Other Writings, Part 15

Ephesians 4:25-27

Wherefore, putting away falsehood, speak ye truth each one with his neighbor; for we are members one of another. Be angry, and sin not; let not the sun go down upon your wrath: neither give place to the devil.

Having spoken of the old man generally, he next draws him also in detail; for this kind of teaching is more easily learned when we learn by particulars. And what says he? Wherefore, putting away falsehood. What sort of falsehood? Idols does he mean? Surely not; not indeed but that they are falsehood also. However, he is not now speaking of them, because these persons had nothing to do with them; but he is speaking of that which passes between one man and another, meaning that which is deceitful and false. Speak ye truth, each one, says he, with his neighbor; then what is more touching to the conscience still, because we are members one of another. Let no man deceive his neighbor. As the Psalmist says here and there; With flattering lip and with a double heart do they speak. [Psalm 12:2] For there is nothing, no, nothing so productive of enmity as deceit and guile.

Observe how everywhere he shames them by this similitude of the body. Let not the eye, says he, lie to the foot, nor the foot to the eye. For example, if there shall be a deep pit, and then by having reeds laid across upon the mouth of it upon the earth, and yet concealed under earth, it shall by its appearance furnish to the eye an expectation of solid ground, will not the eye use the foot, and discover whether it yields and is hollow underneath, or whether it is firm and resists? Will the foot tell a lie, and not report the truth as it is? And what again? If the eye were to spy a serpent or a wild beast, will it lie to the foot? Will it not at once inform it, and the foot thus informed by it refrain from going on? And what again, when neither the foot nor the eye shall know how to distinguish, but all shall depend upon the smelling, as, for example, whether a drug be deadly or not; will the smelling lie to the mouth? And why not? Because it will be destroying itself also. But it tells the truth as it appears to itself. And what again? Will the tongue lie to the stomach? Does it not, when a thing is bitter, reject it, and, if it is sweet, pass it on? Observe ministration, and interchange of service; observe a provident care arising from truth, and, as one might say, spontaneously from the heart. So surely should it be with us also; let us not lie, since we are members one of another. This is a sure token of friendship; whereas the contrary is of enmity. What then, you will ask, if a man shall use treachery against you? Hearken to the truth. If he use treachery, he is not a member; whereas he says, lie not towards the members.

Be angry, and sin not.

Observe his wisdom. He both speaks to prevent our sinning, and, if we do not listen, still does not forsake us; for his fatherly compassion does not desert him. For just as the physician prescribes to the sick what he must do, and if he does not submit to it, still does not treat him with contempt, but proceeding to add what advice he can by persuasion, again goes on with the cure; so also does Paul. For he indeed who does otherwise, aims only at reputation, and is annoyed at being disregarded; whereas he who on all occasions aims at the recovery of the patient, has this single object in view, how he may restore the patient, and raise him up again. This then is what Paul is doing. He has said, Lie not. Yet if ever lying should produce anger, he goes on again to cure this also. For what says he? Be angry, and sin not. It were good indeed never to be angry. Yet if ever any one should fall into passion, still let him not fall into so great a degree. For let not the sun, says he, go down upon your wrath. Would you have your fill of anger? One hour, or two, or three, is enough for you; let not the sun depart, and leave you both at enmity. It was of God's goodness that he rose: let him not depart, having shone on unworthy men. For if the Lord of His great goodness sent him, and has Himself forgiven you your sins, and yet you forgive not your neighbor, look, how great an evil is this! And there is yet another besides this. The blessed Paul dreads the night, lest overtaking in solitude him that was wronged, still burning with anger, it should again kindle up the fire. For as long as there are many things in the daytime to banish it, you are free to indulge it; but as soon as ever the evening comes on, be reconciled, extinguish the evil while it is yet fresh; for should night overtake it, the morrow will not avail to extinguish the further evil which will have been collected in the night. Nay, even though you should cut off the greater portion, and yet not be able to cut off the whole, it will again supply from what is left for the following night, to make the blaze more violent. And just as, should the sun be unable by the heat of the day to soften and disperse that part of the air which has been during the night condensed into cloud, it affords material for a tempest, night overtaking the remainder, and feeding it again with fresh vapors: so also is it in the case of anger.

Neither give place to the devil.

So then to be at war with one another, is to give place to the devil; for, whereas we had need to be all in close array, and to make our stand against him, we have relaxed our enmity against him, and are giving the signal for turning against each other; for never has the devil such place as in our enmities. Numberless are the evils thence produced. And as stones in a building, so long as they are closely fitted together and leave no interstice, will stand firm, while if there is but a single needle's passage through, or a crevice no broader than a hair, this destroys and ruins all; so is it with the devil. So long indeed as we are closely set and compacted together, he cannot introduce one of his wiles; but when he causes us to relax a little, he rushes in like a torrent. In every case he needs only a beginning, and this is the thing which it is difficult to accomplish; but this done, he makes room on all sides for himself. For henceforth he opens the ear to slanders, and they who speak lies are the more trusted: they have enmity which plays the advocate, not truth which judges justly. And as, where friendship is, even those evils which are true appear false, so where there is enmity, even the false appear true. There is a different mind, a different tribunal, which does not hear fairly, but with great bias and partiality. As, in a balance, if lead is cast into the scale, it will drag down the whole; so is it also here, only that the weight of enmity is far heavier than any lead. Wherefore, let us, I beseech you, do all we can to extinguish our enmities before the going down of the sun. For if you fail to master it on the very first day, both on the following, and oftentimes even for a year, you will be protracting it, and the enmity will thenceforward augment itself, and require nothing to aid it. For by causing us to suspect that words spoken in one sense were meant in another, and gestures also, and everything, it infuriates and exasperates us, and makes us more distempered than madmen, not enduring either to utter a name, or to hear it, but saying everything in invective and abuse. How then are we to allay this passion? How shall we extinguish the flame? By reflecting on our own sins, and how much we have to answer for to God; by reflecting that we are wreaking vengeance, not on an enemy, but on ourselves; by reflecting that we are delighting the devil, that we are strengthening our enemy, our real enemy, and that for him we are doing wrong to our own members. Would you be revengeful and be at enmity? Be at enmity, but be so with the devil, and not with a member of your own. For this purpose it is that God has armed us with anger, not that we should thrust the sword against our own bodies, but that we should baptize the whole blade in the devil's breast. There bury the sword up to the hilt; yea, if you will, hilt and all, and never draw it out again, but add yet another and another. And this actually comes to pass when we are merciful to those of our own spiritual family and peaceably disposed one towards another. Perish money, perish glory and reputation; my own member is dearer to me than they all. Thus let us say to ourselves; let us not do violence to our own nature to gain wealth, to obtain glory.

Ver. 28. Let him that stole, says he, steal no more.

Do you see what are the members of the old man? Falsehood, revenge, theft. Why said he not, Let him that stole be punished, be tortured, be racked; but, let him steal no more? But rather let him labor, working with his hands the thing that is good, that he may have whereof to give to him that has need.

Where are they which are called pure; they that are full of all defilement, and yet dare to give themselves a name like this? For it is possible, very possible, to put off the reproach, not only by ceasing from the sin, but by working some good thing also. Perceive ye how we ought to get quit of the sin? They stole. This is the sin. They steal no more. This is not to do away the sin. But how shall they? If they labor, and charitably communicate to others, thus will they do away the sin. He does not simply desire that we should work, but so work as to labor, so as that we may communicate to others. For the thief indeed works, but it is that which is evil.

Ver. 29. Let no corrupt speech proceed out of your mouth.

What is corrupt speech? That which is said elsewhere to be also idle, backbiting, filthy communication, jesting, foolish talking. See ye how he is cutting up the very roots of anger? Lying, theft, unseasonable conversation. The words, however, Let him steal no more, he does not say so much excusing them, as to pacify the injured parties, and to recommend them to be content, if they never suffer the like again. And well too does he give advice concerning conversation; inasmuch as we shall pay the penalty, not for our deeds only, but also for our words.

But such as is good, he proceeds, for edifying, as the need may be, that it may give grace to them that hear.

That is to say, What edifies your neighbor, that only speak, not a word more. For to this end God gave you a mouth and a tongue, that you might give thanks to Him, that you might build up your neighbor. So that if you destroy that building, better were it to be silent, and never to speak at all. For indeed the hands of the workmen, if instead of raising the walls, they should learn to pull them down, would justly deserve to be cut off. For so also says the Psalmist; The Lord shall cut off all flattering lips. [Psalm 12:3] The mouth — this is the cause of all evil; or rather not the mouth, but they that make an evil use of it. From thence proceed insults, revilings, blasphemies, incentives to lusts, murders, adulteries, thefts, all have their origin from this. And how, you will say, do murders? Because from insult you will go on to anger, from anger to blows, from blows to murder. And how, again, adultery? Such a woman, one will say, loves you, she said something nice about you. This at once unstrings your firmness, and thus are your passions kindled within you.

Therefore Paul said, such as is good. Since then there is so vast a flow of words, he with good reason speaks indefinitely, charging us to use expressions of that kind, and giving us a pattern of communication. What then is this? By saying, for edifying, either he means this, that he who hears you may be grateful to you: as, for instance, a brother has committed fornication; do not make a display of the offense, nor revel in it; you will be doing no good to him that hears you; rather, it is likely, you will hurt him, by giving him a stimulus. Whereas, advise him what to do, and you are conferring on him a great obligation. Discipline him how to keep silence, teach him to revile no man, and you have taught him his best lesson, you will have conferred upon him the highest obligation. Discourse with him on contrition, on piety, on almsgiving; all these things will soften his soul, for all these things he will own his obligation. Whereas by exciting his laughter, or by filthy communication, you will rather be inflaming him. Applaud the wickedness, and you will overturn and ruin him.

Or else he means thus, that it may make them, the hearers, full of grace. For as sweet ointment gives grace to them that partake of it, so also does good speech. Hence it was moreover that one said, Your name is as ointment poured forth. [Canticles 1:3] It caused them to exhale that sweet perfume. You see that what he continually recommends, he is saying now also, charging every one according to his several ability to edify his neighbors. Thou then that givest such advice to others, how much more to yourself!

Ver. 30. And grieve not, he adds, the Holy Spirit of God.

A matter this more terrible and startling, as he also says in the Epistle to the Thessalonians; for there too he uses an expression of this sort. He that rejects, rejects not man, but God. [1 Thessalonians 4:8] So also here. If you utter a reproachful word, if you strike your brother, you are not striking him, you are grieving the Holy Spirit. And then is added further the benefit bestowed, in order to heighten the rebuke.

And grieve not the Holy Spirit, says He, in whom you were sealed unto the day of redemption.

He it is who marks us as a royal flock; He, who separates us from all former things; He, who suffers us not to lie among them that are exposed to the wrath of God — and do you grieve Him? Look how startling are his words there; For he that rejects, says he, rejects not man, but God: and how cutting they are here, Grieve not the Holy Spirit, says he, in whom you were sealed.

Moral. Let this seal then abide upon your mouth, and never destroy the impression. A spiritual mouth never utters a thing of the kind. Say not, It is nothing, if I do utter an unseemly word, if I do insult such an one. For this very reason is it a great evil, because it seems to be nothing. For things which seem to be nothing are thus easily thought lightly of; and those which are thought lightly of go on increasing; and those which go on increasing become incurable.

You have a spiritual mouth. Think what words you uttered immediately upon being born, — what words are worthy of your mouth. You call God, Father, and do you straightway revile your brother? Think, whence is it you call God, Father? Is it from nature? No, you could never say so. Is it from your goodness? No, nor is it thus. But whence then is it? It is from pure lovingkindness, from tenderness, from His great mercy. Whenever then you call God, Father, consider not only this, that by reviling you are committing things unworthy of that, your high birth, but also that it is of lovingkindness that you have that high birth. Disgrace it not then, after receiving it from pure lovingkindness, by showing cruelty towards your brethren. Do you call God Father, and yet revile? No, these are not the works of the Son of God. These are very far from Him. The work of the Son of God was to forgive His enemies, to pray for them that crucified Him, to shed His blood for them that hated Him. These are works worthy of the Son of God, to make His enemies — the ungrateful, the dishonest, the reckless, the treacherous — to make these brethren and heirs: not to treat them that have become brethren with ignominy like slaves.

Think what words your mouth uttered — of what table these words are worthy. Think what your mouth touches, what it tastes, of what manner of food it partakes! Do you deem yourself to be doing nothing grievous in railing at your brother? How then do you call him brother? And yet if he be not a brother, how do you say, Our Father? For the word Our is indicative of many persons. Think with whom you stand at the time of the mysteries! With the Cherubim, with the Seraphim! The Seraphim revile not: no, their mouth fulfills this one only duty, to sing the Hymn of praise, to glorify God. And how then shall you be able to say with them, Holy, Holy, Holy, if you use your mouth for reviling? Tell me, I pray. Suppose there were a royal vessel, and that always full of royal dainties, and set apart for that purpose, and then that any one of the servants were to take and use it for holding dung. Would he ever venture again, after it had been filled with dung, to store it away with those other vessels, set apart for those other uses? Surely not. Now railing is like this, reviling is like this. Our Father! But what? Is this all? Hear also the words, which follow, which art in Heaven. The moment you say, Our Father, which art in Heaven, the word raises you up, it gives wings to your mind, it points out to you that you have a Father in Heaven. Do then nothing, speak nothing of things upon earth. He has set you among that host above, He has numbered you with that heavenly choir. Why do you drag yourself down? You are standing beside the royal throne, and you revile. Are you not afraid lest the king should deem it an outrage? Why, if a servant, even with us, beats his fellow-servant or assaults him, even though he do it justly, yet we at once rebuke him, and deem the act an outrage; and yet do you, who art standing with the Cherubim beside the king's throne, revile your brother? Do you see not these holy vessels? Are they not used continually for only one purpose? Does any one ever venture to use them for any other? Yet are you holier than these vessels, yea, far holier. Why then defile, why contaminate yourself? Standest thou in Heaven, and do you revile? Have you your citizenship with Angels, and do you revile? Are you counted worthy the Lord's kiss, and do you revile? Hath God graced your mouth with so many and great things, with hymns angelic, with food, not angelic, no, but more than angelic, with His own kiss, with His own embrace, and do you revile? Oh, no, I implore you. Vast are the evils of which this is the source; far be it from a Christian soul. Do I not convince you as I am speaking, do I not shame you? Then does it now become my duty to alarm you. For hear what Christ says: Whosoever shall say to his brother, You fool, shall be in danger of the hell of fire. [Matthew 5:22] Now if that which is lightest of all leads to hell, of what shall not he be worthy, who utters presumptuous words? Let us discipline our mouth to silence. Great is the advantage from this, great the mischief from ill language. We must not spend our riches here. Let us put door and bolt upon them. Let us devour ourselves alive if ever a vexatious word slip out of our mouth. Let us entreat God, let us entreat him whom we have reviled. Let us not think it beneath us to do so. It is ourselves we have wounded, not him. Let us apply the remedy, prayer, and reconciliation with him whom we have reviled. If in our words we are to take such forethought, much more let us impose laws upon ourselves in our deeds. Yea, and if we have friends, whoever they may be, and they should speak evil to any man or revile him, demand of them and exact satisfaction. Let us by all means learn that such conduct is even sin; for if we learn this, we shall soon depart from it.

Now the God of peace keep both your mind and your tongue, and fence you with a sure fence, even His fear, through Jesus Christ our Lord, with whom to the Father, together with the Holy Spirit, be glory forever. Amen.

Ephesians 4:31

Let all bitterness, and wrath, and anger, and clamor, and railing, be put away from you, with all malice.

As bees will never settle down in an unclean vessel — and this is the reason why those who are skilled in these matters sprinkle the spot with perfumes, and scented ointments, and sweet odors; and the wicker baskets also, in which they will have to settle as soon as they come out of the hives they sprinkle with fragrant wines, and all other sweets, that there may be no noisome smell to annoy them, and drive them away again — so in truth is it also with the Holy Spirit. Our soul is a sort of vessel or basket, capable of receiving the swarms of spiritual gifts; but if there shall be within it gall, and bitterness, and wrath, the swarms will fly away. Hence this blessed and wise husbandman well and thoroughly cleanses our vessels, withholding neither knife nor any other instrument of iron, and invites us to this spiritual swarm; and as he gathers it, he cleanses us with prayers, and labors, and all the rest. Mark then how he cleanses out our heart. He has banished lying, he has banished anger. Now, again, he is pointing out how that evil may be yet more entirely eradicated; if we be not, says he, bitter in spirit. For it is as is wont to happen with our bile, if there chance to be but little of it, there will be but little disturbance if the receptacle should burst: but if ever the strength and acridness of this quality becomes excessive, the vessel which before held it, containing it no longer, is as if it were eaten through by a scorching fire, and it is no longer able to hold it and contain it within its appointed bounds, but, rent asunder by its intense sharpness, it lets it escape and injure the whole body. And it is like some very fierce and frightful wild beast, that has been brought into a city; as long as it is confined in the cages made for it, however it may rage, however it may roar, it will be unable to do harm to any one; but if it is overcome by rage, and breaks through the intervening bars, and is able to leap out, it fills the city with all sorts of confusion and disturbance, and puts everybody to flight. Such indeed is the nature also of bile. As long as it is kept within its proper limits, it will do us no great mischief; but as soon as ever the membrane that incloses it bursts, and there is nothing to hinder its being at once dispersed over the whole system, then, I say, at that moment, though it be so very trifling in quantity, yet by reason of the inordinate strength of its quality it taints all the other elements of our nature with its own peculiar virulence. For finding the blood, for instance, near to it, alike in place and in quality, and rendering the heat which is in that blood more acrid, and everything else in fact which is near it; passing from its just temperature it overflows its bounds, turns all into gall, and therewith at once attacks likewise the other parts of the body; and thus infusing into all its own poisonous quality, it renders the man speechless, and causes him to expire, expelling life. Now, why have I stated all these things with such minuteness? It is in order that, understanding from this bitterness which is of the body the intolerable evil of that bitterness which is of the soul, and how entirely it destroys first of all the very soul that engenders it, making everything bitter, we may escape experience of it. For as the one inflames the whole constitution, so does the other the thoughts, and carries away its captive to the abyss of hell. In order then that by carefully examining these matters we may escape this evil, and bridle the monster, or rather utterly root it out, let us hearken to what Paul says, Let all bitterness be (not destroyed, but) put away from you. For what need have I of trouble to restrain it, what necessity is there to keep watch on a monster, when it is in my power to expel him from my soul, to remove him and drive him out, as it were, into banishment? Let us hearken then to Paul when he says, Let all bitterness be put away from you. But, ah, the perversity that possesses us! Though we ought to do everything to effect this, yet are there some so truly senseless as to congratulate themselves upon this evil, and to pride themselves upon it, and to glory in it, and who are envied by others. Such a one, say they, is a bitter man, he is a scorpion, a serpent, a viper. They look upon him as one to be feared. But wherefore, good man, do you fear the bitter person? I fear, you say, lest he injure me, lest he destroy me; I am not proof against his malice, I am afraid lest he should take me who am a simple man, and unable to foresee any of his schemes, and throw me into his snares, and entangle us in the toils which he has set to deceive us. Now I cannot but smile. And why forsooth? Because these are the arguments of children, who fear things which are not to be feared. Surely there is nothing we ought so to despise, nothing we ought so to laugh to scorn, as a bitter and malicious man. For there is nothing so powerless as bitterness. It makes men fools and senseless.

Do ye not see that malice is blind? Have ye never heard, that he that digs a pit for his neighbors, digs it for himself? How, it may be said, ought we not to fear a soul full of tumult? If indeed we are to fear the bitter in the same way as we fear evil spirits, and fools and madmen, (for they indeed do everything at random,) I grant it myself; but if we are to fear them as men skillful in the conduct of affairs, that never. For nothing is so necessary for the proper conduct of affairs as prudence; and there is no greater hindrance to prudence than wickedness, and malice, and hollowness. Look at bilious persons, how unsightly they are, with all their bloom withered away. How weak they are, and puny, and unfit for anything. So also are souls of this nature. What else is wickedness, but a jaundice of the soul? Wickedness then has no strength in it, indeed it has not. Have ye a mind that I again make what I am saying plain to you by an instance, by setting before you the portraits of a treacherous and a guileless man? Absalom was a treacherous man, and stole all men's hearts. [2 Samuel 15:6] And observe how great was his treachery. He went about, it says, and said, 'Have you no judgment.' wishing to conciliate every one to himself. But David was guileless. What then? Look at the end of them both, look, how full of utter madness was the former! For inasmuch as he looked solely to the hurt of his father, in all other things he was blinded. But not so David. For he that walks uprightly, walks surely [Proverbs 10:9]; and reasonably; he is one that manages nothing over-subtly, the man who devises no evil. Let us listen then to the blessed Paul, and let us pity, yea, let us weep for the bitter-minded, and let us practice every method, let us do everything to extirpate this vice from their souls. For how is it not absurd, that when there is bile within us (though that indeed is a useful element, for without bile a man cannot possibly exist, that bile, I mean, which is an element of his nature,) how then, I say, is it not absurd that we should do all we can to get rid of this, though we are so highly benefited by it; and yet that we should do nothing, nor take any pains, to get rid of that which is in the soul, though it is in no case beneficial, but even in the highest degree injurious. He that thinks that he is wise among you, says he, let him become a fool, that he may become wise. [1 Corinthians 3:18] Hearken too again to what Luke says, They did take their food with gladness and singleness of heart, praising God, and having favor with all the people. [Acts 2:46-47] Why, do we not see even now that the simple and guileless enjoy the common esteem of all? No one envies such an one when he is in prosperity, no one tramples upon him when he is in adversity, but all rejoice with him when he does well, and grieve with him in misfortune. Whereas whenever a bitter man fares prosperously, one and all lament it, as though some evil thing happened; but if he is unfortunate, one and all rejoice. Let us then pity them, for they have common enemies all over the world. Jacob was a guileless man, yet he overcame the treacherous Esau. For into a malicious soul wisdom shall not enter. [Wisdom 1:4] Let all bitterness be put away from you. Let not even a remnant remain, for it will be sure, if stirred, as if from a smouldering brand, to turn all within to an entire blaze. Let us then distinctly understand what this bitterness is. Take, for example, the hollow-hearted man, the crafty, the man who is on the watch to do mischief, the man of evil suspicion. From him then wrath and anger are ever produced; for it is not possible for a soul like this to be in tranquillity, but the very root of anger and wrath is bitterness. The man of this character is both sullen, and never unbends his soul; he is always moody, always gloomy. For as I was saying, they themselves are the first to reap the fruit of their own evil ways.

And clamor, he adds.

What now, and do you take away clamor also? Yes, for the mild man must needs be of such a character, because clamor carries anger, as a horse his rider; trip the horse, and you will throw the rider.

Moral. This let women above all attend to, them who on every occasion cry aloud and bawl. There is but one thing in which it is useful to cry aloud, in preaching and in teaching. But in no other case whatever, no, not even in prayer. And if you would learn a practical lesson, never cry aloud at all, and then will you never be angry at all. Behold a way to keep your temper; for as it is not possible that the man that does not cry out should be enraged, so is it not that the man who does cry out should be otherwise than enraged. For tell me not of a man being implacable, and revengeful, and of pure natural bitterness, and natural choler. We are now speaking of the sudden paroxysm of this passion.

It contributes then no little to this end, to discipline the soul never to raise the voice and cry aloud at all. Cut off clamor, and you will clip the wings of anger, thou dost repress the first rising of the heart. For as it is impossible for a man to wrestle without lifting up his hands, so is it not possible that he should be entangled in a quarrel without lifting up his voice. Bind the hands of the boxer, and then bid him strike. He will be unable to do so. So likewise will wrath be disarmed. But clamor raises it, even where it does not exist. And hence it is especially that the female sex are so easily overtaken in it. Women, whenever they are angry with their maid-servants, fill the whole house with their own clamor. And oftentimes too, if the house happens to be built along a narrow street, then all the passers-by hear the mistress scolding, and the maid weeping and wailing. What can possibly be more disgraceful than the sound of those wailings? What in the world has happened there? All the women round immediately peep in and one of them says, Such a one is beating her own maid. Whatever can be more shameless than this? What then, ought one not to strike at all? No, I say not so, (for it must be done,) but then it must be neither frequently, nor immoderately, nor for any wrongs of your own, as I am constantly saying, nor for any little failure in her service, but only if she is doing harm to her own soul. If you chastise her for a fault of this kind, all will applaud, and there will be none to upbraid you; but if you do it for any reasons of your own, all will condemn your cruelty and harshness. And what is more base than all, there are some so fierce and so savage as to lash them to such a degree, that the bruises will not disappear with the day. For they will strip the damsels, and call their husbands for the purpose, and oftentimes tie them to the pallets. Alas! At that moment, tell me, does no recollection of hell come over you? What? Do you strip your handmaid, and expose her to your husband? And are you not ashamed, lest he should condemn you for it? And then do you exasperate him yet more, and threaten to put her in chains, having first taunted the wretched and pitiable creature with ten thousand reproachful names, and called her Thessalian witch, runaway, and prostitute?

For her passion allows her not to spare even her own mouth, but she looks to one single object, how she may wreak her vengeance on the other, even though she disgrace herself. And then after all these things forsooth, she will sit in state like any tyrant, and call her children, and summon her foolish husband, and treat him as a hangman. Ought these things to take place in the houses of Christians? Aye say ye, but slaves are a troublesome, audacious, impudent, incorrigible race. True, I know it myself, but there are other ways to keep them in order; by terrors, by threats, by words; which may both touch her more powerfully, and save you from disgrace. Thou who art a free woman hast uttered foul words, and do you not disgrace yourself more than her? Then if she shall have occasion to go out to the bath, there are bruises on her back when she is naked, and she carries about with her the marks of your cruelty. But, say ye, the whole tribe of slaves is intolerable if it meet with indulgence. True, I know it myself. But then, as I was saying, correct them in some other way, not by the scourge only, and by terror, but even by flattering them, and by acts of kindness. If she is a believer, she is your sister. Consider that you are her mistress, and that she ministers unto you. If she be intemperate, cut off the occasions of drunkenness; call your husband, and admonish her. Or do you not feel how disgraceful a thing it is for a woman to be beaten? They at least who have enacted ten thousand punishments for men, — the stake, and the rack — will scarcely ever hang a woman, but limit men's anger to smiting her on the cheek; and so great respect have they observed towards the sex, that not even when there is absolute necessity have they often hung a woman, if she happen to be pregnant. For it is a disgrace for a man to strike a woman; and if for a man, much more for one of her own sex. It is moreover by these things that women become odious to their husbands. What then, ye may say, if she shall act the harlot? Marry her to a husband; cut off the occasions of fornication, allow her not to be too high fed. What then, if she shall steal? Take care of her, and watch her.— Extravagant! you will say; What, am I to be her keeper? How absurd! And why, I pray, are you not to be her keeper? Has she not the same kind of soul as thou? Has she not been vouchsafed the same privileges by God? Does she not partake of the same table? Does she not share with you the same high birth? But what then, you will say, if she shall be a railer, or a gossip, or a drunkard? Yet, how many free women are such? Now, with all the failings of women God has charged men to bear: only, He says, let not a woman be an harlot, but every other failing besides bear with. Yea, be she drunkard, or railer, or gossip, or evil-eyed, or extravagant, and a squanderer of your substance, you have her for the partner of your life. Train and restrain her. Necessity is upon you. It is for this you are the head. Regulate her therefore, do your own part. Yea, and if she remain incorrigible, yea, though she steal, take care of your goods, and do not punish her so much. If she be a gossip, silence her. This is the very highest philosophy.

Now, however, some have come to such a height of indecency as to uncover the head, and to drag their maid-servants by the hair.— Why do ye all blush? I am not addressing myself to all, but to those who are carried away into such brutal conduct. Paul says, Let not a woman be uncovered. [1 Corinthians 11:5-15] And do you then entirely strip off her headdress? Do you see how you are doing outrage to yourself? If indeed she makes her appearance to you with her head bare, you call it an insult. And do you say that there is nothing shocking when you bare it yourself? Then you will say, What if she be not corrected? Chasten her then with the rod and with stripes. And yet how many failings have you also yourself, and yet you are not corrected! These things I am saying not for their sakes, but for the sake of you free-women, that you do nothing so unworthy, nothing to disgrace you, that you do yourselves no wrong. If you will learn this lesson in your household in dealing with your maid-servant, and not be harsh but gentle and forbearing, much more will you be so in your behavior to your husband. For she who, though having authority, does nothing of the sort, will do it much less where there is a check. So that the discipline employed about your maid-servants, will be of the greatest service to you in gaining the goodwill of your husbands. For with what measure you measure, He says, it shall be measured unto you. [Matthew 7:2] Set a bridle upon your mouth. If you are disciplined to bear bravely with a servant when she answers back, you will not be annoyed with the insolence of an equal, and in being above annoyance, will have attained to the highest philosophy. But some there are who add even oaths, but there is nothing more shocking than a woman so enraged. But what again, you will say, if she dress gaily? Why then, forbid this; you have my consent; but check it by first beginning with yourself, not so much by fear as by example. Be in everything yourself a perfect pattern.

And let railing, says he, be put away from you. Observe the progress of mischief. Bitterness produces wrath, wrath anger, anger clamor, clamor railing, that is, revilings; next from evil-speaking it goes on to blows, from blows to wounds, from wounds to death. Paul, however, did not wish to mention any of these, but only this, let this, says he, be put away from you, with all malice. What is with all malice? It ends with this. For there are some, like those dogs that bite secretly, which do not bark at all at those that come near them, nor are angry, but which fawn, and display a gentle aspect; but when they catch us off our guard, will fix their teeth in us. These are more dangerous than those that take up open enmity. Now since there are men too that are dogs, who neither cry out, nor fly in a passion, nor threaten us when they are offended, yet in secret are weaving plots, and contriving ten thousand mischiefs, and revenging themselves not in words but in deeds; he hints at these. Let those things be put away from you, says he, with all malice. Do not spare your words, and then revenge yourself in acts. My purpose in chastising my tongue and curtailing its clamor, is to prevent its kindling up a more violent blaze. But if you without any clamor art doing the same thing, and art cherishing the fire and the live coals within, where is the good of your silence? Do you not know that those conflagrations are the most destructive of all which are fed within, and appear not to those that are without? And that those wounds are the deadliest which never break out to the surface; and those fevers the worst which burn up the vitals? So also is this anger the most dangerous that preys upon the soul. But let this too be put away from you, says he, with all malice, of every kind and degree, great and little. Let us then hearken to him, let us cast out all bitterness and all malice, that we grieve not the Holy Spirit. Let us destroy all bitterness; let us cut it up by the very roots. Nothing good, nothing healthful, can ever come from a bitter soul; nothing but misfortunes, nothing but tears, nothing but weeping and wailing. Do ye not see those beasts that roar or cry out, how we turn away from them; the lion, for instance, and the bear? But not so from the sheep; for there is no roaring, but a mild and gentle voice. And so again with musical instruments, those which are loud and harsh are the most unpleasant to the ear, such as the drum and trumpet; whereas those which are not so, but are soothing, these are pleasant, as the flute and lyre and pipe. Let us then prepare our soul so as never to cry aloud, and thus shall we be enabled also to gain the mastery over our anger. And when we have cut out this, we ourselves shall be the first to enjoy the calm, and we shall sail into that peaceful haven, which God grant we may all attain, in Jesus Christ our Lord, with whom, together with the Holy Ghost, be unto the Father, glory, might, and honor, now, and ever, and throughout all ages. Amen.

Ephesians 4:31, 32

Let all bitterness, and wrath, and anger, and clamor, and railing be put away from you, with all malice. And be ye kind one to another, tender-hearted, forgiving each other, even as God also in Christ forgave you.

If we are to attain to the kingdom of Heaven, it is not enough to abandon wickedness, but there must be abundant practice of that which is good also. To be delivered indeed from hell we must abstain from wickedness; but to attain to the kingdom we must cleave fast to virtue. Do you not know that even in the tribunals of the heathen, when examination is made of men's deeds, and the whole city is assembled, this is the case? Nay, there was an ancient custom among the heathen, to crown with a golden crown, — not the man who had done no evil to his country, for this were in itself no more than enough to save him from punishment — but him who had displayed great public services. It was thus that a man was to be advanced to this distinction. But what I had special need to say, had, I know not how, well near escaped me. Accordingly having made some slight correction of what I have said, I retract the first portion of this division.

For as I was saying that the departure from evil is sufficient to prevent our falling into hell, while I was speaking, there stole upon me a certain awful sentence, which does not merely bring down vengeance on them that dare to commit evil, but which also punishes those who omit any opportunity of doing good. What sentence then is this? When the day, the dreadful day, He says, was arrived, and the set time had come, the Judge, seated on the judgment seat, set the sheep on the right hand and the goats on the left; and to the sheep He said, Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world: for I was an hungered, and you gave me meat. [Matthew 25:34] So far, well. For it was meet that for such compassion they should receive this reward. That those, however, who did not communicate of their own possessions to them that were in need, that they should be punished, not merely by the loss of blessings, but by being also sent to hell-fire, what just reason, I say, can there be in this? Most certainly this too will have a fair show of reason, no less than the other case: for we are hence instructed, that they that have done good shall enjoy those good things that are in heaven, but they, who, though they have no evil indeed to be charged with, yet have omitted to do good, will be hurried away with them that have done evil into hell-fire. Unless one might indeed say this, that the very not doing good is a part of wickedness, inasmuch as it comes of indolence, and indolence is a part of vice, or rather, not a part, but a source and baneful root of it. For idleness is the teacher of all vice. Let us not then foolishly ask such questions as these, what place shall he occupy, who has done neither any evil nor any good? For the very not doing good, is in itself doing evil. Tell me, if you had a servant, who should neither steal, nor insult, nor contradict you, who moreover should keep from drunkenness and every other kind of vice, and yet should sit perpetually in idleness, and not doing one of those duties which a servant owes to his master, would you not chastise him, would you not put him to the rack? Tell me. And yet forsooth he has done no evil. No, but this is in itself doing evil. But let us, if you please, apply this to other cases in life. Suppose then that of an husbandman. He does no damage to our property, he lays no plots against us, and he is not a thief, he only ties his hands behind him, and sits at home, neither sowing, nor cutting a single furrow, nor harnessing oxen to the yoke, nor looking after a vine, nor in fact discharging any one of those other labors required in husbandry. Now, I say, should we not punish such a man? And yet he has done no wrong to any one; we have no charge to make against him. No, but by this very thing has he done wrong. He does wrong in that he does not contribute his own share to the common stock of good. And what again, tell me, if every single artisan or mechanic were only to do no harm, say to one of a different craft — nay, were to do no harm, even to one of his own, but only were to be idle, would not our whole life at that rate be utterly at an end and perish? Do you wish that I yet further extend the discourse with reference to the body also? Let the hand then neither strike the head, nor cut out the tongue, nor pluck out the eye, nor do any evil of this sort, but only remain idle, and not render its due service to the body at large; would it not be more fitting that it should be cut off, than that one should carry it about in idleness, and a detriment to the whole body? And what too, if the mouth, without either devouring the hand, or biting the breast, should nevertheless fail in all its proper duties; were it not far better that it should be stopped up? If therefore both in the case of servants, and of mechanics, and of the whole body, not only the commission of evil, but also the omission of what is good, is great unrighteousness, much more will this be the case in regard to the body of Christ.

Moral. And therefore the blessed Paul also, in leading us away from sin, leads us on to virtue. For where, tell me, is the advantage of all the thorns being cut out, if the good seeds be not sown? For our labor, remaining unfinished, will come round and end in the same mischief. And therefore Paul also, in his deep and affectionate anxiety for us, does not let his admonitions stop at eradicating and destroying evil tempers, but urges us at once to evidence the implanting of good ones. For having said, Let all bitterness, and wrath, and clamor, and railing be put away from you, with all malice, he adds, And be ye kind one to another, tender-hearted, forgiving each other. For all these are habits and dispositions. And our abandonment of the one thing is not sufficient to settle us in the habitual practice of the other, but there is need again of some fresh impulse, and of an effort not less than that made in our avoidance of evil dispositions, in order to our acquiring good ones. For so in the case of the body, the black man, if he gets rid of this complexion, does not straightway become white. Or rather let us not conduct our discourse with an argument from physical subjects, but draw our example from those which concern moral choice. He who is not our enemy, is not necessarily our friend; but there is an intermediate state, neither of enmity nor of friendship, which is perhaps that in which the greater part of mankind stand toward us. He that is not crying is not therefore necessarily also laughing, but there is a state between the two. And so, I say, is the case here. He that is not bitter is not necessarily kind, neither is he that is not wrathful necessarily tender-hearted; but there is need of a distinct effort, in order to acquire this excellence. And now look how the blessed Paul, according to the rules of the best husbandry, thoroughly cleans and works the land entrusted to him by the Husbandman. He has taken away the bad seeds; he now exhorts us to retain the good plants. Be kind, says he, for if, when the thorns are plucked up, the field remains idle, it will again bear unprofitable weeds. And therefore there is need to preoccupy its unoccupied and fallow state by the setting of good seeds and plants. He takes away anger, he puts in kindness; he takes away bitterness, he puts in tender-heartedness; he extirpates malice and railing, he plants forgiveness in their stead. For the expression, forgiving one another, is this; be disposed, he means, to forgive one another. And this forgiveness is greater than that which is shown in money-matters. For he indeed who forgives a debt of money to him that has borrowed of him, does, it is true, a noble and admirable deed, but then the kindness is confined to the body, though to himself indeed he repays a full recompense by that benefit which is spiritual and concerns the soul; whereas he who forgives trespasses will be benefiting alike his own soul, and the soul of him who receives the forgiveness. For by this way of acting, he not only renders himself, but the other also, more charitable. Because we do not so deeply touch the souls of those who have wronged us by revenging ourselves, as by pardoning them, and thus shaming them and putting them out of countenance. For by the other course we shall be doing no good, either to ourselves or to them, but shall be doing harm to both by seeking ourselves for retaliation, like the rulers of the Jews, and by kindling up the wrath that is in them; but if we return injustice with gentleness, we shall disarm all his anger, and shall be setting up in his breast a tribunal which will give a verdict in our favor, and will condemn him more severely than we ourselves could. For he will convict and will pass sentence upon himself, and will look for every pretext for repaying the share of long-suffering granted him with fuller measure, knowing that, if he repay it in equal measure, he is thus at a disadvantage, in not having himself made the beginning, but received the example from us. He will strive accordingly to exceed in measure, in order to eclipse, by the excess of his recompense, the disadvantage he himself sustains in having been second in making advances towards requital; and the disadvantage again which accrues to the other from the time, if he was the first sufferer, this he will make up by excess of kindness. For men, if they are right-minded, are not so affected by evil as by the good treatment they may receive at the hands of those whom they have injured. For it is a base sin, and it is matter of reproach and scorn for a man who is well-treated not to return it; while for a man who is ill-treated, not to go about to resent it, this has the praise and applause, and the good word of all. And therefore they are more deeply touched by this conduct than any.

So that if you have a wish to revenge yourself, revenge yourself in this manner. Return good for evil, that you may render him even your debtor, and achieve a glorious victory. Have you suffered evil? Do good; thus avenge you of your enemy. For if you shall go about to resent it, all will blame both you and him alike. Whereas if you shall endure it, it will be otherwise. You they will applaud and admire; but him they will reproach. And what greater punishment can there be to an enemy, than to behold his enemy admired and applauded by all men? What more bitter to an enemy, than to behold himself reproached by all before his enemy's face? If you shall avenge you on him, you will both be condemned perhaps yourself, and will be the sole avenger; whereas, if you shall forgive him, all will be avengers in your stead. And this will be far more severe than any evil he can suffer, that his enemy should have so many to avenge him. If you open your mouth, they will be silent; but if you are silent, not with one tongue only, but with ten thousand tongues of others, you smite him, and art the more avenged. And on you indeed, if you shall reproach him, many again will cast imputations (for they will say that your words are those of passion); but when others who have suffered no wrong from him thus overwhelm him with reproaches, then is the revenge especially clear of all suspicion. For when they who have suffered no mischief, in consequence of your excessive forbearance feel and sympathize with you, as though they had been wronged themselves, this is a vengeance clear of all suspicion. But what then, you will say, if no man should take vengeance? It cannot be that men will be such stones, as to behold such wisdom and not admire it. And though they wreak not their vengeance on him at the time; still, afterwards, when they are in the mood, they will do so, and they will continue to scoff at him and abuse him. And if no one else admire you, the man himself will most surely admire you, though he may not own it. For our judgment of what is right, even though we be come to the very depth of wickedness, remains impartial and unbiased. Why, suppose ye, did our Lord Christ say, Whosoever smites you on the right cheek, turn to him the other also? [Matthew 5:39] Is it not because the more long-suffering a man is, the more signal the benefit he confers both on himself and on the other? For this cause He charges us to turn the other also, to satisfy the desire of the enraged. For who is such a monster as not to be at once put to shame? The very dogs are said to feel it; for if they bark and attack a man, and he throws himself on his back and does nothing, he puts a stop to all their wrath. If they then reverence the man who is ready to suffer evil from them, much more will the race of man do so, inasmuch as they are more rational.

However, it is right not to overlook what a little before came into my recollection, and was brought forward for a testimony. And what then was this? We were speaking of the Jews, and of the chief rulers among them, how that they were blamed, as seeking retaliation. And yet this the law permitted them; eye for eye, and tooth for tooth. [Leviticus 24:20] True, but not to the intent that men should pluck out each other's eyes, but that they should check boldness in aggression, by fear of suffering in return, and thus should neither do any evil to others, nor suffer any evil from others themselves. Therefore it was said, eye for eye, to bind the hands of the aggressor, not to let yours loose against him; not to ward off the hurt from your eyes only, but also to preserve his eyes safe and sound.

But, as to what I was enquiring about — why, if retaliation was allowed, were they arraigned who practiced it? Whatever can this mean? He here speaks of vindictiveness; for on the spur of the moment he allows the sufferer to act, as I was saying, in order to check the aggressor; but to bear a grudge he permits no longer; because the act then is no longer one of passion, nor of boiling rage, but of malice premeditated. Now God forgives those who may be carried away, perhaps upon a sense of outrage, and rush out to resent it. Hence He says, eye for eye; and yet again, the ways of the revengeful lead to death. Now, if, where it was permitted to put out eye for eye, so great a punishment is reserved for the revengeful, how much more for those who are bidden even to expose themselves to ill-treatment. Let us not then be revengeful, but let us quench our anger, that we may be counted worthy of the lovingkindness, which comes from God (for with what measure, says Christ, ye mete, it shall be measured unto you, and with what judgment ye judge, you shall be judged) [Matthew 7:2], and that we may both escape the snares of this present life, and in the day that is at hand, may obtain pardon at His hands, through the grace and loving-kindness of our Lord Jesus Christ, with whom, to the Father, together with the Holy Ghost, be glory, power, honor, both now and forever and ever. Amen.

Ephesians 4:32 and 5:1, 2

And be ye kind one to another, tender hearted, forgiving each other, even as God also in Christ forgave you. Be therefore imitators of God, as beloved children; and walk in love, even as Christ also loved you, and gave Himself up for us, an offering and a sacrifice to God for an odor of a sweet smell.

The events which are past have greater force than those which are yet to come, and appear to be both more wonderful and more convincing. And hence accordingly Paul founds his exhortation upon the things which have already been done for us, inasmuch as they, on Christ's account, have a greater force. For to say, Forgive, and you shall be forgiven [Matthew 6:14], and if you forgive not, you shall in nowise be forgiven [Matthew 6:15] — this addressed to men of understanding, and men who believe in the things to come, is of great weight; but Paul appeals to the conscience not by these arguments only, but also by things already done for us. In the former way we may escape punishment, whereas in this latter we may have our share of some positive good. Thou imitatest Christ. This alone is enough to recommend virtue, that it is to imitate God. This is a higher principle than the other, for He makes His sun to rise on the evil and the good, and sends rain on the just and the unjust. [Matthew 5:45] Because he does not merely say that we are imitating God, but that we do so in those things wherein we receive ourselves such benefits. He would have us cherish the tender heart of fathers towards each other. For by heart, here, is meant lovingkindness and compassion. For inasmuch as it cannot be that, being men, we shall avoid either giving pain or suffering it, he does the next thing, he devises a remedy — that we should forgive one another. And yet there is no comparison. For if you indeed should at this moment forgive any one, he will forgive you again in return; whereas to God you have neither given nor forgiven anything. And thou indeed art forgiving a fellow-servant; whereas God is forgiving a servant, and an enemy, and one that hates Him.

Even as God, says he, also in Christ forgave you.

And this, moreover, contains a high allusion. Not simply, he would say, has He forgiven us, and at no risk or cost, but at the sacrifice of His Son; for that He might forgive you, He sacrificed the Son; whereas thou, oftentimes, even when you see pardon to be both without risk and without cost, yet dost not grant it.

Be therefore imitators of God as beloved children; and walk in love, even as Christ also loved you, and gave Himself up for us an offering and sacrifice to God for an odor of a sweet smell.

That you may not then think it an act of necessity, hear how He says, that He gave Himself up. As your Master loved you, love thou your friend. Nay, but neither will you be able so to love; yet still do so as far as you are able. Oh, what can be more blessed than a sound like this! Tell me of royalty or whatever else you will, there is no comparison. Forgive another, and you are imitating God, you are made like God. It is more our duty to forgive trespasses than debts of money; for if you forgive debts, you have not imitated God; whereas if you shall forgive trespasses, you are imitating God. And yet how shall you be able to say, I am poor, and am not able to forgive it, that is, a debt, when you forgive not that which you are able to forgive, that is, a trespass? And surely thou dost not deem that in this case there is any loss. Yea, is it not rather wealth, is it not abundance, is it not a plentiful store?

And behold yet another and a nobler incitement: — as beloved children, says he. You have yet another cogent reason to imitate Him, not only in that you have received such good at His hands, but also in that you are called His children. And since not all children imitate their fathers, but those which are beloved, therefore he says, as beloved children.

Ver.

2. Walk in love.

Behold, here, the groundwork of all! So then where this is, there is no wrath, no anger, no clamor, no railing, but all are done away. Accordingly he puts the chief point last. Whence were you made a child? Because you were forgiven. On the same ground on which you have had so vast a privilege vouch-safed you, on that selfsame ground forgive your neighbor. Tell me, I say, if you were in prison, and had ten thousand misdeeds to answer for, and some one were to bring you into the palace; or rather to pass over this argument, suppose thou were in a fever and in the agonies of death, and some one were to benefit you by some medicine, would you not value him more than all, yea and the very name of the medicine? For if we thus regard occasions and places by which we are benefited, even as our own souls, much more shall we the things themselves. Be a lover then of love; for by this are you saved, by this have you been made a son. And if you shall have it in your power to save another, will you not use the same remedy, and give the advice to all, Forgive, that you may be forgiven? Thus to incite one another, were the part of grateful, of generous, and noble spirits.

Even as Christ also, he adds, loved you.

You are only sparing friends, He enemies. So then far greater is that boon which comes from our Master. For how in our case is the even as preserved. Surely it is clear that it will be, by our doing good to our enemies.

And gave Himself up for us an offering and a sacrifice to God for an odor of a sweet smell.

Do you see that to suffer for one's enemies is a sweet-smelling savor, and an acceptable sacrifice? And if you shall die, then will you be indeed a sacrifice. This it is to imitate God.

Ver.

3. But fornication, and all uncleanness or covetousness, let it not even be named among you, as becomes saints.

He has spoken of the bitter passion, of wrath; he now comes to the lesser evil: for that lust is the lesser evil, hear how Moses also in the law says, first, You shall do no murder [Exodus 20:13], which is the work of wrath, and then, You shall not commit adultery [Exodus 20:14], which is of lust. For as bitterness, and clamor, and all malice, and railing, and the like, are the works of the passionate man, so likewise are fornication, uncleanness, covetousness, those of the lustful; since avarice and sensuality spring from the same passion. But just as in the former case he took away clamor as being the vehicle of anger, so now does he filthy talking and jesting as being the vehicle of lust; for he proceeds,

Ver.

4. Nor filthiness, nor foolish talking, or jesting, which are not befitting; but rather giving of thanks.

Have no witticisms, no obscenities, either in word or in deed, and you will quench the flame — let them not even be named, says he, among you, that is, let them not anywhere even make their appearance. This he says also in writing to the Corinthians. It is actually reported that there is fornication among you [1 Corinthians 5:1]; as much as to say, Be all pure. For words are the way to acts. Then, that he may not appear a forbidding kind of person and austere, and a destroyer of playfulness, he goes on to add the reason, by saying, which are not befitting, which have nothing to do with us — but rather giving of thanks. What good is there in uttering a witticism? thou only raisest a laugh. Tell me, will the shoemaker ever busy himself about anything which does not belong to or befit his trade? Or will he purchase any tool of that kind? No, never. Because the things we do not need, are nothing to us.

