hold of neither principality nor power, nor dominion, nor any other authority, but He took up our nature, and made it to sit on His right hand. And why do I say, has made it sit? He has made it His garment, and not only so, but has put all things in subjection under His feet. How many sorts of death do you suppose? How many souls? Ten thousand? Yea, and ten thousand times told, but nothing equal to it will you mention. Two things He has done, the greatest things. He has both Himself descended to the lowest depth of humiliation, and has raised up man to the height of exaltation. He saved him by His blood. He spoke of the former first, how that He so greatly humbled Himself. He speaks now of what is stronger than that — a great thing, the crown of all. Surely, even had we been counted worthy of nothing, it were enough. Or, had we been counted worthy even of this honor, it were enough, without the slaying of the Son. But where there are the two, what power of language must it not transcend and surpass? The very resurrection is not great, when I reflect on these things. It is of Him that he says, The God of our Lord Jesus Christ, not of God the Word.

Let us feel awed at the closeness of our relation, let us dread lest any one should be cut off from this body, lest any one should fall from it, lest any one should appear unworthy of it. If any one were to place a diadem about our head, a crown of gold, should we not do every thing that we might seem worthy of the lifeless jewels? But now it is not a diadem that is about our head, but, what is far greater, Christ is made our very Head, and yet we pay no regard to it. Yet Angels reverence that Head, and Archangels, and all those powers above. And shall we, which are His body, be awed neither on the one account nor the other? And what then shall be our hope of salvation? Conceive to yourself the royal throne, conceive the excess of the honor. This, at least if we chose, might more avail to startle us, yea, even than hell itself. For, even though hell were not, that we having been honored with such an honor, should be found base and unworthy of it, what punishment, what vengeance must not this carry with it? Think near whom your Head is seated, (this single consideration is amply sufficient for any purpose whatever,) on whose right hand He is placed, far above all principality, and power, and might. Yet is the body of this Head trampled on by the very devils. Nay, God forbid it should be thus; for were it thus, such a body could be His body no longer. Your own head the more respectable of your servants reverence, and do you subject your body to be the sport of them that insult it? How sore punishment then shall you not deserve? If a man should bind the feet of the emperor with bonds and fetters, will he not be liable to the extremity of punishment? Do you expose the whole body to fierce monsters, and not shudder?

However, since our discourse is concerning the Lord's body, come, and let us turn our thoughts to it, even that which was crucified, which was nailed, which is sacrificed. If you are the body of Christ, bear the Cross, for He bore it: bear spitting, bear buffetings, bear nails. Such was that Body; that Body did no sin, neither was guile found in His mouth. [1 Peter 2:22] His hands did every thing for the benefit of them that needed, His mouth uttered not a word of those things which are not convenient. He heard them say, You have a devil, and He answered nothing.

Further, our discourse is concerning this Body, and as many of us as partake of that Body and taste of that Blood, are partaking of that which is in no wise different from that Body, nor separate. Consider that we taste of that Body that sits above, that is adored by Angels, that is next to the Power that is incorruptible. Alas! How many ways to salvation are open to us! He has made us His own body, He has imparted to us His own body, and yet not one of these things turns us away from what is evil. Oh the darkness, the depth of the abyss, the apathy! Set your mind, says he, on the things that are above, where Christ is, seated on the right hand of God. [Colossians 3:1] And after all this, some set their affections upon money, or licentiousness, others are carried captive by their passions!

Do you not see, that even in our own body, when any part is superfluous and useless, it is cut off, is cut away? It is of no use that it has belonged to the body, when it is mutilated, when it is mortified, when it is decayed, when it is detrimental to the rest. Let us not then be too confident, because we have been once made members of this body. If this body of ours, though but a natural body, nevertheless suffers amputation, what dreadful evil shall it not undergo, if the moral principle should fail? When the body partakes not of this natural food, when the pores are stopped up, then it mortifies; when the ducts are closed, then it is palsied. So is it with us also, when we stop our ears, our soul becomes palsied; when we partake not of the spiritual food, when, instead of corrupt bodily humors, evil dispositions impair us, all these things engender disease, dangerous disease, disease that wastes. And then there will be need of that fire, there will be need of that cutting asunder. For Christ cannot endure that we should enter into the bride-chamber with such a body as this. If He led away, and cast out the man that was clothed in filthy garments, what will He not do unto the man who attaches filth to the body; how will He not dispose of him?

I observe many partaking of Christ's Body lightly and just as it happens, and rather from custom and form, than consideration and understanding. When, says a man, the holy season of Lent sets in, whatever a man may be, he partakes of the mysteries, or, when the day of the Lord's Epiphany comes. And yet it is not the Epiphany, nor is it Lent, that makes a fit time for approaching, but it is sincerity and purity of soul. With this, approach at all times; without it, never. For as often, [1 Corinthians 11:26] says he, as you do this, you proclaim the Lord's death, i.e., you make a remembrance of the salvation that has been wrought for you, and of the benefits which I have bestowed. Consider those who partook of the sacrifices under the old Covenant, how great abstinence did they practise? How did they not conduct themselves? What did they not perform? They were always purifying themselves. And do you, when you draw near to a sacrifice, at which the very Angels tremble, do you measure the matter by the revolutions of seasons? And how shall you present yourself before the judgment-seat of Christ, thou who presumest upon His body with polluted hands and lips? You would not presume to kiss a king with an unclean mouth, and the King of heaven do you kiss with an unclean soul? It is an outrage. Tell me, would you choose to come to the Sacrifice with unwashen hands? No, I suppose, not. But you would rather choose not to come at all, than come with soiled hands. And then, thus scrupulous as you are in this little matter, do you come with soiled soul, and thus dare to touch it? And yet the hands hold it but for a time, whereas into the soul it is dissolved entirely. What, do you not see the holy vessels so thoroughly cleansed all over, so resplendent? Our souls ought to be purer than they, more holy, more brilliant. And why so? Because those vessels are made so for our sakes. They partake not of Him that is in them, they perceive Him not. But we do —yes, verily. Now then, you would not choose to make use of a soiled vessel, and do you approach with a soiled soul? Observe the vast inconsistency of the thing. At the other times you come not, no, not though often you are clean; but at Easter, however flagrant an act you may have committed, you come. Oh! The force of custom and of prejudice! In vain is the daily Sacrifice, in vain do we stand before the Altar; there is no one to partake. These things I am saying, not to induce you to partake any how, but that you should render yourselves worthy to partake. Are you not worthy of the Sacrifice, nor of the participation? If so, then neither are you of the prayer. You hear the herald, standing, and saying, As many as are in penitence, all pray. As many as do not partake, are in penitence. If you are one of those that are in penitence, you ought not to partake; for he that partakes not, is one of those that are in penitence. Why then does he say, Depart, you that are not qualified to pray, while you have the effrontery to stand still? But no, you are not of that number, you are of the number of those who are qualified to partake, and yet art indifferent about it, and regardest the matter as nothing.

Look, I entreat: a royal table is set before you, Angels minister at that table, the King Himself is there, and do you stand gaping? Are your garments defiled, and yet do you make no account of it?— or are they clean? Then fall down and partake. Every day He comes in to see the guests, and converses with them all. Yes, at this moment is he speaking to your conscience; Friends, how are you standing here, not having on a wedding garment? He said not, Why did you sit down? No, before he sat down, He declared him to be unworthy, so much as to come in. He says not, Why did you sit down to eat, but, Why did you come in? And these are the words that He is at this very moment addressing to one and all of us that stand here with such shameless effrontery. For every one, that partakes not of the mysteries, is standing here in shameless effrontery. It is for this reason, that they which are in sins are first of all put forth; for just as when a master is present at his table, it is not right that those servants who have offended him should be present, but they are sent out of the way: just so also here when the sacrifice is brought forth, and Christ, the Lord's sheep, is sacrificed; when you hear the words, Let us pray together, when you behold the curtains drawn up, then imagine that the Heavens are let down from above, and that the Angels are descending!

As then it is not meet that any one of the uninitiated be present, so neither is it that one of them that are initiated, and yet at the same time defiled. Tell me, suppose any one were invited to a feast, and were to wash his hands, and sit down, and be all ready at the table, and after all refuse to partake; is he not insulting the man who invited him? Were it not better for such an one never to have come at all? Now it is just in the same way that you have come here. You have sung the Hymn with the rest: you have declared yourself to be of the number of them that are Worthy, by not departing with them that are unworthy. Why stay, and yet not partake of the table? I am unworthy, you will say. Then are you also unworthy of that communion you have had in prayers. For it is not by means of the offerings only, but also by means of those canticles that the Spirit descends all around. Do we not see our own servants, first scouring the table with a sponge, and cleaning the house, and then setting out the entertainment? This is what is done by the prayers, by the cry of the herald. We scour the Church, as it were, with a sponge, that all things may be set out in a pure church, that there may be neither spot nor wrinkle. [Ephesians 5:27] Unworthy, indeed, both our eyes of these sights, and unworthy are our ears! And if even a beast, it is said, touch the mountain, it shall be stoned. [Exodus 19:13] Thus then they were not worthy so much as to set foot on it, and yet afterwards they both came near, and beheld where God had stood. And you may, afterwards, come near, and behold: when, however, He is present, depart. You are no more allowed to be here than the Catechumen is. For it is not at all the same thing never to have reached the mysteries, and when you have reached them, to stumble at them and despise them, and to make yourself unworthy of this thing. One might enter upon more points, and those more awful still; not however to burden your understanding, these will suffice. They who are not brought to their right senses with these, certainly will not be with more.

That I may not then be the means of increasing your condemnation, I entreat you, not to forbear coming, but to render yourselves worthy both of being present, and of approaching. Tell me, were any king to give command and to say, If any man does this, let him partake of my table; say, would ye not do all you could to be admitted? He has invited us to heaven, to the table of the great and wonderful King, and do we shrink and hesitate, instead of hastening and running to it? And what then is our hope of salvation? We cannot lay the blame on our weakness; we cannot on our nature. It is indolence and nothing else that renders us unworthy.

So far have I spoken of myself. But may He that pricks the heart, He that gives the Spirit of compunction, pierce your hearts, and plant the seeds in the depth of them, that so through His fear ye may conceive, and bring forth the spirit of salvation, and come near with boldness. For, your children, it is said, are like olive plants round about your table. [Psalm 128:3] O, then, let there be nothing old, nothing wild, nothing harsh. For of such sort are the young plants that are fit for fruit, for the beautiful fruit, fruit I mean of the olive-tree. And thriving they are, so as all to be round about the table, and come together here, not in vain or by chance, but with fear and reverence. For thus shall you behold with boldness even Christ Himself in heaven, and shall be counted worthy of that heavenly kingdom, which may God grant we may all attain, in Jesus Christ, our Lord with whom to the Father, together with the Holy Spirit, be glory, might, honor, now and ever, and for ages of ages. Amen.

Chapter II. Verses 1-3

And you did He quicken, when you were dead through your trespasses and sins, wherein aforetime ye walked, according to the course of this world, according to the prince of the power of the air, of the spirit that now works in the sons of disobedience; among whom we also all once lived, in the lusts of our flesh, doing the desires of the flesh, and of the mind; and were by nature children of wrath even as the rest.

There is, we know, a corporal, and there is also a spiritual, dying. Of the first it is no crime to partake, nor is there any peril in it, inasmuch as there is no blame attached to it, for it is a matter of nature, not of deliberate choice. It had its origin in the transgression of the first-created man, and thenceforward in its issue it passed into a nature, and, at all events, will quickly be brought to a termination; whereas this spiritual dying, being a matter of deliberate choice, has criminality, and has no termination. Observe then how Paul, having already shown how exceedingly great a thing it is, in so much that to heal a deadened soul is a far greater thing than to raise the dead, so now again lays it down in all its real greatness.

And you, says he when you were dead through your trespasses and sins, wherein aforetime ye walked according to the course of this world, according to the prince of the power of the air, of the spirit that now works in the sons of disobedience. You observe the gentleness of Paul, and how on all occasions he encourages the hearer, not bearing too hard upon him. For whereas he had said, You have arrived at the very last degree of wickedness, (for such is the meaning of becoming dead,) that he may not excessively distress them, (because men are put to shame when their former misdeeds are brought forward, cancelled though they be, and no longer attended with danger,) he gives them, as it were, an accomplice, that it may not be supposed that the work is all their own, and that accomplice a powerful one. And who then is this? The Devil. He does much the same also in the Epistle to the Corinthians, where, after saying, Be not deceived, neither fornicators, nor idolaters, [1 Corinthians 6:9] and after enumerating all the other vices, and adding in conclusion, shall inherit the kingdom of God; he then adds, and such were some of you; he does not say absolutely, you were, but some of you were, that is, thus in some sort were ye. Here the heretics attack us. They tell us that these expressions (prince of all the power of the air, etc.) are used with reference to God, and letting loose their unbridled tongue, they fit these things to God, which belong to the Devil alone. How then are we to put them to silence? By the very words they themselves use; for, if He is righteous, as they themselves allow, and yet has done these things, this is no longer the act of a righteous being, but rather of a being most unrighteous and corrupted; and corrupted God cannot possibly be.

Further, why does he call the Devil the prince of the world? Because nearly the whole human race has surrendered itself to him and all are willingly and of deliberate choice his slaves. And to Christ, though He promises unnumbered blessings, not any one so much as gives any heed; while to the Devil, though promising nothing of the sort, but sending them on to hell, all yield themselves. His kingdom then is in this world, and he has, with few exceptions, more subjects and more obedient subjects than God, in consequence of our indolence.

According to the power, says he, of the air, of the spirit.

Here again he means, that Satan occupies the space under Heaven, and that the incorporeal powers are spirits of the air, under his operation. For that his kingdom is of this age, i.e., will cease with the present age, hear what he says at the end of the Epistle; Our wrestling is not against flesh and blood, but against the principalities, against powers, against the world rulers of this darkness; [Ephesians 6:12] where, lest when you hear of world rulers you should therefore say that the Devil is uncreated, he elsewhere [Galatians 1:4] calls a perverse time, an evil world, not of the creatures. For he seems to me, having had dominion beneath the sky, not to have fallen from his dominion, even after his transgression.

That now works, he says, in the sons of disobedience.

You observe that it is not by force, nor by compulsion, but by persuasion, he wins us over; disobedience or untractableness is his word, as though one were to say, by guile and persuasion he draws all his votaries to himself. And not only does he give them a word of encouragement by telling them they have an associate, but also by ranking himself with them, for he says,

Among whom we also all once lived.

All, because he cannot say that any one is excepted.

In the lusts of our flesh, doing the desires of the flesh, and of the mind, and were by nature children of wrath, even as the rest.

That is, having no spiritual affections. Yet, lest he should slander the flesh, or lest it should be supposed that the transgression was not great, observe how he guards the matter,

Doing, he says, the desires of the flesh and of the mind.

That is, the pleasurable passions. We provoked God to anger, he says, we provoked Him to wrath, we were wrath, and nothing else. For as he who is a child of man is by nature man, so also were we children of wrath even as others; i.e., no one was free, but we all did things worthy of wrath.

Ver. 4. But God, being rich in mercy.

Not merely merciful, but rich in mercy; as it is said also in another place; In the multitude of your mercies. [Psalm 69:17] And again, Have mercy upon me, according to the multitude of your tender mercies. [Psalm 51:1]

Ver. 4. For His great love, wherewith He loved us.

Why did He love us? For these things are not deserving of love, but of the sorest wrath, and punishment. And thus it was of great mercy.

Ver. 5. Even when we were dead through our trespasses He quickened us together with Christ.

Again is Christ introduced, and it is a matter well worthy of our belief, because if the Firstfruits live, so do we also. He has quickened both Him, and us. Do you see that all this is said of Christ incarnate? Beholdest thou the exceeding greatness of His power to us-ward who believe? [Ephesians 1:19] Them that were dead, them that were children of wrath, them has he quickened. Beholdest thou the hope of his calling?

Ver. 6. He raised us up with Him and made us sit with Him.

Do you behold the glory of His inheritance? That He has raised us up together, is plain. But that He has made us sit with Him in the heavenly places in Christ Jesus, how does this hold? It holds as truly, as that He has raised us together. For as yet no one is actually raised, excepting that inasmuch as as the Head has risen, we also are raised, just as in the history, when Jacob did obeisance, his wife also did obeisance to Joseph. [Genesis 37:9-10] And so in the same way has He also made us to sit with Him. For since the Head sits, the body sits also with it, and therefore he adds in Christ Jesus. Or again, if it means, not this, it means that by the laver of Baptism He has raised us up with Him. How then in that case has He made us to sit with Him? Because, says he, if we suffer we shall also reign with Him, [2 Timothy 2:12] if we be dead with Him we shall also live with Him. Truly there is need of the Spirit and of revelation, in order to understand the depth of these mysteries. And then that you may have no distrust about the matter, observe what he adds further.

Ver. 7. That in the ages to come, He might show the exceeding riches of His grace, in kindness towards us, in Christ Jesus.

Whereas he had been speaking of the things which concerned Christ, and these might be nothing to us, (for what, it might be said, is it to us, that He rose) therefore he shows that they do moreover extend to us, inasmuch as He is made one with us. Only that our concern in the matter he states separately. Us, says he, who were dead through our trespasses He raised up with Him, and made us sit with Him. Wherefore, as I was saying, be not unbelieving, take the demonstration he adduces both from former things, and from His Headship, and also from His desire to show forth His goodness. For how will He show it, unless this come to pass? And He will show it in the ages to come. What? That the blessings are both great, and more certain than any other. For now the things which are said may to the unbelievers seem to be foolishness; but then all shall know them. Would you understand too, how He has made us sit together with Him? Hear what Christ Himself says to the disciples, You also shall sit upon twelve thrones, judging the twelve tribes of Israel. [Matthew 19:28] And again, But to sit on My right hand and on My left hand is not Mine to give, but it is for them for whom it has been prepared of My Father. [Matthew 20:23] So that it has been prepared. And well says he, in kindness towards us in Christ Jesus, for to sit on His right hand is honor above all honor, it is that beyond which there is none other. This then he says, that even we shall sit there. Truly this is surpassing riches, truly surpassing is the greatness of His power, to make us sit down with Christ, Yea, had you ten thousand souls, would you not lose them for His sake? Yea, had you to enter the flames, ought you not readily to endure it? And He Himself too says again, Where I am, there shall also My servant be. [John 12:26] Why surely had ye to be cut to pieces every day, ought ye not, for the sake of these promises cheerfully to embrace it? Think, where He sits? Above all principality and power. And with whom it is that you sit? With Him. And who you are? One dead, by nature a child of wrath. And what good have you done? None. Truly now it is high time to exclaim, Oh the depth of the riches both of the wisdom and the knowledge of God! [Romans 11:33]

Ver. 8. For by grace, says he have you been saved.

In order then that the greatness of the benefits bestowed may not raise you too high, observe how he brings you down: by grace you have been saved, says he,

Through faith;

Then, that, on the other hand, our free-will be not impaired, he adds also our part in the work, and yet again cancels it, and adds,

And that not of ourselves.

Neither is faith, he means, of ourselves. Because had He not come, had He not called us, how had we been able to believe? For how, says he, shall they believe, unless they hear? [Romans 10:14] So that the work of faith itself is not our own.

It is the gift, said he, of God, it is not of works.

Was faith then, you will say, enough to save us? No; but God, says he, has required this, lest He should save us, barren and without work at all. His expression is, that faith saves, but it is because God so wills, that faith saves. Since, how, tell me, does faith save, without works? This itself is the gift of God.

Ver. 9. That no man should glory.

That he may excite in us proper feeling touching this gift of grace. What then? says a man, Hath He Himself hindered our being justified by works? By no means. But no one, he says, is justified by works, in order that the grace and loving-kindness of God may be shown. He did not reject us as having works, but as abandoned of works He has saved us by grace; so that no man henceforth may have whereof to boast. And then, lest when you hear that the whole work is accomplished not of works but by faith, you should become idle, observe how he continues,

Ver. 10. For we are His workmanship, created in Christ Jesus for good works, which God afore prepared that we should walk in them.

Observe the words he uses. He here alludes to the regeneration, which is in reality a second creation. We have been brought from non-existence into being. As to what we were before, that is, the old man, we are dead. What we are now become, before, we were not. Truly then is this work a creation, yea, and more noble than the first; for from that one, we have our being; but from this last, we have, over and above, our well being.

For good works, which God afore prepared that we should walk in them.

Not merely that we should begin, but that we should walk in them, for we need a virtue which shall last throughout, and be extended on to our dying day. If we had to travel a road leading to a royal city, and then when we had passed over the greater part of it, were to flag and sit down near the very close, it were of no use to us. This is the hope of our calling; for for good works he says. Otherwise it would profit us nothing.

Moral. Thus here he rejoices not that we should work one work, but all; for, as we have five senses, and ought to make use of all in their proper season, so ought we also the several virtues. Now were a man to be temperate and yet unmerciful, or were he to be merciful and yet grasping, or were he to abstain indeed from other people's goods, and yet not bestow his own, it would be all in vain. For a single virtue alone is not enough to present us with boldness before the judgment-seat of Christ; no, we require it to be great, and various, and universal, and entire. Hear what Christ says to the disciples, Go, you and make disciples of all the nations — teaching them to observe all things whatsoever I commanded you. [Matthew 28:19] And again, Whosoever shall break one of these least commandments, shall be called least in the kingdom of Heaven, [Matthew 5:19] that is, in the resurrection; nay, he shall not enter into the kingdom; for He is wont to call the time also of the resurrection, the kingdom. If he break one, says He, he shall be called least, so that we have need of all. And observe how it is not possible to enter without works of mercy; but if even this alone be wanting, we shall depart into the fire. For, says He, Depart, you cursed, into the eternal fire, which is prepared for the Devil and his angels. Why and wherefore? For I was an hungered, and you gave me no meat; I was thirsty, and you gave me no drink. [Matthew 25:42] Beholdest thou, how without any other charge laid against them, for this one alone they perished. And for this reason alone too were the virgins also excluded from the bride-chamber, though sobriety surely they did possess. As the Apostle says and the sanctification, without which no man shall see the Lord. [Hebrews 12:14] Consider then, that without sobriety, it is impossible to see the Lord; yet it does not necessarily follow that with sobriety it is possible to see Him, because often-times something else stands in the way. Again, if we do all things ever so rightly, and yet do our neighbor no service, neither in that case shall we enter into the kingdom. Whence is this evident? From the parable of the servants entrusted with the talents. For, in that instance, the man's virtue was in every point unimpaired, and there had been nothing lacking, but forasmuch as he was slothful in his business, he was rightly cast out. Nay, it is possible, even by railing only, to fall into Hell. For whosoever says Christ, shall say to his brother, You fool, shall be in danger of the hell of fire. [Matthew 5:22] And if a man be ever so right in all things, and yet be injurious, he shall not enter.

And let no one impute cruelty to God, in that he excludes those who fail in this matter, from the kingdom of Heaven. For even with men, if any one do anything whatsoever contrary to the law, he is banished from the king's presence. And if he transgresses so much as one of the established laws, if he lays a false accusation against another, he forfeits his office. And if he commits adultery, and is detected, he is disgraced, and even though he have done ten thousand right acts, he is undone; and if he commits murder, and is convicted, this again is enough to destroy him. Now if the laws of men are so carefully guarded, how much more should those of God be. But He is good, a man says. How long are we to be uttering this foolish talk? Foolish, I say, not because He is not good, but in that we keep thinking that His goodness will be available to us for these purposes, though I have again and again used ten thousand arguments on this subject. Listen to the Scripture, which says, Say not, His mercy is great, He will be pacified for the multitude of my sins. [Sirach 5:6] He does not forbid us to say, His mercy is great. This is not what He enjoins; rather he would have us constantly say it, and with this object Paul raises all sorts of arguments, but his object is what follows. Do not, he means, admire the loving-kindness of God with this view, with a view to sinning, and saying, His mercy will be pacified for the multitude of my sins. For it is with this object that I too discourse so much concerning His goodness, not that we may presume upon it, and do anything we choose, because in that way this goodness will be to the prejudice of our salvation; but that we may not despair in our sins, but may repent. For the goodness of God leads you to repentance, [Romans 2:4] not to greater wickedness. And if you become depraved, because of His goodness, you are rather belying Him before men. I see many persons thus impugning the long-suffering of God; so that if you use it not aright, you shall pay the penalty. Is God a God of loving-kindness? Yes, but He is also a righteous Judge. Is He one who makes allowance for sins? True, yet renders He to every man according to his works. Does He pass by iniquity and blot out transgressions? True, yet makes He inquisition also. How then is it, that these things are not contradictions? Contradictions they are not, if we distinguish them by their times. He does away iniquity here, both by the laver of Baptism, and by penitence. There He makes inquisition of what we have done by fire and torment. If then, some man may say, I am cast out, and forfeit the kingdom, whether I have wrought ten thousand evil deeds or only one, wherefore may I not do all sorts of evil deeds? This is the argument of an ungrateful servant; still nevertheless, we will proceed to solve even this. Never do that which is evil in order to do yourself good; for we shall, all alike fall short of the kingdom, yet in Hell we shall not all undergo the same punishment, but one a severer, another a milder one. For now, if you and another have despised God's goodness, [Romans 2:4] the one in many instances, and the other in a few, you will alike forfeit the kingdom. But if you have not alike despised Him, but the one in a greater, the other in a less degree, in Hell you shall feel the difference.

Now then, why, it may be said, does He threaten them who have not done works of mercy, that they shall depart into the fire, and not simply into the fire, but into that which is prepared for the devil and his angels? [Matthew 25:41] Why and wherefore is this? Because nothing so provokes God to wrath. He puts this before all terrible things; for if it is our duty to love our enemies, of what punishment shall not he be worthy, who turns away even from them that love him, and is in this respect worse than the heathen? So that in this case the greatness of the sin will make such an one go away with the devil. Woe to him, it is said, who does not alms; and if this was the case under the Old Covenant, much more is it under the New. If, where the getting of wealth was allowed, and the enjoyment of it, and the care of it, there was such provision made for the succoring the poor, how much more in that Dispensation, where we are commanded to surrender all we have? For what did not they of old do? They gave tithes, and tithes again upon tithes for orphans, widows, and strangers; whereas some one was saying to me in astonishment at another, Why, such an one gives tithes. What a load of disgrace does this expression imply, since what was not a matter of wonder with the Jews has come to be so in the case of the Christians? If there was danger then in omitting tithes, think how great it must be now.

Again, drunkenness shall not inherit the kingdom. Yet what is the language of most people? Well, if both I and he are in the same case, that is no little comfort. What then? First of all, that you and he shall not reap the same punishment; but were it otherwise, neither is that any comfort. Fellowship in sufferings has comfort in it, when the miseries have any proportion in them; but when they exceed all proportion, and carry us beyond ourselves, no longer do they allow of our receiving any comfort at all. For tell the man that is being tortured, and has entered into the flames, that such an one is undergoing the same, still he will not feel the comfort. Did not all the Israelites perish together? What manner of comfort did that afford them? Rather, did not this very thing distress them? And this was why they kept saying, We are lost, we are perished, we are wasted away. What manner of comfort then is there here? In vain do we comfort ourselves with such hopes as these. There is but one only comfort, to avoid falling into that unquenchable fire; but it is not possible for one who has fallen into it to find comfort, where there is the gnashing of teeth, where there is the weeping, where is the worm that dies not, and the fire that is not quenched. For shall you conceive any comfort at all, tell me, when you are in so great tribulation and distress? Will you then be any longer yourself? Let us not, I pray and entreat you, let us not vainly deceive ourselves and comfort ourselves with arguments like these; no, let us practise those virtues, which shall avail to save us. The object before us is to sit together with Christ, and are you trifling about such matters as these? Why, were there no other sin at all, how great punishment ought we not to suffer for these very speeches themselves, because we are so insensate, so wretched, and so indolent, as, even with so vast a privilege before us, to talk thus? Oh! How much shall you have to lament, when you shall then consider them that have done good! When you shall behold slaves and base-born who have labored but a little here, there made partakers of the royal throne, will not these things be worse to you than torment? For if even now, when you see any in high reputation, though you are suffering no evil, you regard this as worse than any punishment, and by this alone art consumed, and bemoanest yourself, and weepest, and judgest it to be as bad as ten thousand deaths; what shall you suffer then? Why, even were there no hell at all, the very thought of the kingdom, were it not enough to destroy and consume you? And that such will be the case, we have enough in our own experience of things to teach us. Let us not then vainly flatter our own souls with speeches like these; no, let us take heed, let us have a regard for our own salvation, let us make virtue our care, let us rouse ourselves to the practice of good works, that we may be counted worthy to attain to this exceeding glory, in Jesus Christ our Lord with whom to the Father, together with the Holy Spirit be glory, might, honor, now and ever, and for ages of ages. Amen.

Chapter II. Verses 11, 12

Wherefore remember, that aforetime ye the Gentiles in the flesh, who are called Uncircumcision by that which is called Circumcision in the flesh made by hands; that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covenants of the promise, having no hope, and without God in the world.

There are many things to show the loving-kindness of God. First, the fact, that by Himself He has saved us, and by Himself through such a method as this. Secondly, that He has saved us, as being what we were. Thirdly, that He has exalted us to the place where we are. For all these things both contain in themselves the greatest demonstration of His loving-kindness, and they are the very subjects which Paul is now agitating in his Epistle. He had been saying, that when we were dead through our trespasses, and children of wrath, He saved us; He is now telling us further, to whom He has made us equal. Wherefore, says he, remember; because it is usual with us, one and all, when we are raised from a state of great meanness to corresponding, or perhaps a greater, dignity, not so much as even to retain any recollection of our former condition, being nourished in this our new glory. On this account it is that he says, Wherefore remember.— Wherefore. Why, wherefore? Because we have been created unto good works, and this were sufficient to induce us to cultivate virtue; remember,— for that remembrance is sufficient to make us grateful to our Benefactor — that you were aforetime Gentiles. Observe how he lowers the superior advantages of the Jews and admires the disadvantages of the Gentiles; disadvantage indeed it was not, but he is arguing with each respectively from their character and manner of life.

Who are called Uncircumcision.

The honor then of the Jews is in names, their perogative is in the flesh. For uncircumcision is nothing, and circumcision is nothing.

By that which is called, says he, Circumcision in the flesh made by hands, that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covenants of the promise, having no hope, and without God in the world.

You, says he, who were thus called by the Jews. But why when he is about to show that the benefit bestowed upon them consisted in this, in having fellowship with Israel, does he disparage the Israelitish prerogative? He does not disparage it. In essential points he enhances it, but only in these points, in which they had no fellowship, he disparages it. For further on he says, You are fellow citizens of the saints and of the household of God. Mark, how far he is from disparaging it. These points, says he, are indifferent. Never think, says he, that because ye happen not to be circumcised, and are now in uncircumcision, that there is any difference in this. No, the real trouble was this, the being without Christ, the being aliens from the commonwealth of Israel. Whereas this circumcision is not the commonwealth. Again, the being strangers from the covenants of promise, the having no hope to come, the being without God in this world, all these were parts of their condition. He was speaking of heavenly things; he speaks also of those which are upon earth; since the Jews had a great opinion of these. Thus also Christ in comforting His disciples, after saying, Blessed are they that have been persecuted for righteousness' sake, for theirs is the kingdom of heaven, adds the lesser point of consolation, for so, says He, persecuted they the prophets which were before you. [Matthew 5:10-12] For this, compared with the greatness of the other, is far less, yet in regard to the being near, and believing, it is great and sufficient, and has much force. This then was the sharing in the commonwealth. His word is not, separated, but alienated from the commonwealth. His word is not, ye took no interest in, but, ye had not so much as any part in, and were strangers. The expressions are most emphatic, and indicate the separation to be very wide. Because the Israelites themselves were without this commonwealth, not however as aliens, but as indifferent to it, and they fell from the covenants, not however as strangers, but as unworthy.

But what were the covenants of the promise? To you and to your seed, says He, will I give this land, [Genesis 17:8] and whatever else He promised.

Having no hope, he adds, and without God. Though gods indeed they worshipped, but they were no gods: for an idol is not anything. [1 Corinthians 10:19]

Ver. 13-15. But now, in Christ Jesus, you that once were far off, are made near in the blood of Christ. For He is our peace, who made both one, and broke down the middle wall of partition, having abolished in His flesh the enmity.

Is this then the great privilege, it may be said, that we are admitted into the commonwealth of the Jews? What are you saying? He has summed up all things that are in heaven, and that are in earth, and now do you tell us about Israelites? Yes, he would say. Those higher privileges we must apprehend by faith; these, by the things themselves. But now, says he, in Christ Jesus, you that once were far off, are made near, in reference to the commonwealth. For the far off, and the near, are matters of will and choice only.

For He is our peace, Who made both one.

What is this, both one? He does not mean this, that He has raised us to that high descent of theirs, but that he has raised both us and them to a yet higher. Only that the blessing to us is greater, because to these it had been promised, and they were nearer than we; to us it had not been promised, and we were farther off than they. Therefore it is that he says, And that the Gentiles might glorify God for His mercy. [Romans 15:9] The promise indeed He gave to the Israelites, but they were unworthy; to us He gave no promise, nay, we were even strangers, we had nothing in common with them; yet has He made us one, not by knitting us to them, but by knitting both them and us together into one. I will give you an illustration. Let us suppose there to be two statues, the one of silver, the other of lead, and then that both shall be melted down, and that the two shall come out gold. Behold, thus has He made the two one. Or put the case again in another way. Let the two be, one a slave, the other an adopted son: and let both offend Him, the one as a disinherited child, the other as a fugitive, and one who never knew a father. Then let both be made heirs, both trueborn sons. Behold, they are exalted to one and the same dignity, the two have become one, the one coming from a longer, the other from a nearer distance, and the slave becoming more noble than he was before he offended.

And broke down, he proceeds, the middle wall of partition.

What the middle wall of partition is, he interprets by saying, the enmity having abolished in His flesh, even the law of commandments contained in ordinances. Some indeed affirm that he means the wall of the Jews against the Greeks, because it did not allow the Jews to hold intercourse with the Greeks. To me, however, this does not seem to be the meaning, but rather that he calls the enmity in the flesh, a middle wall, in that it is a common barrier, cutting us off alike from God. As the Prophet says, Your iniquities separate between you and Me; [Isaiah 59:2] for that enmity which He had both against Jews and Gentiles was, as it were, a middle wall. And this, while the law existed, was not only not abolished, but rather was strengthened; for the law, says the Apostle, works wrath. [Romans 4:15] Just in the same way then as when he says in that passage, the law works wrath, he does not ascribe the whole of this effect to the law itself, but it is to be understood, that it is because we have transgressed it; so also in this place he calls it a middle wall, because through being disobeyed it wrought enmity. The law was a hedge, but this it was made for the sake of security, and for this reason was called a hedge, to the intent that it might form an inclosure. For listen again to the Prophet, where he says, I made a trench about it. [Isaiah 5:2] And again, You have broken down her fences, so that all they which pass by the way do pluck her. [Psalm 80:12] Here therefore it means security and so again, I will take away the hedge thereof, and it shall be trodden down. [Isaiah 5:5] And again, He gave them the law for a defense. [Isaiah 8:20] And again, The Lord executes righteous acts and made known His ways unto Israel. [Psalm 103:6-7] It became, however, a middle wall, no longer establishing them in security, but cutting them off from God. Such then is the middle wall of partition formed out of the hedge. And to explain what this is, he subjoins, the enmity in His flesh having abolished, the law of commandments.

How so? In that He was slain and dissolved the enmity therein. And not in this way only but also by keeping it. But what then, if we are released from the former transgression, and yet are again compelled to keep it? Then were the case the same over again, whereas He has destroyed the very law itself. For he says, Having abolished the law of commandments contained in ordinances. Oh! amazing loving-kindness! He gave us a law that we should keep it, and when we kept it not, and ought to have been punished, He even abrogated the law itself. As if a man, who, having committed a child to a schoolmaster, if he should turn out disobedient, should set him at liberty even from the schoolmaster, and take him away. How great loving-kindness were this! What is meant by,

Having abolished by ordinances?

For he makes a wide distinction between commandments and ordinances. He either then means faith, calling that an ordinance, (for by faith alone He saved us,) or he means precept, such as Christ gave, when He said, But I say unto you, that you are not to be angry at all. [Matthew 5:22] That is to say, If you shall believe that God raised Him from the dead, you shall be saved. [Romans 10:6-9] And again, The word is near you, in your mouth, and in your heart. Say not, Who shall ascend into heaven, or who shall descend into the abyss? or, who has brought Him again from the dead? Instead of a certain manner of life, He brought in faith. For that He might not save us to no purpose, He both Himself underwent the penalty, and also required of men the faith that is by doctrines.

That he might create in Himself of the two, one new man.

Observe thou, that it is not that the Gentile has become a Jew, but that both the one and the other are entered into another condition. It was not with a view of merely making this last other than he was, but rather, in order to create the two anew. And well does he on all occasions employ the word create, and does not say change, in order to point out the power of what was done, and that even though the creation be invisible, yet it is no less a creation than that is, and that we ought not henceforward start away from this, as from natural things.

That He might in Himself of the two.

That is, by Himself. He gave not this charge to another, but Himself, by Himself, melted both the one and the other, and produced a glorious one, and one greater than the first creation; and that one, first, was Himself. For this is the meaning of in Himself. He Himself first gave the type and example. Laying hold on the one hand of the Jew, and on the other of the Gentile, and Himself being in the midst, He blended them together, made all the estrangement which existed between them to disappear, and fashioned them anew from above by fire and by water; no longer with water and earth, but with water and fire. He became a Jew by circumcision, He became accursed, He became a Gentile without the law, and was over both Gentiles and Jews.

One new man, says he, so making peace.

Peace for them both towards God, and towards each other. For so long as they continued still Jews and Gentiles, they could not have been reconciled. And had they not been delivered each from his own peculiar condition, they would not have arrived at another and a higher one. For the Jew is then united to the Gentile when he becomes a believer. It is like persons being in a house, with two chambers below, and one large and grand one above: they would not be able to see each other, till they had got above.

Making peace, more especially towards God; for this the context shows, for what says he?

Ver. 16. And might reconcile them both in one body unto God through the Cross.

He says, not merely might reconcile, (καταλλάξῃ) but might reconcile thoroughly (ἀ ποκαταλλάξῃ ) indicating that heretofore human nature had been easily reconciled, as, e.g., in the case of the saints and before the time of the Law.

In one body, says he, and that His own, unto God. How is this effected? By Himself, he means, suffering the due penalty.

Through the cross having slain the enmity thereby.

Nothing can be more decisive, nothing more expressive than these words. His death, says the Apostle, has slain the enmity. He has wounded and killed it, not by giving charge to another, nor by what He wrought only, but also by what He suffered. He does not say having dissolved, he does say having cancelled, but what is stronger than all, having slain, so that it never should rise again. How then is it that it does rise again? From our exceeding depravity. For as long as we abide in the body of Christ, as long as we are united, it rises not again, but lies dead; or rather that former enmity never rises again at all. But if we breed another, it is no longer because of Him, who has destroyed and put to death the former one. It is thou, forsooth, that travailest with a fresh one. For the mind of the flesh, says he, is enmity against God; [Romans 8:6] if we are in nothing carnally-minded, there will be no fresh enmity produced, but that peace shall remain.

Moral. Think then, how vast an evil is it, when God has employed so many methods to reconcile us, and has effected it, that we should again fall back into enmity! This enmity no fresh Baptism, but hell itself awaits; no fresh remission, but searching trial. The mind of the flesh is luxury and indolence, the mind of the flesh is covetousness and all kinds of sin. Why is it said the mind of the flesh? While yet the flesh could do nothing without the soul. He does not say this to the disparagement of the flesh, any more than when he says the natural man, [1 Corinthians 2:14] he uses that expression to the disparagement of the soul, for neither body nor soul in itself, if it receive not the impulse which is far above, is able to achieve anything great or noble. Hence he calls those acts which the soul performs of herself, natural; ψυχικά and those which the body performs of itself carnal. Not because these are natural, but because, inasmuch as they receive not that direction from heaven, they perish. So the eyes are good, but without light, will commit innumerable errors; this, however, is the fault of their weakness, not of nature. Were the errors natural, then should we never be able to use them aright at all. For nothing that is natural is evil. Why then does he call carnal affections sins? Because whenever the flesh exalts herself, and gets the mastery over her charioteer, she produces ten thousand mischiefs. The virtue of the flesh is, her subjection to the soul. It is her vice to govern the soul. As the horse then may be good and nimble, and yet this is not shown without a rider; so also the flesh will then show her goodness, when we cut off her prancings. But neither again is the rider shown, if he have not skill. Nay he himself will do mischief yet more fearful than that before named. So that on all hands we must have the Spirit at hand. This being at hand will impart new strength to the rider; this will give beauty both to body and soul. For just as the soul, while dwelling in the body, makes it beautiful, but when she leaves it destitute of her own native energy and departs, like a painter confounding his colors together, the greatest loathsomeness ensues, every one of the several parts hastening to corruption, and dissolution:— so is it also when the Spirit forsakes the body and the soul, the loathsomeness which ensues is worse and greater. Do not then, because the body is inferior to the soul, revile it, for neither do I endure to revile the soul because it has no strength without the Spirit. If one need say anything at all, the soul is deserving of the greater censure than the body; for the body indeed can do no grevious harm without the soul, whereas the soul can do much without the body. Because, we know, when the one is even wasting away, and has no wantonness, the soul is busily employed. Even as those sorcerers, magicians, envious persons, enchanters, especially cause the body to waste away. But besides this, not even luxury is the effect of the necessity of the body, but rather of the inattentiveness of the soul; for food, not feasting, is the object of the necessity of the body. For if I have a mind to put on a strong curb, I stop the horse; but the body is unable to check the soul in her evil courses. Wherefore then does he call it the carnal mind? Because it comes to be wholly of the flesh, for when she has the mastery, then she goes wrong, as soon as ever she has deprived herself of reason, and of the supremacy of the soul. The virtue therefore of the body consists in this, in its submission to the soul, since of itself the flesh is neither good nor evil. For what could the body ever do of itself? It is then by its connection that the body is good, good because of its subjection, but of itself neither good nor evil, with capacity, however, both for one and for the other, and having an equal tendency either way. The body has a natural desire, not however of fornication, nor of adultery, but of pleasure; the body has a desire not of feasting, but of food; not of drunkenness, but of drink. For in proof that it is not drunkenness that is the natural desire of the body, mark how, whenever you exceed the measure, when you go beyond the boundary-lines, it cannot hold out a moment longer. Up to this point it is of the body, but all the rest of the excesses, as e.g., when she is hurried away into sensualities, when she becomes stupefied, these are of the soul. For though the body be good, still it is vastly inferior to the soul, as lead is less of value than gold, and yet gold needs lead to solder it, and just so has the soul need also of the body. Or in the same way as a noble child requires a conductor, so again does the soul stand in need of the body. For, as we speak of childish things, not to the disparagement of childhood, but only of those acts which are done during childhood; so also are we now speaking of the body.

Yet it is in our power, if we will, no longer to be in the flesh, no, nor upon the earth, but in heaven, and in the Spirit. For our being here or there, is not determined so much by our position, as by our disposition. Of many people, at least, who are in some place, we say they are not there, when we say, You were not here. And again You are not here. And why do I say this? We often say, You are not at (ἐ ν) yourself, I am not at (ἐ ν) myself, and yet what can be more material (a stronger instance of corporeal locality) than this, that a man is near to himself? And yet, notwithstanding, we say that he is not at himself. Let us then be in ourselves, in heaven, in the Spirit. Let us abide in the peace and in the grace of God, that we may be set at liberty from all the things of the flesh, and may be able to attain to those good things which are promised in Jesus Christ our Lord, with whom to the Father, together with the Holy Spirit, be glory, and might, and honor, now and henceforth, and for ever and ever. Amen.

Chapter II. Verses 17-22

And He came and preached peace to you that were far off, and peace to them that were near, for through Him we both have our access in one Spirit unto the Father. So then you are no more strangers and sojourners, but you are fellow citizens with the saints, and of the household of God, being built upon the foundation of the Apostles and Prophets, Christ Jesus Himself being the chief corner-stone. In whom each several building, fitly framed together, grows into a holy temple in the Lord. In whom you also are built together for a habitation of God in the Spirit.

He sent not, says the Apostle, by the hand of another, nor did He announce these tidings to us by means of any other, but Himself did it in His own person. He sent not Angel nor Archangel on the mission, because to repair so many and vast mischiefs and to declare what had been wrought was in the power of none other, but required His own coming. The Lord then took upon Himself the rank of a servant, nay, almost of a minister, and came, and preached peace to you, says he, that were far off, and to them that were near. To the Jews, he means, who as compared with ourselves were near. For through Him we both have our access in one Spirit unto the Father.

Peace, says he, that peace which is towards God. He has reconciled us. For the Lord Himself also says, Peace I leave with you; my peace I give unto you. [John 14:27] And again, Be of good cheer, I have overcome the world. [John 16:33] And again, Whatsoever you shall ask in my name that will I do. [John 14:14] And again, For the Father loves you. [John 16:27] These are so many evidences of peace. But how towards the Gentiles? Because through Him we both have our access in one Spirit unto the Father, not ye less, and they more, but all by one and the same grace. The wrath He appeased by His death, and has made us meet for the Father's love through the Spirit. Mark again, the in means by or through. By Himself and the Spirit that is, He has brought us unto the Father. So then you are no more strangers and sojourners, but fellow citizens with the saints.

Perceive ye that it is not with the Jews simply, no, but with those saintly and great men, such as Abraham, and Moses, and Elias? It is for the self-same city with these we are enrolled, for that we declare ourselves. For they that say such things, says he, make it manifest that they are seeking after a country of their own. [Hebrews 11:14] No longer are we strangers from the saints, nor foreigners. For they who shall not attain to heavenly blessings, are foreigners. For the Son, says Christ, abides forever. [John 8:35]

And of the household, he continues, of God.

The very thing which they at the first had, by means of so many toils and troubles, has been for you accomplished by the grace of God. Behold the hope of your calling.

Being built upon the foundation of the Apostles and Prophets.

Observe how he blends all together, the Gentiles, the Jews, the Apostles, the Prophets, and Christ, and illustrates the union sometimes from the body, and sometimes from the building: built, says he, upon the foundation of the Apostles and Prophets; that is, the Apostles and Prophets are a foundation, and he places the Apostles first, though they are in order of time last, doubtless to represent and express this, that both the one and the other are alike a foundation, and that the whole is one building, and that there is one root. Consider, that the Gentiles have the Patriarchs as a foundation. He here speaks more strongly of that point than he does when he speaks of a grafting in. There he rather attaches them on. Then he adds, that He who binds the whole together in Christ. For the chief corner-stone binds together both the walls, and the foundations.

In whom each several building.

Mark, how he knits it all together, and represents Him at one time, as holding down the whole body from above, and welding it together; at another time, as supporting the building from below, and being, as it were, a root, or base. And whereas he had used the expression, He created in Himself of the two one new man; [Ephesians 2:15] by this he clearly shows us, that by Himself Christ knits together the two walls: and again, that in Him it was created. And He is the first-born, says he, of all creation, that is, He Himself supports all things.

In whom each several building, fitly framed together.

Whether you speak of the roof, or of the walls, or of any other part whatsoever, He it is supports the whole. Thus he elsewhere calls Him a foundation. For other foundations, says he, can no man lay than that which is laid, which is Jesus Christ. [1 Corinthians 3:11] In whom each several building, he says, fitly framed together. Here he displays the perfectness of it, and indicates that one cannot otherwise have place in it, unless by living with great exactness. It grows says he into a holy temple in the Lord, in whom you also, he adds, are built together. He is speaking continuously: Into a holy temple, for a habitation of God in the Spirit. What then is the object of this building? It is that God may dwell in this temple. For each of you severally is a temple, and all of you together are a temple. And He dwells in you as in the body of Christ, and as in a Spiritual temple. He does not use the word which means our coming to God, (πρόσοδος) but which implies God's bringing us to Himself, (προσαγωγή) for we came not out of ourselves, but we were brought near by Him. No one, says Christ, comes unto the Father but by Me. And again, I am the way, and the truth, and the life. [John 14:6]

He joins them with the Saints and again returns to his former image, nowhere suffering them to be disunited from Christ. Doubtless then, this is a building that shall go on until His coming. Doubtless it was for this reason that Paul said, As a wise master builder, I laid a foundation. [1 Corinthians 3:10-11] And again that Christ is the foundation. What then means all this? You observe that the comparisons have all referred to the subject-matters, and that we must not expound them to the very letter. The Apostle speaks from analogy as Christ does, where He calls the Father an husbandman, [John 15:1] and Himself a root. [Revelation 22:16]

Chap. iii. ver.

1. For this cause I Paul, the prisoner of Christ Jesus in behalf of you Gentiles.

He has mentioned Christ's great and affectionate care; he now passes on to his own, insignificant indeed as it is, and a very nothing in comparison with that, and yet this is enough to engage them to himself. For this cause, says he, am I also bound. For if my Lord was crucified for your sakes, much more am I bound. He not only was bound Himself, but allows His servants to be bound also —for you Gentiles. It is full of emphasis; not only do we no longer loathe you, but we are even bound, says he, for your sakes and of this exceeding grace am I partaker.

Ver.

2. If so be that you have heard of the dispensation of that grace of God, which was given me to you-ward.

He alludes to the prediction addressed to Ananias concerning him at Damascus, when the Lord said, Go your way, for he is a chosen vessel unto Me, to bear My name before the Gentiles and Kings. [Acts 9:15]

By dispensation of grace, he means the revelation made to him. As much as to say, I learned it not from man. [Galatians 1:12] He vouchsafed to reveal it even to me, though but an individual for your sakes. For Himself said to me, says he, Depart, for I will send you forth far hence unto the Gentiles. [Acts 22:21] If so be that you have heard for a dispensation it was, a mighty one; to call one, uninfluenced from any other quarter, immediately from above, and to say, Saul, Saul, why do you persecute Me? and to strike him blind with that ineffable light! if so be that you have heard, says he, of the dispensation of that grace of God which was given me to you-ward.

Ver.

3. How that by revelation was made known unto me the mystery, as I wrote afore in few words.

Perhaps he had informed them of it by some persons, or had not long before been writing to them. Here he is pointing out that the whole is of God, that we have contributed nothing. For what? I ask, was not Paul himself, the wonderful, he that was so versed in the law, he that was brought up at the feet of Gamaliel according to the most perfect manner, was not he saved by grace? With good reason too does he call this a mystery, for a mystery it is, to raise the Gentiles in a moment to a higher rank than the Jews. As I wrote afore, says he, in few words, i.e., briefly,

Ver.