Moral. Let there not be one idle word; for from idle words we fall also into foul words. The present is no season of loose merriment, but of mourning, of tribulation, and lamentation: and do you play the jester? What wrestler on entering the ring neglects the struggle with his adversary, and utters witticisms? The devil stands hard at hand, he is going about roaring [1 Peter 5:8] to catch you, he is moving everything, and turning everything against your life, and is scheming to force you from your retreat, he is grinding his teeth and bellowing, he is breathing fire against your salvation; and do you sit uttering witticisms, and talking folly, and uttering things which are not befitting. Full nobly then will you be able to overcome him! We are in sport, beloved. Would you know the life of the saints? Listen to what Paul says. By the space of three years I ceased not to admonish every one night and day with tears. [Acts 20:31] And if so great was the zeal he exerted in behalf of them of Miletus and Ephesus, not making pleasant speeches, but introducing his admonition with tears, what should one say of the rest? But hearken again to what he says to the Corinthians. Out of much affliction and anguish of heart I wrote to you with many tears. [2 Corinthians 2:4] And again, Who is weak, and I am not weak? Who is made to stumble, and I burn not? [2 Corinthians 11:29] And hearken again to what he says elsewhere, desiring every day, as one might say, to depart out of the world. For indeed we that are in this tabernacle do groan [2 Corinthians 5:4]; and do you laugh and play? It is war-time, and are you handling the dancers' instruments? Look at the countenances of men in battle, their dark and contracted mien, their brow terrible and full of awe. Mark the stern eye, the heart eager and beating and throbbing, their spirit collected, and trembling and intensely anxious. All is good order, all is good discipline, all is silence in the camps of those who are arrayed against each other. They speak not, I do not say, an impertinent word, but they utter not a single sound. Now if they who have visible enemies, and who are in nowise injured by words, yet observe so great silence, do you who hast your warfare, and the chief of your warfare in words, do you leave this part naked and exposed? Or are you ignorant that it is here that we are most beset with snares? Are you amusing and enjoying yourself, and uttering witticisms and raising a laugh, and regarding the matter as a mere nothing? How many perjuries, how many injuries, how many filthy speeches have arisen from witticisms! But no, you will say, pleasantries are not like this. Yet hear how he excludes all kinds of jesting. It is a time now of war and fighting, of watch and guard, of arming and arraying ourselves. The time of laughter can have no place here; for that is of the world. Hear what Christ says: The world shall rejoice, but you shall be sorrowful. [John 16:20] Christ was crucified for your ills, and do you laugh? He was buffeted, and endured so great sufferings because of your calamity, and the tempest that had overtaken you; and do you play the reveler? And how will you not then rather provoke Him?

But since the matter appears to some to be one of indifference, which moreover is difficult to be guarded against, let us discuss this point a little, to show you how vast an evil it is. For indeed this is a work of the devil, to make us disregard things indifferent. First of all then, even if it were indifferent, not even in that case were it right to disregard it, when one knows that the greatest evils are both produced and increased by it, and that it oftentimes terminates in fornication. However, that it is not even indifferent is evident from hence. Let us see then whence it is produced. Or rather, let us see what sort of a person a saint ought to be:— gentle, meek, sorrowful, mournful, contrite. The man then who deals in jests is no saint. Nay, were he even a Greek, such an one would be scorned. These are things allowed to those only who are on the stage. Where filthiness is, there also is jesting; where unseasonable laughter is, there also is jesting. Hearken to what the Prophet says, Serve the Lord in fear, and rejoice with trembling. [Psalm 2:11] Jesting renders the soul soft and indolent. It excites the soul unduly, and often it teems with acts of violence, and creates wars. But what more? In fine, have you not come to be among men? Then put away childish things. [1 Corinthians 13:11] Why, you will not allow your own servant in the market place to speak an impertinent word: and do you then, who sayest you are a servant of God, go uttering your witticisms in the public square? It is well if the soul that is sober be not stolen away; but one that is relaxed and dissolute, who cannot carry off? It will be its own murderer, and will stand in no need of the crafts or assaults of the devil.

But, moreover, in order to understand this, look too at the very name. It means the versatile man, the man of all complexions, the unstable, the pliable, the man that can be anything and everything. But far is this from those who are servants to the Rock. Such a character quickly turns and changes; for he must needs mimic both gesture and speech, and laugh and gait, and everything, aye, and such an one is obliged to invent jokes: for he needs this also. But far be this from a Christian, to play the buffoon. Farther, the man who plays the jester must of necessity incur the signal hatred of the objects of his random ridicule, whether they be present, or being absent hear of it.

If the thing is creditable, why is it left to mountebanks? What, do you make yourself a mountebank, and yet art not ashamed? Why is it ye permit not your gentlewomen to do so? Is it not that you set it down as a mark of an immodest, and not of a discreet character? Great are the evils that dwell in a soul given to jesting; great is the ruin and desolation. Its consistency is broken, the building is decayed, fear is banished, reverence is gone. A tongue you have, not that you may ridicule another man, but that you may give thanks unto God. Look at your merriment-makers, as they are called, those buffoons. These are your jesters. Banish from your souls, I entreat you, this graceless accomplishment. It is the business of parasites, of mountebanks, of dancers, of harlots; far be it from a generous, far be it from a highborn soul, aye, far too even from slaves. If there be any one who has lost respect, if there be any vile person, that man is also a jester. To many indeed the thing appears to be even a virtue, and this truly calls for our sorrow. Just as lust little by little drives headlong into fornication, so also does a turn for jesting. It seems to have a grace about it, yet there is nothing more graceless than this. For hear the Scripture which says, Before the thunder goes lightning, and before a shamefaced man shall go favor. Now there is nothing more shameless than the jester; so that his mouth is not full of favor, but of pain. Let us banish this custom from our tables. Yet are there some who teach it even to the poor! O monstrous! They make men in affliction play the jester. Why, where shall not this pest be found next? Already has it been brought into the Church itself. Already has it laid hold of the very Scriptures. Need I say anything to prove the enormity of the evil? I am ashamed indeed, but still nevertheless I will speak; for I am desirous to show to what a length the mischief has advanced, that I may not appear to be trifling, or to be discoursing to you on some trifling subject; that even thus I may be enabled to withdraw you from this delusion. And let no one think that I am fabricating, but I will tell you what I have really heard. A certain person happened to be in company with one of those who pride themselves highly on their knowledge (now I know I shall excite a smile, but still I will say it notwithstanding); and when the platter was set before him, he said, Take and eat, children, lest your belly be angry! And again, others say, Woe unto you, Mammon, and to him that has you not; and many like enormities has jesting introduced; as when they say, Now is there no nativity. And this I say to show the enormity of this base temper; for these are the expressions of a soul destitute of all reverence. And are not these things enough to call down thunderbolts? And one might find many other such things which have been said by these men.

Wherefore, I entreat you, let us banish the custom universally, and speak those things which become us. Let not holy mouths utter the words of dishonorable and base men. For what fellowship have righteousness and iniquity, or what communion has light with darkness? [2 Corinthians 6:14] Happy will it be for us, if, having kept ourselves aloof from all such foul things, we be thus able to attain to the promised blessings; far indeed from dragging such a train after us, and sullying the purity of our minds by so many. For the man who will play the jester will soon go on to be a railer, and the railer will go on to heap ten thousand other mischiefs on himself. When then we shall have disciplined these two faculties of the soul, anger and desire (vid. Plat. Phædr. cc. 25, 34), and have put them like well-broken horses under the yoke of reason, then let us set over them the mind as charioteer, that we may gain the prize of our high calling [Philippians 3:14]; which God grant that we may all attain, through Jesus Christ our Lord, with Whom, together with the Holy Ghost, be unto the Father, glory, might, and honor, now, and ever, and throughout all ages. Amen.

Ephesians 5:5, 6

For this ye know of a surety, that no fornicator, nor unclean person, nor covetous man, which is an idolater, has any inheritance in the kingdom of Christ and God. Let no man deceive you with empty words: for because of these things comes the wrath of God upon the sons of disobedience.

There were, it is likely, in the time of our forefathers also, some who weakened the hands of the people [Jeremiah 38:4], and brought into practice that which is mentioned by Ezekiel — or rather who did the works of the false prophets, who profaned God among His people for handfuls of barley [Ezekiel 13:19]; a thing, by the way, done methinks by some even at this day. When, for example, we say that he who calls his brother a fool shall depart into hell-fire, others say, What? Is he that calls his brother a fool to depart into hell-fire? Impossible, say they. And again, when we say that the covetous man is an idolater, in this too again they make abatements, and say the expression is hyperbolical. And in this manner they underrate and explain away all the commandments. It was in allusion then to these that the blessed Paul, at this time when he wrote to the Ephesians, spoke thus, For this ye know, that no fornicator, nor unclean person, nor covetous man, which is an idolater, has any inheritance in the kingdom of Christ and God; adding, let no man deceive you with empty words. Now empty words are those which for a while are gratifying, but are in nowise borne out in facts; because the whole case is a deception.

Because of these things comes the wrath of God upon the sons of disobedience.

Because of fornication, he means, because of covetousness, because of uncleanness, or both because of these things, and because of the deceit, inasmuch as there are deceivers. Sons of disobedience; he thus calls those who are utterly disobedient, those who disobey Him.

Ver. 7, 8. Be not ye, therefore, partakers with them. For you were once darkness, but are now light in the Lord.

Observe how wisely he urges them forward; first, from the thought of Christ, that you love one another, and do injury to no man; then, on the other hand, from the thought of punishment and hell-fire. For you were once darkness, says he, but are now light in the Lord. Which is what he says also in the Epistle to the Romans; What fruit then had ye at that time in the things whereof you are now ashamed? [Romans 6:21], and reminds them of their former wickedness. That is to say, thinking what ye once were, and what you are now become, do not run back into your former wickedness, nor do despite to the grace [Hebrews 10:29] of God.

You were once darkness, but are now light in the Lord!

Not, he says, by your own virtue, but through the grace of God has this accrued to you. That is to say, you also were sometime worthy of the same punishments, but now are so no more. Walk therefore as children of light. What is meant however by children of light, he adds afterwards.

Ver. 9, 10. For the fruit of the light is in all goodness and righteousness and truth, proving what is well-pleasing unto the Lord.

In all goodness, he says: this is opposed to the angry, and the bitter: and righteousness; this to the covetous: and truth; this to false pleasure: not those former things, he says, which I was mentioning, but their opposites. In all; that is, the fruit of the Spirit ought to be evinced in everything. Proving what is well-pleasing unto the Lord; so that those things are tokens of a childish and imperfect mind.

Ver. 11, 12, 13. And have no fellowship with the unfruitful works of darkness, but rather even reprove them. For the things which are done by them in secret it is a shame even to speak of. But all things when they are reproved, are made manifest by the light.

He had said, you are light. Now the light reproves by exposing the things which take place in the darkness. So that if you, says he, are virtuous, and conspicuous, the wicked will be unable to lie hidden. For just as when a candle is set, all are brought to light, and the thief cannot enter; so if your light shine, the wicked being discovered shall be caught. So then it is our duty to expose them. How then does our Lord say, Judge not, that you be not judged? [Matthew 7:1-3] Paul did not say judge, he said reprove, that is, correct. And the words, Judge not, that you be not judged, He spoke with reference to very small errors. Indeed, He added, Why do you behold the mote that is in your brother's eye, but considerest not the beam that is in your own eye? But what Paul is saying is of this sort. As a wound, so long as it is imbedded and concealed outwardly, and runs beneath the surface, receives no attention, so also sin, as long as it is concealed, being as it were in darkness, is daringly committed in full security; but as soon as it is made manifest, becomes light; not indeed the sin itself, (for how could that be?) but the sinner. For when he has been brought out to light, when he has been admonished, when he has repented, when he has obtained pardon, have you not cleared away all his darkness? Have you not then healed his wound? Have you not called his unfruitfulness into fruit? Either this is his meaning, or else what I said above, that your life being manifest, is light. For no one hides an irreproachable life; whereas things which are hidden, are hidden by darkness covering them.

Ver. 14. Wherefore he says, Awake thou that sleepest, and arise from the dead, and Christ shall shine upon you.

By the sleeper and the dead, he means the man that is in sin; for he both exhales noisome odors like the dead, and is inactive like one that is asleep, and like him he sees nothing, but is dreaming, and forming fancies and illusions. Some indeed read, And you shall touch Christ; but others, And Christ shall shine upon you; and it is rather this latter. Depart from sin, and you shall be able to behold Christ. For every one that does ill, hates the light, and comes not to the light. [John 3:20] He therefore that does it not, comes to the light.

Now he is not saying this with reference to the unbelievers only, for many of the faithful, no less than unbelievers, hold fast by wickedness; nay, some far more. Therefore to these also it is necessary to exclaim, Awake, thou that sleepest, and arise from the dead, and Christ shall shine upon you. To these it is fitting to say this also, God is not the God of the dead, but of the living. [Matthew 22:32] If then he is not the God of the dead, let us live.

Now there are some who say that the words, the covetous man is an idolater, are hyperbolical. However, the statement is not hyperbolical, it is true. How, and in what way? Because the covetous man apostatizes from God, just as the idolater does. And lest you should imagine this is a bare assertion, there is a declaration of Christ which says, You cannot serve God and Mammon. [Matthew 6:24] If then it is not possible to serve God and Mammon, they who serve Mammon have thrown themselves out of the service of God; and they who have denied His sovereignty, and serve lifeless gold, it is plain enough that they are idolaters. But I never made an idol, a man will say, nor set up an altar, nor sacrificed sheep, nor poured libations of wine; no, I came into the church, and lifted up my hands to the Only-begotten Son of God; I partake of the mysteries, I communicate in prayer, and in everything else which is a Christian's duty. How then, he will say, am I a worshiper of idols? Yes, and this is the very thing which is the most astonishing of all, that when you have had experience, and hast tasted the lovingkindness of God, and hast seen that the Lord is gracious [Psalm 34:8], you should abandon Him who is gracious, and take to yourself a cruel tyrant, and should pretend to be serving Him, while in reality you have submitted yourself to the hard and galling yoke of covetousness. You have not yet told me of your own duty done, but only of your Master's gifts. For tell me, I beseech you, whence do we judge of a soldier? Is it when he is on duty guarding the king, and is fed by him, and called the king's own, or is it when he is minding his own affairs and interests? To pretend to be with him, and to be attentive to his interests, while he is advancing the cause of the enemy, we declare to be worse than if he breaks away from the king's service, and joins the enemy. Now then you are doing despite to God, just as an idolater does, not with your own mouth singly, but with the ten thousands of those whom you have wronged. Yet you will say, an idolater he is not. But surely, whenever they say, Oh! That Christian, that covetous fellow, then not only is he himself committing outrage by his own act, but he frequently forces those also whom he has wronged to use these words; and if they use them not, this is to be set to the account of their reverence.

Do we not see that such is the fact? What else is an idolater? Or does not he too worship passions, oftentimes not mastering his passions? I mean, for example, when we say that the pagan idolater worships idols, he will say, No, but it is Venus, or it is Mars. And if we say, Who is this Venus? The more modest among them will say, It is pleasure. Or what is this Mars? It is wrath. And in the same way do you worship Mammon. If we say, Who is this Mammon? It is covetousness, and this you are worshiping. I worship it not, you will say. Why not? Because thou dost not bow yourself down? Nay, but as it is, you are far more a worshiper in your deeds and practices; for this is the higher kind of worship. And that you may understand this, look in the case of God; who more truly worship Him, they who merely stand up at the prayers, or they who do His will? Clearly enough, these latter. The same also is it with the worshipers of Mammon; they who do his will, they truly are his worshipers. However, they who worship the passions are oftentimes free from the passions. One may see a worshiper of Mars oftentimes governing his wrath. But this is not true of you; you make yourself a slave to your passion.

Yes, but you slay no sheep? No, you slay men, reasonable souls, some by famine, others by blasphemies. Nothing can be more frenzied than a sacrifice like this. Who ever beheld souls sacrificed? How accursed is the altar of covetousness! When you pass by this idol's altar here, you shall see it reeking with the blood of bullocks and goats; but when you shall pass by the altar of covetousness, you shall see it breathing the shocking odor of human blood. Stand here before it in this world, and you shall see, not the wings of birds burning, no vapor, no smoke exhaled, but the bodies of men perishing. For some throw themselves among precipices, others tie the halter, others thrust the dagger through their throat. Have you seen the cruel and inhuman sacrifices? Would you see yet more shocking ones than these? Then I will show you no longer the bodies of men, but the souls of men slaughtered in the other world. Yes, for it is possible for a soul to be slain with the slaughter peculiar to the soul; for as there is a death of the body, so is there also of the soul. The soul that sins, says the Prophet, it shall die. [Ezekiel 18:4] The death of the soul, however, is not like the death of the body; it is far more shocking. For this bodily death, separating the soul and the body the one from the other, releases the one from many anxieties and toils, and transmits the other into a manifest abode: then when the body has been in time dissolved and crumbled away, it is again gathered together in incorruption, and receives back its own proper soul. Such we see is this bodily death. But that of the soul is awful and terrific. For this death, when dissolution takes place, does not let it pass, as the body does, but binds it down again to an imperishable body, and consigns it to the unquenchable fire. This then is the death of the soul. And as therefore there is a death of the soul, so is there also a slaughter of the soul. What is the slaughter of the body? It is the being turned into a corpse, the being stripped of the energy derived from the soul. What is the slaughter of the soul? It is its being made a corpse also. And how is the soul made a corpse? Because as the body then becomes a corpse when the soul leaves it destitute of its own vital energy, so also does the soul then become a corpse, when the Holy Spirit leaves it destitute of His spiritual energy.

Such for the most part are the slaughters made at the altar of covetousness. They are not satisfied, they do not stop at men's blood; no, the altar of covetousness is not glutted, unless it sacrifice the very soul itself also, unless it receive the souls of both, the sacrificer and the sacrificed. For he who sacrifices must first be sacrificed, and then he sacrifices; and the dead sacrifices him who is yet living. For when he utters blasphemies, when he reviles, when he is irritated, are not these so many incurable wounds of the soul?

You have seen that the expression is no hyperbole. Would you hear again another argument, to teach you how covetousness is idolatry, and more shocking than idolatry? Idolaters worship the creatures of God (for they worshipped, it is said, and served the creature rather than the Creator) [Romans 1:25]; but you are worshiping a creature of your own. For God made not covetousness but your own insatiable appetite invented it. And look at the madness and folly. They that worship idols, honor also the idols they worship; and if any one speak of them with disrespect or ridicule, they stand up in their defense; whereas thou, as if in a sort of intoxication, art worshiping an object, which is so far from being free from accusation, that it is even full of impiety. So that thou, even more than they, excel lest in wickedness. You can never have it to say as an excuse, that it is no evil. If even they are in the highest degree without excuse, yet are you in a far higher, who art forever censuring covetousness, and reviling those who devote themselves to it, and who yet does serve and obey it.

We will examine, if you please, whence idolatry took its rise. A certain wise man [Wisdom 14:16] tells us, that a certain rich man afflicted with untimely mourning for his son, and having no consolation for his sorrow, consoled his passion in this way: having made a lifeless image of the dead, and constantly gazing at it, he seemed through the image to have his departed one still; while certain flatterers, whose God was their belly [Philippians 3:19], treating the image with reverence in order to do him honor, carried on the custom into idolatry. So then it took its rise from weakness of soul, from a senseless custom, from extravagance. But not so covetousness: from weakness of soul indeed it is, only that it is from a worse weakness. It is not that any one has lost a son, nor that he is seeking for consolation in sorrow, nor that he is drawn on by flatterers. But how is it? I will tell you. Cain in covetousness overreached God; what ought to have been given to Him, he kept to himself; what he should have kept himself, this he offered to Him; and thus the evil began even from God. For if we are God's, much more are the first-fruits of our possessions. Again, men's violent passion for women arose from covetousness. They saw the daughters of men [Genesis 6:2], and they rushed headlong into lust. And from hence again it went on to money; for the wish to have more than one's neighbor of this world's goods, arises from no other source, than from love waxing cold. The wish to have more than one's share arises from no other source than recklessness, misanthropy, and arrogance toward others. Look at the earth, how wide is its extent? How far greater than we can use the expanse of the sky and the heaven? It is that He might put an end to your covetousness, that God has thus widely extended the bounds of the creation. And are you then still grasping and even thus? And do you hear that covetousness is idolatry, and not shudder even at this? Do you wish to inherit the earth? Then have you no inheritance in heaven. Are you eager to leave an inheritance to others, that you may rob yourself of it? Tell me, if any one were to offer you power to possess all things, would you be unwilling? It is in your power now, if you will. Some, however, say, that they are grieved when they transmit the inheritance to others, and would fain have consumed it themselves, rather than see others become its masters. Nor do I acquit you of this weakness; for this too is characteristic of a weak soul. However, at least let as much as this be done. In your will leave Christ your heir. It were your duty indeed to do so in your lifetime, for this would show a right disposition. Still, at all events, be a little generous, though it be but by necessity. For Christ indeed charged us to give to the poor with this object, to make us wise in our lifetime, to induce us to despise money, to teach us to look down upon earthly things. It is no contempt of money, as you think, to bestow it upon this man and upon that man when one dies, and is no longer master of it. You are then no longer giving of your own, but of absolute necessity: thanks to death, not to you. This is no act of affection, it is your loss. However, let it be done even thus; at least then give up your passion.

Moral. Consider how many acts of plunder, how many acts of covetousness, you have committed. Restore all fourfold. Thus plead your cause to God. Some, however, there are who are arrived at such a pitch of madness and blindness, as not even then to comprehend their duty; but who go on acting in all cases, just as if they were taking pains to make the judgment of God yet heavier to themselves. This is the reason why our blessed Apostle writes and says, Walk as children of light. Now the covetous man of all others lives in darkness, and spreads great darkness over all things around.

And have no fellowship, he adds, with the unfruitful works of darkness, but rather even reprove them; for the things which are done by them in secret, it is a shame even to speak of; but all things when they are reproved are made manifest by the light. Hearken, I entreat you, all, as many of you as like not to be hated for nothing, but to be loved. What need is there to be hated? one says. A man commits a robbery, and do you not reprove him, but art afraid of his hatred? Though this, however, is not being hated for nothing. But do you justly convict him, and yet fear the hatred? Convict your brother, incur enmity for the love's sake which you owe to Christ, for the love's sake which you owe to your brother. Arrest him as he is on his road to the pit of destruction. For to admit him to our table, to treat him with civil speeches, with salutations, and with entertainments, these are no signal proofs of friendship. No, those I have mentioned are the boons which we must bestow upon our friends, that we may rescue their souls from the wrath of God. When we see them lying prostrate in the furnace of wickedness, let us raise them up. But, they say, it is of no use, he is incorrigible. However, do thou your duty, and then you have excused yourself to God. Hide not your talent. It is for this that you have speech, it is for this you have a mouth and a tongue, that you may correct your neighbor. It is dumb and reasonless creatures only that have no care for their neighbor, and take no account of others. But do you while calling God, Father, and your neighbor, brother, when you see him committing unnumbered wickednesses, do you prefer his good-will to his welfare? No, do not so, I entreat you. There is no evidence of friendship so true as never to overlook the sins of our brethren. Did you see them at enmity? Reconcile them. Did you see them guilty of covetousness? Check them. Did you see them wronged? Stand up in their defense. It is not on them, it is on yourself you are conferring the chief benefit. It is for this we are friends, that we may be of use one to another. A man will listen in a different spirit to a friend, and to any other chance person. A chance person he will regard perhaps with suspicion, and so in like manner will he a teacher, but not so a friend.

For, he says, the things which are done by them in secret it is a shame even to speak of: but all things when they are reproved are made manifest by the light. What is it he means to say here? He means this. That some sins in this world are done in secret, and some also openly; but in the other it shall not be so. Now there is no one who is not conscious to himself of some sin. This is why he says, But all the things when they are reproved are made manifest by the light. What then? Is this again, it will be said, meant concerning idolatry? It is not; the argument is about our life and our sins. For everything that is made manifest, says he, is light.

Wherefore, I entreat you, be ye never backward to reprove, nor displeased at being reproved. For as long indeed as anything is carried on in the dark, it is carried on with greater security; but when it has many to witness what is done, it is brought to light. By all means then let us do all we can to chase away the deadness which is in our brethren, to scatter the darkness, and to attract to us the Sun of righteousness. For if there be many shining lights, the path of virtue will be easy to themselves, and they which are in darkness will be more easily detected, while the light is held forth and puts the darkness to flight. Whereas if it be the reverse, there is fear lest as the thick mist of darkness and of sin overpowers the light, and dispels its transparency, those shining lights themselves should be extinguished. Let us be then disposed to benefit one another, that one and all, we may offer up praise and glory to the God of lovingkindness, by the grace and lovingkindness of the only begotten Son with whom to the Father, together with the Holy Ghost, be glory, strength, honor now and forever and forever. Amen.

Ephesians 5:15, 16, 17

Look then carefully how ye walk, not as unwise, but as wise; redeeming the time, because the days are evil. Wherefore be ye not foolish, but understand what the will of the Lord is.

He is still cleansing away the root of bitterness, still cutting off the very groundwork of anger. For what is he saying? Look carefully how ye walk. They are sheep in the midst of wolves, and he charges them to be also as doves. For you shall be harmless, says he, as doves. [Matthew 10:16] Forasmuch then as they were both among wolves, and were besides commanded not to defend themselves, but to suffer evil, they needed this admonition. Not indeed but that the former was sufficient to render them stronger; but now that there is besides the addition of the two, reflect how exceedingly it is heightened. Observe then here also, how carefully he secures them, by saying, Look how ye walk. Whole cities were at war with them; yea, this war made its way also into houses. They were divided, father against son, and son against father, mother against daughter, and daughter against mother. What then? Whence these divisions? They heard Christ say, He that loves father or mother more than me, is not worthy of me. [Matthew 10:37] Lest therefore they should think that he was without reason introducing wars and fightings, (since there was likely to be much anger produced, if they on their part were to retaliate,) to prevent this, he says, See carefully how ye walk. That is to say, Except the Gospel message, give no other handle on any score whatever, for the hatred which you will incur. Let this be the only ground of hatred. Let no one have any other charge to make against you; but show all deference and obedience, whenever it does no harm to the message, whenever it does not stand in the way of godliness. For it is said, Render to all their dues, tribute to whom tribute, custom to whom custom. [Romans 13:7] For when among the rest of the world they shall see us forbearing, they will be put to shame.

Not as unwise, but as wise, redeeming the time.

It is not from any wish that you should be artful, and versatile, that he gives this advice. But what he means is this. The time is not yours. At present you are strangers, and sojourners, and foreigners, and aliens; seek not honors, seek not glory, seek not authority, nor revenge; bear all things, and in this way, redeem the time; give up many things, anything they may require. Imagine now, I say, a man had a magnificent house, and persons were to make their way in, on purpose to murder him, and he were to give a large sum, and thus to rescue himself. Then we should say, he has redeemed himself. So also have you a large house, and a true faith in your keeping. They will come to take all away. Give whatever they may demand, only preserve the principal thing, I mean the faith.

Because the days, says he, are evil.

What is the evil of the day? The evil of the day ought to belong to the day. What is the evil of a body? Disease. And what again the evil of the soul? Wickedness. What is the evil of water? Bitterness. And the evil of each particular thing, is with reference to that nature of it which is affected by the evil. If then there is an evil in the day, it ought to belong to the day, to the hours, to the day-light. So also Christ says, Sufficient unto the day is the evil thereof. [Matthew 6:34] And from this expression we shall understand the other. In what sense then does he call the days evil? In what sense the time evil? It is not the essence of the thing, not the things as so created, but it is the things transacted in them. In the same way as we are in the habit of saying, I have passed a disagreeable and wretched day. And yet how could it be disagreeable, except from the circumstances which took place in it? Now the events which take place in it are, good things from God, but evil things from bad men. So then of the evils which happen in the times, men are the creators, and hence it is that the times are said to be evil. And thus we also call the times evil.

Ver. 17, 18. Wherefore, he adds, be ye not foolish, but understand what the will of the Lord is; and be not drunk with wine, wherein is riot.

For indeed intemperance in this renders men passionate and violent, and hot-headed, and irritable and savage. Wine has been given us for cheerfulness, not for drunkenness. Whereas now it appears to be an unmanly and contemptible thing for a man not to get drunk. And what sort of hope then is there of salvation? What? Contemptible, tell me, not to get drunk, where to get drunk ought of all things in the world to be most contemptible? For it is of all things right for even a private individual to keep himself far from drunkenness; but how much more so for a soldier, a man who lives among swords, and bloodshed, and slaughter: much more, I say, for the soldier, when his temper is sharpened by other causes also, by power, by authority, by being constantly in the midst of stratagems and battles. Would you know where wine is good? Hear what the Scripture says, Give strong drink unto him that is ready to perish, and wine unto the bitter in soul. [Proverbs 31:6] And justly, because it can mitigate asperity and gloominess, and drive away clouds from the brow. Wine makes glad the heart of man [Psalm 104:15], says the Psalmist. How then does wine produce drunkenness? For it cannot be that one and the same thing should work opposite effects. Drunkenness then surely does not arise from wine, but from intemperance. Wine is bestowed upon us for no other purpose than for bodily health; but this purpose also is thwarted by immoderate use. But hear moreover what our blessed Apostle writes and says to Timothy, Use a little wine for your stomach's sake, and your frequent infirmities.

This is the reason why God has formed our bodies in moderate proportions, and so as to be satisfied with a little, from thence at once instructing us that He has made us adapted to another life. And that life He would fain have bestowed upon us even from the very beginning; but since we rendered ourselves unworthy of it, He deferred it; and in the time during which He deferred it, not even in that does He allow us immoderate indulgence; for a little cup of wine and a single loaf is enough to satisfy a man's hunger. And man the lord of all the brute creation has He formed so as to require less food in proportion than they, and his body small; thereby declaring to us nothing else than this, that we are hastening onward to another life. Be not drunk, says he, with wine, wherein is riot; for it does not save but it destroys; and that, not the body only, but the soul also.

Ver. 18, 19, 20, 21. But be filled with the Spirit; speaking one to another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord; giving thanks always for all things in the name of our Lord Jesus Christ to God even the Father; subjecting yourselves one to another in the fear of Christ.

Do you wish, he says, to be cheerful, do you wish to employ the day? I give you spiritual drink; for drunkenness even cuts off the articulate sound of our tongue; it makes us lisp and stammer, and distorts the eyes, and the whole frame together. Learn to sing psalms, and you shall see the delightfulness of the employment. For they who sing psalms are filled with the Holy Spirit, as they who sing satanic songs are filled with an unclean spirit.

What is meant by with your hearts to the Lord? It means, with close attention and understanding. For they who do not attend closely, merely sing, uttering the words, while their heart is roaming elsewhere.

Always, he says, giving thanks for all things in the name of our Lord Jesus Christ unto God even the Father, subjecting yourselves one to another in the fear of Christ.

That is, let your requests be made known unto God, with thanksgiving [Philippians 4:6]; for there is nothing so pleasing to God, as for a man to be thankful. But we shall be best able to give thanks unto God, by withdrawing our souls from the things before mentioned, and by thoroughly cleansing them by the means he has told us.

But be filled, says he, with the Spirit.

And is then this Spirit within us? Yes, indeed, within us. For when we have driven away lying, and bitterness, and fornication, and uncleanness, and covetousness, from our souls, when we have become kind, tender-hearted, forgiving one another, when there is no jesting, when we have rendered ourselves worthy of it, what is there to hinder the Holy Spirit from coming and lighting upon us? And not only will He come unto us, but He will fill our hearts; and when we have so great a light kindled within us, then will the way of virtue be no longer difficult to attain, but will be easy and simple.

Giving thanks always, he says, for all things.

What then? Are we to give thanks for everything that befalls us? Yes; be it even disease, be it even penury. For if a certain wise man gave this advice in the Old Testament, and said, Whatsoever is brought upon you take cheerfully, and be patient when you are changed to a low estate [Sirach 2:4]; much more ought this to be the case in the New. Yes, even though thou know not the word, give thanks. For this is thanksgiving. But if you give thanks when you are in comfort and in affluence, in success and in prosperity, there is nothing great, nothing wonderful in that. What is required is, for a man to give thanks when he is in afflictions, in anguish, in discouragements. Utter no word in preference to this, Lord, I thank you. And why do I speak of the afflictions of this world? It is our duty to give God thanks, even for hell itself, for the torments and punishments of the next world. For surely it is a thing beneficial to those who attend to it, when the dread of hell is laid like a bridle on our hearts. Let us therefore give thanks not only for blessings which we see, but also for those which we see not, and for those which we receive against our will. For many are the blessings He bestows upon us, without our desire, without our knowledge. And if you believe me not, I will at once proceed to make the case clear to you. For consider, I pray, do not the impious and unbelieving Gentiles ascribe everything to the sun and to their idols? But what then? Does He not bestow blessings even upon them? Is it not the work of His providence, that they both have life, and health, and children, and the like? And again they that are called Marcionites, and the Manichees, do they not even blaspheme Him? But what then? Does He not bestow blessings on them every day? Now if He bestows blessings on them that know them not, much more does he bestow them upon us. For what else is the peculiar work of God if it be not this, to do good to all mankind, alike by chastisements and by enjoyments? Let us not then give thanks only when we are in prosperity, for there is nothing great in this. And this the devil also well knows, and therefore he said, Does Job fear God for nought? Have You not made an hedge about him and about all that he has on every side? Touch all that he has; no doubt, he will renounce You to Your face! [Job 1:10-11] However, that cursed one gained no advantage; and God forbid he should gain any advantage of us either; but whenever we are either in penury, or in sicknesses, or in disasters, then let us increase our thanksgiving; thanksgiving, I mean, not in words, nor in tongue, but in deeds and works, in mind and in heart. Let us give thanks unto Him with all our souls. For He loves us more than our parents; and wide as is the difference between evil and goodness, so great is the difference between the love of God and that of our fathers. And these are not my words, but those of Christ Himself Who loves us. And hear what He Himself says, What man is there of you, who, if his son shall ask him for a loaf, will give him a stone? If you then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in Heaven give good things to them that ask Him? [Matthew 7:9-11] And again, bear what He says also elsewhere: Can a woman forget her sucking child that she should not have compassion on the son of her womb? Yea, they may forget, yet will not I forget you, says the Lord. [Isaiah 49:15] For if He loves us not, wherefore did He create us? Had He any necessity? Do we supply to Him any ministry and service? Needs He anything that we can render? Hear what the Prophet says; I have said to the Lord, You are my Lord, I have no good beyond You. [Psalm 16:2]

The ungrateful, however, and unfeeling say, that this were worthy of God's goodness, that there should be an equality among all. Tell me, ungrateful mortal, what sort of things are they which you deny to be of God's goodness, and what equality do you mean? Such an one, you will say, has been a cripple from his childhood; another is mad, and is possessed; another has arrived at extreme old age, and has spent his whole life in poverty; another in the most painful diseases: are these works of Providence? One man is deaf, another dumb, another poor, while another, impious, yea, utterly impious, and full of ten thousand vices, enjoys wealth, and keeps concubines, and parasites, and is owner of a splendid mansion, and lives an idle life. And many instances of the sort they string together, and weave a long account of complaint against the providence of God.

What then are we to say to them? Now if they were Greeks, and were to tell us that the universe is governed by some one or other, we should in turn address to them the self-same words, What then, are things without a providence? How then is it that you reverence gods, and worship genii and heroes? For if there is a providence, some one or other superintends the whole. But if any, whether Christians or Heathen, should be impatient at this, and be wavering, what shall we say to them? Why, could so many good things, tell me, arise of themselves? The daily light? The beautiful order and the forethought that exist in all things? The mazy dances of the stars? The equable course of nights and days? The regular gradation of nature in vegetables, and animals, and men? Who, tell me, is it that orders these? If there were no superintending Being, but all things combined together of themselves, who then was it that made this vault revolve, so beautiful, so vast, I mean the sky, and set it upon the earth, nay more, upon the waters? Who is it that gives the fruitful seasons? Who implanted so great power in seeds and vegetables? For that which is accidental is necessarily disorderly; whereas that which is orderly implies design. For which, tell me, of the things around us that are accidental, is not full of great disorder, and of great tumult and confusion? Nor do I speak of things accidental only, but of those also which imply some agent, but an unskillful agent. For example, let there be timber and stone, and let there be lime withal; and let a man unskilled in building take them, and begin building, and set hard to work; will he not spoil and destroy everything? Again, take a vessel without a pilot, containing everything which a vessel ought to contain, without a shipwright; I do not say that it is unequipped and unfinished, but though well equipped, it will not be able to sail. And could the vast extent of earth standing on the waters, tell me, ever stand so firmly, and so long a time, without some power to hold it together? And can these views have any reason? Is it not the extreme of absurdity to conceive such a notion? And if the earth supports the heaven, behold another burden still; but if the heaven also is borne upon the waters, there arises again another question. Or rather not another question, for it is the work of providence. For things which are borne upon the water ought not to be made convex, but concave. Wherefore? Because the whole body of anything which is concave is immersed in the waters, as is the case with a ship; whereas of the convex the body is entirely above, and only the rim rests upon the surface; so that it requires a resisting body, hard, and able to sustain it, in order to bear the burden imposed. But does the atmosphere then support the heaven? Why, that is far softer, and more yielding even than water, and cannot sustain anything, no, not the very lightest things, much less so vast a bulk. In fine, if we chose to follow out the argument of providence, both generally and in detail, time itself would fail us. For I will now ask him who would start those questions above mentioned, are these things the result of providence, or of the want of providence? And if he shall say, that they are not from providence, then again I will ask, how then did they arise? But no, he will never be able to give any account at all. And do you not know that?

Much more then is it your duty not to question, not to be over curious, in those things which concern man. And why not? Because man is nobler than all these, and these were made for his sake, not he for their sake. If then you know not so much as the skill and contrivance that are visible in His providence, how shall you be able to know the reasons, where he himself is the subject? Tell me, I pray, why did God form him so small, so far below the height of heaven, as that he should even doubt of the things which appear above him? Why are the northern and southern climes uninhabitable? Tell me, I say, why is the night made longer in winter and shorter in summer? Why are the degrees of cold and heat such as they are? Why is the body mortal? And ten thousand questions besides I will ask you, and if you will, will never cease asking. And in one and all you will surely be at a loss to answer. And thus is this of all things most providential, that the reasons of things are kept secret from us. For surely, one would have imagined man to be the cause of all things, were there not this to humble our understanding.

But such an one, you will say, is poor, and poverty is an evil. And what is it to be sick, and what is it to be crippled? Oh, man, they are nothing. One thing alone is evil, that is to sin; this is the only thing we ought to search to the bottom. And yet we omit to search into the causes of what are really evils, and busy ourselves about other things. Why is it that not one of us ever examines why he has sinned? To sin — is it then in my power, or is it not in my power? And why need I go round about me for a number of reasons? I will seek for the matter within myself. Now then did I ever master my wrath? Did I ever master my anger, either through shame, or through fear of man? Then whenever I discover this done, I shall discover that to sin is in my own power. No one examines these matters, no one busies himself about them. But only according to Job, Man in a way altogether different swims upon words. For why does it concern you, if such an one is blind, or such an one poor? God has not commanded you to look to this, but to what you yourself art doing. For if on the one hand you doubt that there is any power superintending the world, you are of all men the most senseless; but if you are persuaded of this, why doubt that it is our duty to please God?

Giving thanks always, he says, for all things to God.

Go to the physician's, and you will see him, whenever a man is discovered to have a wound, using the knife and the cautery. But no, in your case, I say not so much as this; but go to the carpenter's. And yet thou dost not examine his reasons, although you understand not one of the things which are done there, and many things will appear to you to be difficulties; as, for instance, when he hollows the wood, when he alters its outward shape. Nay, I would bring you to a more intelligible craft still, for instance, that of the painter, and there your head will swim. For tell me, does he not seem to be doing what he does, at random? For what do his lines mean, and the turns and bends of the lines? But when he puts on the colors, then the beauty of the art will become conspicuous. Yet still, not even then will you be able to attain to any accurate understanding of it. But why do I speak of carpenters, and painters, our fellow-servants? Tell me, how does the bee frame her comb, and then shall you speak about God also. Master the handiwork of the ant, the spider, and the swallow, and then shall you speak about God also. Tell me these things. But no, you never can. Will you not cease then, O man, your vain enquiries? For vain indeed they are. Will you not cease busying yourself in vain about many things? Nothing so wise as this ignorance, where they that profess they know nothing are wisest of all, and they that spend overmuch labor on these questions, the most foolish of all. So that to profess knowledge is not everywhere a sign of wisdom, but sometimes of folly also. For tell me, suppose there were two men, and one of them should profess to stretch out his lines, and to measure the expanse that intervenes between the earth and heaven, and the other were to laugh at him, and declare that he did not understand it, tell me, I pray, which should we laugh at, him that said he knew, or him that knew not? Evidently, the man that said that he knew. He that is ignorant, therefore, is wiser than he that professes to know. And what again? If any one were to profess to tell us how many cups of water the sea contains, and another should profess his ignorance, is not the ignorance here again wiser than the knowledge? Surely, vastly so. And why so? Because that knowledge itself is but intense ignorance. For he indeed who says that he is ignorant, knows something. And what is that? That it is incomprehensible to man. Yes, and this is no small portion of knowledge. Whereas he that says he knows, he of all others knows not what he says he knows, and is for this very reason utterly ridiculous.

Moral. Alas! How many things are there to teach us to bridle this unseasonable impertinence and idle curiosity; and yet we refrain not, but are curious about the lives of others; as, why one is a cripple, and why another is poor. And so by this way of reasoning we shall fall into another sort of trifling which is endless, as, why such an one is a woman? And, why all are not men? Why there is such a thing as an ass? Why an ox? Why a dog? Why a wolf? Why a stone? Why wood? And thus the argument will run out to an interminable length. This in truth is the reason, why God has marked out limits to our knowledge, and has laid them deep in nature. And mark, now, the excess of this busy curiosity. For though we look up to so great a height as from earth to heaven, and are not at all affected by it; yet as soon as ever we go up to the top of a lofty tower, and have a mind to stoop over a little, and look down, a sort of giddiness and dizziness immediately seizes us. Now, tell me the reason of this. No, you could never find out a reason for it. Why is it that the eye possesses greater power than other senses, and is caught by more distant objects? And one might see it by comparison with the case of hearing. For no one will ever be able to shout so loudly, as to fill the air as far as the eye can reach, nor to hear at so great a distance. Why are not all the members of equal honor? Why have not all received one function and one place? Paul also searched into these questions; or rather he did not search into them, for he was wise; but where he comes by chance upon this topic, he says, Each one of them, has God set even as it has pleased Him. [1 Corinthians 12:18] He assigns the whole to His will. And so then let us only give thanks for all things. Wherefore, says he, give thanks for all things. This is the part of a well-disposed, of a wise, of an intelligent servant; the opposite is that of a tattler, and an idler, and a busy-body. Do we not see among servants, that those among them who are worthless and good for nothing, are both tattlers, and triflers and that they pry into the concerns of their masters, which they are desirous to conceal: whereas the intelligent and well-disposed look to one thing only, how they may fulfill their service. He that says much, does nothing: as he that does much, never says a word out of season. Hence Paul said, where he wrote concerning widows, And they learn not only to be idle, but tattlers also. [1 Timothy 5:13] Tell me, now, which is the widest difference, between our age and that of children, or between God and men? Between ourselves compared with gnats, or God compared with us? Plainly between God and us. Why then do you busy yourself to such an extent in all these questions? Give thanks for all things. But what, say you, if a heathen should ask the question? How am I to answer him? He desires to learn from me whether there is a Providence, for he himself denies that there is any being thus exercising foresight. Turn round then, and ask him the same question yourself. He will deny therefore that there is a Providence. Yet that there is a Providence, is plain from what you have said; but that it is incomprehensible, is plain from those things whereof we cannot discover the reason. For if in things where men are the disposers, we oftentimes do not understand the method of the disposition, and in truth many of them appear to us inconsistent, and yet at the same time we acquiesce, how much more will this be so in the case of God? However, with God nothing either is inconsistent, or appears so to the faithful. Wherefore let us give thanks for all things, let us give Him glory for all things.

Subjecting yourselves one to another, he says, in the fear of Christ. For if you submit yourself for a ruler's sake, or for money's sake, or from respectfulness, much more from the fear of Christ. Let there be an interchange of service and submission. For then will there be no such thing as slavish service. Let not one sit down in the rank of a freeman, and the other in the rank of a slave; rather it were better that both masters and slaves be servants to one another — far better to be a slave in this way than free in any other; as will be evident from hence. Suppose the case of a man who should have an hundred slaves, and he should in no way serve them; and suppose again a different case, of an hundred friends, all waiting upon one another. Which will lead the happier life? Which with the greater pleasure, with the more enjoyment? In the one case there is no anger, no provocation, no wrath, nor anything else of the kind whatever; in the other all is fear and apprehension. In the one case too the whole is forced, in the other is of free choice. In the one case they serve one another because they are forced to do so, in the other with mutual gratification. Thus does God will it to be; for this He washed His disciples' feet. Nay more, if you have a mind to examine the matter nicely, there is indeed on the part of masters a return of service. For what if pride suffer not that return of service to appear? Yet if the slave on the one hand render his bodily service, and thou maintain that body, and supply it with food and clothing and shoes, this is an exchange of service: because unless thou render your service as well, neither will he render his, but will be free, and no law will compel him to do it if he is not supported. If this then is the case with servants, where is the absurdity, if it should also become the case with free men. Subjecting yourselves in the fear, says he, of Christ. How great then the obligation, when we shall also have a reward. But he does not choose to submit himself to you? However do thou submit yourself; not simply yield, but submit yourself. Entertain this feeling towards all, as if all were your masters. For thus shall you soon have all as your slaves, enslaved to you with the most abject slavery. For you will then more surely make them yours, when without receiving anything of theirs, thou of yourself renderest them of your own. This is subjecting yourselves one to another in the fear of Christ, in order that we may subdue all the passions, be servants of God, and preserve the love we owe to one another. And then shall we be able also to be counted worthy of the lovingkindness which comes of God, through the grace and mercies of His only-begotten Son, with whom to the Father, together with the Holy Ghost, be glory, might, honor, now and forever and ever. Amen.

Ephesians 5:22-24

Wives, be in subjection unto your own husbands, as unto the Lord. For the husband is the head of the wife, as Christ also is the head of the Church: being Himself the Saviour of the body. But as the Church is subject to Christ, so let the wives also be to their husbands in everything.

A certain wise man, setting down a number of things in the rank of blessings, set down this also in the rank of a blessing, A wife agreeing with her husband. [Sirach 25:1] And elsewhere again he sets it down among blessings, that a woman should dwell in harmony with her husband. [Sirach 40:23] And indeed from the beginning, God appears to have made special provision for this union; and discoursing of the two as one, He said thus, Male and female created He them [Genesis 1:27]; and again, There is neither male nor female. [Galatians 3:28] For there is no relationship between man and man so close as that between man and wife, if they be joined together as they should be. And therefore a certain blessed man too, when he would express surpassing love, and was mourning for one that was dear to him, and of one soul with him, did not mention father, nor mother, nor child, nor brother, nor friend, but what? Your love to me was wonderful, says he, passing the love of women. [2 Samuel 1:26] For indeed, in very deed, this love is more despotic than any despotism: for others indeed may be strong, but this passion is not only strong, but unfading. For there is a certain love deeply seated in our nature, which imperceptibly to ourselves knits together these bodies of ours. Thus even from the very beginning woman sprang from man, and afterwards from man and woman sprang both man and woman. Perceivest thou the close bond and connection? And how that God suffered not a different kind of nature to enter in from without? And mark, how many providential arrangements He made. He permitted the man to marry his own sister; or rather not his sister, but his daughter; nay, nor yet his daughter, but something more than his daughter, even his own flesh. And thus the whole He framed from one beginning, gathering all together, like stones in a building, into one. For neither on the one hand did He form her from without, and this was that the man might not feel towards her as towards an alien; nor again did He confine marriage to her, that she might not, by contracting herself, and making all center in herself, be cut off from the rest. Thus as in the case of plants, they are of all others the best, which have but a single stem, and spread out into a number of branches; (since were all confined to the root alone, all would be to no purpose, whereas again had it a number of roots, the tree would be no longer worthy of admiration;) so, I say, is the case here also. From one, namely Adam, He made the whole race to spring, preventing them by the strongest necessity from being ever torn asunder, or separated; and afterwards, making it more restricted, He no longer allowed sisters and daughters to be wives, lest we should on the other hand contract our love to one point, and thus in another manner be cut off from one another. Hence Christ said, He which made them from the beginning, made them male and female. [Matthew 19:4]

For great evils are hence produced, and great benefits, both to families and to states. For there is nothing which so welds our life together as the love of man and wife. For this many will lay aside even their arms, for this they will give up life itself. And Paul would never without a reason and without an object have spent so much pains on this subject, as when he says here, Wives, be in subjection unto your own husbands, as unto the Lord. And why so? Because when they are in harmony, the children are well brought up, and the domestics are in good order, and neighbors, and friends, and relations enjoy the fragrance. But if it be otherwise, all is turned upside down, and thrown into confusion. And just as when the generals of an army are at peace one with another, all things are in due subordination, whereas on the other hand, if they are at variance, everything is turned upside down; so, I say, is it also here. Wherefore, says he, Wives, be in subjection unto your own husbands, as unto the Lord.