4. Whereby, when you read, you can perceive.

Amazing! So then he wrote not the whole, nor so much as he should have written. But here the nature of the subject prevented it. Elsewhere, as in the case of the Hebrews [Hebrews 5:11] and the Corinthians, [1 Corinthians 3:2] the incapacity of the hearers. Whereby, when you read, you can perceive, says he, my understanding in the mystery of Christ, i.e., how I knew, how I understood either such things as God has spoken, or else, that Christ sits at the right hand of God; and then too the dignity, in that God has not dealt so with any nation. [Psalm 147:20] And then to explain what nation this is with whom God has thus dealt, he adds,

Ver.

5. Which in other generations was not made known unto the sons of men, as it has now been revealed unto His holy Apostles and Prophets in the Spirit.

What then, tell me, did not the Prophets know it? How then does Christ say, that Moses and the Prophets wrote these things concerning Me? And again, If you believed Moses, you would believe Me. [John 5:46] And again, You search the Scriptures, because ye think that in them you have eternal life, and these are they which bear witness of me. [John 5:39] His meaning is this, either that it was not revealed unto all men, for he adds, which in other generations was not made known unto the sons of men, as it has now been revealed; or else, that it was not thus made known by the very facts and realities themselves, as it has now been revealed unto His holy Apostles and Prophets in the Spirit. For reflect. Peter, had he not been instructed by the Spirit, never would have gone to the Gentiles. For hear what he says, Then has God given unto them the Holy Ghost, as well as unto us. [Acts 10:47] That it was by the Spirit that God chose that they should receive the grace. The Prophets then spoke, yet they knew it not thus perfectly; so far from it, that not even did the Apostles, after they had heard it. So far did it surpass all human calculation, and the common expectation.

Ver.

6. That the Gentiles are fellow-heirs, and fellow-members of the body and fellow partakers.

What is this; fellow-heirs, and fellow-partakers of the promise, and fellow-members of the body? This last is the great thing, that they should be one body; this exceeding closeness of relation to Him. For that they were to be called indeed, that they knew, but that it was so great, as yet they knew not. This therefore he calls the mystery. Of the promise. The Israelites were partakers, and the Gentiles also were fellow-partakers of the promise of God.

In Christ Jesus through the Gospel.

That is, by His being sent unto them also, and by their believing; for it is not said they are fellow-heirs simply, but through the Gospel. However, this indeed, is nothing so great, it is in fact a small thing, and it discloses to us another and greater thing, that not only men knew not this, but that neither Angels nor Archangels, nor any other created power, knew it. For it was a mystery, and was not revealed. That ye can perceive, he says, my understanding. This alludes, perhaps, to what he said to them in the Acts, that he had some knowledge that the Gentiles also were called. This, he says, is his own knowledge, the knowledge of the mystery, which he had mentioned, viz., that Christ will in Himself make of the two one new man. For by revelation he was instructed, both he and Peter, that they must not spurn the Gentiles; and this he states in his defense.

Ver.

7. Whereof I was made a minister, according to the gift of that grace of God which was given me according to the working of His power.

He had said, I am a prisoner; but now again he says, that all is of God, as he says, according to the gift of His grace; for according to the power of the gift is the dignity of this privilege. But the gift would not have been enough, had it not also implanted in him power.

Moral. For a work indeed it was of power, of mighty power, and such as no human diligence was equal to. For he brought three qualifications to the preaching of the word, a zeal fervent and venturous, a soul ready to undergo any possible hardship, and knowledge and wisdom combined. For his love of enterprise, his blamelessness of life, had availed nothing, had he not also received the power of the Spirit. And look at it as seen first in himself, or rather hear his own words. That our ministration be not blamed. [2 Corinthians 6:3] And again, For our exhortation, is not of error, nor of uncleanness, nor in guile, nor a cloke of covetousness. [1 Thessalonians 2:3-5] Thus you have seen his blamelessness. And again, For we take thought for things honorable, not only in the sight of the Lord, but also in the sight of men. [2 Corinthians 8:21] Then again, besides these; I protest by that glorying in you which I have in Christ Jesus our Lord, I die daily. [1 Corinthians 15:31] And again; Who shall separate us from the love of Christ? Shall tribulation, or anguish, or persecution? [Romans 8:35] And again; In much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in watchings. [2 Corinthians 6:4-5] Then again, his prudence and management; To the Jews I became as a Jew, to them that are without law as without law, to them that are under the law as under the law. [1 Corinthians 9:20] He shaves his head also, [Acts 21:24-26] and does numberless things of the sort. But the crown of all is in the power of the Holy Ghost. For I will not dare to speak, says he, of any things save those which Christ wrought through me. [Romans 15:18] And again, For what is there wherein you were made inferior to the rest of the Churches? [2 Corinthians 12:13] And again, For in nothing was I behind the very chiefest Apostles though I am nothing. [2 Corinthians 12:11] Without these things, the work had been impossible.

It was not then by his miracles that men were made believers; no, it was not the miracles that did this, nor was it upon the ground of these that he claimed his high pretension, but upon those other grounds. For a man must be alike irreproachable in conduct, prudent and discreet in his dealings with others, regardless of danger, and apt to teach. It was by these qualifications that the greater part of his success was achieved. Where there were these, there was no need of miracles. At least we see he was successful in numberless such cases, quite antecedently to the use of miracles. But, now-a-days, we without any of these would fain command all things. Yet if one of them be separated from the other, it henceforth becomes useless. What is the advantage of a man's being ever so regardless of danger, if his life be open to censure. For if the light that is in you be darkness, says Christ, how great is that darkness? [Matthew 6:23] Again, what the advantage of a man's being of an irreproachable life, if he is sluggish and indolent? For, he that does not take his cross, and follow after Me, says He, is not worthy of Me; [Matthew 10:38] and so, The good shepherd lays down his life for the sheep. [John 10:11] Again, what is the advantage of being both these, unless a man is at the same time prudent and discreet in knowing how he ought to answer each one? [Colossians 4:6] Even if miracles be not in our power, yet both these qualities are in our power. Still however, notwithstanding Paul contributed so much from himself, yet did he attribute all to grace. This is the act of a grateful servant. And we should never so much as have heard of his good deeds, had he not been brought to a necessity of declaring them.

And are we worthy then so much as even to mention the name of Paul? He, who had moreover grace to aid him, yet was not satisfied, but contributed to the work ten thousand perils; while we, who are destitute of that source of confidence, whence, tell me, do we expect either to preserve those who are committed to our charge, or to gain those who are not come to the fold — men, as we are, who have been making a study of self-indulgence, who are searching the world over for ease, and who are unable, or rather who are unwilling, to endure even the very shadow of danger, and are as far distant from his wisdom as heaven is from earth? Hence it is too that they who are under us are at so great a distance behind the men of those days; because the disciples of those days were better than the teachers of these, isolated as they were in the midst of the populace, and of tyrants, and having all men on all sides their enemies, and yet not in the slightest degree dragged down or yielding. Hear at least what he says to the Philippians, [Philippians 1:29] Because to you it has been granted in the behalf of Christ, not only to believe in Him, but also to suffer in his behalf. And again to the Thessalonians, [1 Thessalonians 2:14] For you, brethren, became imitators of the churches of God which are in Judæa. And again in writing to the Hebrews [Hebrews 10:34] he said, And ye took joyfully the spoiling of your possessions. And to the Colossians [Colossians 3:3] he testifies, saying, For you died, and your life is hid with Christ in God. And indeed to these very Ephesians he bears witness of many perils and dangers. And again in writing to the Galatians, [Galatians 3:4] he says, Did ye suffer so many things in vain? If it be indeed in vain. And you see them too, all employed in doing good. Hence it was that both grace wrought effectually in those days, hence also that they lived in good works. Hear, moreover, what he writes to the Corinthians, against whom he brings charges out of number; yet does he not bear even them record, where he says, Yea, what zeal it wrought in you, yea, what longing! [1 Corinthians 7:11] And again, in how many points does he bear them record on this subject? These things one shall not see now-a-days, even in teachers. They are all gone and perished. And the cause is, that love has waxed cold, that sinners go unpunished; (for hear what he says writing to Timothy, [1 Timothy 5:20] Them that sin, reprove in the sight of all;) it is that the rulers are in a sickly state; for if the head be not sound, how can the rest of the body maintain its vigor? But mark how great is the present disorder. They, who were living virtuously, and who under any circumstance might have confidence, have taken possession of the tops of the mountains, and have escaped out of the world, separating themselves as from an enemy and an alien and not from a body to which they belonged.

Plagues too, teeming with untold mischiefs, have lighted upon the Churches. The chief offices have become saleable. Hence numberless evils are springing, and there is no one to redress, no one to reprove them. Nay, the disorder has assumed a sort of method and consistency. Has a man done wrong, and been arraigned for it? His effort is not to prove himself guiltless, but to find if possible accomplices in his crimes. What is to become of us? Since hell is our threatened portion. Believe me, had not God stored up punishment for us there, you would see every day tragedies deeper than the disasters of the Jews. What then? However let no one take offense, for I mention no names; suppose some one were to come into this church to present you that are here at this moment, those that are now with me, and to make inquisition of them; or rather not now, but suppose on Easter day any one, endued with such a spirit, as to have a thorough knowledge of the things they had been doing, should narrowly examine all that came to Communion, and were being washed [in Baptism] after they had attended the mysteries; many things would be discovered more shocking than the Jewish horrors. He would find persons who practise augury, who make use of charms, and omens and incantations, and who have committed fornication, adulterers, drunkards, and revilers — covetous, I am unwilling to add, lest I should hurt the feelings of any of those who are standing here. What more? Suppose any one should make scrutiny into all the communicants in the world, what kind of transgression is there which he would not detect? And what if he examined those in authority? Would he not find them eagerly bent upon gain? Making traffic of high places? envious, malignant, vainglorious, gluttonous, and slaves to money?

Where then there is such impiety as this going on, what dreadful calamity must we not expect? And to be assured how sore vengeance they incur who are guilty of such sins as these, consider the examples of old. One single man, a common soldier, stole the sacred property, and all were smitten. You know, doubtless, the history I mean? I am speaking of Acham the son of Carmi, the man who stole the consecrated spoil. [Joshua 7:1-26] The time too when the Prophet spoke, was a time when their country was full of soothsayers, like that of the Philistines. [Isaiah 2:6] Whereas now there are evils out of number at the full, and not one fears. Oh, henceforth let us take the alarm. God is accustomed to punish the righteous also with the wicked; such was the case with Daniel, and with the three holy Children, such has been the case with ten thousand others, such is the case in the wars that are taking place even at the present day. For the one indeed, whatever burden of sins they have upon them, by this means lay aside even that; but not so the other.

On account of all these things, let us take heed to ourselves. Do ye not see these wars? Do ye not hear of these disasters? Do ye learn no lesson from these things? Nations and whole cities are swallowed up and destroyed, and myriads as many again are enslaved to the barbarians.

If hell bring us not to our senses, yet let these things. What, are these too mere threats, are they not facts that have already taken place? Great is the punishment they have suffered, yet a greater still shall we suffer, who are not brought to our senses even by their fate. Is this discourse wearing? I am aware it is myself, but if we attend to it, it has its advantage; because this it has not, the quality of an address to please — nay more, nor ever shall have, but ever those topics which may avail to humble and to chasten the soul. For these will be to us the ground-work of those blessings to come hereafter, to which God grant that we may all attain, in Jesus Christ our Lord, with whom to the Father, together with the Holy Ghost be glory and might and honor, now and henceforth, and forever and ever. Amen.

Chapter III. Verses 8-11

Unto me, who am less than the least of all saints, was this grace given, to preach unto the Gentiles the unsearchable riches of Christ; and to make all men see what is the dispensation of the mystery, which from all ages has been hid in God, who created all things: to the intent that now unto the principalities and the powers in the heavenly places might be made known through the Church the manifold wisdom of God, according to the eternal purpose, which He purposed in Christ Jesus our Lord.

They who go to the physician's have not merely to go there and nothing further; they have to learn how to treat themselves, and to apply remedies. And so with us then who come here, we must not do this and nothing else, we must learn our lesson, the surpassing lowliness of Paul. What? When he was about to speak of the vastness of the grace of God, hear what he says, Unto me, who am less than the least of all saints, was this grace given. Lowliness indeed it was even to bewail his former sins, although blotted out, and to make mention of them, and to hold himself within his true measure as where he calls himself a blasphemer, and a persecutor, and injurious; [1 Timothy 1:13] yet nothing was equal to this: for formerly, says he, such was I; and again he calls himself, one born out of due time. [1 Corinthians 15:8] But that after so many great and good deeds and at that time he should thus humble himself, and call himself less than the least of all, this is indeed great and surpassing moderation. To one who am less than the least of all saints; he says not, than the Apostles. So that that expression is less strong than this before us. There his words are, I am not meet to be called an Apostle. [1 Corinthians 15:9] Here he says that he is even less than the least of all saints; to me, says he, who am less than the least of all saints was this grace given. What grace? To preach unto the Gentiles the unsearchable riches of Christ, and to make all men see what is the dispensation of the mystery, which from all ages has been hid in God, who created all things, to the intent that now unto the principalities and the powers in the heavenly places, might be made known through the Church the manifold wisdom of God. True, to man it was not revealed; and are you enlightening Angels and Archangels and Principalities and Powers? I am, says he. For it was hid in God, even in God who created all things. And do you venture to utter this? I do, says he. But whence has this been made manifest to the Angels? By the Church. Again he says, not merely the manifold (ποικίλος) but the much-manifold (πολυποίκιλος) wisdom, that is, the multiplied and varied. What then is this? Did not Angels know it? No, nothing of it; for if Principalities knew it not, much less could Angels ever have known it. What then? Did not even Archangels know it? No, nor even they. But whence were they going to know it? Who was to reveal it? When we were taught it, then were they also by us. For hear what the Angel says to Joseph; You shall call His Name Jesus, for it is He that shall save His people from their sins. [Matthew 1:21]

Paul himself was sent to the Gentiles, the other Apostles to the Circumcision. So that the more marvellous and astonishing commission was given, says he, to me, who am less than the least. And this too was of grace, that he that was least should have the greatest things entrusted to him; that he should be made the herald of these tidings. For he that is made a herald of the greater tidings, is in this way great.

To preach unto the Gentiles the unsearchable riches of Christ.

If His riches are unsearchable, and that too after his appearing, much more is His essence. If it is still a mystery, much more was it before it was made known; for a mystery he calls it on this account, because neither did the Angels know it, nor was it manifest to any one else.

And to make all men see, says he, what is the dispensation of the mystery which from all ages has been hid in God, who created all things.

Angels knew only this, that The Lord's portion was His people. [Deuteronomy 32:8-9] And again it is said, The Prince of Persia withstood me. [Daniel 10:13] So that it is nothing to be wondered at that they were ignorant of this; for if they were ignorant of the circumstances of the return from the Captivity, much more would they be of these things. For this is the gospel. It is He that shall save, it says, His people. [Matthew 1:21] Not a word about the Gentiles. But what concerns the Gentiles the Spirit reveals. That they were called indeed, the Angels knew, but that it was to the same privileges as Israel, yea, even to sit upon the throne of God, this, who would ever have expected? Who would ever have believed?

Which has been hid, says he, in God.

This dispensation, however, he more clearly unfolds in the Epistle to the Romans. In God, he continues, who created all things by Jesus Christ. And he does well to say by Jesus Christ; forasmuch as He who created all things by Him, reveals also this by Him; for He has made nothing without Him; for without Him, it is said, was not anything made. [John 1:30]

In speaking of principalities and powers, he speaks both of those above and those beneath.

According to the eternal purpose. It has been now, he means, brought to pass, but not now decreed, it had been planned beforehand from the very first. According to the eternal purpose which He purposed in Christ Jesus our Lord. That is, according to the eternal foreknowledge; foreknowing the things to come, i.e., he means the ages to come; for He knew what was to be, and thus decreed it. According to the purpose of the ages, of those, perhaps, which He has made by Christ Jesus, because it was by Christ that every thing was made.

Ver. 12. In whom we have, says he, boldness, and access in confidence through our faith in him.

Have access, not as prisoners, he says, nor yet, as persons candidates for pardon, nor as sinners; for, says he, we have even boldness with confidence, that is, accompanied with cheerful trust; arising from what source? through our faith in Him.

Ver. 13. Wherefore I ask that you faint not at my tribulations for you, which are your glory.

How is it for them? How is it their glory? It is because God so loved them, as to give even the Son for them, and to afflict His servants for them: for it was in order that they might attain so many blessings, that Paul was in prison. Surely this was from God's exceeding love towards them: it is what God also says concerning the Prophets, I have slain them by the words of my mouth. [Hosea 6:5] But how was it that they fainted, when another was afflicted? He means, they were troubled, were distressed. This also he says when writing to the Thessalonians, that no man be moved by these afflictions. [1 Thessalonians 3:3] For not only ought we not to grieve, but we ought even to rejoice. If you find consolation in the forewarning, we tell you beforehand that here we have tribulation. And why pray? Because thus has the Lord ordered.

Ver. 14, 15. For this cause I bow my knees unto the Father from whom every family in heaven and on earth is named.

He here shows the spirit of his prayer for them. He does not say simply, I pray, but manifests the supplication to be heartfelt, by the bowing of the knees.

From whom every family.

That is, no longer, he means, reckoned, according to the number of Angels, but according to Him who has created the tribes both in heaven above and in earth beneath, not as the Jewish.

Ver. 16, 17. That He would grant you according to the riches of His glory that you may be strengthened with power through His Spirit in the inward man; that Christ may dwell in your hearts through faith.

Mark with what insatiable earnestness he invokes these blessings upon them, that they may not be tossed about. But how shall this be effected? By the Holy Spirit in your inward man, that Christ may dwell in your hearts through faith. How again shall this be?

Ver. 18, 19. To the end that you being rooted and grounded in love, may be strong to apprehend with all the saints, what is the breadth, and length, and height, and depth, and to know the love of Christ which passes knowledge.

Thus is his prayer now again, the very same as when he began. For what were his words in the beginning? That the God of our Lord Jesus Christ, the Father of glory may give unto you a Spirit of wisdom and revelation in the knowledge of Him; having the eyes of your heart enlightened, that you may know what is the hope of His calling, what the riches of the glory of His inheritance in the saints; and what the exceeding greatness of His power to us-ward who believe. And now again he says the same. That ye may be strong to apprehend with all the saints what is the breadth, and length, and height, and depth; i.e., to know perfectly the mystery which has been providentially ordered in our behalf: and the breadth, and length, and height, and depth; that is, too, the immensity of the love of God, and how it extends every where. And he outlines it by the visible dimensions of solid bodies, pointing as it were to a man. He comprehends the upper and under and sides. I have thus spoken indeed, he would say, yet is it not for any words of mine to teach you these things; that must be the work of the Holy Spirit. By His might, says he, is it that you must be strengthened against the trials that await you, and in order to remain unshaken; so that there is no other way to be strengthened but by the Holy Ghost, both on account of trials and carnal reasonings.

But how does Christ dwell in the hearts? Hear what Christ Himself says, I and my Father will come unto him, and make our abode with him. [John 14:23] He dwells in those hearts that are faithful, in those that are rooted in His love, those that remain firm and unshaken.

That ye may be thoroughly strong, says he; so that there is great strength needed.

That ye may be filled unto all the fullness of God.

What he means is this. Although the love of Christ lies above the reach of all human knowledge, yet shall you know it, if you shall have Christ dwelling in you, yea, not only shall know from Him this, but shall even be filled unto all the fullness of God; meaning by the fullness of God, either the knowledge how God is worshipped in the Father, the Son, and the Holy Ghost, or else urging them thus to use every effort, in order to be filled with all virtue, of which God is full.

Ver. 20. Now unto Him that is able to do exceeding abundantly above all that we ask or think, according to the power that works in us.

That God has done abundantly above all that we ask or think, is evident from what the Apostle himself has written. For I indeed, says he, pray, but He of Himself, even without any prayer of mine, will do works greater than all we ask, not simply greater, nor abundantly greater, but exceeding abundantly. And this is evident from the power, that works in us: for neither did we ever ask these things, nor did we expect them.

Ver. 21. Unto Him be the glory, he concludes, in the Church and in Christ Jesus, unto all generations forever and ever. Amen.

Well does he close the discourse with prayer and doxology; for right were it that He, who has bestowed upon us such vast gifts, should be glorified and blessed, so that this is even a proper part of our amazement at His mercies, to give glory for the things advanced to us at God's hands through Jesus Christ.

The glory in the Church. Well might he say this, forasmuch as the Church alone can last on to eternity.

It seems necessary to state what are meant by families. (πατριαί) Here on earth, indeed there are families that is races sprung from one parent stock; but in heaven how can this be, where none is born of another? Surely then, by families, he means either the assemblies and orders of heavenly beings; as also we find it written in Scripture, the family of Amattari: [1 Samuel 10:21. See Septuagint] or else that it is from Him from whom earthly fathers have their name of father.

However, he does not ask the whole of God, but demands of them also faith and love, and not simply love, but love rooted and grounded, so that neither any blasts can shake it, nor anything else overturn it. He had said, that tribulations are glory, and if mine are so to you, he would say, much more will your own be: so that to be afflicted is no token of men being forsaken, for He who has wrought so great things for us, never would do this.

Again, if in order to understand the love of God, it was necessary for Paul to pray, and there was need of the indwelling of the Holy Spirit, who by following mere reasonings shall understand the nature of Christ? And why is it a difficult thing to learn that God loves us? Beloved, it is extremely difficult. For some know not even this; wherefore, they even say, numberless evils come to be in the world; and others know not the extent of this love. Nor, indeed, is Paul seeking to know its extent, nor with any view to measure it; for how could he? But only to understand this, that it is transcendent, and great. And this very thing, he says, he is able to show, even from the knowledge which has been vouchsafed to us.

However, what is higher than the being strengthened with might, in order to have Christ within? Vast are the things we ask, says he, yet is He able to do above even them, so that not only does He love us, but does so intensely. Be it our care therefore, beloved, to understand the love of God. A great thing indeed is this; nothing is so beneficial to us, nothing so deeply touches us: more availing this to convince our souls than the fear of hell itself. Whence then shall we understand it? Both from the sources now mentioned, and from the things which happen every day. For from what motive have these things been done for us? From what necessity on His part? None whatever. Over and over again he lays down love as the cause. But the highest degree of love is that where men receive a benefit, without any prior service on their part to call for it.

Moral. And let us then be followers of Him; let us do good to our enemies, to them that hate us, let us draw near to those who turn their backs upon us. This renders us like God. For if you love them that love you, says Christ, what reward will you have? Do not even the Gentiles the same. [Matthew 5:46] But what is a sure proof of love? To love him that hates you. I wish to give you some example, (pardon me,) and since I find it not among them that are spiritual, I shall quote an instance from them that are without. See ye not those lovers? How many insults are wreaked upon them by their mistresses, how many artifices practised, how many punishments inflicted: yet they are enchained to them, they burn for them, and love them better than their own souls, passing whole nights before their thresholds. From them let us take our example, not indeed to love such as those —women, I mean, that are harlots; no, but thus to love our enemies. For tell me, do not harlots treat their lovers with greater insolence than all the enemies in the world, and squander away their substance, and cast insult in their face, and impose upon them more servile tasks than upon their own menials? And yet still they desist not, though no one has so great an enemy in any one, as the lover in his mistress. Yea, this beloved one disdains, and reviles, and oftentimes maltreats him, and the more she is loved, the more she scorns him. And what can be more brutal than a spirit like this? Yet notwithstanding he loves her still.

But possibly we shall find love like this in spiritual characters also, not in those of our day, (for it has waxed cold,) [Matthew 24:12] but in those great and glorious men of old. Moses, the blessed Moses, surpassed even those that love with human passion. How, and in what way? First, he gave up the court, and the luxury, and the retinue, and the glory attending it, and chose rather to be with the Israelites. Yet is this not only what no one else would ever have done, but would have even been ashamed, were another to have discovered him, of being found to be a kinsman of men, who were slaves and not only slaves, but were looked upon as even execrable. Yet was he not only not ashamed of his kindred, but with all his spirit defended them, and threw himself into dangers for their sake. [Acts 7:24] How? Seeing, it is said, one doing an injury to one of them, he defended him that suffered the injury, and slew him that inflicted it. But this is not as yet for the sake of enemies. Great indeed is this act of itself, but not so great as what comes afterwards. The next day, then, he saw the same thing taking place, and when he saw him whom he had defended doing his neighbor wrong, he admonished him to desist from his wrong-doing. But he said, with great ingratitude, Who made you a ruler and a judge over us? [Acts 7:27] Who would not have taken fire at these words? Had then the former act been that of passion and frenzy, then would he have smitten and killed this man also; for surely he on whose behalf it was done, never would have informed against him. But because they were brethren, it is said, he spoke thus. When he [the Hebrew] was being wronged, he uttered no such word Who made you a ruler and a judge over us? Why did you not say this yesterday? Moses would say, Your injustice, and your cruelty, these make me a ruler and a judge.

But now, mark, how that some, in fact, say as much even to God Himself. Whenever they are wronged indeed, they would have Him a God of vengeance, and complain of His long suffering; but when themselves do wrong, not for a moment.

However, what could be more bitter than words like these? And yet notwithstanding, after this, when he was sent to that ungrateful, to that thankless race, he went, and shrunk not back. Yea, and after those miracles, and after the wonders wrought by his hand, oftentimes they sought to stone him to death and he escaped out of their hands. They kept murmuring too incessantly, and yet still, notwithstanding, so passionately did he love them, as to say unto God, when they committed that heinous sin, Yet now if You will forgive, forgive their sin; and if not, blot even me also out of the book which You have written. [Exodus 32:32] Fain would I perish, says he, with them, rather than without them be saved. Here, verily, is love even to madness, verily, unbounded love. What do you say, Moses? Are you regardless of Heaven? I am, says he, for I love those who have wronged me. Prayest thou to be blotted out? Yea, says he, what can I do, for it is love? And what again after these things? Hear what the Scripture says elsewhere; And it went ill with Moses for their sakes. [Psalm 106:32] How often did they wax wanton? How often did they reject both himself and his brother? How often did they seek to return back to Egypt? And yet after all these things did he burn, yea, was beside himself with love for them, and was ready to suffer for their sakes.

Thus ought a man to love his enemies; by lamentation, by unwearied endurance, by doing everything, by showing all favor, to aim at their salvation.

And what again, tell me, did Paul? Did he not ask even to be accursed in their stead? [Romans 9:3] But the great pattern we must of necessity derive from the Lord, for thus does He also Himself, where he says, For He makes His sun to rise on the evil and the good, [Matthew 5:45] adducing the example from His Father; but we from Christ Himself. He came unto them, in His Incarnation, I mean, He became a servant for their sakes, He humbled Himself, He emptied Himself, He took the form of a servant. [Philippians 2:7-8] And when He came unto them, He went not Himself aside into any way of the Gentiles, [Matthew 10:5] and gave the same charge to His disciples, and not only so, but He went about healing all manner of disease, and all manner of sickness. [Matthew 4:23] And what then? All the rest indeed were astonished, and marvelled, and said, Whence, then, has this man all these things? [Matthew 13:56] But these, the objects of His beneficence, these said, He has a devil, [John 10:20] and blasphemes, [John 10:36] and is mad, and is a deceiver, [John 7:12 and Matthew 27:63] Did he therefore cast them away? No, in no wise, but when He heard these sayings, He even yet more signally bestowed His benefits upon them, and went straightway to them that were about to crucify Him, to the intent that He might but only save them. And after He was crucified, what were His words? Father, forgive them, for they know not what they do. [Luke 23:34] Both cruelly treated before this, and cruelly treated after this, even to the very latest breath, for them He did every thing, in their behalf He prayed. Yea, and after the Cross itself, what did He not do for their sakes? Did He not send Apostles? Did He not work miracles? Did He not shake the whole world?

Thus is it we ought to love our enemies, thus to imitate Christ. Thus did Paul. Stoned, suffering unnumbered cruelties, yet did he all things for their good. Hear his own words. My heart's desire and my supplication to God is for them that they may be saved. [Romans 10:1-2] And again; For I bear them witness that they have a zeal for God. And again; If you, being a wild olive tree wast grafted in, how much more shall these be grafted into their own olive tree? [Romans 11:24] How tender, do you think, must be the affection from which these expressions proceed, how vast the benevolence? It is impossible to express it, impossible.

Thus is it we ought to love our enemies. This is to love God, Who has enjoined it, Who has given it as His law. To imitate Him is to love our enemy. Consider it is not your enemy you are benefiting, but yourself; you are not loving him, but art obeying God. Knowing therefore these things, let us confirm our love one to another, that we may perform this duty perfectly, and attain those good things that are promised in Christ Jesus our Lord, with Whom to the Father, together with the Holy Ghost, be glory, might, and honor, now, and for ever and ever. Amen.

Chapter IV. Verses 1, 2

I therefore, the prisoner in the Lord, beseech you to walk worthily of the calling wherewith you were called, with all lowliness and meekness.

It is the virtue of teachers to aim not at praise, nor at esteem from those under their authority, but at their salvation, and to do every thing with this object; since the man who should make the other end his aim, would not be a teacher but a tyrant. Surely it is not for this that God set you over them, that you should enjoy greater court and service, but that your own interests should be disregarded, and every one of theirs built up. This is a teacher's duty: such an one was the blessed Paul, a man who was free from all manner of vanity, and was contented to be one of the many, nay more, to be the very least even of them. Hence he even calls himself their servant, and so generally speaks in a tone of supplication. Observe him then even now writing nothing dictatorial, nothing imperious, but all chastened and subdued.

I therefore, says he, the prisoner in the Lord, beseech you to walk worthily of the calling wherewith you were called. What is it, tell me, you are beseeching? Is it that you may gain any end for yourself? No, says he, in no wise; it is that I may save others. And yet surely they who beseech, do so for things which are of importance to themselves. True; and this, says he, is of importance to myself, according to what he says also elsewhere in his writings, Now we live, if you stand fast in the Lord; [1 Thessalonians 3:8] for he ever earnestly desired the salvation of those whom he was instructing.

I, the prisoner in the Lord. Great and mighty dignity! Greater than that of king or of consul, or of any other. Hence it is the very title he uses in writing to Philemon, As Paul the aged, and now a prisoner also of Jesus Christ. [Philemon 9] For nothing is so glorious as a bond for Christ's sake, as the chains that were bound around those holy hands; more glorious is it to be a prisoner for Christ's sake than to be an Apostle, than to be a Teacher, than to be an Evangelist. Is there any that loves Christ, he will understand what I am saying. Is any transported and fired with devotion for the Lord, he knows the power of these bonds. Such an one would rather choose to be a prisoner for Christ's sake, than to have the Heavens for his dwelling. More glorious than any gold were the hands he was showing to them, yea, than any royal diadem. Yes, no jewelled tiara bound around the head invests it with such glory, as an iron chain for Christ's sake. Then was the prison more glorious than palaces, yea, than heaven itself. Why say I than palaces? Because it contained a prisoner of Christ. Is there any that loves Christ, he knows the dignity of this title, he knows what a virtue is this, he knows how great a boon he bestowed upon mankind, even this, to be bound for His sake. More glorious this, perhaps to be bound for His sake, than to sit at His right hand, [Matthew 20:21] more august this, than to sit upon the twelve thrones. [Matthew 19:28]

And why speak I of human glories? I am ashamed to compare earthly riches and golden attire to these bonds. But forbearing to speak of those great and heavenly glories, even were the thing attended with no reward at all, this alone were a great reward, this an ample recompense, to suffer these hardships for the sake of the Beloved. They that love, even though it be not God, but man, they know what I am saying, since they are more delighted to suffer for, than to be honored by those they love. But to fully understand these things belongs to the holy company, the Apostles, I mean, and them alone. For hearken to what the blessed Luke says, [Acts 5:11] that they departed from the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the Name. To all others indeed it seems to be foolishness, that to suffer dishonor is to be counted worthy, that to suffer dishonor is to rejoice. But to them that understand the love of Christ, this is esteemed of all things the most blessed. Were any to offer me my choice, the whole Heaven or that chain, that chain I would prefer. Were any to ask whether he should place me on high with the Angels, or with Paul in his bonds, the prison I would choose. Were any about to change me into one of those powers, that are in Heaven, that are round about the throne, or into such a prisoner as this, such a prisoner I would choose to be. Nothing is more blessed than that chain. Would that I could be at this moment in that very spot, (for the bonds are said to be still in existence,) to behold and admire those men, for their love of Christ. Would that I could behold the chains, at which the devils fear and tremble, but which Angels reverence. Nothing is more noble than to suffer any evil for Christ's sake. I count not Paul so happy, because he was caught up into Paradise, [2 Corinthians 12:4] as because he was cast into the dungeon; I count him not so happy, because he heard unspeakable words, as because he endured those bonds. I count him not so happy, because he was caught up into the third Heaven, [2 Corinthians 12:2] as I count him happy for those bonds' sake. For that these are greater than those, hear how even he himself knew this; for he says not, I who heard unspeakable words, beseech you: but what? I, the prisoner in the Lord, beseech you. Nor yet are we to wonder, though he inscribes not this in all his Epistles, for he was not always in prison, but only at certain times.

I deem it more desirable to suffer evil for Christ's sake, than to receive honor at Christ's hands. This is transcendent honor, this is glory that surpasses all things. If He Himself who became a servant for my sake, and emptied [Philippians 2:7] His glory, yet thought not Himself so truly in glory, as when He was crucified for my sake, what ought not I to endure? For hear His own words: Father, glorify Thou Me. [John 17:1] What is this you are saying? You are being led to the cross with thieves and plunderers of graves, you endure the death of the accursed; You are about to be spit upon and buffeted; and callest Thou this glory? Yes, He says, for I suffer these things for My beloved ones, and I count them altogether glory. If He who loved the miserable and wretched calls this glory, not to be on His Father's throne, nor in His Father's glory, but in dishonor — if this was His glory, and if this He set before the other: much more ought I to regard these things as glory. Oh! Those blessed bonds! Oh! Those blessed hands which that chain adorned! Not so worthy were Paul's hands when they lifted up and raised the lame man at Lystra, as when they were bound around with those chains. Had I been living in those times, how eagerly would I have embraced them, and put them to the very apple of my eyes. Never would I have ceased kissing those hands which were counted worthy to be bound for my Lord. Marvellest thou at Paul, when the viper fastened on his hand, and did him no hurt? Marvel not. It reverenced his chain. Yea, and the whole sea reverenced it; for then too was he bound, when he was saved from shipwreck. Were any one to grant me power to raise the dead at this moment, I would not choose that power, but this chain. Were I free from the cares of the Church, had I my body strong and vigorous, I would not shrink from undertaking so long a journey, only for the sake of beholding those chains, for the sake of seeing the prison where he was bound. The traces indeed of his miracles are numerous in all parts of the world, yet are they not so dear as those of his scars. [Galatians 6:17] Nor in the Scriptures does he so delight me when he is working miracles, as when he is suffering evil, being scourged, and dragged about. Insomuch that from his body were carried away handkerchiefs or aprons. Marvellous, truly marvellous, are these things, and yet not so marvellous as those. When they had laid many stripes upon him, they cast him into prison. [Acts 16:23] And again; being in bonds, they were singing hymns unto God. [Acts 16:25] And again; They stoned him, and dragged him out of the city, supposing that he was dead. [Acts 14:19] Would ye know how mighty a thing is an iron chain for Christ's sake, bound about His servant's body? Hearken to what Christ Himself says, Blessed are you. [Matthew 5:11] Why? When you shall raise the dead? No. But why? When you shall heal the blind? Not at all. But why then? When men shall reproach you, and persecute you, and say all manner of evil against you falsely for My sake. [Matthew 5:11] Now, if to be evil spoken of renders men thus blessed, to be evil entreated, what may not that achieve? Hearken to what this blessed one himself says elsewhere; Henceforth there is laid up for me the crown of righteousness: [2 Timothy 4:8] and yet, more glorious than this crown is the chain: of this, says he, the Lord will count me worthy, and I am in no wise inquisitive about those things. Enough it is for me for every recompense, to suffer evil for Christ's sake. Let Him but grant me to say, that I fill up that which is lacking of the afflictions of Christ: [Colossians 1:24] and I ask nothing further.

Peter also was counted worthy of this chain; for he, we read, was bound, and delivered to soldiers, and was sleeping. [Acts 12:6] Yet he rejoiced and was not diverted from his right mind and he fell into deep sleep which could not have been, had he been in any great anxiety. However, he was sleeping, being between two soldiers: and an Angel came unto him, and smote him on the side, and raised him up. Now then, were any one to say to me, Which would you? Would you be the Angel that struck Peter, or Peter that was delivered? I would rather choose to be Peter, for whose sake even the Angel came, yea, I would that I might enjoy those chains. And how is it, say ye, that, as being released from great evils, he prays? Marvel not: he prays, because he is afraid lest he should die; and of dying he is afraid, because he would fain have his life to be still a subject for further sufferings. For hearken to what the blessed Paul himself also says. [Philippians 1:23-24] To depart, and to be with Christ, is very far better; Yet to abide in the flesh is more needful for your sake. This he calls even a favor where he writes, and says, To you it has been granted, (as a favor ἕ χαρίσθη) in the behalf of Christ, not only to believe in Him, but also to suffer in His behalf. [Philippians 1:29] So that this latter is greater than the other: for He gave it of His free grace; verily, a favor it is, exceeding great, yea greater than any one of those, greater than to make the sun and the moon stand still, than to move the world! greater this than to have power over devils, or to cast out devils. The devils grieve not so much at being cast out by the faith which we exert, as when they behold us suffering any evil, and imprisoned for Christ's sake. For this increases our boldness. Not for this is it a noble thing to be in bonds for Christ's sake that it procures for us a kingdom; it is that it is done for Christ's sake. Not for this do I bless those bonds, for that they conduct on to Heaven; it is because they are worn for the sake of the Lord of Heaven. How great a boast to know that he was bound for Christ's sake! How great a happiness, how high an honor, how illustrious a distinction! Fain would I ever be dwelling on these subjects. Fain would I cling to this chain. Fain would I, though in reality I have not the power, yet still in idea, bind this chain round my soul by a temper like his.

The foundations of the prison-house, we read, were shaken where Paul was bound, and every one's bands were loosed. [Acts 16:26] Beholdest thou then in bonds a nature that can dissolve bonds themselves? For as the Lord's death put death itself to death, so also did Paul's bonds loose the men in bonds, shake the house of bondage, open the doors. Yet is not this the natural effect of bonds, but the very reverse; it is to keep him that is bound in safety, not to open for him the prison walls. No, of bonds then in general this is not the nature, but of those bonds which are for Christ's sake, it is. The jailor fell down before Paul and Silas. [Acts 16:29] And yet neither is this again the effect of chains in general, to lay the binders at the feet of the bound: no, but, on the contrary, to put these last under the hands of the former. Whereas here, the man who was free was under the feet of the man who had been bound. The binder was beseeching him whom he had bound to release him from his fear. Tell me, was it not thou that bound him? Did you not cast him into the inner prison? Did you not make his feet fast in the stocks? Why do you tremble? Why are you troubled? Why do you weep? Why have you drawn your sword? Never bound I, says he, anything like this! I knew not that the prisoners of Christ had power so mighty as this. What do you say? They received power to open Heaven, and should they not be able to open a prison? They loosed them that were bound by evil spirits, and was a piece of iron likely to conquer them? You know not the men. And therefore also were thou pardoned. That prisoner is Paul, whom all the Angels reverence. He is Paul, whose very handkerchiefs and napkins cast out devils, and chase diseases to flight. And sure the bond which is of the devil is adamantine, and far more indissoluble than iron; for this indeed binds the soul, the other only the body. He therefore that released souls that were bound, shall not he have power to release his own body? He that could burst asunder the bonds of evil spirits, shall he not unloose a rivet of iron? He that by his very garments unloosed those prisoners, and released them from the spell of devils, shall not he of himself set himself at liberty? For this was he first bound himself, and then loosed the prisoners, that you might understand that Christ's servants in bonds possess a power far greater than they that are at liberty. Had one who was at liberty wrought this, then had it not been so marvellous. So then the chain was not a token of weakness, but rather of a greater power, and thus is the saint's might more illustriously displayed, when, even though in bonds, he overpowers them that are at liberty, when he that is in bonds sets not only himself at liberty, but them that are in bonds also. Where is the use of walls? What the advantage of thrusting him into the inner prison, whereas he opened the outer also? And why too was it done in the night? And why with an earthquake?

Oh, bear with me a little, and give me leave while I refrain from the Apostle's words, and revel in the Apostle's deeds, and banquet on Paul's chain; grant me still longer to dwell upon it. I have laid hold on that chain, and no one shall part me from it. More securely at this moment am I bound by affection, than was he then in the stocks. This is a bond which no one can loose, for it is formed of the love of Christ; this neither the Angels, no, nor the kingdom of Heaven, has power to unloose. We may hear Paul's own words; [Romans 8:38-39] Neither angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, shall be able to separate us from the love of God which is in Christ Jesus our Lord.

Now then, why did the event take place at midnight? And wherefore too with an earthquake? Hearken, and marvel at the providential orderings of God. Every one's bands were loosed, and the doors were opened. And yet was this done only for the jailor's sake, not with a view to display, but with a view to his salvation: for that the prisoners knew not that they were loosed, is evident from Paul's exclamation; for what said he? He cried with a loud voice, saying, Do yourself no harm, for we are all here. [Acts 16:28] But never would they all have been within, had they seen the doors opened, and themselves set at liberty. They who were used to cut through walls, and to scale roofs and parapets, and to venture on all sorts of attempts in chains, never would have endured to remain within, with their bands loosed, and the doors opened, with the jailer himself asleep; no, but the bond of sleep was to them instead of the bonds of iron. So that the thing took place and yet no damage ensued from the miracle to the jailer who was to be saved. And besides this too, they that are bound are bound most securely in the night, not in the day; and so accordingly might we behold them bound again with all care and sleeping: but had these things been done in the day time, there would have been great stir and tumult.

Then again, wherefore was the building shaken? It was to arouse the jailer, to behold what was done, for he alone was worthy of being saved. And do thou too, behold, I pray, the exceeding greatness of the grace of Christ, for well were it in the midst of Paul's bonds to make mention also of the grace of God, nay indeed the very bonds themselves are of the gift and grace of God. Some indeed there are who complain Why was the jailer saved? and from those very circumstances, for which they ought to admire the loving-kindness of God they find fault with it. Nor is it anything to be wondered at. Such are those sickly persons, that find fault even with the food that nourishes them, which they ought to prize, and who affirm that honey is bitter: and those dimsighted persons who are darkened by the very thing which ought to enlighten them. Not that these effects arise from the nature of the objects themselves, but from the weakness of the persons who are unable to use them properly. What, however, was I saying? When they ought to be admiring God's loving-kindness, in that He took a man who had fallen into the most desperate wickedness, and was making him better, they find fault: Why, how was it that he did not take the thing to be the work of witchcraft and of sorcery, and confine them the more closely, and cry out? Many things conspired to prevent this; first, that he heard them singing praises to God. And sorcerers never would have been singing such hymns as those, for he heard them, it is said, singing praises unto God. Secondly, the fact, that they themselves did not take flight, but even withheld him from killing himself. Now had they done it for their own sake, they never would have remained still within; they would themselves have escaped first of all. Great again was their kindness also; they withheld the man from killing himself, even him who had bound them, thus all but saying unto him, Truly, you bound us with all safety, and most cruelly, that you yourself might be loosed from the most cruel of all bonds. For every one is shackled with the chains of his own sins; and those bonds are accursed, whereas these for Christ's sake are blessed, and worth many an earnest prayer. For that these bonds can loose those other bonds of sin, he showed to us by things which are matters of sense. Did you behold them released, who had been bound with iron? You shall see yourself also delivered from other galling bonds. These bonds, the prisoners' bonds, not those of Paul, I mean, are the effect of those other bonds, the bonds of sins. They who were confined within, were doubly prisoners, and the jailer himself was a prisoner. They indeed were bound both with iron and with sins, he with sins only. Them did Paul loose to assure the faith of him, for the chains which he loosed were visible. And thus too did Christ Himself; but rather in the inverse order. In that instance, there was a double palsy. What was it? There was that of the soul by sins, and also that of the body. What then did the Lord do? Son, says He, be of good cheer, your sins are forgiven. [Matthew 9:3-6] He first loosed the bonds of the real and true palsy, and then proceeds to the other: for when certain of the Scribes said within themselves, This man blasphemes; Jesus, knowing their thoughts, said, Wherefore think ye evil in your hearts? For whether is easier, to say, Your sins are forgiven, or to say, Arise, and walk? But, that you may know that the Son of Man has power on earth to forgive sins, (then says he to the sick of the palsy,) Arise, and take up your bed, and go unto your house. Having wrought the invisible miracle, He confirmed it by the visible, the spiritual by the bodily cure. And why did He do thus? That it might be fulfilled, which is spoken, [Luke 19:22] Out of your own mouth will I judge you, thou wicked servant. For what said they? None can forgive sins, but God alone. Of course, therefore, no Angel, nor Archangel, nor any other created power. This you have yourselves confessed. And what then ought to be said? If I shall be shown to have forgiven sins, it is fully evident that I am God. However, He said it not thus, but what said He? But that you may know that the Son of Man has power on earth to forgive sins; then says He to the sick of the palsy, Arise, and take up your bed, and go unto your house. [Matthew 9:6] When therefore, He would say, I work the more difficult miracle, it is plain that there is no pretext left you, no room for gainsaying about the easier one. Hence it was that He wrought the invisible miracle first, because there were many gainsayers; and then He led them from the invisible to the visible itself.

Surely then the faith of the jailer was no light or hasty faith. He saw the prisoners. And he saw nothing, he heard nothing wrong; he saw that nothing was done by sorcery, for they were singing hymns unto God. He saw that every thing done proceeded from overflowing kindness, for they did not avenge themselves against him, although they had it in their power; for it was in their power to rescue both themselves and the prisoners, and escape; and if not the prisoners, at all events themselves; but they did not do this. Thus did they challenge his reverence, not only by the miracle, but also by their behavior. For how did Paul cry out? He cried with a loud voice, saying, Do yourself no harm, for we are all here. You see at once his freedom from vain-glory and arrogance, and his fellow-feeling. He said not, It is for us these wonders have been wrought, but as though he were merely one of the prisoners, he said, For we are all here. And yet, even though they had not before this loosed themselves, nor had done so by means of the miracle, still they might have been silent, and have set all that were bound at liberty. For had they held their peace, and had they not with their loud crying stayed his hand, he would have thrust the sword through his throat. Wherefore also Paul cried out, because he had been cast into the inner ward: as though he had said, To your own injury have you done this, that you have thrust in so far those that could deliver you from the danger. However they imitated not the treatment they had received at his hands; though, had he died, all would have escaped. You see that they chose rather to remain in bonds, than to allow him to perish. Hence too might he reason within himself, Had they been sorcerers, doubtless they would have set the others at liberty, and have released themselves from their bonds: (for it is likely that many such had also been imprisoned.) He was the more amazed, in that having often received sorcerers in charge, he had yet witnessed nothing done like this. A sorcerer never would have shaken the foundations, so as to startle the jailer from sleep, and thus render his own escape more difficult.

Now, however, let us proceed to look at the jailor's faith. And, says the Scripture, he called for lights and sprang in, and trembling for fear fell down before Paul and Silas, and brought them out, and said, Sirs, what must I do to be saved? He grasped fire and sword, and cried, Sirs, what must I do to be saved? And they said, Believe on the Lord Jesus Christ, and you shall be saved, you and your house. [Acts 16:29-31] This is not the act of sorcerers, he would say, to deliver a doctrine like this. No mention any where here of an evil spirit. You see how worthy he was to be saved: for when he beheld the miracle, and was relieved from his terror, he did not forget what most concerned him, but even in the midst of so great peril, he was solicitous about that salvation which concerned his soul: and came before them in such a manner as it was meet to come before teachers: he fell down at their feet. And they spoke, it continues, the word of the Lord, unto him with all that were in his house. And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, immediately. [Acts 16:32-33] Observe the fervency of the man! He did not delay; he did not say, Let day come, let us see, let us look about us; but with great fervency, he was both himself baptized, and all his house. Yes, not like most men now-a-days, who suffer both servants and wives and children to go unbaptized. Be, I beseech you, like the jailor. I say not, in authority, but in purpose; for what is the benefit of authority, where purpose is weak? The savage one, the inhuman one, who lived in the practice of unnumbered wrongs and made this his constant study, has become all at once so humane, so tenderly attentive. He washed, it is said, their stripes.

And mark, on the other hand, the fervency of Paul also. Bound, scourged, thus he preached the Gospel. Oh, that blessed chain, with how great travail did it travail that night, what children did it bring forth! Yea of them too may he say, Whom I have begotten in my bonds. [Philemon 10] Mark thou, how he glories, and will have the children thus begotten, to be on that account the more illustrious! Mark thou, how transcendant is the glory of those bonds, in that they give lustre not only to him that wore them, but also to them who were on that occasion begotten by him. They have some advantage, who were begotten in Paul's bonds, I say not in respect of grace, (for grace is one and the same,) nor in respect of remission, (for remission is one and the same to all,) but in that they are thus from the very outset taught to rejoice and to glory in such things. The same hour of the night, it is said, he took them, and washed their stripes, and was baptized.

And now then behold the fruit. He straightway recompensed them with his carnal things. He brought them up into his house, and set meat before them, and rejoiced greatly with all his house, having believed in God. For what was he not ready to do, now that by the opening of the prison doors, heaven itself was opened to him? He washed his teacher, he set food before him, and rejoiced. Paul's chain entered into the prison, and transformed all things there into a Church; it drew in its train the body of Christ, it prepared the spiritual feast, and travailed with that birth, at which Angels rejoice. And was it without reason then that I said that the prison was more glorious than Heaven? For it became a source of joy there; yes, if there is joy in Heaven over one sinner that repents, [Luke 15:7] if, where two or three are gathered together in His Name, there is Christ in the midst of them; [Matthew 18:20] how much more, where Paul and Silas, and the jailor and all his house were, and faith so earnest as theirs! Observe the intense earnestness of their faith.