Yet how strange! For how then is it, that it is said elsewhere, If one bid not farewell both to wife and to husband, he cannot follow me? [Luke 14:26] For if it is their duty to be in subjection as unto the Lord, how says He that they must depart from them for the Lord's sake? Yet their duty indeed it is, their bounden duty. But the word as is not necessarily and universally expressive of exact equality. He either means this, 'as' knowing that you are servants to the Lord; (which, by the way, is what he says elsewhere, that, even though they do it not for the husband's sake, yet must they primarily for the Lord's sake;) or else he means, when you obey your husband, do so as serving the Lord. For if he who resists these external authorities, those of governments, I mean, withstands the ordinance of God [Romans 13:2], much more does she who submits not herself to her husband. Such was God's will from the beginning.

Let us take as our fundamental position then that the husband occupies the place of the head, and the wife the place of the body.

Ver. 23, 24. Then, he proceeds with arguments and says that the husband is the head of the wife, as Christ also is the head of the Church, being Himself the Saviour of the body. But as the Church is subject to Christ, so let the wives be to their husbands in everything.

Then after saying, The husband is the head of the wife, as Christ also is of the Church, he further adds, and He is the Saviour of the body. For indeed the head is the saving health of the body. He had already laid down beforehand for man and wife, the ground and provision of their love, assigning to each their proper place, to the one that of authority and forethought, to the other that of submission. As then the Church, that is, both husbands and wives, is subject unto Christ, so also ye wives submit yourselves to your husbands, as unto God.

Ver. 25. Husbands, love your wives, even as Christ also loved the Church.

You have heard how great the submission; you have extolled and marvelled at Paul, how, like an admirable and spiritual man, he welds together our whole life. Thou did well. But now hear what he also requires at your hands; for again he employs the same example.

Husbands, says he, love your wives, even as Christ also loved the Church.

You have seen the measure of obedience, hear also the measure of love. Would you have your wife obedient unto you, as the Church is to Christ? Take then yourself the same provident care for her, as Christ takes for the Church. Yea, even if it shall be needful for you to give your life for her, yea, and to be cut into pieces ten thousand times, yea, and to endure and undergo any suffering whatever — refuse it not. Though you should undergo all this, yet will you not, no, not even then, have done anything like Christ. For thou indeed art doing it for one to whom you are already knit; but He for one who turned her back on Him and hated Him. In the same way then as He laid at His feet her who turned her back on Him, who hated, and spurned, and disdained Him, not by menaces, nor by violence, nor by terror, nor by anything else of the kind, but by his unwearied affection; so also do thou behave yourself toward your wife. Yea, though thou see her looking down upon you, and disdaining, and scorning you, yet by your great thoughtfulness for her, by affection, by kindness, you will be able to lay her at your feet. For there is nothing more powerful to sway than these bonds, and especially for husband and wife. A servant, indeed, one will be able, perhaps, to bind down by fear; nay not even him, for he will soon start away and be gone. But the partner of one's life, the mother of one's children, the foundation of one's every joy, one ought never to chain down by fear and menaces, but with love and good temper. For what sort of union is that, where the wife trembles at her husband? And what sort of pleasure will the husband himself enjoy, if he dwells with his wife as with a slave, and not as with a free-woman? Yea, though you should suffer anything on her account, do not upbraid her; for neither did Christ do this.

Ver. 26. And gave Himself up, he says, for it, that He might sanctify and cleanse it.

So then she was unclean! So then she had blemishes, so then she was unsightly, so then she was worthless! Whatsoever kind of wife you shall take, yet shall you never take such a bride as the Church, when Christ took her, nor one so far removed from you as the Church was from Christ. And yet for all that, He did not abhor her, nor loathe her for her surpassing deformity. Would you hear her deformity described? Hear what Paul says, For you were once darkness. [Ephesians 5:8] Did you see the blackness of her hue? What blacker than darkness? But look again at her boldness, living, says he, in malice and envy. [Titus 3:3] Look again at her impurity; disobedient, foolish. But what am I saying? She was both foolish, and of an evil tongue; and yet notwithstanding, though so many were her blemishes, yet did He give Himself up for her in her deformity, as for one in the bloom of youth, as for one dearly beloved, as for one of wonderful beauty. And it was in admiration of this that Paul said, For scarcely for a righteous man will one die [Romans 5:7]; and again, in that while we were yet sinners, Christ died for us. [Romans 5:8] And though such as this, He took her, He arrayed her in beauty, and washed her, and refused not even this, to give Himself for her.

Ver. 26, 27. That He might sanctify it having cleansed it, he proceeds, by the washing of water with the word; that He might present the Church to Himself a glorious Church, not having spot, or wrinkle, or any such thing, but that it should be holy and without blemish.

By the washing or laver He washes her uncleanness. By the word, says he. What word? In the Name of the Father, and of the Son, and of the Holy Ghost. [Matthew 28:19] And not simply has He adorned her, but has made her glorious, not having spot, or wrinkle, or any such thing. Let us then also seek after this beauty ourselves, and we shall be able to create it. Seek not thou at your wife's hand, things which she is not able to possess. Do you see that the Church had all things at her Lord's hands? By Him was made glorious, by Him was made pure, by Him made without blemish? Turn not your back on your wife because of her deformity. Hear the Scripture that says, The bee is little among such as fly, but her fruit is the chief of sweet things. [Sirach 11:3] She is of God's fashioning. You reproach not her, but Him that made her; what can the woman do? Praise her not for her beauty. Praise and hatred and love based on personal beauty belong to unchastened souls. Seek thou for beauty of soul. Imitate the Bridegroom of the Church. Outward beauty is full of conceit and great license, and throws men into jealousy, and the thing often makes you suspect monstrous things. But has it any pleasure? For the first or second month, perhaps, or at most for the year: but then no longer; the admiration by familiarity wastes away. Meanwhile the evils which arose from the beauty still abide, the pride, the folly, the contemptuousness. Whereas in one who is not such, there is nothing of this kind. But the love having begun on just grounds, still continues ardent, since its object is beauty of soul, and not of body. What better, tell me, than heaven? What better than the stars? Tell me of what body you will, yet is there none so fair. Tell me of what eyes you will, yet are there none so sparkling. When these were created, the very Angels gazed with wonder, and we gaze with wonder now; yet not in the same degree as at first. Such is familiarity; things do not strike us in the same degree. How much more in the case of a wife! And if moreover disease come too, all is at once fled. Let us seek in a wife affectionateness, modest-mindedness, gentleness; these are the characteristics of beauty. But loveliness of person let us not seek, nor upbraid her upon these points, over which she has no power, nay, rather, let us not upbraid at all, (it were rudeness,) nor let us be impatient, nor sullen. Do ye not see how many, after living with beautiful wives, have ended their lives pitiably, and how many, who have lived with those of no great beauty, have run on to extreme old age with great enjoyment. Let us wipe off the spot that is within, let us smooth the wrinkles that are within, let us do away the blemishes that are on the soul. Such is the beauty God requires. Let us make her fair in God's sight, not in our own. Let us not look for wealth, nor for that high-birth which is outward, but for that true nobility which is in the soul. Let no one endure to get rich by a wife; for such riches are base and disgraceful; no, by no means let any one seek to get rich from this source. For they that desire to be rich, fall into a temptation and a snare, and many foolish and hurtful lusts, and into destruction and perdition. [1 Timothy 6:9] Seek not therefore in your wife abundance of wealth, and you shall find everything else go well. Who, tell me, would overlook the most important things, to attend to those which are less so? And yet, alas! This is in every case our feeling. Yes, if we have a son, we concern ourselves not how he may be made virtuous, but how we may get him a rich wife; not how he may be well-mannered, but well-monied: if we follow a business, we enquire not how it may be clear of sin, but how it may bring us in most profit. And everything has become money; and thus is everything corrupted and ruined, because that passion possesses us.

Ver. 28. Even so ought husbands to love their own wives, says he, as their own bodies.

What, again, means this? To how much greater a similitude, and stronger example has he come; and not only so, but also to one how much nearer and clearer, and to a fresh obligation. For that other one was of no very constraining force, for He was Christ, and was God, and gave Himself. He now manages his argument on a different ground, saying, so ought men; because the thing is not a favor, but a debt. Then, as their own bodies. And why?

Ver. 29. For no man ever hated his own flesh, but nourishes and cherishes it.

That is, tends it with exceeding care. And how is she his flesh? Hearken; This now is bone of my bones, says Adam, and flesh of my flesh. [Genesis 2:23] For she is made of matter taken from us. And not only so, but also, they shall be, says God, one flesh. [Genesis 2:24]

Even as Christ also the Church. Here he returns to the former example.

Ver. 30. Because we are members of His body, of His flesh and of His bones.

Ver. 31. For this cause shall a man leave his father and mother, and shall cleave to his wife, and the two shall become one flesh.

Behold again a third ground of obligation; for he shows that a man leaving them that begot him, and from whom he was born, is knit to his wife; and that then the one flesh is, father, and mother, and the child, from the substance of the two commingled. For indeed by the commingling of their seeds is the child produced, so that the three are one flesh. Thus then are we in relation to Christ; we become one flesh by participation, and we much more than the child. And why and how so? Because so it has been from the beginning.

Tell me not that such and such things are so. Do you see not that we have in our own flesh itself many defects? For one man, for instance, is lame, another has his feet distorted, another his hands withered, another some other member weak; and yet nevertheless he does not grieve at it, nor cut it off, but oftentimes prefers it even to the other. Naturally enough; for it is part of himself. As great love as each entertains towards himself, so great he would have us entertain towards a wife. Not because we partake of the same nature; no, this ground of duty towards a wife is far greater than that; it is that there are not two bodies but one; he the head, she the body. And how says he elsewhere and the Head of Christ is God? [1 Corinthians 11:3] This I too say, that as we are one body, so also are Christ and the Father One. And thus then is the Father also found to be our Head. He sets down two examples, that of the natural body and that of Christ's body. And hence he further adds,

Ver. 32. This is great mystery: but I speak in regard of Christ and of the Church.

Why does he call it a great mystery? That it was something great and wonderful, the blessed Moses, or rather God, intimated. For the present, however, says he, I speak regarding Christ, that having left the Father, He came down, and came to the Bride, and became one Spirit. For he that is joined unto the Lord is one Spirit. [1 Corinthians 6:17] And well says he, it is a great mystery. And then as though he were saying, But still nevertheless the allegory does not destroy affection, he adds,

Ver. 33. Nevertheless do ye also severally love each one his own wife even as himself; and let the wife see that she fear her husband.

For indeed, in very deed, a mystery it is, yea, a great mystery, that a man should leave him that gave him being, him that begot him, and that brought him up, and her that travailed with him and had sorrow, those that have bestowed upon him so many and great benefits, those with whom he has been in familiar intercourse, and be joined to one who was never even seen by him and who has nothing in common with him, and should honor her before all others. A mystery it is indeed. And yet are parents not distressed when these events take place, but rather, when they do not take place; and are delighted when their wealth is spent and lavished upon it.— A great mystery indeed! And one that contains some hidden wisdom. Such Moses prophetically showed it to be from the very first; such now also Paul proclaims it, where he says, concerning Christ and the Church.

However not for the husband's sake alone it is thus said, but for the wife's sake also, that he cherish her as his own flesh, as Christ also the Church, and, that the wife fear her husband. He is no longer setting down the duties of love only, but what? That she fear her husband. The wife is a second authority; let not her then demand equality, for she is under the head; nor let him despise her as being in subjection, for she is the body; and if the head despise the body, it will itself also perish. But let him bring in love on his part as a counterpoise to obedience on her part. For example, let the hands and the feet, and all the rest of the members be given up for service to the head, but let the head provide for the body, seeing it contains every sense in itself. Nothing can be better than this union.

And yet how can there ever be love, one may say, where there is fear? It will exist there, I say, preëminently. For she that fears and reverences, loves also; and she that loves, fears and reverences him as being the head, and loves him as being a member, since the head itself is a member of the body at large. Hence he places the one in subjection, and the other in authority, that there may be peace; for where there is equal authority there can never be peace; neither where a house is a democracy, nor where all are rulers; but the ruling power must of necessity be one. And this is universally the case with matters referring to the body, inasmuch as when men are spiritual, there will be peace. There were five thousand souls, and not one of them said, that anything of the things which he possessed was his own [Acts 4:32], but they were subject one to another; an indication this of wisdom, and of the fear of God. The principle of love, however, he explains; that of fear he does not. And mark, how on that of love he enlarges, stating the arguments relating to Christ and those relating to one's own flesh, the words, For this cause shall a man leave his father and mother. [Ephesians 5:31] Whereas upon those drawn from fear he forbears to enlarge. And why so? Because he would rather that this principle prevail, this, namely, of love; for where this exists, everything else follows of course, but where the other exists, not necessarily. For the man who loves his wife, even though she be not a very obedient one, still will bear with everything. So difficult and impracticable is unanimity, where persons are not bound together by that love which is founded in supreme authority; at all events, fear will not necessarily effect this. Accordingly, he dwells the more upon this, which is the strong tie. And the wife though seeming to be the loser in that she was charged to fear, is the gainer, because the principal duty, love, is charged upon the husband. But what, one may say, if a wife reverence me not? Never mind, you are to love, fulfill your own duty. For though that which is due from others may not follow, we ought of course to do our duty. This is an example of what I mean. He says, submitting yourselves one to another in the fear of Christ. And what then if another submit not himself? Still obey thou the law of God. Just so, I say, is it also here. Let the wife at least, though she be not loved, still reverence notwithstanding, that nothing may lie at her door; and let the husband, though his wife reverence him not, still show her love notwithstanding, that he himself be not wanting in any point. For each has received his own.

This then is marriage when it takes place according to Christ, spiritual marriage, and spiritual birth, not of blood, nor of travail, nor of the will of the flesh. Such was the birth of Christ, not of blood, nor of travail. Such also was that of Isaac. Hear how the Scripture says, And it ceased to be with Sarah after the manner of women. [Genesis 18:11] Yea, a marriage it is, not of passion, nor of the flesh, but wholly spiritual, the soul being united to God by a union unspeakable, and which He alone knows. Therefore he says, He that is joined unto the Lord is one spirit. [1 Corinthians 6:17] Mark how earnestly he endeavors to unite both flesh with flesh, and spirit with spirit. And where are the heretics? Never surely, if marriage were a thing to be condemned, would he have called Christ and the Church a bride and bridegroom; never would he have brought forward by way of exhortation the words, A man shall leave his father and his mother; and again have added, that it was spoken in regard of Christ and of the Church. For of her it is that the Psalmist also says, Hearken, O daughter, and consider, and incline your ear; forget also your own people, and your father's house. So shall the king desire your beauty. [Psalm 45:10-11] Therefore also Christ says, I came out from the Father, and have come. [John 16:28] But when I say, that He left the Father, imagine not such a thing as happens among men, a change of place; for just in the same way as the word go forth is used, not because He literally came forth, but because of His incarnation, so also is the expression, He left the Father.

Now why did he not say of the wife also, She shall be joined unto her husband? Why, I say, is this? Because he was discoursing concerning love, and was discoursing to the husband. For to her indeed he discourses concerning reverence, and says, the husband is the head of the wife [Ephesians 5:23], and again, Christ is the Head of the Church. Whereas to him he discourses concerning love, and commits to him this province of love, and declares to him that which pertains to love, thus binding him and cementing him to her. For the man that leaves his father for the sake of his wife, and then again, leaves this very wife herself and abandons her, what forbearance can he deserve?

Do you see not how great a share of honor God would have her enjoy, in that he has taken you away from your father, and has linked you to her? What then, a man may say, if our duty is done, and yet she does not follow the example? Yet if the unbelieving departs, let him depart; the brother or the sister is not under bondage in such cases. [1 Corinthians 7:15]

However, when you hear of fear, demand that fear which becomes a free woman, not as though thou were exacting it of a slave. For she is your own body; and if you do this, you reproach yourself in dishonoring your own body. And of what nature is this fear? It is the not contradicting, the not rebelling, the not being fond of the preëminence. It is enough that fear be kept within these bounds. But if you love, as you are commanded, you will make it yet greater. Or rather it will not be any longer by fear that you will be doing this, but love itself will have its effect. The sex is somehow weaker, and needs much support, much condescension.

But what will they say, who are knit together in second marriages? I speak not at all in condemnation of them, God forbid; for the Apostle himself permits them, though indeed by way of condescension.

Supply her with everything. Do everything and endure trouble for her sake. Necessity is laid upon you.

Here he does not think it right to introduce his counsel, as he in many cases does, with examples from them that are without. That of Christ, so great and forcible, were alone enough; and more especially as regards the argument of subjection. A man shall leave, he says, his father and mother. Behold, this then is from without. But he does not say, and shall dwell with, but shall cleave unto, thus showing the closeness of the union, and the fervent love. Nay, he is not content with this, but further by what he adds, he explains the subjection in such a way as that the two appear no longer two. He does not say, one spirit, he does not say, one soul (for that is manifest, and is possible to any one), but so as to be one flesh. She is a second authority, possessing indeed an authority, and a considerable equality of dignity; but at the same time the husband has somewhat of superiority. In this consists most chiefly the well-being of the house. For he took that former argument, the example of Christ, to show that we ought not only to love, but also to govern; that she may be, says he, holy and without blemish. But the word flesh has reference to love— and the word shall cleave has in like manner reference to love. For if you shall make her holy and without blemish, everything else will follow. Seek the things which are of God, and those which are of man will follow readily enough. Govern your wife, and thus will the whole house be in harmony. Hear what Paul says. And if they would learn anything, let them ask their own husbands at home. [1 Corinthians 14:35] If we thus regulate our own houses, we shall be also fit for the management of the Church. For indeed a house is a little Church. Thus it is possible for us by becoming good husbands and wives, to surpass all others.

Consider Abraham, and Sarah, and Isaac, and the three hundred and eighteen born in his house. [Genesis 14:14] How the whole house was harmoniously knit together, how the whole was full of piety and fulfilled the Apostolic injunction. She also reverenced her husband; for hear her own words, It has not yet happened unto me even until now, and my lord is old also. [Genesis 18:12] And he again so loved her, that in all things he obeyed her commands. And the young child was virtuous, and the servants born in the house, they too were so excellent that they refused not even to hazard their lives with their master; they delayed not, nor asked the reason. Nay, one of them, the chief, was so admirable, that he was even entrusted with the marriage of the only-begotten child, and with a journey into a foreign country. [Genesis 24:1-67] For just as with a general, when his soldiery also is well organized, the enemy has no quarter to attack; so, I say, is it also here: when husband and wife and children and servants are all interested in the same things, great is the harmony of the house. Since where this is not the case, the whole is oftentimes overthrown and broken up by one bad servant; and that single one will often mar and utterly destroy the whole.

Moral. Let us then be very thoughtful both for our wives, and children, and servants; knowing that we shall thus be establishing for ourselves an easy government, and shall have our accounts with them gentle and lenient, and say, Behold I, and the children which God has given me. [Isaiah 8:18] If the husband command respect, and the head be honorable, then will the rest of the body sustain no violence. Now what is the wife's fitting behavior, and what the husband's, he states accurately, charging her to reverence him as the head, and him to love her as a wife; but how, it may be said, can these things be? That they ought indeed so to be, he has proved. But how they can be so, I will tell you. They will be so, if we will despise money, if we will look but to one thing only, excellence of soul, if we will keep the fear of God before our eyes. For what he says in his discourse to servants, whatsoever any man does, whether it be good or evil, the same shall he receive of the Lord [Ephesians 6:8]; this is also the case here. Love her therefore not for her sake so much as for Christ's sake. This, at least, he as much as intimates, in saying, as unto the Lord. So then do everything, as in obedience to the Lord, and as doing everything for His sake. This were enough to induce and to persuade us, and not to suffer that there should be any teasing and dissension. Let none be believed when slandering the husband to his wife; no, nor let the husband believe anything at random against the wife, nor let the wife be without reason inquisitive about his goings out and his comings in. No, nor on any account let the husband ever render himself worthy of any suspicion whatever. For what, tell me, what if you shall devote yourself all the day to your friends, and give the evening to your wife, and not even thus be able to content her, and place her out of reach of suspicion? Though your wife complain, yet be not annoyed — it is her love, not her folly — they are the complaints of fervent attachment, and burning affection, and fear. Yes, she is afraid lest any one have stolen her marriage bed, lest any one have injured her in that which is the summit of her blessings, lest any one have taken away from her him who is her head, lest any one have broken through her marriage chamber.

There is also another ground of petty jealousy. Let neither claim too much service of the servants, neither the husband from the maid-servant, nor the wife from the man-servant. For these things also are enough to beget suspicion. For consider, I say, that righteous household I spoke of. Sarah herself bade the patriarch take Hagar. She herself directed it, no one compelled her, nor did the husband attempt it; no, although he had dragged on so long a period childless, yet he chose never to become a father, rather than to grieve his wife. And yet even after all this, what said Sarah? The Lord judge between me and you. [Genesis 16:5] Now, I say, had he been any one else would he not have been moved to anger? Would he not also have stretched forth his hand, saying as it were, What do you mean? I had no desire to have anything to do with the woman; it was all your own doing; and do you turn again and accuse me?— But no, he says nothing of the sort — but what? Behold, your maid is in your hand; do to her that which is good in your eyes. [Genesis 16:6] He delivered up the partner of his bed, that he might not grieve Sarah. And yet surely is there nothing greater than this for producing affection. For if partaking of the same table produces unanimity even in robbers towards their foes, (and the Psalmist says, Who ate sweet food at the same table with me); much more will the becoming one flesh — for such is the being the partner of the bed — be effectual to draw us together. Yet did none of these things avail to overcome him; but he delivered Hagar up to his wife, to show that nothing had been done by his own fault. Nay, and what is more, he sent her forth when with child. Who would not have pitied one that had conceived a child by himself? Yet was the just man unmoved, for he set before everything else the love he owed his wife.

Let us then imitate him ourselves. Let no one reproach his neighbor with his poverty; let no one be in love with money; and then all difficulties will be at an end.

Neither let a wife say to her husband, Unmanly coward that you are, full of sluggishness and dullness, and fast asleep! Here is such a one, a low man, and of low parentage, who runs his risks, and makes his voyages, and has made a good fortune; and his wife wears her jewels, and goes out with her pair of milk-white mules; she rides about everywhere, she has troops of slaves, and a swarm of eunuchs, but you have cowered down and livest to no purpose. Let not a wife say these things, nor anything like them. For she is the body, not to dictate to the head, but to submit herself and obey. But how, some one will say, is she to endure poverty? Where is she to look for consolation? Let her select and put beside her those who are poorer still. Let her again consider how many noble and high-born maidens have not only received nothing of their husbands, but have even given dowries to them, and have spent their all upon them. Let her reflect on the perils which arise from such riches, and she will cling to this quiet life. In short, if she is affectionately disposed towards her husband, she will utter nothing of the sort. No, she will rather choose to have him near her, though gaining nothing, than gaining ten thousand talents of gold, accompanied with that care and anxiety which always arise to wives from those distant voyages.

Neither, however, let the husband, when he hears these things, on the score of his having the supreme authority, betake himself to revilings and to blows; but let him exhort, let him admonish her, as being less perfect, let him persuade her with arguments. Let him never once lift his hand — far be this from a noble spirit, — no, nor give expression to insults, or taunts, or revilings; but let him regulate and direct her as being wanting in wisdom. Yet how shall this be done? If she be instructed in the true riches, in the heavenly philosophy, she will make no complaints like these. Let him teach her then, that poverty is no evil. Let him teach her, not by what he says only, but also by what he does. Let him teach her to despise glory; and then his wife will speak of nothing, and will desire nothing of the kind. Let him, as if he had an image given into his hands to mould, let him, from that very evening on which he first receives her into the bridal chamber, teach her temperance, gentleness, and how to live, casting down the love of money at once from the outset, and from the very threshold. Let him discipline her in wisdom, and advise her never to have bits of gold hanging at her ears, and down her cheeks, and laid round about her neck, nor laid up about the chamber, nor golden and costly garments stored up. But let her chamber be handsome, still let not what is handsome degenerate into finery. No, leave these things to the people of the stage. Adorn your house yourself with all possible neatness, so as rather to breathe an air of soberness than much perfume. For hence will arise two or three good results. First then, the bride will not be grieved, when the apartments are opened, and the tissues, and the golden ornaments, and silver vessels, are sent back to their several owners. Next, the bridegroom will have no anxiety about the loss, nor for the security of the accumulated treasures. Thirdly again, in addition to this, which is the crown of all these benefits, by these very points he will be showing his own judgment, that indeed he has no pleasure in any of these things, and that he will moreover put an end to everything else in keeping with them, and will never so much as allow the existence either of dances, or of immodest songs. I am aware that I shall appear perhaps ridiculous to many persons, in giving such admonitions. Still nevertheless, if you will but listen to me, as time goes on, and the benefit of the practice accrues to you, then you will understand the advantage of it. And the laughter will pass off, and you will laugh at the present fashion, and will see that the present practice is really that of silly children and of drunken men. Whereas what I recommend is the part of soberness, and wisdom, and of the sublimest way of life. What then do I say is our duty? Take away from marriage all those shameful, those Satanic, those immodest songs, those companies of profligate young people, and this will avail to chasten the spirit of your bride. For she will at once thus reason with herself; Wonderful! What a philosopher this man is! He regards the present life as nothing, he has brought me here into his house, to be a mother, to bring up his children, to manage his household affairs. Yes, but these things are distasteful to a bride? Just for the first or second day — but not afterwards; nay, she will even reap from them the greatest delight, and relieve herself of all suspicion. For a man who can endure neither flute-players, nor dancers, nor broken songs, and that too at the very time of his wedding, that man will scarcely endure ever to do or say anything shameful. And then after this, when you have stripped the marriage of all these things, then take her, and form and mould her carefully, encouraging her bashfulness to a considerable length of time, and not destroying it suddenly. For even if the damsel be very bold, yet for a time she will keep silence out of reverence for her husband, and feeling herself a novice in the circumstances. Thou then break not off this reserve too hastily, as unchaste husbands do, but encourage it for a long time. For this will be a great advantage to you. Meanwhile she will not complain, she will not find fault with any laws you may frame for her. During that time therefore, during which shame, like a sort of bridle laid upon the soul, suffers her not to make any murmur, nor to complain of what is done, lay down all your laws. For as soon as ever she acquires boldness, she will overturn and confound everything without any sense of fear. When is there then another time so advantageous for moulding a wife, as that during which she reverences her husband, and is still timid, and still shy? Then lay down all your laws for her, and willing or unwilling, she will certainly obey them. But how shall you help spoiling her modesty? By showing her that you yourself art no less modest than she is, addressing to her but few words, and those too with great gravity and collectedness. Then entrust her with the discourses of wisdom, for her soul will receive them. And establish her in that loveliest habit, I mean modesty. If you wish me, I will also tell you by way of specimen, what sort of language should be addressed to her. For if Paul shrank not from saying, Defraud ye not one the other [2 Corinthians 7:5], and spoke the language of a bridesmaid, or rather not of a bridesmaid, but of a spiritual soul, much more will not we shrink from speaking. What then is the language we ought to address to her? With great delicacy then we may say to her, I have taken you, my child, to be partner of my life, and have brought you in to share with me in the closest and most honorable ties, in my children, and the superintendence of my house. And what advice then shall I now recommend you? But rather, first talk with her of your love for her; for there is nothing that so contributes to persuade a hearer to admit sincerely the things that are said, as to be assured that they are said with hearty affection. How then are you to show that affection? By saying, when it was in my power to take many to wife, both with better fortunes, and of noble family, I did not so choose, but I was enamoured of you, and your beautiful life, your modesty, your gentleness, and soberness of mind. Then immediately from these beginnings open the way to your discourse on true wisdom, and with some circumlocution make a protest against riches. For if you direct your argument at once against riches, you will bear too heavily upon her; but if you do it by taking an occasion, you will succeed entirely. For you will appear to be doing it in the way of an apology, not as a morose sort of person, and ungracious, and over-nice about trifles. But when you take occasion from what relates to herself, she will be even pleased. You will say then, (for I must now take up the discourse again,) that whereas I might have married a rich woman, and with good fortune, I could not endure it. And why so? Not capriciously, and without reason; but I was taught well and truly, that money is no real possession, but a most despicable thing, a thing which moreover belongs as well to thieves, and to harlots, and to grave-robbers. So I gave up these things, and went on till I fell in with the excellence of your soul, which I value above all gold. For a young damsel who is discreet and ingenuous, and whose heart is set on piety, is worth the whole world. For these reasons then, I courted you, and I love you, and prefer you to my own soul. For the present life is nothing. And I pray, and beseech, and do all I can, that we may be counted worthy so to live this present life, as that we may be able also there in the world to come to be united to one another in perfect security. For our time here is brief and fleeting. But if we shall be counted worthy by having pleased God to so exchange this life for that one, then shall we ever be both with Christ and with each other, with more abundant pleasure. I value your affection above all things, and nothing is so bitter or so painful to me, as ever to be at variance with you. Yes, though it should be my lot to lose my all, and to become poorer than Irus, and undergo the extremest hazards, and suffer any pain whatsoever, all will be tolerable and endurable, so long as your feelings are true towards me. And then will my children be most dear to me, while you are affectionately disposed towards me. But you must do these duties too. Then mingle also with your discourse the Apostle's words, that thus God would have our affections blended together; for listen to the Scripture, which says, 'For this cause shall a man leave his father and mother, and cleave to his wife.' Let us have no pretext for narrow-minded jealousy. Perish riches, and retinue of slaves, and all your outward pomps. To me this is more valuable than all. What weight of gold, what amount of treasures, are so dear to a wife as these words? Never fear that because she is beloved she will ever rave against you, but confess that you love her. For courtezans indeed, who now attach themselves to one and now to another, would naturally enough feel contempt towards their lovers, should they hear such expressions as these; but a free-born wife or a noble damsel would never be so affected with such words; no, she will be so much the more subdued. Show her too, that you set a high value on her company, and that you are more desirous to be at home for her sake, than in the market-place. And esteem her before all your friends, and above the children that are born of her, and let these very children be beloved by you for her sake. If she does any good act, praise and admire it; if any foolish one, and such as girls may chance to do, advise her and remind her. Condemn out and out all riches and extravagance, and gently point out the ornament that there is in neatness and in modesty; and be continually teaching her the things that are profitable.

Let your prayers be common. Let each go to Church; and let the husband ask his wife at home, and she again ask her husband, the account of the things which were said and read there. If any poverty should overtake you, cite the case of those holy men, Paul and Peter, who were more honored than any kings or rich men; and yet how they spent their lives, in hunger and in thirst. Teach her that there is nothing in life that is to be feared, save only offending against God. If any marry thus, with these views, he will be but little inferior to monks; the married but little below the unmarried.

If you have a mind to give dinners, and to make entertainments, let there be nothing immodest, nothing disorderly. If you should find any poor saint able to bless your house, able only just by setting his foot in it to bring in the whole blessing of God, invite him. And shall I say moreover another thing? Let no one of you make it his endeavor to marry a rich woman, but much rather a poor one. When she comes in, she will not bring so great a source of pleasure from her riches, as she will annoyance from her taunts, from her demanding more than she brought, from her insolence, her extravagance, her vexatious language. For she will say perhaps, I have not yet spent anything of yours, I am still wearing my own apparel, bought with what my parents settled upon me. What do you say, O woman? Still wearing your own! And what can be more miserable than this language? Why, you have no longer a body of your own, and have you money of your own? After marriage you are no longer two, but have become one flesh, and are then your possessions two, and not one? Oh! This love of money! You both have become one man, one living creature; and do you still say my own? Cursed and abominable word that it is, it was brought in by the devil. Things far nearer and dearer to us than these has God made all common to us, and are these then not common? We cannot say, my own light, my own sun, my own water: all our greater blessings are common, and are riches not common? Perish the riches ten thousand times over! Or rather not the riches, but those tempers of mind which know not how to make use of riches, but esteem them above all things.

Teach her these lessons also with the rest, but with much graciousness. For since the recommendation of virtue has in itself much that is stern, and especially to a young and tender damsel, whenever discourses on true wisdom are to be made, contrive that your manner be full of grace and kindness. And above all banish this notion from her soul, of mine and yours. If she say the word mine, say unto her, What things do you call yours? For in truth I know not; I for my part have nothing of my own. How then do you speak of 'mine,' when all things are yours? Freely grant her the word. Do you not perceive that such is our practice with children? When, while we are holding anything, a child snatches it, and wishes again to get hold of some other thing, we allow it, and say, Yes, and this is yours, and that is yours. The same also let us do with a wife; for her temper is more or less like a child's; and if she says mine, say, why, everything is yours, and I am yours. Nor is the expression one of flattery, but of exceeding wisdom. Thus will you be able to abate her wrath, and put an end to her disappointment. For it is flattery when a man does an unworthy act with an evil object: whereas this is the highest philosophy. Say then, Even I am yours, my child; this advice Paul gives me where he says, 'The husband has not power over his own body, but the wife.' [1 Corinthians 7:4] If I have no power over my body, but you have, much more have you over my possessions. By saying these things you will have quieted her, you will have quenched the fire, you will have shamed the devil, you will have made her more your slave than one bought with money, with this language you will have bound her fast. Thus then, by your own language, teach her never to speak of mine and yours. And again, never call her simply by her name, but with terms of endearment, with honor, with much love. Honor her, and she will not need honor from others; she will not want the glory that comes from others, if she enjoys that which comes from you. Prefer her before all, on every account, both for her beauty and her discernment, and praise her. You will thus persuade her to give heed to none that are without, but to scorn all the world except yourself. Teach her the fear of God, and all good things will flow from this as from a fountain, and the house will be full of ten thousand blessings. If we seek the things that are incorruptible, these corruptible things will follow. For, says He, seek first His kingdom, and all these things shall be added unto you. [Matthew 6:33] What sort of persons, think you, must the children of such parents be? What the servants of such masters? What all others who come near them? Will not they too eventually be loaded with blessings out of number? For generally the servants also have their characters formed after their master's, and are fashioned after their humors, love the same objects, which they have been taught to love, speak the same language, and engage with them in the same pursuits. If thus we regulate ourselves, and attentively study the Scriptures, in most things we shall derive instruction from them. And thus shall be able to please God, and to pass through the whole of the present life virtuously, and to attain those blessings which are promised to those that love Him, of which God grant that we may all be counted worthy, through the grace and lovingkindness of our Lord Jesus Christ, with Whom, together with the Holy Ghost, be unto the Father, glory, power, and honor, now, and ever, through all ages. Amen.

Ephesians 6:1-3

Children, obey your parents in the Lord, for this is right. Honor your father and mother (which is the first commandment with promise), that it may be well with you, and you may live long on the earth.

As a man in forming a body, places the head first, after that the neck, then the feet, so does the blessed Paul proceed in his discourse. He has spoken of the husband, he has spoken of the wife, who is second in authority, he now goes on by gradual advances to the third rank — which is that of children. For the husband has authority over the wife, and the husband and the wife over the children. Now then mark what he is saying.

Children, obey your parents in the Lord; for this is the first commandment with promise.

Here he has not a word of discourse concerning Christ, not a word on high subjects, for he is as yet addressing his discourse to tender understandings. And it is for this reason, moreover, that he makes his exhortation short, inasmuch as children cannot follow up a long argument. For this reason also he does not discourse at all about a kingdom, (because it does not belong to the tender age of childhood to understand these subjects,) but what a child's soul most especially longs to hear, that he says, namely, that it shall live long. For if any one shall enquire why it is that he omitted to discourse concerning a kingdom, but set before them the commandment laid down in the law, he does this because he speaks to them as infantile, and because he is well aware that if the husband and the wife are thus disposed according to the law which he has laid down, there will be but little trouble in securing the submission of the children. For whenever any matter has a good and sound and orderly principle and foundation, everything will thenceforward go on with method and regularity, with much facility: the more difficult thing is to settle the foundation, to lay down a firm basis. Children, says he, obey your parents in the Lord, that is, according to the Lord. This, he means to say, is what God commands you. But what then if they shall command foolish things? Generally a father, however foolish he may be himself, does not command foolish things. However, even in that case, the Apostle has guarded the matter, by saying, in the Lord; that is, wherever you will not be offending against God. So that if the father be a gentile or a heretic, we ought no longer to obey, because the command is not then, in the Lord. But how is it that he says, Which is the first commandment? For the first is, You shall not commit adultery — You shall not kill. He does not speak of it then as first in rank, but in respect of the promise. For upon those others there is no reward annexed, as being enacted with reference to evil things, and to departure from evil things. Whereas in these others, where there is the practice of good, there is further a promise held out. And observe how admirable a foundation he has laid for the path of virtue, that is, honor and reverence towards parents. When he would lead us away from wicked practices, and is just about to enter upon virtuous ones, this is the first thing he enjoins, honor towards parents; inasmuch as they before all others are, after God, the authors of our being, so that it is reasonable they should be the first to reap the fruits of our right actions; and then all the rest of mankind. For if a man have not this honor for parents he will never be gentle toward those unconnected with him.

However, having given the necessary injunctions to children, he passes to the fathers, and says,

Ver. 4. And ye fathers, provoke not your children to wrath; but nurture them up in the chastening and admonition of the Lord.

He does not say, love them, because to this nature draws them even against their own will, and it were superfluous to lay down a law on such subjects. But what does he say? Provoke not your children to wrath, as many do by disinheriting them, and disowning them, and treating them overbearingly, not as free, but as slaves. This is why he says, Provoke not your children to wrath. Then, which is the chief thing of all, he shows how they will be led to obedience, referring the whole source of it to the head and chief authority. And in the same way as he has shown the husband to be the cause of the wife's obedience, (which is the reason also why he addresses the greater part of his arguments to him, advising him to attach her to himself by the power of love,) so, I say, here also, he refers the efficiency to him, by saying, But bring them up in the chastening and admonition of the Lord. You see that where there are spiritual ties, the natural ties will follow. Do you wish your son to be obedient? From the very first Bring him up in the chastening and admonition of the Lord. Never deem it an unnecessary thing that he should be a diligent hearer of the divine Scriptures. For there the first thing he hears will be this, Honor your father and your mother; so that this makes for you. Never say, this is the business of monks. Am I making a monk of him? No. There is no need he should become a monk. Why be so afraid of a thing so replete with so much advantage? Make him a Christian. For it is of all things necessary for laymen to be acquainted with the lessons derived from this source; but especially for children. For theirs is an age full of folly; and to this folly are superadded the bad examples derived from the heathen tales, where they are made acquainted with those heroes so admired among them, slaves of their passions, and cowards with regard to death; as, for example, Achilles, when he relents, when he dies for his concubine, when another gets drunk, and many other things of the sort. He requires therefore the remedies against these things. How is it not absurd to send children out to trades, and to school, and to do all you can for these objects, and yet, not to bring them up in the chastening and admonition of the Lord? And for this reason truly we are the first to reap the fruits, because we bring up our children to be insolent and profligate, disobedient, and mere vulgar fellows. Let us not then do this; no, let us listen to this blessed Apostle's admonition. Let us bring them up in the chastening and admonition of the Lord. Let us give them a pattern. Let us make them from the earliest age apply themselves to the reading of the Scriptures. Alas, that so constantly as I repeat this, I am looked upon as trifling! Still, I shall not cease to do my duty. Why, tell me, do ye not imitate them of old? You women, especially, emulate those admirable women. Has a child been born to any one? Imitate Hannah's example [1 Samuel 1:24]; look at what she did. She brought him up at once to the temple. Who among you would not rather that his son should become a Samuel than that he should be king of the whole world ten thousand times over? And how, you will say, is it possible he should become such a one? Why is it not possible? It is because thou dost not choose it yourself, nor commit test him to the care of those who are able to make him such a one. And who, it will be said, is such a one as this? God. Since she put him into the hands of God. For not even Eli himself was one of those in any great degree qualified to form him; (how could he be, he who was not able to form even his own children?) No, it was the faith of the mother and her earnest zeal that wrought the whole. He was her first child, and her only one, and she knew not whether she should ever have others besides. Yet she did not say, I will wait till the child is grown up, that he may have a taste of the things of this life, I will allow him to have his pastime in them a little in his childish years. No, all these thoughts the woman repudiated, she was absorbed in one object, how from the very beginning she might dedicate the spiritual image to God. Well may we men be put to the blush at the wisdom of this woman. She offered him up to God, and there she left him. And therefore was her married state more glorious, in that she had made spiritual objects her first care, in that she dedicated the first-fruits to God. Therefore was her womb fruitful, and she obtained other children besides. And therefore she saw him honorable even in the world. For if men when they are honored, render honor in return, will not God much more, He who does this, even without being honored? How long are we to be mere lumps of flesh? How long are we to be stooping to the earth? Let everything be secondary with us to the provident care we should take of our children, and to our bringing them up in the chastening and admonition of the Lord. If from the very first he is taught to be a lover of true wisdom, then wealth greater than all wealth has he acquired and a more imposing name. You will effect nothing so great by teaching him an art, and giving him that outward learning by which he will gain riches, as if you teach him the art of despising riches. If you desire to make him rich, do this. For the rich man is not he who desires great riches, and is encircled with great riches; but the man who has need of nothing. Discipline your son in this, teach him this. This is the greatest riches. Seek not how to give him reputation and high character in outward learning, but consider deeply how you shall teach him to despise the glory that belongs to this present life. By this means would he become more distinguished and more truly glorious. This it is possible for the poor man and the rich man alike to accomplish. These are lessons which a man does not learn from a master, nor by art, but by means of the divine oracles. Seek not how he shall enjoy a long life here, but how he shall enjoy a boundless and endless life hereafter. Give him the great things, not the little things. Hear what Paul says, Bring them up in the chastening and admonition of the Lord; study not to make him an orator, but train him up to be a philosopher. In the want of the one there will be no harm whatever; in the absence of the other, all the rhetoric in the world will be of no advantage. Tempers are wanted, not talking; character, not cleverness; deeds, not words. These gain a man the kingdom. These confer what are benefits indeed. Whet not his tongue, but cleanse his soul. I do not say this to prevent your teaching him these things, but to prevent your attending to them exclusively. Do not imagine that the monk alone stands in need of these lessons from Scripture. Of all others, the children just about to enter into the world specially need them. For just in the same way as the man who is always at anchor in harbor, is not the man who requires his ship to be fitted out and who needs a pilot and a crew, but he who is always out at sea; so is it with the man of the world and the monk. The one is entered as it were into a waveless harbor, and lives an untroubled life, and far removed from every storm; while the other is ever on the ocean, and lives out at sea in the very midst of the ocean, battling with billows without number.

And though he may not need it himself, still he ought to be so prepared as to stop the mouths of others. Thus the more distinguished he is in the present life, so much the more he stands in need of this education. If he passes his life in courts, there are many Heathens, and philosophers, and persons puffed up with the glory of this life. It is like a place full of dropsical people. Such in some sort is the court. All are, as it were, puffed up, and in a state of inflammation. And they who are not so are studying to become so. Now then reflect how vast a benefit it is, that your son on entering there, should enter like an excellent physician, furnished with instruments which may allay every one's peculiar inflammation, and should go up to every one, and converse with him, and restore the diseased body to health, applying the remedies derived from the Scriptures, and pouring forth discourses of the true philosophy. For with whom is the recluse to converse? With his wall and his ceiling? Yea, or again with the wilderness and the woods? Or with the birds and the trees? He therefore has not so great need of this sort of discipline. Still, however, he makes it his business to perfect this work, not so much with a view of disciplining others as himself. There is then every need of much discipline of this sort to those that are to mix in the present world, because such an one has a stronger temptation to sin than the other. And if you have a mind to understand it, he will further be a more useful person even in the world itself. For all will have a reverence for him from these words, when they see him in the fire without being burnt, and not desirous of power. But power he will then obtain, when he least desires it, and will be a still higher object of respect to the king; for it is not possible that such a character should be hid. Amongst a number of healthy persons, indeed, a healthy man will not be noticed; but when there is one healthy man among a number of sick, the report will quickly spread and reach the king's ears, and he will make him ruler over many nations. Knowing then these things, bring up your children in the chastening and admonition of the Lord.

But suppose a man is poor. Still he will be in no wise more insignificant than the man who lives in kings' courts, because he is not in kings' courts; no, he will be held in admiration, and will soon gain that authority which is yielded voluntarily, and not by any compulsion. For if a set of Greeks, men worthless as they are, and dogs, by taking up that worthless philosophy of theirs, (for such the Grecian philosophy is,) or rather not itself but only its mere name, and wearing the threadbare cloak, and letting their hair grow, impress many; how much more will he who is a true philosopher? If a false appearance, if a mere shadow of philosophy at first sight so catches us, what if we should love the true and pure philosophy? Will not all court it, and entrust both houses, and wives, and children, with full confidence to such men? But there is not, no, there is not such a philosopher existing now. And therefore, it is not possible to find an example of the sort. Amongst recluses, indeed, there are such, but among people in the world no longer. And that among recluses there are such, it would be possible to adduce a number of instances. However, I will mention one out of many. You know, doubtless, and have heard of, and some, perhaps, have also seen, the man whom I am now about to mention. I mean, the admirable Julian. This man was a rustic, in humble life, and of humble parentage, and totally uninstructed in all outward accomplishments, but full of unadorned wisdom. When he came into the cities, (and this was but rarely,) never did such a concourse take place, not when orators, or sophists, or any one else rode in. But what am I saying? Is not his very name more glorious than that of any king's, and celebrated even to this day? And if these things were in this world, in the world in which the Lord promised us no one good thing, in which He has told us we are strangers, let us consider how great will be the blessings laid up for us in the heavens. If, where they were sojourners they enjoyed so great honor, how great glory shall they enjoy where their own city is! If, where He promised tribulation, they meet with such attentive care, then where He promises true honors, how great shall be their rest!

And now would you have me exhibit examples of secular men? At present, indeed, we have none; still there are perhaps even secular men who are excellent, though not arrived at the highest philosophy. I shall therefore quote you examples from the saints of the ancient times. How many, who had wives to keep and children to bring up, were inferior in no respect, no, in no respect to those who have been mentioned? Now, however, it is no longer so, by reason of the present distress [1 Corinthians 7:26], as this blessed Apostle says. Now then whom would you have me mention? Noah, or Abraham? The son of the one or of the other? Or again, Joseph? Or would you have me go to the Prophets? Moses I mean, or Isaiah? However, if you will, let us carry our discourse to Abraham, whom all are continually bringing forward to us above all others. Had he not a wife? Had he not children? Yes, for I too use the same language to you, as you do to me. He had a wife, but it was not because he had a wife that he was so remarkable. He had riches, but it was not because he had riches that he pleased God. He begot children, but it was not because he begot children that he was pronounced blessed. He had three hundred and eighteen servants born in his house, but it was not on this account that he was accounted wonderful. But would you know why it was? It was for his hospitality, for his contempt of riches, for his chastened conduct. For what, tell me, is the duty of a philosopher? Is it not to despise both riches and glory? Is it not to be above both envy and every other passion? Come now then, let us bring him forward and strip him, and show you what a philosopher he was. First of all, he esteemed his fatherland as nothing. God said, Get you out of your country, and from your kindred [Genesis 12:1], and immediately he went forth. He was not bound to his house, (or surely he would never have gone forth,) nor to his love of familiar friends, nor to anything else whatever. But what? glory and money he despised above all others. For when he had put an end to war by turning the enemy to flight, and was requested to take the spoil, he rejected it. [Genesis 14:21-23]

Again, the son of this great man was reverenced, not because of his riches, but for his hospitality: not because of his children, but for his obedience: not because of his wife, but for the barrenness inflicted on his wife. [Genesis 25:21]

They looked upon the present life as nothing, they followed not after gain, they despised all things. Tell me, which sort of plants are the best? Are not those which have their strength from themselves and are injured neither by rains, nor by hailstorms, nor by gusts of wind, nor by any other vicissitude of the sort, but stand naked in defiance of them all, and needing neither wall nor fence to protect them? Such is the true philosopher, such is that wealth of which we spoke. He has nothing, and has all things: he has all things, and has nothing. For a fence is not within, but only without; a wall is not a thing of nature, but only built round from without. And what again, I ask, what sort of body is a strong one? Is it not that which is in health, and which is overcome neither by hunger nor repletion, nor by cold, nor by heat; or is it that which in view of all these things, needs both caterers, and weavers, and hunters, and physicians, to give it health? He is the rich man, the true philosopher, who needs none of these things. For this cause it was that this blessed Apostle said, Bring them up in the chastening and admonition of the Lord. Surround them not with outward defenses. For such is wealth, such is glory; for when these fall, and they do fall, the plant stands naked and defenseless, not only having derived no profit from them during the time past, but even injury. For those very shelters that prevented its being inured to the attacks of the winds, will now have prepared it for perishing all at once. And so wealth is injurious rather, because it renders us undisciplined for the vicissitudes of life. Let us therefore train up our children to be such, that they shall be able to bear up against every trial, and not be surprised at what may come upon them; let us bring them up in the chastening and admonition of the Lord. And great will be the reward which will be thus laid up in store for us. For if men for making statues and painting portraits of kings enjoy so great honor, shall not we who adorn the image of the King of kings, (for man is the image of God,) receive ten thousand blessings, if we effect a true likeness? For the likeness is in this, in the virtue of the soul, when we train our children to be good, to be meek, to be forgiving, (because all these are attributes of God,) to be beneficent, to be humane; when we train them to regard the present world as nothing. Let this then be our task, to mold and to direct both ourselves and them according to what is right. Otherwise with what sort of boldness shall we stand before the judgment-seat of Christ? If a man who has unruly children is unworthy to be a Bishop [Titus 1:6], much more is he unworthy of the kingdom of Heaven. What do you say? If we have an unruly wife, or unruly children, shall we have to render account? Yes, we shall, if we do not with exactness bring in that which is due from ourselves; for our own individual virtue is not enough in order to salvation. If the man who laid aside the one talent gained nothing, but was punished even in such a manner, it is plain that one's own individual virtue is not enough in order to salvation, but there is need of that of another also. Let us therefore entertain great solicitude for our wives, and take great care of our children, and of our servants, and of ourselves. And in our government both of ourselves and of them, let us beseech God that He aid us in the work. If He shall see us interested in this work, and solicitous about it, He will aid us; but if He shall see us paying no regard to it, He will not give us His hand. For He does not vouchsafe us His assistance when we sleep, but when we labor also ourselves. For a helper, (as the name implies,) is not a helper of one that is inactive, but of one who works also himself. But the good God is able of Himself to bring the work to perfection, that we may be all counted worthy to attain to the blessings promised us, through the grace and compassions of His only begotten Son, with Whom together with the Holy Ghost be unto the Father, glory, might, and honor, now and ever, and throughout all ages. Amen.

Ephesians 6:5-8

Servants, be obedient unto them that, according to the flesh, are your masters, with fear and trembling, in singleness of your heart, as unto Christ; not in the way of eye-service, as men-pleasers: but as servants of Christ, doing the will of God from the heart; with good-will doing service, as unto the Lord, and not unto men: knowing that whatsoever good thing each one does, the same shall he receive again from the Lord, whether he be bond or free.

Thus then it is not husband only, nor wife, nor children, but virtuous servants also that contribute to the organization and protection of a house. Therefore the blessed Paul has not overlooked this department even. He comes to it, however, in the last place, because it is last in dignity and rank. Still he addresses much discourse also to them, no longer in the same tone as to children, but in a far more advanced way, inasmuch as he does not hold out to these the promise in this world, but in that which is to come. Knowing, says he, that whatsoever good or evil thing each one does, the same shall he receive of the Lord, and thus at once instructs them to love wisdom. For though they be inferior to the children in dignity, still in mind they are superior to them.

Servants, says he, be obedient to them that, according to the flesh, are your masters.

Thus at once he raises up, at once soothes the wounded soul. Be not grieved, he seems to say, that you are inferior to the wife and the children. Slavery is nothing but a name. The mastership is according to the flesh, brief and temporary; for whatever is of the flesh, is transitory.

With fear, he adds, and trembling.

You see that he does not require the same fear from slaves as from wives: for in that case he simply said, and let the wife see that she fear her husband; whereas in this case he heightens the expression, with fear, he says, and trembling, in singleness of your heart, as unto Christ. This is what he constantly says. What do you mean, blessed Paul? He is a brother, or rather he has become a brother, he enjoys the same privileges, he belongs to the same body. Yea, more, he is the brother, not of his own master only, but also of the Son of God, he is partaker of all the same privileges; yet do you say, obey your masters according to the flesh, with fear and trembling? Yes, for this very reason, he would say, I say it. For if I charge free men to submit themselves one to another in the fear of God — as he said above, submitting yourselves one to another in the fear of Christ;— if I charge moreover the wife to fear and reverence her husband, although she is his equal; much more must I so speak to the servant. It is no sign of low birth, rather it is the truest nobility, to understand how to lower ourselves, to be modest and unassuming, and to give way to our neighbor. And the free have served the free with much fear and trembling.

In singleness of heart, he says.

And it is well said, since it is possible to serve with fear and trembling, and yet not of good will, but in just any way that may be possible. Many servants in many instances secretly cheat their masters. And this cheating accordingly he does away, by saying, in singleness of your heart as unto Christ, not in the way of eye-service as men-pleasers, but as servants of Christ, doing the will of God from the heart; with good-will doing service, as unto the Lord, and not unto men. Do you see how many words he requires, in order to implant this good principle, with goodwill, I mean, and from the heart? That other service, with fear and trembling I mean, we see many rendering to their masters, and the master's threat goes far to secure that. But show, says he, that you serve as the servant of Christ, not of man. Make the right action your own, not one of compulsion. Just as in the words which follow, he persuades and instructs the man who is ill-treated by another to make the right action his own, and the work of his own free choice. Because inasmuch as the man that smites the cheek, is not supposed to come to that act in consequence of any intention in the person struck, but only of his own individual malice, what says He? Turn to him the other also [Matthew 5:39]; to show him that in submitting to the first thou were not unwilling. For he that is lavish in suffering wrong, makes that his own which is not his own act, by suffering himself to be smitten on the other cheek also, and not merely by enduring the first blow. For this latter will have perhaps the appearance even of cowardice; but that of a high philosophy.— Thus you will show that it was for the sake of wisdom that you bore the first blow also. And so in the present case, show here too, that you bear this slavery also willingly. The man-pleaser then is no servant of Christ. The servant of Christ is not a man-pleaser. [Galatians 1:10] For who that is the servant of God, makes it his object to please men? And who that pleases men, can be a servant of God?

From the heart, says he, with good-will doing service. For since it is possible to do service even with singleness of heart and not wrongfully, and yet not with all one's might, but only so far as fulfilling one's bounden duty, therefore he says, do it with alacrity, not of necessity, upon principle, not upon constraint. If thus thou do service, you are no slave; if you do it upon principle, if with good-will, if from the heart, and if for Christ's sake. For this is the servitude that even Paul, the free man, serves, and exclaims, For we preach not ourselves, but Christ Jesus, as Lord, and ourselves as your servants for Jesus' sake. [2 Corinthians 4:5] Look how he divests your slavery of its meanness. For just in the same way as the man who has been robbed, if he gives still more to him who has taken, is not ranked among those robbed, but rather among liberal givers; not among those who suffer evil, but among those who do good; and rather clothes the other with disgrace by his liberality, than is clothed with disgrace by being robbed — so, I say, in this case, by his generosity he will appear at once more high-minded, and by showing that he does not feel the wrong, will put the other to shame.

Let us then do service to our masters for Christ's sake, knowing, he continues, that whatsoever good thing each one does, the same shall he receive of the Lord, whether he be bond or free. For inasmuch as it was probable that many masters, as being unbelievers, would have no sense of shame, and would make no return to their slaves for their obedience, observe how he has given them encouragement, so that they may have no misgiving about the remuneration, but may have full confidence respecting the recompense. For as they who receive a benefit, when they make no return, make God a debtor to their benefactors; so, I say, do masters also, if, when well-treated by you, they fail to requite you, requite you the more, by rendering God your debtor.

Ver. 9. And ye masters, he continues, do the same things unto them.

The same things. What are these? With good-will do service. However he does not actually say, do service, though by saying, the same things, he plainly shows this to be his meaning. For the master himself is a servant. Not as men-pleasers, he means, and with fear and trembling: that is, toward God, fearing lest He one day accuse you for your negligence toward your slaves.

And forbear threatening; be not irritating, he means, nor oppressive.

Knowing that both their Master and yours is in Heaven. Thyest. 607:— Quicquid a vobis minor extimescit Major hoc vobis dominus minatur. Omne sub regno graviore regnum est.—G.A.]

Ah! How mighty a Master does he hint at here! How startling the suggestion! It is this. With what measure you measure, it shall be measured unto you again [Matthew 7:2]; lest you hear the sentence, Thou wicked servant. I forgave you all that debt. [Matthew 18:32]

And there is no respect of persons, he says, with Him.

Think not, he would say, that what is done towards a servant, He will therefore forgive, because done to a servant. Heathen laws indeed as being the laws of men, recognize a difference between these kinds of offenses. But the law of the common Lord and Master of all, as doing good to all alike, and dispensing the same rights to all, knows no such difference.

But should any one ask, whence is slavery, and why it has found entrance into human life, (and many I know are both glad to ask such questions, and desirous to be informed of them,) I will tell you. Slavery is the fruit of covetousness, of degradation, of savagery; since Noah, we know, had no servant, nor had Abel, nor Seth, no, nor they who came after them. The thing was the fruit of sin, of rebellion against parents. Let children hearken to this, that whenever they are undutiful to their parents, they deserve to be servants. Such a child strips himself of his nobility of birth; for he who rebels against his father is no longer a son; and if he who rebels against his father is not a son, how shall he be a son who rebels against our true Father? He has departed from his nobility of birth, he has done outrage to nature. Then come also wars, and battles, and take their prisoners. Well, but Abraham, you will say, had servants. Yes, but he used them not as servants.

Observe how everything depends upon the head; the wife, by telling him to love her; the children, by telling him to bring them up in the chastening and admonition of the Lord; the servants, by the words, knowing that both their Master and yours is in Heaven. So, says he, you also in like manner, as being yourselves servants, shall be kind and indulgent. Finally, be strong in the Lord and in the strength of His might.

But if, before considering this next, you have a mind to hearken, I shall make the same remarks concerning servants, as I have also made before concerning children. Teach them to be religious, and everything else will follow of necessity. But now, when any one is going to the theater, or going off to the bath, he drags all his servants after him; but when he goes to church, not for a moment; nor does he compel them to attend and hear. Now how shall your servant listen, when thou his master art attending to other things? Have you purchased, have you bought your slave? Before all things enjoin him what God would have him do, to be gentle towards his fellow-servants, and to make much account of virtue.

Every one's house is a city; and every man is a prince in his own house. That the house of the rich is of this character, is plain enough, where there are both lands, and stewards, and rulers over rulers. But I say that the house of the poor also is a city. Because here too there are offices of authority; for instance, the husband has authority over the wife, the wife over the servants, the servants again over their own wives; again the wives and the husbands over the children. Does he not seem to you to be, as it were, a sort of king, having so many authorities under his own authority? And that it were meet that he should be more skilled both in domestic and general government than all the rest? For he who knows how to manage these in their several relations, will know how to select the fittest men for offices, yes, and will choose excellent ones. And thus the wife will be a second king in the house, lacking only the diadem; and he who knows how to choose this king, will excellently regulate all the rest.

Ver. 10. Finally, says he, be strong in the Lord.

Whenever the discourse is about to conclude, he always employs this turn. Said I not well from the first, that every man's house is a camp in itself? For look, having disposed of the several offices, he proceeds to arm them, and to lead them out to war. If no one usurps the other's office, but every one remains at his post, all will be well ordered.

Be strong, says he, in the Lord, and in the strength of His might.

That is, in the hope which we have in Him, by means of His aid. For as he had enjoined many duties, which were necessary to be done, fear not, he seems to say, cast your hope upon the Lord, and He will make all easy.

Ver. 11. Put on the whole armor of God, that you may be able to stand against the wiles of the devil.

He says not, against the fightings, nor against the hostilities, but against the wiles. For this enemy is at war with us, not simply, nor openly, but by wiles. What is meant by wiles? To use wiles, is to deceive and to take by artifice or contrivance; a thing which takes place both in the case of the arts, and by words, and actions, and stratagems, in the case of those who seduce us. I mean something like this. The Devil never proposes to us sins in their proper colors; he does not speak of idolatry, but he sets it off in another dress, using wiles, that is, making his discourse plausible, employing disguises. Now therefore the Apostle is by this means both rousing the soldiers, and making them vigilant, by persuading and instructing them, that our conflict is with one skilled in the arts of war, and with one who wars not simply, nor directly, but with much wiliness. And first then he arouses the disciples from the consideration of the Devil's skill; but in the second place, from his nature, and the number of his forces. It is not from any desire to dispirit the soldiers that stand under him, but to arouse, and to awaken them, that he mentions these stratagems, and prepares them to be vigilant; for had he merely detailed their power, and there stopped his discourse, he must have dispirited them. But now, whereas both before and after this, he shows that it is possible to overcome such an enemy, he rather raises their courage; for the more clearly the strength of our adversaries is stated on our part to our own people, so much the more earnest will it render our soldiers.

Ver. 12. For our wrestling is not, says he, against flesh and blood, but against the principalities, against the powers, against the world rulers of this darkness, against the spiritual hosts of wickedness, in the heavenly places.

Having stimulated them by the character of the conflict, he next goes on to arouse them also by the prizes set before them. For what is his argument? Having said that the enemies are fierce, he adds further, that they despoil us of vast blessings. What are these? The conflict lies in the heavenlies; the struggle is not about riches, not about glory, but about our being enslaved. And thus is the enmity irreconcilable. The strife and the conflict are fiercer when for vast interests at stake; for the expression in the heavenlies is equivalent to, for the heavenly things. It is not that they may gain anything by the conquest, but that they may despoil us. As if one were to say, In what does the contract lie? In gold. The word in, means, in behalf of; the word in, also means, on account of. Observe how the power of the enemy startles us; how it makes us all circumspection, to know that the hazard is on behalf of vast interests, and the victory for the sake of great rewards. For he is doing his best to cast us out of Heaven.

He speaks of certain principalities, and powers, and world rulers of this darkness. What darkness? Is it that of night? No, but of wickedness. For you were, says he, once darkness [Ephesians 5:8]; so naming that wickedness which is in this present life; for beyond it, it will have no place, not in Heaven, nor in the world to come.

World-rulers he calls them, not as having the mastery over the world, but the Scripture is wont to call wicked practices the world, as, for example, where Christ says, They are not of this world, even as I am not of the world. [John 17:16] What then, were they not of the world? Were they not clothed with flesh? Were they not of those who are in the world? And again; The world hates Me, but you it cannot hate. [John 7:7] Where again He calls wicked practices by this name. Thus the Apostle here by the world means wicked men, and the evil spirits have more special power over them. Against the spiritual hosts of wickedness, says he, in the heavenly places. Principalities, and powers, he speaks of; just as in the heavenly places there are thrones and dominions, principalities and powers. [Colossians 1:16]

Ver. 13. Wherefore, says he, take up the whole armor of God, that you may be able to withstand in the evil day, and, having done all, to stand.

By evil day he means the present life, and calls it too this present evil world [Galatians 1:4], from the evils which are done in it. It is as much as to say, Always be armed. And again, having done all, says he; that is, both passions, and vile lusts, and all things else that trouble us. He speaks not merely of doing the deed, but of completing it, so as not only to slay, but to stand also after we have slain. For many who have gained this victory, have fallen again. Having done, says he, all; not having done one, but not the other. For even after the victory, we must stand. An enemy may be struck, but things that are struck revive again if we do not stand. But if after having fallen they rise up again, so long as we stand, they are fallen. So long as we waver not, the adversary rises not again.

Let us put on the whole armor of God. Do you see how he banishes all fear? For if it be possible to do all, and to stand, his describing in detail the power of the enemy does not create cowardice and fear, but it shakes off indolence. That ye may be able, he says, to withstand in the evil day. And he further gives them encouragement too from the time; the time, he seems to say, is short; so that you must needs stand; faint not when the slaughter is achieved.

Moral. If then it is a warfare, if such are the forces arrayed against us, if the principalities are incorporeal, if they are rulers of the world, if they are the spiritual hosts of wickedness, how, tell me, can you live in self-indulgence? How can you be dissolute? How if we are unarmed, shall we be able to overcome? These words let every one repeat to himself every day, whenever he is under the influence of anger, or of lust, whenever he is aiming, and all to no profit, after this languid life. Let him hearken to the blessed Paul, saying to him, Our wrestling is not against flesh and blood, but against the principalities, against the powers. A harder warfare this than that which is matter of sense, a fiercer conflict. Think how long time this enemy is wrestling, for what it is that he is fighting, and be more guarded than ever. Nay, a man will say, but as he is the devil, he ought to have been removed out of the way, and then all had been saved. These are the pretenses to which some of your indolent ones in self-defense give utterance. When you ought to be thankful, O man, that, if you have a mind, you have the victory over such a foe, you are on the contrary even discontented, and givest utterance to the words of some sluggish and sleepy soldier. You know the points of attack, if you choose. Reconnoiter on all sides, fortify yourself. Not against the devil alone is the conflict, but also against his powers. How then, you may say, are we to wrestle with the darkness? By becoming light. How with the spiritual hosts of wickedness? By becoming good. For wickedness is contrary to good, and light drives away darkness. But if we ourselves too be darkness, we shall inevitably be taken captive. How then shall we overcome them? If, what they are by nature, that we become by choice, free from flesh and blood, thus shall we vanquish them. For once it was probable that the disciples would have many persecutors, imagine not, he would say, that it is they who war with you. They that really war with you, are the spirits that work in them. Against them is our conflict. Two things he provides for by these considerations; he renders them in themselves more courageous and he lets loose their wrath against those who war against them. And wherefore is our conflict against these? Since we have also an invincible ally, the grace of the Spirit. We have been taught an art, such as shall enable us to wrestle not against men, but against spirits. Nay, if we have a mind, neither shall we wrestle at all; for it is because we choose it, that there is a struggle, since so great is the power of Him that dwells in us, as that He said, Behold, I have given you authority to tread upon serpents and scorpions, and over all the power of the enemy. [Luke 10:19] All power has He given us, both of wrestling and of not wrestling. It is because we are slothful, that we have to wrestle with them; for that Paul wrestled not, hear what he says himself, Who shall separate us from the love of Christ? Shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? [Romans 8:35] And again hear his words, God shall bruise Satan under your feet shortly. [Romans 16:20] For he had him under his subjection; whence also he said, I charge you in the name of Jesus Christ to come out of her. [Acts 16:18] And this is not the language of one wrestling; for he that wrestles has not yet conquered, and he that has conquered no longer wrestles; he has subdued, has taken his captive. And so Peter again wrestled not with the devil, but he did that which was better than wrestling. In the case of the faithful, the obedient, the catechumens, they prevailed over him to vast advantage and over his powers. Hence too was it that the blessed Paul said, For we are not ignorant of his devices [2 Corinthians 2:11], which was the way moreover in which he especially overcame him; and again hear his words, And no marvel — if his ministers also fashion themselves as ministers of righteousness. [2 Corinthians 11:14-15] So well knew he every part of the conflict, and nothing escaped him. Again, For the mystery of lawlessness, says he, does already work. [2 Thessalonians 2:7]

But against us is the struggle; for hearken again to him, saying, I am persuaded, that neither angels, nor principalities, nor things present, nor things to come, nor powers, nor any other creature, shall be able to separate us from the love of Christ. [Romans 8:38] He says not simply, from Christ, but, from the love of Christ. For many there are who are united forsooth to Christ, and who yet love Him not. Not only, says he, shall you not persuade me to deny Him, but, not even to love Him less. And if the powers above had not strength to do this, who else should move him? Not, however, that he says this, as though they were actually attempting it, but upon the supposition; wherefore also he said, I am persuaded. So then he did not wrestle, yet nevertheless he fears his artifices; for hear what he says, I fear lest by any means, as the serpent beguiled Eve in his craftiness, your minds should be corrupted from the simplicity that is toward Christ. [2 Corinthians 11:3] True, you will say, but he uses this word touching himself also, where he says, For I fear lest, by any means, after that I have preached to others, I myself should be rejected. How then are you persuaded that no one shall separate you? Perceivest thou that the expression is that of lowliness and of humility? For he already dwelt in Heaven. And hence also it was that he said, For I know nothing against myself [1 Corinthians 4:4]; and again, I have finished the course. [2 Timothy 4:7] So that it was not with regard to these matters that the devil placed obstacles in his way, but with reference to the interests of the disciples. And why forsooth? Because in these points he was not himself sole master, but also their own will. There the devil prevailed in some cases; nay, neither there was it over him that he prevailed, but over the indolence of persons who took no heed. If indeed, whether from slothfulness, or anything else of the sort, he had failed to fulfill his own duty, then had the devil prevailed over him; but if he himself on his part did all he could, and they obeyed not it was not over him he prevailed, but over their disobedience; and the disease prevailed not over the physician, but over the unruliness of the patient; for, when the physician takes every precaution, and the patient undoes all, the patient is defeated, not the physician. Thus then in no instance did he prevail over Paul. But in our own case, it is matter for contentment that we should be so much as able to wrestle. For the Romans indeed this is not what he asks, but what? He shall bruise Satan under your feet shortly. [Romans 16:20] And for these Ephesians he invokes, Him that is able to do exceeding abundantly above all that we ask or think. [Ephesians 3:20] He that wrestles is still held fast, but it is enough for him that he has not fallen. When we depart hence, then, and not till then, will the glorious victory be achieved. For instance, take the case of some evil lust. The extraordinary thing would be, not even to entertain it, but to stifle it. If, however, this be not possible, then though we may have to wrestle with it, and retain it to the last, yet if we depart still wrestling, we are conquerors. For the case is not the same here as it is with wrestlers; for there if you throw not your antagonist, you have not conquered; but here if you be not thrown, you have conquered; if you are not thrown, you have thrown him; and with reason, because there both strive for the victory, and when the one is thrown, the other is crowned; here, however, it is not thus, but the devil is striving for our defeat; when then I strip him of that upon which he is bent, I am conqueror. For it is not to overthrow us, but to make us share his overthrow that he is eager. Already then am I conqueror, for he is already cast down, and in a state of ruin; and his victory consists not in being himself crowned, but in effecting my ruin; so that though I overthrow him not, yet if I be not overthrown, I have conquered. What then is a glorious victory? It is, over and above, to trample him underfoot, as Paul did, by regarding the things of this present world as nothing. Let us too imitate him, and strive to become above them, and nowhere to give him a hold upon us. Wealth, possessions, vain-glory, give him a hold. And oftentimes indeed this has roused him, and oftentimes exasperated him. But what need is there of wrestling? What need of engaging with him? He who is engaged in the act of wrestling has the issue in uncertainty, whether he may not be himself defeated and captured. Whereas he that tramples him under foot, has the victory certain.

Oh then, let us trample under foot the power of the devil; let us trample under foot our sins, I mean everything that pertains to this life, wrath, lust, vain-glory, every passion; that when we depart to that world, we may not be convicted of betraying that power which God has given us; for thus shall we attain also the blessings that are to come. But if in this we are unfaithful, who will entrust us with those things which are greater? If we were not able to trample down one who had fallen, who had been disgraced, who had been despised, who was lying beneath our feet, how shall the Father give us a Father's rewards? If we subdue not one so placed in subjection to us, what confidence shall we have to enter into our Father's house? For, tell me, suppose you had a son, and, that he, disregarding the well-disposed part of your household, should associate with them that have distressed you, with them that have been expelled his father's house, with them that spend their time at the gaming table, and that he should go on so doing to the very last; will he not be disinherited? It is plain enough he will. And so too shall we; if, disregarding the Angels who have well pleased our Father and whom He has set over us, we have our conversation with the devil, inevitably we shall be disinherited, which God forbid; but let us engage in the war we have to wage with him.

If any one has an enemy, if any one has been wronged by him, if any one is exasperated, let him collect together all that wrath, all that fierceness, and pour it out upon the head of the devil. Here wrath is a good thing, here anger is profitable, here revenge is praiseworthy, for just as among the heathen, revenge is a vice, so truly here is revenge a virtue. So then if you have any failings, rid yourself of them here. And if you are not able yourself to put them away, do it, though with your members also. Hath any one struck you? Bear malice against the devil, and never relinquish your hatred towards him. Or again, has no one struck you? Yet bear him malice still, because he insulted, because he offended your Lord and Master, because he injures and wars against your brethren. With him be ever at enmity, ever implacable, ever merciless. Thus shall he be humbled, thus despicable, thus shall he be an easy prey. If we are fierce towards him, he shall never be fierce towards us. If we are compliant, then he will be fierce; it is not with him as it is with our brethren. He is the foe and enemy, both of life and salvation, both ours and his own. If he loves not himself, how shall he be able to love us? Let us then put ourselves in array and wound him, having for our mighty confederate the Lord Jesus Christ, who can both render us impregnable to his snares, and worthy of the good things to come; which God grant that we may all attain, through the grace and lovingkindness of our Lord Jesus Christ, with whom, together with the Holy Ghost, be unto the Father, glory, might, and honor, now and ever, and throughout all ages. Amen.

Ephesians 6:14

Stand therefore, having girded your loins with truth.

Having drawn up this army, and roused their zeal — for both these things were requisite, both that they should be drawn up in array and subject to each other, and that their spirit should be aroused — and having inspired them with courage, for this was requisite also, he next proceeds also to arm them. For arms had been of no use, had they not been first posted each in his own place, and had not the spirit of the soldier's soul been roused; for we must first arm him within, and then without.

Now if this is the case with soldiers, much more is it with spiritual soldiers. Or rather in their case, there is no such thing as arming them without, but everything is within. He has roused their ardor, and set it on fire, he has added confidence. He has set them in due array. Observe how he also puts on the armor. Stand therefore, says he. The very first feature in tactics is, to know how to stand well, and many things will depend upon that. Hence he discourses much concerning standing, saying also elsewhere, Watch ye, stand fast. [1 Corinthians 16:13] And again, So stand fast in the Lord. [Philippians 4:1] And again, Let him that thinks he stands, take heed lest he fall. [1 Corinthians 10:12] And again, That ye may be able, having done all, to stand. [Ephesians 6:13] Doubtless then he does not mean merely any way of standing, but a correct way, and as many as have had experience in wars know how great a point it is to know how to stand. For if in the case of boxers and wrestlers, the trainer recommends this before anything else, namely, to stand firm, much more will it be the first thing in warfare, and military matters.

The man who, in a true sense, stands, is upright; he stands not in a lazy attitude, not leaning upon anything. Exact uprightness discovers itself by the way of standing, so that they who are perfectly upright, they stand. But they who do not stand, cannot be upright, but are unstrung and disjointed. The luxurious man does not stand upright, but is bent; so is the lewd man, and the lover of money. He who knows how to stand will from his very standing, as from a sort of foundation, find every part of the conflict easy to him.

Stand therefore, says he, having girded your loins with truth.

He is not speaking of a literal, physical girdle, for all the language in this passage he employs in a spiritual sense. And observe how methodically he proceeds. First he girds up his soldier. What then is the meaning of this? The man that is loose in his life, and is dissolved in his lusts, and that has his thoughts trailing on the ground, him he braces up by means of this girdle, not suffering him to be impeded by the garments entangling his legs, but leaving him to run with his feet well at liberty. Stand therefore, having girded your loins, says he. By the loins here he means this; just what the keel is in ships, the same are the loins with us, the basis or groundwork of the whole body: for they are, as it were, a foundation, and upon them as the schools of the physicians tell you, the whole frame is built. So then in girding up the loins he compacts the foundation of our soul; for he is not of course speaking of these loins of our body, but is discoursing spiritually: and as the loins are the foundation alike of the parts both above and below, so is it also in the case of these spiritual loins. Oftentimes, we know, when persons are fatigued, they put their hands there as if upon a sort of foundation, and in that manner support themselves; and for this reason it is that the girdle is used in war, that it may bind and hold together this foundation, as it were, in our frame; for this reason too it is that when we run we gird ourselves. It is this which guards our strength. Let this then, says he, be done also with respect to the soul, and then in doing anything whatsoever we shall be strong; and it is a thing most especially becoming to soldiers.

True, you may say, but these our natural loins we gird with a leathern band; but we, spiritual soldiers, with what? I answer, with that which is the head and crown of all our thoughts, I mean, with truth. Having girded your loins, says he, with truth. What then is the meaning of with truth? Let us love nothing like falsehood, all our duties let us pursue with truth, let us not lie one to another. Whether it be an opinion, let us seek the truth, or whether it be a line of life, let us seek the true one. If we fortify ourselves with this, if we gird ourselves with truth, then shall no one overcome us. He who seeks the doctrine of truth, shall never fall down to the earth; for that the things which are not true are of the earth, is evident from this, that all they that are without are enslaved to the passions, following their own reasonings; and therefore if we are sober, we shall need no instruction in the tales of the Greeks. Do you see how weak and frivolous they are? Incapable of entertaining about God one severe thought or anything above human reasoning? Why? Because they are not girded about with truth; because their loins, the receptacle of the seed of life, and the main strength of their reasonings, are ungirt; nothing then can be weaker than these. And the Manicheans again, do you see, how all the things they have the boldness to utter, are from their own reasonings? It was impossible, say they, for God to create the world without matter. Whence is this so evident? These things they say, groveling, and from the earth, and from what happens among ourselves; because man, they say, cannot create otherwise. Marcion again, look what he says. God, if He took upon Him flesh, could not remain pure. Whence is this evident? Because, says he, neither can men. But men are able to do this. Valentinus again, with his reasonings all trailing along the ground, speaks the things of the earth; and in like manner Paul of Samosata. And Arius, what does he say? It was impossible for God when He begot, to beget without passion. Whence, Arius, have you the boldness to allege this; merely from the things which take place among ourselves? Do you see how the reasonings of all these trail along on the ground? All are, as it were, let loose and unconfined, and savoring of the earth? And so much then for doctrines. With regard to life and conduct, again, whoremongers, lovers of money, and of glory, and of everything else, trail on the ground. They have not their loins themselves standing firm, so that when they are weary they may rest upon them; but when they are weary, they do not put their hands upon them and stand upright, but flag. He, however, who is girt about with the truth, first, never is weary; and secondly, if he should be weary, he will rest himself upon the truth itself. What? Will poverty, tell me, render him weary? No, in nowise; for he will repose on the true riches, and by this poverty will understand what is true poverty. Or again, will slavery make him weary? No, in nowise, for he will know what is the true slavery. Or shall disease? No, nor even that. Let your loins, says Christ, be girded about, and your lamps burning [Luke 12:35], with that light which shall never be put out. This is what the Israelites also, when they were departing out of Egypt [Exodus 12:11], were charged to do. For why did they eat the passover with their loins girded? Are you desirous to hear the ground of it? According to the historical fact, or according to its mystical sense, shall I state it? But I will state them both, and do ye retain it in mind, for I am not doing it without an object, merely that I may tell you the solution, but also that my words may become in you reality. They had, we read, their loins girded, and their staff in their hands, and their shoes on their feet, and thus they ate the Passover. Awful and terrible mysteries, and of vast depth; and if so terrible in the type, how much more in the reality? They come forth out of Egypt, they eat the Passover. Attend. Our Passover has been sacrificed, even Christ, it is said. Wherefore did they have their loins girded? Their guise is that of wayfarers; for their having shoes, and staves in their hands, and their eating standing, declares nothing else than this. Will ye hear the history first, or the mystery? Better the history first. What then is the design of the history? The Jews were continually forgetting God's benefits to them. Accordingly then, God tied the sense of these, His benefits, not only to the time, but also to the very habit of them that were to eat. For this is why they were to eat girded and sandalled, that when they were asked the reason, they might say, we were ready for our journey, we were just about to go forth out of Egypt to the land of promise and we were ready for our exodus. This then is the historical type. But the reality is this; we too eat a Passover, even Christ; for, says he, our Passover has been sacrificed, even Christ. [1 Corinthians 5:7] What then? We too ought to eat it, both sandalled and girded. And why? That we too may be ready for our Exodus, for our departure hence.

Moral. Let not any one of them that eat this Passover look towards Egypt, but towards Heaven, towards Jerusalem that is above. [Galatians 4:26] On this account you eat with your loins girded, on this account you eat with shoes on your feet, that you may know, that from the moment you first begin to eat the Passover, you ought to set out, and to be upon your journey. And this implies two things, both that we must depart out of Egypt, and that, while we stay, we must stay henceforth as in a strange country; for our citizenship, says he, is in Heaven [Philippians 3:20]; and that all our life long we should ever be prepared, so that when we are called we may not put it off, but say, My heart is fixed. [Psalm 108:1] Yes, but this Paul indeed could say, who knew nothing against himself; but I, who require a long time for repentance, I cannot say it. Yet that to be girded is the part of a waking soul, hearken to what God says to that righteous man, Gird up now your loins like a man, for I will demand of you, and declare thou unto Me. [Job 38:3] This He says also to all the prophets, and this He says again to Moses, to be girded. And He Himself also appears to Ezekiel [Ezekiel 9:11, Septuagint] girded. Nay more, and the Angels, too, appear to us girded [Revelation 15:6], as being soldiers. From our being girded about, it comes that we also stand bravely as from our standing our being girded comes.

For we also are going to depart, and many are the difficulties that intervene. When we have crossed this plain, straightway the devil is upon us, doing everything, contriving every artifice, to the end that those who have been saved out of Egypt, those who have passed the Red Sea, those who are delivered at once from the evil demons, and from unnumbered plagues, may be taken and destroyed by him. But, if we be vigilant, we too have a pillar of fire, the grace of the Spirit. The same both enlightens and overshadows us. We have manna; yea rather not manna, but far more than manna. Spiritual drink we have, not water, that springs forth from the Rock. So have we too our encampment [Revelation 20:9], and we dwell in the desert even now; for a desert indeed without virtue, is the earth even now, even more desolate than that wilderness. Why was that desert so terrible? Was it not because it had scorpions in it, and adders? [Deuteronomy 8:15] A land, it is said, which none passed through. [Jeremiah 2:6]. Yet is not that wilderness, no, it is not so barren of fruits, as is this human nature. At this instant, how many scorpions, how many asps are in this wilderness, how many serpents, how many offsprings of vipers [Matthew 3:7] are these through whom we at this instant pass! Yet let us not be afraid; for the leader of this our Exodus is not Moses, but Jesus.

How then is it that we shall not suffer the same things? Let us not commit the same acts, and then shall we not suffer the same punishment. They murmured, they were ungrateful; let us therefore not cherish these passions. How was it that they fell all of them? They despised the pleasant land. [Psalm 106:24] How 'despised' it? Surely they prized it highly. By becoming indolent and cowardly, and not choosing to undergo any labors to obtain it. Let not us then despise Heaven! This is what is meant by despising. Again, among us also has fruit been brought, fruit from Heaven, not the cluster of grapes borne upon the staff [Numbers 13:23], but the earnest of the Spirit [2 Corinthians 1:22], the citizenship which is in Heaven [Philippians 3:20], which Paul and the whole company of the Apostles, those marvelous husbandmen, have taught us. It is not Caleb the son of Jephunneh, nor Jesus the son of Nun, that has brought these fruits; but Jesus the Son of the Father of mercies [2 Corinthians 1:3], the Son of the Very God, has brought every virtue, has brought down from Heaven all the fruits that are from thence, the songs of heaven has He brought. For the words which the Cherubim above say, these has He charged us to say also, Holy, Holy, Holy. He has brought to us the virtue of the Angels. The Angels marry not, neither are given in marriage [Matthew 22:30]; this fair plant has He planted here also. They love not money, nor anything like it; and this too has He sown among us. They never die; and this has He freely given us also, for death is no longer death, but sleep. For hearken to what He says, Our friend Lazarus is fallen asleep. [John 11:11]

Do you see then the fruits of Jerusalem that is above? [Galatians 4:26] And what is indeed more stupendous than all is this, that our warfare is not decided, but all these things are given us before the attainment of the promise! For they indeed toiled even after they had entered into the land of promise — rather, they toiled not, for had they chosen to obey God, they might have taken all the cities, without either arms or array. Jericho, we know, they overturned, more after the fashion of dancers than of warriors. We however have no warfare after we have entered into the land of promise, that is, into Heaven, but only so long as we are in the wilderness, that is, in the present life. For he that is entered into his rest has himself also rested from his works as God did from His. [Hebrews 4:10] Let us not then be weary in well-doing, for in due season we shall reap, if we faint not. [Galatians 6:9] Do you see how that just as He led them, so also He leads us? In their case, touching the manna and the wilderness, it is said, He that gathered much had nothing over, and he that gathered little had no lack. [Exodus 16:18] And we have this charge given us, not to lay up treasure upon the earth. [Matthew 6:19] But if we do lay up treasure, it is no longer the earthly worm that corrupts it, as was the case with the manna, but that which dwells eternally with fire. Let us then subdue all things, that we furnish not food to this worm. For he, it is said, who gathered much had nothing over. For this too happens with ourselves also every day. We all of us have but the same capacity of hunger to satisfy. And that which is more than this, is but an addition of cares. For what He intended in after-times to deliver, saying, Sufficient unto the day is the evil thereof [Matthew 6:34], this had He thus been teaching even from the very beginning, and not even thus did they receive it. But as to us, let us not be insatiable, let us not be discontented, let us not be seeking out for splendid houses; for we are on our pilgrimage, not at home; so that if there be any that knows that the present life is a sort of journey, and expedition, and, as one might say, it is what they call an entrenched camp, he will not be seeking for splendid buildings. For who, tell me, be he ever so rich, would choose to build a splendid house in an encampment? No one; he would be a laughing stock, he would be building for his enemies, and would the more effectually invite them on; and so then, if we be in our senses, neither shall we. The present life is nothing else than a march and an encampment.

Wherefore, I beseech you, let us do all we can, so as to lay up no treasure here; for if the thief should come, we must in a moment arise and depart. Watch, says He, for you know not at what hour the thief comes [Matthew 24:42-43], thus naming death. O then, before he comes, let us send away everything before us to our native country; but here let us be well girded, that we may be enabled to overcome our enemies, whom God grant that we may overcome, through the grace and lovingkindness of our Lord Jesus Christ, with Whom together with the Holy Ghost, be unto the Father glory, strength, honor forever and ever. Amen.

Ephesians 6:14-17

Stand therefore, having girded your loins with truth, and having on the breastplate of righteousness; and having shod your feet with the preparation of the gospel of peace; withal taking up the shield of faith, wherewith you shall be able to quench all the fiery darts of the evil one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God.

Having girded your loins, says he, with truth. What can be the meaning of this? I have stated in the preceding discourse, that he ought to be lightly accoutered, in order that there should be no impediment whatever to his running.

And having on, he continues, the breastplate of righteousness. As the breastplate is impenetrable, so also is righteousness, and by righteousness here he means a life of universal virtue. Such a life no one shall ever be able to overthrow; it is true, many wound him, but no one cuts through him, no, not the devil himself. It is as though one were to say, having righteous deeds fixed in the breast; of these it is that Christ says, Blessed are they that hunger and thirst after righteousness; for they shall be filled. [Matthew 5:6] Thus is he firm and strong like a breastplate. Such a man will never be put out of temper.

And having shod your feet with the preparation of the gospel of peace. It is more uncertain in what sense this was said. What then is its meaning? They are noble greaves, doubtless, with which he invests us. Either then he means this, that we should be prepared for the gospel, and should make use of our feet for this, and should prepare and make ready its way before it; or if not this, at least that we ourselves should be prepared for our departure. The preparation, then, of the gospel of peace, is nothing else than a most virtuous life; according to what the Prophet says. You will prepare their heart, you will cause your ear to hear. [Psalm 10:17] Of the gospel, he says, of peace, and with reason; for inasmuch as he had made mention of warfare and fighting, he shows us that this conflict with the evil spirits we must needs have: for the gospel is the gospel of peace; this war which we have against them, puts an end to another war, that, namely, which is between us and God; if we are at war with the devil, we are at peace with God. Fear not therefore, beloved; it is a gospel, that is, a word of good news; already is the victory won.

Withal taking up the shield of faith.

By faith in this place, he means, not knowledge, (for that he never would have ranged last,) but that gift by which miracles are wrought. And with reason does he term this 'faith' a shield; for as the shield is put before the whole body, as if it were a sort of rampart, just so is this faith; for all things yield to it.

Wherewith you shall be able, says he, to quench all the fiery darts of the evil one.

For this shield nothing shall be able to resist; for hearken to what Christ says to His disciples, If you have faith as a grain of mustard seed, you shall say unto this mountain, Remove hence to yonder place, and it shall remove. [Matthew 17:20] But how are we to have this faith? When we have rightly performed all those duties.

By the darts of the evil one, he means, both temptations, and vile desires; and fiery, he says, for such is the character of these desires. Yet if faith can command the evil spirits, much more can it also the passions of the soul.

And take the helmet, he continues, of salvation, that is, of your salvation. For he is casing them in armor.

And the sword of the Spirit, which is the word of God. He either means the Spirit, or else, the spiritual sword: for by this all things are severed, by this all things are cleft asunder, by this we cut off even the serpent's head.

Ver. 18, 19, 20. With all prayer and supplication, says he, praying at all seasons in the Spirit, and watching thereunto in all perseverance and supplication for all the saints; and on my behalf 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, that in it I may speak boldly, as I ought to speak.

As the word of God has power to do all things, so also has he who has the spiritual gift. For the word of God, says he, is living, and active and sharper than any two-edged sword. [Hebrews 4:12] Now mark the wisdom of this blessed Apostle. He has armed them with all security. What then is necessary after that? To call upon the King, that He may stretch forth His hand. With all prayer, and supplication, praying at all seasons in the Spirit; for it is possible to pray not in the Spirit, when one uses vain repetitions [Matthew 6:7]; and watching thereunto, he adds, that is, keeping sober; for such ought the armed warrior, he that stands at the King's side, to be; wakeful and temperate:— in all perseverance and supplication for all the saints; and on my behalf that utterance may be given unto me in opening my mouth. What do you say, blessed Paul? Have you, then, need of your disciples? And well does he say, in opening my mouth. He did not then study what he used to say, but according to what Christ said, When they deliver you up, be not anxious how or what you shall speak: for it shall be given you in that hour what you shall speak [Matthew 10:19]: so truly did he do everything by faith, everything by grace. With boldness, he proceeds, to make known the mystery of the Gospel; that is, that I may answer for myself in its defense, as I ought. And are you bound in your chain, and still needest the aid of others? Yea, says he, for so was Peter also bound in his chain, and yet nevertheless was prayer made earnestly for him. [Acts 12:5] For which I am an ambassador in chains, that in it I may speak boldly, as I ought to speak; that is, that I may answer with confidence, with courage, with great prudence.

Ver. 21. But that you also may know my affairs, how I do, Tychicus, the beloved brother and faithful minister in the Lord, shall make known to you all things.

As soon as he had mentioned his chains, he leaves something for Tychicus also to relate to them of his own accord. For whatever topics there were of doctrine and of exhortation, all these he explained by his letter: but what were matters of bare recital, these he entrusted to the bearer of the letter. That ye may know my affairs, that is, may be informed of them. This manifests both the love which he entertained towards them, and their love towards him.

Ver. 22. Whom I have sent unto you, says he, for this very purpose, that you may know our state, and that he may comfort your hearts.

This language he employs, not without a purpose, but in consequence of what he had been saying previously; having girded your loins, having on the breastplate, etc., which are a token of a constant and unceasing advance; for hear what the Prophet says, Let it be unto him as the raiment wherewith he covers himself, and for the girdle wherewith he is girded continually [Psalm 109:19]; and the Prophet Isaiah again says, that God has put on righteousness as a breastplate [Isaiah 59:17]; by these expressions instructing us that these are things which we must have, not for a short time only, but continually, inasmuch as there is continual need of warfare. For it is said the righteous are bold as a lion. [Proverbs 28:1] For he that is armed with such a breastplate, it cannot be that he should fear the array that is against him, but he will leap into the midst of the enemy. And again Isaiah says, How beautiful are the feet of him that brings good tidings. [Isaiah 52:7] Who would not run, who would not serve in such a cause; to publish the good tidings of peace, peace between God and man, peace, where men have toiled not, but where God has wrought all?

But what is the preparation of the Gospel? Let us hearken to what John says, Make ready the way of the Lord, make His paths straight. [Matthew 3:3] But again there is need also of another preparation after baptism, so that we may do nothing unworthy of peace. And then, since the feet are usually a token of the way of life, hence he is constantly exhorting in this language, Look, therefore, carefully how ye walk. [Ephesians 5:15] On this account, he would say, let us exhibit a practice and example worthy of the Gospel; that is, make our life and conduct pure. The good tidings of peace have been proclaimed to you, give to these good tidings a ready way; since if you again become enemies, there is no more preparation of peace. Be ready, be not backward to embrace this peace. As you were ready and disposed for peace and faith, so also continue. The shield is that which first receives the assaults of the adversary, and preserves the armor uninjured. So long then as faith be right and the life be right, the armor remains uninjured.

He discourses, however, much concerning faith, but most especially in writing to the Hebrews, as he does also concerning hope. Believe, says he, in the good things to come, and none of this armor shall be injured. In dangers, in toils, by holding out your hope and your faith to protect you, you will preserve your armor uninjured. He that comes to God must believe that He is, and that He is a rewarder of them that seek after Him. [Hebrews 11:6] Faith is a shield; but wherever there are quibbles, and reasonings, and scrutinizings, then is it no longer a shield, but it impedes us. Let this our faith be such as shall cover and screen the whole frame. Let it not then be scanty, so as to leave the feet or any other part exposed, but let the shield be commensurate with the whole body.

Fiery darts. For many doubtful reasonings there are, which set the soul, as it were, on fire, many difficulties, many perplexities, but all of them faith sets entirely at rest; many things does the devil dart in, to inflame our soul and bring us into uncertainty; as, for example, when some persons say, Is there then a resurrection? Is there a judgment? Is there a retribution? But is there faith? the apostle would say, you shall with it quench the darts of the devil. Has any base lust assaulted you? Hold before you your faith in the good things to come, and it will not even show itself, yea, it will perish. All the darts; not some quenched, and others not. Hearken to what Paul says, For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed to us-ward. [Romans 8:18] Do you see how many darts the righteous quenched in those days? Seems it not to you to be fiery darts, when the patriarch burned with inward fire, as he was offering up his son? Yea, and other righteous men also have quenched all his darts. Whether then they be reasonings that assault us, let us hold out this; or whether they be base desires, let us use this; or whether again labors and distresses, upon this let us repose. Of all the other armor, this is the safeguard; if we have not this, they will be quickly pierced through. Withal, says he, taking up the shield of faith. What is the meaning of withal? It means both in truth, and in righteousness, and in the preparation of the gospel; that is to say, all these have need of the aid of faith.

And therefore he adds further, and take the helmet of salvation; that is to say, finally by this shall you be able to be in security. To receive the helmet of salvation is to escape the peril. For as the helmet covers the head perfectly in every part, and suffers it not to sustain any injury, but preserves it, so also does faith supply alike the place of a shield, and of a helmet to preserve us. For if we quench his darts, quickly shall we receive also those saving thoughts that suffer not our governing principle to sustain any harm; for if these, the thoughts that are adverse to our salvation, are quenched, those which are not so, but which contribute to our salvation, and inspire us with good hopes, will be generated within us, and will rest upon our governing principle, as a helmet does upon the head.

And not only this, but we shall take also the sword of the Spirit, and thus not only ward off his missiles, but smite the devil himself. For a soul that does not despair of herself, and is proof against those fiery darts, will stand with all intrepidity to face the enemy, and will cleave open his breastplate with this very sword with which Paul also burst through it, and brought into captivity his devices [2 Corinthians 10:5]; he will cut off and behead the serpent.

Which is the word of God.