But this prison has reminded me of another prison. And what then is that? It is that where Peter was. Not, however, that anything like this took place there. No. He was delivered to four quaternions of soldiers to keep him and he sang not, he watched not, but he slept; neither, again, had he been scourged. And yet was the peril greater, for in the case before us indeed the end was accomplished, and the prisoners Paul and Silas, had undergone their punishment; but in his case it was yet to come. So that though there were no stripes to torture him, yet was there the anticipation of the future to distress him. And mark too the miracle there. Behold, an angel of the Lord, it is related, stood by him, and a light shined in the cell; and he smote Peter on the side, and awoke him, saying, Rise up quickly. And his chains fell off from his hands. [Acts 12:7] In order that he might not imagine the transaction to be the work of the light alone, he also struck Peter. Now no one saw the light, save himself only, and he thought it was a vision. So insensible are they that are asleep to the mercies of God. And the angel, it proceeds, said to him, Gird yourself and bind on your sandals; and he did so. And he says unto him, Cast your garment about you, and follow me. And he went out and followed, and he knew not that it was true which was done by the angel; but thought he saw a vision. And when they were past the first and the second ward, they came unto the iron gate, that leads unto the city, which opened to them of his own accord; and they went out, and passed on through one street; and straightway the angel departed from him. [Acts 12:8-10] Why was not the same thing done here as was done in the case of Paul and Silas? Because in that case they were intending to release them. On that account God willed not that they should be released in this manner. Whereas in blessed Peter's case, they were intending to lead him forth to execution. But what then? Would it not have been far more marvellous, some one may say, had he been led forth, and delivered over into the king's hands, and then had been snatched away from the very midst of his imminent peril, and sustained no harm? For thus moreover, neither had the soldiers perished. Great is the question which has been raised upon this matter. What! Did God, it is said, save His own servant with the punishment of others, with the destruction of others? Now in the first place, it was not with the destruction of others; for this did not arise from the ordering of providence, but arose from the cruelty of the judge. How so? God had so providentially ordered it, as that not only these men need not perish, but moreover that even he, the judge, should have been saved, just as in this case of the jailor. But he did not use the boon aright. Now as soon as it was day, it continues, there was no small stir among the soldiers, what was become of Peter. And what then? Herod makes strict inquiry into the matter, and he examined the guards, it is related, and commanded that they should be put to death. [Acts 12:18-19] Now, indeed, had he not examined them, there might have been some excuse for executing them. Whereas, as it is, he had them brought before him, he examined them, he found that Peter had been bound, that the prison had been well secured, that the keepers were before the doors. No wall had been broken through, no door had been opened, nor was there any other evidence whatever of false dealing. He ought upon this to have been awed by the power of God, which had snatched Peter from the very midst of perils, and to have adored Him who was able to do such mighty works. But, on the contrary, he ordered those men off to execution. How then in this case is God the cause? Had He indeed caused the wall to be broken through, and thus had extricated Peter, possibly the deed might have been put to the account of their negligence. But if He so providentially ordered it, as that the matter should be shown to be the work not of the evil agency of man, but of the miraculous agency of God, why did Herod act thus? For had Peter intended to flee, he would have fled as he was, with his chains on. Had he intended to fly, in his confusion he never would have had so great forethought as to take even his sandals, but he would have left them. Whereas, as it is, the object of the Angel's saying unto him, Bind on your sandals, was that they might know that he had done the thing not in the act of flight, but with full leisure. For, bound as he was, and fixed between the two soldiers, he never would have found sufficient time to unbind the chains also, and especially as he too, like Paul, was in the inner ward. Thus then was the punishment of the keepers owing to the unrighteousness of the judge. For why did not the Jews act in the same way? For now again I am reminded of yet another prison. The first was that at Rome, next, was this at Cæsarea, now we come to that at Jerusalem. When then the chief Priests and the Pharisees heard from those whom they had sent to the prison to bring Peter out, that they found no man within, but both doors closed, and the keepers standing at the doors, why was it that they not only did not put the keepers to death, but, so far from it, they were much perplexed concerning them whereunto this would grow. Now if the Jews, murderous as they were in their designs against them, yet entertained not a thought of the kind, much more should not thou, who did every thing to please those Jews. For this unrighteous sentence vengeance quickly overtook Herod.

But now if any complain of this, then complain too about those who are killed on the highway, and about the ten thousand others who are unjustly put to death, and further, of the infants also that were slaughtered at the time of Christ's birth; for Christ also, according to what you allege, was the cause of their deaths. But it was not Christ, but rather the madness and tyranny of Herod's father. Do you ask, Why then did He not snatch Him out of Herod's hands? True, He might have done so, but there would have been nothing gained by so doing. How many times, at least, did Christ escape even from the grasp of their hands? And yet what good did this do to that unfeeling people? Whereas here there is even much profit arising to the faithful from what was done. For as there were records made, and the enemies themselves bore testimony to the facts, the testimony was above suspicion. As therefore in that instance the mouths of the enemies were stopped in no other way whatever, but only by the persons who came acknowledging the facts, so was it also here. For why did the jailor here do nothing like what Herod did? Nay, and the things which Herod witnessed were not at all less wonderful than those which this man witnessed. So far as wonder goes, it is no less wonderful to be assured that a prisoner came out when the doors were closed, than it is to behold them set open. Indeed this last might rather have seemed to be perhaps a vision of the imagination, the other never could, when exactly and circumstantially reported. So that, had this man been as wicked as Herod, he would have slain Paul, as Herod did the soldiers; but such he was not.

If any one should ask, 'Why was it that God permitted the children also to be murdered?' I should fall, probably, into a longer discourse, than was originally intended to be addressed to you.

At this point, however, let us terminate our discourse, with many thanks to Paul's chain, for that it has been made to us the source of so many blessings, and exhorting you, should you have to suffer anything for Christ's sake, not only not to repine, but to rejoice, as the Apostles did, yea, and to glory; as Paul said, Most gladly, therefore will I rather glory in my infirmities, [2 Corinthians 12:9] for because of this it was that he heard also those words, My grace is sufficient for you. Paul glories in bonds; and do you pride yourself in riches? The Apostles rejoiced that they were counted worthy to be scourged, and do you seek for ease and self-indulgence? On what ground then, do you wish to attain the same end as they, if here on earth you are traveling the contrary road from them? And now, says Paul, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there; save that the Holy Ghost testifies unto me in every city, saying, that bonds and afflictions abide me. [Acts 20:22] And why then do you set out, if bonds and afflictions abide you? For this very reason, says he, that I may be bound for Christ's sake, that I may die for His sake. For I am ready not to be bound only, but also to die for the name of the Lord Jesus. [Acts 21:13]

Moral. Nothing can be more blessed than that soul. In what does he glory? In bonds, in afflictions, in chains, in scars; I bear branded on my body, says he, the marks of Jesus, [Galatians 6:17] as though they were some great trophy. And again, For because of the hope of Israel, says he, I am bound with this chain. [Acts 28:20] And again, For which I am an ambassador in chains. [Ephesians 6:20] What is this? Are you not ashamed, are you not afraid going about the world as a prisoner? Do you not fear lest any one should charge your God with weakness? Lest any one should on this account refuse to come near you and to join the fold? No, says he, not such are my bonds. They can shine brightly even in kings' palaces. So that my bonds, says he, became manifest in Christ, throughout the whole prætorian guard: and most of the brethren in the Lord, being confident through my bonds, are more abundantly bold to speak the word of God without fear. [Philippians 1:13-14] Behold ye a force in bonds stronger than the raising of the dead. They beheld me bound, and they are the more courageous. For where bonds are, there of necessity is something great also. Where affliction is, there verily is salvation also, there verily is solace, there verily are great achievements. For when the devil kicks, then is he, doubtless, hit. When he binds God's servants, then most of all does the word gain ground. And mark how this is every where the case. Paul was imprisoned; and in the prison he did these things, yea, says he, by my very bonds themselves. He was imprisoned at Rome, and brought the more converts to the faith; for not only was he himself emboldened, but many others also because of him. He was imprisoned at Jerusalem, and preaching in his bonds he struck the king with amazement, [Acts 26:28] and made the governor tremble. [Acts 24:25] For being afraid, it is related, he let him go, and he that had bound him was not ashamed to receive instruction concerning the things to come at the hands of him whom he had bound. In bonds he sailed, and retrieved the wreck, and bound fast the tempest. It was when he was in bonds that the monster fastened on him, and fell off from his hand, having done him no hurt. He was bound at Rome, and preaching in bonds drew thousands to his cause, holding forward, in the place of every other, this very argument, I mean his chain.

It is not however our lot to be bound now-a-days. And yet there is another chain if we have a mind to wear it. And what is it? It is to restrain our hand, to be not so forward to covetousness. With this chain let us bind ourselves. Let the fear of God be unto us instead of a bond of iron. Let us loose them that are bound by poverty, by affliction. There is no comparison between opening the doors of a prison, and releasing an enthralled soul. There is no comparison between loosing the bonds of prisoners and setting at liberty them that are bruised; [Luke 4:18] this last is far greater than the other; for the other there is no reward in store, for this last there are ten thousand rewards.

Paul's chain has proved a long one, and has detained us a length of time. Yea, long indeed it is, and more beautiful than any cord of gold. A chain this, which draws them that are bound by it, as it were by a kind of invisible machinery, to Heaven, and, like a golden cord let down, draws them up to the Heaven of heavens. And the wonderful thing is this, that, bound, as it is, below, it draws its captives upwards: and indeed this is not the nature of the things themselves. But where God orders and disposes, look not for the nature of things, nor for natural sentence, but for things above nature and natural sequence.

Let us learn not to sink under affliction, nor to repine; for look at this blessed saint. He had been scourged, and sorely scourged, for it is said, When they had laid many stripes upon them. He had been bound too, and that again sorely, for the jailor cast him into the inner ward, and with extraordinary security. And though he was in so many perils, at midnight, when even the most wakeful are asleep with sleep, another and a stronger bond upon them, they chanted and sang praise unto the Lord. What can be more adamantine than these souls? They bethought them how that the holy Children sang even in fire and furnace. [Daniel 3:1-30] Perhaps they thus reasoned with themselves, we have as yet suffered nothing like that.

But our discourse has done well, in that it has thus brought us out again to other bonds, and into another prison. What am I to do? I would fain be silent, but am not able. I have discovered another prison, far more wonderful and more astonishing than the former. But, come now, rouse yourselves, as though I were just commencing my discourse, and attend to me with your minds fresh. I would fain break off the discourse, but it will not suffer me; for just as a man in the midst of drinking cannot bear to break off his draught, whatever any one may promise him; so I too, now I have laid hold of this glorious cup of the prison of them that were bound for Christ's sake, I cannot leave off, I cannot hold my peace. For if Paul in the prison, and in the night, kept not silence, no, nor under the scourge; shall I, who am sitting here by daylight, and speaking so much at my ease, shall I hold my peace, when men in bonds, and under the scourge, and at midnight could not endure to do so? The holy Children were not silent, no, not in the furnace and in the fire, and are not we ashamed to hold our peace? Let us look then at this prison also. Here too, they were bound, but at once and from the very outset it was evident that they were not about to be burned, but only to enter as into a prison. For why do ye bind men who are about to be committed to the flames? They were bound, as Paul was, hand and foot. They were bound with as great violence as he was. For the jailor thrust him into the inner prison; and the king commanded the furnace to be intensely heated. And now let us see the issue. When Paul and Silas sang, the prison was shaken, and the doors were opened. When the three Children sang, the bonds both of their feet and hands were loosed. The prison was opened, and the doors of the furnace were opened: for a dewy breeze whistled through it.

But many thoughts crowd around me. I know not which to utter first, and which second. Wherefore, let no one, I entreat, require order of me, for the subjects are closely allied.

They who were bound together with Paul and Silas were loosed, and yet nevertheless they slept. In the case of the three Children, instead of that, something else took place. The men who had cast them in, were themselves burned to death. And then, as I was fain to tell you, the king beheld them loose, and fell down before them: he heard them singing their song of praise, and beheld four walking, and he called them. As Paul, though able to do so, came not forth, until he who had cast him in, called him, and brought him forth: so neither did the three Children come forth, until he who had cast them in commanded them to come forth. What lesson are we taught from this? Not to be over hasty in courting persecution, nor when in tribulation to be over eager for deliverance, and on the other hand when they release us not to continue in it. Further, the jailor, inasmuch as he was able to enter in where the saints were, fell down at their feet. The king came but to the door and fell down. He dared not approach into the prison which he had prepared for them in the fire. And now mark their words. The one cried, Sirs, what must I do to be saved? [Acts 16:30] The other, though not indeed with so great humility, yet uttered a voice no less sweet, Shadrach, Meshach, and Abednego, you servants of the most high God, come forth, and come hither. [Daniel 3:26] Mighty dignity! You servants of the most high God, come forth, and come hither. How are they to come forth, O king? Thou cast them into the fire bound; they have continued this long time in the fire. Why, had they been made of adamant, had they been blocks of metal, in singing that entire hymn, must they not have perished? On this account then they were saved, because they sang praises to God. The fire reverenced their readiness to suffer and afterwards it reverenced that wonderful song, and their hymns of praise. By what title do you call them? I said before, You servants of the most high God. Yes, to the servants of God, all things are possible; for if some, who are the servants of men, have, nevertheless, power, and authority, and the disposal of their concerns, much more have the servants of God. He called them by the name most delightful to them, he knew that by this means he flattered them most: for indeed, if it was in order to continue servants of God, that they entered into the fire, there could be no sound more delightful to them than this. Had he called them kings, had he called them lords of the world, yet would he not so truly have rejoiced them as when he said, You servants of the most high God. And why marvel at this? When, in writing to the mighty city, to her who was mistress of the world, and prided herself upon her high dignities, Paul set down as equivalent in dignity, nay, as far greater, yea incomparably greater than consulship, or kingly name, or than the empire of the world, this title, Paul, a servant of Jesus Christ. [Romans 1:1] You servants of the most high God. Yes, he would say, if they show so great zeal as to be bond-servants, doubtless this is the title by which we shall conciliate them.

Again, observe also the piety of the Children: they showed no indignation, no anger, no gain-saying, but they came forth. Had they regarded it as an act of vengeance that they had been thrown into the furnace, they would have been grieved against the man who had cast them in; as it is, there is nothing of the kind; but, as though they were going forth from Heaven itself, so went they forth. And what the Prophet says of the Sun, that He is as a bridegroom coming forth out of his chamber, [Psalm 19:5] one would not go amiss in saying also of them. But though he goes forth thus, yet came they forth there more gloriously than he, for he indeed comes forth to enlighten the world with natural light, they to enlighten the world in a different way, I mean, spiritually. For because of them the king straightway issued a decree, containing these words, It has seemed good unto me to show the signs and wonders that the Most High God has wrought toward me. How great are His signs! And how mighty are His wonders! [Daniel 4:2-3] So that they went forth, shedding a yet more glorious radiance, beaming indeed in that region itself, but, what is more than all, capable, by means of the king's writings, of being diffused over the world and thus of dispelling the darkness which every where prevails. Come forth, said he, and come hither. He gave no commandment to extinguish the flame, but hereby most especially honored them, by believing that they were able not only to walk within it, but even to come out of it while it was still burning.

But let us look again, if it seem good to you, at the words of the jailor, Sirs, what must I do to be saved? What language sweeter than this? This makes the very Angels leap for joy. To hear this language, even the Only-begotten Son of God Himself became a servant. This language they who believed at the beginning addressed to Peter. [Acts 2:37] What shall we do? And what said he in answer? Repent and be baptized. To have heard this language from the Jews, gladly would Paul have been cast even in to hell, in his eagerness for their salvation and obedience. But observe, he commits the whole matter to them, he wastes no unnecessary pains. Let us however look at the next point. The king here does not say, What must I do to be saved? But the teaching is plainer in his case than any language whatever; for he straightway becomes a preacher, he needs not to be instructed like the jailor. He proclaims God, and makes confession of His power. Of a truth your God is the God of Gods and the Lord of Kings, because He has sent His Angel, and has delivered you. [Daniel 2:47; 3:28] And what was the sequel? Not one single jailor, but numbers are instructed by the king's writings, by the sight of the facts. For that the king would not have told a falsehood is evident enough to every one, because he never would have chosen to bear such testimony to captives, nor to overthrow his own acts; he never would have chosen to incur the imputation of such utter madness: so that had not the truth been abundantly manifest, he would not have written in such terms, and with so many persons present.

Perceive ye how great is the power of bonds? How great the force of those praises that are sung in tribulation? Their heart failed not, they were not cast down, but were then yet more vigorous, and their courage then yet greater and justly so.

While we are considering these things one question yet remains for us: Why was it that in the prison on the one hand, the prisoners were loosed, while in the furnace the executioners were burnt to death: for that indeed should have been the king's fate, because neither were they who bound them, nor they who cast them into the furnace, guilty of so great sin as the man who commanded this should be done. Why then did they perish? On this point there is not any very great need of minute examination; for they were wicked men. And therefore this was providentially ordered, that the power of the fire might be shown, and the miracle might be made more signal; for if it thus devoured them that were without, how did it show them unscathed that were within it? It was that the power of God might be made manifest. And let no one wonder that I have put the king on a level with the jailor, for he did the same thing; the one was in no wise more noble than the other, and they both had their reward.

But, as I said, the righteous, when they are in tribulations, are then especially more energetic, and when they are in bonds: for to suffer anything for Christ's sake is the sweetest of all consolation.

Will ye that I remind you of yet another prison? It seems necessary to go on from this chain to another prison still. And which will you? Shall it be that of Jeremiah, or of Joseph, or of John? Thanks to Paul's chain; how many prisons has it opened to our discourse? Will you have that of John? He also was once bound for Christ's sake, and for the law of God. What then? Was he idle when he was in prison? Was it not from thence he sent, by his disciples, and said, Are You He that comes, or look we for another? [Matthew 11:2-3] Even when there, then, it seems he taught, for surely he did not disregard his duty. But again, did not Jeremiah prophesy concerning the king of Babylon, and fulfil his work even there in prison? And what of Joseph? Was he not in prison thirteen years? What then? Not even there did he forget his virtue. I have yet to mention the bonds of one and therewith will close my discourse. Our Master Himself was bound, He who loosed the world from sins. Those hands were bound, those hands that wrought ten thousand good deeds. For, they bound Him, it says, and led Him away to Caiaphas; [Matthew 27:2; John 18:24] yes, He was bound who had wrought so many marvellous works.

Reflecting on these things, let us never repine; but whether we be in bonds, let us rejoice; or whether we be not in bonds, let us be as though we were bound together with Him. See how great a blessing are bonds! Knowing all these things, let us send up our thanksgiving for all things to God, through Christ Jesus our Lord with whom to the Father, together with the Holy Ghost, be glory, might, and honor, now and forever and ever. Amen.

Chapter IV. Verses 1-3

I therefore, the prisoner in the Lord, beseech you, to walk worthily of the calling wherewith you were called, with all lowliness and meekness, with long-suffering, forbearing one another in love; giving diligence to keep the unity of the Spirit in the bond of peace.

Great has the power of Paul's chain been shown to be, and more glorious than miracles. It is not in vain then, as it should seem, nor without an object, that he here holds it forward, but as the means of all others most likely to touch them. And what says he? I therefore, the prisoner in the Lord, beseech you, to walk worthily of the calling wherewith you were called. And how is that? with all lowliness and meekness, with long-suffering, forbearing one another in love.

It is not the being merely a prisoner that is honorable, but the being so for Christ's sake. Hence he says, in the Lord, i.e., the prisoner for Christ's sake. Nothing is equal to this. But now the chain is dragging me away still more from my subject, and pulling me back again, and I cannot bear to resist it, but am drawn along willingly — yea, rather, with all my heart; and would that it were always my lot to be descanting on Paul's chain.

But now do not become drowsy: for I am yet desirous to solve that other question, which many raise, when they say, Why, if tribulation be a glory, how came Paul himself to say in his defense to Agrippa, I would to God that whether with little or with much not thou only, but also all that hear me this day, might become such as I am, except these bonds? [Acts 26:29] He said not this, God forbid! As deeming the thing a matter to be deprecated; no; for had it been such, he would not have gloried in bonds, in imprisonments, in those other tribulations; and when writing elsewhere he says, Most gladly will I rather glory in my weaknesses. [2 Corinthians 12:9] But what is the case? This was itself a proof how great a thing he considered those bonds; for as in writing to the Corinthians he said, I fed you with milk, not with meat, for you were not yet able to bear it; [1 Corinthians 3:2] so also here. They before whom he spoke were not able to hear of the beauty, nor the comeliness, nor the blessing of those bonds. Hence it was he added, except these bonds. To the Hebrews however he spoke not thus, but exhorted them to be bound with [Hebrews 13:3] them that were in bonds. And hence too did he himself rejoice in his bonds, and was bound, and was led with the prisoners into the inner prison. Mighty is the power of Paul's chain! A spectacle this, which may suffice for every other, to behold Paul bound, and led forth from his prison; to behold him bound, and sitting within it, what pleasure can come up to this? What would I not give for such a sight? Do ye see the emperors, the consuls, borne along in their chariots and arrayed in gold, and their bodyguard with every thing about them of gold? Their halberds of gold, their shields of gold, their raiment of gold, their horses with trappings of gold? How much more delightful than such a spectacle is his! I would rather see Paul once, going forth with the prisoners from his prison, than behold these ten thousand times over, parading along with all that retinue. When he was thus led forth, how many Angels, suppose ye, led the way before him? And to show that I speak no fiction, I will make the fact manifest to you from a certain ancient narrative.

Elisha the prophet, (perhaps ye know the man,) at the time [2 Kings 6:8-12] when the king of Syria was at war with the king of Israel, sitting at his own home, brought to light all the counsels which the king of Syria was taking in his chamber with them that were privy to his designs, and rendered the king's counsels of none effect, by telling beforehand his secrets, and not suffering the king of Israel to fall into the snares which he was laying. This sorely troubled the king; he was disheartened, and was reduced to greater perplexity, not knowing how to discover him who was disclosing all that passed, and plotting against him, and disappointing his schemes. Whilst therefore he was in this perplexity, and enquiring into the cause, one of his armor-bearers told him, that there was a certain prophet, one Elisha, dwelling in Samaria, who suffered not the king's designs to stand, but disclosed all that passed. The king imagined that he had discovered the whole matter. Sure, never was any one more miserably misled than he. When he ought to have honored the man, to have reverenced him, to have been awed that he really possessed so great power, as that, seated, as he was, so many furlongs off, he should know all that passed in the king's chamber, without any one at all to tell him; this indeed he did not, but being exasperated, and wholly carried away by his passion, he equips horsemen, and soldiers, and dispatches them to bring the prophet before him.

Now Elisha had a disciple as yet only on the threshold of prophecy, [2 Kings 6:13 ff.] as yet far from being judged worthy of revelations of this kind. The king's soldiers arrived at the spot, as intending to bind the man, or rather the prophet.— Again I am falling upon bonds, so entirely is this discourse interwoven with them.— And when the disciple saw the host of soldiers, he was affrighted, and ran full of trembling to his master, and told him the calamity, as he thought, and informed him of the inevitable peril. The prophet smiled at him for fearing things not worthy to be feared, and bade him be of good cheer. The disciple, however, being as yet imperfect, did not listen to him, but being still amazed at the sight, remained in fear. Upon this, what did the prophet do? Lord, said he, open the eyes of this young man, and let him see that they which are with us, are more than they which are with them; [2 Kings 6:16-17] and immediately he beheld the whole mountain, where the prophet then dwelt, filled with so great a multitude of horses and chariots of fire. Now these were nothing else than ranks of Angels. But if only for an occasion like this so great a band of Angels attended Elisha what must Paul have had? This is what the prophet David tells us. The Angel of the Lord encamps round about them that fear Him. [Psalm 34:7] And again; They shall bear you up in their hands, lest you dash your foot against a stone. [Psalm 91:2] And why do I speak of Angels? The Lord Himself was with him then as he went forth; for surely it cannot be that He was seen by Abraham, and yet was not with Paul. No, it was His own promise, I am with you always, even unto the end of the world. [Matthew 28:20] And again, when He appeared to him, He said, Be not afraid, but speak, for I am with you, and no man shall set on you to harm you. 96 9, 10 Again, He stood by him in a dream, and said, Be of good cheer, for as you have testified concerning me at Jerusalem, so must thou bear witness also at Rome. [Acts 23:11]

The saints, though they are at all times a glorious sight, and are full of abundant grace, yet are so, most of all, when they are in perils for Christ's sake, when they are prisoners; for as a brave soldier is at all times and of himself a pleasing spectacle to them that behold him, but most of all when he is standing, and in ranks at the king's side; thus also imagine to yourselves Paul, how great a thing it was to see him teaching in his bonds.

Shall I mention, in passing, a thought, which just at this moment occurs to me? The blessed martyr Babylas was bound, and he too for the very same cause as John also was, because he reproved a king in his transgression. This man when he was dying gave charge that his bonds should be laid with his body, and that the body should be buried bound; and to this day the fetters lie mingled with his ashes, so devoted was his affection for the bonds he had worn for Christ's sake. He was laid in chains of iron as the Prophet says of Joseph. [Psalm 105:18] And even women have before now had trial of these bonds.

We however are not in bonds, nor am I recommending this, since now is not the time for them. But you, bind not your hands, but bind your heart and mind. There are yet other bonds, and they that wear not the one, shall have to wear the other. Hear what Christ says, Bind him hand and foot. [Matthew 22:13] But God forbid we should have trial of those bonds! But of these may He grant us even to take our fill!

On these accounts he says, I, the prisoner in the Lord, beseech you to walk worthily of the calling wherewith you were called. But what is this calling? You were called as His body, it is said. You have Christ as your head; and though you were enemies, and had committed misdeeds out of number, yet has He raised you up with Him and made you to sit with Him. [Ephesians 2:6] A high calling this, and to high privileges, not only in that we have been called from that former state, but in that we are called both to such privileges, and by such a method.

But how is it possible to walk worthily of it? With all lowliness. Such an one walks worthily. This is the basis of all virtue. If you be lowly, and bethink you what you are, and how you were saved, you will take this recollection as a motive to all virtue. You will neither be elated with bonds, nor with those very privileges which I mentioned, but as knowing that all is of grace, you will humble yourself. The lowly-minded man is able to be at once a generous and a grateful servant. For what have you, says he, that thou did not receive? [1 Corinthians 4:7] And again, hear his words, I labored more abundantly than they all; yet not I, but the grace of God which was with me. [1 Corinthians 15:10]

With all lowliness, says he; not that which is in words, nor that which is in actions only, but even in one's very bearing and tone of voice: not lowly towards one, and rude towards another; be lowly towards all men, be he friend or foe, be he great or small. This is lowliness. Even in your good deeds be lowly; for hear what Christ says, Blessed are the poor in spirit; [Matthew 5:3] and He places this first in order. Wherefore also the Apostle himself says, With all lowliness, and meekness, and long-suffering. For it is possible for a man to be lowly, and yet quick and irritable, and thus all is to no purpose; for oftentimes he will be possessed by his anger, and ruin all.

Forbearing, he proceeds, one another in love.

How is it possible to forbear, if a man be passionate or censorious? He has told us therefore the manner: in love, says he. If you, he would say, are not forbearing to your neighbor, how shall God be forbearing to you? If you bear not with your fellow-servant, how shall the Master bear with you? Wherever there is love, all things are to be borne.

Giving diligence, says he, to keep the unity of the Spirit in the bond of peace. Bind therefore your hands with moderation. Again that goodly name of bond. We had dismissed it, and it has of itself come back on us again. A goodly bond was that, and goodly is this one also, and that other is the fruit of this. Bind yourself to your brother. They bear all things lightly who are bound together in love. Bind yourself to him and him to you; you are lord of both, for whomsoever I may be desirous to make my friend, I can by means of kindliness accomplish it.

Giving diligence, he says; a thing not to be done easily, and not in every one's power.

Giving diligence, he proceeds, to keep the unity of the Spirit. What is this unity of Spirit? In the human body there is a spirit which holds all together, though in different members. So is it also here; for to this end was the Spirit given, that He might unite those who are separated by race and by different manners; for old and young, rich and poor, child and youth, woman and man, and every soul become in a manner one, and more entirely so than if there were one body. For this spiritual relation is far higher than the other natural one, and the perfectness of the union more entire; because the conjunction of the soul is more perfect, inasmuch as it is both simple and uniform. And how then is this unity preserved? In the bond of peace. It is not possible for this to exist in enmity and discord. For whereas there is, says he, among you jealousy and strife, are you not carnal, and walk after the manner of men? [1 Corinthians 3:3] For as fire when it finds dry pieces of wood works up all together into one blazing pile, but when wet does not act at all nor unite them; so also it is here. Nothing that is of a cold nature can bring about this union, whereas any warm one for the most part can. Hence at least it is that the glow of charity is produced; by the bond of peace, he is desirous to bind us all together. For just in the same way, he would say, as if you would attach yourself to another, you can do it in no other way except by attaching him to yourself; and if you should wish to make the tie double, he must needs in turn attach himself to you; so also here he would have us tied one to another; not simply that we be at peace, not simply that we love one another, but that all should be only even one soul. A glorious bond is this; with this bond let us bind ourselves together with one another and unto God. This is a bond that bruises not, nor cramps the hands it binds, but it leaves them free, and gives them ample play, and greater courage than those which are at liberty. The strong if he be bound to the weak, will support him, and not allow him to perish: and if again he be tied to the indolent, him he will rather rouse and animate. Brother helped by brother, it is said, is as a strong city. This chain no distance of place can interrupt, neither heaven, nor earth, nor death, nor anything else, but it is more powerful and strong than all things. This, though it issue from but one soul, is able to embrace numbers at once; for hear what Paul says, You are not straitened in us, but you are straitened in your own affections; be ye also enlarged. [2 Corinthians 6:12]

Now then, what impairs this bond? Love of money, passion for power, for glory, and the like, loosens them, and severs them asunder. How then are we to see that they be not cut asunder? If these tempers be got rid of, and none of those things which destroy charity come in by the way to trouble us. For hear what Christ says, [Matthew 24:12] Because iniquity shall be multiplied, the love of the many shall wax cold. Nothing is so opposed to love as sin, and I mean not love towards God, but that towards our neighbor also. But how then, it may be said, are even robbers at peace? When are they, tell me? Not when they are acting in a spirit which is that of robbers; for if they fail to observe the rules of justice among those with whom they divide the spoil, and to render to every one his right, you will find them too in wars and broils. So that neither among the wicked is it possible to find peace: but where men are living in righteousness and virtue, you may find it every where. But again, are rivals ever at peace? Never. And whom then would you have me mention? The covetous man can never possibly be at peace with the covetous. So that were there not just and good persons, even though wronged by them, to stand between them, the whole race of them would be torn to pieces. When two wild beasts are famished, if there be not something put between them to consume, they will devour one another. The same would be the case with the covetous and the vicious. So that it is not possible there should be peace where virtue is not already put in practice beforehand. Let us form, if you please, a city entirely of covetous men, give them equal privileges, and let no one bear to be wronged, but let all wrong one another. Can that city possibly hold together? It is impossible. Again, is there peace among adulterers? No, not any two will you find of the same mind.

So then, to return, there is no other reason for this, than that love has waxed cold; and the cause again why love has waxed cold, is that iniquity abounds. For this leads to selfishness, and divides and severs the body, and relaxes it and rends it to pieces. But where virtue is, it does the reverse. Because the man that is virtuous is also above money; so that were there ten thousand such in poverty they would still be peaceable; while the covetous, where there are but two, can never be at peace. Thus then if we are virtuous, love will not perish, for virtue springs from love, and love from virtue. And how this is, I will tell you. The virtuous man does not value money above friendship, nor does he remember injuries, nor does wrong to his neighbor; he is not insolent, he endures all things nobly. Of these things love consists. Again, he who loves submits to all these things, and thus do they reciprocally produce one another. And this indeed, that love springs from virtue, appears from hence, because our Lord when He says, because iniquity shall be multiplied, the love of the many shall wax cold, plainly tells us this. And that virtue springs from love, Paul tells us, saying, He that loves his neighbor has fulfilled the law. [Romans 13:10] So then a man must be one of the two, either very affectionate and much beloved, or else very virtuous; for he who has the one, of necessity possesses the other; and, on the contrary, he who knows not how to love, will therefore commit many evil actions; and he who commits evil actions, knows not what it is to love.

Moral. Let us therefore follow after charity; it is a safeguard which will not allow us to suffer any evil. Let us bind ourselves together. Let there be no deceit among us, no hollowness. For where friendship is, there nothing of the sort is found. This too another certain wise man tells us. Though you drew a sword at your friend, yet despair not: for there may be a returning again to favor. If you have opened your mouth against your friend, fear not; for there may be a reconciliation: except for upbraiding, or disclosing of secrets, or a treacherous wound: for for these things a friend will depart. [Sirach 22:21-22] For disclosing, says he, of secrets. Now if we be all friends, there is no need of secrets; for as no man has any secret with himself and cannot conceal anything from himself, so neither will he from his friends. Where then no secrets exist, separation arising from this is impossible. For no other reason have we secrets, than because we have not confidence in all men. So then it is the waxing cold of love, which has produced secrets. For what secret have you? Do you desire to wrong your neighbor? Or, are you hindering him from sharing some benefit, and on this account concealest it? But, no, perhaps it is none of these things. What then, is it that you are ashamed? If so, then this is a token of want of confidence. Now then if there be love, there will be no revealing of secrets, neither any upbraiding. For who, tell me, would ever upbraid his own soul? And suppose even such a thing were done, it would be for some good; for we upbraid children, we know, when we desire to make them feel. And so Christ too on that occasion began to upbraid the cities, saying, Woe unto you, Chorazin! Woe unto you, Bethsaida! [Luke 10:13] in order that He might deliver them from upbraidings. For nothing has such power to lay hold of the mind, or can more strongly arouse it, or brace it up when relaxed. Let us then never use upbraiding to one another merely for the sake of upbraiding. For what? Will you upbraid your friend on the score of money? Surely not, if at least you possess what you have in common. Will you then for his faults? No nor this, but you will rather in that case correct him. Or, as it goes on, for a treacherous wound; who in the world will kill himself, or who wound himself? No one.

Let us then follow after love; he says not simply let us love; but let us follow after love. [1 Corinthians 14:1] There is need of much eagerness: she is soon out of sight, she is most rapid in her flight; so many things are there in life which injure her. If we follow her, she will not outstrip us and get away, but we shall speedily recover her. The love of God is that which united earth to Heaven. It was the love of God that seated man upon the kingly throne. It was the love of God that manifested God upon earth. It was the love of God that made the Lord a servant. It was the love of God that caused the Beloved to be delivered up for His enemies, the Son for them that hated Him, the Lord for His servants, God for men, the free for slaves. Nor did it stop here, but called us to yet greater things. Yes, not only did it release us from our former evils, but promised, moreover, to bestow upon us other much greater blessings. For these things then let us give thanks to God, and follow after every virtue; and before all things, let us with all strictness practice love, that we may be counted worthy to attain the promised blessings; through the grace and loving-kindness of our Lord Jesus Christ, with whom, to the Father together with the Holy Ghost, be glory, might, and honor, now and for ever and ever. Amen.

Ephesians 4:4

There is one body, and one Spirit, even as you are called in one hope of your calling.

When the blessed Paul exhorts us to anything of special importance, so truly wise and spiritual as he is, he grounds his exhortation upon things in Heaven: this itself being a lesson he had learned from the Lord. Thus he says also elsewhere, Walk in love, even as Christ also has loved us. [Ephesians 5:2] And again, Have this mind in you, which was also in Christ Jesus, who being in the form of God, counted it not a prize to be on an equality with God. [Philippians 2:5-6] This is what he is doing here also, for whenever the examples he is setting before us are great, he is intense in his zeal and feeling. What then does he say, now he is inciting us to unity? There is one body, and one Spirit, even as you are called in one hope of your calling:

Ver. 5. One Lord, one faith, one baptism.

Now what is this one body? The faithful throughout the whole world, both which are, and which have been, and which shall be. And again, they that before Christ's coming pleased God, are one body. How so? Because they also knew Christ. Whence does this appear? Your father Abraham, says He, rejoiced to see My day, and he saw it, and was glad. [John 8:56] And again, If you had believed Moses, He says, ye would have believed Me, for he wrote of Me. [John 5:46] And the prophets too would not have written of One, of whom they knew not what they said; whereas they both knew Him, and worshipped Him. Thus then were they also one body.

The body is not disjoined from the spirit, for then would it not be a body. Thus it is customary also with us, touching things which are united, and which have any great consistency or coherence, to say, they are one body. And thus again, touching union, we take that to be a body which is under one head. If there be one head, then is there one body. The body is composed of members both honorable and dishonorable. Only the greater is not to rise up even against the meanest, nor this latter to envy the other. They do not all indeed contribute the same share, but severally according to the proportion of need. And forasmuch as all are formed for necessary and for different purposes, all are of equal honor. Some indeed there are, which are more especially principal members, others less so: for example, the head is more a principal member than all the rest of the body, as containing within itself all the senses, and the governing principle of the soul. And to live without the head is impossible; whereas many persons have lived for a long time with their feet cut off. So that it is better than they, not only by its position, but also by its very vital energy and its function.

Now why am I saying this? There are great numbers in the Church; there are those who, like the head, are raised up to a height; who, like the eyes that are in the head, survey heavenly things, who stand far aloof from the earth, and have nothing in common with it, while others occupy the rank of feet, and tread upon the earth; of healthy feet indeed, for to tread upon the earth is no crime in feet, but to run to evil. Their feet, says the Prophet, run to evil. [Isaiah 59:7] Neither then let these, the head, says he, be high-minded against the feet, nor the feet look with evil eye at them. For thus the peculiar beauty of each is destroyed, and the perfectness of its function impeded. And naturally enough; inasmuch as he who lays snares for his neighbor will be laying snares first of all for himself. And should the feet therefore not choose to convey the head anywhere upon its necessary journey, they will at the same time be injuring themselves by their inactivity and sloth. Or again, should the head not choose to take any care of the feet, itself will be the first to sustain the damage. However, those members do not rise up one against the other; it is not likely, for it has been so ordered by nature that they should not. But with man, how is it possible for him not to rise up against man? No one, we know, ever rises up against Angels; since neither do they rise against the Archangels. Nor, on the other hand, can the irrational creatures proudly exalt themselves over us; but where the nature is equal in dignity, and the gift one, and where one has no more than another, how shall this be prevented?

And yet surely these are the very reasons why you ought not to rise up against your neighbors. For if all things are common, and one has nothing more than another, whence this mad folly? We partake of the same nature, partake alike of soul and body, we breathe the same air, we use the same food. Whence this rebellious rising of one against another? And yet truly the being able by one's virtue to overcome the incorporeal powers, that were enough to lead to arrogance; or rather arrogance it would not be, for with good reason am I high-minded, and exceedingly high-minded against the evil spirit. And behold even Paul, how high-minded he was against that evil spirit. For when the evil spirit was speaking great and marvelous things concerning him, he made him hold his peace, and endured him not even in his flattery. For when that damsel, who had the spirit of divination, cried, saying, These men are the servants of the most high God, which show unto us the way of salvation [Acts 16:16-17], he rebuked him severely, and silenced his forward tongue. And again he elsewhere writes, and says, God shall bruise Satan under your feet shortly. [Romans 16:20] Will the difference of nature have any effect? Perceivest thou not that the difference between natures has no effect whatever, but only the difference of purpose? Because of their principle therefore they are far worse than all. Well, a man may say, but I am not rising up against an Angel, because there is so vast a distance between my nature and his. And yet surely you ought no more to rise up against a man than against an Angel, for the Angel indeed differs from you in nature, a matter which can be neither an honor to him, nor a disgrace to you: whereas man differs from man not at all in nature, but in principle; and there is such a thing as an Angel too even among men. So that if you rise not up against Angels, much more should you not against men, against those who have become angels in this our nature; for should any one among men become as virtuous as an Angel, that man is in a far higher degree superior to you, than an Angel is. And why so? Because what the one possesses by nature, the other has achieved of his own purpose. And again, because the Angel has his home far from you in distance also, and dwells in Heaven; whereas this man is living with you, and giving an impulse to your emulation. And indeed he lives farther apart from you than the Angel. For our citizenship, says the Apostle, is in Heaven. [Philippians 3:20] And to show you that this man has his home still farther distant, hear where his Head is seated; upon the throne, says he, the royal throne! And the farther distant that throne is from us, the farther is he also.

Well, but I see him, you will say, in the enjoyment of honor, and I am led to jealousy. Why, this is the very thing which has turned all things upside down, which has filled not the world only, but the Church also, with countless troubles. And just as fierce blasts setting in across a calm harbor, render it more dangerous than any rock, or than any strait whatever; so the lust of glory entering in, overturns and confounds everything.

You have oftentimes been present at the burning of large houses. You have seen how the smoke keeps rising up to Heaven; and if no one comes near to put a stop to the mischief, but every one keeps looking to himself, the flame spreads freely on, and devours everything. And oftentimes the whole city will stand around; they will stand round indeed as spectators of the evil, not to aid nor assist. And there you may see them one and all standing round, and doing nothing but each individual stretching out his hand, and pointing out to some one who may be just come to the spot, either a flaming brand that moment flying through a window, or beams hurled down, or the whole circuit of the walls forced out, and tumbling violently to the ground. Many too there are of the more daring and venturesome, who will have the hardihood even to come close to the very buildings themselves while they are burning, not in order to stretch forth a hand towards them, and to put a stop to the mischief, but that they may the more fully enjoy the sight, being able from the nearer place to observe closely all that which often escapes those at a distance. Then if the house happen to be large and magnificent, it appears to them a pitiable spectacle, and deserving of many tears. And truly there is a pitiable spectacle for us to behold; capitals of columns crumbled to dust, and many columns themselves shattered to pieces, some consumed by the fire, others thrown down often by the very hands which erected them, that they may not add fuel to the flame. Statues again, which stood with so much gracefulness, with the ceiling resting on them, these you may see all exposed, with the roof torn off, and themselves standing hideously disfigured in the open air. And why should one go on to describe the wealth stored up within? The tissues of gold, and the vessels of silver? And where the lord of the house and his consort scarcely entered, where was the treasure house of tissues and perfumes, and the caskets of the costly jewels — all has become one blazing fire, and within now, are bath-men and street-cleaners, and runaway slaves, and everybody; and everything within is one mass of fire and water, of mud, and dust, and half-burnt beams!

Now why have I drawn out so full a picture as this? Not simply because I wish to represent to you the conflagration of a house, (for what concern is that of mine?) but because I wish to set before your eyes, as vividly as I can, the calamities of the Church. For like a conflagration indeed, or like a thunderbolt hurled from on high, have they lighted upon the roof of the Church, and yet they rouse up no one; but while our Father's house is burning, we are sleeping, as it were, a deep and stupid sleep. And yet who is there whom this fire does not touch? Which of the statues that stand in the Church? For the Church is nothing else than a house built of the souls of us men. Now this house is not of equal honor throughout, but of the stones which contribute to it, some are bright and shining, while others are smaller and more dull than they, and yet superior again to others. There we may see many who are in the place of gold also, the gold which adorns the ceiling. Others again we may see, who give the beauty and gracefulness produced by statues. Many we may see, standing like pillars. For he is accustomed to call men also pillars [Galatians 2:9], not only on account of their strength but also on account of their beauty, adding as they do, much grace, and having their heads overlaid with gold. We may see a multitude, forming generally the wide middle space and the whole extent of the circumference; for the body at large occupies the place of those stones of which the outer walls are built. Or rather we must go on to a more splendid picture yet. This Church, of which I speak, is not built of these stones, such as we see around us, but of gold and silver, and of precious stones, and there is abundance of gold dispersed everywhere throughout it. But, oh the bitter tears this calls forth! For all these things has the lawless rule of vainglory consumed; that all-devouring flame, which no one has yet got under. And we stand gazing in amazement at the flames, but no longer able to quench the evil: or if we do quench it for a short time, yet after two or three days as a spark blown up from a heap of ashes overturns all, and consumes no less than it did before, so it is here also: for this is just what is wont to happen in such a conflagration. And as to the cause, it has devoured the supports of the very pillars of the Church; those of us who supported the roof, and who formerly held the whole building together it has enveloped in the flame. Hence too was a ready communication to the rest of the outer walls: for so also in the case of buildings, when the fire lays hold of the timbers, it is better armed for its attack upon the stones; but when it has brought down the pillars and leveled them with the ground, nothing more is wanted to consume all the rest in the flames. For when the props and supports of the upper parts fall down, those parts also themselves will speedily enough follow them. Thus is it also at this moment with the Church: the fire has laid hold on every part. We seek the honors that come from man, we burn for glory, and we hearken not to Job when he says,

If like Adam (or after the manner of men) I covered my transgressions By hiding mine iniquity in my bosom, Because I feared the great multitude.

Behold ye a virtuous spirit? I was not ashamed, he says, to own before the whole multitude my involuntary sins: And if he was not ashamed to confess, much more were it our duty to do so. For says the prophet, Set thou forth your cause, that you may be justified. [Isaiah 43:26] Great is the violence of this evil, everything is overturned by it and annihilated. We have forsaken the Lord, and have become slaves of honor. We are no longer able to rebuke those who are under our rule, because we ourselves also are possessed with the same fever as they. We who are appointed by God to heal others, need the physician ourselves. What further hope of recovery is there left, when even the very physicians themselves need the healing hand of others?

I have not said these things without an object, nor am I making lamentations to no purpose, but with the view that one and all, with our women and children, having sprinkled ourselves with ashes, and girded ourselves about with sackcloth, may keep a long fast, may beseech God Himself to stretch forth His hand to us, and to stay the peril. For need is there indeed of His hand, that mighty, that marvelous hand. Greater things are required of us than of the Ninevites. Yet three days, said the prophet, and Nineveh shall be overthrown. [Jonah 3:4] A fearful message, and burdened with tremendous threat. And how should it be otherwise? To expect that within three days, the city should become their tomb, and that all should perish in one common judgment. For if, when it happens that two children die at the same time in one house, the hardship becomes intolerable, and if to Job this of all things seemed the most intolerable, that the roof fell in upon all his children, and they were thus killed; what must it be to behold not one house, nor two children, but a nation of a hundred and twenty thousand buried beneath the ruins!

You know how terrible a disaster is this, for lately has this very warning happened to us, not that any prophet uttered a voice, for we are not worthy to hear such a voice, but the warning crying aloud from on high more distinctly than any trumpet. However, as I was saying, Yet three days, said the prophet, and Nineveh shall be overthrown. A terrible warning indeed, but now we have nothing even like that; no, there are no longer three days, nor is there a Nineveh to be overthrown, but many days are already past since the Church throughout all the world has been overthrown, and leveled with the ground, and all alike are overwhelmed in the evil; nay more, of those that are in high places the stress is so much the greater. Wonder not therefore if I should exhort you to do greater things than the Ninevites; and why? Nay more, I do not now proclaim a fast only, but I suggest to you the remedy which raised up that city also when falling. And what was that? God saw their works, says the prophet, that they turned from their evil way, and God repented of the evil which He said He would do unto them. [Jonah 3:10] This let us do, both we and you. Let us renounce the passion for riches, the lust for glory, beseeching God to stretch forth His hand, and to raise up our fallen members. And well may we, for our fear is not for the same objects as theirs; for then indeed it was only stones and timbers that were to fall, and bodies that were to perish; but now it is none of these; no, but souls are about to be delivered over to hell fire. Let us implore, let us confess unto Him, let us give thanks unto Him for what is past, let us entreat Him for what is to come, that we may be counted worthy to be delivered from this fierce and most terrible monster, and to lift up our thanksgivings to the loving God and Father with whom, to the Son, together with the Holy Ghost, be glory, might, and honor, now, henceforth, and for ever and ever. Amen.

Ephesians 4:4-7

There is one body, and one Spirit, even as also you were called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is over all, and through all, and in all. But unto each one of us was the grace given according to the measure of the gift of Christ.

The love Paul requires of us is no common love, but that which cements us together, and makes us cleave inseparably to one another, and effects as great and as perfect a union as though it were between limb and limb. For this is that love which produces great and glorious fruits. Hence he says, there is one body; one, both by sympathy, and by not opposing the good of others, and by sharing their joy, having expressed all at once by this figure. He then beautifully adds, and one Spirit, showing that from the one body there will be one Spirit: or, that it is possible that there may be indeed one body, and yet not one Spirit; as, for instance, if any member of it should be a friend of heretics: or else he is, by this expression, shaming them into unanimity, saying, as it were, You who have received one Spirit, and have been made to drink at one fountain, ought not to be divided in mind; or else by spirit here he means their zeal. Then he adds, Even as you were called in one hope of your calling, that is, God has called you all on the same terms. He has bestowed nothing upon one more than upon another. To all He has freely given immortality, to all eternal life, to all immortal glory, to all brotherhood, to all inheritance. He is the common Head of all; He has raised all up, and made them sit with Him. [Ephesians 2:6] You then who in the spiritual world have so great equality of privileges, whence is it that you are high-minded? Is it that one is wealthy and another strong? How ridiculous must this be? For tell me, if the emperor some day were to take ten persons, and to array them all in purple, and seat them on the royal throne, and to bestow upon all the same honor, would any one of these, think ye, venture to reproach another, as being more wealthy or more illustrious than he? Surely never. And I have not yet said all; for the difference is not so great in heaven as here below we differ. There is one Lord, one faith, one baptism. Behold the hope of your calling. One God and Father of all, who is over all, and through all, and in all. For can it be, that you are called by the name of a greater God, another, of a lesser God? That you are saved by faith, and another by works? That you have received remission in baptism, while another has not? There is one God and Father of all, who is over all, and through all, and in all. Who is over all, that is, the Lord and above all; and through all, that is, providing for, ordering all; and in you all, that is, who dwells in you all. Now this they own to be an attribute of the Son; so that were it an argument of inferiority, it never would have been said of the Father.

But unto each one of us was the grace given.

What then? He says, whence are those diverse spiritual gifts? For this subject was continually carrying away both the Ephesians themselves, and the Corinthians, and many others, some into vain arrogance, and others into despondency or envy. Hence he everywhere takes along with him this illustration of the body. Hence it is that now also he has proposed it, inasmuch as he was about to make mention of diverse gifts. He enters indeed into the subject more fully in the Epistle to the Corinthians, because it was among them that this malady most especially reigned: here however he has only alluded to it. And mark what he says: he does not say, according to the faith of each, lest he should throw those who have no large attainments into despondency. But what says he? According to the measure of the gift of Christ. The chief and principal points of all, he says — Baptism, the being saved by faith, the having God for our Father, our all partaking of the same Spirit, — these are common to all. If then this or that man possesses any superiority in any spiritual gift, grieve not at it; since his labor also is greater. He that had received the five talents, had five required of him; while he that had received the two, brought only two, and yet received no less a reward than the other. And therefore the Apostle here also encourages the hearer on the same ground, showing that gifts are bestowed not for the honor of one above another, but for the work of the church, even as he says further on:

For the perfecting of the saints unto the work of ministering unto the building up of the body of Christ.