By the word of God in this place, he means on the one hand the ordinance of God, or the word of command; or on the other that it is in the Name of Christ. For if we keep his commandments, by these we shall kill and slay the dragon himself, the crooked serpent. [Isaiah 27:1] And as he said, You shall be able to quench the fiery darts of the evil one; that he might not puff them up, he shows them, that above all things they stand in need of God; for what does he say?

With all prayer and supplication, he says, these things shall be done, and you shall accomplish all by praying. But when you draw near, never ask for yourself only: thus shall you have God favorable to you.

With all prayer and supplication, praying at all seasons in the Spirit, and watching thereunto in all perseverance for all the saints. Limit it not, I say, to certain times of the day, for hear what he is saying; approach at all times; pray, says he, without ceasing. [1 Thessalonians 5:17] Have you never heard of that widow, how by her importunity she prevailed? [Luke 18:1-7] Have you never heard of that friend, who at midnight shamed his friend into yielding by his perseverance? [Luke 11:5-8] Have you not heard of the Syrophœnician woman [Mark 7:25-30], how by the constancy of her entreaty she called forth the Lord's compassion? These all of them gained their object by their importunity.

Praying at all seasons, says he, in the Spirit.

That is to say, let us seek for the things which are according to God, nothing of this world, nothing pertaining to this life.

Therefore, is there need not only that we pray without ceasing, but also, that we should do so watching — and watching, says he, thereunto. Whether he is here speaking of vigils; or of the wakefulness of the soul, I admit both meanings. Do you see how that Canaanitish woman watched unto prayer? And though the Lord gave her no answer, nay, even shook her off, and called her a dog, she said, Yea, Lord: for even the dogs eat of the crumbs which fall from their masters' table [Matthew 15:27], and desisted not until she obtained her request. How, too, did that widow cry, and persist so long, until she was able to shame into yielding that ruler, that neither feared God, nor regarded man [Luke 18:1-7]? And how, again, did the friend persist, remaining before the door in the dead of night, till he shamed the other into yielding by his importunity, and made him arise. [Luke 11:5-8] This is to be watchful.

Would you understand what watchfulness in prayer is? Go to Hannah, hearken to her very words, Adonai Eloi Sabaoth. [1 Samuel 1:11] Nay, rather, hear what preceded those words; they all rose up, says the history, from the table [1 Samuel 1:9], and she, immediately, did not betake herself to sleep, nor to repose. Whence she appears to me even when she was sitting at the table to have partaken lightly, and not to have been made heavy with viands. Otherwise never could she have shed so many tears; for if we, when we are fasting and foodless, hardly pray thus, or rather never pray thus, much more would not she ever have prayed thus after a meal, unless even at the meal she had been as they that eat not. Let us be ashamed, us that are men, at the example of this woman; let us be ashamed, that are suing and gasping for a kingdom, at her, praying and weeping for a little child. And she stood, it says, before the Lord [1 Samuel 1:10]; and what are her words? Adonai, Lord, Eloi Sabaoth! and this is, being interpreted, O Lord, the God of Hosts. Her tears went before her tongue; by these she hoped to prevail with God to bend to her request. Where tears are, there is always affliction also: where affliction is, there is great wisdom and heedfulness. If you will indeed, she continues, look on the affliction of your handmaid, and will give to your handmaid a man child, then will I give him unto the Lord all the days of his life. [1 Samuel 1:11] She said not, for one year, or, for two, as we do — nor said she, if you will give me a child, I will give you money; but, I give back to You the very gift itself entire, my first-born, the son of my prayer. Truly here was a daughter of Abraham. He gave when it was demanded of him. She offers even before it is demanded.

But observe even after this her deep reverence. Only her lips moved, but her voice, it says, was not heard. [1 Samuel 1:13] And thus does he who would gain his request draw near unto God; not consulting his ease, nor gaping, nor lounging, nor scratching his head, nor with utter listlessness. What, was not God able to grant, even without any prayer at all? What, did He not know the woman's desire even before she asked? And yet had He granted it before she asked, then the woman's earnestness would not have been shown, her virtue would not have been made manifest, she would not have gained so great a reward. So that the delay is not the result of envy or of witchcraft, but of providential kindness. When therefore ye hear the Scripture saying, that the Lord had shut up her womb (ver. 5, 6.), and that, her rival provoked her sore; consider that it is His intention to prove the woman's seriousness. For, mark, she had a husband devoted to her, for he said [1 Samuel 1:8], Am I not better to you than ten sons? And her rival, it says, provoked her sore, that is, reproached her, insulted over her. And yet did she never once retaliate, nor utter imprecation against her, nor say, Avenge me, for my rival reviles me. The other had children, but this woman had her husband's love to make amends. With this at least he even consoled her, saying, Am not I better to you than ten sons?

But let us look, again, at the deep wisdom of this woman. And Eli, it says, thought she had been drunken. [1 Samuel 1:13] Yet observe what she says to him also, Nay, count not your handmaid for a daughter of Belial, for out of the abundance of my complaint and my provocation have I spoken hitherto. [1 Samuel 1:16] Here is truly the proof of a contrite heart, when we are not angry with those that revile us, when we are not indignant against them, when we reply but in self-defense. Nothing renders the heart so wise as affliction; nothing is there so sweet as godly mourning. [2 Corinthians 7:10] Out of the abundance, says she, of my complaint and my provocation have I spoken hitherto. Her let us imitate, one and all. Hearken, you that are barren, hearken, you that desire children, hearken, both husbands and wives; yes, for husbands, too, used oftentimes to contribute their part; for hear what the Scripture says, And Isaac intreated the Lord for Rebekah his wife, because she was barren. [Genesis 25:21] For prayer is able to accomplish great things.

With all prayer and supplication, says he, for all the saints, and for me, placing himself last. What doest thou, O blessed Paul, in thus placing yourself last? Yea, says he, 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. And where are you an ambassador? To mankind, says he. Oh! amazing lovingkindness of God! He sent from Heaven in His own Name ambassadors for peace, and lo, men took them, and bound them, and reverenced not so much as the law of nations, that an ambassador never suffers any hurt. But, however, I am an ambassador in bonds. The chain lies like a bridle upon me, restraining my boldness, but your prayer shall open my mouth in order that I may speak all things I was sent to speak.

But that you also may know my affairs, how I do, Tychicus, the beloved brother, and faithful minister in the Lord, shall make known to you all things. If faithful, he will tell no falsehood, he will in everything speak the truth:— whom I have sent unto you for this very purpose, that you might know our state, and that he may comfort your hearts. Amazing, transcendent affection! that it may not be in the power, he means, of them that would, to affright you. For it is probable that they were in tribulation; for the expression, may comfort your hearts, intimates as much; that is, may not suffer you to sink under it.

Ver. 23. Peace be to the brethren and love with faith from God the Father, and the Lord Jesus Christ.

He invokes upon them, peace and love with faith. He says well: for he would not that they should have regard to love by itself, and mingle themselves with those of a different faith. Either he means this, or that above described, namely, that they should have faith also, so as to have a cheerful confidence of the good things to come. The peace which is towards God, and the love. And if there be peace, there will also be love; if love, there will be peace also. With faith, because without faith, love amounts to nothing; or rather love could not exist at all without it.

Ver. 24. Grace be with all them that love our Lord Jesus Christ in uncorruptness.

Why does he separate the two here, placing peace by itself, and grace by itself?

In uncorruptness, he concludes.

What is this, in uncorruptness? It either means, in purity; or else, for the sake of those things which are incorruptible, as, for example, not in riches, nor in glory, but in those treasures which are incorruptible. The in means, through. Through uncorruptness, that is, through virtue. Because all sin is corruption. And in the same way as we say a virgin is corrupted, so also do we speak of the soul. Hence Paul says, Lest by any means your minds should be corrupted. [2 Corinthians 11:3] And again elsewhere, he says, In doctrine, showing uncorruptness. For what, tell me, is corruption of the body? Is it not the dissolution of the whole frame, and of its union? This then is what takes place also in the soul when sin enters. The beauty of the soul is temperance, and righteousness; the health of the soul is courage, and prudence; for the base man is hideous in our eyes, so is the covetous, so is the man who gives himself up to evil practices, and so the coward and unmanly man is sick, and the foolish man is out of health. Now that sins work corruption, is evident from this, that they render men base, and weak, and cause them to be sick and diseased. Nay, and when we say that a virgin is corrupted, we say so, strictly speaking, on this account also, not only because the body is defiled, but because of the transgression. For the mere act is natural; and if in that consisted the corruption, then were marriage corruption. Hence is it not the act that is corruption, but the sin, for it dishonors and puts her to shame. And again, what would be corruption in the case of a house? Its dissolution. And so, universally, corruption is a change which takes place for the worse, a change into another state, to the utter extinction of the former one. For hear what the Scripture says, All flesh had corrupted his way [Genesis 6:12]; and again, In intolerable corruption [Exodus 18:18]; and again, Men corrupted in mind. [2 Timothy 3:8] Our body is corruptible, but our soul is incorruptible. Oh then, let us not make that corruptible also. This, the corruption of the body, was the work of former sin; but sin which is after the Laver, has the power also to render the soul corruptible, and to make it an easy prey to the worm that dies not. For never had that worm touched it, had it not found the soul corruptible. The worm touches not adamant, and even if he touches it, he can do it no harm. Oh then, corrupt not the soul; for that which is corrupted is full of foul stench; for hearken to the Prophet who says, My wounds stink and are corrupt because of my foolishness. [Psalm 38:5]

However, this corruption of the body shall put on incorruption [1 Corinthians 15:53], but the other of the soul, never; for where incorruption is, there is no corruption. Thus is it a corruption which is incorruptible, which has no end, a deathless death; which would have been, had the body remained deathless. Now if we shall depart into the next world having not corruption, we have that corruption incorruptible and endless; for to be ever burning, and not burnt up, ever wasted by the worm, is corruption incorruptible; like as was the case with the blessed Job. He was corrupted, and died not, and that through a lengthened period, and wasted continually, scraping the clods of dust from his sore. Some such torment as this shall it undergo, when the worms surround and devour it, not for two years nor for three, nor for ten, nor for ten thousand, but for years without end; for their worm, says He, dies not.

Moral. Let us take the alarm then, I entreat you, let us dread the words, that we meet not with the realities. Covetousness is corruption, corruption more dangerous than any other, and leading on to idolatry. Let us shun the corruption, let us choose the incorruption. Have you in covetousness overreached and defrauded some one? The fruits of your covetousness perish, but the covetousness remains; a corruption which is the foundation of incorruptible corruption. The enjoyment indeed passes away, but the sin remains imperishable. A fearful evil is it for us not to strip ourselves of everything in this present world; a great calamity to depart into the next with loads of sins about us. For in Sheol, it is said who shall give You thanks? [Psalm 6:5] There is the place of judgment; then is there no longer season for repentance. How many things did the rich man bewail then? [Luke 16:23] And yet it availed him nothing. How many things did they say who had neglected to feed Christ? [Matthew 25:41] Yet were they led away notwithstanding into the everlasting fire. How many things had they then to say: that had wrought iniquity; Lord, did we not prophesy by Your Name, and by Your Name cast out devils? And yet notwithstanding, they were not owned. All these things therefore will take place then; but it will be of no avail, if they be not done now. Let us fear then, lest ever we should have to say then, Lord, when saw we You an hungered, and fed You not? [Matthew 25:44] Let us feed Him now, not one day, nor two, nor three days. For let not mercy and truth, says the Wise Man, forsake you. [Proverbs 3:3] He says not do it once, nor twice. The Virgins, we know, had oil, but not enough to last out. [Matthew 25:3-8] And thus we need much oil, and thus should we be like a green olive tree in the house of God. [Psalm 52:8] Let us reflect then how many burdens of sins each of us has about him, and let us make our acts of mercy counterbalance them; nay rather, far exceed them, that not only the sins may be quenched, but that the acts of righteousness may be also accounted unto us for righteousness. For if the good deeds be not so many in number as to put aside the crimes laid against us, and out of the remainder to be counted unto us for righteousness, then shall no one rescue us from that punishment, from which God grant that we may be all delivered, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father, etc.

The Philippians are of a city in Macedonia, a city that is a colony, as Luke says. Here that seller of purple was converted, a woman of uncommon piety and heedfulness. Here the ruler of the synagogue believed. Here was Paul scourged with Silas. Here the magistrates requested them to depart, and were afraid of them, and the preaching had an illustrious commencement. And he bears them many and high testimonies himself, calling them his own crown, and saying they had suffered much. For, To you, he says, it has been granted of God, not only to believe in Him, but also to suffer in His behalf. [Philippians 1:29] But when he wrote to them, it happened that he was in bonds. Therefore he says, So that my bonds became manifest in Christ in the whole prætorium, calling the palace of Nero the prætorium. But he was bound and let go again, and this he showed to Timothy by saying, At my first defense no one took my part, but all forsook me: may it not be laid to their account. But the Lord stood by me and strengthened me. [2 Timothy 4:16] He speaks of the bonds then in which he was before that defense. For that Timothy was not present then, is evident: for, At my first defense, he says, no man took my part; and this, by writing, he was making known to him. He would not then, had he already known it, have written thus to him. But when he wrote this epistle, Timothy was with him. And he shows it by what he says: But I hope in the Lord Jesus to send Timothy shortly unto you. [Philippians 2:19] And again, Him I hope to send immediately so soon as I shall see how it will go with me. For he was loosed from his bonds and again bound after he had been to them. But if he says, Yea, and I am offered upon the sacrifice and service of your faith, it is not as though this were now come to pass, but as much as to say, and whenever this takes place I am glad, raising them from their dejection at his bonds. For that he was not about to die at that time is plain from what he says: But I hope in the Lord that I myself also shall come shortly unto you. [Philippians 2:24] And again, And having this confidence, I know that I shall abide, yea, and abide with you all.

2. But the Philippians had sent to him Epaphroditus, to carry him money, and to know the things concerning him, for they were most lovingly disposed toward him. For that they sent, hear himself, saying, I have all things, and abound; I am filled, having received from Epaphroditus the things that came from you. At the same time they sent to know this. For that they sent also to know this he shows at once in the beginning of the epistle, writing of his own matters, and saying, But I would have you know that the things which happened unto me have fallen out rather unto the progress of the Gospel. [Philippians 1:12] And again, I hope to send Timothy shortly unto you, that I also may be of good comfort when I know your state. This, that I also, is as if he meant as you for full assurance sent to know the things concerning me, so 'I also,' that I may be of good comfort when I know the things concerning you. Since then they had also been a long time without sending (for this he proves by saying, Now at length you have revived your thought for me) [Philippians 4:10], and then they heard that he was in bonds [Philippians 2:26]; for if they heard about Epaphroditus, that he was sick, he being no such very remarkable person as Paul was, much more did they hear about Paul, and it was reasonable that they should be disturbed; therefore, in the opening of the epistle he offers them much consolation about his bonds, showing that they should not merely not be disturbed, but even rejoice. Then he gives them counsel about unanimity and humility, teaching them that this was their greatest safety, and that so they could easily overcome their enemies. For it is not being in bonds that is painful to your teachers, but their disciples not being of one mind. For the former brings even furtherance to the Gospel, but the latter distracts.

3. So then after admonishing them to be of one mind, and showing that unanimity comes of humility, and then aiming a shaft at those Jews who were everywhere corrupting the doctrine under a show of Christianity, and calling them dogs and evil workers [Philippians 3:2], and giving admonition to keep away from them, and teaching to whom it is right to attend, and discoursing at length on moral points, and bringing them to order, and recalling them to themselves, by saying, The Lord is at hand [Philippians 4:5], he makes mention also, with his usual wisdom, of what had been sent, and then offers them abundant consolation. But he appears in writing to be doing them special honor, and never in any place writes anything of reproof, which is a proof of their virtue, in that they gave no occasion to their teacher, and that he has written to them not in the way of rebuke, but throughout in the way of encouragement. And as I said also at first, this city showed great readiness for the faith; inasmuch as the very jailor, (and you know it is a business full of all wickedness,) at once, upon one miracle, both ran to them, and was baptized with all his house. For the miracle that took place he saw alone, but the gain he reaped not alone, but jointly with his wife and all his house. Nay, even the magistrates who scourged him seem to have done this rather of sudden impulse than out of wickedness, both from their sending at once to let him go, and from their being afterwards afraid. And he bears testimony to them not only in faith, or in perils, but also in well-doing, where he says, That even in the beginning of the Gospel, you sent once and again unto my need [Philippians 4:15-16], when no one else did so; for he says, no Church had fellowship with me in the matter of giving and receiving; and that their intermission had been rather from lack of opportunity than from choice, saying, Not that you took no thought for me, but you lacked opportunity. [Philippians 4:10] Let us also, knowing these things, and having so many patterns, and the love that he bore them — for that he loved them greatly appears in his saying, For I have no man like minded, who will care truly for your state [Philippians 2:20]; and again, Because I have you in my heart, and in my bonds, —

4. let us also, knowing these things, show ourselves worthy of such examples, by being ready to suffer for Christ. But now the persecution is no more. So then, if there is nothing else, let us imitate their earnestness in well doing, and not think, if we have given once or twice, that we have fulfilled all. For we must do this through our whole life. For it is not once that we have to please God, but constantly. The racer, if, after running even ten heats, he leave the remaining one undone, has lost all; and we, if we begin with good works, and afterward faint, have lost all, have spoiled all. Listen to that profitable admonition that says, Let not mercy and truth forsake you. [Proverbs 3:3] He says not do so once, nor the second time, nor the third, nor the tenth, nor the hundredth, but continually: let them not forsake you. And he did not say, Do not forsake them, but, Let them not forsake you, showing that we are in need of them, and not they of us; and teaching us that we ought to make every effort to keep them with us. And bind them, says he, about your neck. For as the children of the wealthy have an ornament of gold about their neck, and never put it off, because it exhibits a token of their high birth, so should we too wear mercy ever about us, showing that we are children of the compassionate one, who makes the sun to rise upon the evil and the good [Matthew 5:45]. But the unbelievers, you say, do not believe it. I say then, hereby shall they believe, if we do these works. If they see that we take pity on all, and are enrolled under Him for our Teacher, they will know that it is in imitation of Him that we so act. For mercy, it says, and true faith. He well said true. For He wills it not to be of rapine or fraud. For this were not faith; this were not truth. For he that plunders must lie and forswear himself. So do not thou, says he, but have faith with your mercy.

Let us put on this ornament. Let us make a golden chain for our soul, of mercy I mean, while we are here. For if this age pass, we can use it no longer. And why? There there are no poor, There there are no riches, no more want There. While we are children, let us not rob ourselves of this ornament. For as with children, if they become men, these are taken away, and they are advanced to other adornment; so too is it with us. There will be no more alms by money, but other and far nobler. Let us not then deprive ourselves of this! Let us make our soul appear beautiful! Great is alms, beautiful, and honorable, great is that gift, but greater is goodness. If we learn to despise riches, we shall learn other things besides. For behold how many good things spring from hence! He that gives alms, as he ought to give, learns to despise wealth. He that has learned to despise wealth has cut up the root of evils. So that he does not do a greater good than he receives, not merely in that there is a due recompense and a requital for alms, but also in that his soul becomes philosophic, and elevated, and rich. He that gives alms is instructed not to admire riches or gold. And this lesson once fixed in his mind, he has gotten a great step toward mounting to Heaven, and has cut away ten thousand occasions of strife, and contention, and envy, and dejection. For you know, you too know, that all things are done for riches, and unnumbered wars are made for riches. But he that has learned to despise them, has placed himself in a quiet harbor, he no longer fears damage. For this has alms taught him. He no longer desires what is his neighbor's; for how should he, that parts with his own, and gives? He no longer envies the rich man; for how should he, that is willing to become poor? He clears the eye of his soul. And these are but here. But hereafter it is not to be told what blessings he shall win. He shall not abide without with the foolish virgins, but shall enter in with those that were wise, together with the Bridegroom, having his lamps bright. And though they have endured hardship in virginity, he that has not so much as tasted these hardships shall be better than they. Such is the power of Mercy. She brings in her nurslings with much boldness. For she is known to the porters in Heaven, that keep the gates of the Bride-Chamber, and not known only, but reverenced; and those whom she knows to have honored her, she will bring in with much boldness, and none will gainsay, but all make room. For if she brought God down to earth, and persuaded him to become man, much more shall she be able to raise a man to Heaven; for great is her might. If then from mercy and loving-kindness God became man, and He persuaded Himself to become a servant, much rather will He bring His servants into His own house. Her let us love, on her let us set our affection, not one day, nor two, but all our life long, that she may acknowledge us. If she acknowledge us, the Lord will acknowledge us too. If she disown us, the Lord too will disown us, and will say, I know you not. But may it not be ours to hear this voice, but that happy one instead, Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. [Matthew 25:34] Which may we all obtain, by His grace and lovingkindness, in Christ Jesus our Lord, with whom to the Father and the Holy Ghost, be glory, strength, honor, now and for ever, and world without end. Amen.

Philippians 1:1, 2

Paul and Timothy, servants of Christ Jesus, to all the saints in Christ Jesus which are at Philippi, fellow-Bishops and Deacons: Grace to you, and peace, from God our Father, and the Lord Jesus Christ.

Here, as writing to those of equal honor, he does not set down his rank of Teacher, but another, and that a great one. And what is that? He calls himself a servant, and not an Apostle. For great truly is this rank too, and the sum of all good things, to be a servant of Christ, and not merely to be called so. The servant of Christ, this is truly a free man in respect to sin, and being a genuine servant, he is not a servant to any other, since he would not be Christ's servant, but by halves. And in again writing to the Romans also, he says, Paul, a servant of Jesus Christ. [Romans 1:1] But writing to the Corinthians and to Timothy he calls himself an Apostle. On what account then is this? Not because they were superior to Timothy. Far from it. But rather he honors them, and shows them attention, beyond all others to whom he wrote. For he also bears witness to great virtue in them. For besides, there indeed he was about to order many things, and therefore assumed his rank as an Apostle. But here he gives them no injunctions but such as they could perceive of themselves.

To the saints in Christ Jesus which are at Philippi. Since it was likely that the Jews too would call themselves saints from the first oracle, when they were called a holy people, a people for God's own possession [Exodus 19:6]¹ And again, Which was given you with the laying on of the hands of the Presbytery. [1 Timothy 4:14] Yet Presbyters would not have laid hands on a Bishop. And again, in writing to Titus, he says, For this cause I left you in Crete, that you should appoint elders in every city, as I gave you charge. If any man is blameless, the husband of one wife [Titus 1:5-6]; which he says of the Bishop. And after saying this, he adds immediately, For the Bishop must be blameless, as God's steward, not self willed. [Titus 1:7] So then, as I said, both the Presbyters were of old called Bishops and Deacons of Christ, and the Bishops Presbyters; and hence even now many Bishops write, To my fellow-Presbyter, and, To my fellow-Deacon. But otherwise the specific name is distinctly appropriated to each, the Bishop and the Presbyter. To the fellow-Bishops, he says, and Deacons,

Ver.

2. Grace to you and peace from God our Father and the Lord Jesus Christ.

How is it that though he nowhere else writes to the Clergy, not in Rome, nor in Corinth, nor in Ephesus, nor anywhere, but in general, to all the saints, the believers, the beloved, yet here he writes to the Clergy? Because it was they that sent, and bare fruit, and it was they that dispatched Epaphroditus to him.

Ver.

3. I thank my God, he says, upon all my remembrance of you.

He said in another of his writings, Obey them that have the rule over you, and submit to them: for they watch in behalf of your souls, as they that shall give account; that they may do this with joy, and not with grief. [Hebrews 13:17] If then the grief be due to the wickedness of the disciples, the doing it with joy would be due to their advancement. As often as I remember you, I glorify God. But this he does from his being conscious of many good things in them. I both glorify, he says, and pray. I do not, because you have advanced unto virtue, cease praying for you. But I thank my God, he says, upon all my remembrance of you,

Ver.

4. Always in every prayer of mine for you all making request also with joy.

Always, not only while I am praying. With joy. For it is possible to do this with grief too, as when he says elsewhere, For out of much affliction and anguish of heart I wrote to you with many tears. [2 Corinthians 2:4]

Ver.

5. For your fellowship in furtherance of the Gospel from the first day even until now.

Great is that he here witnesses of them, and very great, and what one might have witnessed of Apostles and Evangelists. You did not, because you were entrusted with one city, he says, care for that only, but you leave nothing undone to be sharers of my labors, being everywhere at hand and working with me, and taking part in my preaching. It is not once, or the second, or third time, but always, from the time ye believed until now, you have assumed the readiness of Apostles. Behold how those indeed that were in Rome turned away from him; for hear him saying, This you know, that all that are in Asia turned away from me. [2 Timothy 1:15] And again, Demas forsook me: and at my first defense no one took my part. [2 Timothy 4:10-16] But these, although absent, shared in his tribulations, both sending men to him, and ministering to him according to their ability, and leaving out nothing at all. And this ye do not now only, says he, but always, in every way assisting me. So then it is a fellowship in furtherance of the Gospel. For when one preaches, and you wait on the preacher, you share his crowns. Since even in the contests that are without, the crown is not only for him that strives, but for the trainer, and the attendant, and all that help to prepare the athlete. For they that strengthen him, and recover him, may fairly participate in his victory. And in wars too, not only he that wins the prize of valor, but all they too that attend him, may fairly claim a share in the trophies, and partake of the glory, as having shared in his conflict by their attendance on him. For it avails not a little to wait on saints, but very much. For it makes us sharers in the rewards that are laid up for them. Thus; suppose some one has given up great possessions for God, continually devotes himself to God, practices great virtue, and even to words, and even to thoughts, and even in everything observes extreme strictness. It is open to you too, even without showing such strictness, to have a share in the rewards that are laid up for him for these things. How? If you aid him both in word and deed. If you encourage him both by supplying his needs, and by doing him every possible service. For then the smoother of that rugged path will be yourself. So then if you admire those in the deserts that have adopted the angelic life, those in the churches that practice the same virtues with them; if you admire, and are grieved that you are far behind them; ye may, in another way, share with them, by waiting on them, and aiding them. For indeed this too is of God's lovingkindness, to bring those that are less zealous, and are not able to undertake the hard and rugged and strict life, to bring, I say, even those, by another way, into the same rank with the others. And this Paul means by fellowship. They give a share to us, he means, in carnal things, and we give a share to them in spiritual things. For if God for little and worthless things grants the kingdom, His servants too, for little and material things, give a share in spiritual things: or rather it is He that gives both the one and the other by means of them. You can not fast, nor be alone, nor lie on the ground, nor watch all night? Yet may thou gain the reward of all these things, if you go about the matter another way, by attending on him that labors in them, and refreshing and anointing him constantly, and lightening the pains of these works. He, for his part, stands fighting and taking blows. Do thou wait on him when he returns from the combat, receive him in your arms, wipe off the sweat, and refresh him; comfort, soothe, restore his wearied soul. If we will but minister to the saints with such readiness, we shall be partakers of their rewards. This Christ also tells us. Make to yourselves friends by means of the mammon of unrighteousness, that they may receive you into their eternal tabernacles. [Luke 16:9] Do you see that they have become sharers? From the first day, he says, even until now. And I rejoice not only for what is past, but also for the future; for from the past I guess that too.

Ver.

6. Being confident of this very thing, that He which began a good work in you will perfect it until the day of Jesus Christ.

See how he also teaches them to be unassuming. For since he had witnessed a great thing of them, that they may not feel as men are apt to do, he presently teaches them to refer both the past and the future to Christ. How? By saying, not, Being confident that as you began you will also finish, but what? He which began a good work in you will perfect it. He did not rob them of the achievement, (for he said, I rejoice for your fellowship, clearly as if making it their act,) nor did he call their good deeds solely their own, but primarily of God. For I am confident, says he, that He which began a good work in you will perfect it until the day of Jesus Christ. That is, God will. And it is not about yourselves, he implies, but about those descending from you that I feel thus. And indeed it is no small praise, that God should work in one. For if He is no respecter of persons, as indeed He is none, but is looking to our purpose when He aids us in good deeds, it is evident that we are agents in drawing Him to us; so that even in this view he did not rob them of their praise. Since if His in working were indiscriminate, there would have been nothing to hinder but that even Heathens and all men might have Him working in them, that is, if He moved us like logs and stones, and required not our part. So that in saying God will perfect it, this also again is made their praise, who have drawn to them the grace of God, so that He aids them in going beyond human nature. And in another way also a praise, as that such are your good deeds that they cannot be of man, but require the divine impulse. But if God will perfect, then neither shall there be much labor, but it is right to be of good courage, for that they shall easily accomplish all, as being assisted by Him.

Ver.

7. Even as it is right for me to be thus minded on behalf of you all, because I have you in my heart, inasmuch as both in my bonds, and in the defense and confirmation of the Gospel, you all are partakers with me of grace.

Greatly still does he show here his longing desire, in that he had them in his heart; and in the very prison, and though bound, he remembered the Philippians. And it is not a little to the praise of these men, since it is not of prejudice that this Saint conceived his love, but of judgment, and right reasons. So that to be loved of Paul so earnestly is a proof of one's being something great and admirable. And in the defense, he says, and confirmation of the Gospel. And what wonder if he had them when in prison, since not even at the moment of going before the tribunal to make my defense, he says, did ye slip from my memory. For so imperial a thing is spiritual love, that it gives way to no season, but ever keeps hold of the soul of him who loves, and allows no trouble or pain to overcome that soul. For as in the case of the Babylonian furnace, when so vast a flame was raised, it was a dew to those blessed Children. So too does friendship occupying the soul of one who loves, and who pleases God, shake off every flame, and produce a marvelous dew.

And in the confirmation of the Gospel, he says. So then his bonds were a confirmation of the Gospel, and a defense. And most truly so. How? For if he had shunned bonds, he might have been thought a deceiver; but he that endures every thing, both bonds and affliction, shows that he suffers this for no human reason, but for God, who rewards. For no one would have been willing to die, or to incur such great risks, no one would have chosen to come into collision with such a king, I mean Nero, unless he looked to another far greater King. Truly a confirmation of the Gospel were his bonds. See how he more than succeeded in turning all things to their opposite. For what they supposed to be a weakness and a detraction, that he calls a confirmation; and had this not taken place, there had been a weakness. Then he shows that his love was not of prejudice, but of judgment. Why? I have you (in my heart), he says, in my bonds, and in my defense, because of your being partakers of my grace. What is this? Was this the grace of the Apostle, to be bound, to be driven about, to suffer ten thousand evils? Yes. For He says, My grace is sufficient for you, for my power is made perfect in weakness. [2 Corinthians 12:9] Wherefore, says he, I take pleasure in weaknesses, in injuries. Since then I see you in your actions giving proof of your virtue, and being partakers of this grace, and that with readiness, I reasonably suppose thus much. For I that have had trial of you, and more than any have known you, and your good deeds; how that even when so distant from us, you strive not to be wanting to us in our troubles, but to partake in our trials for the Gospel's sake, and to take no less share than myself, who am engaged in the combat, far off as you are; am doing but justice in witnessing to these things.

And why did he not say partakers, but partakers with me? I myself too, he means, share with another, that I may be a partaker of the Gospel; that is, that I may share in the good things laid up for the Gospel. And the wonder indeed is that they were all so minded; for he says that ye all are fellow-partakers of grace. From these beginnings, then, I am confident that such ye will be even to the end. For it cannot be that so bright a commencement should be quenched, and fail, but it points to great results.

Since then it is possible also in other ways to partake of grace, and of trials, and of tribulations, let us also, I beseech you, be partakers. How many of those who stand here, yea, rather all, would fain share with Paul in the good things to come! It is in your power if you are willing, on behalf of those who have succeeded to his ministry, when they suffer any hardship for Christ's sake, to take their part and succor them. Have you seen your brother in trial? Hold out a hand! Have you seen your teacher in conflict? Stand by him! But, says one, there is no one like Paul! now for disdain! now for criticism! So there is no one like Paul? Well, I grant it. But, He that receives, says He, a prophet in the name of a prophet, shall receive a prophet's reward. [Matthew 10:41] For was it for this that these were honored, that they coöperated with Paul? Not for this, but because they coöperated with one who had undertaken the preaching. Paul was honorable for this, that he suffered these things for Christ's sake.

There is indeed no one like Paul. No, not even but a little approaching to that blessed one. But the preaching is the same as it was then.

And not only in his bonds did they have fellowship with him, but also from the beginning. For hear him saying, And ye yourselves also know, you Philippians, that in the beginning of the Gospel, no Church had fellowship with me in the matter of giving and receiving, but you only. [Philippians 4:15] And even apart from trials, the teacher has much labor, watching, toiling in the word, teaching, complaints, accusations, imputations, envyings. Is this a little matter, to bear ten thousand tongues, when one might have but one's own anxieties? Alas! What shall I do? For I am in a strait between two things. I long to urge you on and encourage you to the alliance and succor of the saints of God; but I fear lest some one should suspect another thing, that I say this not for your sakes, but for theirs. But know that it is not for their sakes I say these things, but for your own. And if you are willing to attend, I convince you by my very words; the gain is not equal to you and to them. For you, if you give, will give those things from which, willing or unwilling, you must soon after part, and give place to others; but what you receive is great and far more abundant. Or, are you not so disposed, that in giving you will receive? For if you are not so disposed, I do not even wish you to give. So far am I from making a speech for them! Except one have first so disposed himself, as receiving rather than giving, as gaining ten thousand fold, as benefited rather than a benefactor, let him not give. If as one granting a favor to the receiver, let him not give. For this is not so much my care, that the saints may be supported. For even if you give not, another will give. So that what I want is this, that you may have a relief from your own sins. But he that gives not so will have no relief. For it is not giving that is doing alms, but the doing it with readiness; the rejoicing, the feeling grateful to him that receives. For, not grudgingly, says he, or of necessity; for God loves a cheerful giver. [2 Corinthians 9:7] Except then one so give, let him not give: for that is loss, not alms. If then ye know that you will gain, not they, know that your gain becomes greater. For as for them the body is fed, but your soul is approved; for them, not one of their sins is forgiven when they receive, but for you, the more part of your offenses is removed. Let us then share with them in their great prizes. When men adopt kings they do not think they give more than they receive. Adopt thou Christ, and you shall have great security. Will you also share with Paul? Why do I say Paul when it is Christ that receives?

But that you may know that all is for your sakes that I say and do, and not of care for the comfort of others, if there is any of the rulers of the church that lives in abundance and wants nothing, though he be a saint, give not, but prefer to him one that is in want, though he be not so admirable. And wherefore? Because Christ too so wills, as when He says, If you make a supper or a dinner, call not your friends, neither your kinsmen, but the maimed, the lame, the blind, that cannot recompense you. [Luke 14:12] For it is not indiscriminately that one should pay such attentions, but to the hungry, but to the thirsty, but to those who need clothing, but to strangers, but to those who from riches have been reduced to poverty. For He said not simply, I was fed, but I was an hungered, for, You saw me an hungered, He says, and fed me. [Matthew 25:35] Twofold is the claim, both that he is a saint and that he is hungry. For if he that is simply hungry ought to be fed, much more when he is a saint too that is hungry. If then he is a saint, but not in need, give not; for this were no gain. For neither did Christ enjoin it; or rather, neither is he a saint that is in abundance and receives. Do you see that it is not for filthy lucre that these things have been said to you, but for your profit? Feed the hungry, that you may not feed the fire of hell. He, eating of what is yours, sanctifies also what remains. [Luke 11:41] Think how the widow maintained Elias; and she did not more feed than she was fed: she did not more give than receive. This now also takes place in a much greater thing. For it is not a barrel of meal, nor a cruse of oil [1 Kings 17:14], but what? An hundred fold, and eternal life [Matthew 19:21-29], is the recompense for such — the mercy of God you become, the spiritual food; a pure leaven. She was a widow, famine was pressing, and none of these things hindered her. Children too she had, and not even so was she withheld. [1 Kings 17:12] This woman has become equal to her that cast in the two mites. She said not to herself, What shall I receive from this man? He stands in need of me. If he had any power he had not hungered, he had broken the drought, he had not been subject to like sufferings. Perchance he too offends God. None of these things did she think of. Do you see how great a good it is to do well with simplicity, and not to be over curious about the person benefited? If she had chosen to be curious she would have doubted; she would not have believed. So, too, Abraham, if he had chosen to be curious, would not have received angels. For it cannot, indeed it cannot be, that one who is exceeding nice in these matters, should ever meet with them. No, such an one usually lights on impostors; and how that is, I will tell you. The pious man is not desirous to appear pious, and does not clothe himself in show, and is likely to be rejected. But the impostor, as he makes a business of it, puts on a deal of piety that is hard to see through. So that while he who does good, even to those who seem not pious, will fall in with those who are so, he who seeks out those who are thought to be pious, will often fall in with those who are not so. Wherefore, I beseech you, let us do all things in simplicity. For let us even suppose that he is an impostor that comes; you are not bidden to be curious about this. For, Give, says he, to every one that asks you [Luke 6:30]; and, Forbear not to redeem him that is to be slain. [Proverbs 24:11] Yet most of those that are slain suffer this for some evil they are convicted of; still he says, Forbear not. For in this shall we be like God, thus shall we be admired, and shall obtain those immortal blessings, which may we all be thought worthy of, through the grace and lovingkindness of Jesus Christ our Lord, with whom, to the Father, together with the Holy Spirit, be glory, power, honor, now and forever, and world without end. Amen.

Philippians 1:8-11

For God is my witness, how I long after you all in the tender mercies of Jesus Christ. And this I pray, that your love may abound yet more and more in knowledge and all discernment; that you may approve the things that are excellent; that you may be sincere and void of offense unto the day of Christ; being filled with the fruits of righteousness, which are through Jesus Christ, unto the glory and praise of God.

He calls not God to witness as though he should be doubted, but does this from his great affection, and his exceeding persuasion and confidence; for after saying that they had fellowship with him, he adds this also, in the tender mercies of Christ, lest they should think that his longing for them was for this cause, and not simply for their own sake. And what mean these words, in the tender mercies of Christ? They stand for according to Christ. Because you are believers, because ye love Christ, because of the love that is according to Christ. He does not say love, but uses a still warmer expression, the tender mercies of Christ, as though he had said, having become as a father to you through the relationship which is in Christ. For this imparts to us bowels warm and glowing. For He gives such bowels to His true servants. In these bowels, says He, as though one should say, I love you with no natural bowels, but with warmer ones, namely, those of Christ. How I long after you all. I long after all, since you are all of this nature; I am unable in words to represent to you my longing; it is therefore impossible to tell. For this cause I leave it to God, whose range is in the heart, to know this. Now had he been flattering them, he would not have called God to witness, for this cannot be done without peril.

Ver. 9. And this, says he, I pray, that your love may abound yet more and more. For this is a good of which there is no satiety; for see, being so loved he wished to be loved still more, for he who loves the object of his love, is willing to stay at no point of love, for it is impossible there should be a measure of so noble a thing. Paul desires that the debt of love should always be owing; Owe no man anything, save to love one another. [Romans 13:8] The measure of love is, to stop nowhere; that your love, says he, may abound yet more and more. Consider the character of the expression, that it may abound yet more and more, he says, in knowledge and all discernment. He does not extol friendship merely, nor love merely, but such as comes of knowledge; that is, You should not apply the same love to all: for this comes not of love, but from want of feeling. What means he by in knowledge? He means, with judgment, with reason, with discrimination. There are who love without reason, simply and any how, whence it comes that such friendships are weak. He says, in knowledge and all discernment, that you may approve the things that are excellent, that is, the things that are profitable. This I say not for my own sake, says he, but for yours, for there is danger lest any one be spoiled by the love of the heretics; for all this he hints at, and see how he brings it in. Not for my own sake, says he, do I say this, but that you may be sincere, that is, that you receive no spurious doctrine under the pretence of love. How then, says he, If it be possible, live peaceably with all men? Live peaceably [Romans 12:18], he says, not, Love so as to be harmed by that friendship; for he says, if your right eye causes you to stumble, pluck it out, and cast it from you; that you may be sincere [Matthew 5:29], that is, before God, and without offense, that is, before men, for many men's friendships are often a hurt to them. Even though it hurts you not, says he, still another may stumble thereat. Unto the day of Christ; i.e. that you may then be found pure, having caused no one to stumble.

Ver. 11. Being filled with the fruits of righteousness which are through Jesus Christ unto the glory and praise of God; i.e. holding, together with true doctrine, an upright life.

And not merely upright, but filled with the fruits of righteousness. For there is indeed a righteousness not according to Christ, as, for example, a moral life. Which are through Jesus Christ to the glory and praise of God. Do you see that I speak not of my own glory, but the righteousness of God; and oftentimes he calls mercy itself too righteousness; let not your love, he says, indirectly injure you, by hindering your perception of things profitable, and take heed lest you fall through your love to any one. For I would indeed that your love should be increased, but not so that you should be injured by it. And I would not that it should be simply of prejudice, but upon proof whether I speak well or no. He says not, that you may take up my opinion, but that you may prove it. He does not say outright, join not yourself to this or that man, but, I would that your love should have respect to what is profitable, not that you should be void of understanding. For it is a foolish thing if you work not righteousness for Christ's sake and through Him. Mark the words, through Him. Does he then use God as a mere assistant? Away with the thought. Not that I may receive praise, says he, but that God may be glorified.

Ver. 12, 13. Now I would have you know, brethren, that the things which happened unto me have fallen out rather unto the progress of the Gospel, so that my bonds became manifest in Christ throughout the whole prætorian guard, and to all the rest.

It was likely they would grieve when they heard he was in bonds, and imagine that the preaching was at a stand. What then? He straightway destroys this suspicion. And this also shows his affection, that he declares the things which had happened to him, because they were anxious. What say you? You are in bonds! You are hindered! How then does the Gospel advance? He answers, so that my bonds in Christ became manifest in all the prætorium. This thing not only did not silence the rest, nor affright them, but contrariwise rather encouraged them. If then they who were near the dangers were not only nothing hurt, but even received greater confidence, much more should you. Had he when in bonds taken it hardly, and held his peace, it were probable that they would be affected in like sort. But as he spoke more boldly when in bonds, he gave them more confidence than if he had not been bound. And how have his bonds turned to the progress of the Gospel? So God in His dispensation ordered, he means, that my bonds were not hid, my bonds which were in Christ, which were for Christ.

In the whole prætorium. For up to that time they so called the palace. And in the whole city, says he.

Ver. 14. And that most of the brethren in the Lord, being confident through my bonds, are more abundantly bold to speak the word without fear.

This shows that they were of good courage even before, and spoke with boldness, but much more now. If others then, says he, are of good courage through my bonds, much more am I; if I am the cause of confidence to others, much more to myself. And most of the brethren in the Lord. As it was a great thing to say, My bonds gave confidence to them, he therefore adds beforehand, in the Lord. Do you see how, even when he sees himself constrained to speak great things, he departs not from moderation? Are more abundantly bold, he says, to speak the word without fear; the words more abundantly show that they had already begun.

Ver. 15. Some indeed preach Christ even of envy and strife, and some also of good will.

And what this means is worth enquiry. Since Paul was under restraint, many of the unbelievers, willing to stir up more vehemently the persecution from the Emperor, themselves also preached Christ, in order that the Emperor's wrath might be increased at the spread of the Gospel, and all his anger might fall on the head of Paul. From my bonds then two lines of action have sprung. One party took great courage thereat; the other, from hope to work my destruction, set themselves to preach Christ; some of them through envy, that is, envying my reputation and constancy, and from desire of my destruction, and the spirit of strife, work with me; or that they themselves may be esteemed, and from the expectation that they will draw to themselves somewhat of my glory. And some also of good will, that is, without hypocrisy, with all earnestness.

Ver. 16. The one proclaim Christ of faction not sincerely.

That is, not with pure motives, nor from regard to the matter itself; but why? thinking to add affliction to my bonds. As they think that I shall thus fall into greater peril, they add affliction to affliction. O cruelty! O devilish instigation! They saw him in bonds, and cast into prison, and still they envied him. They would increase his calamities, and render him subject to greater anger: well said he, thinking, for it did not so turn out. They thought indeed to grieve me by this; but I rejoiced that the Gospel was furthered.

Ver. 17. But the other of love, knowing that I am set for the defense of the Gospel.

What means, that I am set for the defense of the Gospel? It is, They are preparing for the account which I must give to God, and assisting me.

What is meant by for the defense? I have been appointed to preach, I must give account, and answer for the work to which I have been appointed; they assist me, that my defense may be easy; for if there be found many who have been instructed and have believed, my defense will be easy. So it is possible to do a good work, from a motive which is not good. And not only is there no reward in store for such an action, but punishment. For as they preached Christ from a desire to involve the preacher of Christ in greater perils, not only shall they receive no reward, but shall be subject to vengeance and punishment. And some of love. That is, they know that I must give account for the Gospel.

Ver. 18. What then? Only that every way, whether in pretense, or in truth, Christ is proclaimed.

But see the wisdom of the Man. He did not vehemently accuse them, but mentioned the result; what difference does it make to me, says he, whether it be done in this or that way? Only that every way, whether in pretense or in truth, Christ is proclaimed. He did not say, Let him be proclaimed, as some suppose, stating that he opens the way for the heresies, but, He is proclaimed. For in the first place he did not lay down the law and say, as if laying down the law, Let Him be proclaimed, but he reported what was taking place; secondly, if he even spoke as laying down the law, not even thus would he be opening the way for the heresies.

For let us examine the matter. For even if he gave permission to preach as they preached, not even thus was he opening the way for the heresies. How so? In that they preached healthfully; though the aim and purpose on which they acted was corrupted, still the preaching itself was not changed, and they were forced so to preach. And why? Because, had they preached otherwise than as Paul preached, had they taught otherwise than as he taught, they would not have increased the wrath of the Emperor. But now by furthering his preaching, by teaching in the same way, and making disciples as he did, they had power to exasperate the Emperor, when he saw the multitude of the disciples numerous. But then some wicked and senseless man, taking hold of this passage, says, Verily they would have done the contrary, they would have driven off those who had already believed, instead of making believers to abound, had they wished to annoy him. What shall we answer? That they looked to this thing only, how they might involve him in present danger, and leave him no escape; and thus they thought to grieve him, and to quench the Gospel, rather than in the other way.

By that other course they would have extinguished the wrath of the Emperor, they would have let him go at large and preach again; but by this course they thought that because of him all would be ruined, could they but destroy him. The many however could not have this intention, but certain bitter men alone.

Then and therein, says he, I rejoice, yea, and will rejoice. What means, yea, I will rejoice? Even if this be done still more, he means. For they coöperate with me even against their will; and will receive punishment for their toil, while I, who contributed nothing thereto, shall receive reward. Is there anything beyond this villainy of the Devil, to contrive the punishment of the preaching, and vengeance for the toils? Do you see with how many evils he pierces through his own! How else would a hater and an enemy of their salvation have arranged all this? Do you see how he who wages war against the truth has no power, but rather wounds himself, as one who kicks against the goads?

Ver. 19. For I know, says he, that this shall turn to my salvation through your supplication, and the supply of the Spirit of Jesus Christ.

Nothing is more villainous than the Devil. So does he everywhere involve his own in unprofitable toils, and rends them. Not only does he not suffer them to obtain the prizes, but he even subjects them to punishment.

For not only does he command them the preaching of the Gospel, but likewise fasting and virginity, in such sort as will not only deprive them of their reward, but will bring down heavy evil on those who pursue that course. Concerning whom he says elsewhere, also, Branded in their own conscience as with a hot iron. [1 Timothy 4:2]

Wherefore, I beseech you, let us give thanks to God for all things, since he has both lightened our toil, and increased our reward. For such as among them live in virginity enjoy not the rewards, which they do who among us live chastely in wedlock; but they who live as virgins among the heretics are subject to the condemnation of the fornicators. All this springs from their not acting with a right aim, but as accusing God's creatures, and His unspeakable Wisdom.

Let us not then be sluggish. God has placed before us contests within measure, having no toil. Yet let us not despise them for this. For if the heretics put themselves to the stretch in unprofitable toils, what excuse shall we have if we will not endure those which are less, and which have a greater reward? For which of Christ's ordinances is burdensome? Which is grievous? Are you unable to live a virgin life? You are permitted to marry. Are you unable to strip yourself of all you have? You are permitted to supply the needs of others from what you have. Let your abundance be a supply for their want. [2 Corinthians 8:14] These things indeed appear burdensome. What things? I mean to despise money, and to overcome the desires of the body. But His other commands require no cost, no violence. For tell me, what violence is there in speaking no ill, in simply abstaining from slander? What violence is there in envying not another man's goods? What violence in not being led away by vain-glory? To be tortured, and endure it, is the part of strength. The exercise of philosophy is the part of strength. To bear poverty through life is the part of strength. It is the part of strength to wrestle with hunger and thirst. Where none of these things are, but where you may enjoy your own, as becomes a Christian, without envying others, what violence is there?

From this source springs envy; nay, rather all evils spring from no other source than this, that we cleave to things present. For did you hold money and the glory of this world to be nought, you would not cast an evil eye on its possessors. But since you gape at these things, and idolize them, and are flattered by them, for this reason envy troubles you, and vain-glory; it all springs from idolizing the things of the present life. Are you envious because another man is rich? Nay, such an one is an object for pity and for tears. But you laugh and answer straight, I am the object for tears, not he! Thou also art an object for tears, not because you are poor, but because you think yourself wretched. For we weep for those who have nothing the matter, and are discontented, not because they have anything the matter, but because, without having, they think they have. For example: if any one, cured of a fever, still is restless and rolls about, lying in health on his bed, is he not more to be wept for than those in fever, not that he has a fever, for he has none, but because having no sickness he still thinks he has? And you are an object for tears just because you think yourself wretched, not for your poverty. For your poverty you are to be thought happy.

Why do you envy the rich man? Is it because he has subjected himself to many cares? To a harder slavery? Because he is bound like a dog, with ten thousand chains — namely, his riches? Evening overtakes him, night overtakes him, but the season of rest is to him a time of trouble of anguish, of pain, of anxiety. There is a noise: he straightway jumps up. Has his neighbor been plundered? He who has lost nothing cares more for it than the loser. For that man has lost once, but having endured the pain he lays aside his care; but the other has it always with him. Night comes on, the haven of our ills, the solace of our woes, the medicine of our wounds. For they who are weighed down by excess of grief, often give no ear to their friends, to their relations, to their intimates — ofttimes not even to a father when he would give comfort, but take their very words amiss; but when sleep bids them rest, none has the power to look him in the face. For worse than any burning does the bitterness of grief afflict our souls. And as the body, when parched and worn down by struggling against the violence of the sunbeams, is brought to a caravansary with many fountains, and the soothing of a gentle breeze, so does night hand over our soul to sleep. Yea, rather, I should say, not night nor sleep does this, but God, who knows our toil-worn race, has wrought this, while we have no compassion on ourselves, but, as though at enmity with ourselves, have devised a tyranny more powerful than natural want of rest — the sleeplessness which comes of wealth. For it is said, The anxieties of wealth drive away sleep. [Sirach 31:1] See how great is the care of God. But He has not committed rest to our will, nor our need of sleep to choice, but has bound it up in the necessities of nature, that good may be done to us even against our wills. For to sleep is of nature. But we, as mighty haters of ourselves, like enemies and persecutors of others, have devised a tyranny greater than this necessity of nature that, namely, which comes of money. Has day dawned? Then such an one is in dread of the informers. Hath night overtaken him? He trembles at robbers. Is death at hand? The thought that he must leave his goods to others preys upon him worse than death. Hath he a son? His desires are increased; and then he fancies himself poor. Has he none? His pains are greater. Deemest thou him blessed who is unable to receive pleasure from any quarter? Can you envy him thus tempest-tossed, while you yourself are placed in the quiet haven of poverty? Of a truth this is the imperfection of human nature; that it bears not its good nobly, but casts insults on its very prosperity.

And all this on earth; but when we depart there, listen what the rich man, who was lord of innumerable goods, as you say (since for my part I call not these things good, but indifferent), listen to what this lord of innumerable goods says, and of what he stands in need: Father Abraham, he exclaims, send Lazarus, that with the tip of his finger he may drop water on my tongue, for I am scorched in this flame. For even if that rich man had endured none of the things I have mentioned, if he had passed his whole life without dread and care — why say I his whole life? Rather that one moment (for it is a moment, our whole life is but one moment, compared with that eternity which has no end)— if all things had turned out according to his desire; must he not be pitied for these words, yea, rather, for this state of things? Was not your table once deluged with wine? Now you are not master even of a drop of water, and that, too, in your greatest need. Did not you neglect that poor man full of sores? But now you ask a sight of him, and no one gives leave. He lay at your gate; but now in Abraham's bosom. You then lay under your lofty ceiling; but now in the fire of hell.

These things let the rich men hear. Yea, rather not the rich, but the pitiless. For not in that he was rich was he punished, but because he showed no pity; for it is possible that a man who is at the same time rich and pitiful, should meet with every good. And for this cause the rich man's eyes were fixed on no one else, but on him alone, who then begged his alms; that he might learn from memory of his former actions, that his punishment was just. Were there not ten thousand poor men who were righteous? But he, who then lay at his gate, alone is seen by him, to instruct him and us, how great a good it is to put no trust in riches. His poverty hindered not the one in obtaining the kingdom; his riches helped not the other to avoid hell. Where is the point at which a man is poor? Where is the point at which he is reduced to beggary? He is not, he is not poor, who has nought, but he who desires many things! He is not rich who has large possessions, but he who stands in need of nothing. For what profit is there to possess the whole world, and yet live in greater despondency than he who has nothing? Their dispositions make men rich and poor, not the abundance or the want of money. Would you, who are a poor man, become rich? You may have your will, and no one can hinder you. Despise the world's wealth, think it nought, as it is nought. Cast out the desire of wealth, and you are straightway rich. He is rich who does not desire to become rich; he who is unwilling to be poor, is the poor man. As he is the diseased man, who even in health bemoans his case, and not the man who bears his disease more lightly than perfect health, so also he is poor who cannot endure poverty, but in the midst of wealth thinks himself poorer than the poor; not he who bears his poverty more lightly than they their riches, for he is a richer man.

For tell me, wherefore do you fear poverty? Wherefore do you tremble? Is it not by reason of hunger? Is it not for thirst? Is it not for cold? Is it not indeed for these things? There is not, there is not any one who is ever destitute in these things! For look at the generations of old, and see, did ever any one trust in the Lord, and was forsaken? Or did any one hope in Him, and was made ashamed? [Sirach 2:11]

And again, Behold the birds of the heaven, that they sow not, neither do they reap, nor gather into barns; and your heavenly Father feeds them. [Matthew 6:26] No one can readily point us out any one who has perished by hunger and cold. Wherefore then do you tremble at poverty? You can not say. For if you have necessaries enough, wherefore do you tremble at it? Because you have not a multitude of servants? This truly is to be quit of masters; this is continual happiness, this is freedom from care. Is it because your vessels, your couches, your furniture are not formed of silver? And what greater enjoyment than yours has he who possesses these things? None at all. The use is the same, whether they are of this or that material. Is it because you are not an object of fear to the many? May you never become so! For what pleasure is it that any should stand in dread and fear of you? Is it because you are afraid of others? But you can not be alarmed. For would you have no fear of the power? Do that which is good, and you shall have praise from the same. [Romans 13:3] Does any say, It is because we are subject to contempt, and apt to suffer ill? It is not poverty but wickedness which causes this; for many poor men have quietly passed through life, while rulers, and the rich, and powerful, have ended their days more wretchedly than all evil doers, than bandits, than grave-robbers. For what poverty brings in your case, that does wealth in theirs. For that which they who would ill-treat you do through your contemptible estate, they do to him from envy and the evil eye they cast upon him, and the latter still more than the former, for this is the stronger craving to ill-treat another. He who envies does everything with all his might and main, while the despiser ofttimes has even pity on the despised; and his very poverty, and utter want of power, has often been the cause of his deliverance.

And sometimes by saying to him, A great deed it will be if you make away with such an one! If you slay one poor man, what vast advantage will you reap? we may thus soften down his anger. But envy sets itself against the rich, and ceases not until it has wrought its will, and has poured forth its venom. See you, neither poverty nor wealth is good in itself, but our own disposition. Let us bring it to a good tone, let us discipline it in true wisdom. If this be well affected, riches cannot cast us out of the kingdom, poverty will not make us come short. But we shall meekly bear our poverty, and receive no loss in respect to the enjoyment of future goods, nor even here on earth. But we shall both enjoy what is good on earth, and obtain the good things in heaven, which may we all obtain, through the grace and lovingkindness, etc.

Philippians 1:18-20

And therein I rejoice, yea, and will rejoice. For I know that this shall turn to my salvation through your supplication, and the supply of the Spirit of Jesus Christ, according to my earnest expectation and hope, that in nothing shall I be put to shame, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether by life, or by death.

None of the grievous things which are in this present life can fix their fangs upon that lofty soul, which is truly philosophic, neither enmity, nor accusations, nor slanders, nor dangers, nor plots. It flies for refuge as it were to a mighty fortress, securely defended there against all that attack it from this lower earth. Such was the soul of Paul; it had taken possession of a place higher than any fortress, the seat of spiritual wisdom, that is, true philosophy. For that of those without, i.e. the heathen, is mere words, and childish toys. But it is not of these we now speak, but at present concerning the things of Paul. That blessed one had both the Emperor for his enemy, and in addition, many other foes many ways afflicting him, even with bitter slander. And what says he? Not only do I not grieve nor sink beneath these things, but I even rejoice, yea, and will rejoice, not for a season, but always will I rejoice for these things. For I know that this shall turn out to my salvation, that which is to come, when even their enmity and jealousy towards me further the Gospel. Through your supplication, he adds, and the supply of the Spirit of Jesus Christ according to my earnest expectation and hope. Behold the humble-mindedness of this blessed one; he was striving in the contest, he was now close to his crown, he had done ten thousand exploits, for he was Paul, and what can one add to this? Still he writes to the Philippians, I may be saved through your supplication, I who have gained salvation through countless achievements. And the supply, says he, of the Spirit of Jesus Christ. It is as though he said, if I am thought worthy of your prayers, I shall also be thought worthy of more grace. For the meaning of supply is this, if the Spirit be supplied to me, be given to me more abundantly. Or he is speaking of deliverance, unto salvation; that is, I shall also escape the present as I did the former danger. Of this same matter he says, At my first defense no one took my part, but all forsook me; may it not be laid to their account. But the Lord stood by me, and strengthened me. [2 Timothy 4:16] This then he now predicts: Through your supplication and the supply of the Spirit of Jesus Christ, according to my earnest expectation and hope, for thus do I hope. For that he may persuade us not to leave the whole matter to the prayers made for us, and contribute nothing ourselves, behold how he lays down his own part, which is Hope, the source of all good, as the Prophet says. Let your mercy, O Lord, be upon us, according as we have hoped in You. [Psalm 33:22] And as it is written in another place, Look to the generations of old and see, did any one hope in the Lord, and was made ashamed? [Sirach 2:10] And again, this same blessed one says, Hope puts not to shame. [Romans 5:5] This is Paul's hope, the hoping that I shall nowhere be put to shame.

According to my earnest expectation and hope, says he, that in nothing shall I be put to shame. Do you see how great a thing it is to hope in God? Whatever happens, he says, I shall not be put to shame, i.e. they will not obtain the mastery, over me, but with all boldness, as always, so now also, Christ shall be magnified in my body. They forsooth expected to catch Paul in this snare, and to quench the preaching of the Gospel, as though their craftiness were of any power. This then, he says, shall not be so, I shall not now die, but as always, so now also, Christ shall be magnified in my body. How so? Ofttimes have I fallen into dangers, when all men gave us up, and what is more, when I myself did. For we had the answer of death within ourselves [2 Corinthians 1:9], but from all the Lord delivered me, so now too he shall be magnified in my body. What then? Lest any one should suppose and say, If you die, will He not then be magnified? Yes, he answers, I know He will; for this cause I did not say that my life alone shall magnify him, but my death too. At present he means by life; they will not destroy me; even did they so, Christ will even thus be magnified. How so? Through life, because He delivered me, but through my death, because even death itself could not persuade me to deny Him, since He gave me such readiness, and made me stronger than death. On the one hand because He freed me from peril; on the other, because He suffered me not to fear the tyranny of death: thus shall he be magnified through life and death. And this he says, not as though he were about to die, but lest on his death they should be affected as men are apt to be.

But that you may know these his words did not point to immediate death, the thought that pained them most, see how he relieves it by almost saying, These things I say, not as one about to die; wherefore he soon after adds, And having this confidence I know that I shall abide, yea and abide with you all. In nothing, says he, shall I be put to shame; that is, death brings no shame to me, but rather great gain. Why so? Because I am not immortal, but I shall shine more brightly than if I were so, for it is not the same thing for one immortal, and for one who is mortal, to despise death; so that not even instant death is shame to me, yet shall I not die; in nothing shall I be put to shame, neither in life nor death. For I will bear either nobly, whether life or death. Well says he! This is the part of a Christian soul! But he adds, with all boldness. Do you see how entirely I am freed from shame? For if the fear of death had cut short my boldness, death would have been worthy of shame, but if death at its approach cast no terror on me, no shame is here; but whether it be through life I shall not be put to shame, for I still preach the Preaching, or whether it be through death I shall not be put to shame; fear does not hold me back, since I still exhibit the same boldness. Do not, when I mention my bonds, think shame of the matter; so manifold good has it caused to me, that it has even given confidence to others. For that we should be bound for Christ, is no shame, but for fear of bonds to betray anything that is Christ's, this is shame. When there is no such thing, bonds are even a cause of boldness. But since I have ofttimes escaped dangers, and have this to boast of to the unbelievers, do not straightway think I am put to shame, if now it should turn out otherwise. The one event no less than the other gives you boldness. Note how he brings this forward in his own person, which he does in many places, as in the Epistle to the Romans; For I am not ashamed of the Gospel. [Romans 1:16] And again in that to the Corinthians; And these things I have in a figure transferred to myself and Apollos. [1 Corinthians 4:6]— Whether by life or by death: this he says not as in ignorance, (for he knew that he was not then to die, but some time after); yet even now does he prepare their soul.

Ver. 21. For to me, he says, to live is Christ, and to die is gain.

For even in dying, he means, I shall not have died, for I have my life in myself: then would they truly have slain me, had they had power through this fear to cast faith out of my soul. But as long as Christ is with me, even though death overtake me, still I live, and in this present life, not this, but Christ is my life. Since, then, not even in the present life is it so, but that life which I now live in the flesh I live in faith; so I say in that state also, I live, yet not I, but Christ lives in me. [Galatians 2:20] Such ought a Christian to be! I live not, he says, the common life. How do you live then, O blessed Paul? Do you not see the sun, do you not breathe the common air? Are you not nourished with the same food as others? Do you not tread the earth as we? Do you not need sleep, nor clothing, nor shoes? What do you mean by, I live not? How do you not live? Why boastest you yourself? No boasting is here. For if indeed the fact did not witness to him, a man might with some show have called it boasting; but if facts do witness, how is boasting here? Let us then learn how he lives not, for he himself says in another place, I have been crucified to the world, and the world to me. [Galatians 6:14] Hear then how he says, I no longer live. And how he says, to me to live is Christ. The word life is much significant, beloved, as also the word death. There is this life of the body, there is the life of sin, as he himself elsewhere says, But if we died to sin, how shall we any longer live therein? [Romans 6:2] It is then possible to live the life of sin. Attend diligently, I entreat you, lest my labor be vain. There is the life everlasting and immortal; with eternal life the heavenly; for our citizenship, says he, is in heaven [Philippians 3:20] There is the life of the body whereof he speaks, through him we live and move and have our being. [Acts 17:28] He does not then deny that he lives the natural life, but that of sin, which all men live. He who desires not the present life, how does he live it? He who is hastening to another, how does he live this life? He who despises death, how does he live this life? He who desires nothing, how does he live it? For as one made of adamant, though he were struck a thousand blows, would never attend to it, no more would Paul. And I live, says he, but no longer I, that is, no longer the old man; as again elsewhere, Wretched man that I am, who shall deliver me out of the body of this death! [Romans 7:24] How too does he live who does nought for the sake of food, nought for the sake of clothing, nought for any of these present things? Such an one does not even live the natural life: he who takes thought for none of the things which sustain life, lives not. We live this life, whose every action regards it. But he lived not; he busied himself about nought of the things here. How then lived he? Just as we are accustomed to say, in common matters, such an one is not with me, when he does nothing that pertains to me. Again, in like sort, such a man lives not for me. Elsewhere he shows that he rejects not the natural life: The life which I now live in the flesh, I live in the faith of the Son of God, who loved me, and gave himself for me [Galatians 2:20]; i.e. a certain new life I live, an altered one. And truly all these things he said to comfort the Philippians. Think not, says he, that I shall be deprived of this life, for neither while alive did I live this life, but that which Christ willed. For tell me? He who despises money, luxury, hunger, thirst, dangers, health, safety, does he live this life? He who has nothing here, and is ofttimes willing to cast life away, if need be, and clings not to it, does he live this life? By no means. This I must make clear to you by a kind of example. Let us imagine some one in great wealth, with many servants, and much gold, and who makes no use of all these things; is such an one rich for all his wealth? By no means. Let him see his children dissipating his property, strolling idly about; let him feel no concern for them; when beaten let him not even be pained; shall we call him a man of wealth? By no means; although his wealth is his own. To me, he says, to live is Christ; if you will enquire of my life, it is He. And to die is gain. Wherefore? Because I shall more clearly be present with Him; so that my death is rather a coming to life; they who kill me will work on me no dreadful thing, they will only send me onward to my proper life, and free me from that which is not mine. What then, while thou were here, were thou not Christ's? Yes, and in a high degree.

Ver. 22. But if to live in the flesh — if this is the fruit of my work, then what I shall choose I know not.

Lest any should say, If what you say is life, wherefore has Christ left you here? It is, he says, the fruit of my work; so that it is possible to use to good purpose the present life, while not living it. Lest you should think that reproach is cast upon life. For if we gain no advantage here, wherefore do we not make away with ourselves, nor slay ourselves? By no means, he answers. It is open to us to profit even here, if we live not this, but another life. But perchance one will say, does this bear you fruit? Yes! He answers. Where are now the heretics? Behold now; to live in the flesh, this is the fruit of his work. That which I now live in the flesh, I live in faith; therefore it is the fruit of my work.

And what I shall choose I know not. Marvelous! How great was his philosophy! How has he both cast out the desire of the present life, and yet thrown no reproach upon it! For in that he says, to die is gain, by this he has cast out the desire, but in that he says, to live in the flesh is the fruit of my work, here he shows that the present life also is needful, if we use it as need is, if we bear fruit; since if it be unfruitful, it is no longer life. For we despise those trees which bear no fruit, as though they were dry, and give them up to the fire. Life itself belongs to that middle class of indifferent things, while to live well or ill is in ourselves. We do not then hate life, for we may live well too. So even if we use it ill, we do not even then cast the blame on it. And wherefore? Because not itself, but the free choice of those who use it ill is to blame. For God has made you live, that you may live to Him. But you, by living through corruption unto sin, makest yourself accountable for all blame. What do you say, tell me. You know not what to choose? Here has he revealed a great mystery, in that his departure was in his own power; for where choice is, there have we power. What I shall choose, says he, I know not. Is it in your own power? Yes, he answers, if I would ask this grace of God.

Ver. 23. I am in a strait between the two, having the desire.

See the affection of this blessed one; in this way too he comforts them, when they see that he is master of his own choice, and that this is done not by man's sin, but by the dispensation of God. Why mourn ye, says he, at my death? It had been far better to have passed away long since. For to depart, he says, and to be with Christ, is very far better.

Ver. 24. Yet to abide in the flesh is more needful for your sake.

These words were to prepare them for his death when it came, that they might bear it nobly: this was to teach true wisdom. It is good for me to depart and be with Christ, for even death is a thing indifferent; since death itself is no ill, but to be punished after death is an ill. Nor is death a good, but it is good after our departure to be with Christ. What follows death is either good or ill.

Let us then not simply grieve for the dead, nor joy for the living simply. But how? Let us grieve for sinners, not only when dying, but also while living. Let us joy for the just, not only while living, but also when dead. For those though living are dead, while these although dead, yet live: those even while here are to be pitied of all, because they are at enmity with God; the other even when they have departed Thither, are blessed, because they are gone to Christ. Sinners, wherever they are, are far from the King. Therefore they are subjects for tears; while the just, be they here, or be they there, are with the King; and there, in a higher and nearer degree, not through an entrance, or by faith, but face to face. [1 Corinthians 13:12]

Let us then not make wailings for the dead simply, but for those who have died in sins. They deserve wailing; they deserve beating of the breast and tears. For tell me what hope is there, when our sins accompany us Thither, where there is no putting off sins? As long as they were here, perchance there was great expectation that they would change, that they would become better; but when they are gone to Hades, where nought can be gained from repentance (for it is written, In Sheol who shall give you thanks?) [Psalm 6:5], are they not worthy of our lamentation? Let us wail for those who depart hence in such sort; let us wail, I hinder you not; yet in no unseemly way, not in tearing our hair, or baring our arms, or lacerating our face, or wearing black apparel, but only in soul, shedding in quiet the bitter tear. For we may weep bitterly without all that display. And not as in sport only. For the laments which many make differ not from sport. Those public mournings do not proceed from sympathy, but from display, from emulation and vainglory. Many women do this as of their craft. Weep bitterly; moan at home, when no one sees you; this is the part of true sympathy; by this you profit yourself too. For he who laments another in such sort, will be much the more earnest never to fall into the same sins. Sin henceforth will be an object of dread to you. Weep for the unbelievers; weep for those who differ in nowise from them, those who depart hence without the illumination, without the seal! They indeed deserve our wailing, they deserve our groans; they are outside the Palace, with the culprits, with the condemned: for, Verily I say unto you, Unless a man be born of water and the Spirit, he shall not enter into the kingdom of Heaven. Mourn for those who have died in wealth, and did not from their wealth think of any solace for their soul, who had power to wash away their sins and would not. Let us all weep for these in private and in public, but with propriety, with gravity, not so as to make exhibitions of ourselves; let us weep for these, not one day, or two, but all our life. Such tears spring not from senseless passion, but from true affection. The other sort are of senseless passion. For this cause they are quickly quenched, whereas if they spring from the fear of God, they always abide with us. Let us weep for these; let us assist them according to our power; let us think of some assistance for them, small though it be, yet still let us assist them. How and in what way? By praying and entreating others to make prayers for them, by continually giving to the poor on their behalf. This deed has some consolation; for hear the words of God Himself, when He says, I will defend this city for My own sake, and for My servant David's sake. [2 Kings 20:6] If the remembrance only of a just man had so great power when deeds are done for one, how great power will it not have? Not in vain did the Apostles order that remembrance should be made of the dead in the dreadful Mysteries. They know that great gain results to them, great benefit; for when the whole people stands with uplifted hands, a priestly assembly, and that awful Sacrifice lies displayed, how shall we not prevail with God by our entreaties for them? And this we do for those who have departed in faith, while the catechumens are not thought worthy even of this consolation, but are deprived of all means of help save one. And what is this? We may give to the poor on their behalf. This deed in a certain way refreshes them. For God wills that we should be mutually assisted; else why has He ordered us to pray for peace and the good estate of the world? Why on behalf of all men? Since in this number are included robbers, violaters of tombs, thieves, men laden with untold crimes; and yet we pray on behalf of all; perchance they may turn. As then we pray for those living, who differ not from the dead, so too we may pray for them. Job offered sacrifice for his children, and freed them from their sins. It may be, said he, that they have renounced God in their hearts. [Job 1:5] Thus does one provide for one's children! He said not, as many do nowadays, I will leave them property; he said not, I will procure them honor; he said not, I will purchase an office; he said not, I will buy them land; but, it may be that they have renounced God in their hearts. For what profit is there in those things? None at all, in those that remain here. I will make the King of all things favorable to them, and then they will no more want anything. The Lord, says one, is my Shepherd, I shall not want. [Psalm 23:4] This is great wealth, this is treasure. If we have the fear of God, we want nothing; if we have not this, though we have royalty itself, we are the poorest of all men. Nothing is like the man that fears the Lord. For the fear of the Lord, it is said, surpasses all things. [Sirach 25:11] This let us procure; let us do all things for its sake. If need be that we lay down our lives, if our body must be mangled, let us not spare them; let us do all, to obtain this fear. For thus shall we abound above all men; and shall obtain those good things to come in Christ Jesus our Lord, to whom, etc.

Philippians 1:22-26

Then what I shall choose I know not. But I am in a strait between the two, having the desire to depart and be with Christ; which is very far better: yet to abide in the flesh is more needful for your sake. And having this confidence, I know that I shall abide, yea and abide with you all, for your progress and joy in the faith; that your glorying may abound in Jesus Christ in me, through my presence with you again.

Nothing can be more blessed than the spirit of Paul, for the reason that nothing is more noble. We all shudder at death, I am wont to say, some by reason of our many sins, of whom I too am one, others from love of life, and cowardice, of whom may I never be one; for they who are subject to this fear are mere animals. This then, which we all shudder at, he prayed for, and hasted toward Him; saying, To depart is very far better. What do you say? When you are about to change from earth to heaven, and to be with Christ, do you not know what to choose? Nay, far is this from the spirit of Paul; for if such an offer were made to any one on sure grounds, would he not straightway seize it? Yes, for as it is not ours to depart and be with Christ, neither, if we were able to attain to this, were it ours to remain here. Both are of Paul, and of his spirit. He was confidently persuaded. What? Are you about to be with Christ? And do you say, What I shall choose I know not? And not this only, but do you choose that which is here, to abide in the flesh? What in the world? Did you not live an exceeding bitter life, in watchings, in shipwrecks, in hunger and thirst, and nakedness, in cares and anxiety? with the weak thou were weak, and for those who were made to stumble you burn. [2 Corinthians 11:23-29] In much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in fastings, in pureness. [2 Corinthians 6:5-6] Five times did you receive forty stripes save one, thrice were you beaten with rods, once were you stoned a night and a day you have been in the deep, in perils of waters, in perils of robbers, in perils in the city, in perils in the wilderness, in perils among false brethren. [2 Corinthians 11:24-26] Did you not, when the whole nation of the Galatians returned to the observance of the law, did you not cry aloud, and say, Whosoever of you would be justified by the law, you are fallen away from grace? [Galatians 5:4] How great was then your grief, and still do you desire this perishing life? Had none of these things befallen you, but had your success, wherever success attended you, been without fear, and full of delight, yet should not thou hasten to some harbor, from fear of the uncertain future? For tell me, what trader, whose vessel is full of untold wealth, when he may run into port, and be at rest, would prefer to be still at sea? What wrestler, when he might be crowned, would prefer to contend? What boxer, when he might put on his crown, would choose to enter afresh into the contest, and offer his head to wounds? What general is there, who when he might be quit of war with good report, and trophies, and might with the king refresh himself in the palace, would choose still to toil, and to stand in battle array? How then do you, who livest a life so exceeding bitter, wish to remain still here? Did you not say, I am in dread, lest by any means, after that I have preached to others, I myself should be rejected? [1 Corinthians 9:27] If for no other cause, yet surely for this, you ought to desire your release; were the present full of innumerable goods, yet for the sake of Christ your Desire. oughtest to desire thy release from these things." Field retains it as if necessary. Yet it is not necessary, and is in character quite similar to the additions which are so common in the altered text.—J.A.B.]

Oh that spirit of Paul! nothing was ever like it, nor ever will be! Thou fearest the future, you are compassed by innumerable dreadful things, and will you not be with Christ? No, he answers, and this for Christ's sake, that I may render more loving unto Him those whom I have made his servants, that I may make the plot which I have planted bear much fruit. [1 Corinthians 3:9]. Did you not hear me, when I declared that I sought not that which profited myself [1 Corinthians 10:33], but my neighbor? Heardest thou not these words, I could wish that I myself were anathema from Christ [Romans 9:3], that many might come unto Him? I, who chose that part, shall I not much rather choose this, shall I not with pleasure harm myself by this delay and postponement, that they may be saved?

Who shall utter Your mighty acts, O Lord [Psalm 106:2], because You suffered not Paul to be hidden, because You made manifest to the world such a man? All the Angels of God praised You with one accord, when You made the stars [Job 38:7], and so too surely when You made the sun, but not so much as when You manifested Paul to the whole world. By this, the earth was made more brilliant than the heaven, for he is brighter than the solar light, he has shot forth more brilliant rays, he has shed abroad more joyous beams. What fruit has this man borne for us! not by making fat our grain, not by nurturing our pomegranates, but by producing and perfecting the fruit of holiness, and when falling to pieces, continually recovering them. For the sun itself can nothing profit fruits that are once decayed, but Paul has called out of their sins those who had manifold decays. And it gives place to the night, but he had mastery over the Devil. Nothing ever subdued him, nothing mastered him. The sun, when it mounts the heavens, darts down its rays, but he, as he rose from beneath, filled not the mid space of heaven and earth with light, but as soon as he opened his mouth, filled the Angels with exceeding joy. For if there is joy in heaven over one sinner that repents [Luke 15:7], while he at his first address caught multitudes, does he not fill with joy the Powers above? What say I? It suffices that Paul should only be named, and the heavens leap for joy. For if when the Israelites went forth out of Egypt, the mountains skipped like rams [Psalm 114:4], how great, do you think, was the joy, when men ascended from earth to heaven!

Ver. 24. For this cause to abide in the flesh is more needful for your sake.

And what excuse is left to us? ofttimes it happens that a man who possesses a little and poor city, chooses not to depart to another place, preferring his own rest. Paul might depart to Christ, and would not, (Christ whom he so desired, as for his sake to choose even hell, ) but still remained in the contest on behalf of man. What excuse shall we have? May we then even make mention of Paul? Look to his deeds. He showed that to depart was better, persuading himself not to grieve: he showed them, that if he remained, he remained for their sake, that it proceeded not from wickedness of those who plotted against him. He subjoined also the reason, that he might secure their belief. For if this is necessary, that is, I shall by all means remain, and I will not remain simply, but will remain with you. For this is the meaning of the word, and I shall abide with, i.e. I shall see you. For what cause? For your progress and joy in the faith. Here too he rouses them, to take heed unto themselves. If, says he, for your sakes I abide, see that you shame not my abiding. For your progress, I have chosen to remain, when I was about to see Christ. I have chosen to remain, because my presence advances both your faith and your joy. What then? Did he remain for the sake of the Philippians only? He stayed not for their sake only; but this he says, that he may show regard to them. And how were they to progress in the faith ? That you may be more strengthened, like young fowl, who need their mother until their feathers are set. This is a proof of his great love. In like sort, we also rouse some of you, when we say, for your sake have I remained, that I may make you good.

Ver. 26. That your glorying may abound in Christ Jesus in me, through my presence with you again.

You see that this explains the word abide with you. Behold his humility. Having said, for your progress, he shows that it was for his own profit too. This also he does, when he writes to the Romans, and says, That is, that we may be comforted together in you. [Romans 1:11-12] Having previously said, That I may impart unto you some spiritual gift. And what means, That your glorying may abound? This glorying was, their establishment in the faith. For an upright life is glorying in Christ. And do you say, Your glorying in me, through my presence with you again? Yes, he answers; For what is our hope, or crown of glorying? Are not even ye? [1 Thessalonians 2:19] Because you are our glorying, even as we also are yours [2 Corinthians 1:14], i.e. that I may be able to rejoice in you greatly. How do you say, That your glorying may abound? I may glory the more when you make progress.

Through my presence with you again. What then! Did he come to them? Search ye whether he came.

Ver. 27. Only let your manner of life be worthy of the Gospel of Christ.

Do you see, how all that he has said, tends to turn them to this one thing, advancement in virtue? Only let your manner of life be worthy of the Gospel of Christ. What means this word only, but that this, and nought else, is the only thing we should seek? If we have this, nothing grievous will befall us. That whether I come and see you, or be absent, I may hear of your state. This he says not as if he had changed his purpose, and no longer meant to visit them. But if this come to pass, he says, even though absent, I am able to rejoice. If, that is, I hear that you stand fast in one spirit, with one soul. This is what above all things unites believers, and maintains love unbroken, that they may be one. [John 17:11] For a kingdom divided against itself shall not stand. [Mark 3:24] For this cause he everywhere counsels his disciples much to be of one mind. And Christ says, By this shall all men know that you are My disciples, if you love one another. [John 13:35] That is, do not look with expectation toward me, and therefore slumber, as waiting for my coming, and then, when you see me not coming faint. For even from report I can receive pleasure likewise.

What means, In one spirit? By the same gift of grace, viz. that of concord, and zeal; for the Spirit is one, and he shows it; for then are we able to stand in one soul, also, when we all have one Spirit. See how the word one is used for concord. See how their souls being many are called one. Thus was it of old. For they were all, it is written, of one heart and of one soul. Striving together for the faith of the Gospel. [Acts 4:32] Does he say, striving together for each other, as though the faith did strive? For did they wrestle against each other? But help each other, he says, in your striving for the faith of the Gospel.

Ver. 28. And in nothing affrighted by the adversaries; which is for them an evident token of perdition, but to you of salvation.

Well said he, affrighted, this is what befalls us from our enemies, they only frighten. In nothing therefore, he says, whatever happens, whether dangers — whether plots. For this is the part of those who stand upright; the enemy can do nought but frighten only. Since it was likely that they should be greatly troubled, when Paul suffered such numberless ills, he says, I exhort you not only not to be shaken, but not to be affrighted, yea rather to despise them heartily; for if you are thus affected, you will straightway, by this means, make evident at once their destruction, and your salvation. For when they see, that with their innumerable plots they are unable to frighten you, they will take it as a proof of their own destruction. For when the persecutors prevail not over the persecuted, the plotters over the objects of their plots, the powerful over those subject to their power, will it not be self-evident, that their perdition is at hand, that their power is nought, that their part is false, that their part is weak? And this, he says, comes from God.

Ver. 29. For unto you it is given in the behalf of Christ, not only to believe in Him, but also to suffer in his behalf.

Again does he teach them moderation of spirit by referring all to God, and saying that sufferings in behalf of Christ are of grace, the gift of grace, a free gift. Be not then ashamed of the gift of grace, for it is more wonderful than the power of raising the dead, or working miracles; for there I am a debtor, but here I have Christ for my debtor. Wherefore ought we not only not to be ashamed, but even to rejoice, in that we have this gift. Virtues he calls gifts, yet not in like sort as other things, for those are entirely of God, but in these we have a share. But since even here the greatest part is of God, he ascribes it entirely to Him, not to overturn our free will, but to make us humble and rightly disposed.

Ver. 30. Having the same conflict which you saw in me; i.e. you have also an example. Here again he raises them up, by showing them that everywhere their conflicts were the same with his, their struggles were the same with his, both severally, and in that they united with him in bearing trials. He said not, you have heard, but ye saw, for he strove too at Philippi. Truly this is an exceeding virtue. Wherefore writing to the Galatians, also he said, Did ye suffer so many things in vain, if it be indeed in vain. [Galatians 3:4] And again, writing to the Hebrews, he said, But call to remembrance the former days, in which, after you were enlightened, you endured a great conflict of suffering; partly, being made a gazing-stock both by reproaches and afflictions. [Hebrews 10:32-33] And writing again to Macedonians, that is, to the Thessalonians, he said, For they themselves report concerning us, what manner of entering in we had unto you. [1 Thessalonians 1:9] And again, For yourselves, brethren, know our entering in unto you, that it has not been found vain. [1 Thessalonians 2:1] And in like sort does he witness the same things of them all, labors and strivings. But such things ye will not now find among us; now it is much if one suffer a little in goods alone. And in respect of their goods also he witnesses great things of them. For to some he says, For you took joyfully the spoiling of your possessions [Hebrews 10:34]; and to others, For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor [Romans 15:26]; and your zeal has stirred up very many of them. [2 Corinthians 9:2]

Do you see the praises of the men of that time? But we endure not so much as buffetings or blows, neither insult nor loss of our possessions: they were straightway zealous, and all of them strove as martyrs, while we have grown cold in love toward Christ. Again I am constrained to accuse things present; and what shall I do? It is against my will, yet am I constrained. Were I able by my silence of things which are done, by holding my peace, and not mentioning anything, to remove them, it would behoove me to be silent. But if the contrary comes to pass; if not only are these things not removed by our silence, but even become worse, we are forced to speak. For he who rebukes sinners, if he does nought else, suffers them not to go farther. For there is no such shameless and rash soul, as not to turn, and remit the extravagance of its evil deeds, on hearing any one continually rebuking it. There is, there is indeed, even in the shameless, a small portion of shame. For God has sown in our nature the seeds of shame; for since fear was insufficient to bring us to a right tone, He has also prepared many other ways for avoiding sin. For example, that a man should be accused, fear of the enacted laws, love of reputation, the desire of forming friendships; for all these are paths to avoid sin. Ofttimes that which was not done for God's sake, was done through shame; that which was not done for God's sake, was done for fear of men. That which we seek for is, in the first place not to sin, and we shall afterwards succeed in doing this for God's sake. Else why did Paul exhort those, who were about to overcome their enemies, not by the fear of God, but on the score of waiting for the vengeance? For by so doing, he says, you shall heap coals of fire upon his head. [Romans 12:20] For this is his first wish, that our virtue should be established. As I said then, there is in us a sense of shame. We have many good natural affections, which lead to virtue; as, for example, all of us men are naturally moved to pity, and no other good thing so inheres in our nature, but this alone. Whence any one might reasonably enquire, wherefore these seeds have above all others been sown in our nature, by which we melt at tears, by which we are turned to compassion, and are ready to pity. No one is naturally idle, no one is naturally regardless of his reputation, no one is naturally above emulation, but pity lies deep in every one's nature, however fierce and ungentle he be. And what wonder? We pity beasts, such a superabundance of pity lies deep in us. If we see a lion's cub, we are somewhat affected; much more in the case of one of our race. See, how many maimed are there! And this is sufficient to lead us to pity. Nothing so much pleases God as mercy. Wherefore with this the priests were anointed, and the kings, and the prophets, for they had, in oil, a type of God's love to man; and they further learned, that rulers should have a greater share of mercy. It showed that the Spirit is to come to men through mercy, since God pities and is kind to man. For, You have mercy upon all, it is written, for You can do all things. [Wisdom 11:23] For this cause they were anointed with oil: and indeed it was from mercy He appointed the priesthood. And kings were anointed with oil; and would one praise a ruler, he can make mention of nothing so becoming him as mercy. For pity is peculiar to power. Consider that the world was established by pity, and then imitate your Lord. The mercy of man is toward his neighbor, but the mercy of the Lord is upon all flesh. [Sirach 18:13] How upon all flesh? Whether you mean sinners, or just men, we all need the mercy of God; we all enjoy it, be it Paul, be it Peter, or be it John. And listen to their own words; there is no need of mine. For what says this blessed one? But I obtained mercy, because I did it ignorantly. [1 Timothy 1:13] What then, was there afterwards no need of mercy? Hear what he says; But I labored more abundantly than they all; yet not I, but the grace of God which was with me. [1 Corinthians 15:10] And of Epaphroditus he says, For indeed he was sick, near unto death; but God had mercy on him; and not on him only, but on me also, that I might not have sorrow upon sorrow. [Philippians 2:27] And again he says, We were weighed down exceedingly, beyond our power, insomuch that we despaired even of life. Yea, we ourselves have had the answer of death within ourselves, that we should not trust in ourselves, but in God, who delivered us out of so great a death, and will deliver. [2 Corinthians 1:8-10] And again, And I was delivered out of the mouth of the lion; and the Lord will deliver me. [2 Timothy 4:17-18] And everywhere we shall find him glorying in this, that by mercy he was saved. Peter, too, became so great, because mercy was shown him. For hear Christ saying to him, Satan has desired to sift you as wheat; and I made supplication for you, that your faith fail not. [Luke 22:31-32] John, too, became so great through mercy, and in short all of them. For listen to Christ when He says, You did not choose Me, but I chose you. [John 15:16] For we all have need of the mercy of God, as it is written, The mercy of God is upon all flesh. But if these men needed the mercy of God, what should one say of the rest? For why, tell me, does He make the sun to rise on the evil and the good? Did He withhold the rain for one year, would He not destroy all? And what if He caused overwhelming rain? What if He rained down fire? What if He sent flies? But what do I say? If He were so to do as He once did, would not all perish? If He were to shake the earth, would not all perish? It is now seasonable to say, What is man, that You are mindful of him? [Psalm 8:4] Were He only to threaten the earth, all men would become one tomb. As a drop of water from the bucket, it is written, so are the nations in His sight, they shall be counted as very small dust, as the turning of the balance. [Isaiah 40:15] It were as easy for Him to destroy all things, and to make them again, as for us to turn the balance. He then who has such power over us, and sees us sinning every day, and yet punishes us not, how is it but by mercy He bears with us? Since beasts too exist by mercy: You, Lord, will preserve both men and beasts. [Psalm 36:7] He looked upon the earth, and filled it with living things. And wherefore? For your sake! And wherefore did He make you? Through His goodness.

There is nothing better than oil. It is the cause of light, and there also it is the cause of light. Then shall your light break forth as the morning [Isaiah 58:8], says the Prophet, if you show pity upon your neighbour. And as natural oil contains light, so then does mercy [alms] grant us a great, a marvelous light. Much mention does Paul, too, make of this mercy. In one place, hear him say, Only that we should remember the poor. [Galatians 2:10] And in another, If it be meet for me to go also. [1 Corinthians 16:4] And in every place, turn where you will, you see him anxious about this very thing. And again, And let our people also learn to maintain good works. [Titus 3:14] And again, These things are good and profitable unto men. [Titus 3:8] Listen to a certain other one who says, Alms do deliver from death [Tobit 12:9]; If You take away pity, Lord, Lord, who shall stand [Psalm 130:3]; and it is said, If You enter into judgment with your servant [Psalm 143:2]; A great thing is man; why? and an honorable thing is a merciful man. [Proverbs 20:6, Septuagint] For this is the true character of man, to be merciful, yea rather the character of God, to show mercy. Do you see, how strong is the mercy of God? This made all things, this formed the world, this made the angels, it was through mere goodness. For this cause, too, He threatened hell, that we may attain unto the kingdom, and through mercy we do attain unto the kingdom. For wherefore did God, being alone, create so many beings? Was it not through goodness? Was it not through love to men? If you ask why such and such things are, you will always find your answer in Goodness. Let us show mercy to our neighbors, that mercy may be shown to us. These acts of mercy we show not so much to them, as lay up for ourselves against That Day. When the flame of the fire is great, this oil (mercy) is that which quenches the fire, and this brings light to us. Thus by this means shall we be freed from the fire of hell. For whence will He be compassionate and show mercy? Mercy comes of love! Nothing incenses God so much as to be pitiless. A man was brought to him who owed him ten thousand talents, and he was moved with compassion, and forgave him. And there were owing to that man from his fellow-servant a hundred pence, and he caught him by the throat. Therefore the Lord delivered him to the tormentors, till he should pay what was due. Let us on hearing this be merciful to those who are our debtors in money or in sins. Let no one remember evils, if at least he does not wish to injure himself; for he does not so much aggrieve the other (as he injures himself). For he either will follow him with vengeance, or he has not done so; but dost you yourself, while not forgiving your neighbor his sins, seek for a kingdom? Lest this should happen to us, let us forgive all, (for it is ourselves that we pardon,) that God may forgive us our sins, and so we may obtain the good things which are in store, through the grace and lovingkindness, etc.

Philippians 2:1-4

If there is therefore any comfort in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender mercies and compassions, fulfil ye my joy, that you be of the same mind, having the same love, being of one accord, of one mind; doing nothing through faction or through vainglory; but in lowliness of mind, each counting other better than himself; not looking each of you to his own things, but each of you also to the things of others.

There is nothing better, there is nothing more affectionate, than a spiritual teacher; such an one surpasses the kindness of any natural father. Do but consider, how this blessed one entreats the Philippians concerning the things which were to their own advantage. What says he, in exhorting them concerning concord, that cause of all good things? See how earnestly, how vehemently, with how much sympathy he speaks, If there be therefore any comfort in Christ, that is, if you have any comfort in Christ, as if he had said, If you make any account of me, if you have any care of me, if you have ever received good at my hands, do this. This mode of earnestness we use when we claim a matter which we prefer to everything else. For if we did not prefer it to everything, we should not wish to receive in it our recompense for all things, nor say that through it all is represented. We indeed remind men of our carnal claims; for example, if a father were to say, If you have any reverence for your father, if any remembrance of my care in nourishing you, if any affection towards me, if any memory of the honor you have received of me, if any of my kindness, be not at enmity with your brother; that is, for all those things, this is what I ask in return.

But Paul does not so; he calls to our remembrance no carnal, but all of them spiritual benefits. That is, if you wish to give me any comfort in my temptations, and encouragement in Christ, if any consolation of love, if you wish to show any communion in the Spirit, if you have any tender mercies and compassions, fulfil ye my joy. If any tender mercies and compassions. Paul speaks of the concord of his disciples as compassion towards himself, thus showing that the danger was extreme, if they were not of one mind. If I can obtain comfort from you, if I can obtain any consolation from our love, if I can communicate with you in the Spirit, if I can have fellowship with you in the Lord, if I can find mercy and compassion at your hands, show by your love the return of all this. All this have I gained, if you love one another.

Ver.

2. Fulfil ye my joy.

That the exhortation might not seem to be made to people who were still deficient, see how he says not, do me joy, but fulfil my joy; that is, You have begun to plant it in me, you have already given me some portion of peacefulness, but I desire to arrive at its fullness? Say, what would you? That we deliver you from dangers? That we supply somewhat to your need? Not so, but that you be of the same mind, having the same love, in which you have begun, being of one accord, of one mind. Just see, how often he repeats the same thing by reason of his great affection! That ye be of the same mind, or rather, that you be of one mind. For this is more than the same.

Having the same love. That is, let it not be simply about faith alone, but also in all other things; for there is such a thing as to be of the same mind, and yet not to have love. Having the same love, that is, love and be loved alike; do not thou enjoy much love, and show less love, so as to be covetous even in this matter; but do not suffer it in yourself. Of one accord, he adds, that is, appropriating with one soul, the bodies of all, not in substance, for that is impossible, but in purpose and intention. Let all things proceed as from one soul. What means of one accord? He shows when he says of one mind. Let your mind be one, as if from one soul.

Ver.

3. Doing nothing through faction.

He finally demands this of them, and tells them the way how this may be. Doing nothing through faction or vainglory. This, as I always say, is the cause of all evil. Hence come fightings and contentions. Hence come envyings and strifes. Hence it is that love waxes cold, when we love the praise of men, when we are slaves to the honor which is paid by the many, for it is not possible for a man to be the slave of praise, and also a true servant of God. How then shall we flee vainglory? For you have not yet told us the way. Listen then to what follows.

But in lowliness of mind, each counting other better than himself. Oh how full of true wisdom, how universal a gathering-word of our salvation is the lesson he has put forth! If you deem, he means, that another is greater than yourself, and persuadest yourself so, yea more, if you not only sayest it, but art fully assured of it, then you assign him the honor, and if you assign him the honor, you will not be displeased at seeing him honored by another. Do not then think him simply greater than yourself, but better, which is a very great superiority, and thou dost not think it strange nor be pained thereby, if you see him honored. Yea, though he treat you with scorn, thou dost bear it nobly, for you have esteemed him greater than yourself. Though he revile you, thou dost submit. Though he treat you ill, you bear it in silence. For when once the soul is fully assured that he is greater, it falls not into anger when it is ill-treated by him, nor yet into envy, for no one would envy those who are very far above himself, for all things belong to his superiority.

Here then he instructs the one party to be thus minded. But when he too, who enjoys such honor from you, is thus affected toward you, consider what a double wall there is erected of gentle forbearance [comp. Philip. iv. 5.]; for when you esteem him thus worthy of honor, and he you likewise, no painful thing can possibly arise; for if this conduct when shown by one is sufficient to destroy all strife, who shall break down the safeguard, when it is shown by both? Not even the Devil himself. The defense is threefold, and fourfold, yea manifold, for humanity is the cause of all good; and that you may learn this, listen to the prophet, saying, Had you desired sacrifice, I would have given it: You will not delight in burnt offerings. The sacrifice for God is a broken spirit, a broken and a contrite heart God will not despise. [Psalm 51:16-17] Not simply humility, but intense humility. As in the case of bodily substances, that which is broken will not rise against that which is solid, but, how many ills soever it may suffer, will perish itself rather than attack the other, so too the soul, even if constantly suffering ill, will choose rather to die, than to avenge itself by attack.