Hence it is that even he himself says, Woe is unto me, if I preach not the Gospel. [1 Corinthians 9:16] For example: he received the grace of Apostleship, but for this very reason, woe unto him, because he received it: whereas you are free from the danger.

According to the measure.

What is meant by, according to the measure? It means, not according to our merit, for then would no one have received what he has received: but of the free gift we have all received. And why then one more, and another less? There is nothing to cause this, he would say, but the matter itself is indifferent; for every one contributes towards the building. And by this too he shows, that it is not of his own intrinsic merit that one has received more and another less, but that it is for the sake of others, as God Himself has measured it; since he says also elsewhere, But now has God set the members each one of them in the body, even as it pleased Him. [1 Corinthians 12:18] And he mentions not the reason, lest he should deject or dispirit the hearers.

Ver. 8. Wherefore he says, When He ascended on high, He led captivity captive, and gave gifts unto men.

As though he had said, Why are you high-minded? The whole is of God. The Prophet says in the Psalm, You have received gifts among men [Psalm 68:18.], whereas the Apostle says, He gave gifts unto men. The one is the same as the other.

Ver. 9, 10. Now this, He ascended, what is it, but that He also descended into the lower parts of the earth? He that descended, is the same also that ascended far above all the Heavens, that He might fill all things.

When you hear these words, think not of a mere removal from one place to another; for what Paul establishes in the Epistle to the Philippians [Philippians 2:5-8], that very argument is he also insisting upon here. In the same way as there, when exhorting them concerning lowliness, he brings forward Christ as an example, so does he here also, saying, He descended into the lower parts of the earth. For were not this so, this expression which he uses, He became obedient even unto death [Philippians 2:8-9], were superfluous; whereas from His ascending, he implies His descent, and by the lower parts of the earth, he means death, according to the notions of men; as Jacob also said, Then shall you bring down my gray hairs with sorrow to the grave. [Genesis 32:48] And again as it is in the Psalm, Lest I become like them that go down into the pit [Psalm 143:7], that is like the dead. Why does he descant upon this region here? And of what captivity does he speak? Of that of the devil; for He took the tyrant captive, the devil, I mean, and death, and the curse, and sin. Behold His spoils and His trophies.

Now this, He ascended, what is it but that He also descended?

This strikes at Paul of Samosata and his school.

He that descended, is the same also that ascended far above all the Heavens, that He might fill all things.

He descended, says he, into the lower parts of the earth, beyond which there are none other: and He ascended up far above all things, to that place, beyond which there is none other. This is to show His divine energy, and supreme dominion. For indeed even of old had all things been filled.

Ver. 11, 12. And He gave some to be apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, unto the work of ministering, unto the building up of the body of Christ.

What he said elsewhere, Wherefore also God has highly exalted Him [Philippians 2:9], that says he also here. He that descended, is the same also that ascended. It did Him no injury that He came down into the lower parts of the earth, nor was it any hindrance to His becoming far higher than the Heavens. So that the more a man is humbled, so much the more is he exalted. For as in the case of water, the more a man presses it downwards, the more he forces it up; and the further a man retires to hurl a javelin, the surer his aim; so is it also with humility. However, when we speak of ascents with reference to God, we must needs conceive a descent first; but when with reference to man, not at all so. Then he goes on to show further His providential care, and His wisdom, for He who has wrought such things as these, who had such might, and who refused not to go down even to those lower parts for our sakes, never would He have made these distributions of spiritual gifts without a purpose. Now elsewhere he tells us that this was the work of the Spirit, in the words, In the which the Holy Ghost has made you bishops to feed the Church of God. And here he says that it is the Son; and elsewhere that it is God. And He gave to the Church some apostles, and some prophets. But in the Epistle to the Corinthians, he says, I planted, Apollos watered; but God gave the increase. And again, Now he that plants and he that waters are one: but each shall receive his own reward according to his own labor. [1 Corinthians 3:6-8] So is it also here; for what if you bring in but little? You have received so much. First, he says, apostles; for these had all gifts; secondarily, prophets, for there were some who were not indeed apostles, but prophets, as Agabus; thirdly, evangelists, who did not go about everywhere, but only preached the Gospel, as Priscilla and Aquila; pastors and teachers, those who were entrusted with the charge of a whole nation. What then? Are the pastors and the teachers inferior? Yes, surely; those who were settled and employed about one spot, as Timothy and Titus, were inferior to those who went about the world and preached the Gospel. However, it is not possible from this passage to frame the subordination and precedence, but from another Epistle. He gave, says he; you must not say a word to gainsay it. Or perhaps by evangelists he means those who wrote the Gospel.

For the perfecting of the saints unto the work of ministering, unto the building up of the body of Christ.

Perceive ye the dignity of the office? Each one edifies, each one perfects, each one ministers.

Ver. 13. Till we all attain, he proceeds, unto the unity of the faith and of the knowledge of the Son of God, unto a full-grown man, unto the measure of the stature of the fullness of Christ.

By stature here he means perfect knowledge; for as a man will stand firmly, whereas children are carried about and waver in mind, so is it also with believers.

To the unity, says he, of the faith.

That is, until we shall be shown to have all one faith: for this is unity of faith, when we all are one, when we shall all alike acknowledge the common bond. Till then you must labor to this end. If for this you have received a gift, that you might edify others, look well that thou overturn not yourself, by envying another. God has honored you, and ordained you, that you should build up another. Yea, for about this was the Apostle also engaged; and for this was the prophet prophesying and persuading, and the Evangelist preaching the Gospel, and for this was the pastor and teacher; all had undertaken one common work. For tell me not of the difference of the spiritual gifts; but that all had one work. Now when we shall all believe alike then shall there be unity; for that this is what he calls a perfect man, is plain. And yet he elsewhere calls us babes [1 Corinthians 13:11], even when we are of mature age; but he is there looking to another comparison, for there it is in comparison with our future knowledge that he there calls us babes. For having said, We know in part [1 Corinthians 13:9-12], he adds also the word darkly, and the like: whereas here he speaks with reference to another thing, with reference to changeableness, as he says also elsewhere, But solid food is for full-grown men. [Hebrews 5:14] Do you see then also in what sense he there calls them full-grown? Observe also in what sense he calls men perfect here, by the words next added, where he says, that we may be no longer children. That we keep, he means to say, that little measure, which we may have received, with all diligence, with firmness and steadfastness.

Ver. 14. That we may be no longer.— The word, no longer, shows that they had of old been in this case, and he reckons himself moreover as a subject for correction, and corrects himself. For this cause, he would say, are there so many workmen, that the building may not be shaken, may not be carried about, that the stones may be firmly fixed. For this is the character of children, to be tossed to and fro, to be carried about and shaken. That we may be no longer, says he, children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, in craftiness, after the wiles of error. And carried about, says he, with every wind. He comes to this figure of speech, to point out in how great peril doubting souls are. With every wind, says he, by the sleight of men, in craftiness, after the wiles of error. The word sleight means the art of gamesters. Such are the crafty, whenever they lay hold on the simpler sort. For they also change and shift about everything. He here glances also at human life.

Ver. 15, 16. But speaking truth, says he, in love, may grow up in all things into Him, which is the Head, even Christ, from whom, (that is, from Christ,) all the body fitly framed and knit together, through that which every joint supplies, according to the working in due measure of each several part, makes increase of the body unto the building up of itself in love.

He expresses himself with great obscurity, from his desire to utter everything at once. What he means, however, is this. In the same way as the spirit, or vital principle, which descends from the brain, communicates the sensitive faculty which is conveyed through the nerves, not simply to all the members, but according to the proportion of each member, to that which is capable of receiving more, more, to that which is capable of less, less, (for the spirit is the root or source;) so also is Christ. For the souls of men being dependent upon Him as members, His provident care, and supply of the spiritual gifts according to a due proportion in the measure of every single member, effects their increase. But what is the meaning of this, by the touch of the supply? that is to say, by the sensitive faculty. For that spirit which is supplied to the members from the head, touches, each single member, and thus actuates it. As though one should say, the body receiving the supply according to the proportion of its several members, thus makes the increase; or, in other words, the members receiving the supply according to the proportion of their proper measure, thus make increase; or otherwise again thus, the spirit flowing plenteously from above, and touching all the members, and supplying them as each is capable of receiving it, thus makes increase. But wherefore does he add, in love? Because in no other way is it possible for that Spirit to descend. For as, in case a hand should happen to be torn from the body, the spirit which proceeds from the brain seeks the limb, and if it finds it not, does not leap forth from the body, and fly about and go to the hand, but if it finds it not in its place, does not touch it; so also will it be here, if we be not bound together in love. All these expressions he uses as tending to humility. For what, he seems to say, if this or that man receives more than another? He has received the same Spirit, sent forth from the same Head, effectually working in all alike, communicating itself to all alike.

Fitly framed and knit together.

That is, having great care bestowed upon it; for the body must not be put together anyhow, but with exceeding art and nicety, since if it gets out of place, it is no longer. So that each must not only be united to the body, but also occupy his proper place, since if you shall go beyond this, you are not united to it, neither do you receive the Spirit. Do you not see, that in those dislocations of the bones which take place in any accident, when a bone gets out of its proper place and occupies that of another, how it injures the whole body, and oftentimes will produce death? So that sometimes it will be found to be no longer worth preserving. For many in many cases will cut it off, and leave a void in its place; because everywhere what is in excess is an evil. And so again with the elements, if they lose their proper proportion and be in excess, they impair the whole system. This is the meaning of the being fitly framed and knit together. Consider then of how vast importance it is, that each should remain in his own proper place, and not encroach on another which in nowise appertains to him. You put the members together, He supplies them from above. For as there are in the body such recipient organs, as we have seen, so is it also with the Spirit, the whole root or source being from above. For example, the heart is the recipient of the breath, the liver of the blood, the spleen of the bile, and the other organs, some of one thing, others of another, but all these have their source from the brain. So also has God done, highly honoring man, and being unwilling to be far from him, He has made Himself indeed the source of his dependence, and has constituted them fellow-workers with Himself; and some He has appointed to one office, and others to another. For example, the Apostle is the most vital vessel of the whole body, receiving everything from Him; so that He makes eternal life to run through them to all, as through veins and arteries, I mean through their discourse. The Prophet foretells things to come, while He alone orders the same; You put the members together, but He supplies them with life, For the perfecting of the saints, for the work of the ministry. Love builds up, and makes men cleave one to another, and be fastened and fitted together.

Moral. If therefore we desire to have the benefit of that Spirit which is from the Head, let us cleave one to another. For there are two kinds of separation from the body of the Church; the one, when we wax cold in love, the other, when we dare commit things unworthy of our belonging to that body; for in either way we cut ourselves off from the fullness of Christ. But if we are appointed to build up others also, what shall not be done to them who are first to make division? Nothing will so avail to divide the Church as love of power. Nothing so provokes God's anger as the division of the Church. Yea, though we have achieved ten thousand glorious acts, yet shall we, if we cut to pieces the fullness of the Church, suffer punishment no less sore than they who mangled His body. For that indeed was brought to pass for the benefit of the world, even though it was done with no such intention; whereas this produces no advantage in any case, but the injury is excessive. These remarks I am addressing not to the governors only, but also to the governed. Now a certain holy man said what might seem to be a bold thing; yet, nevertheless, he spoke it out. What then is this? He said, that not even the blood of martyrdom can wash out this sin. For tell me for what do you suffer as a martyr? Is it not for the glory of Christ? Thou then that yieldest up your life for Christ's sake, how do you lay waste the Church, for whose sake Christ yielded up His life? Hear what Paul says, I am not meet to be called an Apostle [1 Corinthians 15:9], because I persecuted the Church of God and made havoc of it. [Galatians 1:13] This injury is not less than that received at the hands of enemies, nay, it is far greater. For that indeed renders her even more glorious, whereas this, when she is warred upon by her own children, disgraces her even before her enemies. Because it seems to them a great mark of hypocrisy, that those who have been born in her, and nurtured in her bosom, and have learned perfectly her secrets, that these should of a sudden change, and do her enemies' work.

I mean these remarks for those who give themselves up indiscriminately to the men who are dividing the Church. For if on the one hand those men have doctrines also contrary to ours, then on that account further it is not right to mix with them: if, on the other hand, they hold the same opinions, the reason for not mixing with them is greater still. And why so? Because then the disease is from lust of authority. Do you not know what was the fate of Korah, Dathan, and Abiram? [Numbers 16:1-35] Of them only did I say? Was it not also of them that were with them? What will you say? Shall it be said, Their faith is the same, they are orthodox as well as we? If so, why then are they not with us? There is one Lord, one faith, one baptism. If their cause is right, then is ours wrong; if ours is right, then is theirs wrong. Children, says he, tossed to and fro, and carried about with every wind. Tell me, do you think this is enough, to say that they are orthodox? Is then the ordination of clergy past and done away? And what is the advantage of other things, if this be not strictly observed? For as we must needs contend for the faith; so must we for this also. For if it is lawful for any one, according to the phrase of them of old, to fill his hands, and to become a priest, let all approach to minister. In vain has this altar been raised, in vain the fullness of the Church, in vain the number of the priests. Let us take them away and destroy them. God forbid! you will say. You are doing these things, and do ye say, God forbid? How say ye, God forbid, when the very things are taking place? I speak and testify, not looking to my own interest, but to your salvation. But if any one be indifferent, he must see to it himself: if these things are a care to no one else, yet are they a care to me. I planted, says he, Apollos watered, but God gave the increase. [1 Corinthians 3:6] How shall we bear the ridicule of the Greeks? For if they reproach us on account of our heresies, what will they not say of these things? If they have the same doctrines, if the same mysteries, wherefore does a ruler in one Church invade another? See ye, say they, how all things among the Christians are full of vainglory? And there is an ambition among them, and hypocrisy. Strip them, say they, of their numbers, and they are nothing. Cut out the disease, the corrupt multitude. Would you have me tell what they say of our city, how they accuse us on the score of our easy compliances? Any one, say they, that chooses may find followers, and would never be at a loss for them. Oh, what a sneer is that, what a disgrace are these things! And yet the sneer is one thing, the disgrace is another. If any among us are convicted of deeds the most disgraceful, and are about to meet with some penalty, great is the alarm, great is the fear on all sides, lest he should start away, people say, and join the other side. Yea, let such an one start away ten thousand times, and let him join them. And I speak not only of those who have sinned, but if there be any one free from offense, and he has a mind to depart, let him depart. I am grieved indeed at it, and bewail and lament it, and am cut to the very heart, as though I were being deprived of one of my own limbs; and yet I am not so grieved, as to be compelled to do anything wrong through such fear as this. We have not lordship over your faith [2 Corinthians 1:24], beloved, nor command we these things as your lords and masters. We are appointed for the teaching of the word, not for power, nor for absolute authority. We hold the place of counselors to advise you. The counselor speaks his own sentiments, not forcing the hearer, but leaving him full master of his choice upon what is said; in this case alone is he blameable, if he fail to utter the things which present themselves. For this cause do we also say these things, these things do we assert, that it may not be in your power in that day to say, No one told us, no one gave us commandment, we were ignorant, we thought it was no sin at all. Therefore I assert and protest, that to make a schism in the Church is no less an evil than to fall into heresy. Tell me, suppose a subject of some king, though he did not join himself to another king, nor give himself to any other, yet should take and keep hold of his king's royal purple, and should tear it all from its clasp, and rend it into many shreds; would he suffer less punishment than those who join themselves to the service of another? And what, if withal he were to seize the king himself by the throat and slay him, and tear his body limb from limb, what punishment could he undergo, that should be equal to his deserts? Now if in doing this toward a king, his fellow-servant, he would be committing an act too great for any punishment to reach; of what hell shall not he be worthy who slays Christ, and plucks Him limb from limb? Of that one which is threatened? No, I think not, but of another far more dreadful.

Speak, you women, that are present — for this generally is a failing of women, — relate to them that are absent this similitude which I have made; startle them. If any think to grieve me and thus to have their revenge, let them be well aware that they do these things in vain. For if you wish to revenge yourself on me, I will give you a method by which you may take vengeance without injury to yourself; or rather without injury it is not possible to revenge yourself, but at all events with less injury. Buffet me, woman, spit upon me, when you meet me in the public way, and aim blows at me. Do you shudder at hearing this? When I bid you buffet me, do you shudder, and do you tear your Lord and Master and not shudder? Do you pluck asunder the limbs of your Lord and Master, and not tremble? The Church is our Father's house. There is one body, and one Spirit. But do you wish to revenge yourself on me? Yet stop at me. Why do you revenge yourself on Christ in my stead? Nay, rather, why kick against the nails? In no case indeed is revenge good and right, but to assault one when another has done the wrong is far worse. Is it I that wronged you? Why then inflict pain on Him who has not wronged you? This is the very extreme of madness. I speak not in irony what I am about to say, nor without purpose, but as I really think and as I feel. I would that every one of those who with you are exasperated against me, and who by this exasperation are injuring themselves, and departing elsewhere, would direct his blows at me in my very face, would strip me and scourge me, be his charge against me just or unjust, and let loose his wrath upon me, rather than that they should dare to commit what they now dare. If this were done, it were nothing; nothing, that a man who is a mere nothing and of no account whatever, should be so treated. And besides, I, the wronged and injured person, might call upon God, and He might forgive you your sins. Not because I have so great confidence; but because when he who has been wronged, entreats for him who has done the wrong, he gains great confidence. If one man sin against another, it is said, then shall they pray for him [1 Samuel 2:25]; and if I were unable, I might seek for other holy men, and entreat them, and they might do it. But now whom shall we even entreat, when God is outraged by us?

Mark the consistency; for of those who belong to this Church, some never approach to communicate at all, or but once in the year, and then without purpose, and just as it may happen; others more regularly indeed, yet they too carelessly and without purpose, and while engaged in conversation, and trifling about nothing: while those who, forsooth, seem to be in earnest, these are the very persons who work this mischief. Yet surely, if it is for these things you are in earnest, it were better that you also were in the ranks of the indifferent; or rather it were better still, that neither they should be indifferent, nor you such as you are. I speak not of you that are present, but of those who are deserting from us. The act is adultery. And if you bear not to hear these things of them, neither should ye of us. There must be breach of the law either on the one side or the other. If then you have these suspicions concerning me, I am ready to retire from my office, and resign it to whomsoever ye may choose. Only let the Church be one. But if I have been lawfully made and consecrated, entreat those who have contrary to the law mounted the episcopal throne to resign it.

These things I have said, not as dictating to you, but only to secure and protect you. Since every one of you has come to age, and will have to give account of the things which he has done, I entreat you not to cast the whole matter on us, and consider yourselves to be irresponsible, that you may not go on fruitlessly deceiving yourselves, and at last bewail it. An account indeed we shall have to give of your souls; but it will be when we have been wanting on our part, when we fail to exhort, when we fail to admonish, when we fail to protest. But after these words, allow even me to say that I am pure from the blood of all men [Acts 20:26]; and that God will deliver my soul. [Ezekiel 3:19-21] Say what you will, give a just cause why ye depart, and I will answer you. But no, you will not state it. Wherefore I entreat you, endeavor henceforward both to resist nobly and to bring back those who have seceded, that we may with one accord lift up thanksgiving to God; for to Him belongs the glory for ever and ever. Amen.

Ephesians 4:17

This I say therefore, and testify in the Lord, that you no longer walk as the Gentiles also walk, in the vanity of their mind, being darkened in their understanding.

It is the duty of the teacher to build up and restore the souls of his disciples, not only by counseling and instructing them, but also by alarming them, and delivering them up to God. For when the words spoken by men as coming from fellow-servants are not sufficient to kindle the soul, it then becomes necessary to make over the case to God. This accordingly Paul does also; for having discoursed concerning lowliness, and concerning unity, and concerning our duty not to rise up one against another, hear what he says. This I say therefore, and testify in the Lord, that you no longer walk as the Gentiles also walk. He does not say, That ye henceforth walk not as you are now walking, for that expression would have struck too hard. But he plainly indicates the same thing, only he brings his example from others. And so in writing to the Thessalonians, he does this very same thing, where he says, Not in the passion of lust, even as the Gentiles which know not God. [1 Thessalonians 4:5] You differ from them, he means to say, in doctrine, but that is wholly God's work: what I require on your path is the life and the course of behavior that is after God. This is your own. And I call the Lord to witness what I have said, that I have not shrunk, but have told you how ye ought to walk.

In the vanity, says he, of their mind.

What is vanity of mind? It is the being busied about vain things. And what are those vain things, but all things in the present life? Of which the Preacher says, Vanity of vanities, all is vanity. [Ecclesiastes 1:2] But a man will say, If they be vain and vanity, wherefore were they made? If they are God's works, how are they vain? And great is the dispute concerning these things. But hearken, beloved: it is not the works of God which he calls vain; God forbid! The Heaven is not vain, the earth is not vain — God forbid!— nor the sun, nor the moon and stars, nor our own body. No, all these are very good. [Genesis 1:31] But what is vain? Let us hear the Preacher himself, what he says; I planted me vineyards, I gat me men singers and women singers, I made me pools of water, I had great possession of herds and flocks, I gathered me also silver and gold, and I saw that these are vanity. [Ecclesiastes 2:4-8] And again, Vanity of vanities, all things are vanity. [Ecclesiastes 12:8] Hear also what the Prophet says, He heaps up riches, and knows not who shall gather them. [Psalm 39:6] Such is vanity of vanities, your splendid buildings, your vast and overflowing riches, the herds of slaves that bustle along the public square, your pomp and vainglory, your high thoughts, and your ostentation. For all these are vain; they came not from the hand of God, but are of our own creating. But why then are they vain? Because they have no useful end. Riches are vain when they are spent upon luxury; but they cease to be vain when they are dispersed and given to the needy. [Psalm 112:9] But when you have spent them upon luxury, let us look at the end of them, what it is — grossness of body, flatulence, pantings, fullness of belly, heaviness of head, softness of flesh, feverishness, enervation; for as a man who shall draw into a leaking vessel labors in vain, so also does the one who lives in luxury and self-indulgence draw into a leaking vessel. But again, that is called vain, which is expected indeed to contain something, but contains it not — that which men call empty, as when they speak of empty hopes. And generally that is called vain, which is bare and purposeless, which is of no use. Let us see then whether all human things are not of this sort. Let us eat and drink, for tomorrow we die. [1 Corinthians 15:32] What then, tell me, is the end? Corruption. Let us put on clothing and raiment. And what is the result? Nothing. Such are the lives of the Greeks. They philosophized, but in vain. They made a show of a life of hardship, but of mere hardship, not looking to any beneficial end, but to vainglory, and to honor from the many. But what is the honor of the many? It is nothing, for if they themselves which render the honor perish, much more does the honor. He that renders honor to another, ought first to render it to himself; for if he gain not honor for himself, how can he ever render it to another? Whereas now we seek even honors from vile and despicable characters, themselves dishonorable, and objects of reproach. What kind of honor then is this? Perceive ye, how that all things are vanity of vanities? Therefore, says he, in the vanity of their mind.

But further, is not their religion of this sort, wood and stone? He has made the sun to shine for a lamp to light us. Who will worship his own lamp? The sun supplies us with light, but where he cannot, a lamp can do it. Then why not worship your lamp? Nay, one will say, I worship the fire. Oh, how ridiculous! So great is the absurdity, and yet look again at another absurdity. Why extinguish the object of your worship? Why destroy, why annihilate your god? Wherefore do you not suffer your house to be filled with him? For if the fire be god, let him feed upon your body. Put not your god under the bottom of your kettle, or your cauldron. Bring him into your inner chambers, bring him within your silken draperies. Whereas not only do you not bring him in, but if by any accident he has found entrance, you drive him out from every place, you call everybody together, and, as though some wild beast had entered, you weep and wailest, and callest the presence of your god an overwhelming calamity. I have a God, and I do all I can to enshrine Him in my bosom, and I deem it my true bliss, not when He visits my dwelling, but when I can draw Him even to my heart. Do thou too draw the fire to your heart. This is folly and vanity. Fire is good for use, not for adoration; good for ministration and for service, to be my slave, not to be my master. It was made for me, not I for it. If you are a worshiper of fire, why recline upon your couch yourself, and order your cook to stand before your god? Take up the art of cookery yourself, become a baker if you will, or a coppersmith, for nothing can be more honorable than these arts, since these are they that your god visits. Why deem that art a disgrace, where your god is all in all? Why commit it to your slaves, and not be ambitious of it yourself? Fire is good, inasmuch as it is the work of a good Creator, but it is not God. It is the work of God, it was not called God. Do you see not how ungovernable is its nature;— how when it lays hold on a building it stops nowhere? But if it seizes anything continuous, it destroys all; and, except the hands of workmen or others quench its fury, it knows not friends nor foes, but deals with all alike. Is this then your god, and are you not ashamed? Well indeed does he say, in the vanity of their mind.