How long shall we be puffed up thus ridiculously? For as we laugh, when we see children drawing themselves up, and looking haughty, or when we see them picking up stones and throwing them, thus too the haughtiness of men belongs to a puerile intellect, and an unformed mind. Why are earth and ashes proud? [Sirach 10:9] Are you highminded, O man? And why? Tell me what is the gain? Whence are you highminded against those of your own kind? Do you not share the same nature? The same life? Have you not received like honor from God? But you are wise? You ought to be thankful, not to be puffed up. Haughtiness is the first act of ingratitude, for it denies the gift of grace. He that is puffed up, is puffed up as if he had excelled by his own strength, and he who thinks he has thus excelled is ungrateful toward Him who bestowed that honor. Have you any good? Be thankful to Him who gave it. Listen to what Joseph said, and what Daniel. For when the king of Egypt sent for him, and in the presence of all his host asked him concerning that matter in which the Egyptians, who were most learned in these things, had forsaken the field, when he was on the point of carrying off everything from them, and of appearing wiser than the astrologers, the enchanters, the magicians, and all the wise men of those times, and that from captivity and servitude, and he but a youth (and his glory was thus greater, for it is not the same thing to shine when known, and contrary to expectation, so that its being unlooked for rendered him the more admirable); what then, when he came before Pharaoh? Was it Yea, I know? But what? When no one urged it on him, he said from his own excellent spirit, Do not interpretations belong to God? Behold he straightway glorified his Master, therefore he was glorified. And this also is no small thing. For that God had revealed it to him was a far greater thing than if he had himself excelled. For he showed that his words were worthy of credit, and it was a very great proof of his intimacy with God. There is no one thing so good as to be the intimate friend of God. For if, says the Scripture, he [Abraham] was justified by works, he has whereof to glory, but not toward God. [Romans 4:2] For if he who has been vouchsafed grace makes his boast in God, that he is loved of Him, because his sins are forgiven, he too that works has whereof to boast, but not before God, as the other (for it is a proof of our excessive weakness); he who has received wisdom of God, how much more admirable is he? He glorifies God and is glorified of Him, for He says, Them that honor Me, I will honor. [1 Samuel 2:30]

Again, listen to him who descended from Joseph, than whom no one was wiser. Are you wiser, says he, than Daniel? [Ezekiel 28:3] This Daniel then, when all the wise men that were in Babylon, and the astrologers moreover, the prophets, the magicians, the enchanters, yea when the whole of their wisdom was not only coming to be convicted, but to be wholly destroyed (for their being destroyed was a clear proof that they had deceived before), this Daniel coming forward, and preparing to solve the king's question, does not take the honor to himself, but first ascribes the whole to God, and says, But as for me, O king, it is not revealed to me for any wisdom that I have beyond all men. [Daniel 2:30] And the king worshipped him, and commanded that they should offer an oblation. [Daniel 2:46] Do you see his humility? Do you see his excellent spirit? Do you see this habit of lowliness? Listen also to the Apostles, saying at one time, "Why fasten ye your eyes on us, as though by our own power or godliness we had made this man to walk? [Acts 3:12] And again, We are men of like passions with you. [Acts 14:15] Now if they thus refused the honors paid them, men who by reason of the humility and power of Christ wrought greater deeds than Christ (for He says, He that believes in Me shall do greater works than those that I do John 14:12, abr), shall not we wretched and miserable men do so, who cannot even beat away gnats, much less devils? Who have not power to benefit a single man, much less the whole world, and yet think so much of ourselves that the Devil himself is not like us?

There is nothing so foreign to a Christian soul as haughtiness. Haughtiness, I say, not boldness nor courage, for these are congenial. But these are one thing, and that another; so too humility is one thing, and meanness, flattery, and adulation another.

I will now, if you wish, give you examples of all these qualities. For these things which are contraries, seem in some way to be placed near together, as the tares to the wheat, and the thorns to the rose. But while babes might easily be deceived, they who are men in truth, and are skilled in spiritual husbandry, know how to separate what is really good from the bad. Let me then lay before you examples of these qualities from the Scriptures. What is flattery, and meanness, and adulation? Ziba flattered David out of season, and falsely slandered his master. [2 Samuel 16:1-3] Much more did Ahitophel flatter Absalom. [2 Samuel 17:1-4] But David was not so, but he was humble. For the deceitful are flatterers, as when they say, O king, live forever. [Daniel 2:4] Again, what flatterers the magicians are.

We shall find much to exemplify this in the case of Paul in the Acts. When he disputed with the Jews he did not flatter them, but was humble-minded (for he knew how to speak boldly), as when he says, I, brethren, though I had done nothing against the people, or the customs of our fathers, yet was delivered prisoner from Jerusalem. [Acts 28:17]

That these were the words of humility, listen how he rebukes them in what follows, Well spoke the Holy Ghost, By hearing you shall hear, and shall in nowise understand, and seeing you shall see, and in nowise perceive. [Acts 28:25]

Do you see his courage? Behold also the courage of John the Baptist, which he used before Herod; when he said, It is not lawful for you to have your brother Philip's wife. [Mark 6:18] This was boldness, this was courage. Not so the words of Shimei, when he said, Begone, thou man of blood [2 Samuel 16:7], and yet he too spoke with boldness; but this is not courage, but audacity, and insolence, and an unbridled tongue. Jezebel too reproached Jehu, when she said, The slayer of his master [2 Kings 9:31], but this was audacity, not boldness. Elias too reproached, but this was boldness and courage; I do not trouble Israel, but you and your father's house. [1 Kings 18:18] Again, Elias spoke with boldness to the whole people, saying, How long will you go lame on both your thighs? [1 Kings 18:21, Septuagint] Thus to rebuke was boldness and courage. This too the prophets did, but that other was audacity.

Would you see words both of humility and not of flattery, listen to Paul, saying, But with me it is a very small thing that I should be judged of you, or of man's judgment; yea, I judge not my own self. For I know nothing against myself, yet am I not hereby justified. [1 Corinthians 4:3-4] This is of a spirit that becomes a Christian; and again, Dare any of you, having a matter against his neighbor, go to law before the unrighteous, and not before the saints? [1 Corinthians 6:1]

Would you see the flattery of the foolish Jews? Listen to them, saying, We have no king but Cæsar. [John 19:15] Would you see humility? Listen to Paul again, when he says, For we preach not ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus' sake. [2 Corinthians 4:5] Would you see both flattery and audacity? Audacity [1 Samuel 25:10] in the case of Nabal, and flattery [1 Samuel 23:20] in that of the Ziphites? For in their purpose they betrayed David. Would you see wisdom [1 Samuel 26:5-12] and not flattery, that of David, how he gat Saul into his power, and yet spared him? Would you see the flattery of those who murdered Mephibosheth, whom also David slew? In fine, and as it were in outline, to sum up all, audacity is shown when one is enraged, and insults another for no just cause, either to avenge himself, or in some unjust way is audacious; but boldness and courage are when we dare to face perils and deaths, and despise friendships and enmities for the sake of what is pleasing to God. Again, flattery and meanness are when one courts another not for any right end, but hunting after some of the things of this life; but humility, when one does this for the sake of things pleasing to God, and descends from his own proper station that he may perform something great and admirable. If we know these things, happy are we if we do them. For to know them is not enough. For Scripture says, Not the hearers of a law, but the doers of a law shall be justified. [Romans 2:13] Yea, knowledge itself condemns, when it is without action and deeds of virtue. Wherefore that we may escape the condemnation, let us follow after the practice, that we may obtain those good things that are promised to us, by the grace and love of our Lord Jesus Christ.

Philippians 2:5-8

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, but emptied Himself, taking the form of a servant, being made in the likeness of men; and being found in fashion as a man, He humbled Himself, becoming obedient even unto death, yea, the death of the cross.

Our Lord Jesus Christ, when exhorting His disciples to great actions, places before them Himself, and the Father, and the Prophets, as examples; as when He says, For thus they did unto the Prophets which were before you [Matthew 5:12; Luke 6:23]; and again, If they persecuted Me, they will also persecute you [John 15:20]; and, Learn of me, for I am meek [Matthew 11:29]; and again, Be merciful, as your Father which is in heaven is merciful. [Luke 6:36] This too the blessed Paul did; in exhorting them to humility, he brought forward Christ. And he does so not here only, but also when he discourses of love towards the poor, he speaks in this wise. For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor. [2 Corinthians 8:9] Nothing rouses a great and philosophic soul to the performance of good works, so much as learning that in this it is likened to God. What encouragement is equal to this? None. This Paul well knowing, when he would exhort them to humility, first beseeches and supplicates them, then to awe them he says, That ye stand fast in one Spirit; he says also, that it is for them an evident token of perdition, but of your salvation. [Philippians 1:27-28] And last of all he says this, 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, but emptied Himself, taking upon Him the form of a servant. [Philippians 2:5-7] Attend, I entreat you, and rouse yourselves. For as a sharp two-edged sword, wheresoever it falls, though it be among ten thousand phalanxes, easily cuts through and destroys, because it is sharp on every side, and nought can bear its edge; so are the words of the Spirit. [Hebrews 4:12; Revelation 1:16] For by these words he has laid low the followers of Arius of Alexandria, of Paul of Samosata, of Marcellus the Galatian, of Sabellius the Libyan, of Marcion that was of Pontus, of Valentinus, of Manes, of Apollinarius of Laodicea, of Photinus, of Sophronius, and, in one word, all the heresies. Rouse yourselves then to behold so great a spectacle, so many armies falling by one stroke, lest the pleasure of such a sight should escape you. For if when chariots contend in the horse race there is nothing so pleasing as when one of them dashes against and overthrows whole chariots with their drivers, and after throwing down many with the charioteers that stood thereon, drives by alone towards the goal, and the end of the course, and amid the applause and clamor which rises on all sides to heaven, with coursers winged as it were by that joy and that applause, sweeps over the whole ground; how much greater will the pleasure be here, when by the grace of God we overthrow at once and in a body the combinations and devilish machinations of all these heresies together with their charioteers?

And if it seem good to you, we will first arrange the heresies themselves in order. Would you have them in the order of their impiety, or of their dates? In the order of time, for it is difficult to judge of the order of their impiety. First then let Sabellius the Libyan come forward. What does he assert? That the Father, Son, and Holy Spirit, are mere names given to one Person. Marcion of Pontus says, that God the Creator of all things is not good, nor the Father of the good Christ, but another righteous one, and that he did not take flesh for us. Marcellus, and Photinus, and Sophronius assert, that the Word is an energy, and that it was this energy that dwelt in Him who was of the seed of David, and not a personal substance.

Arius confesses indeed the Son, but only in word; he says that He is a creature, and much inferior to the Father. And others say that He has not a soul. Do you see the chariots standing? See then their fall, how he overthrows them all together, and with a single stroke. How? Have the same mind in you, he says, which was in Christ Jesus, who being in the form of God, counted it not a prize to be on an equality with God. And Paul of Samosata has fallen, and Marcellus, and Sabellius. For he says, Being in the form of God. If in the form how do you say, O wicked one, that He took His origin from Mary, and was not before? And how do you say that He was an energy? For it is written, The form of God took the form of a servant. The form of a servant, is it the energy of a servant, or the nature of a servant? By all means, I fancy, the nature of a servant. Thus too the form of God, is the nature of God, and therefore not an energy. Behold also Marcellus of Galatia, Sophronius and Photinus have fallen.

Behold Sabellius too. It is written, He counted it not a prize to be on an equality with God. Now equality is not predicated, where there is but one person, for that which is equal has somewhat to which it is equal. Do you see not the substance of two Persons, and not empty names without things? Do you not hear the eternal pre-existence of the Only-begotten?

Lastly, What shall we say against Arius, who asserts the Son is of a different substance? Tell me now, what means, He took the form of a servant? It means, He became man. Wherefore being in the form of God, He was God. For one form and another form is named; if the one be true, the other is also. The form of a servant means, Man by nature, wherefore the form of God means, God by nature. And he not only bears record of this, but of His equality too, as John also does, that he is no way inferior to the Father, for he says, He thought it not a thing to seize, to be equal with God. Now what is their wise reasoning? Nay, say they, he proves the very contrary; for he says, that, being in the form of God, He seized not equality with God. How if He were God, how was He able to seize upon it? And is not this without meaning? Who would say that one, being a man, seized not on being a man? For how would any one seize on that which he is? No, say they, but he means that being a little God, He seized not upon being equal to the great God, Who was greater than He. Is there a great and a little God? And do ye bring in the doctrines of the Greeks upon those of the Church? With them there is a great and a little God. If it be so with you, I know not. For you will find it nowhere in the Scriptures: there you will find a great God throughout, a little one nowhere. If He were little, how would he also be God? If man is not little and great, but one nature, and if that which is not of this one nature is not man, how can there be a little God and a great one?

He who is not of that nature is not God. For He is everywhere called great in Scripture; Great is the Lord, and highly to be praised. [Psalm 48:1] This is said of the Son also, for it always calls Him Lord. You are great, and doest wondrous things. You are God alone. [Psalm 86:10] And again, Great is our Lord, and great is His power, and of His greatness there is no end. [Psalm 145:3]

But the Son, he says, is little. But it is thou that sayest this, for the Scripture says the contrary: as of the Father, so it speaks of the Son; for listen to Paul, saying, Looking for the blessed hope, and appearing of the glory of our great God. [Titus 2:13] But can he have said appearing of the Father? Nay, that he may the more convince you, he has added with reference to the appearing of the great God. Is it then not said of the Father? By no means. For the sequel suffers it not which says, The appearing of our great God and Saviour Jesus Christ. See, the Son is great also. How then do you speak of small and great?

Listen to the Prophet too, calling him The Messenger of great counsel. [Isaiah 9:6] The Messenger of great counsel, is He not great Himself? The mighty God, is He small and not great? What mean then these shameless and reckless men when they say, that being little He is a God? I repeat ofttimes what they say, that you may the more avoid them. He being a lesser God seized not for Himself to be like the greater God! Tell me now (but think not that these words are mine), if he were little, as they say, and far inferior to the Father in power, how could He possibly have seized to Himself equality with God? For an inferior nature could not seize for himself admission into that which is great; for example, a man could not seize on becoming equal to an angel in nature; a horse could not, though he wished it, seize on being equal to a man in nature. But besides all that, I will say this too. What does Paul wish to establish by this example? Surely, to lead the Philippians to humility. To what purpose then did he bring forward this example? For no one who would exhort to humility speaks thus; Be thou humble, and think less of yourself than of your equals in honor, for such an one who is a slave has not risen against his master; do thou imitate him. This, any one would say, is not humility, but arrogance. Learn ye what humility is, you who have a devilish pride! What then is humility? To be lowly minded. And he is lowly minded who humbles himself, not he who is lowly by necessity. To explain what I say; and do ye attend; he who is lowly minded, when he has it in his power to be high minded, is humble, but he who is so because he is not able to be high minded, is no longer humble. For instance, If a King subjects himself to his own officer, he is humble, for he descends from his high estate; but if an officer does so, he will not be lowly minded; for how? He has not humbled himself from any high estate. It is not possible to show humble-mindedness except it be in our power to do otherwise. For if it is necessary for us to be humble even against our will, that excellency comes not from the spirit or the will, but from necessity. This virtue is called humble-mindedness, because it is the humbling of the mind.

If he who has it not in his power to snatch at another's goods, continues in the possession of his own; should we praise him, think you, for his justice? I trow not, and why? The praise of free choice is taken away by the necessity. If he, who has it not in his power to usurp and be a king, remains a private citizen, should we praise him for his quietness? I trow not. The same rule applies here. For praise, O you most senseless ones, is not given for abstaining from these things, but for the performance of good deeds; for the former is free indeed from blame, but partakes not yet of praise, while eulogy of the other is meet. Observe accordingly that Christ gives praise on this principle, when He says, Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. For I was an hungered, and you gave Me meat; I was thirsty, and you gave Me drink. [Matthew 25:34-35] He did not say, Because you have not been covetous, because you have not robbed; these are slight things; but because ye saw Me an hungered, and fed Me. Who ever praised either his friends or his enemies in this sort? No one ever praised even Paul. Why say Paul? No one ever praised even a common man, as thou dost praise Christ, because he did not take that rule which was not his due. To admire for such things as this, is to give evidence of much evil. And why? Because with evil men this is a matter of praise, as of one that steals, if he steal no more; but it is otherwise among good men. [Ephesians 4:28] Because a man has not seized on a rule and an honor which was not his due, is he praiseworthy? What folly is this?

Attend, I entreat you, for the reasoning is long. Again, who would ever exhort to humility from such grounds as this? Examples ought to be much greater than the subject, to which we are exhorting, for no one will be moved by what is foreign to the subject. For instance, when Christ would lead us to do good to our enemies, He brought a great example, even that of His Father, For He makes His sun to rise on the evil and the good, and sends rain on the just and the unjust. [Matthew 5:45] When He would lead to endurance of wrong He brought an example, Learn of Me, for I am meek and lowly in heart. [Matthew 11:29] And again, If I your Lord and Master do these things, how much more should ye? [John 13:14] Do you see how these examples are not distant, for there is no need they should be so distant, for indeed we also do these things, especially as in this case the example is not even near. And how? If He be a servant, He is inferior, and subject to Him that is greater; but this is not lowliness of mind. It was requisite to show the contrary, namely, that the greater person subjected himself to the lesser. But since he found not this distinction in the case of God, between greater and lesser, he made at least an equality. Now if the Son were inferior, this were not a sufficient example to lead us to humility. And why? Because it is not humility, for the lesser not to rise against the greater, not to snatch at rule, and to be obedient unto death.

Again, consider what he says after the example, In lowliness of mind, each counting other better than themselves. [Philippians 2:3] He says, counting, for as you are one in substance, and in the honor which comes of God, it follows that the matter is one of estimation. Now in the case of those who are greater and lesser, he would not have said counting, but honor them that are better than yourselves, as he says in another place, Obey them that have the rule over you, and submit to them. [Hebrews 13:17] In that instance subjection is the result of the nature of the case, in this of our own judgment. In lowliness of mind, he says, each counting other better than themselves, as Christ also did.

Thus are their explanations overthrown. It remains that I speak of our own after I have first spoken of theirs summarily. When exhorting to lowliness of mind, Paul would never have brought forward a lesser one, as obedient to a greater. If he were exhorting servants to obey their masters, he might have done so with propriety, but when exhorting the free to obey the free, to what purpose could he bring forward the subjection of a servant to a master? Of a lesser to a greater? He says not, Let the lesser be subject to the greater, but you who are of equal honor with each other be ye subject, each counting other better than themselves. Why then did he not bring forward even the obedience of the wife, and say, As the wife obeys her husband, so do ye also obey. Now if he did not bring forward that state in which there is equality and liberty, since in that the subjection is but slight, how much less would he have brought forward the subjection of a slave? I said above, that no one so praises a man for abstaining from evil, nor even mentions him at all; no one who desires to praise a man for continence would say, he has not committed adultery, but, he has abstained from his own wife; for we do not consider abstinence from evil as a matter of praise at all, it would be ridiculous.

I said that the form of a servant was a true form, and nothing less. Therefore the form of God also is perfect, and no less. Why says he not, being made in the form of God, but being in the form of God? This is the same as the saying, I am that I am. [Exodus 3:14] Form implies unchangeableness, so far as it is form. It is not possible that things of one substance should have the form of another, as no man has the form of an angel, neither has a beast the form of a man. How then should the Son?

Now in our own case, since we men are of a compound nature, form pertains to the body, but in the case of a simple and altogether uncompounded nature it is of the substance. But if you contend that he speaks not of the Father, because the word is used without the article, in many places this is meant, though the word be used without the article. Why say I, in many places? For in this very place he says, He counted it not a prize to be on an equality with God, using the word without the article, though speaking of God the Father.

I would add our own explanation, but I fear that I shall overwhelm your minds. Meanwhile remember what has been said for their refutation; meanwhile let us root out the thorns, and then we will scatter the good seed after that the thorns have been rooted out, and a little rest has been given to the land; that when rid of all the evil thence contracted, it may receive the divine seed with full virtue.

Let us give thanks to God for what has been spoken; let us entreat Him to grant us the guarding and safe keeping thereof, that both we and you may rejoice, and the heretics may be put to shame. Let us beseech Him to open our mouth for what follows, that we may with the same earnestness lay down our own views. Let us supplicate Him to vouchsafe us a life worthy of the faith, that we may live to His glory, and that His name may not be blasphemed through us. For, woe unto you, it is written, through whom the name of God is blasphemed. Isaiah 52:5, Septuagint. nearly For if, when we have a son, (and what is there more our own than a son,) if therefore when we have a son, and are blasphemed through him, we publicly renounce him, turn away from him, and will not receive him; how much more will God, when He has ungrateful servants who blaspheme and insult Him, turn away from them and hate them? And who will take up him whom God hates and turns away from, but the Devil and the demons? And whomsoever the demons take, what hope of salvation is left for him? What consolation in life?

As long as we are in the hand of God, no one is able to pluck us out [John 10:28], for that hand is strong; but when we fall away from that hand and that help, then are we lost, then are we exposed, ready to be snatched away, as a bowing wall, and a tottering fence [Psalm 62:3]; when the wall is weak, it will be easy for all to surmount. Think not this which I am about to say refers to Jerusalem alone, but to all men. And what was spoken of Jerusalem? Now will I sing to my well-beloved a song of my beloved touching His vineyard. My well-beloved has a vineyard in a very fruitful hill, and I made a fence about it, and surrounded it with a dike, and planted it with the vine of Sorech, and built a tower in the midst of it, and also dug a wine press in it, and I looked that it should bring forth grapes, and it brought forth thorns. And now, O men of Judah and inhabitants of Jerusalem, judge between Me and My vineyard. What should have been done to My vineyard, that I have not done to it? Wherefore, when I looked that it should bring forth grapes, brought it forth thorns? Now therefore I will tell you what I will do to My vineyard: I will take away the hedge thereof, and it shall be for a prey, and I will break down the wall thereof, and it shall be trodden down. And I will leave My vineyard, and it shall not be pruned or dug, but thorns shall come up upon it, as upon a desert land. I will also command the clouds, that they rain no rain upon it. For the vineyard of the Lord of Sabaoth is the house of Israel, and the men of Judah His pleasant plant. I looked that it should do judgment, but it did iniquity, and a cry instead of righteousness. [Isaiah 5:1-7, Septuagint] This is spoken also of every soul. For when God who loves man has done all that is needful and man then brings forth thorns instead of grapes, He will take away the fence, and break down the wall, and we shall be for a prey. For hear what another prophet speaks in his lamentations: Why have you broken down her fences, so that all they which pass by the way do pluck her? The boar out of the wood does ravage it, and the wild beasts of the field feed on it. [Psalm 80:12-13] In the former place He speaks of the Mede and the Babylonian, here nought is said of them, but the boar, and the solitary beast is the Devil and all his host, because of the ferocity and impurity of his disposition. For when it would show us his rapacity, it says, As a roaring lion he walks about, seeking whom he may devour [1 Peter 5:8]: when his poisonous, his deadly, his destructive nature, it calls him a snake, and a scorpion; For tread, says He, upon serpents and scorpions, and upon all the power of the enemy [Luke 10:19]: when it would represent his strength as well as his venom, it calls him a dragon; as when it says, This dragon whom you have formed to take his pastime therein. [Psalm 104:26] Scripture everywhere calls him a dragon, and a crooked serpent, and an adder [Psalm 74:13-14]; he is a beast of many folds, and varied in his devices, and his strength is great, he moves all things, he disturbs all things, he turns all things up and down. [Isaiah 27:1; 51:9; Ezekiel 29:3; 32:2] But fear not, neither be afraid; watch only, and he will be as a sparrow; for, says He, tread upon serpents and scorpions. If we will, He causes him to be trodden down under our feet.

See now what scorn is it, yea, what misery, to see him standing over our heads, who has been given to us to tread down. And whence is this? It is of ourselves. If we choose, he becomes great; and if we choose, he becomes of small power. If we take heed to ourselves, and take up our stand with Him who is our King, he draws himself in, and will be no better than a little child in his warfare against us. Whenever we stand apart from Him, he puffs himself up greatly, he utters terrible sounds, he grinds his teeth, because he finds us without our greatest help. For he will not approach to us, except God permit him; for if he dared not to enter into the herd of swine, except by God's permission, how much less into men's souls. But God does permit him, either chastening or punishing us, or making us more approved, as in the case of Job. Do you see that he came not to him, neither dared to be near him, but trembled and quaked? Why speak I of Job? When he leaped upon Judas, he dared not to seize on him wholly, and to enter into him, until Christ had severed him from the sacred band. He attacked him indeed from without, but he dared not enter in, but when he saw him cut off from that holy flock, he leaped upon him with more than wolfish vehemence, and left him not till he had slain him with a double death.

These things are written for our admonition. What gain have we from knowing that one of the twelve was a traitor? What profit? What advantage? Much. For, when we know whence it was that he arrived at this deadly counsel, we are on our guard that we too suffer not the like. Whence came he to this? From the love of money. He was a thief. For thirty pieces of silver he betrayed his Lord. So drunken was he with the passion, he betrayed the Lord of the world for thirty pieces of silver. What can be worse than this madness? Him to whom nothing is equivalent, nothing is equal, before whom the nations are as nothing [Isaiah 40:15], Him did he betray for thirty pieces of silver. A grievous tyrant indeed is the love of gold, and terrible in putting the soul beside itself. A man is not so beside himself through drunkenness as through love of money, not so much from madness and insanity as from love of money.

For tell me, why did you betray Him? He called you, when a man unmarked and unknown. He made you one of the twelve, He gave you a share in His teaching, He promised you ten thousand good things, He caused you to work wonders, thou were sharer of the same table, the same journeys, the same company, the same intercourse, as the rest. And were not these things sufficient to restrain you? For what reason did you betray Him? What had you to charge Him with, O wicked one? Rather, what good did you not receive at His hands? He knew your mind, and ceased not to do His part. He often said, One of you shall betray Me. [Matthew 26:21] He often marked you, and yet spared you, and though He knew you to be such an one, yet cast you not out of the band. He still bore with you, He still honored you, and loved you, as a true disciple, and as one of the twelve, and last of all (oh, for your vileness!), He took a towel, and with His own unsullied hands He washed your polluted feet, and even this did not keep you back. You stole the things of the poor, and that you might not go on to greater sin, He bore this too. Nothing persuaded you. Had you been a beast, or a stone, would you not have been changed by these kindnesses towards you, by these wonders, by these teachings? Though you were thus brutalized, yet still He called you, and by wondrous works He drew you, you were more senseless than a stone, to Himself. Yet for none of these things did you become better.

You wonder perhaps at such folly of the traitor; dread therefore that which wounded him. He became such from avarice, from the love of money. Cut out this passion, for to these diseases does it give birth; it makes us impious, and causes us to be ignorant of God, though we have received ten thousand benefits at His hands. Cut it out, I entreat you, it is no common disease, it knows how to give birth to a thousand destructive deaths. We have seen his tragedy. Let us fear lest we too fall into the same snares. For this is it written, that we too should not suffer the same things. Hence did all the Evangelists relate it, that they might restrain us. Flee then far from it. Covetousness consists not alone in the love of much money, but in loving money at all. It is grievous avarice to desire more than we need. Was it talents of gold that persuaded the traitor? For thirty pieces of silver he betrayed his Lord. Do ye not remember what I said before, that covetousness is not shown in receiving much, but rather in receiving little things? See how great a crime he committed for a little gold, rather not for gold, but for pieces of silver.

It cannot, it cannot be that an avaricious man should ever see the face of Christ! This is one of the things which are impossible. It is a root of evils, and if he that possesses one evil thing, falls from that glory, where shall he stand who bears with him the root? He who is the servant of money cannot be a true servant of Christ. Christ Himself has declared that the thing is impossible. You cannot, He says, serve God and Mammon, and, No man can serve two masters [Matthew 6:24], for they lay upon us contrary orders. Christ says, Spare the poor; Mammon says, Even from the naked strip off the things they have. Christ says, Empty yourself of what you have; Mammon says, Take also what you have not. Do you see the opposition, do you see the strife? How is it that a man cannot easily obey both, but must despise one? Nay, does it need proof? How so? Do we not see in very deed, that Christ is despised, and Mammon honored? Perceive ye not how that the very words are painful? How much more then the thing itself? But it does not appear so painful in reality, because we are possessed with the disease. Now if the soul be but a little cleansed of the disease, as long as it remains here, it can judge right; but when it departs elsewhere, and is seized by the fever, and is engaged in the pleasure of the thing, it has not its perception clear, it has not its tribunal uncorrupt. Christ says, Whosoever he be of you that renounces not all that he has, he cannot be My disciple [Luke 14:33]; Mammon says, Take the bread from the hungry. Christ says, Cover the naked [Isaiah 58:7]; the other says, Strip the naked. Christ says, You shall not hide yourself from your own flesh, [Isaiah 58:7] and those of your own house; Mammon says, You shall not pity those of your own seed; though you see your mother or your father in want, despise them. Why say I father or mother? Even your own soul, he says, destroy it also. And he is obeyed! Alas! He who commands us cruel, and mad, and brutal things, is listened to rather than He who bids us gentle and healthful things! For this is hell appointed; for this, fire; for this, a river of fire; for this, a worm that dies not.

I know that many hear me say these things with pain, and indeed it is not without pain I say them. But why need I say these things? I could wish the things concerning the kingdom to be ever my discourse, of the rest, of the waters of rest, of the green pastures, as the Scripture says, He makes me to lie down in green pastures, He leads me beside the still waters [Psalm 23:2], there He makes me to dwell. I could wish to speak of the place, whence sorrow and sighing shall flee away. [Isaiah 51:11]

I could wish to discourse of the pleasures of being with Christ, though they pass all expression and all understanding. Yet would I speak of these things according to my power. But what shall I do? It is not possible to speak concerning a kingdom to one that is diseased and in fever; then we must needs speak of health. It is not possible to speak of honor to one that is brought to trial, for at that time his desire is that he be freed from judgment, and penalty, and punishment. If this be not effected, how shall the other be? It is for this cause that I am continually speaking of these things, that we may the sooner pass over to those other. For this cause does God threaten hell, that none may fall into hell, that we all may obtain the kingdom; for this cause we too make mention continually of hell, that we may thrust you onward towards the kingdom, that when we have softened your minds by fear, we may bring you to act worthily of the kingdom. Be not then displeased at the heaviness of our words, for the heaviness of these words lightens our souls from sin. Iron is heavy, and the hammer is heavy, but it forms vessels fit for use, both of gold and silver, and straightens things which are crooked; and if it were not heavy, it would have no power to straighten the distorted substance. Thus too our heavy speech has power to bring the soul into its proper tone. Let us not then flee from heaviness of speech, nor the strokes it gives; the stroke is not given that it may break in pieces or tear the soul, but to straighten it. We know how we strike, how by the grace of God we inflict the stroke, so as not to crush the vessel, but to polish it, to render it straight, and meet for the Master's use, to offer it glittering in soundness, skillfully wrought against that Day of the river of fire, to offer it having no need of that burning pile. For if we expose not ourselves to fire here, we must needs be burned there, it cannot be otherwise; For the day of the Lord is revealed by fire. [1 Corinthians 3:13] Better is it that you be burned for a little space by our words, than for ever in that flame. That this will indeed be so, is plain, and I have ofttimes given you reasons which cannot be gainsaid. We ought truly to be persuaded from the Scriptures, but forasmuch as some are contentious, we have also brought forward many arguments from reason. Nothing hinders that I now mention them, and what were they? God is just. We all acknowledge this, both Greeks and Jews, and Heretics, and Christians. But many sinners have had their departure without punishment, many righteous men have had their departure after suffering ten thousand grievous things. If then God be just, where will He reward their good to the one, and their punishment to the other, if there be no hell, if there be no resurrection? This reason then do ye constantly repeat to them and to yourselves, and it will not suffer you to disbelieve the resurrection, and whoever disbelieves not the resurrection will take care to live with all heed so as to obtain eternal happiness, of which may we all be counted worthy, by the grace and lovingkindness of our Lord Jesus Christ, with whom, etc.

Philippians 2:5-11

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; but emptied Himself, taking upon Him the form of a servant, being made in the likeness of men: and being found in fashion as a man, He humbled Himself, becoming obedient unto death, yea, the death of the cross. Wherefore also God highly exalted Him, and gave Him the Name which is above every name: that in the Name of Jesus every knee should bow, of things in heaven, and things on earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

I have stated the views of the heretics. It is befitting that I now speak of what is our own. They say that the words, He counted it not a prize, are of wrongfully seizing. We have proved, that this is altogether vapid and impertinent, for no man would exhort another to humility on such grounds, nor in this sort does he praise God, or even man. What is it then, beloved? Give heed to what I now say. Since many men think, that, when they are lowly, they are deprived of their proper right, and debased, Paul, to take away this fear, and to show that we must not be affected thus, says that God, the only begotten, who was in the form of God, who was no whit inferior to the Father, who was equal to Him, counted it not a prize to be on an equality with God.

Now learn what this means. Whatsoever a man robs, and takes contrary to his right, he dares not lay aside, from fear lest it perish, and fall from his possession, but he keeps hold of it continually. He who possesses some dignity which is natural to him, fears not to descend from that dignity, being assured that nothing of this sort will happen to him. As for example, Absalom usurped the government, and dared not afterwards to lay it aside. We will go to another example, but if example cannot present the whole matter to you, take it not amiss, for this is the nature of examples, they leave the greater part for the imagination to reason out. A man rebels against his sovereign, and usurps the kingdom: he dares not lay aside and hide the matter, for if he once hide it, straightway it is gone. Let us also take another example; if a man takes anything violently, he keeps firm hold of it continually, for if he lay it down, he straightway loses it. And generally speaking, they who have anything by rapine are afraid to lay it by, or hide it, or not to keep constantly in that state which they have assumed. Not so they, who have possessions not procured by rapine, as Man, who possesses the dignity of being a reasonable being. But here examples fail me, for there is no natural preëminence among us, for no good thing is naturally our own; but they are inherent in the nature of God. What does one say then? That the Son of God feared not to descend from His right, for He thought not Deity a prize seized. He was not afraid that any would strip Him of that nature or that right, Wherefore He laid it aside, being confident that He should take it up again. He hid it, knowing that He was not made inferior by so doing. For this cause, Paul says not, He seized not, but, He counted it not a prize; He possessed not that estate by seizure, but it was natural, not conferred, it was enduring and safe. Wherefore he refused not to take the form of an inferior. The tyrant fears to lay aside the purple robe in war, while the king does it with much safety. Why so? Because he holds his power not as a matter of seizure. He did not refuse to lay it aside, as one who had usurped it, but since He had it as His own by nature, since it could never be parted from Him, He hid it.

This equality with God He had not by seizure, but as his own by nature. Wherefore He emptied Himself. Where be they who affirm, that He underwent constraint, that He was subjected? Scripture says, He emptied Himself, He humbled Himself, and became obedient unto death. How did He empty Himself? By taking the form of a servant, being made in the likeness of men, and being found in fashion as a man. It is written, He emptied Himself in reference to the text, each counting other better than himself. Since had He been subjected, had He not chosen it of His own accord, and of His own free will, it would not have been an act of humility. For if He knew not that so it must be, He would have been imperfect. If, not knowing it, He had waited for the time of action, then would He not have known the season. But if He both knew that so it must be, and when it must be, wherefore should He submit to be subjected? To show, they say, the superiority of the Father. But this shows not the superiority of the Father, but His own inferiority. For is not the name of the Father sufficient to show the priority of the Father? For apart from Him, the son has all the same things. For this honor is not capable of passing from the Father to the Son.

What then say the heretics? See, say they, He did not become man. The Marcionites, I mean. But why? He was made in the likeness of man. But how can one be made in the likeness of men? By putting on a shadow? But this is a phantom, and no longer the likeness of a man, for the likeness of a man is another man. And what will you answer to John, when he says, The Word became flesh? [John 1:14] But this same blessed one himself also says in another place, in the likeness of sinful flesh. [Romans 8:3]

And being found in fashion as a man. See, they say, both in fashion, and as a man. To be as a man, and to be a man in fashion, is not to be a man indeed. To be a man in fashion is not to be a man by nature. See with what ingenuousness I lay down what our enemies say, for that is a brilliant victory, and amply gained, when we do not conceal what seem to be their strong points. For this is deceit rather than victory. What then do they say? Let me repeat their argument. To be a man in fashion is not to be a man by nature; and to be as a man, and in the fashion of a man, this is not to be a man. So then to take the form of a servant, is not to take the form of a servant. Here then is an inconsistency; and wherefore do you not first of all solve this difficulty? For as you think that this contradicts us, so do we say that the other contradicts you. He says not, as the form of a servant, nor in the likeness of the form of a servant, nor in the fashion of the form of a servant, but He took the form of a servant. What then is this? For there is a contradiction. There is no contradiction. God forbid! It is a cold and ridiculous argument of theirs. He took, say they, the form of a servant, when He girded Himself with a towel, and washed the feet of His disciples. Is this the form of a servant? Nay, this is not the form, but the work of a servant. It is one thing that there should be the work of a servant, and another to take the form of a servant. Why did he not say, He did the work of a servant, which were clearer? But nowhere in Scripture is form put for work, for the difference is great: the one is the result of nature, the other of action. In common speaking, too, we never use form for work. Besides, according to them, He did not even take the work of a servant, nor even gird Himself. For if all was a mere shadow, there was no reality. If He had not real hands, how did He wash their feet? If He had not real loins, how did He gird Himself with a towel? And what kind of garments did he take? For Scripture says, He took His garments. [John 13:12] So then not even the work is found to have really taken place, but it was all a deception, nor did He even wash the disciples. For if that incorporeal nature did not appear, it was not in a body. Who then washed the disciples' feet?

Again, what in opposition to Paul of Samosata? For what did he affirm? The very same. But it is no emptying of Himself, that one who is of human nature, and a mere man, should wash his fellow-servants. For what we said against the Arians, we must repeat against these too, for they differ not from one another, save by a little space of time; both the one and the other affirm the Son of God to be a creature. What then shall we say to them? If He being a man washed man, He emptied not, He humbled not Himself. If He being a man seized not on being equal with God, He is not deserving of praise. That God should become man, is great, unspeakable, inexpressible humility; but what humility is there in that one, who was a man should do the works of men? And where is the work of God ever called the form of God? For if he were a mere man, and was called the form of God by reason of His works, why do we not do the same of Peter, for he wrought greater deeds than Christ Himself? Why say you not of Paul, that he had the form of God? Why did not Paul give an example of himself, for he wrought a thousand servile works, and did not even refuse to say, For we preach not ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus' sake. [2 Corinthians 4:5]

These are absurdities and trifles! Scripture says, He emptied Himself. How did He empty Himself? Tell me. What was His emptying? What His humiliation? Was it because He wrought wonders? This both Paul and Peter did, so that this was not peculiar to the Son. What then means, Being made in the likeness of men? He had many things belonging to us, and many He had not; for instance, He was not born of wedlock. He did no sin. These things had He which no man has. He was not what he seemed only, but He was God also; He seemed to be a man, but He was not like the mass of men. For He was like them in flesh. He means then, that He was not a mere man. Wherefore he says, in the likeness of men. For we indeed are soul and body, but He was God, and soul and body, wherefore he says, in the likeness. For lest when you hear that He emptied Himself, you should think that some change, and degeneracy, and loss is here; he says, while He remained what He was, He took that which He was not, and being made flesh He remained God, in that He was the Word. [John 1:14]

In this then He was like man, and for this cause Paul says, and in fashion. Not that His nature degenerated, nor that any confusion arose, but He became man in fashion. For when He had said that He took the form of a servant, he made bold to say this also, seeing that the first would silence all objectors; since when he says, In the likeness of sinful flesh, he says not that He had not flesh, but that that flesh sinned not, but was like to sinful flesh. Like in what? In nature, not in sin, therefore was His like a sinful soul. As then in the former case the term similarity was used, because He was not equal in everything, so here also there is similarity, because He is not equal in everything, as His not being born of wedlock, His being without sin, His being not a mere man. And he well said as a man, for He was not one of the many, but as one of the many. The Word who was God did not degenerate into man, nor was His substance changed, but he appeared as a man; not to delude us with a phantom, but to instruct us in humility. When therefore he says, as a man, this is what He means; since he calls Him a man elsewhere also, when he says, there is one God, one Mediator also between God and men, Himself man, Christ Jesus. [1 Timothy 2:5]

Thus much against these heretics. I must now speak against such as deny that He took a soul. If the form of God is perfect God, then the form of a servant is a perfect servant. Again, against the Arians. Here concerning His divinity, we no longer find He became, He took, but He emptied Himself, taking the form of a servant, being made in the likeness of men; here concerning his humanity we find He took, He became. He became the latter, He took the latter; He was the former. Let us not then confound nor divide the natures. There is one God, there is one Christ, the Son of God; when I say One, I mean a union, not a confusion; the one Nature did not degenerate into the other, but was united with it.

He humbled Himself, becoming obedient unto death, yea, the death of the cross. See, says one, He voluntarily became obedient; he was not equal to Him whom He obeyed. O you obstinate ones and unwise! This does not at all lower Him. For we too become obedient to our friends, yet this has no effect. He became obedient as a Son to His Father; He fell not thus into a servile state, but by this very act above all others guarded his wondrous Sonship, by thus greatly honoring the Father. He honored the Father, not that you should dishonor Him, but that you should the rather admire Him, and learn from this act, that He is a true Son, in honoring His Father more than all besides. No one has thus honored God. As was His height, such was the correspondent humiliation which He underwent. As He is greater than all, and no one is equal to Him, so in honoring His Father, He surpassed all, not by necessity, nor unwillingly, but this too is part of His excellence; yea, words fail me. Truly it is a great and unspeakable thing, that He became a servant; that He underwent death, is far greater; but there is something still greater, and more strange; why? All deaths are not alike; His death seemed to be the most ignominious of all, to be full of shame, to be accursed; for it is written, Cursed is every one that hangs on a tree. [Deuteronomy 21:23; Galatians 3:13] For this cause the Jews also eagerly desired to slay Him in this manner, to make Him a reproach, that if no one fell away from Him by reason of His death, yet they might from the manner of His death. For this cause two robbers were crucified with Him, and He in the midst, that He might share their ill repute, and that the Scripture might be fulfilled, And he was numbered with the transgressors. [Isaiah 53:12] Yet so much the more does truth shine forth, so much the more does it become bright; for when His enemies plot such things against His glory, and it yet shines forth, so much the greater does the matter seem. Not by slaying Him, but by slaying Him in such sort did they think to make Him abominable, to prove Him more abominable than all men, but they availed nothing. And both the robbers also were such impious ones, (for it was afterward that the one repented,) that, even when on the cross, they reviled Him; neither the consciousness of their own sins, nor their present punishment, nor their suffering the same things themselves, restrained their madness. Wherefore the one spoke to the other, and silenced him by saying, Do you not even fear God, seeing you are in the same condemnation? [Luke 23:40] So great was their wickedness. Wherefore it is written, God also highly exalted Him, and gave Him the Name which is above every name. When the blessed Paul has made mention of the flesh, he fearlessly speaks of all His humiliation. For until he had mentioned that He took the form of a servant, and while he was speaking of His Divinity, behold how loftily he does it, (loftily, I say, according to his power; for he speaks not according to His own worthiness, seeing that he is not able). Being in the form of God, He counted it not a prize to be equal with God. But when he had said, that He became Man, henceforth he fearlessly discourses of His low estate, being confident that the mention of His low estate would not harm His Divinity, since His flesh admitted this.

Ver. 9-11. Wherefore also God highly exalted Him, and gave Him the Name which is above every name: that in the Name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. Let us say against the heretics, If this is spoken of one who was not incarnate, if of God the Word, how did He highly exalt Him? Was it as if He gave Him something more than He had before? He would then have been imperfect in this point, and would have been made perfect for our sakes. For if He had not done good deeds to us, He would not have obtained that honor! And gave Him the Name. See, He had not even a name, as you say! But how, if He received it as His due, is He found here to have received it by grace, and as a gift? And that the Name which is above every name: and of what kind, let us see, is the Name? That at the Name of Jesus, says He, every knee should bow. They (the heretics) explain name by glory. This glory then is above all glory, and this glory is in short that all worship Him! But ye hold yourselves far off from the greatness of God, who think that you know God, as He knows Himself, and from this it is plain, how far off you are from right thoughts of God. And this is plain from hence. Is this, tell me, glory? Therefore before men were created, before the angels or the archangels, He was not in glory. If this be the glory which is above every glory, (for this is the name that is above every name,) though He were in glory before, yet was He in glory inferior to this. It was for this then that He made the things that are, that He might be raised to glory, not from His own goodness, but because He required glory from us! See ye not their folly? See ye not their impiety?

Now if they had said this of Him that was incarnate, there had been reason, for God the Word allows that this be said of His flesh. It touches not His divine nature, but has to do altogether with the dispensation. What means of things in heaven, and things in the earth, and things under the earth? It means the whole world, and angels, and men, and demons; or that both the just and the living and sinners,

And every tongue, should confess that Jesus Christ is Lord, to the glory of God the Father. That is, that all should say so; and this is glory to the Father. Do you see how wherever the Son is glorified, the Father is also glorified? Thus too when the Son is dishonored, the Father is dishonored also. If this be so with us, where the difference is great between fathers and sons, much more in respect of God, where there is no difference, does honor and insult pass on to Him. If the world be subjected to the Son, this is glory to the Father. And so when we say that He is perfect, wanting nothing, and not inferior to the Father, this is glory to the Father, that he begot such a one. This is a great proof of His power also, and goodness, and wisdom, that He begot one no whit inferior, neither in wisdom nor in goodness. When I say that He is wise as the Father, and no whit inferior, this is a proof of the great wisdom of the Father; when I say that He is powerful as the Father, this is a proof of the Father's power. When I say that He is good as the Father, this is the greatest evidence of His goodness, that He begot such (a Son), in no whit less or inferior to Himself. When I say that He begot Him not inferior in substance but equal, and not of another substance, in this I again wonder at God, His power, and goodness, and wisdom, that He has manifested to us another, of Himself, such as Himself, except in His not being the Father. Thus whatsoever great things I say of the Son, pass on to the Father. Now if this small and light matter (for it is but a light thing to God's glory that the world should worship Him) is to the glory of God, how much more so are all those other things?

Let us then believe to His glory, let us live to His glory, for one is no use without the other; when we glorify Him rightly, but live not rightly, then do we especially insult Him, because we are enrolled under Him as a Master and Teacher, and yet despise Him, and stand in no dread of that fearful judgment seat. It is no wonder that the heathen live impurely; this merits not such condemnation. But that Christians, who partake in such great mysteries, who enjoy so great glory, that they should live thus impurely, this is worst of all, and unbearable. For tell me; He was obedient to the uttermost, wherefore He received the honor which is on high. He became a servant, wherefore He is Lord of all, both of Angels, and of all other. Let us too not suppose then that we descend from what is our due, when we humble ourselves. For thus may we be more highly exalted; and with reason; then do we especially become admirable. For that the lofty man is really low, and that the lowly man is exalted, the sentence of Christ sufficiently declares. Let us however examine the matter itself. What is it to be humbled? Is it not to be blamed, to be accused, and calumniated? What is it to be exalted? It is to be honored, to be praised, to be glorified. Well. Let us see how the matter is. Satan was an angel, he exalted himself. What then? Was he not humbled beyond all other? Has he not the earth as his place? Is he not condemned and accused by all? Paul was a man, and humbled himself. What then? Is he not admired? Is he not praised? Is he not lauded? Is he not the friend of Christ? Wrought he not greater things than Christ? Did he not ofttimes command the devil as a captive slave? Did he not carry him about as an executioner? did he not hold him up to scorn? Held he not his head bruised under his feet? Did he not with much boldness beg of God that others too might do the same? Why am I saying? Absalom exalted himself, David humbled himself; which of the two was raised up, which became glorious? For what could be a more evident proof of humility than these words which that blessed Prophet spoke of Shimei, Let him curse, for the Lord has bidden him. [2 Samuel 16:11] And if you please, we will examine the very cases themselves. The Publican humbled himself, although the case can hardly be called humility; but how? He answered in a right-minded manner. The Pharisee exalted himself. What then? Let us also examine the matters. Let there be two men, both rich, and highly honored, and elevated by wisdom and power, and other worldly advantages; then let one of them seek honor from all, let him be angry if he receive it not, let him require more than is due and exalt himself; let the other despise the whole matter, bear himself unkindly towards no one on this account, and evade honor when offered to him. For it is not possible to obtain glory any other way than by fleeing from glory, for as long as we pursue it, it flies from us, but when we flee from it, then it pursues us. If you would be glorious, do not desire glory. If you would be lofty, do not make yourself lofty. And further, all honor him who does not grasp at honor, but spurn him who seeks it. For the human race somehow or other is fond of contention, and leans to contrary feeling. Let us therefore despise glory, for thus we shall be enabled to become lowly, or rather to become exalted. Exalt not yourself, that you may be exalted by another; he that is exalted by himself is not exalted by others, he who is humbled by himself is not humbled by others. Haughtiness is a great evil, it is better to be a fool than haughty; for in the one case, the folly is only a perversion of intellect, but in the other case it is still worse, and is folly joined with madness: the fool is an evil to himself; but the haughty man is a plague to others too. This misery comes of senselessness. One cannot be haughty-minded without being a fool; and he that is brimfull of folly is haughty.

Listen to the Wise Man, who says, I saw a man wise in his own conceit; there is more hope of a fool than of him. [Proverbs 26:12] Do you see how it was not without reason I said that the evil of which I am speaking is worse than that of folly, for it is written, There is more hope of a fool than of him? Wherefore, Paul too said, Be not wise in your own conceits. [Romans 12:16] Tell me what description of bodies do we say are in good health, those which are much inflated, and are inwardly full of much air and water, or those which are kept low, and have their surface such as marks restraint? It is manifest that we should choose the latter. So, too with the soul, that which is puffed up has a worse disease than dropsy, while that which is under restraint is freed from all evil. How great then are the good things which lowliness of mind brings to us! What would you have? Forbearance? Freedom from anger? love to our fellow-men? soberness? attentiveness? All these good things spring from lowly-mindedness, and their contraries from haughtiness: the haughty man must needs be also insolent, a brawler, wrathful, bitter, sullen, a beast rather than a man. Are you strong, and proud thereat? You should rather be humble on this account. Why are you proud for a thing of nought? For even a lion is bolder than thou, a wild boar is stronger, and you are not even as a fly in comparison with them. Robbers too, and violaters of tombs, and gladiators, and even your own slaves, and those perchance who are more stupid still, are stronger than thou. Is this then a fit subject for praise? Are you proud of such a matter? Bury yourself for shame!

But are you handsome and beautiful? This is the boast of crows! You are not fairer than the peacock, as regards either its color or its plumage; the bird beats you in plumage, it far surpasses you in its feathers and in its color. The swan too is passing fair, and many other birds, with whom if you are compared you will see that you are nought. Often too worthless boys, and unmarried girls, and harlots, and effeminate men have had this boast; is this then a cause for haughtiness? But are you rich? Whence so? What have you? Gold, silver, precious stones! This is the boast of robbers also, of man-slayers, of those who work in the mines. That which is the labor of criminals becomes to you a boast! But do you adorn and deck yourself out? Well, we may see horses also decked out, and among the Persians camels too, and as for men, all those who are about the stage. Are you not ashamed to boast yourself of these things, if unreasoning animals, and slaves, and man-slayers, and effeminate, and robbers, and violaters of tombs, share with you? Do you build splendid palaces? And what of this? Many jackdaws dwell in more splendid houses, and have more noble retreats. Do you not see how many, who were mad after money, have built houses in fields and desert places, that are retreats for jackdaws? But are you proud on account of your voice. You can by no means sing with clearer and sweeter tones than the swan or the nightingale. Is it for your varied knowledge of arts? But what is wiser than the bee in this; what embroiderer, what painter, what geometrician, can imitate her works? Is it for the fineness of your apparel? But here the spiders beat you. Is it for the swiftness of your feet? Again the first prize is with unreasoning animals, the hare, and the gazelle, and all the beasts which are not wanting in swiftness of foot. Have you traveled much? Not more than the birds; their transit is more easily made, they have no need of provisions for the way, nor beasts of burden, for their wings are all-sufficient for them; this is their vessel, this their beast of burden, this their car, this is even their wind, in short, all that a man can name. But are you clear sighted? Not as the gazelle; not as the eagle. Are you quick of hearing? The ass is more so. Of scent? The hound suffers you not to surpass him. Are you a good provider? Yet you are inferior to the ant. Do you gather gold? Yet not as the Indian ants. Are you proud because of your health? Unreasoning creatures are far better than we both in habit of body, and in independence; they fear no poverty. Behold the birds of the heaven, that they sow not, neither do they reap, nor gather into barns. [Matthew 6:26] And surely, He means, God has not created the irrational animals superior to ourselves. Do you mark what want of consideration is here? Do you observe the lack of all investigation? Do you observe the great advantage which we derive from an investigation of the points? He, whose mind is lifted up above all men, is found to be even lower than the irrational creatures.

But we will have pity upon him, and not follow his example; nor because the limits of our mortal nature are too narrow for his conceit of himself, will we proceed to lower him to the level of the beasts that are without reason, but will lift him up from thence, not for his own sake, for he deserves no better fate, but that we may set forth the lovingkindness of God, and the honor which He has vouchsafed us. For there are things, yes, there are things wherein the irrational animals have no participation with us. And of what sort are these? Piety, and a life based on virtue. Here you can never speak of fornicators, nor of effeminate persons, nor of murderers, for from them we have been severed. And what then is this which is found here? We know God, His Providence we acknowledge, and are embued with true philosophy concerning immortality. Here let the irrational animals give place. They cannot contend with us in these points. We live in self-command. Here the irrational animals have nothing in common with us. For, while coming behind all of them, we exercise dominion over them; for herein lies the superiority of our dominion, that, while coming behind them, we yet reign over them: that you might be instructed that the cause of these things is, not yourself, but God who made you, and gave you reason. We set nets and toils for them, we drive them in, and they are at our mercy.

Self-command, a compliant temper, mildness, contempt of money, are prerogatives of our race; but since thou who art one of those blinded by presumption hast none of these, you do well in entertaining notions either above the level of mankind, or beneath the very irrational creatures. For this is the nature of folly and of audacity; it is either unduly elevated, or on the other hand it is equally depressed, never observing a proper proportion. We are equal to angels in this respect, that we have a Kingdom pledged to us, the choir, unto which Christ is joined. He that is a man may be scourged, yet does he not succumb. A man laughs at death, is a stranger to fear and trembling, he does not covet more than he has. So that they all who are not like this are beneath the irrational animals. For when in the things of the body you would have the advantage, but hast no advantage in the things that concern the soul, how are you anything else than inferior to the irrational animals? For bring forward one of the vicious and unthinking, of those that are living in excess and to self. The horse surpasses him in warlike spirit, the boar in strength, the hare in swiftness, the peacock in grace, the swan in fineness of voice, the elephant in size, the eagle in keenness of sight, all birds in wealth. Whence then do you derive your title to rule the irrational creatures? From reason? But you have it not? For whosoever ceases to make a due use of it, is again inferior to them; for when though possessing reason he is more irrational than they, it had been better if he had never from the first become capable of exercising reason. For it is not the same thing after having received dominion to betray the trust, as to let pass the season to receive it. That sovereign, who is below the level of his guards, had better never have had on the purple. And it is the very self-same thing in this case. Knowing then that without virtue we are inferior to the very irrational animals, let us exercise ourselves therein, that we may become men, yea rather angels, and that we may enjoy the promised blessings, through the grace and lovingkindness of our Lord Jesus Christ, with whom, etc.

Philippians 2:12-16

So then, my beloved, even as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling; for it is God which works in you both to will and to work for His good pleasure. Do all things without murmurings and disputings: that you may be blameless and harmless, children of God without blemish in the midst of a crooked and perverse generation, among whom you are seen as lights in the world, holding forth the word of life; that I may have whereof to glory in the day of Christ.

The admonitions which we give ought to be accompanied with commendations; for thus they become even welcome, when we refer those whom we admonish to that measure of zeal which they have themselves exhibited; as Paul, for instance, did here; and observe with what singular discretion; So then, my beloved, he says; he did not say simply be obedient, not until he had first commended them in these words, even as you have always obeyed; i.e. it is not other men, but your own selves, whom I bid you take example by. Not as in my presence only, but much more in my absence. And why, much more in my absence? You seemed perhaps at that time to be doing everything out of respect to me, and from a principle of shame, but that is no longer so; if then ye make it evident that you now strive more earnestly, it is also made evident that neither then was it done out of consideration to me, but for God's sake. Tell me, what would you? not that you give heed to me, but that you 'work out your own salvation with fear and trembling'; for it is impossible for one, who lives devoid of fear, to set forth any high or commanding example; and he said not merely with fear, but and with trembling, which is an excessive degree of fear. Such fear had Paul: and therefore he said, I fear lest having preached to others, I myself should be rejected. [1 Corinthians 9:27] For if without the aid of fear temporal things can never be achieved, how much less spiritual matters; for I desire to know, who ever learned his letters without fear? Who has become a proficient in any art, without fear? But if, when the devil does not lie in the way, where indolence is the only obstacle, so much of fear is necessary merely in order that we may master that indolence which is natural to us; where there is so fierce a war, so great hindrances, how can we by any possibility be saved without fear?

And how may this fear be produced? If we but consider that God is everywhere present, hears all things, sees all things, not only whatsoever is done and said, but also all that is in the heart, and in the depth of the soul, for He is quick to discern the thoughts and intents of the heart [Hebrews 4:12], if we so dispose ourselves, we shall not do or say or imagine anything that is evil. Tell me, if you had to stand constantly near the person of a ruler, would you not stand there with fear? And how standing in God's presence, do you laugh and throw yourself back, and not conceive fear and dread? Let it never be that you despise His patient endurance, for it is to bring you to repentance that He is longsuffering. Whenever you eat, consider that God is present, for He is present; whenever you are preparing to sleep, or giving way to passion, if you are robbing another, or indulging in luxury, or whatever you are about, you will never fall into laughter, never be inflamed with rage. If this be your thought continually, you will continually be in fear and trembling, forasmuch as you are standing beside the King. The architect, though he be experienced, though he be perfectly master of his art, yet stands with fear and trembling, lest he fall down from the building. Thou too hast believed, you have performed many good deeds, you have mounted high: secure yourself, be in fear as you stand, and keep a wary eye, lest you fall thence. For manifold are the spiritual sorts of wickedness which aim to cast you down. [Ephesians 6:12] Serve the Lord with fear, he says, and rejoice unto Him with trembling. [Psalm 2:11] And how is rejoicing compatible with trembling? Yet this, be assured, is the only rejoicing; for when we perform some good work, and such as beseems those who do anything with trembling, then only do we rejoice. Work out your own salvation with fear and trembling: he says not work, but work out, i.e. with much earnestness, with much diligence; but as he had said, with fear and trembling, see how he relieves their anxiety: for what does he say? It is God that works in you. Fear not because I said, with fear and trembling. I said it not with this view, that you should give up in despair, that you should suppose virtue to be somewhat difficult to be attained, but that you might be led to follow after it, and not spend yourself in vain pursuits; if this be the case, God will work all things. Do thou be bold; for it is God that works in you. If then He works, it is our part to bring a mind ever resolute, clenched and unrelaxed. For it is God that works in you both to will and to work. If He does Himself work in us to will, how do you exhort us? For if He works Himself even the will, the words, which you speak to us, have no meaning, 'that you have obeyed'; for we have not 'obeyed'; it is without meaning that you say, 'with fear and trembling'; for the whole is of God. It was not for this that I said to you, for it is He that works in you both to will and to work, but my object was to relieve your anxiety. If you will, in that case He will work in you to will. Be not affrighted, you are not worsted; both the hearty desire and the accomplishment are a gift from Him: for where we have the will, thenceforward He will increase our will. For instance, I desire to do some good work: He has wrought the good work itself, and by means of it He has wrought also the will. Or he says this in the excess of his piety, as when he declares that our well-doings are gifts of grace.

As then, when he calls these gifts, he does not put us out of the pale of free will, but accords to us free will, so when he says, to work in us to will, he does not deprive us of free will, but he shows that by actually doing right we greatly increase our heartiness in willing. For as doing comes of doing, so of not doing comes not doing. Have you given an alms? You are the more incited to give. Have you refused to give? You have become so much the more disinclined. Have you practiced temperance for one day? You have an incitement for the next likewise. Have you indulged to excess? You have increased the inclination to self-indulgence. When a wicked man comes into the depth of vice, then he despises. [Proverbs 18:3] As, then, when a man comes into the depth of iniquity, he turns a despiser; so when he comes into the depth of goodness, he quickens his exertions. For as the one runs riot in despair, so the second, under a sense of the multitude of good things, exerts himself the more, fearing lest he should lose the whole. For His good pleasure, he says, that is, for love's sake, for the sake of pleasing Him; to the end that what is acceptable to Him may take place; that things may take place according to His will. Here he shows, and makes it a ground of confidence, that He is sure to work in us, for it is His will that we live as He desires we should, and if He desires it, He Himself both works in us to this end, and will certainly accomplish it; for it is His will that we live aright. Do you see, how he does not deprive us of free will?

Do all things without murmurings and disputings. The devil, when he finds that he has no power to withdraw us from doing right, wishes to spoil our reward by other means. For he has taken occasion to insinuate pride or vainglory, or if none of these things, then murmuring, or, if not this, misgivings. Now then see how Paul sweeps away all these. He said on the subject of humility all that he did say, to overthrow pride; he spoke of vainglory, that is, not as in my presence only; he here speaks of murmuring and disputing. But why, I want to know, when in the case of the Corinthians he was engaged in uprooting this evil tendency, did he remind them of the Israelites, but here has said nothing of the sort, but simply charged them? Because in that case the mischief was already done, for which reason there was need of a more severe stroke and a sharper rebuke; but here he is giving admonitions to prevent its being done. Severe measures then were not called for in order to secure those that had not yet been guilty; as in leading them to humility he did not subjoin the instance in the Gospel, wherein the proud were punished, but laid the charge as from God's lips; [Luke 16:23 and 18:14] and he addresses them as free, as children of pure birth, not as servants; for in the practice of virtue a rightminded and generous person is influenced by those who do well, but one of bad principles by those who do not do well; the one by the consideration of honor, the other of punishment. Wherefore also writing to the Hebrews, he said, bringing forward the example of Esau, Who for one mess of meat sold his own birthright [Hebrews 12:16]; and again, if he shrink back, my soul has no pleasure in him. [Hebrews 10:38] And among the Corinthians were many who had been guilty of fornication. Therefore he said, Lest when I come again my God should humble me before you, and I should mourn for many that have sinned heretofore, and repented not of the uncleanness, and fornication, and lasciviousness which they committed. [2 Corinthians 12:21] That you may be blameless, says he, and harmless; i.e. irreproachable, unsullied; for murmuring occasions no slight stain. And what means without disputing? Is it good, or not good? Do not dispute, he says, though it be trouble, or labor, or anything else whatever. He did not say, that you be not punished, for punishment is reserved for the thing; and this he made evident in the Epistle to the Corinthians; but here he said nothing of the sort; but he says, That you may be blameless and harmless, children of God without blemish, in the midst of a crooked and perverse generation, among whom you are seen as lights in the world, holding forth the word of life, that I may have whereof to glory in the day of Christ. Observest thou that he is instructing these not to murmur? So that murmuring is left for unprincipled and graceless slaves. For tell me, what manner of son is that, who murmurs at the very time that he is employed in the affairs of his father, and is working for his own benefit? Consider, he says, that you are laboring for yourself, that it is for yourself that you are laying up; it is for those to murmur, when others profit by their labors, others reap the fruit, while they bear the burden; but he that is gathering for himself, why should he murmur? Because his wealth does not increase? But it is not so. Why does he murmur who acts of free-will, and not by constraint? It is better to do nothing than to do it with murmuring, for even the very thing itself is spoilt. And do you not remark that in our own families we are continually saying this; it were better for these things never to be done, than to have them done with murmuring? And we had often rather be deprived of the services some one owes us, than submit to the inconvenience of his murmuring. For murmuring is intolerable, most intolerable; it borders upon blasphemy. Otherwise why had those men to pay a penalty so severe? It is a proof of ingratitude; the murmurer is ungrateful to God, but whoever is ungrateful to God does thereby become a blasphemer. Now there were at that time, if ever, uninterrupted troubles, and dangers without cessation: there was no pause, no remission: innumerable were the horrors, which pressed upon them from all quarters; but now we have profound peace, a perfect calm.

Wherefore then murmur? Because you are poor? Yet think of Job. Or because sickness is your lot? What then if, with the consciousness of as many excellencies and as high attainments as that holy man, you had been so afflicted? Again reflect on him, how that for a long time he never ceased to breed worms, sitting upon a dunghill and scraping his sores; for the account says that (after a long time had passed,) then said his wife unto him, How long will you persist, saying, Yet a little while I bide in expectation? Speak some word against the Lord, and die. [Job 2:9, Septuagint] But your child is dead? What then if you had lost all your children, and that by an evil fate, as he did? For you know, you know well, that it is no slight alleviation to take our place beside the sick man, to close the mouth, to shut the eyes, to stroke the beard, to hear the last accents; but that just man was vouchsafed none of these consolations, they all being overwhelmed at once. And what do I say? Had you, your own self, been bidden to slay and offer up your own son, and to see the body consumed, like that blessed Patriarch, what then would you have felt while erecting the altar, laying on the wood, binding the child? But there are some who revile you? What then would be your feelings did your friends, come to administer consolation to you, speak like Job's? For, as it is, innumerable are our sins, and we deserve to be reproached; but in that case he who was true, just, godly, who kept himself from every evil deed, heard the contrary of those laid to his charge by his friends. What then, tell me, if you had heard your wife exclaiming in accents of reproach; I am a vagabond and a servant, wandering from place to place, and from house to house, waiting until the sun goes down, that I may rest from the woes that encompass me. [Job 2:9, Septuagint] Why do you speak so, O foolish woman? For is your husband to blame for these things? Nay, but the devil. Speak a word against God, she says, and die;— and if thereupon the stricken man had cursed and died, how would you be the better?— No disease you can name is worse than that of his, though you name ten thousand. It was so grievous, that he could no longer be in the house and under cover; such, that all men gave him up. For if he had not been irrecoverably gone, he would never have taken his seat without the city, a more pitiable object than those afflicted with leprosy; for these are both admitted into houses, and they do herd together; but he passing the night in the open air, was naked upon a dunghill, and could not even bear a garment upon his body. How so? Perhaps there would only have been an addition to his pangs. For I melt the clods of the earth, he says, while I scrape off my sore. [Job 7:5, Septuagint] His flesh bred sores and worms in him, and that continually. Do you see how each one of us sickens at the hearing of these things? But if they are intolerable to hear, is the sight of them more tolerable? And if the sight of them is intolerable, how much more intolerable to undergo them? And yet that righteous man did undergo them, not for two or three days, but for a long while, and he did not sin, not even with his lips. What disease can you describe to me like this, so exquisitely painful? For was not this worse than blindness? I look on my food, he says, as a fetid mass. [Job 6:7] And not only this, but that which affords cessation to others, night and sleep, brought no alleviation to him, nay, were worse than any torture. Hear his words: Why do you scare me with dreams, and terrify me through visions? If it be morning, I say, When will it be evening? [Job 7:14], and he murmured not. And there was not only this; but reputation in the eyes of the world was added; for they immediately concluded him to be guilty of endless crimes, judging from all that he suffered. And accordingly this is the consideration, which his friends urged upon him; Know therefore that God exacts less of you than your iniquities deserve. [Job 11:6] Wherefore he himself said, But now they that are younger than I have me in derision, whose fathers I disdained to set with the dogs of my flock. [Job 30:1] And was not this worse than many deaths? Yet though assaulted on all sides by a flood like this, when there raged around him a fearful storm, clouds, rain, lightnings, whirling winds, and waterspouts, he remained himself unmoved, seated as it were in the midst of this surge, thus awful and overwhelming, as in a perfect calm, and no murmur escaped him; and this before the gift of grace, before that anything was declared concerning a resurrection, before anything concerning hell and punishment and vengeance. Yet we, who hear both Prophets and Apostles and Evangelists speaking to us, and have innumerable examples set before us, and have been taught the tidings of a Resurrection, yet harbor discontent, though no man can say that such a fate as this has been his own. For if one has lost money, yet not all that great number of sons and daughters, or if he has, perchance it was that he had sinned; but for him, he lost them suddenly, in the midst of his sacrifices, in the midst of the service which he was rendering to God. And if any man has at one blow lost property to the same amount, which can never be, yet he has not had the further affliction of a sore all over his body, he has not scraped the humors that covered him; or if this likewise has been his fate, yet he has not had men to upbraid and reproach him, which is above all things calculated to wound the feelings, more than the calamities we suffer. For if when we have persons to cheer and console us in our misfortunes, and to hold out to us fair prospects, we yet despond, consider what it was to have men upbraiding him. If the words, I looked for some to have pity, but there was no man, and for comforters, but I found none [Psalm 69:20], describe intolerable misery, how great an aggravation to find revilers instead of comforters! Miserable comforters are you all [Job 16:2], he says. If we did but revolve these subjects continually in our minds, if we well weighed them, no ills of this present time could ever have force to disturb our peace, when we turned our eyes to that athlete, that soul of adamant, that spirit impenetrable as brass. For as though he had borne about him a body of brass or stone, he met all events with a noble and constant spirit.

Taking these things to heart, let us do everything without murmuring and disputing. Is it some good work that you have before you, and do you murmur? Wherefore? Are you then forced? For that there are many about you who force you to murmur, I know well, says he. This he intimated by saying, in the midst of a crooked and perverse generation; but it is this that deserves admiration, that we admit no such feeling when under galling provocation. For the stars too give light in the night, they shine in the dark, and receive no blemish to their own beauty, yea they even shine the brighter; but when light returns, they no longer shine so. Thus thou too dost appear with the greater lustre, while you hold straight in the midst of the crooked. This it is which deserves our admiration, the being blameless; for that they might not urge this plea, he himself set it down by anticipation. What means holding fast the word of life? I.e. being destined to live, being of those that are gaining salvation. Observe how immediately he subjoins the rewards, which are in reserve. Lights [i.e. luminaries], he says, retain the principle of light; so do ye the principle of life. What means the word of life? Having the seed of life, i.e. having pledges of life, holding life itself, i.e. having in yourselves the seed of life, this is what he calls the word of life. Consequently the rest are all dead, for by these words he signified as much; for otherwise those others likewise would have held the word of life. That I may have whereof to glory, he says; what is this? I too participate in your good deeds, he says. So great is your virtue, as not only to save yourselves, but to render me illustrious. Strange kind of boasting, thou blessed Paul! You are scourged, driven about, reviled for our sakes: therefore he adds, in the day of Christ, that I did not run, he says, in vain, nor labored in vain, but I always have a right to glory, he means, that I did not run in vain.

Yea, and if I am offered. He said not, and if I die even, nor did he when writing to Timothy, for there, too, he has made use of the same expression, For I am already being offered. [2 Timothy 4:6] He is both consoling them about his own death, and instructing them to bear gladly the death that is for Christ's sake. I have become, he says, as it were a libation and a sacrifice. O blessed soul! His bringing them to God he calls a sacrifice. It is much better to present a soul than to present oxen. If, then, over and above this offering, he says, I add myself, my death as a libation, I rejoice. For this he implies, when he says, Yea, and if I am offered upon the sacrifice and service, I joy and rejoice with you all; and in the same manner do ye also joy and rejoice with me. Why do you rejoice with them? Do you see that he shows that it is their duty to rejoice? On the one hand then, I rejoice in being made a libation; on the other, I rejoice with you, in having presented a sacrifice; and in the same manner do ye also joy and rejoice with me, that I am offered up; rejoice with me, who rejoice in myself. So that the death of the just is no subject for tears, but for joy. If they rejoice, we should rejoice with them. For it is misplaced for us to weep, while they rejoice. But, it is urged, we long for our wonted intercourse. This is a mere pretext and excuse; and that it is so, mark what he enjoins: Rejoice with me, and joy. Do you miss your wonted intercourse? If you were yourself destined to remain here, there would be reason in what you say, but if after a brief space you will overtake him who has departed, what is that intercourse which thou dost seek? For it is only when he is forever severed from him that a man misses the society of another, but if he will go the same way that you will go, what is the intercourse which you long for? Why do we not bewail all that are upon foreign travel? Do we not just a little, and cease after the first or the second day? If you long for your wonted intercourse with him, weep so far only. It is no evil that I suffer, says he, but I even rejoice in going to Christ, and do ye not rejoice. Rejoice with me. Let us too rejoice when we see a righteous man dying, and yet more even when any of the desperately wicked; for the first is going to receive the reward of his labors, but the other has abated somewhat from the score of his sins. But it is said, perhaps he might have altered, had he lived. Yet God would never have taken him away, if there had been really a prospect of an alteration. For why should not He who orders all events for our salvation, allow him the opportunity, who gave promise of pleasing Him? If He leaves those, who never alter, much more those that do. Let then the sharpness of our sorrow be everywhere cut away, let the voice of lamentation cease. Let us thank God under all events: let us do all things without murmuring; let us be cheerful, and let us become pleasing to Him in all things, that we may also attain the good things to come, by the grace and loving-kindness of our Lord Jesus Christ, with whom, etc.

Philippians 2:19-21

But I hope in the Lord Jesus to send Timothy shortly unto you, that I also may be of good comfort, when I know your state. For I have no man likeminded, who will care truly for your state. For they all seek their own, not the things of Jesus Christ.

He had said, have fallen out unto the progress of the Gospel; so that my bonds became manifest in Christ throughout the whole prætorian guard. [Philippians 1:12-13] Again, Yea, and if I am offered upon the sacrifice and service of your faith. [Philippians 2:17] By these words he strengthened them. Perchance they might suspect that his former words were spoken just to comfort them. What then? I send Timothy unto you, says he; for they desired to hear all things that concerned him. And wherefore said he not, that you may know my state, but, that I may know yours? Because Epaphroditus would have reported his state before the arrival of Timothy. Wherefore further on he says, But I counted it necessary to send to you Epaphroditus, my brother [Philippians 2:25]; but I wish to learn of your affairs. For it is likely that he had remained long time with Paul through his bodily weakness. So that he says, I wish to know your state. See then how he refers everything to Christ, even the mission of Timothy, saying, I hope in the Lord Jesus, that is, I am confident that God will facilitate this for me, that I too may be of good courage, when I know your state. As I refreshed you when you heard the very things of me which you had prayed for, that the Gospel had advanced, that its enemies were put to shame, that the means by which they thought to injure, rather made me rejoice; thus too do I wish to learn of your affairs, that I too may be of good courage when I know your state. Here he shows that they ought to rejoice for his bonds, and to be conformed to them, for they begot in him great pleasure; for the words, that I too may be of good comfort, imply, just as you are.

Oh, what longing had he toward Macedonia! He testifies the same to the Thessalonians, as when he says, But we, brethren, being bereaved of you for a short season, etc. [1 Thessalonians 2:17] And here he says, I hope to send Timothy that I may know your state, which is a proof of excessive care: for when he could not himself be with them, he sent his disciples, as he could not endure to remain, even for a little time, in ignorance of their state. For he did not learn all things by revelation of the Spirit, and for this we can see some reason; for if the disciples had believed that it were so, they would have lost all sense of shame, but now from expectation of concealment, they were more easily corrected. In a high degree did he call their attention by saying, that I too may be of good comfort, and rendered them more zealous, so that, when Timothy came he might not find any other state of things, and report it to him. He seems to have acted in like sort in his own person, when he delayed his coming to the Corinthians, that they might repent; wherefore he wrote, to spare you I forbare to come to Corinth. [2 Corinthians 1:23] For his love was manifested not simply in reporting his own state, but in his desire to learn of theirs; for this is the part of a soul which has a care of others, which takes thought for them, which is always wrestling for them.

At the same time too, he honors them by sending Timothy. What do you say? Do you send Timothy? And wherefore? Because I have no one likeminded; that is, none of those whose care is like mine, none who will care truly for you. [Philippians 2:20] Had he then no one of those who were with him? No one likeminded, that is, who has yearnings and takes thought for you as I do. No one would lightly choose, he means, to make so long a journey for this purpose. Timothy is the one with me who loves you. For I might have sent others, but there was none like him. This then is that likemindedness, to love the disciples as the master loves them. Who, says he, will truly care for you, that is, as a father. For they all seek their own, not the things of Jesus Christ [Philippians 2:21], their own comfort, their own safety. This too he writes to Timothy. But why does he lament such things as these? To teach us his hearers not to fall in like sort, to teach his hearers not to seek for remission from toil; for he who seeks remission from toil, seeks not the things that are Christ's, but his own. We ought to be prepared against every toil, against every distress.

Ver. 22. You know the proof of him, that as a child serves a father, so he served with me in furtherance of the Gospel.

And that I speak not at random, you yourselves, he says, know, that as a child serves a father, so he served with me in furtherance of the Gospel. He presents then Timothy to them, and with reason, that he might enjoy much honor from them. This too he does when he writes to the Corinthians, and he says, Let no man therefore despise him, for he works the work of the Lord as I also do. [1 Corinthians 16:10] This he said not as caring for him, but for those who receive him, that they might receive a great reward.

Ver. 23. Him therefore, he says, I hope to send immediately, so soon as I shall see how it will go with me, that is, when I see where I stand, and what end my affairs will have.

Ver. 24. But I trust in the Lord that I also myself shall come to you shortly.

I am not therefore sending him, as though I myself would not come, but that I may be of good courage when I know your state, that even in the mean time I may not be ignorant of it. But I trust in the Lord, says he. See how he makes all things depend on God, and speaks nothing of his own mind. That is, God willing.

Ver. 25. But I counted it necessary to send to you Epaphroditus, my brother, and fellow-worker, and fellow-soldier.

And him too he sends with the same praises as Timothy, for he commended him on these two points; first, in that he loved them, when he says, who will care truly for you; and secondly, in that he had approved himself in the Gospel. And for the same reason, and in the same terms, he praises this man also: and how? By calling him a brother, and a fellow-worker, and not stopping at this point, but also fellow-soldier, he showed how he shared in his dangers, and testifies of him the same things which he testifies of himself. For fellow-soldier is more than fellow-worker; for perchance he gave aid in quiet matters, yet not so in wars and dangers; but in saying fellow-soldier, he showed this too.

Ver. 25. To send to you your messenger, and minister to my needs; that is, I give you your own, since I send to you him that is your own, or, perhaps, that is your Teacher. Again he adds many things concerning his love, in saying,

Ver. 26, 27. Since he longed after you all, and was sore troubled, because you had heard that he was sick. For indeed he was sick near unto death: but God had mercy on him; and not on him only, but on me also, that I might not have sorrow upon sorrow.

Here he aims at a farther point, making it manifest, that Epaphroditus too was well aware, how he was beloved of them. And this is no light thing toward loving. You know how he was sick, he says; and he grieved that on his recovery he did not see you, and free you from the grief you had by reason of his sickness. Here too he gives another reason for sending so late to them, not from any remissness, but he kept Timothy because he had no one else, (for, as he had written, he had no one likeminded,) and Epaphroditus because of his sickness. He then shows that this was a long sickness, and had consumed much time, by adding, for he was sick near unto death. You see how anxious Paul is to cut off from his disciples all occasion of slighting or contempt, and every suspicion that his not coming was because he despised them. For nothing will have such power to draw a disciple toward one, as the persuasion that his superior cares for him, and that he is full of heaviness on his account, for this is the part of exceeding love. Because you have heard, he says, that he was sick; for he was sick near unto death. And that I am not making an excuse, hear what follows. But God had mercy on him. What do you say, O heretic? Here it is written, that God's mercy retained and brought back again him who was on the point of departure. And yet if the world is evil, it is no mercy to leave a man in the evil. Our answer to the heretic is easy, but what shall we say to the Christian? For he perchance will question, and say, if to depart and to be with Christ is far better, how says he that he has obtained mercy? I would ask why the same Apostle says, that it is more needful to abide with you? For as it was needful for him, so too for this man, who would hereafter depart to God with more exceeding riches, and greater boldness. Hereafter that would take place, even if it did not now, but the winning souls is at an end for those who have once departed there. In many places too, Paul speaks according to the common habits of his hearers, and not every where in accordance with his own heavenly wisdom: for he had to speak to men of the world who still feared death. Then he shows how he esteemed Epaphroditus, and thence he gets for him respect, by saying, that his preservation was so useful to himself, that the mercy which had been shown to Epaphroditus reached him also. Moreover, without this the present life is a good; were it not so, why does Paul rank with punishment untimely deaths? As when he says, For this cause many are weak and sickly among you, and not a few sleep [1 Corinthians 11:30]; for the future life is not (merely) better than an evil state, since (then) it were not good, but better than a good state.

Lest I should have, he says, sorrow upon sorrow; sorrow from his death in addition to that which sprung from his sickness. By this he shows how much he prized Epaphroditus.

Ver. 28. I have sent him therefore the more diligently. What means more diligently? It is, without procrastination, without delay, with much speed, having bidden him lay all aside, and to go to you, that he might be freed from heaviness; for we rejoice not on hearing of the health of those we love, so much as when we see them, and chiefly so when this happens contrary to hope, as it was in the case of Epaphroditus.

I have sent him therefore the more diligently, that when you see him again, you may rejoice, and that I may be the less sorrowful. How less sorrowful? Because if you rejoice, I too rejoice, and he too joys at a pleasure of such sort, and I shall be less sorrowful. He said not sorrowless, but less sorrowful, to show that his soul never was free from sorrow: for he who said, Who is weak, and I am not weak? Who is made to stumble, and I burn not? [2 Corinthians 11:29], when could such an one be free from sorrow? That is, this despondency I now cast off.

Ver. 29. Receive him therefore in the Lord with all joy.

In the Lord either means spiritually and with much zeal, or rather in the Lord means God willing. Receive him in a manner worthy of saints, as saints should be received with all joy.

All this he does for their sakes, not for that of his messengers, for greater gain has the doer than the receiver of a good deed. And such hold in honor, that is, receive him in a manner worthy of saints.

Ver. 30. Because for the work of Christ he came near unto death, hazarding his life, to supply that which was lacking in your service towards me.

This man had been publicly sent by the city of the Philippians, who had come as minister to Paul, and perchance bringing him some contribution, for toward the end of the Epistle he shows that he also brought him money, when he says, Having received of Epaphroditus the things that came from you. [Philippians 4:18]

It is probable then, that on his arrival at the city of Rome, he found Paul in great and urgent peril, so that those who were accustomed to resort to him were unable safely to do so, but were themselves in peril by their very attendance; which is wont to happen chiefly in very great dangers, and the exceeding wrath of kings, (for when any one has offended the king, and is cast into prison, and is strictly guarded, then even his servants are debarred from access, which probably then befell Paul,) and that Epaphroditus, being of a noble nature, despised all danger, that he might go in unto him, and minister unto him, and do everything which need required. He therefore sets forth two facts, by which he gains for him their respect; the one, that he was in jeopardy well near unto death, he says, for my sake; the other, that in so suffering he was representing their city, so that the recompense for that his peril would be accounted to those who sent him, as if the city had sent him as their ambassador, so that a kind reception of him and approval of what he had done may rather be called a participation in the things that he had dared. And he said not, for my sake, but obtains the more credit for his words, by saying, because for the work of God, since he acted not for my sake, but for God's sake he was near unto death. What then? Though by the providence of God he died not, yet he himself regarded not his life, and gave himself up to any suffering that might befall him, so as not to remit his attendance on me. And if he gave himself up to death to attend on Paul, much more would he have endured this for the Gospel's sake. Or rather, this also had been for the Gospel's sake, even to have died for Paul. For we may bind about our brows the crown of martyrdom, not only by refusing to sacrifice, but such causes as these also make death martyrdom, and if I may say something startling, these latter do so far more than the former. For he who dares to face death for the lesser cause, will much rather for the greater. Let us therefore, when we see the Saints in danger, regard not our life, for it is impossible without daring ever to perform any noble act, but need is that he who takes thought beforehand for his safety here, should fall from that which is to come.

To supply, he says, your lack of service toward me. What is this? The city was not present, but by sending him, it fulfilled through him all service toward me. He therefore supplied your lack of service, so that for this reason too he deserves to enjoy much honor, since, what ye all should have done, this has he performed on your behalf. Here he shows that there is also a foregoing service rendered by those in safety to those in danger, for so he speaks of the lack, and the lack of service. Do you see the spirit of the Apostle? These words spring not from arrogance, but from his great care towards them; for he calls the matter a service and a lack, that they may not be puffed up, but be moderate, nor think that they have rendered some great thing, but rather be humble-minded.

For we owe the saints a debt, and are not doing them a favor. For as supplies are due by those who are in peace and not engaged in war to such as stand in the army and fight (for these stand on their behoof), thus too is it here. For if Paul had not taught, who would have cast him into prison? Wherefore we ought to minister to the Saints. For is it not absurd to contribute to an earthly king, when engaged in war, all that he wants, as clothing and food, not according to his need alone, but abundantly, while to the King of Heaven, when engaged in war, and contending against far more bitter foes (for it is written, our wrestling is not against flesh and blood) [Ephesians 6:12], we will not supply urgent necessity? What folly is this! What ingratitude! What base love of gain! But, as it seems, the fear of man has greater force with us than hell, and the future torments. For this cause, in truth, all things are turned upside down; for political affairs are daily accomplished with much earnestness, and one must not be left behind, while of spiritual things there is no account taken at all; but the things which are demanded of us of necessity, and with compulsion, as though we were slaves, and against our wills, are laid down by us with much readiness, while such as are asked from willing minds, and as if from free men, are again deficient. I speak not against all, but against those who are behindhand with these supplies. For might not God have made these contributions compulsory? Yet He would not, for He has more care of you than of those whom you support. Wherefore He would not that you should contribute of necessity, since there is no recompense. And yet many of those who stand here are lower minded than the Jews. Consider how great things the Jews gave, tithes, first-fruits, tithes again, and again other tithes, and besides this thirteenths, and the shekel, and no one said, how much they devour; for the more they receive, the greater is the reward. They say not, They receive much, they are gluttons; which words I hear now from some. They for their part, while they are building houses, and buying estates, still think they have nothing; but if any priest is clothed in dress more bright than usual, and enjoys more than what is necessary for his sustenance, or has an attendant, that he may not be forced himself to act unbecomingly, they set the matter down for riches. And in truth we are rich even at this rate, and they admit it against their will; for we, though we have but little, are rich, while they, though they get everything about them, are poor.

How far shall our folly extend? Does it not suffice to our punishment that we do no good deed, but must we add to it the punishment of evil speaking? For if what he has were your gifts, you lose your reward by upbraiding him for what you gave. In a word, if you gave it, why do you upbraid him? You have already borne witness to his poverty, by saying that what he has are your gifts. Why then do you upbraid? You should not have given, did you intend so to do. But do you speak thus, when another gives? It is then more grievous, in that when you yourself hast not given, you upbraid for another man's good deeds. How great reward do you think those who are thus spoken of will receive? It is for God's sake they thus suffer. How and wherefore? Had they so willed, they might have taken up a trader's life, even though they received it not from their ancestors. For I hear many speaking thus at random, when we say that a certain man is poor. Had he willed, they say, he might have been rich, and then tauntingly add, His father, his grandfather, and I know not who was so; but now see what a robe he wears! But what? Tell me, ought he to go about naked? You then start nice questionings on these points, but see lest you thus speakest against yourself. Listen to that exhortation of Christ, which says, Judge not that you be not judged. [Matthew 7:1] He might, it is true, if he had willed, have led a trader's or a merchant's life, and would surely not have lacked. But he would not. What then, says one, is he here profited? Tell me, what is he profited? Does he wear silken robes? Does he proudly clear his way through the forum with a troop of followers? Is he borne along on horseback? Does he build houses, having where to dwell? If he act so, I too accuse him, and spare him not, but declare that he is unworthy of the priesthood. For how can he exhort others not to spend their time on these superfluities, who cannot advise himself? But if he has sufficient for support, is he therefore doing wrong? Would you have him lead a vagabond life, and beg? Would you, his disciple, not also be put to shame? But if your father in the flesh did this, you would think shame of the thing. If your spiritual father be compelled so to do, will you not veil your head, and even think you are sinking into the earth? It is written, A father's dishonor is a reproach to the children. [Sirach 3:11] But what? Should he perish with famine? This were not like a pious man; for God wills it not. But what do they straightway philosophize? It is written, say they, Get you no gold, nor silver, nor brass in your purses, neither two coats, nor yet staves [Matthew 10:9-10], while these men have three or four garments, and beds well spread. I am forced now to heave a bitter sigh, and, but that it had been indecorous, I had wept too! How so? Because we are such curious searchers into the motes of others, while we feel not the beams in our own eyes. Tell me, why do you not say this to yourself? The answer is, Because the command is laid only on our Teachers. When then Paul says, having food and covering we shall be therewith content [1 Timothy 6:8], says he this only to Teachers? By no means, but to all men; and this is clear, if we will begin farther back. For what does he say? Godliness with contentment is great gain [1 Timothy 6:6]; for we brought nothing into this world, it is certain that neither can we carry anything out [1 Timothy 6:7]; he then straightway adds, And having food and covering, we shall be therewith content; but they that desire to be rich, fall into a temptation and a snare, and many foolish and hurtful lusts. [1 Timothy 6:8-9] You see that this is spoken to all; and how is it when he says again, Make not provision for the flesh to fulfill the lusts thereof [Romans 13:14], is not this said absolutely to all? And what when he says, Meats for the belly, and the belly for meats, but God shall bring to nought both it and them [1 Corinthians 6:13]; or what when he says, But she that gives herself to pleasure, is dead while she lives [1 Timothy 5:6], speaking of a widow. Is then the widow a Teacher? Has not he said himself, But I permit not a woman to teach, nor to have dominion over a man? [1 Timothy 2:12] But if a widow, in old age, (and age has need of great attendance,) and a woman's nature too, (for the woman's sex, being weak, has need of more refreshment,) if then, where there is both the age and the nature, he suffers her not to live in luxury, but even says that she is dead, (for he did not simply forbid a life of luxury, but said, she who gives herself to luxury is dead while she lives,) and thus has cut her off, (for she that is dead is cut off,) what indulgence then will any man have, who does those things, for which a woman and an aged one too is punished?

Yet no one gives a thought to these things, no one searches them out. And this I have been compelled to say, not from any wish to free the priests from these charges, but to spare you. They indeed suffer no harm at your hands, even if it is with cause and justice that they are thus charged of being greedy of gain; for, whether you speak, or whether you forbear, they must there give an account to the Judge, so that your words hurt them not at all; but if your words are false besides, they for their part gain by these false accusations, while you hurt yourselves by these means. But it is not so with you; for be the things true, which you bring against them, or be they false, you speak ill of them to your hurt. And how so? If they be true, in that you judge your Teachers, and subvert order, you do it to your hurt. For if we must not judge a brother, much less a Teacher. But if they be false, the punishment and retribution is intolerable; for of every idle word you shall give account. [Matthew 12:36] For your sake then I thus act and labor.

But as I said, no one searches out these things, no one busies himself about these things, no one communes with himself on any of these things. Would ye that I should add still more? Whosoever forsakes not all that he has, says the Christ, is not worthy of Me. [Luke 14:33; Matthew 10:37] What when he says, It is hard for a rich man to enter into the kingdom of heaven? [Matthew 19:23; Mark 10:24] What when he says again, Woe unto you that are rich, for you have received your consolation? [Luke 6:24] No one searches this out, no one bears it in mind, no one reasons with himself, but all sit as severe inquisitors on other men's cases. Yet this is to make themselves sharers in the charges. But listen, that for your own sake I may free the priests from the charges, which you say lie against them, for the persuasion that they transgress the law of God, inclines you not a little towards evil. Come then, let us examine this matter. Christ said, Provide neither gold nor silver, neither two coats, neither shoes, nor girdle, nor yet staves. [Matthew 10:9-10] What then? Tell me, did Peter transgress this command? Surely he did so, in having a girdle and a garment, and shoes, for listen to the words of the Angel, Gird yourself, and bind on your sandals. [Acts 12:8] And yet he had no such great need of sandals, for at that season a man may go even unshod; their great use is in the winter, and yet he had them. What shall we say of Paul, when he writes thus to Timothy, Do your diligence to come before winter? [2 Timothy 4:21] He gives him orders too and says, The cloak that I left at Troas with Carpus bring when you come, and the books, especially the parchments. [2 Timothy 4:13] See he speaks of a cloak, and no one can say that he had not another which he wore; for if he did not wear one at all, it were superfluous to order this one to be brought, and if he could not be without one to wear, it is clear he had a second.

What shall we say of his remaining two whole years in his own hired dwelling? [Acts 28:30] Did then this chosen vessel disobey Christ? This man who said, Yet I live; and yet no longer I, but Christ lives in me [Galatians 2:20], concerning whom Christ testified, saying, He is a chosen vessel unto Me? [Acts 9:15] I ought to leave this difficulty with you, without supplying any solution to the question. I ought to exact of you this penalty for your negligence in the Scriptures, for this is the origin of all such difficulties. For we know not the Scriptures, we are not trained in the law of God, and so we become sharp inquirers into the faults of others, while we take no account of our own. I ought then to have exacted from you this penalty. But what shall I do? Fathers freely give to their sons many things beyond what is fitting: when their fatherly compassion is kindled, on seeing their child with downcast look, and wasted with grief, they themselves also feel sharper pangs than he, and rest not until they have removed the ground of his dejection.

So be it at least here, be ye at least dejected at not receiving, that you may receive well. What then is it? They opposed not, far be it; but diligently followed the commands of Christ, for those commands were but for a season, and not enduring; and this I say not from conjecture, but from the divine Scriptures. And how? Luke relates that Christ said to His disciples, When I sent you forth without purse, and wallet, and girdle, and shoes, did you lack anything? And they said nothing. But for the future provide them. [Luke 22:35] But tell me, what could he do? Could he have but one coat? How then? If need was that this be washed, should he, because without it, stay at home? Should he without it go abroad in an unbecoming manner, when need called? Consider what a thing it would have been that Paul, who made the circuit of the world with such great success, should remain at home for want of raiment, and thus hinder his noble work. And what if violent cold had set in, or rain had drenched it, or perhaps frozen in, how could he dry his raiment? Must he again remain without it? And what if cold had deprived his body of strength? Must he waste away with disease, and be unable to speak? For hear what he says to Timothy, to prove that they were not furnished with adamantine bodies, Use a little wine for your stomach's sake, and your frequent infirmities. [1 Timothy 5:23] And again, when he speaks of another, I counted it necessary to send to you your messenger, and minister to my needs. [Philippians 2:25] For indeed he was sick, near unto death; but God had mercy on him, and not on him only, but on me also. [Philippians 2:27] So that they were subject to every sort of sickness. What then? Must they die? By no means. For what cause then did Christ at that time give them that command? To show His own power, and to prove that in after times He was able to do it, though He did it not. But wherefore did He not do it? They were much more admirable than the Israelites, whose shoes did not wax old, neither their garments, and that too while they were journeying through that desert where the glowing rays of the sun strike so hot, that they are capable of consuming even stones. cf. Deuteronomy 29:5 Why then did he do this? For your sake. For since you would not remain in health, but be full of wounds, He gave you that which might serve for medicine. And this is hence manifest; could He not Himself have fed them? He that gave to you, who wast an enemy with Him, would He not much more have given to Paul? He who gave to the Israelites, those murmurers, those fornicators, those idolaters, would He not much more have given to Peter, who spent all for His sake? He who suffered wicked men to possess anything, would He not much more have freely given to John, who for Him forsook even his father? Yet he would not: through your hands he feeds them, that you may be sanctified. And see the excess of His lovingkindness. He chose that His disciples should be in want, that you might be a little refreshed.

For if He had freed them from all want, they would have been much more admirable, far more glorious. But then that which is to you salvation would have been cut off. God willed not then that they should be admirable, that you might be saved, but that they should rather be lowered. He has suffered them to be less accounted of, that you might be able to be saved. The Teacher who receives is not equally reverenced, but he who receives not is chiefly honored. But then in the latter case the disciple is not benefited, he is hindered of his fruit. Do you see the wisdom of God who thus loves man? For as He Himself sought not His own glory, nor had respect to Himself, but when He was in glory, chose to be dishonored for your sake, thus too is it in the case of your Teachers. When they might have been highly reverenced, He preferred that they should be subject to contempt for your sake, that you might be able to profit, that you might be able to be rich. For he is in want of the things of this life, that you may abound in things spiritual. If then He might have made them above all want, He showed that for your sake He suffers them to be in want. Knowing then these things, let us turn ourselves to well doing, not to accusations. Let us not be overcurious about the failings of others, but take account of our own; let us reckon up the excellences of other men, while we bear in mind our faults; and thus shall we be well pleasing to God. For he who looks at the faults of others, and at his own excellences, is injured in two ways; by the latter he is carried up to arrogance, through the former he falls into listlessness. For when he perceives that such an one has sinned, very easily will he sin himself; when he perceives that he has in anything excelled, very easily becomes he arrogant. He who consigns to oblivion his own excellences, and looks at his failings only, while he is a curious enquirer of the excellences, not the sins, of others, is profited in many ways. And how? When he sees that such an one has done excellently, he is raised to emulate the same; when he sees that he himself has sinned, he is rendered humble and modest. If we act thus, if we thus regulate ourselves, we shall be able to obtain the good things which are promised, through the grace and lovingkindness of our Lord Jesus Christ, with whom, etc.