But the sun, they say, is God. Tell me, how and wherefore. Is it that he sheds abundance of light? Yet do you not see him overcome by clouds, and in bondage to the necessity of nature, and eclipsed, and hidden by the moon? And yet the cloud is weaker than the sun; but still it often gains the mastery of him. And this indeed is the work of God's wisdom. God must needs be all sufficient: but the sun needs many things; and this is not like a god. For he requires air to shine in, and that, too, thin air; since the air, when it is greatly condensed, suffers not the rays to pass through it. He requires also water, and other restraining power, to prevent him from consuming. For were it not that fountains, and lakes, and rivers, and seas, formed some moisture by the emission of their vapors, there would be nothing to prevent an universal conflagration. Do you see then, say ye, that he is a god? What folly, what madness! A god, say ye, because he has power to do harm. Nay, rather, for this very reason is he no god, because where he does harm he needs nothing; whereas, where he does good, he requires many things besides. Now to do harm, is foreign to God's nature; to do good, is His property. Where then the reverse is the case, how can he be God? Do you see not that poisonous drugs injure, and need nothing; but when they are to do good, need many things? For your sake then is he such as he is, both good, and powerless; good, that you may acknowledge his Lord; and powerless, that you may not say that he is lord. But, say they, he nourishes the plants and the seeds. What then, at that rate is not the very dung a god? For even that also nourishes. And why not at that rate the scythe as well, and the hands of the husbandman? Prove to me that the sun alone does the work of nourishing without needing the help of either earth, or water, or tillage; but let the seeds be sown, and let him shed forth his rays, and produce the ears of grain. But now if this work be not his alone, but that of the rains also, wherefore is not the water a god also? But of this I speak not yet. Why is not the earth too a god, and why not the dung, and the hoe? Shall we then, tell me, worship all? Alas, what trifling! And indeed rather might the ear of grain be produced without sun, than without earth and water; and so with plants and all other things. Were there no earth, none of these things could ever appear. And if any one, as children and women do, were to put some earth into a pot, and to fill up the pot with a quantity of dung, and to place it under the roof, plants, though they may be weak ones, will be produced from it. So that the contribution of the earth and of the dung is greater, and these therefore we ought to worship rather than the sun. He requires the sky, he requires the air, he requires these waters, to prevent his doing harm, to be as bridles to curb the fierceness of his power, and to restrain him from letting loose his rays over the world, like some furious horse. And now tell me, where is he at night? Whither has your god taken his departure? For this is not like a god, to be circumscribed and limited. This is in fact the property of bodies only. But, say they, there is some sort of power residing in him, and he has motion. Is this power then, I pray you, itself God? Why then is it insufficient in itself, and why does it not restrain the fire? For again, I come to the same argument. But what is that power? Is it productive of light, or does it by the sun give light, though of itself possessing none of these qualities? If so, then is the sun superior to it. How far shall we unwind this maze?

Again, what is water? Is not that too, they say, a god? This again is a matter of truly absurd disputation. Is that not a god, they say, which we make use of for so many purposes? And so again, in like manner, of the earth. Truly they walk in the vanity of their mind, being darkened in their understanding.

But these words he is now using concerning life and conduct. The Greeks are fornicators and adulterers. Of course. They who paint to themselves such gods as these, will naturally do all these things; and if they can but escape the eyes of men, there is no one to restrain them. For what will avail the argument of a resurrection, if it appear to them a mere fable? Yea, and what that of the torments of hell?— they too are but a fable. And mark the Satanic notion. When they are told of gods who are fornicators, they deny that these are fables, but believe them. Yet whenever any shall discourse to them of punishment, these, they say, are poets, men who turn everything into fable, that man's happy condition may be on all sides overturned.

But the philosophers, it is said, discovered something truly grand, and far better than these. How? They who introduced fate, and who tell us that nothing is providential, and that there is no one to care for anything, but that all things consist of atoms? Or, others again who say that God is a body? Or who, tell me, are they? Are they those who would turn the souls of men into the souls of dogs, and would pervade mankind that one was once a dog, and a lion, and a fish? How long will you go on and never cease trifling, being darkened in the understanding? For they say and do all things as though they were indeed in the dark, both in those things which concern doctrine, and those which concern life and conduct; for the man who is in darkness sees none of the things which lie before him, but oftentimes when he sees a rope, he will take it for a live serpent; or again, if he is caught by a hedge, he will think that a man or an evil spirit has hold of him, and great is the alarm, and great the perturbation. Such as these are the things they fear. There were they in great fear, it says, where no fear was [Psalm 53:5]; but the things which they ought to fear, these they fear not. But just as children in their nurses' arms thrust their hands incautiously into the fire, and boldly into the candle also, and yet are scared at a man clothed in sackcloth; just so these Greeks, as if they were really always children, (as some one also among themselves has said, the Greeks are always children,) fear those things that are no sins, such as filthiness of the body, the pollution of a funeral, a bed, or the keeping of days, and the like: whereas those which are really sins, unnatural lust, adultery, fornication, of these they make no account at all. No, you may see a man washing himself from the pollution of a dead body, but from dead works, never; and, again, spending much zeal in the pursuit of riches, and yet supposing the whole is undone by the crowing of a single cock. So darkened are they in their understanding. Their soul is filled with all sorts of terrors. For instance: Such a person, one will say, was the first who met me, as I was going out of the house; of course ten thousand evils must certainly ensue. At another time, the wretch of a servant in giving me my shoes, held out the left shoe first,— terrible mishaps and mischiefs! I myself in coming out set forth with the left foot foremost; and this too is a token of misfortune. And these are the evils that occur about the house. Then, as I go out, my right eye shoots up from beneath. This is a sure sign of tears. Again the women, when the reeds strike against the standards, and ring, or when they themselves are scratched by the shuttle, turn this also into a sign. And again, when they strike the web with the shuttle, and do it with some vehemence, and then the reeds on the top from the intensity of the blow strike against the standards and ring, this again they make a sign, and ten thousand things besides, deserving of ridicule. And so if an ass should bray, or a cock should crow, or a man should sneeze, or whatever else may happen, like men bound with ten thousand chains, or, as I was saying, like men confined in the dark, they suspect everything, and are more slavish than all the slaves in the world.

But let it not be so with us. But scorning all these things, as men living in the light, and having our citizenship in Heaven, and having nothing in common with earth, let us regard but one thing as terrible, that is, sin, and offending against God. And if there be not this, let us scorn all the rest, and him that brought them in, the Devil. For these things let us give thanks to God. Let us be diligent, not only that we ourselves be never caught by this slavery, but if any of those who are dear to us have been caught, let us break his bonds asunder, let us release him from this most bitter and contemptible captivity, let us make him free and unshackled for his course toward Heaven, let us raise up his flagging wings, and teach him to be wise for life and doctrine's sake. Let us give thanks to God for all things. Let us beseech Him that He will not declare us unworthy of the gifts offered to us, and let us ourselves withal endeavor to contribute our own part, that we may teach not only by speaking, but by acting also. For thus shall we be able to attain His unnumbered blessings, of which God grant we may all be counted worthy, in Christ Jesus our Lord with whom, to the Father and the Holy Ghost together, be glory, might, and honor, now, henceforth, and for ever and ever. Amen.

Ephesians 4:17-19

This I say therefore, and testify in the Lord, that you no longer walk as the Gentiles also walk, in the vanity of their mind, being darkened in their understanding, alienated from the life of God, because of the ignorance that is in them, because of the hardening of their heart: who being past feeling, gave themselves up to lasciviousness, to work all uncleanness with greediness.

These words are not addressed to the Ephesians only, but are now addressed also to you; and that, not from me, but from Paul; or rather, neither from me nor from Paul, but from the grace of the Spirit. And we then ought so to feel, as though that grace itself were uttering them. And now hear what it says. This I say therefore, and testify in the Lord, that you no longer walk as the Gentiles also walk, in the vanity of their mind, being darkened in their understanding, alienated from the life of God because of the ignorance that is in them, because of the hardening of their heart. If then it is ignorance, if it is hardening, why blame it? if a man is ignorant, it were just, not that he should be ill-treated for it, nor be blamed, but that he should be informed of those things of which he is ignorant. But mark how at once he cuts them off from all excuse. Who being past feeling, says he, gave themselves up to lasciviousness, to work all uncleanness with greediness; but you did not so learn Christ. Here he shows us, that the cause of their hardening was their way of life, and that their life was the consequence of their own indolence and want of feeling.

Who being past feeling, says he, gave themselves up.

Whenever then ye hear, that God gave them up unto a reprobate mind [Romans 1:28], remember this expression, that they gave themselves up. If then they gave themselves over, how did God give them over? And if again God gave them over, how did they give themselves over? You see the seeming contradiction. The word, gave them over, then, means this, He permitted them to be given over. Do you see, that the impure life is the ground for like doctrines also? Every one, says the Lord, that does ill hates the light, and comes not to the light. [John 3:20] For how could a profligate man, one more immersed in the practice of indiscriminate lewdness than the swine that wallow in the mire, and who is a lover of money, and has not so much as any desire after temperance, enter upon a life like this? They made the thing, says he, their work. Hence their hardening [Ephesians 4:19], hence the darkness of their understanding. There is such a thing as being in the dark, even while the light is shining, when the eyes are weak; and weak they become, either by the influx of ill humors, or by superabundance of rheum. And so surely is it also here; when the strong current of the affairs of this life overwhelms the perceptive power of the understanding, it is thrown into a state of darkness. And in the same way as if we were placed in the depths under water, we should be unable to see the sun through the quantity of water lying, like a sort of barrier, above us, so surely, in the eyes of the understanding also a blindness of the heart takes place, that is, an insensibility, whenever there is no fear to agitate the soul. There is no fear of God, it says, before his eyes [Psalm 36:1]; and again, The fool has said in his heart, There is no God. [Psalm 14:1] Now blindness arises from no other cause than from want of feeling; this clogs the channel; for whenever the fluids are curdled and collected into one place, the limb becomes dead and void of feeling; and though thou burn it, or cut it, or do what you will with it, still it feels not. So is it also with those persons, when they have once given themselves over to lasciviousness: though thou apply the word to them like fire, or steel, yet nothing touches, nothing reaches them; their limb is utterly dead. And unless you can remove the insensibility, so as to touch the healthy members, everything you do is vain.

With greediness, says he.

Here he has most completely taken away their excuse; for it was in their power, if at least they chose it, not to be greedy, nor to be lascivious, nor gluttonous, and yet to enjoy their desires. It was in their power to partake in moderation of riches, and even of pleasure and of luxury; but when they indulged the thing immoderately, they destroyed all.

To work all uncleanness, says he.

You see how he strips them of all excuse by speaking of working uncleanness. They did not sin, he means, by making a false step, but they worked out these horrid deeds, and they made the thing a matter of study. All uncleanness; uncleanness is all adultery, fornication, unnatural lust, envy, every kind of profligacy and lasciviousness.

Ver. 20, 21. But ye did not so learn Christ, he continues, if so be that you heard Him, and were taught in Him even as truth is in Jesus.

The expression, If so be that you heard Him, is not that of one doubting, but of one even strongly affirming: as he also speaks elsewhere, If so be that it is a righteous thing with God to recompense affliction to them that afflict you. [2 Thessalonians 1:6] That is to say, It was not for these purposes that ye learned Christ.

Ver. 22. That ye put away as concerning your former manner of life, the old man.

This then surely is to learn Christ, to live rightly; for he that lives wickedly knows not God, neither is known of Him; for hear what he says elsewhere, They profess that they know God, but by their works they deny Him. [Titus 1:16]

As truth is in Jesus; that you put away as concerning your former manner of life, the old man.

That is to say, It was not on these terms that you entered into covenant. What is found among us is not vanity, but truth. As the doctrines are true, so is the life also. Sin is vanity and falsehood; but a right life is truth. For temperance is indeed truth, for it has a great end; whereas profligacy ends in nothing.

Which waxes corrupt, says he, after the lusts of deceit. As his lusts became corrupt, so himself also. How then do his lusts become corrupt? By death all things are dissolved; for hear the Prophet, how he says, In that very day his thoughts perish. [Psalm 146:4] And not by death only, but by many things besides; for instance, beauty, at the advance of either disease or old age, withdraws and dies away, and suffers corruption. Bodily vigor again is destroyed by the same means; nor does luxury itself afford the same pleasure in old age, as is evident from the case of Barzillai: the history, no doubt, you know. Or again, in another sense, lust corrupts and destroys the old man; for as wool is destroyed by the very same means by which it is produced, so likewise is the old man. For love of glory destroys him, and pleasures will often destroy him, and lust will utterly deceive him. For this is not really pleasure but bitterness and deceit, all pretense and outward show. The surface, indeed, of the things is bright, but the things themselves are only full of misery and extreme wretchedness, and loathsomeness, and utter poverty. Take off the mask, and lay bare the true face, and you shall see the cheat, for cheat it is, when that which is, appears not, and that which is not, is displayed. And it is thus that impositions are effected.

The Apostle delineates for us four men. Of these I shall give an explanation. In this place he mentions two, speaking thus, Putting away the old man, be ye renewed in the spirit of your mind, and put on the new man. And in the Epistle to the Romans, two more, as where he says, But I see a different law in my members warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members. [Romans 7:23] And these latter bear affinity to those former two, the new man to the inner man, and the old man to the outer man. However, three of these four were subject to corruption. Or rather there are three, the new man, the old, and this, man in his substance and nature.

Ver. 23. And that you be renewed, says he, in the spirit of your mind.

In order that no one may suppose that, whereas he speaks of old and new, he is introducing a different person, observe his expression, That ye be renewed. To be renewed is, when the selfsame thing which has grown old is renewed, changed from one thing into the other. So that the subject indeed is the same, but the change is in that which is accidental. Just as the body indeed is the same, and the change in that which is accidental, so is it here. How then is the renewal to take place? In the spirit of your mind, says he. Whosoever therefore has the Spirit, will perform no old deed, for the Spirit will not endure old deeds. In the spirit, says he, of your mind, that is, in the spirit which is in your mind.

Ver. 24. And put on the new man.

Do you see that the subject is one, but the clothing is twofold, that which is put off, and that which is put on? The new man, he continues, which after God has been created in righteousness and holiness of truth. Now wherefore does he call virtue a man? And wherefore vice, a man? Because a man cannot be shown without acting; so that these things, no less than nature, show a man, whether he be good or evil. Now as to undress one's self and to dress one's self is easy, so may we see it is with virtue and vice. The young man is strong; wherefore let us also become strong for the performance of good actions. The young man has no wrinkle, therefore neither should we have. The young man wavers not, nor is he easily taken with diseases, therefore neither should we be.

Observe here how he calls this realizing of virtue, this bringing of it into being from nothing, a creation. But what? Was not that other former creation after God? No, in no-wise, but after the devil. He is the sole creator of sin.

How is this? For man is created henceforth, not of water, nor of earth, but in righteousness and holiness of truth. What is this? He straightway created him, he means, to be a son: for this takes place from Baptism. This it is which is the reality, in righteousness and holiness of truth. There was of old a righteousness, there was likewise a holiness with the Jews. Yet was that righteousness not in truth, but in figure. For the being clean in body was a type of purity, not the truth of purity; was a type of righteousness, not the truth of righteousness. In righteousness, says he, and holiness, which are of truth.

And this expression is used with reference to falsehood; for many there are, who to them that are without, seem to be righteous, yet are false. Now by righteousness is meant universal virtue. For hearken to Christ, how He says, Unless your righteousness shall exceed the righteousness of the scribes and Pharisees, you shall in nowise enter into the kingdom of heaven. [Matthew 5:20] And again, he is called righteous, who has no charge against him; for so even in courts of justice we say that that man is righteous, who has been unrighteously treated, and has not done unrighteously in return. If therefore we also before the terrible Tribunal shall be able to appear righteous one towards another, we may meet with some lovingkindness. Toward God indeed it is impossible we should appear so, whatever we may have to show. For everywhere He overcomes in what is righteous, as the Prophet judgest." In the Sept. it is: καὶ νικήσῃς ἔν τῷ κÏ�ίνεσθαί σε, which is followed by Paul in Romans 3:4 (except νικήσεις, fut. ind., instead of aor. subj.). We have given here the rendering of the Rev. Ver. of Romans 3:4.—G.A.] also says, That You might prevail when You come into judgment. But if we violate not what is righteous towards each other, then shall we be righteous. If we shall be able to show that we have been treated unrighteously, then shall we be righteous.

How does he say to them who are already clothed, put on? He is now speaking of that clothing which is from life and good works. Before, the clothing was from Baptism, whereas now it is from the daily life and from works; no longer after the lusts of deceit, but after God. But what means the word holy? It is that which is pure, that which is due; hence also we use the word of the last duty in the case of the departed, as much as to say, I owe them nothing further, I have nothing else to answer for. Thus it is usual for us to say, I have acquitted myself of all obligations, and the like, meaning, I owe nothing more.

Moral. Our part then is, never to put off the garment of righteousness, which also the Prophet calls, the garment of salvation [Isaiah 61:10], that so we may be made like God. For He indeed has put on righteousness. This garment let us put on. Now the word, put on, plainly declares nothing else, than that we should never at all put it off. For hear the Prophet, where he says, He clothed himself also with cursing as with his garment, and it came into his inward parts. [Psalm 109:18] And again, Who coverest Yourself with light as with a garment. [Psalm 104:2] And again, it is usual with us to speak concerning men, such an one has put on such an one. So then it is not for one day, nor for two, nor for three, but he would have us ever arrayed in virtue, and never stripped of this garment. For a man is not so disfigured when he is stripped of his clothing, as when he is stripped of his virtue. In the former case his fellow-servants behold his nakedness, in the latter his Lord and the Angels. If ever thou happen to see any one going out naked through the public square, tell me, are you not distressed? When then you go about stripped of this garment, what shall we say? Seest not those beggars whom we are wont to call strollers, how they roam about, how we pity even them? And yet nevertheless they are without excuse. We do not excuse them when they have lost their clothes by gaming; and how then, if we lose this garment, shall God pardon us? For whenever the devil sees a man stripped of his virtue, he straightway disguises and disfigures his face, and wounds him, and drives him to great straits.

Let us strip ourselves of our riches, that we be not stripped of righteousness. The garb of wealth mars this garment. It is a robe of thorns. Thorns are of this nature; and the more closely they are wrapped around us, the more naked are we made. Lasciviousness strips us of this garment; for it is a fire, and the fire will consume this garment. Wealth is a moth; and as the moth eats through all things alike, and spares not even silken garments, so does this also. All these therefore let us put off, that we may become righteous, that we may put on the new man. Let us keep nothing old, nothing outward, nothing that is corrupt. Virtue is not toilsome, she is not difficult to attain. Do you not see them that are in the mountains? They forsake both houses, and wives, and children, and all preëminence, and shut themselves away from the world, and clothe themselves in sackcloth, and strew ashes beneath them; they wear collars hung about their necks, and have pent themselves up in a narrow cell. Nor do they stop here, but torture themselves with fastings and continual hunger. Did I now enjoin you to do the like, would ye not all start away? Would ye not say, it is intolerable? But no, I say not that we must needs do anything like this:— I would fain indeed that it were so, still I lay down no law. What then? Enjoy your baths, take care of your body, and throw yourself freely into the world, and keep a household, have your servants to wait on you, and make free use of your meats and drinks! But everywhere drive out excess, for that it is which causes sin, and the same thing, whatever it be, if it becomes excessive, becomes a sin; so that excess is nothing else than sin. For observe, when anger is excited above what is meet, then it rushes out into insult, then it commits every sort of injury; so does inordinate passion for beauty, for riches, for glory, or for anything else. And tell me not, that indeed, those of whom I spoke were strong; for many far weaker and richer, and more luxurious than you are, have taken upon them that austere and rugged life. And why speak I of men? Damsels not yet twenty years old, who have spent their whole time in inner chambers, and in a delicate and effeminate mode of life, in inner chambers full of sweet ointments and perfumes, reclining on soft couches, themselves soft in their nature, and rendered yet more tender by their over indulgence, who all the day long have had no other business than to adorn themselves, to wear jewels, and to enjoy every luxury, who never waited on themselves, but had numerous handmaids standing beside them, who wore soft raiment softer than their skin, fine linen and delicate, who reveled continually in roses and such like sweet odors — yea, these very ones, in a moment, seized with Christ's flame, have put off all that indolence and even their very nature, have forgotten their delicateness and youth, and like so many noble wrestlers, have stripped themselves of that soft clothing, and rushed into the midst of the contest. And perhaps I shall appear to be telling things incredible, yet nevertheless are they true. These then, these very tender damsels, as I myself have heard, have brought themselves to such a degree of severe training, that they will wrap the coarsest horsehair about their own naked bodies, and go with those tender soles unsandaled, and will lie upon a bed of leaves: nay more, that they watch the greater part of the night, and that they take no heed of perfumes nor of any other of their old delights, but will even let their head, once so carefully dressed, go without special care, with the hair just plainly and simply bound up, so as not to fall into unseemliness. And their only meal is in the evening, a meal not even of herbs nor of bread, but of flour and beans and pulse and olives and figs. They spin without intermission, and labor far harder than their handmaids at home. What more? They will take upon them to wait upon women who are sick, carrying their beds, and washing their feet. Nay, many of them even cook. So great is the power of the flame of Christ; so far does their zeal surpass their very nature.

However, I demand nothing like this of you, seeing you have a mind to be outstripped by women. Yet at least, if there be any tasks not too laborious, at least perform these: restrain the rude hand, and the incontinent eye. What is there, tell me, so hard, what so difficult? Do what is just and right, wrong no man, be ye poor or rich, shopkeepers or hired servants; for unrighteousness may extend even to the poor. Or see ye not how many broils these engage in, and turn all things upside down? Marry freely, and have children. Paul also gave charge to such, to such he wrote. Is that struggle I spoke of too great, and the rock too lofty, and its top too near unto Heaven, and are you unable to attain to such an height? At least then lay hold on lesser things, and aim at those which are lower. Have you not courage to get rid of your own riches? At least then forbear to seize on the things of others, and to do them wrong. Are you unable to fast? At least then give not yourself to self-indulgence. Are you unable to lie upon a bed of leaves? Still, prepare not for yourselves couches inlaid with silver; but use a couch and coverings formed not for display, but for refreshment; not couches of ivory. Make yourself small. Why fill your vessel with overwhelming cargoes? If you be lightly equipped, you shall have nothing to fear, no envy, no robbers, no liers in wait. For indeed you are not so rich in money as you are in cares. Thou aboundest not so much in possessions, as in anxieties and in perils, which bring in many temptations and lusts. [1 Timothy 6:9] These things they endure, who desire to gain great possessions. I say not, minister unto the sick; yet, at least, bid your servant do it. Do you see then how that this is no toilsome task? No, for how can it be, when tender damsels surpass us by so great a distance? Let us be ashamed of ourselves, I entreat you; for in worldly matters, to be sure, we in no point yield to them, neither in wars, nor in games; but in the spiritual contest they get the advantage of us, and are the first to seize the prize, and soar higher, like so many eagles: while we, like jackdaws, are ever living in the steam and smoke; for truly is it the business of jackdaws, and of greedy dogs, to be setting one's thoughts upon caterers and cooks. Hearken about the women of old; they were great characters, great women and admirable; such were Sarah, Rebekah, Rachel, Deborah, and Hannah; and such there were also in the days of Christ. Yet did they in no case outstrip the men, but occupied the second rank. But now it is the very contrary; women outstrip and eclipse us. How contemptible! What a shame is this! We hold the place of the head, and are surpassed by the body. We are ordained to rule over them; not merely that we may rule, but that we may rule in goodness also; for he that rules, ought especially to rule in this respect, by excelling in virtue; whereas if he is surpassed, he is no longer ruler. Perceive ye how great is the power of Christ's coming? How He dissolved the curse? For indeed there are more virgins than before among women, there is more modesty in those virgins, and there are more widows. No woman would lightly utter so much as an unseemly word. Wherefore then, tell me, do you use filthy speech? For tell me not that they were virgins in despondency or despair.

The sex is fond of ornament, and it has this failing. Yet even in this you husbands surpass them, who pride yourselves even upon them, as your own proper ornament; for I do not think that the wife is so ostentatious of her own jewels, as the husband is of those of his wife. He is not so proud of his own golden girdle, as he is of his wife's wearing jewels of gold. So that even of this you are the causes, who light the spark and kindle up the flame. But what is more, it is not so great a sin in a woman as in a man. You are ordained to regulate her; in every way you claim to have the preëminence. Show her then in this also, that you take no interest in this costliness of hers, by your own apparel. It is more suitable for a woman to adorn herself, than for a man. If then thou escape not the temptation, how shall she escape it? They have moreover their share of vainglory, but this is common to them with men. They are in a measure passionate, and this again is common to them with men. But as to those things wherein they excel, these are no longer common to them with men; their sanctity, I mean, their fervency, their devotion, their love towards Christ. Wherefore then, one may say, did Paul exclude them from the teacher's seat? And here again is a proof how great a distance they were from the men, and that the women of those days were great. For, tell me, while Paul was teaching, or Peter, or those saints of old, had it been right that a woman should intrude into the office? Whereas we have gone on till we have come so debased, that it is worthy of question, why women are not teachers. So truly have we come to the same weakness as they. These things I have said not from any desire to elate them, but to shame ourselves, to chastise, and to admonish us, that so we may resume the authority that belongs to us, not inasmuch as we are greater in size, but because of our foresight, our protection of them, and our virtue. For thus shall the body also be in the order which befits it, when it has the best head to rule. And God grant that all, both wives and husbands, may live according to His good pleasure, that we may all in that terrible day be counted worthy to enjoy the lovingkindness of our Master, and to attain those good things which are promised in Jesus Christ our Lord, with whom to the Father, together with the Holy Ghost, be glory, might, and honor, now and forever and ever. Amen.